Welco me t o Z i k r !

Mission Statement: Our aim is to illuminate the hearts of man through love & remembrance of Allah (swt) and promote the People in all walks of life are searching for happiness, peace and tranquillity. Black & white, sunnah of our Holy Prophet (saw). old & young, each and every person wants to be at peace. Why this mission statement? "Verily! Only in the Zikr of Allah will your heart Firstly: We've used "illuminate" because we are find peace." focusing primarily on cleaning the heart and filling Quran (Surah 13: Verse 28) it with noor. Zikr, pronounced Dhi-kar, means remembrance. Secondly: We are focusing on the heart because It is often associated with Allah to mean the heart is the king of the body. If it is purified then "Remembrance of Allah". the rest of the body will naturally become On this site you will learn about the importance, subserviant to the will of Allah (swt). virtues and purpose of Zikr, especially Qalbi Zikr. Thirdly: We can only illuminate and purify the heart by inviting others with love to the remembrance of Allah (swt). Fourthly: Once the heart is illuminated it will be eager to perform all required duties of its beloved Allah (swt) as shown by our Holy Prophet (saw)

Sufism Introduction

There are several branches of knowledge or sciences in Islam. All of which have been derived from the Quran, Hadith and Sunnah. Some of these branches of science include Science of Fiqh, Science of Hadith, Science of Tafseer, Science of Tajweed etc Sufism, also known as Tasawwuf, is also a science in Islam and one who seeks to acquire this knowledge is called a Salik, Mureed, Disciple. We will often use the word "Mureed" on our site. Sufism is a spiritual path in Islam which one travels in order to recognise and attain closeness to Allah (swt). Commonly known as Marifut and Qurb of Allah (swt). Treading this path develops the spiritual faculties of man for realisation of Divine Realities, the truth. Ultimately, one becomes a Friend of Allah (swt). To fulfill this objective one begins by taking Bai'ah meaning "Oath of Alleginace" from one who has already travelled this path i.e a Friend of Allah (swt). They are also known by titles such as Murshid, Pir, Sheikh, Sufi Master, Saint, Sage etc .We will often use "Sheikh" or "Hadhrat" on our site. After taking the oath of alleigance, in the hands of a Sheikh, there are many variations as to how the Sheikh will guide his Mureed to Allah (swt). These varying methods are known as Tariqahs or Sufi Orders. The following four principles, however, are emphasised and form the basis of all legitimate tariqahs: 1. Full adherence to Shariah: The Islamic Law 2. Observance of all Sunnah. 3. Remembrance of Allah (swt). 4. Code of Love & Discipline The following diagram illustrates the science of Sufism in a nutshell:

IN A NUTSHELL: Sufism is confined within the boundary of Shariah, Islamic Law. This has ten stations. (Click here to learn more) The path towards Allah (swt) is called Tariqah. This also has Ten Stations. (Click here to learn more) The speed at which one travels the path of tariqat which results in purification of the heart is based on one's commitment & adherence to i) Following the Sunnah fervently ii) Performing Zikr & Meditation regularly iii) Sitting in the company of one's Sheikh often. When one has been purified from all spiritual and character blemishes one will have arrived at Haqiqat. Haqiqat also has ten stations. (Click here to learn more) Once this has been gained true, sincere and complete love of Allah (swt) & His Rasul (saw) will be realised and one will have been blessed with the Qurb (nearness) and Marifat (recognition) of Allah (swt). You will understand you have gained Marifat because it also has ten stations. (Click here to learn more) At this point you will have fulfilled your purpose of life! This site has been configured to introduce you to the theoretical and practical aspects of Sufism & to ecourage you to take a step in this direction. Please use the menu on the left to learn more about all the various stations & aspects of Sufism. We have also provided the "Mureed Handbook", "The Shariah" and "The Blessed Sunnah" for existing Mureeds who need help in progressing towards Allah (swt).

Stations of Shariat
From the introduction one will have learnt that the first enclosure a Mureed must enter is Shariat. Shariat, or Islamic law, is the centerpiece and backbone of Islam. It's principles are based on the Quran & Sunnah. Shariat comprises of 10 stations. These are as follows: First Station: Faith Believe in Allah, His angels, His Books, His Prophets & Messengers, the Day of Judgement and that fate, good and bad, is destined and comes from Allah. Furthermore Faith (Iman) is accentuated by affirming belief in resurrection after death. To hold this belief with certainty is one of the imperatives of faith. Second Station: Salaat Offer the 5 times daily prayers on time with due care & attention to all its pre-requisites. Third Station: Zakah Pay the Zakah (poor due), which is obligatory on those who have adequate financial resources and material requisites. Fourth Station: Fasting Fast in the month of Ramadhan. Fifth Station: Hajj Perform Hajj i.e. Pilgrimage to Ka'ba (House of Allah) once in life time (subject to affordability) Sixth Station: Lawful Earnings Exert physical / mental effort to earn ones lawful livelihood and sustenance. Seventh Station: Abstinence from Sins & Unlawful Sustenance Abstain from committing major sins, indulging in minor sins and from using Haram (Unlawfully earned) sustenance as these blacken the heart and harden it like a stone, rather even harder than that. Eighth Station: Observance of all Shariah Guidelines Observe all Shariah injunctions, thus showing obedience and submission to Divine Command and abstinence / continence with regard to forbidden things. One should be careful never to exceed the limits

Second Station: Salaat Offer the 5 times daily prayers on time with due care & attention to all its pre-requisites. Third Station: Zakah Pay the Zakah (poor due), which is obligatory on those who have adequate financial resources and material requisites. Fourth Station: Fasting Fast in the month of Ramadhan. Fifth Station: Hajj Perform Hajj i.e. Pilgrimage to Ka'ba (House of Allah) once in life time (subject to affordability) Sixth Station: Lawful Earnings Exert physical / mental effort to earn ones lawful livelihood and sustenance. Seventh Station: Abstinence from Sins & Unlawful Sustenance Abstain from committing major sins, indulging in minor sins and from using Haram (Unlawfully earned) sustenance as these blacken the heart and harden it like a stone, rather even harder than that. Eighth Station: Observance of all Shariah Guidelines Observe all Shariah injunctions, thus showing obedience and submission to Divine Command and abstinence / continence with regard to forbidden things. One should be careful never to exceed the limits of Haram & Halal as laid down in the Shariah. Ninth Station: Recitation of the Holy Quran. Recite the Quran regularly and affirm the truth by translating its teachings into action and spirit. Tenth Station: Tabligh Enjoin the good and forbid the practise of evil deeds If you wish to learn and follow the Shariat you will find this listed, on our site, in great depth Here.Stations of Tariqat Tariqat is the pathway to Allah. To travel on this path the successful Mureed is required to adorn and adopt certain qualities/stations. Tariqat also comprises of 10 stations. These are as follows: First Station: Repentance The first station is Tauba (repentance) which requires the seeker to keep turning to his Lord (Allah) for forgiveness of the sins and acts of transgression. Second Station: Virtue Next to Tauba are the acts of virtue and piety. The soul of which is good conduct and morality embracing all praise-worthy practices and attributes, because goodness of conduct and morality magnifies the virtues and good deeds. Third Station: Endearment Following virtue is Mujahida (endeavour), Taqwa (Fear of Allah) and Piety. These are the traits which endear the devout Mureed to the holy Prophet (s.a.w). It is an established fact that the man who endeavoured and improved his standing with Allah and His Prophet (s.a.w) set himself on the path of righteousness. He who failed, in this respect, remained roaming in the wilderness of despair without vision and hope. Fourth Station: Fear & Hope Apprehensiveness and optimism generate fear and hope. Fear and hope are interconnected and together they protect the seeker from despair of Allah's Mercy and resolve against falling indifferent to the fear of Allah. Fifth Station: Renunciation of Sensual Desire Renounce and abandon all sensual desires stemming from sexual urges, longings and cravings of mundane nature. The pursuit of these blackens and hardens the heart. Sixth Station: Safeguard Abstain from using anything that causes you doubts and suspicions. These include food, clothing and wealth in which the line of distinction with regard to Halal and Haram cannot be drawn. Regarding this, a serious, strict and scrupulous stance should be taken to avoid every thing doubtful. Seventh Station: Dedication To devote, meditate and supplicate before almighty Allah with tearful eyes. Turning to Him in repentance and asking for His forgiveness of all sins with humility, submissiveness and selfnegation. This should entail sincerity of heart and earnest desire for seeking shelter in Allah from the sinister designs and manoeuvrings of Shaitan (Satan). Eighth Station: Appeasement Win the pleasure and satisfaction of your Murshid in every matter. This state, of Murshid's satisfaction and pleasure, can be achieved by virtue of obeying him in word and deed without wavering of mind or sceptism. Ninth Station: Pleasant Focus Give patient ear for listening to the sermon delivered by one's Murshid. Aiming thereby to act upon the advice administered. When the Mureed goes out for this purpose, it is important to exercise the utmost courtesy, cheerfulness, amiability, politeness and chastity. Tenth Station: Reliance Forsake every thing save Allah Almighty. This state calls for the heart to completely disengage from all the reliance of creation because indulging in them harms the proximity and nearness to God and erects an impenetrable curtain before his eyes.

Stations of Haqiqat
Having travelled the path of Tariqat you will eventually arrive at the station of Haqiqat (Truth). The Station of Haqiqat also also has ten key stations. These are as follows:First Station: Humbleness Humility, humbleness, modesty, meekness, self-effacement and self-negation are the attributes of the Mureed. One should prefer to keep concealed one's physical and spiritual strength from the public eye. Second Station: Belief One should not belittle or underestimate any of 72 sects or the individuals belonging to these sects but acknowledge that only one of them i.e. Ahle-Sunnah wal-Jamat is on the unerring path of righteousness. Only the one having this belief and conviction will succeed in getting near almighty Allah. Third Station: Contentment One should eat and drink whatever is offered to him and not hanker after delicious, palatable and spicy dishes. It is better one content himself with the first served food. Fourth Station: Steadfastness One should exert and strive along the right path without ever deviating from that under any circumstance. One should extend help, succour and assistance to every one among the creatures of Allah without trying to harm any body. Fifth Station: Forgiveness One's heart should not harbour malice, grudge enmity and animosity against anyone. Rather he should return good for evil endured and try one's utmost to restore terms and links with whom one's relations have been severed or broken off in the past. It is all the more advisable that one should forgo claim of any compensation from the person who has done you wrong and damaged you financially or otherwise. Sixth Station: Graciousness One should not deal harshly or inhumanely with fellow Mureeds, indigent and poor people. On the contrary, one's attitude towards them should be characterised with love affection, kindness and sympathy. Seventh Station: Divine Pleasure One's every step along the path of righteousness and truth must be taken to win divine pleasure rather than trying to win the good will of all and sundry. One should eschew the evils of hypocrisy, pretence and dissimulation. Eighth Station: Trustworthiness One should conceal the secrets of his heart from the people by and large. If some confidential information about others is passed on to you, one should not divulge it to anyone. If you witness someone's sinful act, one should take care that it is not disclosed.

Allah without trying to harm any body. Fifth Station: Forgiveness One's heart should not harbour malice, grudge enmity and animosity against anyone. Rather he should return good for evil endured and try one's utmost to restore terms and links with whom one's relations have been severed or broken off in the past. It is all the more advisable that one should forgo claim of any compensation from the person who has done you wrong and damaged you financially or otherwise. Sixth Station: Graciousness One should not deal harshly or inhumanely with fellow Mureeds, indigent and poor people. On the contrary, one's attitude towards them should be characterised with love affection, kindness and sympathy. Seventh Station: Divine Pleasure One's every step along the path of righteousness and truth must be taken to win divine pleasure rather than trying to win the good will of all and sundry. One should eschew the evils of hypocrisy, pretence and dissimulation. Eighth Station: Trustworthiness One should conceal the secrets of his heart from the people by and large. If some confidential information about others is passed on to you, one should not divulge it to anyone. If you witness someone's sinful act, one should take care that it is not disclosed. Ninth Station: Commitment One should keep oneself engaged in prayer, supplication and hymns in praise of Allah' scrupulously avoiding the mention of worldly matters in the divine remembrance, except that their mention may be for furthering the cause of religion and providing felicity to those, afflicted with hardships. Tenth Station: Advice & Knowledge One's looking askance ought to be for moralizing and administering some advice or admonition. One should also acquire knowledge that may be beneficial and useful as directed by the Holy Prophet (s.a.w).

Stations of Marifat
After Haqiqat, Ma'rifat (Stations of Marifat) is realised. This entails recognition of the being & attributes of Allah (swt). Ma'rifat is also recognised & consists of ten stations:First Station: One should respect & rever all wise and sagacious men known as the Friends of Allah. Showing reverence will also fully make one well-versed in the mode of shariah. Second Station: One should bear all hardships and rigours with patience and constancy and have no grudge against one's prosecutors. One should try to alleviate others sufferings and forget & forgive the wrongs done to him by them and be not revengeful in the least. Third Station: One should try to extinguish the flames of iniquities and injustice, keeping distance from feuds and riots. One should be happy adopting the company of the virtuous. Fourth Station: One should render service to the Murshid sincerely and selflessly. One should befriend those who are at his beck and call, always giving them good piece of advice and develop true friendship with them. Fifth Station: One should not waste even a single moment in negligence but remain engaged in worship and remembrance of Allah. One should be on the look out for His effulgence and splendour in everything of the universe. It behoves the worshipper to realize that he is seeing his Lord-Allah, and if he is not capable of that, Allah is seeing him definitely. Sixth Station: One should be generous and liberal according to his means and without giving himself preference over others. Seventh Station: One should be possessed of qualities of fortitude and forbearance; not be impatient when confronted with coercive and oppressive people. One Should be tolerant, forbearing, firm and stead fast in his dealings. Eight Station: One should wipe out the rust and black spots that collect in the heart by the luminosity of the remembrance of Allah. To this effect the Holy Prophet has stated: "The people's hearts get rusty and blackened like the iron. So they should remove this rust through repeated divine remembrance." Ninth Station: One should constantly strive to get nearer and closer to Allah by all kinds and modes of worship and meditation. Tenth Station: One should look down upon oneself as the worst and meanest of the creatures and think others to be one's superiors. Oneshould be mindful of what Allah has stated. "That is the grace of God which He bestows on whom He pleases and God is the Lord of grace abounding." (al-Hadid, 57:21)

Sufi Orders
As I'm sure you'll have understood from the Introduction to Sufism the path towards Allah (swt) is based upon a purification process. There are, as one might expect, many different types of purification processes. All based upon the Remembrance of Allah (swt), Sharia, Sunnah, Discipline & Love. Some of these purification methods became very popular and were replicated from generation to generation of Sufi Masters which continue to this day. These purification methods are known as Sufi Orders. There are four famous Sufi Orders around the world and they were all named after the Sheikh who founded the purification process. The four famous Sufi Orders are: Qadiri: named after Hadhrat Sheikh Sayyid Abdul Qadir Jilani al-Hasanii al-Husainii Chisti: named after Hadhrat Khwaja Abu Ishaq Chisti made famous by Khwaja Muinuddeen Chisti (Khwaja Gareeb Nawaaz) Soharwardi: named after Hadhrat Sheikh Umar Suharwardi & Naqshabandi: named after Hadhrat Bahawudeen Naqshabandi The first three sufi orders, Qadiri, Chisti, Soharwardi trace their root back to Hadhrat Ali (r.a) whilst the Naqshbandi Chain traces its root back to Hadhrat Abu bakr Siddiq (r.a). There are other numerous Sufi orders which are also valid and trace their way back to the Holy Prophet (saw) but these four represent the most popular and the most well known. It should be noted that all Sufi Orders, along with their respective Sheikh's who represent them, should be respected and revered at all times.. We at Zikr.co.uk follow the Naqshbandi Sufi Order. For informational purposes one should note that: From the time of Hazrat Abu Bakr Siddiq to the time of Hazrat Bayazid Bustami this chain was known as as-Siddiqia. From Hazrat Bayazid to the time of Syedina Abdul Khaliq it was called at-Tayfuria. From the time of Syedina Abdul Khaliq to the time of Hazrat Syedina Shah Naqshband it was called the Khwajagaania. From the time of Syedina Shah Naqshband till now it is known as Naqshbandia. The Naqshbandi Order pays close attention to observing the Sunnah and conforming to the Sharia and lays a special emphasis on Silent Zikr, Meditation and Companionship of one's Sheikh.

Principles of Zikr

The first three sufi orders, Qadiri, Chisti, Soharwardi trace their root back to Hadhrat Ali (r.a) whilst the Naqshbandi Chain traces its root back to Hadhrat Abu bakr Siddiq (r.a). There are other numerous Sufi orders which are also valid and trace their way back to the Holy Prophet (saw) but these four represent the most popular and the most well known. It should be noted that all Sufi Orders, along with their respective Sheikh's who represent them, should be respected and revered at all times.. We at Zikr.co.uk follow the Naqshbandi Sufi Order. For informational purposes one should note that: From the time of Hazrat Abu Bakr Siddiq to the time of Hazrat Bayazid Bustami this chain was known as as-Siddiqia. From Hazrat Bayazid to the time of Syedina Abdul Khaliq it was called at-Tayfuria. From the time of Syedina Abdul Khaliq to the time of Hazrat Syedina Shah Naqshband it was called the Khwajagaania. From the time of Syedina Shah Naqshband till now it is known as Naqshbandia. The Naqshbandi Order pays close attention to observing the Sunnah and conforming to the Sharia and lays a special emphasis on Silent Zikr, Meditation and Companionship of one's Sheikh.

Principles of Zikr
Importance of Zikr: Contents: The right of Allah (swt) Graph of Importance The purpose of Mankind Better Safe than Sorry

If something is of great value; brings about a significant change; makes a contribution which is crucial & extremely vital to the resolution of a crisis; you can call it important. We are now left with one question: Is Zikr Important?

Purpose of Zikr:

Contents: 1) Love: For Allah & His Rasul 2) Knowledge: Inner & Outer 3) Peace & Tranquility 4) Purity: Inner & Outer 5) Blessings & Reward 6) Forgiveness & Pardon 7) Success: In this life & the next 8) Spiritual Strength

When starting to practise zi kr o n e sh o u l d h a ve one's thoughts directed a n d d e te rmi n e d to achieve a desired goal. Zikr only has one true purpose but there are seven paths which lead one to reach the ultimate goal.

Importance of Zikr
To understand & guage the importance of the remembrance of Allah (swt) we will list seven advantages of engaging in zikr against seven dis-advantages of not performing zikr and our conclusion will be based upon the logical comparison.of the two. ADVANTAGES "Remember Allah abundantly, in order that you become successful" Quran (Surah 8: Verse 45) DISADVANTAGES "Believers, do not let either your possessions or your children divert you from the Remembrance of Allah. Those who do that shall be the losers". Quran (Surah 63: Verse 9) "Whosoever turns away from My remembrance, his life will be made tight and narrow on the Day of Resurrection We shall raise him blind" Quran (Surah 20: Verse 124) "Whosoever turns away from the Remembrance of Allah, He will hurl him into a stern punishment". Quran (Surah 72: Verse 17) "Satan has mastered them and ca u se d th e m to fo rg e t th e Remembrance of Allah. Those are satan's party; and satan's party shall assuredly be the losers" Quran (Surah 58: Verse 19) "Th o se w h o a re a d mi tte d i n to paradise will not remorse over anything of this world, except over the times in which the zikr of Allah was not utilised" (Bukhari) "Woe to those whose hearts have hardened against the Remembrance of Allah! Those are in clear error". Quran (Surah 39: Verse 22) "Whosoever blinds himself from the Remembrance of the Merciful, We shall assign for him a evil satan who will be his (ever misleading) companion" Quran (Surah 43: Verse 36)

"Only in the remembrance of Allah (swt) will your heart find peace" Quran (Surah 13: Verse 28)

"Those men and women who engage much in Allah's praise. for them Allah has prepared forgiveness and a Great Reward" Quran (Surah 33: Verse 35) "When any group of men remember Allah, angels surround them and mercy covers them, tranquility descends upon them, and Allah mentions them to those who are with Him." (Muslim) "They are the most wise who remember Allah, standing sitting and lying down" Quran (Surah 4: Verse 190)

"Their skins and their hearts soften to the remembrance of Allah" Quran (Surah 39: Verse 23) "The rememebrence of Allah (swt) is the greatest (deed)" Quran (Surah 29: Verse 45)

Conclusion: Those who perform Zikr are Wise and are promised Success, Peace, Happiness, Mercy, Forgiveness and Great Rewards in this life and the next. All of which are valued as being positive important factors in one's religious and worldly life. Whilst those who do not engage in Zikr are classed as being heard hearted losers who are clearly in the error and in the group of Satan... and as such, they will be made to live a tight and narrow life, full of misery and woe, punished in this life as well as being risen blind in the next and who will be remorseful of all the time not spent in the Remembrance of Allah (swt). So excatly how important is zikr? Basically put, for a Muslim, zikr is a matter of life and death: "The likeness of the one who Remembers his Lord and the one who does not Remember Him is like that between the living and the dead" (Bukhari).

Types of Zikr
There are three types of Zikr: 1. Practical 2. Verbal 3. Silent 1. Practical Practical Zikr, also known as "Zikr-e-Faily", is performed with one's obedient actions. It comprises of

Whilst those who do not engage in Zikr are classed as being heard hearted losers who are clearly in the error and in the group of Satan... and as such, they will be made to live a tight and narrow life, full of misery and woe, punished in this life as well as being risen blind in the next and who will be remorseful of all the time not spent in the Remembrance of Allah (swt). So excatly how important is zikr? Basically put, for a Muslim, zikr is a matter of life and death: "The likeness of the one who Remembers his Lord and the one who does not Remember Him is like that between the living and the dead" (Bukhari).

Types of Zikr
There are three types of Zikr: 1. Practical 2. Verbal 3. Silent 1. Practical Practical Zikr, also known as "Zikr-e-Faily", is performed with one's obedient actions. It comprises of obedience to: i) The commandments of Allah (swt) i.e. Prayer, Fasting, Hajj, umrah, Zakaat, charity etc ii) The Sunnah of our Holy Prophet (saw) i.e. eating, drinking, sleeping, walking, talking, dressing etc. 2. Verbal Verbal Zikr, also known as "Zikr-e-Lisani", is observed with one's tongue. It comprises of: i) Loud zikr; i.e. Azan, Takbir, Collective zikr etc ii) Low tone zikr, i.e. Tasbihat, masnoon duas etc 3. Silent Silent Zikr, also known as "Qalbi Zikr", "Zikr-e-Khafi" and "Daimi Zikr" is performed within one self.. There are many stages to silent zikr. The first and foremost of which is Qalbi Zikr: Remembrance of Allah (swt) from within the heart. Most, if not all, of us are familiar with both practical and verbal forms of zikr and we'll have at some point practised them within our life. Silent zikr, on the other hand, is less well known. This is because this form of zikr is practised and taught only by the Friends of Allah (swt). Types of Zikr & Sufi Orders As one will have understood from the Sufism Introduction the path towards reaching Allah (swt) comprises of the following four elements: 1. Full adherence to Shariah: The Islamic Law 2. Observance of all Sunnah. 3. Remembrance of Allah (swt): Zikr 4. Code of Love & Discipline It is because there are many types of Zikr, that there are many paths towards Allah (swt). These paths, known as Sufi Orders, vary primarily on the type of Zikr chosen to lead the mureed to Allah (swt). From the four famous sufi orders, Qadiri, Chisti & Soharwardi all start the mureed off with verbal zikr later moving onto Qalbi Zikr. The Naqshbandi order, however, begins by taking the mureed directly on Qalbi Zikr. We at Zikr.co.uk follow the Naqshbandi Order. Khalifa Saleem can also give permission to anyone wanting to perform Qalbi Zikr and even initiate one into this order online. Why not get started today?

Importance of Zikr
We'd like to present the importance of bringing Zikr into our life, using a logical and mathematic model, whilst proving our conclusions from the Qur'an. Let us begin by taking a close look at the relationship between the five pillars of Islam. Let us assume that the life of an average adult is 63 years and that his 13 years of youth are not taken into consideration after which all Islamic pillars become compulsory on him/her. Hence the value 50 will be used to determint the lifetime obligation value. Table 1 below lists the pillars of Islam each with their respective lifetime obligation value. We have taken the Kalimah to represent Zikr. Pillars Of Islam Hajj | Pilgrimage Zakaat: | Charity Sawm | Fasting Salaat | Prayer Kalimah | Faith Calculation Method Once in a lifetime Once a year: 1 x 50 ~30 Days each year: 30 x 50 5 Times a day each year : 5 x 365 x 50 Lifetime Obligation Value 1 50 1500 91250

We will deuce this value from the graph using the "Line of Best Fit" method

Table 1 The value for the Kalimah is not yet known. We hope to determine this later. Figure 1.1, below, is a graphical representation of the table above. The log graph shows the lifetime obligation values on the vertical Y axis against the five pillars respectively on the horizontal X axis.

Fig 1.1 As you can evidently see there is a trend in the graph which suggests a proportional increase in obligation moving from one pillar to the next. If we were to complete the graph, proportionally, to include the value for the Kalimah, we would have a graph similar to Fig 1.2.

Fig 1.1 As you can evidently see there is a trend in the graph which suggests a proportional increase in obligation moving from one pillar to the next. If we were to complete the graph, proportionally, to include the value for the Kalimah, we would have a graph similar to Fig 1.2.

Fig 1.2 The lifetime obligation value for the Kalimah, which we can deduce from the graph, is approximately TEN MILLION! This value is 100 times larger than the value for Salaat, which is roughly 100,000. The following Qur'anic ayah then makes perfect sense! Allah (swt) says in the Quran:

"The remembrance of Allah is the greatest" (Surah 29: Verse 45) We can now, therefore, conclude that the zikr of Allah is to be done over 100 times more often than we offer our prayers. Sound ridiculous? Allah (swt) says in the Holy Qur'an:

"When ye have offered your (Congregational) prayers, do the Zikr of Allah, standing, sitting & lying down on your sides" Qur'an (Surah 4: Verse 103) Since a person spends his entire life circulating between these three positions i.e standing, sitting & lying down, we can deduce that we have been requested to engage in the Zikr of Allah constantly in between our Salaats. So it is not surprising that the value for the Kalimah, which is a form of zikr, would far exceed that for Salaat. This almost sounds like one is to be in continuous zikr throughout one's life doesn't it? Now why would Allah (swt) ask this from us? Surely this is something which is impossible & impracticable? Not so! We shall shortly understand how all of this makes perfect sense and is quite logical. We'll give you a clue: Qalbi Zikr. Stay tuned...

Friends of Allah

Wali, plural awliya, is an arabic word meaning friend. Awliya Allah, therefore, means Friends of Allah (swt). Reference to the Friends of Allah (swt) is found in the Quran, Hadith Qudsi & Narrations of our Holy Prophet (saw). We would, firstly, like to bring you to the attention of the following authentic hadith which has been narrated in Abu Daud that Our Holy Prophet (saw) said: O people! Listen, understand and know it well. Allah has servants who are neither Prophets nor martyrs and whom the Prophets and martyrs yearn to be like, due to their seat and proximity in relation to Allah.... Our Holy Prophet (saw) then described these people and then read the following Ayah in which Allah (swt) says in the Qur'an:

"Behold! Verily on the Friends of Allah there is no fear nor shall they grieve" Quran (Surah10: Verse 62) Abu Huraira (r.a) also reports a Hadith Qudsi in which our Holy Prophet (saw) informs us that Allah (swt) said: 'Whosoever acts with enmity towards a Friend of Mine, I will indeed declare war against him" [Hadith Qudsi: Bukhari] We can therefore clearly conclude that the Friends of Allah (swt) are envied by, but are neither, Prophets or martyrs, who have no fear or grief and are loved & protected by Allah (swt). In the sub menus to this topic we aim to describe their characteristics & purpose and provide you with enough information for you to be able to recognise a Friend of Allah (swt), visit him with correct discipline & understand some of the countless blessings entrusted to them. Who knows, maybe one day, InshAllah, you too will have a desire to strive and become a Friend of Allah (swt)

Pillars of Recognition
A Sufi saint has the following ten pillars firmly established:5 External Pillars Helps his sheikh and the helpers of deen Possesses a Certificate from his Sheikh Worships in Solitude and often engages himself in Zikr, Fikr and Muraqabah Has remained in the company of his Sheikh for some time. Spends money generously and freely 5 Internal Pillars Has full knowledge of shariat and tariqat Fully acts upon this knowledge with truth & sincerity Maintains a stimulated and insightful intrinsic* self. Possesses a pure heart free from blemish & constant in the remembrance of Allah Has attained the nearness or ?Qurb? of Allah If any one of these are not present then one is not a Kamil Wali *Batini Ilm

Recognising a Kamil Wali

It is of the utmost importance to be able to recognise a Kamil Wali.

5 External Pillars Helps his sheikh and the helpers of deen Possesses a Certificate from his Sheikh Worships in Solitude and often engages himself in Zikr, Fikr and Muraqabah Has remained in the company of his Sheikh for some time. Spends money generously and freely 5 Internal Pillars Has full knowledge of shariat and tariqat Fully acts upon this knowledge with truth & sincerity Maintains a stimulated and insightful intrinsic* self. Possesses a pure heart free from blemish & constant in the remembrance of Allah Has attained the nearness or ?Qurb? of Allah If any one of these are not present then one is not a Kamil Wali *Batini Ilm

Recognising a Kamil Wali

It is of the utmost importance to be able to recognise a Kamil Wali. When you come to know of a Kamil wali go and visit him with eagerness. Keep your intentions free from prejudice and do not go to scrutinise, to debate or endeavour to test him in any way. Visit him with sincerity and sit respectfully when you arrive at his residence. Observe his character, manners and qualities from a religious viewpoint. A genuine Kamil Wali should possess virtues such as those listed in the ?Genuine? column below and none of those, which are listed in the Impostor column. Genuine Firm in performing their regular five times Salaat on time in congregation Wear white, green or black turbans on top of their topi. Wear only white sunnat Islamic dress Maintain a full beard (ie one fist long) Polite and courteous Always speak the truth & often stay silent Humble & disciplined Patient & generous Fear Allah Preserve and uphold all shariat laws Observe complete purdah from women & young girls Never ask for money for their own needs Possess full knowledge of Islam Concentrate their efforts on bringing the creation back to Allah Offer Supplication & taweez free of charge Never touch women in any way or form Impostor Some offer their Salaat from time to time. Most do not pray at all. Remain bareheaded most of the time. Occasionally wear a topi. Wear silk, gold & fashionable clothes Either have a small or shaved beard Rude and selfish Tell lies and talk excessively Arrogant & insolent Intolerant & miserly Fear Creation Violate and defy the laws of shariat Sit happily amongst women & young girls without purdah Demand money from their mureeds Possess little or no knowledge of Islam Concentrate their efforts on collecting the material wealth of this world Demand money for making dua or taweez Embrace and shake the hands of women

The main experience felt in the presence of a Kamil Wali is that upon seeing him you remember Allah. Whilst sat in his presence, your heart gains peace & tranquillity and you begin to love Allah and his rasool Muhammad (Swallallahu-alayhi-wasalam) and forget the worries of this world.

Faiz: Spiritual Noor

Spiritual Faiz is ultimately Noor. It is constantly being passed down from Allah (swt) to His Beloved Prophet (saw) to distribute. If one has joined a sufi order in which the golden chain goes back to our Holy Prophet (saw) then one can become a recipient of this noor. If one does not do bai'ah or never goes to meet a Friend of Allah (swt) one can never hope to attain this noor and therefore cannot hope to acheive much in this life or the next. Allow us to explain: Electricity gives "life" to electronic goods. An electric current is either delivered by: 1) Mains High Voltage: Fridge freezer, microwave, PC etc or 2) Battery Low Voltage: Mobile phone, mp3 player, walkman, clock, camera etc Similarly faiz (noor) also gives "life", but in this case it gives life to one's success in this life and/or the next. There are two types of faiz: 1) Faiz for the World (Dunya Faiz) Low Power: This helps one to have children if one does not have any, be successful in business, become rich, famous etc 2) Faiz for one's Religion (Deen Faiz) High Power: This helps one succeed in being steadfast in performing Prayer, Conforming to Shariah, Acting upon the Sunnah, Refraining from sinful activities etc Distribution of Faiz: A Sheikh can only distribute faiz according to his status. A sheikh is either Incomplete or Complete. i) An incomplete Sheikh is called a Majzoob. He can only distribute Dunya Faiz ii) A complete Sheikh is called a Kamil Sheikh. There are three ranks of Kamil Sheikhs. All three can distribute BOTH deen and dunya faiz. The three ranks are as follows: 1) A Kamil Sheikh: one who is complete 2) A Mukammal Sheikh: one who is perfect 3) An Akmal Sheikh: one who is the most perfect Wali. The difference is that an Akmal Sheikh, who is at the highest rank, can distribute faiz to the lower Mukammal & Kamil Sheikhs. So it is often the case that a Kamil sheikh will do bai'ah to an Akmal Sheikh just for faiz. Our murshid at zikr.co.uk is an AKMAL sheikh. We are very very fortunate to have met an Akmal Friend fo Allah (swt). To learn more about our Murshid please visit the About Hadhrat Section. If you are interested in receiving faiz please learn how to get started.

A Sheikh can only distribute faiz according to his status. A sheikh is either Incomplete or Complete. i) An incomplete Sheikh is called a Majzoob. He can only distribute Dunya Faiz ii) A complete Sheikh is called a Kamil Sheikh. There are three ranks of Kamil Sheikhs. All three can distribute BOTH deen and dunya faiz. The three ranks are as follows: 1) A Kamil Sheikh: one who is complete 2) A Mukammal Sheikh: one who is perfect 3) An Akmal Sheikh: one who is the most perfect Wali. The difference is that an Akmal Sheikh, who is at the highest rank, can distribute faiz to the lower Mukammal & Kamil Sheikhs. So it is often the case that a Kamil sheikh will do bai'ah to an Akmal Sheikh just for faiz. Our murshid at zikr.co.uk is an AKMAL sheikh. We are very very fortunate to have met an Akmal Friend fo Allah (swt). To learn more about our Murshid please visit the About Hadhrat Section. If you are interested in receiving faiz please learn how to get started.

Golden Chain
In sufi terminology, the Golden Chain represents one's spiritual genealogy from one's Sheikh to the Holy Prophet Muhammad (sallalahu alaihi wasallam). This is also known as a "Silsila", which literally means "Chain" in Urdu. One enters into a Silsila when one takes Bai'at (Pledge of allegiance) upon the hands of a Sheikh whose spiritual genealogy links him to the Holy Prophet Muhammad (sallalahu alaihi wasallam), and is a recipient of Spiritual Faiz. The following represents our Golden Chain and like all Golden Chains, it begins with our Holy Prophet (saw)

Naqshbandi Mujaddadi
Hadhrat Muhammad Mustafa
12 Rabi al-Awwal 11AH, Madinah al-Munawwarah

Golden Chain of Command Amir-ul-Mu'mineen Sayidina Hadhrat Abu Bakr Siddique Hadhrat Salmaan Radhiallahu anhu Farsi

Date Of Demise
23 Jumaad al-Aakhar, 13AH

Place of Burial
Madinah al-Munawwarah

17 Jumaad al-Aakhar, 35AH

Madaa'in (Arabia)

Hadhrat Qasim bin Muhammad bin Abu Bakr Hadhrat Imam Ja'far Saadiq Hadhrat Bayazeed Bistaami Hadhrat Abul Hassan Khurqaani Hadhrat Abul Qasim Gurgani Hadhrat Abu Ali Faarmadi Hadhrat Yusuf Hamdaani Hadhrat Abdul Khaliq Ghajdwani Hadhrat Khwaja Aarif Reogari Hadhrat Mahmood Fughnawi Hadhrat Khwaja Abu Ali Ramatini Hadhrat Muhammad Baba Samaasi Hadhrat Syed Ameer Kalaal Hadhrat Syed Baha'uddin Naqshband Hadhrat Alaa'uddin Attaar Hadhrat Ya'qoob Charkhi Hadhrat Ebeydullah Ahraar Hadhrat Muhammad Zaahid Hadhrat Darwesh Muhammad Hadhrat Muhammad Waaqif Akangi Hadhrat Baaqi Billaah Imam Rabbani,Mujaddid Alf Thani, Hadhrat Shaykh Ahmad Farooqui Sarhandi Hadhrat Muhammad Ma'soom Farooqui Hadhrat Sayfuddeen Hadhrat Muhsin Dehlawi Hadhrat Noor Muhammad Badyooni Hadhrat Mirza Mazhar Jaan-I-Jaanan Hadhrat Abdullah Shah Hadhrat Abu Sa'eed Ahmad Hadhrat Ahmad Sa'eed Hadhrat Dawst Muhammad Qandhaari H a d h ra t Mu h a mma d U th ma a n

24 Jumaad al-Awwal, 107AH

Madinah al-Munawwarah

24 Rajab al-Murajjab, 148AH 1 5 Sh a 'b a a n a l-Mu 'a zza m, 261AH 1 0 Mu h a rra m a l-Ha ra a m, 425AH

Madinah al-Munawwarah Bistaam (Iraq)

Khurqaan Gurgaan

4 Rabi al-Awwal, 477AH 27 Rajab al-Murajjab, 535AH 12 Rabi al-Awwal, 575AH 1 Shawwal, 616AH 17 Rabi al-Awwal, 715AH 28 Dhul Qa'dah, 715AH 10 Jumad al-Aakhar, 755AH 11 Jumad al-Aakhar, 772AH 2 Rajab al-Murajjab, 791AH 20 Rajab al-Murajjab 5 Safar, 851AH 20 Rabi al-Awwal, 895AH 1 Rabi al-Awwal, 936AH 19 Muharram, 970AH 21 Sha'baan, 1008AH 25 Jumaad al-Aakhar, 1012AH

Faarmad (Toos) Maru (Khurasaan) Ghajdawan (Bukhara) Reogar (Bukhara) Waabakni (Mawralnahar) Khwaarizm (Bukhara) Samaas (Bukhara) Saukhaar (Bukhara) Qasr-e-Aarifan (Bukhara) Jafaaniyan (Mawralnahar) Charkh (Bukhara) Samarqand (Mawralnahar) Wakhsh (Malk Hasaar) Samarqand (Mawralnahar) Akang (Bukhara) Delhi (India)

28 Safar, 1034AH

Sarhand (India)

9 Rabi al-Awwal, 1079AH 19 Jumad al-Oola, 1096AH

Sarhand (India) Sarhand (India) India

11 Dhul Qa'dah, 1135AH 10 Muharram, 1195AH 22 Safar, 1240AH 1 Shawwal, 1250AH 20 Rabi al-Awwal, 1277 22 Shawwaal, 1284AH

Dehli (India) Khanqah Mazharia (India) Khanqah Mazharia (India) Taunq (India) Madinah Munawwarah Moosa Zai (Pakistan)

22 Sha'baan, 1314AH

Moosa Zai (Pakistan)

Hadhrat Muhammad Ma'soom Farooqui Hadhrat Sayfuddeen Hadhrat Muhsin Dehlawi Hadhrat Noor Muhammad Badyooni Hadhrat Mirza Mazhar Jaan-I-Jaanan Hadhrat Abdullah Shah Hadhrat Abu Sa'eed Ahmad Hadhrat Ahmad Sa'eed Hadhrat Dawst Muhammad Qandhaari H a d h ra t Mu h a mma d U th ma a n Daamaani Hadhrat Siraaj-ud-deen Hadhrat Khwajah Fazal Ali Shah Qureshi Hadhrat Abdul Ghaffar

9 Rabi al-Awwal, 1079AH 19 Jumad al-Oola, 1096AH

Sarhand (India) Sarhand (India) India

11 Dhul Qa'dah, 1135AH 10 Muharram, 1195AH 22 Safar, 1240AH 1 Shawwal, 1250AH 20 Rabi al-Awwal, 1277 22 Shawwaal, 1284AH

Dehli (India) Khanqah Mazharia (India) Khanqah Mazharia (India) Taunq (India) Madinah Munawwarah Moosa Zai (Pakistan)

22 Sha'baan, 1314AH

Moosa Zai (Pakistan)

26 Rabi al-Awwal, 1333AH 1 Ra ma d h a n a l-Mu b a ra k, 1354AH 8 Shaban, 1384 AH

Moosa Zai (Pakistan)

Miskinpur (Pakistan)

Larkana, (Pakistan)

Hadhrat Muhammad Sardar Ahmad Naqshbandi

Benefits of Faiz & Bai'ah
We have compiled the following true incidents, from our own jamaat, to illustrate the vast benefits of doing bai'ah and receiving faiz. Please read this article to learn about faiz. All incidents have been eye witnessed by us personally. These are not mere "stories" passed on from gossip. These are actual events which have taken place with the persons involved alive and well. We shall narrate one story in each category so you can get an idea as to how extensive faiz is, and how it can benefit you, if you join this Golden Chain. DUNYA FAIZ Health: An elderly man once came to Hadhrat Sahib with a "peeling skin" problem, since ten years. Hadhrat Sahib prayed a few Quranic Ayahs and blew it over some olive oil. Hadhrat then advised him to apply this oil onto his body everyday and to top the bottle up with more olive oil before it finished and to contiue using it. One month later, on the regular 11th night program, he came back and was showing Hadhrat Sahib and all the mureeds present, how he had been completely cured! He went to the extent of lifting his lungi and showing his legs to everyone to prove his point!! :) With such delight he kissed Hadhrat Sahib's hand and said his skin is no longer peeling off and he became a Mureed with firm conviction that Hadhrat sahib was a Friend of Allah (swt) Eye sight: A new mureed, in the home town of Bucheki, asked Hadhrat Sahib to make dua for his son who was blind since birth. Hadhrat Sahib made dua and asked him to bring some Kohl (Surma). The mureed did as requested and Hadhrat Sahib prayed a few Quranic Ayahs and blew over the surma. Hadhrat Sahib then advised the mureed to continue to apply the surma into his son's eyes. Time passed by and within a few months the mureed's son gained his eyesight!! The whole family did bai'ah and the news travelled very far after which many others from his relations also did bai'ah. The Mureed's son is now over 13 years old and looks completely normal. Wealth: A mureed in Lahore called Amir Ali was a very very poor man. He heard of Hadhrat Sahib and did bai'ah for both religious and worldy benefit. Within three years, from bai'ah, he is now in a position where he owns a 20 Lakh ( 20,000) business in buffalo and cow food. Obviously he sticks to Hadhrat Sahib like glue and always offers to take Hadhrat Sahib in his own vehicles. Even to this day he is the number one transporter for Hadhrat Sahib. So if you ever go to visit Hadhrat Sahib in Lahore you will surely meet him. If you do, give him my Salaams! Children: A couple in Sialkot could not have children. They had been trying for over 15 years. They heard about Hadhrat and how many others had benefitted so they came over to take bai'ah in the hope they would be blessed with Children. Hadhrat gave bai'ah and gave them 9 dry dates on which Hadhrat had recited some Quranic Ayahs. They were advised how to use them and no sooner had the year ended that they had their first baby girl! Ramzaan, the father, came to Bucheki once whilst I was there. I met him and he was in complete Sunnah. He obviously benefitted from both dunya and deen faiz. Promotion: An officer, known as Cheema, worked in Lahore the Special forces. This particular special forces branch do jobs that the national police simply can't do. They fight, chase and capture teams of thugs and robbers and take care of essential security of the country. Before meeting Hadhrat Sahib he had just been promoted to sub-inspector of the special forces branch. He met Hadhrat Sahib in Lahore at Herbanspura (one of Hadhrat's main center for tabligh). After having heard the benefits of bai'ah and feeling an attraction towards Hadhrat he wanted to become a mureed. He was advised to stop taking rishwat if he wanted to benefit from his Bai'ah. Cheema agreed and took Bai'ah. Within two months he was astounded to learn he had been promoted yet again to Inspector of the special forces! He was bewildered & very impressed because he knew that it would have taken almost two years before he could have reached this position. He told Hadhrat about this event and was advised that benefits in this world are one of the advantages of doing bai'ah and it makes the mureed more firm in sticking with his Sheikh. As you might well expect he his now Hadhrat's right hand man. He is also much more religious than he was before. Influence of Black Magic: As you may all well know, black magic has become a rampant activity in the sub continent. Its normally used to mae people's lives a misery. All due to jealousy and hatred. However, by doing bai'ah one is taken under the spiritual protection of the Friends of Allah. (swt) who are in turn protected by Allah (swt). Those Mureeds that complain of un-natural occurences etc are usually given Taweez to put around theri necks. The problem is mostly always resolved within a short while. Influence of Jinn: Jinn are also the creation of Allah (swt). Hadhrat Sahib often deals with these Jinns by asking them to leave politely, which they do because they are absolutely scared of Hadhrat! They recognise Hadhrat as being an Akmal wali and they NEVER cause a fuss. Some ask to be burnt alive throgh taweez due to honour but most generally leave.

mureed more firm in sticking with his Sheikh. As you might well expect he his now Hadhrat's right hand man. He is also much more religious than he was before. Influence of Black Magic: As you may all well know, black magic has become a rampant activity in the sub continent. Its normally used to mae people's lives a misery. All due to jealousy and hatred. However, by doing bai'ah one is taken under the spiritual protection of the Friends of Allah. (swt) who are in turn protected by Allah (swt). Those Mureeds that complain of un-natural occurences etc are usually given Taweez to put around theri necks. The problem is mostly always resolved within a short while. Influence of Jinn: Jinn are also the creation of Allah (swt). Hadhrat Sahib often deals with these Jinns by asking them to leave politely, which they do because they are absolutely scared of Hadhrat! They recognise Hadhrat as being an Akmal wali and they NEVER cause a fuss. Some ask to be burnt alive throgh taweez due to honour but most generally leave. The Jinns are usually upset beacuse the human subject urinated on their food etc However some are sent by their human masters through Black Magic and because Hadhrat has the power to break the magic both the subject and the jinn are released! Many have become bai'ah by beeing freed from Jinns.

DEEN FAIZ Salaat, Sunnah, Shairah, Qalbi Zikr, Wilayat: Majority of all mureeds are firm in adhering to their five times Salaat and conforming to the sunnah with an emphasis on the beard, Imamah, miswak and qalbi zikr. You only need to look at any of the mureeds to confirm this. Smoking: Toooo common to even give you a single story. Any mureed who has a problem with this is given cardamom on which some Quranic Ayahs have been prayed and blown over by Hadhrat. The mureed is to chew on them whenever he gets the urge to smoke. Within weeks the habit of smoking is gone. This method has been effective for thousands of Mureeds in our jamaat. Drugs: Heroin. Addictive you say? Absolutely. Take it once and you'll be hooked for life. However! Faraz, a Mureed in Lahore was on heroin,and even used cocaine for good measure. He was soo smacked out of his head one night that he was about to die. Living close to him was one of his neighbours and Hadhrat Sahib's very very close mureed. He advised Faraz's family that they should take Faraz to Hadhrat Sahib immediately. So in the dead of night they took Faraz to Bucheki. Hadhrat Sahib prayed a few Quranic Ayahs and blew over him. At that time Faraz's tounge was sticking half way out of his mouth and he was on the verge of death. Nevertheless, morning came and Faraz's conditon got better. As it was miraculous just to see him alive his family became mureed.. With the use of Prayed Cardamom, in three months Faraz lost his addictiveness to Heroin! Having been to Lahroe recently I met Faraz. We even worked on building a bathroom for Hadhrat Sahib at my residence in Pakistan, as he now works in a construction firm. He has a full beard, is practising the Sunnah and is very much alive and well. Obviously I was intrigued as to how someone can get off an additicve drug such as heroin. I asked Hadhrat about it and I was told that to get someone off something addictive you need to be give something even more addictive, so he was given the love of Allah and Love of Rasool! Alcohol: Abbas became a mureed at a very young age. He and his Uncle used to make and sell alcohol. He lived locally to Hadhrat and would often come to pray at Hadhrat's Dergah. One day Abbas and his Uncle were about to finish preparing seven bottles of Alcohol. However, it was time for Salaat, so they came to Hadhrat's place to pray. Having finished the prayer Hadhrat walked back to his residence. Before closing the door behind him he called Abbas and said, "Those who sell and those who make alcohol are equal in sin" Hadhrat then closed the door and went home. These very words struck the core of Abbas's heart. He made a firm intention, there and then, that he would never make or sell any alcohol again. He went straight back and started to smash all the bottles he & his uncle had just prepared. From that day till now he has never touched alcohol. Instead, Abbas is now a popular naat Khwaan in our Jamaat. Surprisingly he has no education, cannot read or write but has still memorised hundreds of Naats for Meditation! We have recorded some naats and will put them up for you to listen to! Adultery One woman, called Parveen, in Farookabad was a habitual adultress. She would sleep with as many as ten men in one day to satisfy her urge. She was a widow and was very poor also. Hadhrat Sahib was determined to set things right. So Hadhrat had her called in to work at the Spritual center in Farookabad to prepare food, clean up etc in return for money. Within a few weeks at the center, and with full tawajju from Hadhrat, she started to perform Tahajjud and became heavily engrossed in Religious worship! She was transformed from an adultress to a humble servant in just a few weeks! Thieving Riyasat Ali is from Sialkot. He and his wife, with the help of other comrades, used to rob entire villages in Pakistan.They were notorious gangsters. However, Riyasat Ali was destined for better things. He met Hadhrat Sahib and became mureed instantly out of love for him. He left his thieving ways and he & his Wife lived at Hadhrat's Dergah for spiritual faiz for almost 10 years! They were very poor and everything they were given was from Hadhrat's possession. Riyasat made many poems of love and praise for Hadhrat, during this time, and many are still recited by mureeds to this day. After ten years Hadhrat gave him permission to do tabligh in Sialkot and bring people to the Remembrance of Allah(swt). At this moment in time he is doing tabligh and has brought thousands of new mureeds into the jamaat. He has also become very very rich since then. Murder Four Rana brothers from Farookabad were held in prison on death row for murder. They were to be hanged for their crimes. One of their relatives and close Mureed advised Hadhrat of their position and their desire to be granted pardon for their sins by doing bai'ah. Hadhrat then met the brothers in jail where they all did bai'ah. Amazingly, it hadn't even been a

Riyasat Ali is from Sialkot. He and his wife, with the help of other comrades, used to rob entire villages in Pakistan.They were notorious gangsters. However, Riyasat Ali was destined for better things. He met Hadhrat Sahib and became mureed instantly out of love for him. He left his thieving ways and he & his Wife lived at Hadhrat's Dergah for spiritual faiz for almost 10 years! They were very poor and everything they were given was from Hadhrat's possession. Riyasat made many poems of love and praise for Hadhrat, during this time, and many are still recited by mureeds to this day. After ten years Hadhrat gave him permission to do tabligh in Sialkot and bring people to the Remembrance of Allah(swt). At this moment in time he is doing tabligh and has brought thousands of new mureeds into the jamaat. He has also become very very rich since then. Murder Four Rana brothers from Farookabad were held in prison on death row for murder. They were to be hanged for their crimes. One of their relatives and close Mureed advised Hadhrat of their position and their desire to be granted pardon for their sins by doing bai'ah. Hadhrat then met the brothers in jail where they all did bai'ah. Amazingly, it hadn't even been a few days before they were all pardoned by the court and set free!!!! This miraculous event made their faith in Hadhrat even more stronger. It doesn't stop there, this event was then followed by their first ever local election vistory in Farookabad! As you can see, they truly did benefit from doing bai'ah and gaining faiz. Not only did they get their life back, they were pardoned for murder and even won local elections!

Oath of Allegiance
Bai'at literally means "to promise" and derives from the root word meaning "to sell". In English the term Bai'at is often translated as "Oath of Allegiance" or "Pledge". Taking Bai'at is Sunnah as our Holy Prophet (saw) took Bai'at from the Sahaba on many occasions. In one narration our Holy Prophet (saw) said: 'Will you not make baiat to the Rasul of Allah?' We stretched our hands and enquired: On what shall we make Baiat to you, O Rasul of Allah? He (saw) said. 'That you make the Ibaadat of Allah,- that you associate nothing with Him,- that you perform the five Salaat; that you hear and obey." (Muslim, Abu Daawood, Nisaai) In the Qur'an, Allah (swt) says about Bai'at: "Verily, those who Swear Allegiance unto thee, O Muhammad (saw), in truth Swear Allegiance to Allah: The Hand of Allah is over their hands: then any one who violates his oath, does so to the harm of his own soul, and any one who fulfils what he has covenanted with Allah,- Allah will soon grant him a great Reward." Qur'an (Surah 48: Verse 10) After the demise of the Holy Prophet (sallalahu alaihi wasallam) this Sunnah was assumed and practised by many elite Sahabah, on the authority of our Holy Prophet (saw). These eminent Sahabah included Hadhrat Abu-bakr Siddiq (ra) & Hadhrat Ali (r.a) and before they departed they also nominated their successful students to carry on this Sunnah. Thus this tradition has been passed down from one generation to the next through an authentic chain of Friends of Allah (swt)..This chain is known as a Silsilah and these vary according to the Sufi Order. To enter a Sufi order one must do Bai'at to a Kamil Sheikh. There are two types of Bai'ah that one can perform: Bai'ah al Barakah: This is where one initiates oneself into a spiritual order merely for the blessings of being part of the spiritual order of which has a direct link with the Holy Prophet (sallalahu alaihi wasallam) without a break in sequence. This Bai'ah is beneficial and brings one in the bank of those who have a link with the beloved ones of Allah. Bai'ah al Iradah / Bai'ah al Salikeen: This is where one "sells" one's self and surrenders completely to to the Friend of Allah (swt). Similar to how the corpse is left in the hands of the ghassal' (washer). This Bai'ah leads one to receive both deen and dunya Spiritual Faiz. It is this very type of Bai'ah that was undertaken by the Sahaba upon the hands of the Prophet (sallallahu alaihi wasallam) and is also injuctioned in the Quran as it leads one to Allah (swt): "O you who believe, fear Allah and seek a means of approach unto him, and strive in His path so that you may attain success" Qur'an (Surah 4: Verse 38) If you wish to receive deen and/or dunya Spiritual Faiz by performing Bai'ah to our Hadhrat please email us and we will initiate you into the Naqshbandi Order online. Why not learn about how others have benefitted from Bai'at and Faiz? You might be surprised as to what it can do!

A Disciple's Guide
One who seeks to acquire the love of Allah (swt), and has joined a sufi order, is called a mureed, sufi, saalik, disciple or spiritual seeker. We will use the word "mureed" on our site. This website was developed to help Muslims, especially our mureeds, learn both the theoretical and practical aspects of Sufism. As a general rule there are FOUR areas in which we expect our Mureeds to take firm steps to establish: 1) Fulfill all duties outlined in Sharia; Salaat; Zakaat; Hajj etc 2) Practise the Sunnah of our Holy Prophet (saw) 3) Love & Hold Reverence for one's Sheikh 4) Perform Zikr as directed by one's Sheikh The first two have been covered in Shairah: Islamic Law & The Blessed Sunnah The lower two are specific to our Jamaat so we have included them within this section called the Mureed handbook. Other mureeds may also find some of the information useful but is likely to benefit our Mureeds more as this section includes Shijra Sharif and Khatam Sharif which is unique to our Jamaat. So if you are a mureed or wish to become a mureed and are interested in learning more about what is to be expected of you, please take a look at this section. If you have any queries please do not hesitate to contact us.

Disciple Initiation Procedure

If you wish to do bai'ah, join our Naqshbandi School and become a disciple (mureed) of Hadhrat Muhammad Sardar Ahmad Naqshbandi then please follow the steps and read the affirmations below. The affirmations are to be read in Arabic. For those who cannot read or understand Arabic, transliterations have been included along with their English translation.

below. The affirmations are to be read in Arabic. For those who cannot read or understand Arabic, transliterations have been included along with their English translation.

New Student Induction

Pir-o-Murshid Silsilah: Name of our School/Jamaat: S pir it ua l Line a ge ( S hijr a Sharif): Khatam Sharif: First Lesson >>> Guidance Notes: >>> All Mureeds should first Register Here. It is in the best interests of all Mureeds to exercise the following seven duties with full care and attention to details: 1. Download the Weekly Progress Diary and use it to monitor your progress. Those who make excellent progress will have thier sheets uploaded onto the site for others to aspire towards. 2. Complete the "Basic Essentials" question paper. 3.. Offer 5 times daily Salaat with correct observation of all essentials. Learn more with our Book of Prayer 4. Lead a Sunnah way of life as described in our Sunnah Section 5. Read khatam sharif & Meditate twice daily (After Fajar & Isha) 6. Engage your heart in Qalbi Zikr throughout the day 7. Often remain in righteous companionship Prohibitions Include: 1. Committing major sins 2. Indulging in minor sins 3. Use of intoxicants such as tobacco / drugs / alcohol 4. Dwelling in Sinful / evil companionship 5. Earning, eating or wearing haram Hadhrat Muhammad Sardar Ahmad Naqshbandi. Learn more Naqshbandi, Mujaddadi, Sardari Jamaat Sardaria Urdu: Click Here English: Click here Click Here Qalbi Zikr. Learn about it and Start it today.

Qualities of a Successful Mureed

The Successful Mureed In order for a mureed to be successful he/she should adopt 20 key characteristics and qualities. These are as follows: 1. Repentance Repent sincerely for all those things, which are out of bounds of Shariat. Whichever stage the mureed reaches he must bring repentance along with him because at each stage one commits comparative amount of sins. Repentance is a very strong root. 2. Contentment Be content and happy upon living on bare necessity. All extra wealth in your possession should be distributed to those in need or put in the khidmat of one?s sheikh to utilise the wealth on his mureeds. 3. Isolation Often remain in isolation and keep your heart distant from those immediately surrounding you. I.e. do not let your heart incline towards family and friends. 4. Firm & Correct Belief Believe firmly in your Sheikh as being the best for you. Believe all that which is required from you in Islam. Stay away from bid?at and all those things which are outside shariat. 5. Abstinence Abstain from all things which are not lawful. Be very careful about what you eat and what you wear. Do this enthusiastically and do not discontinue this once you?ve started. 6. Patient Be patient upon all orders given to you by your sheikh and be patient upon all difficulties that approach you on this path. 7. Resilient Do not be soft with your Nafs. Constantly battle with it and never fulfil its wish. Nafs is like a hungry lion. If you feed it, on having gained strength it will eat you too. 8. Brave Be brave in fulfilling all orders in Islam and all orders given to you by your Sheikh. Do not be afraid of shaitan or nafs in their tricks to frighten you away from this path or away from fulfilling any order given to you. 9. Generous To be successful in this path one must be generous. Miserliness forms a very thick Veil between yourself and your goal. One must be ready to give away your life and wealth in this path. 10. Just Fulfil everyone?s rights according to their prominence. Be fair with everyone and let no one have to take justice from you. 11. Truthful Be steadfast in telling the truth. Be truthful to Allah and to Allah?s creation and stay well away from lies and deception. Do not do anything secretively and whatever you do, do it solely for Allah. 12. Knowledgeable Learn enough to spend your daily life in the way shown to you by Islam. Abstain from all that knowledge which does not benefit you in all walks of life. 13. Humble Be humble in each and every stage that you attain, as this is the key to success. Pg 307 fs 14. Sharp-witted Be sharp witted and alert in doing Khidmat when following your sheikh. Be ready to carry out all orders that your sheikh utters. And do not be afraid, even if you have to give your life. 15. Reprehensive Be constantly reprehensive upon one?s own nafs. Think one-self as being the lowest of all mureeds. Whatever deed one performs one must always think it as being negligible. Even if one does not commit many sins, one must think oneself as a sinner. 16. Intelligent One must be wise in performing all duties for his sheikh with the necessary aadabs. Do not use your own intelligence to object to or criticise any of your sheikh?s actions, speech or commands. 17. Respectful Read and act upon all the etiquettes outlined and respect one?s sheikh to the best of your knowledge. 18. Mannerly Be cheerful and pleasant and approach all with good manners. Be polite and courteous to your fellow mureeds. Do not put your workload upon anyone else. Keep away from pride & jealousy and always be happy & ready to do your sheikhs khidmat. 19. Submissive Place yourself in front of your sheikh like a dead body is placed in front his washer before burial. I.e. let your sheikh do your islah as he pleases. Do not wish to have your islah done in the way you want. 20. Entrusting to one?s sheikh Never leave the company of your sheikh even if your sheikh has asked you to leave a thousand times. Accept all trials and tribulations that come to you and do not become disheartened.

Effets of Companions
Suhbat or Companionship is of great importance within Islam. By sitting amongst 8 types of people Allah Increases 8 Types of things. Rich Poor People Authority Women Boys Sinners Swaliheen Alims of Love of the world & inclination towards it Thankfulness & Contentment Pride & Hard Heartedness Sexual Desire Enthusiasm to play games & induldge in leisure activities Bravery in committing sins & delay in repenting Love & Desire to submit to Allah Knowledge & abstinence

Stages of Degradation

Inorder to succeed on this path one's connection to one's Sheikh is of utmost importance. If your connection begins to turn sour, so inturn your connection to Allah (swt) & His Rasul will turn sour. Seven stages of destruction for a mureed: Objection Blockade Separation Degeneration Devastation Contentment Enmity 1. OBJECTION If a mureed does any action or deed, which is disliked by the peer or is makrooh and the peer turns his face away, in displeasure, from the mureed then this is the first step towards destruction for the mureed. This step is called the Objection phase. If the mureed realises his mistake, apologises and gives up the disliked action / deed then this objection will lead the mureed out of destruction and into success & prosperity. The union of peer-mureed will remain in-tact. If, on the other hand, the mureed persists on displeasing his peer then he will fall into the second step called the Blockade phase. 2. VEIL In this phase the mureed excludes him self from sitting in the presence of his peer. Hence a virtual veil is formed in-between the mureed and his peer. If even upon this stage the mureed is not sorrowful nor does he apologise then this will leave the mureed into the phase of separation. 3.SEPARATION In this phase the peer him self will sever all connections with this mureed. If at this stage the mureed is not vigilant then this will further lead him astray into the phase of degeneration. 4.DEGRATION In this phase there will be a noticeable defect in the mureed?s optional worship, his zikr and other waza? if taught to him by his peer. If at this stage the mureed still does not refrain from displeasing his peer then the phase of devastation will become apparent. 5.DEVASTATION In this phase the mureed will become very lazy in offering his obligatory prayers and his ability to submit to Allah?s will, along with the sweet taste of submission, will diminish from within the mureed?s heart. If the mureed at this stage does not repent then contentment will befall upon him. 6.CONTENTMENT In this phase there is no pain or remorse felt by the mureed on account of missing obligatory prayers. On the contrary, the mureed?s heart is satisfied and content at this and at the separation from his peer. If the mureed continues to dwell in this state of ignorance and laziness then hostility towards his peer will grow within the mureed?s heart. 7. ENMITY In this final phase the mureed will turn into a bitter enemy and will be a hostile enemy towards his peer. May Allah (swt) save us all.

Principle Etiquettes
The External Etiquettes are as follows:Heading towards one's sheikh: Make wudhu Wear clean clothes Apply attar (perfume) onto your clothes before going to visit your sheikh's When entering your sheikh's abode you should make no prior intention of leaving. Turn off your mobile phone / pager / watch alarm before sitting in your sheikhs gathering Remove your shoes and socks before meeting your sheikh On arriving do not stare in all directions looking for a space to sit. Instead sit wherever you find available space Sitting in the presence of one's Sheikh: It is important for the mureed not to busy himself in respecting or honouring any other sheikh or person in the presence of one's own sheikh. Do not look at or sit in the presence of your sheikh without wudhu. Do not sit in the shadow of your sheikh Do not sit in a place where your own shadow falls upon your sheikhs' shadow or upon your sheikhs' clothes. Do not position your back towards your sheikh Lower your gaze and sit in a humble position. Do not fiddle with your feet or any other part of your body Do not sit leaning against a wall or in any other laid back position. Do not position your feet in the direction of your sheikh Do not crack your fingers or make any other avoidable sound. Do not play with your clothes or watch or any other item Do not clean your nose in the presence of your sheikh. Sit silently & listen attentively Do not speak or respond to anyone Free your mind from all worldly thoughts and allow faiz to enter your heart. Whatever your sheikh utters, believe it to be 100% true

Do not position your back towards your sheikh Lower your gaze and sit in a humble position. Do not fiddle with your feet or any other part of your body Do not sit leaning against a wall or in any other laid back position. Do not position your feet in the direction of your sheikh Do not crack your fingers or make any other avoidable sound. Do not play with your clothes or watch or any other item Do not clean your nose in the presence of your sheikh. Sit silently & listen attentively Do not speak or respond to anyone Free your mind from all worldly thoughts and allow faiz to enter your heart. Whatever your sheikh utters, believe it to be 100% true Do not object to any of his speech either by physical expression or by internal thought. Commit to memory all that you learn and observe from your sheikh. *Do not drink water in the presence of your sheikh *Do not eat in the presence of your sheikh. Before doing anything always ask permission from your sheikh Turn your hearts attention wholly upon your sheikh

Walking with one's sheikh: Lower your gaze and walk humbly behind your sheikh Be alert and ready to remove any object in the pathway of your sheikh Be ready to open any closed doors in the pathway of your sheikh Do not walk on the shadow of your sheikh When walking behind your sheikh, do not walk in your sheikh's footsteps Do not walk in front of your sheikh or directly to his left or right side. Speaking with one's sheikh: If need arises to speak to one's sheikh, look for an appropriate time to speak. Do not disturb your sheikh in the middle of his speech nor distract him if he is contemplating. Speak when spoken to It is important for the mureed not to utter something from the mouth which will nullify the bait either by joke or by sarcasm Do not raise your voice above the voice of your sheikh

Khidmat of one's sheikh: In the Khidmat of your shike do not busy yourself with Zikr or Nafl prayers. Without first gaining permission from your sheikh.

Cooking for one's sheikh: Ensure you have wudhu before you begin to cook Wash all utensils before using them to prepare food Cook a simple dish both halaal and pure Try to prepare or have a sweet dish or savoury for after the main course.

Items belonging to one's sheikh: Do not use the items, utensils, towel etc of your sheikh Do not wear your sheikhs' clothes, shoes, topi, etc without permission from your sheikh Other important etiquettes: Do not stand upon the prayer mat of your sheikh Refrain from all those things, which your sheikh has prohibited for you Do not position your back towards your sheikh If you are not in the state of wudhu, do not look at your sheikh's face or sit in his presence. Don't do your wudhu where your sheikh performs his wudhu Do not position your feet in the direction of your sheikhs' house of residence. Whatever emanates from your sheikh accept this to be the best even though it may look externally not good. Upon being questioned whom is your sheikh always give your own sheikhs name not a prominent name within your silsila. Whatever faiz you receive you must acknowledge that all the faiz has come from you own sheikh. If you are requested to become an imam then after salaat either offer a small prayer and recourse back or better still recourse back and request your sheikh to make the prayer. Do not sit with those who are enemies of your sheikh . Whatever you learn from your sheikh, on arriving home, note it down on a piece of paper If a mureed happens to come across some water left by his peer, he should stand up and drink it.

Seven Internal Disciplines

Discipline is of the utmost importance. There are two types of discipline relating to one?s Sheikh, which the mureed must bring into existence: i) Internal ii) External. In this section we will outline the Seven Internal Disciplines.: 1. Sit with your sheikh with sincere intentions and firm belief. 2. Listen to your sheikh?s speech attentively through the ears of your heart. 3. Keep any hidden issue about your sheikh concealed within yourself 4. Accept and be patient upon any expression or utterance that your sheikh communicates to you. 5. Do not internally object to or criticise your sheikh for any of his actions, conduct or speech. 6. Seal your eyes from glancing at and your mouth from expressing any defects, in deed or in character, within your sheikh. 7. Do not internally question or analyse any command given to you by your sheikh

Khatam Sharif
A Khatam Sharif is a fixed devotional prayer which consists of reciting Qur'an & Durood and then conveying the blessings and rewards earned to the deceased Muslim Ummah. This is also known as Isaale Sawaab. The following represents our Khatam Sharif. It is recited by each individual in the zikr gathering before the zikr begins. Once all have completed the recital they convey their deeds to one indiviual, the Imam in the gathering, who is given the responsibilty of representing everyone. The Imam then sends the rewards on behalf of everyone in the following manner. A) He will recite Durood Sharif B) Ask Allah (swt) for mercy & forgiveness for errors C) Ask Allah (swt) to accept everyone's recitation and pass the reward onto: 1. Our Holy Prophet (saw) 2. His Noble Family 3. All the Sahaba-e-Karim (Companion of our Holy Prophet) & their following generations 4. All Awliya-Allah (Friends of Allah (swt) 5. All Ulema-e-Karim, Muhadaytheen, Mufassayrin (Alims, Scholars of Haidth & Scholars of Qur'an) 6. Then mention any other person you know by name either member of your family, relative or friend 7. All Ummah of our Holy Prophet (saw) D) Read Durood once more and complete the dua. In this manner the reward will be conveyed equally to millions of Muslim souls. They will all receive equal reward & be very pleased with the offering. It is a small Khatam Sharif but the rewards are great and numerous and everyone benefits. This is our Khatam Sharif:

Shijra Sharif

After one is initiated as a mureed, one's Sheikh will hand over a copy of the Shijra Sharif to the mureed. A Shijra Sharif contains the names of all the Friends of Allah (swt), in your chain, starting from our Holy Prophet (saw) all the way down to your Sheikh. It is by virtue of these Friends of Allah (swt) that you will receive spiritual faiz and barkah. By virtue of the daily recitation of the Shijra Sharif, one's spiritual connection will remain afresh and serve to create a sense of love for each of the Friends of Allah (swt) within the chain. Also by reading one's Shijra often, one is repeatedly renewing one's Bai'at, reaffirming one's convictions and displaying love for the Friends of Allah (swt), all of which bring great results in this world and the hereafter. Rest assured, that by remembering the Friends of Allah (swt) you are in turn being remembered and will remain in the protecting and affectionate spiritual gaze of your Masters. The following constitutes our Shijra Sharif, which should be recited by our mureeds, atleast once a day. Preferably after Salaatul Fajr or after Salaatul Isha. English Shijra Sharif: Click here to download (Size: 133Kb, Format: PDF) Urdu/Farsi Shijra Sharif:

View the above Shijra Sharif in full size. Ideal for printing. (File Size: 4.3MB)

Principles of the Naqshbandi Path

There are a few principles of the high-esteemed linkage of Naqshbandia around which it revolves and without acting on them, no relation can be established with this linkage. A few of these effective and noted principles are as follows: 1- 2- 3- 4- 5- 6- 7- 8- The above eight principles are narrated from Khwaja Hazrat Abdul Khaliq Ghajdwani (RA) and the next three that are given below are added by Khwaja Hazrat Shah Naqshband Bukhari. 9- 10- 11- Thus the total number of the Naqshband principles is eleven (11). Explanation of the principles: 1- : It means that the seeker should remain vigilant and alert about his every breath whether it is consumed in the remembrance of Allah or in negligence and should try that not a moment is spent in negligence. It is therefore required that he keeps pondering every minute unless the ever-lasting presence in dhikr is achieved. If on considering, it is known that one has been negligent he should make Istighfar (repentance) and make firm resolution of never doing so again. Perceive every moment, every breath as a blessing and get together with the breath. Beware of every inhalation, not a gasp should be drawn uselessly. Hazrat Khwaja Bahauddin Naqshband said that this linkage depends entirely on the gulp of air. Breath, coming in or going out, should not be wasted in negligence. Every inhalation should be in full presence of heart. What was the way of Shah Naqshband (RA) himself and how did he protect his breath? Hazrat Maulana Abdul Rahman Jami answers this question in Tohfatul Israr as follows: He took few breaths without the presence and pondering Did not draw his glance ahead of the feet And quickened his journey His feet did not stop and he gained the Lords proximity 2- : It means that while walking, the seeker should keep his eyes fixed on or around the feet. He should not look around without need and while sitting, he should look towards the front and not here and there, nor should he pay any attention to what other people around him are saying. It is possible that by moving his eyes here and there his glance falls at some non-confidante or he listens to some unreasonable talk and his attention is drawn towards it instead of the real purpose which is a great loss. It is ordered that at the time of praying while standing eyes should be directed towards the place of prostration, in the bending position towards the back of the feet, while prostrating towards the tip of the nose and in the sitting position they should be directed towards the lap. This is ordered so as to ensure that the heart of the one who is praying is focused and his thoughts are not scattered. A beneficial narration: Hazrat Rabee bin Khasim would always keep his head bent down such that the people around him began thinking that he is blind. Hazrat Masood (RA) who had been going to his house for nearly twenty years, used to say that if the Prophet of Allah (PBUH) had seen Rabee he (PBUH) would have been very happy. Similar stories about many other pious people are also narrated saying that they did not look up towards the sky for forty years. Like other acts of the Sufiya-e-Karam, this one is also supported by the Quran. Allah Almighty says: Say to the believing men that they cast down their looks.(Surah Al-noor 30) While walking the glance should be directed towards the feet as it is the tradition of the Prophet (PBUH) And there is a lot of wisdom in it other than this too. Which the seeker shall see clearly. Hazrat Pir Fazal Ali Qureshi Miskinpuri used to say that the eyes should always remain focused at the feet of the Prophet PBUH that is to say the tradition and orders of the Prophet PBUH should always be kept in mind and all the actions, habits and character should be in accordance with the Sunnah of the Prophet PBUH. This is the distinguishing identification of the linkage of Naqshbandia. 3- : This refers to the inner and spiritual journey and it means that while sitting at home the

prostration, in the bending position towards the back of the feet, while prostrating towards the tip of the nose and in the sitting position they should be directed towards the lap. This is ordered so as to ensure that the heart of the one who is praying is focused and his thoughts are not scattered. A beneficial narration: Hazrat Rabee bin Khasim would always keep his head bent down such that the people around him began thinking that he is blind. Hazrat Masood (RA) who had been going to his house for nearly twenty years, used to say that if the Prophet of Allah (PBUH) had seen Rabee he (PBUH) would have been very happy. Similar stories about many other pious people are also narrated saying that they did not look up towards the sky for forty years. Like other acts of the Sufiya-e-Karam, this one is also supported by the Quran. Allah Almighty says: Say to the believing men that they cast down their looks.(Surah Al-noor 30) While walking the glance should be directed towards the feet as it is the tradition of the Prophet (PBUH) And there is a lot of wisdom in it other than this too. Which the seeker shall see clearly. Hazrat Pir Fazal Ali Qureshi Miskinpuri used to say that the eyes should always remain focused at the feet of the Prophet PBUH that is to say the tradition and orders of the Prophet PBUH should always be kept in mind and all the actions, habits and character should be in accordance with the Sunnah of the Prophet PBUH. This is the distinguishing identification of the linkage of Naqshbandia. 3- : This refers to the inner and spiritual journey and it means that while sitting at home the seeker gets rid of the bad human qualities like envy, arrogance, enmity and the love for wealth and prestige and adopts angelic qualities like patience, gratitude, contentment on the decisions of the Lord, pious deeds and sincerity in all of them. This will help drive away the love for anyone other than Almighty Allah and will make easy the spiritual progress. If at any time one feels the love for anyone else, while considering it a loss for himself he should negate it saying La and approve the love for the Lord by saying Illallah; once again be focused on the Creator and Lord (SWT) and enjoy the love of the Lord while sitting at home. Just as Maulana Abdul Rahman Jami says: The mirror does not travel towards the reflection For acceptance of reflection is due to its own purity and light It is common observation that for giving off a reflection the mirror does not go towards the thing to reflect it. If the mirror is clean, any object that comes before it will appear in it. Similarly, if the mirror of the heart is pure from all impurities of imaginations of existence, sitting at home, the real light of the real Lord will be revealed upon him and his heart will become the interpretation of the hadith that the heart of the believer is a home of the Lord. Hazrat Sohna Saeen (RA) used to say that whoever gave place to human desires and wealth in his heart becomes just the example of this saying that the leader of the loved ones is very modest. Therefore in such a heart there can be no place for the Supreme Lord and it cannot gain the blessing of becoming the home of the Lord. Although it is possible in this condition that the heart is involved in the dhikr and there is no love for the mundane, he has wealth and riches but there is no love for them in his heart. Advantage: It is to be remembered that if one has love for the Prophets, the Auliya or any other person or thing for the sake of Allahs approval, it will not be counted as love for anyone other than Allah. Rather, their love and company is a means of spiritual progress and the proximity to Allah. Therefore, a commentator of the Quran Allama Saawi (RA) writes under the verse 35 of Surah Maida: The intermediary which brings Allahs closeness is love for the Prophets and the Auliya, alms and charity, visits to the saints, plenty of Dua (invocations), good behavior towards the relations and abundance in dhikr etc., all of these are the intermediaries. The purpose is to hold steadfast to the things which bring about Allahs proximity and the things which bring a distance, stay away from them. 4- : It means that the heart of the seeker should always be absorbed in the remembrance. Regardless of whether he is talking or silent, or eating or drinking but his heart should not be negligent towards the dhikr even for a second. The elders of the religion say that Sufi is the one who keeps interaction with people apparently but from the inside he is completely separated from the creation. Hazrat Khwaja Naqshband states that the verse points to this particular condition. This verse has been revealed about the companions of the Prophet SAW and their habit of making dhikr and being directed towards Allah has been described and those who come after them are encouraged to do the same. Another sheikh of the linkage Hazrat Azizan Ali Ramitni (RA) says in one of his verses that: Be aware of your inside and unaware of the outside Because this is a quality found in few. It is narrated that someone asked Shah-e-Naqshband what the foundation of this linkage lay in. He replied that is the outer self with the creation and the inside with the Creator is the foundation of our linkage. Hazrat Sohna Saeen used to advise while insisting on the remembrance of Allah at heart that the hands should be busy in the work and the heart bent towards the beloved i.e. Almighty Allah. Furthermore, he used to say that while earning honest wages even if it goes on for twenty-four hours of the day, keep your hands busy in the work be it trading, farming, service or labour, but this thought should always be kept in mind that ones heart is making Allahs dhikr and calling out his name. My body is in the market But my inside is with my beloved that is Allah Almighty 5- : It means that the seeker should remain absorbed in the dhikr in just the way his mentor has taught him to; be it in the heart, with the tongue, in affirmation or in decline. No laziness or negligence is to be shown here. Go on making dhikr with whole-heartedness and affection until the presence in front of the Lord is achieved. Keep remembering; keep remembering as long as the soul is in the body. The purity of the heart can only be gained by Allahs dhikr. The holy verse And remember Allah much, that you may be successful, (it explicitly states that success depends entirely on the dhikr of Allah. Hazrat Shah Naqshband says that: the purpose of dhikr is that the heart attains an everlasting presence before Allah with the qualities of love and respect. This is because the dhikr is the name of driving away negligence. Hazrat Khwaja Alauddin Ataar (RA) says that: O son keep remembering Allah all the time. If you know His justice and righteousness 6- : Repentance. It means that after making the dhikr for some time, the seeker should make following invocations to Lord after remembering Allah for some time: Lord, my purpose is the earning of You and Your pleasure Grant me Your love and cognition The seeker should repeat these words in his heart over and over with humility so that no pride overtakes the feeling of satisfaction and contentment that has been created neither does the person takes this thing as his sole purpose rather he should keep striving for love and proximity of the lord. Maulana Room (RA) says that: Brother, this is an endless hospice. Do not remain stationary at any place you reach, go ahead for more Shah Waliullah (RA) narrates from his father that in echo is a big condition in the dhikr. It is not right for the seeker to part with it. Whatever we have achieved has been possible only because of this. 7- : It means that the seeker should drive away all his imaginations and negative thoughts and should always be on guard against any such negative thoughts or dangers should any of them come inside his heart and then it becomes difficult to take them out. When the coming of external fears and dangers will end, the seeker will have a unidirectional approach and satisfaction or in other words he will have a lot of contentment and light-heartedness and he will attain the status of Fanaa-e-Qalb, that is to say, the heart becomes free from the worldly bounds. But if such thoughts continue or our not weakened, the seeker should become very absorbed in the dhikr and think about his mentor. If God wills, freedom from straying thoughts will be gained. Hazrat Khwaja Bahauddin Naqshband Bukhari states that the seeker should put an end to the fears and negative thoughts in the beginning. Otherwise when they become visible, the inner self will be inclined towards it and when they strengthen in the self, it becomes very difficult to remove them. After the achieving of this technique, the seeker not only stays away from thoughts about others but sometimes even he becomes unaware of his soul. Thus it is known about Khwaja Hazrat Pir Mitha (RA) that he used to be so much absorbed in the preaching and giving out advices that he felt no requirements of the body like thirst, hunger or weather conditions like cold or hot. During this same time, his only food throughout the day used to be a little amount of the flour bread. Still he had so much passion for the preaching of the religion that the lecture started at the Fajr time would go on for so long as one or two in the afternoon. Sometimes he would return after saying the Zuhr prayer. 8- : After continuous struggle for protection, the heart of the seeker naturally and automatically turns to Allah Almighty and this verse , applies to it. This is called Memory and after getting expertise in this method the heart of the seeker becomes so absorbed in the remembrance of Allah that no wandering and useless thoughts cross his mind. 9- : It means that the seeker should keep checking himself and examine every moment if the previous time has been spent in the remembrance of Allah, he should thank Allah for it and if it has not been that way, he should ask Allah for forgiveness and resolve firmly not to do that again and should never step out of the boundaries of the Shariah. The verse points out to this particular matter. This thing is also ascertained by the pious caliph Hazrat Umar (RA) when he said, Do your accounting yourself before you are accounted and weigh yourself before being weighed. Be prepared for the greater reckoning that is the Day of Judgment where you shall be accounted and your

negative thoughts in the beginning. Otherwise when they become visible, the inner self will be inclined towards it and when they strengthen in the self, it becomes very difficult to remove them. After the achieving of this technique, the seeker not only stays away from thoughts about others but sometimes even he becomes unaware of his soul. Thus it is known about Khwaja Hazrat Pir Mitha (RA) that he used to be so much absorbed in the preaching and giving out advices that he felt no requirements of the body like thirst, hunger or weather conditions like cold or hot. During this same time, his only food throughout the day used to be a little amount of the flour bread. Still he had so much passion for the preaching of the religion that the lecture started at the Fajr time would go on for so long as one or two in the afternoon. Sometimes he would return after saying the Zuhr prayer. 8- : After continuous struggle for protection, the heart of the seeker naturally and automatically turns to Allah Almighty and this verse , applies to it. This is called Memory and after getting expertise in this method the heart of the seeker becomes so absorbed in the remembrance of Allah that no wandering and useless thoughts cross his mind. 9- : It means that the seeker should keep checking himself and examine every moment if the previous time has been spent in the remembrance of Allah, he should thank Allah for it and if it has not been that way, he should ask Allah for forgiveness and resolve firmly not to do that again and should never step out of the boundaries of the Shariah. The verse points out to this particular matter. This thing is also ascertained by the pious caliph Hazrat Umar (RA) when he said, Do your accounting yourself before you are accounted and weigh yourself before being weighed. Be prepared for the greater reckoning that is the Day of Judgment where you shall be accounted and your deeds will be weighed. 10- : Making dhikr, be it in the approval or denial, in odd numbers is called the discernment of numbers. It means that in a single breath, from three to twenty-one, one should pause at any odd number. One should begin with small numbers like three or five and then this number should gradually be increased. Allah is of odd number i.e. one and likes odd number. According to this hadith, the odd numbers have preference over the even ones. Care for numbers is taken so that the thoughts never wander. Supposedly, if its effects are not seen even up to number twenty-one, the seeker should begin the dhikr from the scratch. 11- : This means that the seeker should always pay attention to his heart which is present two fingers below the left udder. Hazrat Khwaja Ubaidullah Ahrar states that discernment of the heart is such a presence and awareness of the heart before the Almighty because of which the heart requires nothing other than the Almighty. Hazrat Khwaja Bahauddin Naqshband has not made compulsory the consideration of odd number and the exhaustion of the breath but he has made the discernment of the heart compulsory during dhikr. This is because of the fact that without the comprehension of the heart, it is difficult to drive away negligence and every deed done with negligence is ineffective. Maulana Roomi (RA) states that: There are praises for Allah on your tongue and cows and donkeys in your heart What effect will these praises have?

Sunnah: Practices of the Holy Prophet Muhammad (saw)

Sunnah, literally means path. The Sunnah, in Islam, is the path which has been laid down by the character, manners, ritual habits, deeds, example and legislative actions of our beloved Prophet (saw). The Sunnah of our Holy Prophet (saw) sets a perfect example for anyone who wishes to draw close to Allah (swt) "Undoubtedly, you have the best in the following of the Messenger, for him who yearns for Allah" Quran (Surah 33: Verse 21) It is for this very reason that all legitimate paths towards Allah (swt), in sufism, embody the Sunnah of our beloved Prophet (saw). Becuase by following the Sunnah one eventually becomes a loved friend of Allah (swt). "Say, If you love Allah, follow me, Allah will love you" Quran (Surah 3: Verse31) At Zikr.co.uk we follow the Naqshbandi Tariqah which lays a great emphasis on following the Sunnah and acting upon the Shariah. We have outlined some of the most important and beloved Sunnats of our Prophet (saw), on this site, to present Muslims, especially our mureeds, with the neccessary information to help them establish the Sunnah with due care and attention. It may initially be difficult to adopt the Sunnah, for fear of being ridiculed, but this is precisely why one will be greatly rewarded by Allah (swt). It has been narrated that our Holy Prophet (saw) said: "At the time of corruption, if one revives the Sunnah, one will be rewarded to the equivalent of one hundred martyrs in Islam" (Baihiqi &Targhib) The main Sunnats emphasised and practised in our Jamaat include: Daily Activities Dress Adornment Beard Imamah Sharif Miswaak Scarf Tahajjud

The Holy Prophet Muhammad (saw) The Messenger of Allah, Prophet Muhammad ibn Abdullah
"How can people in this world grasp his reality? They, who are asleep and pleased by dreams from him. How beautiful what has been said about his reality! Your light is everything and everything else is particles. O Prophet, your soldiers in every time are your Companions!" The Sheikhs of the Naqshbandi Order are known as the Golden Chain because of their connection to the highest, most perfect human being, Muhammad the First to be honored. , the First to be created, the First to be mentioned,

When Allah ordered the Pen to write, it asked, "What shall I write?" and Allah said, "Write 'La Ilaha IllAllah.'" The Pen wrote "La Ilaha Ill-Allah" for seventy-thousand of Allah's years and then it stopped. One of Allah's days is equal to one thousand of our years. Then Allah ordered it to write again, and the Pen asked, "What shall I write?" and Allah answered, "Write Muhammadun Rasul-Allah." And the Pen said, "O Allah, who is this Muhammad that You have put Your Name next to his name?" Allah said, "You must know that if it were not for Muhammad I would not have created anything in Creation." So the Pen wrote Muhammadun Rasul-Allah for another seventy-thousand years. When did Allah order the Pen to Write? When did the Pen Write? When did that writing of "La ilaha illAllah Muhammadun Rasul-Allah" occur? No one knows. The mention of the name of the Prophet by Allah, Almighty and Exalted, is something which happened before the creation of anything, and its reality occurred in pre-Eternity. That is the reason the Prophet mentioned, "kuntu Nabiyyan wa adamu bayni-l-ma'i wa-t-tin" - "I was a Prophet when Adam was between water and clay." He is the Perfect Human Being. He is the Seal of all prophets and messengers. What can a weak servant say in order to honor the Master of Messengers? If it were not for him, no one would ever have known Allah, Almighty and Exalted. Never would the fabric of the universe have been woven into existence as it has been woven. Therefore the pen cannot describe the most perfect of the Perfect human beings, the Master of Masters, the King of Kings, the Sultan of Sultans of the Divine Presence. He is the Heart of the Divine Presence. He is the Heart of the Unique Essence. He is the Sign for Oneness and the Sign of Oneness. He is known as the Secret of All Secrets. He is the only one addressed by Allah Almighty and Exalted, because he is the only one considered Responsible in the Presence of Allah who said, "Were it not for him I would not have created any of My creation." All of the creation was given to the Prophet as a divine gesture of honor from Allah, Almighty and Exalted.

Therefore the Prophet is responsible for that creation which is his honor and his Trust. For that reason he is the only one to be addressed in the Divine Presence.

Allah Muhammadun Rasul-Allah" occur? No one knows. The mention of the name of the Prophet by Allah, Almighty and Exalted, is something which happened before the creation of anything, and its reality occurred in pre-Eternity. That is the reason the Prophet mentioned, "kuntu Nabiyyan wa adamu bayni-l-ma'i wa-t-tin" - "I was a Prophet when Adam was between water and clay." He is the Perfect Human Being. He is the Seal of all prophets and messengers. What can a weak servant say in order to honor the Master of Messengers? If it were not for him, no one would ever have known Allah, Almighty and Exalted. Never would the fabric of the universe have been woven into existence as it has been woven. Therefore the pen cannot describe the most perfect of the Perfect human beings, the Master of Masters, the King of Kings, the Sultan of Sultans of the Divine Presence. He is the Heart of the Divine Presence. He is the Heart of the Unique Essence. He is the Sign for Oneness and the Sign of Oneness. He is known as the Secret of All Secrets. He is the only one addressed by Allah Almighty and Exalted, because he is the only one considered Responsible in the Presence of Allah who said, "Were it not for him I would not have created any of My creation." All of the creation was given to the Prophet as a divine gesture of honor from Allah, Almighty and Exalted.

Therefore the Prophet is responsible for that creation which is his honor and his Trust. For that reason he is the only one to be addressed in the Divine Presence.

The singular status of the Prophet

is the heart and the Essence of the phrase of tawheed [La ilaha

ill-Allah Muhammadun Rasul-Allah] and the foundation of Sufism. The Prophet is the "one soul" mentioned in the Qur'anic verse, "[O Mankind] Your creation and your resurrection is in no wise but as an individual soul" [31:28]. It is also the Prophet who is the "single life" represented in the verse, "If anyone slew a person... it would be as if he slew the whole people: And if anyone saved a life, it would be as if he saved the life of the whole people." [5:32] The Prophet , moreover, referred to his responsibility in the hadith: a`malakum tu`radu `alayya kulla yawm, "All your actions are shown to me every day. If they are good, I pray for you; if they are bad, I ask Allah's forgiveness for you." That means that the Prophet is the one who is responsible towards God for his Community. That is why, as we said, he is "the only to be spoken to." It is the meaning of Intercession. Allah refers to this intercession in the verse, "If they had only, when they were unjust to themselves, come unto thee and asked Allah's forgiveness, and the Messenger had asked forgiveness for them, they would have found Allah indeed Oft-Returning, Most Merciful" [4:64]. His honorable biography and his blessed speeches and actions can never be encompassed in a book. But we can say that he is Muhammad ibn Abdullah ibn Abdul Muttalib ibn Hashim and that his lineage goes back to Ibrahim . He was born in Makkah al-Mukarrama on a Monday, the 12th of Rabi`ul Awwal, 570 CE, in the Year of the Elephant. His mother, Sayyida Amina, when she gave birth to him, saw a light coming from her that turned all darkness into light as far as Persia. When he was born, the first thing he did after coming from his mother's womb was to fall into prostration. His father died before he was born. He was nursed by Thuayba and then by Halima as-Sa`diyya, with whom he stayed for four years. While returning with him from a visit to his uncles in Madinat al-Munawwara (at that time Yathrib), his mother fell sick and died. He was six years old. His grandfather raised him for two years, until he also died. Orphaned three times, he went to live with his uncle, Abu Talib. Allah Almighty and Exalted ordered the Angel of the Trumpet, Israfil to accompany him at all times until the age of eleven years. Then

Allah ordered Jibril to accompany him and to look after him and to keep him in his safekeeping, and to send to his heart heavenly and spiritual Powers. He traveled with his uncle to Sham (Damascus). On their way they passed by Basra where a monk named Buhaira, living in a monastery nearby, told his uncle, "Take him back, it will be safer for him." At that time he was twelve years old. Years later he traveled again to Sham with Maysara, to trade on behalf of the Lady Khadija . They were very successful. Maysara told Khadija about his miraculous powers and his business acumen and she became interested in him. She proposed marriage and he accepted her offer. He married her when he was 25 years of age and she was forty. He was known throughout his tribe as as-Sadiq al-Amin, the Truthful and Trustworthy One. When he was 35 years of age, the Quraish Tribe was renovating the House of Allah, the Ka'aba. They disputed among themselves as to who should put the sacred Black Stone (hajaru-l-aswad) in its place. They finally came to an agreement that the most trustworthy person should replace it, and that person was the Prophet . At that time inspirations and revelations were coming to his heart. He was always in a state of spiritual vision and insight, but he was not authorized to speak about it. He preferred to be alone and used a cave in a mountain called al-Hira for contemplation and meditation. He sought seclusion as the means to reach the Divine Presence of Allah Almighty and Exalted. He avoided all kinds of attachment, even with his family. He was always in meditation and contemplation, afloat on the Ocean of the Dhikr of the Heart. He disconnected himself completely from everything, until there appeared to him the light of Allah Almighty and Exalted, which graced him with the condition of complete intimacy and happiness. That intimacy allowed the mirror of revelation to increase in purity and brightness, until he attained to the highest state of perfection, where he observed the dawning of a new creation. The primordial signs of beauty shone forth to spread and decorate the universe. Trees, stones, earth, the stars, the sun, the moon, the clouds, wind, rain, and animals would greet him in perfect Arabic speech and say, "as-Salam 'alayka Ya Rasul-Allah" -- "Peace be upon You, O Prophet of God." At forty years of age, when standing on the Mountain of Hira, there appeared on the horizon a figure he did not recognize, who said to him, "O Muhammad, I am Jibril and You are the Prophet of God whom He has sent to this nation." Then he handed him a piece of silk which was decorated with jewels. He put it in his hand and told him, "Read." He asked "What am I to read?" He hugged the Prophet him, "Read." He again said, "What shall I read?" He hugged him again and said, "Read, in the name of Your Lord, who Created, Created man out of a blood-clot, Read, and thy Lord is Most bountiful Who has taught with the Pen, Taught man what he knew not!" [96:1-5] Then he ordered him to climb down the mountain to the plains below; he placed him on a large white stone and gave him two green robes. Then Jibril hit the earth with his feet. Immediately a spring took a a n d to l d

poured forth and the angel made ablutions in it and ordered him to do the same. Then Jibril handful of water and threw it on the face of the Prophet

. Sufi saints say that the water he threw was

a sign that the Prophet was granted authority to spread to human beings the Knowledge of the Secrets of Allah's Divine Presence, either by physical means or by spiritual means. Then he observed two cycles of prayer (rak'ats) and told the Prophet disappeared. , "This is the way to worship," and he

The Prophet

returned to Makkah and told his wife all that had occurred. She believed him and she to Waraqah bin Nawfal, her cousin, who was told him what happened. He . He said, "This is the Holy Spirit

was the first Muslim. Then she went with the Prophet

considered a person knowledgeable in spirituality. The Prophet believed him and he was the first man to believe in the Prophet

poured forth and the angel made ablutions in it and ordered him to do the same. Then Jibril handful of water and threw it on the face of the Prophet

took a

. Sufi saints say that the water he threw was

a sign that the Prophet was granted authority to spread to human beings the Knowledge of the Secrets of Allah's Divine Presence, either by physical means or by spiritual means. Then he observed two cycles of prayer (rak'ats) and told the Prophet disappeared. , "This is the way to worship," and he

The Prophet

returned to Makkah and told his wife all that had occurred. She believed him and she to Waraqah bin Nawfal, her cousin, who was told him what happened. He . He said, "This is the Holy Spirit

was the first Muslim. Then she went with the Prophet

considered a person knowledgeable in spirituality. The Prophet believed him and he was the first man to believe in the Prophet

who descended on Moses ." He said, "Would that I be alive when your people expel you from Makkah!" The prophet asked, "Are my people going to put me out of Makkah?" He said, "Yes, that is what is written."

Then Abu Bakr became a believer and he was followed by Ali . In public the Prophet gave guidance needed for daily life, and in private he would give the special advice needed for attaining the state of Ihsan (perfect good character). That is why Abu Huraira said in an authentic hadith

mentioned in Bukhari, "The Prophet has poured into my heart two kinds of knowledge: one I have spread to people and the other, if I were to share it, they would cut my throat."

The knowledge Abu Huraira referred to is the hidden, secret knowledge that the Prophet gave to his Companions. He did not authorize them to spread that knowledge because it is the secret knowledge of the heart. From these secrets all Masters of the Naqshbandi Golden Chain and all other Sufi Orders receive their knowledge. This knowledge was transmitted only from heart to heart, either through Abu Bakr as-Siddiq or through Ali .

For three years, as the Muslims increased in number, they used Dar al-Arqam as a mosque in which to teach, to worship and to hide. Then the Prophet was ordered to proclaim the religion openly. Allah sent a surah of the Qur'an challenging anyone to write anything like it. Poets, leaders and famous people tried until they openly accepted the self-evident fact that it was not possible. Still the unbelievers went to his uncle, complaining, saying, "Give us Muhammad so we may kill him." He said, "No one can touch him as long as I am living." The unbelievers tortured all those who did believe him. They kidnapped their wives, killed their children and raped their daughters. The new Muslims suffered all kinds of difficulties at the hands of the unbelievers.

For thirteen years the Prophet

stayed in Makkah, calling the people to Allah's religion.

The unbelievers asked for a miracle or a sign in the heavens. The Holy Prophet divided the full moon in two in front of their eyes. Some of them believed and some of them did not. After this the persecution continued and some Muslims asked permission to emigrate. They emigrated to Ethiopia, where the King gave them refuge and, through their influence, became a believer in the Prophet there for five years before some of them returned to Makkah. The Prophet's Khadija al-Kubra . They stayed uncle and then his wife

died. These were his staunchest supporters. It was the year of sadness.

A year and a half later, he was invited to the Presence of Allah, Almighty and Exalted. From Makkah to Jerusalem (Quds) he travelled accompanied by Archangel Gabriel (Jibril) . From Jerusalem he ascended to the heavens by means of Buraq, a heavenly mount who carried him up. All the prophets in the different levels of heaven came to greet him. He ascended higher and higher, until he heard the scratching of the Pen, writing out God's Decree. He approached the Divine Presence, closer and closer, until Jibril said to him, "Ya Rasul Allah (O Prophet of God), I cannot continue further, or I will be said, "O Jibril, accompany me!" He said, "I cannot, or I will be burned in

extinguished." The Prophet

Allah's Light." So Muhammad , the most Perfect of the Perfect, continued alone. Driven by his love for Allah's Divine Presence he approached closer and closer, achieving the State of Complete Annihilation in five different stages.

From one stage to another the Prophet moved into Allah's Divine Secrets. Between each stage was five hundred thousand years. He passed through these vast Divine Oceans of Knowledge, which Allah Almighty and Exalted has created, until he was completely dissolved in Allah's Existence, seeing nothing except Him. Then Allah called him to return to existence after he had reached the State of Annihilation. He returned and Allah told him, "O Muhammad, Approach closer." From this it is understood that the Prophet , having reached the State of Complete Annihilation, was called by Allah by his name, indicating that he was appearing anew with Allah's Appearance. He reached so near to the Divine Light, that he was "two bow-lengths or nearer" [53:9]. Allah asked him, "Who are you, O Muhammad?" At that time the Prophet was not conscious of himself and he replied: "You, O my Lord." This is the perfection of the state of not associating anyone with Allah. It is the perfect sign of Tawhid (Oneness), when nothing exists except His Glory, His Essence, Himself. Hadhrat Sahib has related, from the hidden knowledge of the Sufi saints, some of the events that occurred on that incredible journey of the Prophet. This is knowledge from the Prophet which Abu Huraira referred to in his hadith, knowledge passed down from the heart of Abu Bakr as-Siddiq. The Prophet said, "Whatever Allah poured into my heart I poured into the heart of as-Siddiq." This knowledge was then passed to the Naqshbandi Sufi saints and constitutes their spiritual inheritance.

"Allah Almighty and Exalted said to the Prophet on the Night of Ascension, O Muhammad, I have created all of creation for your sake, and I am giving it all to you. At that moment Allah granted the Prophet power to see all that He had created, with all of their lights and all of the favors that Allah had granted His creatures by decorating them with his Attributes and with His Divine Love and Beauty.

"Muhammad was enthralled and enraptured because Allah had given him the gift of such a creation. Allah said to him, 'Ya Muhammad, are you happy with this creation?' He said, 'Yes, My Lord.' He said, 'I am giving them to you in Trust to keep, to be responsible for, and to return to Me just as I gave them to you.' Muhammad was looking at them in delight because they were illuminated with beautiful lights, and he said, 'O My Lord, I accept.' Allah said, 'Are you accepting?' He replied, 'I accept, I accept.' As he finished replying the third time, Allah granted him a vision of the sins and the many forms of misery, darkness, and ignorance into which they were going to fall.

"When Muhammad saw this he was dismayed, wondering how he would be able to return them to His Lord as clean as in their original state. He said, 'O My Lord, what is this?' Allah replied, 'O My beloved, this is your responsibility. You have to return them to Me as clean as I gave them to You.' Then Muhammad said, 'O my Lord, give me helpers to help me clean them, to sanctify their spirits, and to take them from darkness and ignorance to the state of knowledge, of piety, of peace and love.'

created all of creation for your sake, and I am giving it all to you. At that moment Allah granted the Prophet power to see all that He had created, with all of their lights and all of the favors that Allah had granted His creatures by decorating them with his Attributes and with His Divine Love and Beauty.

"Muhammad was enthralled and enraptured because Allah had given him the gift of such a creation. Allah said to him, 'Ya Muhammad, are you happy with this creation?' He said, 'Yes, My Lord.' He said, 'I am giving them to you in Trust to keep, to be responsible for, and to return to Me just as I gave them to you.' Muhammad was looking at them in delight because they were illuminated with beautiful lights, and he said, 'O My Lord, I accept.' Allah said, 'Are you accepting?' He replied, 'I accept, I accept.' As he finished replying the third time, Allah granted him a vision of the sins and the many forms of misery, darkness, and ignorance into which they were going to fall.

"When Muhammad saw this he was dismayed, wondering how he would be able to return them to His Lord as clean as in their original state. He said, 'O My Lord, what is this?' Allah replied, 'O My beloved, this is your responsibility. You have to return them to Me as clean as I gave them to You.' Then Muhammad said, 'O my Lord, give me helpers to help me clean them, to sanctify their spirits, and to take them from darkness and ignorance to the state of knowledge, of piety, of peace and love.' "Then Allah, Almighty and Exalted, granted him a vision in which he informed him that out of this creation He had chosen for him 7,007 Naqshbandi Saints. He told him, 'O My beloved, O Muhammad, these saints are from the most Distinguished Saints that I created to help you in keeping this creation clean. Out of them are 313 who are in the highest, most perfect state in the Divine Presence. They are the inheritors of the secrets of 313 Messengers. Then I am giving you forty, who are carrying the most distinguished powers, and they are considered the Pillars of all saints. They are going to be the Masters of their times and they are going to be the Inheritors of the Secrets of Reality.' "'At the hands of these saints everyone will be healed from his wounds, both externally and internally. These saints will be able to carry the whole Nation and the whole of Creation without any sign of tiring. Every one of them will be the Ghawth (Arch-Intercessor) in his time, under whom will be the five Qutub (Spiritual Poles).'

"The Prophet was happy and he said, 'O my Lord, give me more!' Then Allah showed him 124,000 saints, and He said, 'These saints are the inheritors of the 124,000 prophets. Each one is an inheritor from one prophet. They also will be there to help you clean this Nation.'

"While the Prophet

was ascending to the Divine Presence, Allah caused him to hear a human . The Prophet

voice. The voice was that of his friend and closest Companion, Abu Bakr as-Siddiq

was told by Allah Almighty to order Abu Bakr as-Siddiq to call all the Naqshbandi saints: the 40, the 313, and the 7,007, and all their followers, in their spiritual forms, into the Divine Presence. All were to receive those distinguished Lights and Blessings.

"Then Allah ordered the Prophet , who ordered Abu Bakr , to call the 124,000 saints of the other 40 Tariqats and their followers to be given that Light in the Divine Presence. All of the Shaykhs began to appear in that gathering with all of their followers. Allah then asked the Prophet to look at them with his Prophetic power and light, and to lift them all to the station of Siddiqin, the Trustworthy and the Truthful. Then Allah Almighty and Exalted said to the Prophet , and the Prophet said to the saints, 'All of you and all of your followers are going to be stars shining among human beings, to spread that light which I gave you in pre-Eternity to all human beings on earth.'" This is only one of the secrets that has been revealed about the Night of Ascension to the hearts of the saints through the transmission of the Golden Chain of the Naqshbandi Order." Many more visions were given to the Prophet , but there is no permission to unveil them.

That Night, the Prophet

was ordered by Allah to perform 50 prayers a day. He shortened it to five . He returned from that Night Journey,

prayers a day on the advice of the Prophet Moses (Musa)

and the first one to believe him was Abu Bakr as-Siddiq . The unbelievers, hoping to ridicule him, asked him to describe Jerusalem. He described it in all its details, and the unbelievers were humiliated.

Persecution against the Prophet and his Companions escalated. Then Allah sent him the Ansar (Helpers) from Madinah. Islam had begun to spread among the tribes of this small oasis not far from Makkah. Allah gave the believers permission to migrate to Madinah, the home of the Ansar. Abu Bakr wanted to migrate, but Muhammad told him, "Don't leave yet, wait, and maybe you will travel with me. There is a very important event which must happen."

The Prophet fled at night with Abu Bakr and left behind him Ali to impersonate him in his bed. On the way he stopped to hide in the Cave of Thawr. Abu Bakr said, "O Prophet, don't enter, I will enter first." In his heart he thought that there might be something harmful inside and he chose to encounter it first. He found a hole in the cave. He called the Prophet to come in and he put his foot

over the hole. The Prophet came in and lay down with his head on Abu Bakr's thigh. A snake inside the hole began to bite the foot of Abu Bakr. He tried not to move although he was in great pain. Tears flowed down his cheeks. One warm tear dropped on the blessed face of the Prophet . At this, as was mentioned in the Qur'an: "He said to his friend, Grieve not for verily Allah is with us." [9: 40] and he also said, "What do you think of two when God is their Third?" [57: 5]. Abu Bakr said to the Prophet, "O Prophet of God, I am not sad, but I am in pain. A snake is biting my foot and I am worried that it might bite you. I am crying because my heart is burning for you and for your safety." The Prophet was so pleased with the reply of his beloved Companion that he hugged Abu Bakr as-Siddiq , put his hand on his heart and poured the knowledge that Allah had given him into the heart of Abu Bakr as-Siddiq. That is why he said in a hadith, "Whatever Allah poured into my heart, I poured into the heart of Abu Bakr ."

Following this the Prophet put his other hand on the foot of Abu Bakr as-Siddiq and read, Bismillah irRahman ir-Rahim, and the foot was immediately healed. Then he ordered the snake to come out and the snake came out, coiling itself in front of the Prophet . Then the Prophet said to the snake, 'Do you not know that the flesh of a Siddiq is forbidden to you? Why are eating the flesh of my Companion?' He replied to the Prophet in a perfect and pure Arabic, 'O Prophet of Allah, were not all things created for your sake and for your love? O Prophet, I too love You. When I heard that Allah Almighty and Exalted said that the best nation is your nation, I asked Him to prolong my life and grant me the honor of being among your nation and looking at your face. And Allah granted me that wish and that honor. When Abu Bakr put his foot in that hole, it blocked my sight. I wanted him to move his foot to enable me to see you.' The Prophet said, 'Look at me now and fulfill your wish.' The snake looked and looked; after a ordered the Jinn to carry the snake away and bury it.

while, it died. The Prophet

These are secrets that have been given to the hearts of the Naqshbandi Saints." He continues the story thus: "Then the Prophet said to Abu Bakr, 'There was no need to stop in this cave, except that a significant event will happen here. The Light of the root of the spiritual Tree which is going to spread over all humanity, the Light coming directly from the Divine Presence, will appear here. Allah has ordered me to transmit it to you and to all the Naqshbandi Sufi followers.' "This lineage was not called the Naqshbandi at that time, but was known as the Children of Abu Bakr asSiddiq, and he was known to saints as the 'Father' of this line. "Then Allah asked the Prophet to order Abu Bakr as-Siddiq to call all the Masters of the Golden Chain

not know that the flesh of a Siddiq is forbidden to you? Why are eating the flesh of my Companion?' He replied to the Prophet in a perfect and pure Arabic, 'O Prophet of Allah, were not all things created for your sake and for your love? O Prophet, I too love You. When I heard that Allah Almighty and Exalted said that the best nation is your nation, I asked Him to prolong my life and grant me the honor of being among your nation and looking at your face. And Allah granted me that wish and that honor. When Abu Bakr put his foot in that hole, it blocked my sight. I wanted him to move his foot to enable me to see you.' The Prophet said, 'Look at me now and fulfill your wish.' The snake looked and looked; after a ordered the Jinn to carry the snake away and bury it.

while, it died. The Prophet

These are secrets that have been given to the hearts of the Naqshbandi Saints." He continues the story thus: "Then the Prophet said to Abu Bakr, 'There was no need to stop in this cave, except that a significant event will happen here. The Light of the root of the spiritual Tree which is going to spread over all humanity, the Light coming directly from the Divine Presence, will appear here. Allah has ordered me to transmit it to you and to all the Naqshbandi Sufi followers.' "This lineage was not called the Naqshbandi at that time, but was known as the Children of Abu Bakr asSiddiq, and he was known to saints as the 'Father' of this line. "Then Allah asked the Prophet to order Abu Bakr as-Siddiq to call all the Masters of the Golden Chain who are the inheritors of Abu Bakr. The latter called the Grandshaykhs of this Golden Chain, all of them, from his time down to the time of the Mahdi . All of them were called through their spirits from the called

World of Souls. Then he was ordered to call the 7,007 Naqshbandi Saints. Then the Prophet the 124,000 prophets.

"Abu Bakr as-Siddiq, by order of the Prophet , ordered every grandshaykh to summon all his followers to appear spiritually. Then Abu Bakr as-Siddiq ordered all the Shaykhs to take the hands of their followers to receive initiation. He put his hand above them all, and then Muhammad put his hand above all of them, and then Allah put His Hand, the Hand of Power (Qudrat), over them all. Allah by Himself, put on the tongue of everyone present His recitation (talqeen az-Zikr), and He told the Prophet to order Abu Bakr as-Siddiq to order all the saints present with their followers to recite what they were hearing from the Voice of Power: ALLAHU ALLAHU ALLAHU HAQQ ALLAHU ALLAHU ALLAHU HAQQ "All of those present followed their Shaykhs and the Shaykhs followed what they heard the Prophet reciting. Then Allah Almighty and Exalted taught the secret of the Dhikr, known as Khatm-il-Khwajagan, to Abdul Khaliq al-Ghujduwani, who led the first dhikr among the saints of this Order. The Prophet announced to Abu Bakr, who announced to all saints, that Abdul Khaliq al-Ghujdawani is the leader of the Khatm-i-Khwajagan. Everyone was honored to receive that secret and light from Khwaja Abdul Khaliq al-Ghujdawani, in the presence of all saints, in the presence of Abu Bakr as-Siddiq, in the presence of The Prophet , in the Presence of Allah."

Abu Bakr as-Siddiq was overjoyed and astounded with what took place in that cave, and he understood why the Prophet had chosen him to be the companion of his migration. The Naqshbandi Shaykhs consider the events in the cave as the foundation of the Tariqat. Not only is it the source of the daily wird (devotion) but the souls of all members of the Order were present together at that time. After the events in the cave, they continued on to Madinat al-Munawwarah. When they reached Quba, a village near Madinah, on a Monday in Rabi'ul Awwal, they stopped for several days. There the Prophet built the first mosque. They continued on their way on a Friday, after praying the Friday Prayer at Quba. It was the first Jum'a that he prayed. He entered Madinah with his friend, amid shouts of takbir (ALLAHU AKBAR) and tahmid (AL-HAMDU LILLAH) and the excited, joyful happiness of everyone. He moved to the place his camel stopped, and it is there that he built his mosque and his home. He stayed as a guest in the home of Abu Ayyub al-Ansari until his mosque was built.

When the Prophet came to Madinah, it was full of diseases. As soon as he arrived, the diseases disappeared. Following is a brief list of the main events of the next ten years.

Year One - The Prophet (Adhan).

was inspired to call the people to prayer by means of the human voice

Year Two - He was ordered to institute the monthly fast of Ramadan, and he was directed to face the Ka'aba in Makkah during prayers, instead of towards Jerusalem as they had done previously. It was the year that he fought the unbelievers in the decisive Battle of Badr.

Year Three - The Prophet

fought the unbelievers at Uhud.

Year Four - The battle of Bani Nadeer took place, and permission was given for shortening the prayer during traveling and fighting. Alcohol was forbidden. Tayammum, or ritual purification with sand when water is not available, was allowed and the "prayer in fear" was authorized. Year Five - The battle of Khandaq took place and the defection of Banu Quraizah and Mustaliq occurred. Year Six - The Treaty of Hudaibiyya took place as did the Pledge of Loyalty -- the model of Sufi initiation -- under the Tree. The fifth pillar of the religion, the obligation of Hajj, also came in this year. Year Seven - The battle of Khaibar took place. Year Eight - The events of Mu'ta, the peaceful conquest of Makkah and the battle of Hunayn occurred. Year Nine - The battle of Tabuk occurred and the Pilgrimage of as-Siddiq. It was called the Year of Wufud.

Year Ten - The Prophet

made what is known as the Farewell Pilgrimage.

Year Eleven -The Prophet

passed on to the other life.

Description of the Holy Prophet's Features

Allah Almighty and Exalted adorned the Prophet with His Divine Lights and Manners, and then He added more by saying to him: "Truly you are of a magnificient nature" [68:4].

The Prophet was neither tall nor short, but he was of middle height. He had broad shoulders. His color was light, neither dark nor white. He had a broad forehead, with heavy eyebrows, not connected but with a blaze shining like silver in the middle of them. His eyes were large. His teeth were very white, like pearls. His hair was not curly nor was it straight, but in between. His neck was long. His chest was broad, without much flesh. The color of his chest was light, and between his sternum and his navel was a line of hair. He had no hair on his chest other than that line. His shoulders were wide and had hair on them. On his shoulders were two seals of Prophecy. All his Companions used to look at them. The right shoulder had a black beauty mark, and around it were some small hairs, like the hairs of a horse. His forearms were large. His wrists were long. His fingers were also long. His palm was smoother than silk. Whenever he put his hand on the head of a child or a man, the beautiful scent of musk came from it. Wherever he moved, a cloud moved with him that shaded him from the heat of the sun. His sweat was like white pearls, and its smell was like amber and musk. The Companions said they had never seen anything like it before.

The Holy Prophet

used to look down more than he raised his head. Whoever saw him from afar

Allah Almighty and Exalted adorned the Prophet with His Divine Lights and Manners, and then He added more by saying to him: "Truly you are of a magnificient nature" [68:4].

The Prophet was neither tall nor short, but he was of middle height. He had broad shoulders. His color was light, neither dark nor white. He had a broad forehead, with heavy eyebrows, not connected but with a blaze shining like silver in the middle of them. His eyes were large. His teeth were very white, like pearls. His hair was not curly nor was it straight, but in between. His neck was long. His chest was broad, without much flesh. The color of his chest was light, and between his sternum and his navel was a line of hair. He had no hair on his chest other than that line. His shoulders were wide and had hair on them. On his shoulders were two seals of Prophecy. All his Companions used to look at them. The right shoulder had a black beauty mark, and around it were some small hairs, like the hairs of a horse. His forearms were large. His wrists were long. His fingers were also long. His palm was smoother than silk. Whenever he put his hand on the head of a child or a man, the beautiful scent of musk came from it. Wherever he moved, a cloud moved with him that shaded him from the heat of the sun. His sweat was like white pearls, and its smell was like amber and musk. The Companions said they had never seen anything like it before.

The Holy Prophet used to look down more than he raised his head. Whoever saw him from afar was amazed by him and whoever knew him intimately loved him. He was most handsome both in his external appearance and his internal appearance. Amr ibn al-`As said, "No one was dearer to me than the Holy Prophet nor was anyone more glorious than him in my eyes. So bright was his glory that I could not look at his face for any length of time, so that if I were asked to describe him I would not be able to as I had not looked at him long enough."

The Prophet was the bravest among people, the most just and the most generous. He used to walk alone among his enemies at night without a guard. He was never afraid of anything in this world. He was the most modest of his person, the most sincere, and the most pious. He never spoke just to spend time. He preferred silence to speech and never showed pride, although he was the most eloquent speaker.

Allah gave the Prophet mastery in politics and mastery in private conduct. Although he didn't write or read, Allah raised him from the land of ignorance, taught him the best of manners and the best of ethics. He was the gentlest of men, the most tolerant, the most merciful, as Allah Himself called him "Kindest and Most Merciful" [9:128]. He smiled at everyone and joked with everyone in a decent way. Alone he was always crying and entreating Allah for forgiveness for his Ummah. He was always contemplating and meditating. He always used to sit to remember Allah by reciting Dhikr. He used to walk with the widow and orphan. He showed humbleness to unbelievers, wishing them to become believers. Someone asked him "pray for Allah to curse the unbelievers." He said, "I was not sent to curse but as a Mercy. I will ask for them to be guided because they don't know." He called everyone to Allah. He never humiliated the poor. He was never afraid of a king. He always chose the easy way, according to Allah's wish [2:185, 20:2]. He laughed without making a sound, not out loud. He always said, "serve your people." He used to milk his goats, serve his family, patch clothes, walk sometimes barefooted, visit the sick, even if they were unbelievers or hypocrites, visiting the graves of believers and greeting them, training with the sword, learning the bow and arrow, riding the horse, riding the camel, riding the donkey. He used to eat with the poor and wretched. He always accepted a gift graciously, even if it was a spoonful of yogurt, and he used to reward it. He never ate from sadaqa (charity), but immediately passed it on to the poor. He never kept one dinar or one dirham in his house except he gave it to the poor. He never came home until he spent all that Allah had given him. He was very good to his family and to his friends. He urged his friends to walk in front of him and walked behind them. He said, "leave my back for angels." His companionship was the companionship of patience and shyness. Whoever argued with him saw patience from him, and he did not reply to those who insulted him. He never came against anyone in anger nor ever used bad language. He was never angry for himself and was only angry for his Lord's sake. He used to eat with his servants. He never slapped anyone with his hand. He never punished for a mistake, but always forgave. His servant Anas ( ) said, "In all my life, he never asked me once: why did you do this, or why didn't you do that?"

The Clothes of the Holy Prophet

He used to wear whatever he found, cotton or wool, but mostly he used to wear cotton. He liked green clothes. Abu Huraira says, "He wore the long, loose shirts, the burda and the habra and the jubba, and he wore the turban with a face-veil and loose-ended, the izar and the rida'." Jabir ibn Samurah ( ) says, "I saw the Prophet on a moonlit night. He had a red cloak over his body, and I looked attentively in turn towards him and the moon. Certainly, he appeared to me more beautiful than the moon itself." He used to wear the white turban and the black turban and sometimes the red turban. He used to leave a tail at the back of his turban. Imam Tabari said "he used to have a turban of seven arms' length." He had a turban by the name of Sihab (the Clouds) which he gave to Ali ( ). He used to wear a silver ring on his right hand, engraved with the words "Muhammadun Rasul-Allah." He used to wear khuffs (leather socks) on his feet. He liked perfumes and fragrant scents. He never saw ease and would not possess even a bed, as he wished to make his abode in the next world. His mattress was made from tree-leaves. He had a big cloak which he used to put on the floor and sit on. Sometimes he use to sleep on a reed mat or directly on the floor.

The Miracles of the Holy Prophet

He was a healer for himself and for others. He used to heal by reciting Qur'an on the sick person. He warned people to avoid too much eating. He performed countless miracles. He prayed that Ali not feel the hot and cold weather, and he never felt them. He prayed for Ibn `Abbas to be a genius in religion, jurisprudence, and explanation of Qur'an, which came to pass. When Qutada's eye fell out of its socket, he put it back, and Qutada was able to see with it better than he ever had before. He rubbed the foot of Ibn Abi `Atiq when it was broken and it healed immediately. The moon split on his order as a sign to the unbelievers. Water sprang forth from his fingers from which a whole army drank and made ablution. From a small cup of water, water was pouring, making the desert like an oasis. The branch of a tree under which he sat, bowed in a gesture of love as he stood up to leave. The minbar (pulpit) at which he used to preach, used to give a moaning sound, as if crying for him. The stones praised Allah in his hand, so that everyone heard them. The animals complained to him. The deer and the wolf testified to his prophethood. He predicted that his daughter Fatima would be the first to follow him in death. He foretold Uthman Dhu-n-Nurayn, his third caliph and son-in-law, would be assassinated. He announced the murder of al-Aswad bin Annasi on the night of his death in Sana'a in far off Yaman. He mentioned the death of the King of Persia to his Companions on the exact moment that it happened. He ate meat full of poison, but nothing happened to him though the one who ate with him died immediately. Countless other miracles could be mentioned.

The Sayings of the Holy Prophet

No one can make a complete account of his sayings. Even if the seas of this world were ink and the trees were pens no one could write all the sayings of the Prophet Muhammad . Thousands and hundreds of thousands of his ahadith (narrated sayings) have been written from what he was saying and it was known as the `Ilm al-Hadith or Science of Prophetic Narration. He said: "Allah rewards people according to what they achieve."

so that everyone heard them. The animals complained to him. The deer and the wolf testified to his prophethood. He predicted that his daughter Fatima would be the first to follow him in death. He foretold Uthman Dhu-n-Nurayn, his third caliph and son-in-law, would be assassinated. He announced the murder of al-Aswad bin Annasi on the night of his death in Sana'a in far off Yaman. He mentioned the death of the King of Persia to his Companions on the exact moment that it happened. He ate meat full of poison, but nothing happened to him though the one who ate with him died immediately. Countless other miracles could be mentioned.

The Sayings of the Holy Prophet

No one can make a complete account of his sayings. Even if the seas of this world were ink and the trees were pens no one could write all the sayings of the Prophet Muhammad . Thousands and hundreds of thousands of his ahadith (narrated sayings) have been written from what he was saying and it was known as the `Ilm al-Hadith or Science of Prophetic Narration. He said: "Allah rewards people according to what they achieve." "Allah said, whoever comes against one of My saints, I will declare war against him." "Allah's saints are under his domes. No one knows them except Him." "Be near the poor [meaning the spiritual poor] because they have a government of their own." "Be in this world as a stranger and a guest, and make the mosques your homes, and teach your heart leniency, and make much remembrance and cry much." "How many people welcome a day whose end they will not live to see, and expect a tomorrow which they do not reach?" "Say the truth, even if to your detriment." "Make everything easy and don't make it difficult. Give good tidings and don't cause people to run away." "Allah said, 'O Son of Adam, you will get what you have intended, and you will be with the one whom you love more.'" "Keep Allah and He will keep you. Keep Allah before you. If you need help, ask His Help." "Be austere in this lower world and Allah will love you. Be austere with what is in the hands of people and the people will love you." "The one who has the most perfect mind is the one who is most fearful of Allah. "Beware of the lower world because it is a black magic." "Refrain except from good speech." "Give back the Trust and don't betray it." "When Allah loves someone, He will put him in difficulties." "When Allah wants good for His servant, He will guide him to someone that shows him the way." "Forgive, and Allah will forgive you." "Be merciful, Allah will be merciful with you." "The one under the heaviest punishment on the Day of Judgment is a fierce scholar." "The one under the heaviest punishment on the Day of Judgement is a scholar whose knowledge did not benefit him." "Ask Allah forgiveness and health." "Keep what you are doing secret." "The most sinful person is the one whose tongue is always lying." "All Creation is a servant of Allah. The most beloved to Him among them is the one that helped his brothers." "The best deed is when people will be safe from your tongue and your hand." "As long as you say 'La ilaha ill-Allah' (No god but God) it will lift Allah's punishment from you and change you for the good." "O People, are you not ashamed that you collect more than you eat, and you build houses more than you need to live in?"

The Passing of the Holy Prophet

When Allah Almighty and Exalted perfected his Nation and completed His favor on His Prophet , He transferred him to a house better than his house, and to a Friend better than his friends. Allah Called his soul in his last days. As a result, his final sickness began in the last ten days of the month of Safar, in the house of his wife Maimuna (). When his sickness intensified, he transferred to the house of `Ayesha (). He was sick for twelve days. He used to send Abu Bakr as-Siddiq to lead the prayers as a sign to the Sahaba that he had chosen him as his successor. He passed away on a Monday, the 12th of Rabi`ul Awwal. Wrapped in his nightgown, he was washed by Sayyidinas `Ali, `Abbas ibn `Abd al-Muttalib and his two sons, Qutham and Fadl. `Usama bin Zaid and Shakran were pouring the water which Awwas Khazraji was bringing from the well. As they performed their washing, the body exuded beautiful scents, so that `Ali ( ) said continually: "By God, what would I give for you! How sweet you are and how wholesome you are, both alive and dead!" His Companions entered his house one by one to pray on him, then ladies prayed on him, then children prayed on him. He was buried in the same place he passed away, in the house of `Ayesha . Abu Talhah Zayd ibn Sahl dug his grave and those who washed him lowered his blessed body into it. Then it was covered and leveled and they threw water on it. People were bereaved, tongues were silent. The world seemed darkened. No one knew what to say. The Holy Spirit -- the angel Jibril -- was no longer to come bringing revelation. The Prophet's death was the greatest disaster for every Companion. Many people were crying and shouting. But Allah sent supporters for His religion, because that was the Seal of Prophets. He sent a Renewer (mujaddid) of this religion century after century. Saint after saint, we find that every grandshaykh of the Most Distinguished Naqshbandi Order was like a shadow of the Prophet , reviving the deen (religion) and training the seekers to find their Lord as the Companions had been trained.

The secret of God's strong support and pure guidance passed from Muhammad

to his beloved

friend, Abu Bakr as-Siddiq. What the Prophet poured into the heart of Abu Bakr ( ) no one knows. May Allah send upon our Prophet more and more of His Light! He was sent as a Mercy for human beings and his secret passed from one saint to another to support this religion and to bring his secret to the hearts of human beings.

The Holy Spirit -- the angel Jibril -- was no longer to come bringing revelation. The Prophet's death was the greatest disaster for every Companion. Many people were crying and shouting. But Allah sent supporters for His religion, because that was the Seal of Prophets. He sent a Renewer (mujaddid) of this religion century after century. Saint after saint, we find that every grandshaykh of the Most Distinguished Naqshbandi Order was like a shadow of the Prophet , reviving the deen (religion) and training the seekers to find their Lord as the Companions had been trained.

The secret of God's strong support and pure guidance passed from Muhammad

to his beloved

friend, Abu Bakr as-Siddiq. What the Prophet poured into the heart of Abu Bakr ( ) no one knows. May Allah send upon our Prophet more and more of His Light! He was sent as a Mercy for human beings and his secret passed from one saint to another to support this religion and to bring his secret to the hearts of human beings.

Sunnats of Ghusl / Bath

There are five aspects that make it obligatory for a person to have a bath, and they are as follows; 1. The ejaculation of sperm from it's place with lust. 2. To have a wet dream. Meaning nocturnal emission that is the releasing of sperm whilst sleeping. 3. The head of the penis to enter the vagina, whether it be with or without lust, with or without orgasm, the bathing would be obligatory on both. 4. To become clean from menstrual pause (period). 5. To become clean from blood after child birth. If sperm was ejaculated from it's place but not due to lust, i.e. it was done by lifting a heavy load or falling from a height, then to bathe is not obligatory, however, the ablution is broken. If semen dropped but was very thin and it came out whilst urinating or on it's own accord without lust then the bath does not become necessary but the ablution will break. Fardh (Compulsory) Aspects In Ghusl 1. To wash the mouth thoroughly making sure water reaches the throat and between the teeth, gums under the tongue etc. 2. To rinse the nostril up to the soft bone making sure every hair is wet. 3. To wash all the body making sure no hair is left dry including the hair of the head. Angels Do Not Enter The House 'Ali (may Allah be pleased with him) narrated the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Angels do not enter a house which has pictures (of living beings), dogs or the impure (junub).' We should keep our homes free from pictures as the Messenger of Allah (may Allah bless him and grant him peace) disliked them. Ghusl For Women Mother of the believers Umme Salma (may Allah be pleased with him) said that, 'Umme Sulaym (may Allah be pleased with him) told the Messenger of Allah (may Allah bless him and grant him peace) that Allah (The Exalted) is not shy of speaking the truth, therefore I ask you, is it necessary for women to take ghusl if they have a notural emission'' The Messenger of Allah (may Allah bless him and grant him peace) replied, 'Yes, if they noticed wetness.' Umme Salma (may Allah be pleased with him) covered her face and asked the Messenger of Allah (may Allah bless him and grant him peace) do women have nocturnal emission' The Messenger of Allah (may Allah bless him and grant him peace) replied, 'Yes, if this was not true then how does a child resemble the mother''' Before the wives of the Prophet (may Allah bless him and grant him peace) become, mother of all believers, i.e. in the marriage of the Prophet (may Allah bless him and grant him peace) they were free from having wet dreams as this is from the devil and the wives have been saved from the devil. Subhanallah! Prophet's (may Allah bless him and grant him peace) Bathing Ibn 'Abbas (may Allah be pleased with him) narrated through the mother of all believers Maymuna (may Allah be pleased with her) that she presented water to the Messenger of Allah (may Allah bless him and grant him peace) for bathing and thereafter drew a curtain. The Messenger of Allah (may Allah bless him and grant him peace) first washed his hands, then he poured water with his right hand onto his left side, and thereafter he relieved himself. After relieving, he patted the earth (for cleansing); washing his hands, gargled, drew water up his nose, and washed his face and arms. Then poured water on his head and body. He moved away from that spot and washed his feet. When offered a towel to dry himself, he would accept it, but jerked his hands to drain off as much water as possible. Bathe Behind Closed Doors Abu Yali (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah bless him and grant him peace) noticed a man taking a bath in the open. The Messenger of Allah (may Allah bless him and grant him peace) later while addressing from the pulpit, he praised Allah (The Exalted) and said, 'Allah (The Exalted) likes those who avoid shamelessness. Therefore while bathing draw a curtain and be away from the gaze of others.' One should remember when going to the baths for swimming that the required body (Satre Aurat) is covered i.e. for men it is necessary to cover from the navel to and including the knees be in front of other men too. For sisters from the navel to the knees, only in front of other women with the condition there is no desire. Punishment For Leaving a Space Dry 'Ali (may Allah be pleased with him) narrated that the Messenger of Allah (may Allah bless him and grant him peace) stated that, 'If one is negligent, and leaves a space even of the size of the width of hair unwashed while bathing for purity, he will be punished by fire.' Respected brother/sister, it is important when in the state of impurity, you should not miss a single hair or even a pinpoint out. Make sure water reaches all parts of the body. Urinating In The Bath 'Abd Allah ibn Al-Mughaffal Al-Muzani (may Allah be pleased with him) also said that, 'The Messenger of Allah (may Allah bless him and grant him peace), also forbade urinating at the place where one takes a bath .' Only One Vessel Ibn 'Abbas (may Allah be pleased with him) said that, 'Maymuna (may Allah be pleased with her) reported to me that she and the Messenger of Allah (may Allah bless him and grant him peace) took a bath from one vessel.' The Messenger of Allah (may Allah bless him and grant him peace) would take a bath from only one small vessel. Today we spend a long time in the bath and use buckets and fill the bath up, we should never waste water as to waste anything in Islam is unlawful and forbidden. From a Brass Vessel Zaynab bint Jahash (may Allah be pleased with her) related that she had a brass tub. She said that she used to wash the head of the Messenger of Allah (may Allah bless him and grant him peace) from water poured into it. From a Copper Vessel 'Aisha (may Allah be pleased with her) related that the big copper vessel used to be prepared for her and the Messenger of Allah (may Allah bless him and grant him peace), and they would take water from it together (for bathing). Anas bin Malik (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) would bathe with one Sa'a to five Madd of water and with one Madd he would perform ablution.' Sa'a and Madd are measurements. One Sa'a is equivalent to 2.03 litres and five Madd is equivalent to 2.55 litres. The least amount of water used by the Prophet (may Allah bless him and grant him peace) mentioned in the hadith is 1/3 of a Madd, which is equivalent to 0.17 litres and the most Wasting The Gift Of Allah (The Exalted) Once Mufti Azam-e-Hind, Muhammad Mustafa Raza (d.1981) ibn Ahmad Raza (d.1920) was at a place as a guest and near by was a tap that was dripping. He called the host and explained to him the sin of wasting water and advised to fix this straightaway, for as long as it keeps dripping you will get the sin. The host said, 'Huzoor! I will do it right away', however, it was not put right for some time so Huzoor called him again and said,' I am leaving as you are not sorting this drip out and I feel uncomfortable and can see the gift of Allah (The Exalted) being wasted.' The Host fixed the problem immediately and pleased him. See how the friends of Allah (may Allah have mercy upon them all) feared Allah (The Exalted) however, we waste water and other gifts that Allah (The Exalted) has bestowed upon us. We buy water guns and water balloons for our children and let them waste water not thinking about those who don't have water to drink! Think about it and don't waste the gifts of Allah (The Exalted) otherwise we will be sorry if these gifts are taken away from us. Shaking Off Water The mother of the believers, Maymuna (may Allah be pleased with her) related that 'She brought a cloth to the Messenger of Allah (may Allah bless him and grant him peace) when he performed bath after intercourse. He handed it back and began to shake off water (from his body).' Using a Towel In a hadith, the mother of the believers Maymuna (may Allah be pleased with her) explaining the method of bathing she states that I presented a towel to the Messenger of Allah (may Allah bless him and grant him peace) and he did not take it but rinsed the water from his body. The narrator says that I mentioned this to Ibrahim who said the companions did not mind using a towel; however, they did not like to make a habit of it. Ablution After Bathing 'Aisha (may Allah be pleased with her) related that the Messenger of Allah (may Allah bless him and

as a guest and near by was a tap that was dripping. He called the host and explained to him the sin of wasting water and advised to fix this straightaway, for as long as it keeps dripping you will get the sin. The host said, 'Huzoor! I will do it right away', however, it was not put right for some time so Huzoor called him again and said,' I am leaving as you are not sorting this drip out and I feel uncomfortable and can see the gift of Allah (The Exalted) being wasted.' The Host fixed the problem immediately and pleased him. See how the friends of Allah (may Allah have mercy upon them all) feared Allah (The Exalted) however, we waste water and other gifts that Allah (The Exalted) has bestowed upon us. We buy water guns and water balloons for our children and let them waste water not thinking about those who don't have water to drink! Think about it and don't waste the gifts of Allah (The Exalted) otherwise we will be sorry if these gifts are taken away from us. Shaking Off Water The mother of the believers, Maymuna (may Allah be pleased with her) related that 'She brought a cloth to the Messenger of Allah (may Allah bless him and grant him peace) when he performed bath after intercourse. He handed it back and began to shake off water (from his body).' Using a Towel In a hadith, the mother of the believers Maymuna (may Allah be pleased with her) explaining the method of bathing she states that I presented a towel to the Messenger of Allah (may Allah bless him and grant him peace) and he did not take it but rinsed the water from his body. The narrator says that I mentioned this to Ibrahim who said the companions did not mind using a towel; however, they did not like to make a habit of it. Ablution After Bathing 'Aisha (may Allah be pleased with her) related that the Messenger of Allah (may Allah bless him and grant him peace) performed bath and offered two cycles of prescribed prayer and then offered the dawn prescribed prayer. She did not think that he performed ablution after performing the bath. Many people have the misconception that you have to perform ablution after bathing as one is in the state of nakedness. Subhanallah! By removing clothing does not break your ablution nor by looking at someone else's body does. Imam Shafi states that four things make the body strong; eating meat, using scent, taking a bath, and putting on linen clothes. Intention for Ghusal Nawaytu An Agh Tasila Liraf 'il Hadath I bath for purification Supplication after Ghusal Allahummaj 'Alni Minat-Tawwabeena Waj 'Alni Minal Mutatah-Hireen Things That Can And Cannot Be Done When Bathing Is Obligatory ' It is strictly forbidden to enter a mosque, to perform Tawaf (of Kaa'ba), to touch the Qur'an, or any part of the Qur'an whether it is in sections or volumes, to pray the Qur'an whilst viewing it without touching it, to pray the Qur'an verbally, to wear or touch a ring with a word of the Qur'an written on it when it is obligatory for you to bathe. ' If the Qur'an is wrapped in it's cloth (Juzdaan) or has a napkin wrapped around it, then there is no problem touching it without bathing. If a verse of the Qur'an is prayed but the intention was not to pray as part of the Qur'an, then there is problem. For example, to say 'Bismilla Hirrahma Nirraheem' for auspiciousness, or to say 'Alhamdu Lillahi Rabbil 'Aalameen' for thankfulness or to pray when in trouble or worried 'Inna Lillahi Wa Inna Ilahi Raji'oon' or for praise the Surah Fatiha was prayed or Aayatul Qursi was prayed or another verse was prayed, however, the intention was not to pray a verse of the Qur'an, then there is no problem. ' To see the Qur'an, whether the words are seen and then prayed in the heart is allowed in any situation. ' To touch the Fiqh, Hadith or Tafseer books is dislike (Makrooh). Those who are menstruating say that I can not touch any book because I am unclean. Remember it is disliked and not forbidden, those who teach or have a habit of studying should continue to study as you may loose practise and your attention towards learning can be diverted. For details of Ghusl refer to Bahar-e-Shariah & Qanoon-e-Shariah , (Rules of Islamic Law) and other books of Fiqh. S.1 One should hasten in the making of ghusl if one awakens after early dawn. (Trimzi) :So that fajar namaaz is read with jamaat . S.2 It is major wrong to delay a compulsory bath until after sunrise as the angel of mercy do not enter homes where a person delays his fardh ghusl. (Mishkaat) Sunnat method of performing ghusl S.1 Both hands up to the wrists should be washed three times at the outset with the intention of cleansing oneself of Hukmi Najasat. S.2 Any najasat (filth) found on any part of the body should be washed off (even when one is not in the state of janabat- ie in need of Fard Bath). S.3 Both the private parts should then be washed even if one had not relieved himself. S.4 Wudu should then be made in accordance to the sunnat method. However, the feet could be washed at the end of ghusal if used water does not flow off. S.5 Water should then be poured over the head first, then the right and left shoulders, three times each. One should ensure that water reaches every part of the body not forgetting the mouth and nostrils. (Trimizi) S.6 It is mustahab (preferable) to clean the body by rubbing it. All parts of the body should be rubbed with the hands to ensure that water reaches every part of the body. S.7 Both to wipe the body dry or not to, are sunnat, with either method one can make the intention of practicing upon a sunnat. S.8 On completion one should confine oneself to a clean place and wash his feet if they had not been washed whilst making wudhu and thereafter dress hastily as possible. (Mishkaat) *NOTE: 1) If a single hair, or its equivalent area, is left dry ghusal will not be valid. 2) It is not necessary to repeat the entire ghusl if, after ghusl, one notices or recalls that a certain part of the body is left dry. Merely washing the dry portion shall suffice. Passing of the wet hand is not sufficient as it must be washed. 2) If the hair of a woman is plaited, she is excused from loosening her plaited hair but it is compulsory for her to wet the root of each and every hair . If she fails to do this then the ghusal will not be valid. If a women is unable to wet the very bottom of her plaited hair, then it is necessary for her to unplait and wash her entire hair. 3) Men who grow their hair long are not excused from leaving their plaits dry. 4) Rings, earrings, etc. should be rotated or preferably removed to ensure that no portion covered by them is left dry. The navel and ears should also be washed. 5) It is not necessary to make fresh wudhu to read Salaat. The bath will suffice as the essentials of wudhu are covered in ghusal.

Miswaak: Sunnah of the Tooth Stick

Usage of Miswak The use of Miswak is a means of purifying the mouth and is pleasing to Allah (The Exalted). Sunnah of All The Prophets (upon them all be peace) The Miswak is a stick by which a person cleans the mouth. This is a great Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). It is also a Sunnah of all the Messengers of Allah (upon them all be peace), for they used the Miswak. Abu Ayyub Ansari (may Allah be pleased with him) narrates that four things are the Sunnahs of all the prophets (upon them all be peace) 1) Circumcision, 2) To apply fragrance (Itr), 3) To use Miswak, 4) Marriage. Seventy Extra Rewards For One Salaah Aisha (may Allah be pleased with her) has reported that, The prayer before which the Miswak is used is seventy times more excellent than that before which it is not used. Ibn Abbas, Ali and Ata (may Allah be pleased with them all) state that, But it increases to 99 or 400 times. This reward is based on sincerity, the more sincerity you have the more reward you get, it may be that you can get 70, 99 or even 400. Subhanallah! Many Other Benefits Abu Darda (may Allah be pleased with him) states that, Make Miswak a must do not be headless as there are twenty four benefits in Miswak, the greatest benefit is that Allah (swt), becomes pleased, there is increase in wealth, it freshens the breath, it strengthens the gums, it relieves headaches, it relieves toothache and due to the light from the face and teeth the angles shake hands. Ali, Ata and Abdullah ibn Abbas (may Allah be please with them all) state that Miswak strengthens a persons memory, cures headaches, relieves the veins in the head, it gets rid of phlegm, strengthens the eye sight, keeps the liver healthy and helps digest food, increases intelligence, helps increase in family, lineage stays healthy in an old age, strengthens the stomach, purifies the heart, when exiting the Mosque the angles walk behind the person, the Prophets make supplication of forgiveness for the person, the Shaytan is displeased, the difficulties of death become easy and one remembers the Shahadah, when the angel of death comes to take the soul he will come as one of your friends and in some narrations it states he comes in the form when he takes the soul of a Prophet, you will get the book of deeds in the right hand, cross the bridge of Pul-Sirat with the speed of lightening, peace in the grave, if

Ibn Abbas, Ali and Ata (may Allah be pleased with them all) state that, But it increases to 99 or 400 times. This reward is based on sincerity, the more sincerity you have the more reward you get, it may be that you can get 70, 99 or even 400. Subhanallah! Many Other Benefits Abu Darda (may Allah be pleased with him) states that, Make Miswak a must do not be headless as there are twenty four benefits in Miswak, the greatest benefit is that Allah (swt), becomes pleased, there is increase in wealth, it freshens the breath, it strengthens the gums, it relieves headaches, it relieves toothache and due to the light from the face and teeth the angles shake hands. Ali, Ata and Abdullah ibn Abbas (may Allah be please with them all) state that Miswak strengthens a persons memory, cures headaches, relieves the veins in the head, it gets rid of phlegm, strengthens the eye sight, keeps the liver healthy and helps digest food, increases intelligence, helps increase in family, lineage stays healthy in an old age, strengthens the stomach, purifies the heart, when exiting the Mosque the angles walk behind the person, the Prophets make supplication of forgiveness for the person, the Shaytan is displeased, the difficulties of death become easy and one remembers the Shahadah, when the angel of death comes to take the soul he will come as one of your friends and in some narrations it states he comes in the form when he takes the soul of a Prophet, you will get the book of deeds in the right hand, cross the bridge of Pul-Sirat with the speed of lightening, peace in the grave, if a person forgets to use the Miswak who has a habit will still be rewarded, and the doors of paradise are opened for that person. Ali (may Allah be pleased with him) states that, The Miswak increases the memory and rids phlegm. The doctors say that the reasons for spots in the mouth are due to heat and acid from the liver and bacteria that is created in the mouth. One should use a Miswak as the saliva that is created from using the Miswak rids the illnesses. On Awakening Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, Never woke from sleeping at any time of the day or night without cleaning his teeth with a Miswak before performing ablution. To perform Miswak after sleeping when one awakes is a Sunnah. Whilst asleep the bad odours from the stomach comes towards the mouth which is why the mouth smells. With the blessings of this Sunnah the mouth will be cleansed. On Entering The House When the Messenger of Allah (may Allah bless him and grant him peace), intended to recite the Quran or sleep, he would use a Miswak. He did the same when entering the house. Aisha (may Allah be pleased with her) said that, The first thing that the Messenger of Allah (may Allah bless him and grant him peace) did on entering the house, was Miswak. Part of Ablution Hassan bin Atiyya (may Allah be pleased with him) states that, Ablution is part of faith and using a Miswak is part of ablution. The Emphasis Abu Hurayrah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace), said that, If I had not found it hard for my followers or the people, I would have ordered them to clean their teeth with Miswak for every prayer. Importance of Miswak Allama Sharani (may Allah have Mercy upon him) states that, Once Abu Bakr Shibli (d.334 A.H.) (may Allah have Mercy upon him) was in need of a Miswak at the time of wudhu, he looked for one but could not find one. He spent a Dinar and bought one and used it, people said, You have over spent, can you buy a Miswak this expensive? Abu Bakr Shibli (may Allah have Mercy upon him) replied, This world and all its contents in front of Allah (The Exalted) is not even compared to a mosquito, what answer will I give on the Day of Judgement when Allah (The Exalted) asks me, Why did you leave the Sunnah of my beloved? The wealth that I gave you which (in front of me) is not equivalent to a mosquito, you did not spend it for this Sunnah? Miswak a Great Sunnah Aisha (may Allah be pleased with her) said that, He passed away in my house, on my day, between my chest and throat. And at death Allah (The Exalted) joined my saliva to his. For when my brother Abd al-Rahman entered carrying a Miswak in his hand, he (the Prophet) began to look at it, and I knew that it pleased him, so I said; Shall I bring it to you? Yes, he nodded, so I handed it to him. He put it into his mouth, but it was too hard for him. Shall I soften it for you? I asked. Yes, he nodded, so I made it soft. And by him there lay a leather vessel containing water into which he started dipping his hand, saying, No deity is there except Allah! (The Exalted) truly death has agonies! then he lifted up his hand and said, The Highest Companion! The Highest Companion! and I said, So by Allah! (The Exalted) he will not prefer us. Inna Lil-La-hi Wainna Ilay-hi Ra-Jioon. Even on the death bed the Miswak was a beloved Sunnah of the Prophet (may Allah bless him and grant him peace), because it pleases Allah (The Exalted). Let us grasp hold fast to this Sunnah, we brush our teeth anyway, why not use the Miswak too as you can carry the Miswak with you as there is no need for paste, as the Miswak comes form a tree which has natural benefits and you can use it whenever you want, after eating, before entering the house, etc. Cure For Illness Aisha (may Allah be pleased with her) states that, There is a cure for every illness in Miswak besides death. Allama Amjad Ali writes in Bahar-e-Shariat that, The scholars state whosoever has a habit of using the Miswak, then at the time of death they will (be blessed with the) reciting of the Shahadah" How to hold the Miswak According to Abd Allah ibn Masud (may Allah be pleased with him) hold the Miswak in the right hand so that the small finger is below the Miswak and the thumb is below the tip and the other fingers are on top of the Miswak. Do not hold it in the fist as there is a chance of illness. Shaykh Ahmad Raza Khan writes; To keep the teeth healthy, a deed has been practised by the scholars, that is in the first cycle of the Witr prayer recites Surah Nasr , in the second Surah Lahab and in the third Surah Ikhlas . Manners of Miswak 1. The Miswak should not be too hard nor too soft. 2. It be from trees such as Zaytoon, Peelu or Neem and not from a fragrant tree. 3. Rub the Miswak on the gums at least three times and dip it in water each time. 4. If the finger is to be used instead of the Miswak, then the upper and lower jaws on the right side are cleaned with the thumb and the left side is cleaned similarly with the index finger. 5. Put the Miswak upright when not in use. 6. There is a chance of becoming insane if placed on the floor. 7. The Miswak should be no thicker than the little finger and longer than the hand span as the devil sits on the end if longer. It is not a problem if less than a hand span but not too short that it is difficult to use. 8. Imam Shafi said, cleansing the teeth increases wisdom. 9. Use the right hand to perform the Miswak. 10. Clean at least three times. 11. Do not perform the Miswak in a up/down motion but use it from right to left as there is a chance of damaging the gums. 12. It is disliked to use the Miswak in the toilet. 13. Do not use it whilst lying down as there is a chance of bad temper. 14. To perform Miswak in wudhu is an emphasized Sunnah (Sunnat-e-Muakeda). 15. Miswak is Sunnah for ablution and not for Salaah. 16. Do not throw away the Miswak or the bristles away but bury them. 17. Use the Miswak from one end and not both. 18. Women can also use the Miswak. 19. One who uses the Miswak gets five rewards for each tooth. 20. The companions would keep the Miswak on their ears even at the time of journey.

1. The Miswak should not be too hard nor too soft. 2. It be from trees such as Zaytoon, Peelu or Neem and not from a fragrant tree. 3. Rub the Miswak on the gums at least three times and dip it in water each time. 4. If the finger is to be used instead of the Miswak, then the upper and lower jaws on the right side are cleaned with the thumb and the left side is cleaned similarly with the index finger. 5. Put the Miswak upright when not in use. 6. There is a chance of becoming insane if placed on the floor. 7. The Miswak should be no thicker than the little finger and longer than the hand span as the devil sits on the end if longer. It is not a problem if less than a hand span but not too short that it is difficult to use. 8. Imam Shafi said, cleansing the teeth increases wisdom. 9. Use the right hand to perform the Miswak. 10. Clean at least three times. 11. Do not perform the Miswak in a up/down motion but use it from right to left as there is a chance of damaging the gums. 12. It is disliked to use the Miswak in the toilet. 13. Do not use it whilst lying down as there is a chance of bad temper. 14. To perform Miswak in wudhu is an emphasized Sunnah (Sunnat-e-Muakeda). 15. Miswak is Sunnah for ablution and not for Salaah. 16. Do not throw away the Miswak or the bristles away but bury them. 17. Use the Miswak from one end and not both. 18. Women can also use the Miswak. 19. One who uses the Miswak gets five rewards for each tooth. 20. The companions would keep the Miswak on their ears even at the time of journey. 21. Cut the bristles (tip) of the Miswak every 1-2 days and start fresh by biting to make it soft. 22. It is permissible to use Miswak whilst fasting. However, it is not permissible to use a flavoured Miswak nor is it permissible to use toothpaste, when the taste enters the throat breaking the fast and it is wajib (necessary) to be made up. However, if it does not go down the throat it is Makrooh (disliked), but one should abstain if there is no need to do so. 23. It is Sunnah to use a Miswak on the day of Jumuah. 24. According to a hadith, the use of Miswak will gain a person the reward equivalent to the number of new Muslims that revert until the day of judgement. 25. To use the Miswak after eating, one will gain the reward of freeing two slaves. Other times when the usage of Miswak is Sunnah 1. For the recitation of the Holy Quran. 2. For the recitation of Hadith. 3. When the mouth emits bad odour. 4. For teaching or learning the virtues of Islam. 5. For making remembrance of Allah (The Exalted). 6. Before intercourse. 7. After entering ones home. 8. Before entering any good gathering. 9. When experiencing pangs of hunger or thirst. 10. After the time of Suhoor. 11. Before meals. 12. Before and after a journey. 13. Before and after sleeping. May Allah (The Exalted) give us the ability to practise this beautiful Sunnah with sincerity, Ameen.

Tahajjud Prayer
"And during a part of the night, pray Tahajjud beyond what is incumbent upon you" Quran (Surah 17: Verse 79) Tahajjud is derived from the Arabic root hajada meaning: he who was wakeful in the night. Thajjud prayer, also known as Salatul-Layl, was an obligatory prayer for our Prophet (saw) to offer anytime after Isha Prayer. For the Ummah of the Holy Prophet (saw) this particular prayer holds the most merit from all the optional prayers that one can perform. As a mureed it is particularly important and "....highly recommended for you to observe Tahajjud Prayer, for it was the practice of your righteous predecessors.The Tahajjud prayer brings you close to your Lord, atones for your sins, drives disease from the body, and puts a stop to transgression. (Bukhari and Muslim) Time & Performance of Tahajjud: The closest that a slave comes to his Lord is during the middle of the latter portion of the night. If you can be among those who remember Allah the Exalted One at that time, then do so. (At-Tirmidhi) Our mureeds should observe their tahajjud prayer anytime between: 12:30am and one hour before Sehri ends. Although Tahajjud Prayer can be anywhere between 2-8 rakaats (cycles), mureeds are asked to perform atleast 4. The tahajjud should be observed such that in each rakaat you recite Surah Fatiha once & Surah Ikhlas three times. Waking up one's soul partner: It is highly recommended that one wakes up one's own partner for this prayer also. Abu Hurairah quoted the Prophet (peace and blessings be upon him) as saying: May Allah bless the man who gets up during the night to pray and wakes up his wife and who, if she refuses to get up, sprinkles water on her face. And may Allah bless the woman who gets up during the night to pray and wakes up her husband and who, if he refuses, sprinkles water on his face. (Ahmad) The Prophet (peace and blessings be upon him) also said: If a man wakes his wife and prays during the night or they pray two rak`ahs together, they will be recorded among those (men and women) who (constantly) make remembrance of Allah. (Abu Dawud.)

The Sunnah of Dress

Allah (The Exalted) has given us clothing to cover ourselves and to look good. Clothing saves us from cold weather and protects us in the heat too. The true Muslim takes good care of his clothes, so you will see him presenting a pleasant appearance, without being extravant. He is pleasant to look at and to meet, and does not annoy people with his careless, dishevelled appearance. He always checks himself before he goes out to meet people, and he makes himself look good in front of his Companions, as well as in front of his family. Let us learn about the importance of clothing and the Sunnah. Raised with those who you follow Ibn 'Umar (may Allah be pleased with him) reported the Messenger of Allah (may Allah bless him and grant him peace) as saying, 'He who copies any group of people is one of them.' The intention of the above is that whoever adopts the ways and manners of the unbelievers and evildoers will be a partner in their sins. Respected brother / sister! Do not follow others, but follow our Prophet (may Allah be pleased with him). Whoever we dress like in this life, we will be raised with them. After reading this, we should change our dress to a humble and simple dress, the dress of our Prophet (may Allah be pleased with him). The sisters should follow the dress of the wives and daughters of the Prophet (may Allah be pleased with him). Curse men and women Ibn 'Abbas (may Allah be pleased with him) has reported that the Messenger of Allah (may Allah bless him and grant him peace) saying, 'May Allah (The Exalted) curse the men who make feminine looks and the women who adopt the resemblance of men.' If we look around us today this is exactly what is happening. Meaning the men are taking their facial hair (beards) and are looking more like the women and the women are trimming their hair and wearing jeans and tops. May Allah (The Exalted) save the followers of His beloved Messenger (may Allah bless him and grant him peace) from the corruption of the devil. Ibn Abu Malayka (may Allah be pleased with him) told that when some one remarked to 'Aisha (may Allah be pleased with her) that 'A woman was wearing men's sandals she replied that the Messenger of Allah (may Allah bless him and grant him peace) cursed masculine women.' Allahu Akbar! Men should only wear mens' clothing and footwear. The women should only wear clothing and footwear that is for women. Do not even dress children with clothing of the opposite gender. Wear white Samurah (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Wear white as they are clean and clothe the deceased in them too.' Abu Darda (may Allah be pleased with him) states that the Messenger of Allah, (may Allah bless him and grant him peace) said, 'To meet Allah (The Exalted) the best clothing for the mosque and in the grave is white.' White clothing was very much liked by the Messenger of Allah (may Allah bless him and grant him peace). We should try and wear white too and follow the Sunnah, Insha-Allah it will benefit us both in this world and the next. Wear what you want Ibn 'Abbas (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that 'Eat and drink what you want (halal), give in charity and wear what you want

him and grant him peace) saying, 'May Allah (The Exalted) curse the men who make feminine looks and the women who adopt the resemblance of men.' If we look around us today this is exactly what is happening. Meaning the men are taking their facial hair (beards) and are looking more like the women and the women are trimming their hair and wearing jeans and tops. May Allah (The Exalted) save the followers of His beloved Messenger (may Allah bless him and grant him peace) from the corruption of the devil. Ibn Abu Malayka (may Allah be pleased with him) told that when some one remarked to 'Aisha (may Allah be pleased with her) that 'A woman was wearing men's sandals she replied that the Messenger of Allah (may Allah bless him and grant him peace) cursed masculine women.' Allahu Akbar! Men should only wear mens' clothing and footwear. The women should only wear clothing and footwear that is for women. Do not even dress children with clothing of the opposite gender. Wear white Samurah (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Wear white as they are clean and clothe the deceased in them too.' Abu Darda (may Allah be pleased with him) states that the Messenger of Allah, (may Allah bless him and grant him peace) said, 'To meet Allah (The Exalted) the best clothing for the mosque and in the grave is white.' White clothing was very much liked by the Messenger of Allah (may Allah bless him and grant him peace). We should try and wear white too and follow the Sunnah, Insha-Allah it will benefit us both in this world and the next. Wear what you want Ibn 'Abbas (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that 'Eat and drink what you want (halal), give in charity and wear what you want (halal) until you do not over spend (waste) or have pride.' This hadith is very much neglected, however, at the same time the most neglected is that many people do not check what they are eating, whether it is lawful or not. Allah forbid but there are people who know something is unlawful but make many excuses and follow the Shaytan and their desires by eating it. For a person who eats the forbidden, their Salaah and supplications will not be accepted and will be liable for the hell fire. We also learn to wear clothing according to the Shari'ah and do not show of with what you wear either. 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Allah (The Exalted) likes to see his favour on a person.' Allah (The Exalted) likes to see his servants wearing good clothing, the way that our beloved Prophet (may Allah bless him and grant him peace) wore his clothing. Wearing clothing below the ankles Abu Hurairah (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'He who wears his clothing below his ankles with pride (until it reaches the floor) Allah (The Exalted) does not look at him with mercy.' Abu Hurayrah (may Allah be pleased with him) narrates that, 'The clothing below the ankles will be in fire.' Abu Sa'id (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, 'The way to wear the lower garment for a Muslim is halfway to the calf and there is no problem from halfway of the calf to the ankles, however, if below, it is in the hell fire and whoever out of pride keeps the lower garment long Allah (The Exalted) will not look at him on the day of judgement.' Allahu Akbar! Many people wear clothing below the ankles but when they come for Salaah they roll them up. To role any part of your clothing especially for Salaah is Makrooh-e-Tehrimi, meaning the Salaah should be repeated. To lift the clothes, whether from the front or back, when going into Sajdah is Makrooh. Hence, to 'tuck-in' the shirt in the trouser or to 'roll-up' the sleeves or to fold the trousers from the ankles [or inside] is Makrooh-e-Tehrimi. Any Salaah performed with an act that is Makrooh-e-Tehrimi, it is necessary (wajib) to repeat the prayer. Ibn 'Umar (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'He who leaves his clothing below his ankles because of pride, on the day of resurrection Allah (The Exalted) will not see to him (with mercy). 'Abu Bakr (may Allah be pleased with him) said to the Messenger of Allah (may Allah bless him and grant him peace) that my clothing stays below my ankles! The Messenger of Allah (may Allah bless him and grant him peace) said, 'You are not from those people.'' (i.e. who wear it with pride) It is necessary for the sisters to cover their ankles as it is part of their covering (satr), hence to keep clothing above the ankles for women does not apply. Wearing A Tehband Akrama (may Allah be pleased with him) narrates that I saw 'Abd-Allah ibn 'Abbas (may Allah be pleased with them) when he tied his lower garment he would leave the front end near this feet and the rear end was raised (higher than the front), 'I asked why do you tie it like this'' He said, 'The Messenger of Allah (may Allah be pleased with him) would tie it like this.' Sunnah Of The Tehband Abu Sa'eed Khudri (may Allah be pleased with him) narrates that we heard the Messenger of Allah (may Allah bless him and grant him peace) saying, 'A believer's lower garment should be half way to the calf.' This is the Sunnah, however, it can be kept anywhere between halfway of the calves and above the ankles. Jewellery Abu Musa 'Ashari (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'From my followers (Ummaties) jewellery and silk is permissible for women and unlawful for men.' Silk is totally unlawful for males and only one silver ring, which is less than four and a half grams, is permissible. No silver chain etc. is allowed, even if an amulet (Taweez) is worn on it, also the amulet should not be in a box made from any type of metal. If Salaah is prayed with them on it will not count and is necessary (Wajib) to repeat it. 'Aisha (may Allah be pleased with her) states the Messenger of Allah (may Allah bless him and grant him peace) said, ''Aisha if you desire to meet me then from the worldly things stop at what you have, the amount that a traveller has when travelling. Save yourself from sitting with the rich and do not think of your clothing as old until patched.' It is the Sunnah to wear patched clothing. Unfortunately if clothing becomes ripped then people throw it away. However, when the fashion of wearing ripped and patched jeans is out, people want to get them and follow the fashion. The heart hurts to see the Muslims following the latest trend but when it is the Sunnah, we feel ashamed of following the beautiful Sunnah. Do we see any non-Muslim following the Sunnah' What face will we show to Allah (The Exalted) on the day of Judgement and to His beloved Messenger (may Allah bless him and grant him peace). We will say that yes we loved you but followed others, Allah (The Exalted) forbid, O Allah! Give us the ability to follow the beautiful Sunnah of Your beloved and give us a place with him in the hereafter, Ameen. Hudhyfah (may Allah be pleased with him) narrates, that the Messenger of Allah (may Allah bless him and grant him peace) said, '(for men) It is forbidden to wear silk and gold, as it is for the non-believers in this world and for us in the hereafter.' Some men even after knowing that gold is forbidden still insist on wearing it. Fear Allah (The Exalted) as it is a punishable act. Supplication for clothing and forgiveness Mu'az bin Anas (may Allah be pleased with him) states that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Whoever reads this supplication, his past sins will be forgiven: 'Alhamdulillahil Ladhi Kasaani Maa-'uwari bihe 'Aowrati Wa-atajammalu Bihe Fee-Hayaati'' 'All praise is due to Allah (The Exalted) who clothed me with which I covered my shame and with which I add beauty to my life.' Respected brother / sister! Learn this supplication as it is very beneficial. If you don't get time or find it difficult, then write it on a piece of paper with a flap to cover the supplication as it be open to disrespect. Write the supplication and place it near where you place your clothing so that every time you wear your clothing you can read and learn it at the same time and Insha-Allah within a week you will have it memorized. Give to charity 'Umar (may Allah be pleased with him) states that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'If a person recites the above supplication when dressing in new clothing and gives the old clothing to charity, then Allah (the Exalted) will protect him both in this life and the hereafter. Also he will be under Allah's (the Exalted) cover (i.e. he will be protected from all calamities and his sins will be hidden).' Subhanallah! Jinn look's at you While removing clothing recite 'Bismillah'' as the devil gets blinded and can't look at the private parts due to this. Abu Sa'eed Khudri (may Allah be pleased with him) states that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Wear the top first and start from the right side.' Abu Hurayrah (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) would wear his upper garment from the right.' Whenever we wear our clothing always start from the right side and when taking them of begin from the left. The Messenger of Allah (may Allah bless him and grant him peace) said, 'He will not enter Paradise who has a grain of arrogance in his heart,' a man asked, 'A man may like his dress to be nice and his shoes to be nice.' The Messenger of Allah (may Allah bless him and grant him peace) answered, 'Allah (The Exalted) is beautiful and likes beauty. Arrogance is to deny rights and look down upon people.' Wearing to show off! 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) narrates that, 'Whoever wears clothing to be known (to be recognised), on the day of resurrection Allah (The Exalted) will make them wear the clothing of disrespect and then set on fire.' Allahu Akbar! Those who pay for designer clothing and waste money by paying for the name on a garment are included in this. Do we want to wear the clothing of disrespect' Think of those people who are unfortunate, who do not have proper clothes and we want to pay so much to promote the name of a non-believer on our clothing and feel proud' Remember the Messenger of Allah (may Allah bless him and grant him peace) wore simple clothing if he wanted he could have worn the most expensive robe as he had control of the Arabian peninsula, but he chose to be simple. Saalim ibn 'Abd-Allah (may Allah be pleased with him) narrates from his father that the Messenger of

While removing clothing recite 'Bismillah'' as the devil gets blinded and can't look at the private parts due to this. Abu Sa'eed Khudri (may Allah be pleased with him) states that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Wear the top first and start from the right side.' Abu Hurayrah (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) would wear his upper garment from the right.' Whenever we wear our clothing always start from the right side and when taking them of begin from the left. The Messenger of Allah (may Allah bless him and grant him peace) said, 'He will not enter Paradise who has a grain of arrogance in his heart,' a man asked, 'A man may like his dress to be nice and his shoes to be nice.' The Messenger of Allah (may Allah bless him and grant him peace) answered, 'Allah (The Exalted) is beautiful and likes beauty. Arrogance is to deny rights and look down upon people.' Wearing to show off! 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) narrates that, 'Whoever wears clothing to be known (to be recognised), on the day of resurrection Allah (The Exalted) will make them wear the clothing of disrespect and then set on fire.' Allahu Akbar! Those who pay for designer clothing and waste money by paying for the name on a garment are included in this. Do we want to wear the clothing of disrespect' Think of those people who are unfortunate, who do not have proper clothes and we want to pay so much to promote the name of a non-believer on our clothing and feel proud' Remember the Messenger of Allah (may Allah bless him and grant him peace) wore simple clothing if he wanted he could have worn the most expensive robe as he had control of the Arabian peninsula, but he chose to be simple. Saalim ibn 'Abd-Allah (may Allah be pleased with him) narrates from his father that the Messenger of Allah (may Allah bless him and grant him peace) said, 'A person once was dragging his clothing (on the floor) with pride. He was swollen up by the earth and he will continue to be swollen up until the day of judgement.' Allahu Akbar! May Allah (The Exalted) save us from showing off and being proud and give us the ability to be simple and follow the beautiful Sunnah, Ameen. Clothing from paradise The Messenger of Allah (may Allah bless him and grant him peace) has said that, 'Whosoever whilst having the ability of wearing good clothing, but leaves it due to humbleness, Allah (The Exalted) will adorn him with the clothing of miracle (i.e. clothing of paradise).' Shaytan Wears Clothing Jabir ibn 'Abd-Allah (may Allah be pleased with him) said that the Messenger of Allah (may Allah bless him and grant him peace) has said that, 'Fold your clothing (when not in use) or else life will come into them, as when Shaytan sees clothing that is folded, he doesn't wear it, and if Shaytan sees the clothing laying around he wears it.' 'Aisha (may Allah be pleased with her) narrates the Messenger of Allah (may Allah bless him and grant him peace) has said that, 'When a girl becomes mature (baligha) then besides the face and hands upto the wrists, no other part should be open.' Wasted worship The Messenger of Allah (may Allah bless him and grant him peace) has said that, 'If a person buys clothing for ten dirhams (Arab currency) and one of those dirhams is from unlawful means (Haraam) then Allah (The Exalted) will not except his fardh or Superogratory Ibadah (worship).' We should make sure we earn, eat, drink wear and live lawfully according to the Shari'ah. Imam Shafi (may Allah's mercy be upon him) states that four things make the body strong; eating meat, using scent, taking bath, and putting on linen clothes. The Prophet's (may Allah bless him and grant him peace) Clothing Purified and defined As the Messenger of Allah (may Allah bless him and grant him peace) was the most purified and defined of all human beings, the signs were evident from his noble body, his clothes would never get dirty as a result of contact with his body. No lice would be found on his clothing and a fly never settled on his blessed body or clothes. Sunnat to wear a shawl 'Aisha (may Allah be pleased with her) narrates that once in the afternoon heat, we were sat inside and someone said to 'Abu Bakr (may Allah be pleased with him), 'Look at this! The Messenger of Allah (may Allah bless him and grant him peace) is coming with a shawl over his head.' Anas ibn Malik (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) would at times wear a shawl over his blessed head.' Kurta Umm Salama (may Allah be pleased with her) narrates that, 'There was no clothing the Messenger of Allah (may Allah bless him and grant him peace) liked more than the Kurta (upper garment).' Sleeves Asma bint Yazeed bint Sukkan Ansari (may Allah be pleased with her) states that, 'The Messenger of Allah's (may Allah bless him and grant him peace) sleeves reached his wrists.' Right Side Abu Hurayrah (may Allah be pleased with him) states that, 'When the Messenger of Allah (may Allah bless him and grant him peace) wore his Kurta he would start from the right.' Lower Garment Safwan narrates that, 'Before the migration (to Makkah) I sold a lower garment (i.e. trouser) to the Messenger of Allah (may Allah bless him and grant him peace) but he gave me a higher price then what it was worth.' Ibn Qays narrates that the Messenger of Allah (may Allah bless him and grant him peace) came to us and bought a lower garment (trouser).' It is obvious that purchasing will be for wearing, however, it is not proven anywhere. It is proven from authentic ahadith that the companions wore lower garments similar to very loose trousers. 1. The Messenger of Allah (may Allah bless him and grant him peace) would wear a kurta (upper garment) and a tehband (lower rap ' Lungi). The sleeves of the kurta were up to the wrists. 2. The Messenger of Allah (may Allah bless him and grant him peace) never wore half sleeves. When wearing the kurta he first would place his blessed right arm through the sleeve and then his blessed left arm through the left sleeve. He then wore the rest of the kurta, but when taking the kurta off he would take out the left arm followed by the right arm. 3. To wear short sleeves is against the Sunnah. 4. The Tehband (lower garment) would be worn below the navel until above the ankles. 5. To wear a Tehband (a cloth wrapped around the bottom half) is a Sunnah. 6. The Messenger of Allah (may Allah bless him and grant him peace) was pleased to see the companions wearing Pyjamas (lower garment) as it covered the satar (body) better than the Tehband but the Prophet (may Allah bless him and grant him peace) did not wear it himself. 7. The Messenger of Allah (may Allah bless him and grant him peace) has instructed us not to wear our Pyjamas below our ankles and to wear them so that the ankles are covered is a major sin (if worn with arrogance). All the clothing (including shoes) was worn by the Prophet (may Allah bless him and grant him peace) from the right-hand side followed by the left and when taking it off, it was taken off from the opposite side (meaning the left-hand side), this is the blessed Sunnah. 8. The Messenger of Allah's (may Allah bless him and grant him peace) shawl was three foot by two foot. 9. The Messenger of Allah (may Allah bless him and grant him peace) would not throwaway clothing until worn patched. 10. The Messenger of Allah (may Allah bless him and grant him peace) advised us to keep in mind those people who are poorer than us in the material world and those who are more pious and educated than ourselves in religious affairs. 11. The Messenger of Allah (may Allah bless him and grant him peace) loved white clothes. 12. Wear the lower garment whilst sitting down and the Amama (head gear) whilst standing. Whoever does the opposite will have an illness that there is no cure for. Let us all act upon the Sunnah of the Messenger of Allah (may Allah bless him and grant him peace) after all we are Muslims. The Messenger of Allah (may Allah bless him and grant him peace) would first wear any new clothes on a Friday and would thank Allah (The Exalted) when wearing them, he liked wearing white clothes as it signifies purity and from amongst coloured clothing he would like green the most. He would take particular care in covering himself with a wrap so that his body should not be visible. Dress neatly, even with friends and relatives. Dress properly when visiting your parents, a pious person, an elder, a relative or a friend. Your attire should be clean and elegant, not ugly or unsightly. We are attracted or repulsed by what we see, and if you look good in clean clothes, smelling nice, you will be pleasant to look at and people will be attracted to you and enjoy your presence. If you were the opposite, people will look down on you even if you were a relative or friend. To look neat while visiting or being visited is an instinctive trait in addition to being an Islamic manner. Tabaruk (Relics) To keep the clothing of the friends of Allah (may Allah be pleased with them all) is encouraged and is a good practice. If you wash them and rinse the water and give it to an ill person they will benefit from it. Asma (may Allah be pleased with her) the daughter of 'Abu Bakr (may Allah be pleased with him) took out a garment and said this is the garment of the Prophet (may Allah bless him and grant him peace) which 'Aisha (may Allah be pleased with her) had when she passed away, it was passed to me, for the sake of cure we washed it and gave the water to the ill person. Manners of Clothing 1. For women to wear silk is permissible. 2. To wear a silk hat under the Amama is not allowed. 3. The people of knowledge should wear clothing that enables others to recognise them, so that their knowledge is respect. 4. The length of the Kurta is to have it half way to the calf and the sleeves be a maximum to the knuckles. And the length of the sleeves is a span. 5. To have gold or silver buttons is permissible for both men and women. 6. If there is a chain on the buttons (i.e. hanging from the buttons) then this is not permissible for men as chain is in the same category as jewellery and for men it is totally forbidden. 7. If there is a death, then to wear black clothing for this purpose is not permissible as it is a practise of the Christians.

pleasant to look at and people will be attracted to you and enjoy your presence. If you were the opposite, people will look down on you even if you were a relative or friend. To look neat while visiting or being visited is an instinctive trait in addition to being an Islamic manner. Tabaruk (Relics) To keep the clothing of the friends of Allah (may Allah be pleased with them all) is encouraged and is a good practice. If you wash them and rinse the water and give it to an ill person they will benefit from it. Asma (may Allah be pleased with her) the daughter of 'Abu Bakr (may Allah be pleased with him) took out a garment and said this is the garment of the Prophet (may Allah bless him and grant him peace) which 'Aisha (may Allah be pleased with her) had when she passed away, it was passed to me, for the sake of cure we washed it and gave the water to the ill person. Manners of Clothing 1. For women to wear silk is permissible. 2. To wear a silk hat under the Amama is not allowed. 3. The people of knowledge should wear clothing that enables others to recognise them, so that their knowledge is respect. 4. The length of the Kurta is to have it half way to the calf and the sleeves be a maximum to the knuckles. And the length of the sleeves is a span. 5. To have gold or silver buttons is permissible for both men and women. 6. If there is a chain on the buttons (i.e. hanging from the buttons) then this is not permissible for men as chain is in the same category as jewellery and for men it is totally forbidden. 7. If there is a death, then to wear black clothing for this purpose is not permissible as it is a practise of the Christians. 8. From the 1st to the 12th of Muharram you should avoid wearing three colours of clothing; Black, as it is a method of the Shi'ites. Green, as it is a method of lamenters and red, as it is the method of the Kharjites. 9. You should wear your trouser (bottoms) whilst sitting until they reach up to the thighs. First with your right leg then left and then stand up and wear them fully and take them off in the same manner i.e. take it of up to your thighs, sit down and take your left leg out followed by the right. In the hadith it states that one who does the opposite will be afflicted with such an illness that there is no cure for. 10. To wear your new clothes on Friday as it is Sunnah. 11. To wipe your nose or face keep a small handkerchief. To use it to wipe perspiration is permissible but to keep it for pride is not allowed (i.e. for fashion or as a status symbol). 12. Always pray 'Bismillah'' when wearing and taking the clothes off as the devil and jinn look at you if you don't. 13. Do not wear clothing that has pictures or dress children in them either, those who do so will be sinful. 14. Do not have bright colours or have things written on the clothing such as 'Love me' or anything rude or shameful. 15. First wear the upper garment and then the lower. 16. When taking the clothes off, fold them and do not leave them laying around as Shaytan uses them. 17. Do not dress boys in the clothing of girls and do not dress girls in clothing of the boys. 18. Men should keep their lower garments above their ankles and women below their ankles. 19. Do not cut clothing on Tuesdays as there is fear they will be burnt, sunk, or be stolen. 20. When you take your clothes off, you should fold them and not leave them lying around otherwise the devil uses them. 21. It is not allowed for men to wear saffron be it dark so it is red or be it light so it is yellow for both the same rule applies. For women both colours are permissible. Besides these two colours all other colours are permissible be it yellow, red etc. however, it is better if males do not wear these especially if it is common that the opposite sex wear it, meaning it is a feminine colour. This is not because of the colour but because it is common on women, if this is not the case then there is no problem . O Allah (The Exalted) give us all the ability to wear clothing according to the Shari'ah and in accordance with the Sunnah of Your beloved Prophet (may Allah bless him and grant him peace), Ameen.

Sunnat of Wearing Imamah Sharif

To wear an Amama is a beautiful Sunnah, especially for Salaah as the reward is great. Respected brother! Try to practise this Sunnah as there are many virtues and benefits. Shawl, Amama & a white cap His blessed shawl was four yards in length and a quarter in width to cover his blessed body. He would wear an Amama, the length of which was minimum seven arms length and maximum twelve, and he would wear a white hat. The Difference Rakana (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, 'The difference between us and the polytheists is that we wear a hat under our Amama.' The Crown of the Arabs Anas bin Malik (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'The Amama is the crown of the Arabs, when they leave this, they will loose their respect.' Wearing a hat and Amama 'Ali (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'When you enter the mosque wear a hat and tie the Amama, because the Amama is the crown of the Muslims.' Increase in Wisdom 'Abd-Allah ibn 'Abbas (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Tie the Amama your wisdom will increase.' 10,000 rewards Anas (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Salaah with an Amama is equivalent to 10,000 rewards.' Subhanallah! If these rewards had been in the form of money, we will do anything to get at it, however, this is better then money and the reward will be seen in the hereafter, Insha-Allah! Greater Rewards Ibn 'Umar (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'A voltentry or obligatory Salaah with the Amama is better then twenty-five Salaah without the Amama and one Jumu'ah with a Amama is equivalent to seventy Jumu'ah without a Amama.' Subhanallah! What more can be said about the reward of wearing the Amama. Twenty-Seven Times More Reward Jabir bin 'Abd-Allah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Two cycles of Salaah with the Amama is more virtuous then seventy cycles without the Amama.' Black Amama Amr bin Hurais (may Allah be pleased with him) said that, 'I still have the scene before my eyes when the Messenger of Allah (may Allah bless him and grant him peace) delivered a sermon from the pulpit and that he was wearing a black Amama with its end hanging between the two shoulders.' Meaning between his shoulders on his back. Angels send Salaam on you Saalim bin 'Abd-Allah bin 'Umar (may Allah be pleased with him) states that, 'I was present in front of my father 'Abd-Allah bin 'Umar when he was tying the Amama, when he completed tying, he looked at me and said, 'Do you keep the Amama as a friend'' I asked why not' He said, 'keep it a friend, you will be respected and when the devil looks at you he will turn his back, O son! Tie the Amama, as the angels on the day of Jumu'ah tie the Amama and until the sunsets they continue to send salaam.' Subhanallah! Crown of the angels Abaado bin Samat states that, 'Make a practice of tying the Amama as it is the crown of the angels and hang it (the Shimla-tail) at the back.' Jabir Ibn 'Abd-Allah (may Allah be pleased with him) narrates that, 'Allah's Messenger (may Allah bless him and grant him peace) entered Mecca. Qutaybah (another sub-narrator) stated that he entered Mecca in the Year of Victory, wearing a black Amama, but not wearing the Ihram.' Ibn 'Umar (may Allah be pleased with him) reports that, 'When the Messenger of Allah (may Allah bless him and grant him peace) fastened an Amama, he would put the shimla between his shoulders (i.e. he would put it on the back).' 'Abdur-Rahman bin 'Awf (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) put a Amama on me and let the ends hang in front of him and behind me.' Length of the tail -Shimla The length of the shimla, meaning the tail was approximately one arm's length. The Messenger of Allah (may Allah bless him and grant him peace) wore black or grey like coloured Amama (Turban) which has been mentioned in the hadith. However, the companions wore different colours i.e. Red, Yellow and Green. The practises of the companions are also known as the Sunnah as long as it was not condemned by the Prophet (may Allah bless him and grant him peace). Red, Yellow and Green

Abaado bin Samat states that, 'Make a practice of tying the Amama as it is the crown of the angels and hang it (the Shimla-tail) at the back.' Jabir Ibn 'Abd-Allah (may Allah be pleased with him) narrates that, 'Allah's Messenger (may Allah bless him and grant him peace) entered Mecca. Qutaybah (another sub-narrator) stated that he entered Mecca in the Year of Victory, wearing a black Amama, but not wearing the Ihram.' Ibn 'Umar (may Allah be pleased with him) reports that, 'When the Messenger of Allah (may Allah bless him and grant him peace) fastened an Amama, he would put the shimla between his shoulders (i.e. he would put it on the back).' 'Abdur-Rahman bin 'Awf (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) put a Amama on me and let the ends hang in front of him and behind me.' Length of the tail -Shimla The length of the shimla, meaning the tail was approximately one arm's length. The Messenger of Allah (may Allah bless him and grant him peace) wore black or grey like coloured Amama (Turban) which has been mentioned in the hadith. However, the companions wore different colours i.e. Red, Yellow and Green. The practises of the companions are also known as the Sunnah as long as it was not condemned by the Prophet (may Allah bless him and grant him peace). Red, Yellow and Green In the battle of 'Uhud Abu Dujanah (may Allah be pleased with him) was wearing a Red Amama, Zubair (may Allah be pleased with him) was wearing a bright Yellow Amama and Husab (may Allah be pleased with him) was wearing a Green Amama. Shawl in Salaah The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Allah (The Exalted) does not look at such a society with mercy whom do not tie there shawls under there Amama.' The scholars state that if you wear a shawl in Salaah then tie it on the head and have the hope of the mercy of Allah (The Exalted). Manners of Amama 1. Wear the Amama whilst standing facing the Qibla & take it off whilst sitting. 2. It is the Sunnah of the angels. 3. Wearing a hat is proven by the Prophet (may Allah bless him and grant him peace). 4. Tie the Amama from the right (Clockwise). 5. Do not have the length more than twelve arms as it is against the Sunnah. 6. Take the Amama of the same manner you put it on but do not pull it off. 7. The angels make salaam to those who wear an Amama. 8. Wear the Amama as it is a sign of Islam and it distinguishes between a Muslim and non-believers. 9. The Prophet (may Allah bless him and grant him peace) said, when I ascended the sky (Me'raj) I saw that most of the angels were wearing Amamas. 10. Make a practice of tying Amamas since it is a hallmark of the angels. Furthermore, tie them back in such a manner that the tail hangs at the back. 11. It is against the Sunnah not to have a tail (Shimla) for the Amama. 12. The shimla can either be a minimum of four finger lengths and the maximum is that it doesn't give you any problems whilst sitting. Meaning it dose not cause any inconvenience. 13. The difference between the polytheists and us is that we wear a hat under our Amama while the polytheists do not. 14. The Messenger of Allah (may Allah be pleased with him) would not venture out without an Amama. 15. Salaah with an Amama is equivalent to 10,000 cycles. 16. Those who wear the Amama on Friday Allah (The Exalted) and His angels send Durood on that person. 17. Every round you tie on your head of the Amama, on the day of Resurrection you will be given light (Noor). 18. Tie the Amama, as your wisdom will increase. 19. Amama is the respect and the sign of Islam. 20. The Prophet (may Allah bless him and grant him peace) pointed to the Amama and said, 'There are only forty crowns of angels.' 21. With the Amama one Jumu'ah is equivalent to seventy Jumu'ahs. 22. To stay bear head is not the Sunnah, you should try to put on the angels crown from time to time as it is the Sunnah of our beloved Prophet (may Allah bless him and grant him peace). 23. Shaykh Ahmad Raza (may Allah have mercy upon him) would tie the Amama and leave the tail over the right shoulder. May Allah (The Exalted) give us the ability to wear the Amama and revive a Sunnah and receive the reward of one hundred martyrs, Ameen.

Sunnats of the Beard & Moustache

The beard is the Sunnah of all the Prophets (upon them all be peace) and also the Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). The Messenger of Allah (may Allah bless him and grant him peace) has emphasised on the lengthening of the beard so much, to the extent it is necessary (wajib) to keep a beard. Many people think that the beard is only a Sunnah, however, whatever is Fardh, Wajib, Sunnah and Mustahab are all Sunnah too, but fall into different categories depending on the emphasis in the Qur'an and hadith. Hence, the beard falls into the category of Wajib due to its emphasis laid in the hadith and the practises of the companions. The Prophet's beard (may Allah bless him and grant him peace) Imam Ghazali (may Allah's mercy be upon him) writes that, 'The Prophet's (may Allah bless him and grant him peace) beard was thick and so was 'Abu Bakr's (may Allah be pleased with him). 'Uthman's (may Allah be pleased with him) beard was thin and long and 'Ali's (may Allah be pleased with him) beard was broad covering his chest.' Jabir bin Samura (may Allah be pleased with him) states that, 'The Messenger of Allah's (may Allah bless him and grant him peace) beard was thick.' Beauty of Man Imam Ghazali (may Allah's mercy be upon him) states, 'The Messenger of Allah (may Allah bless him and grant him peace) said, 'Without doubt, there are some angels who say, 'Pure is He who gave men beauty with beards and hair for women.'' The beard is a sign for the love of the Prophet (may Allah bless him and grant him peace). Shaving is taking the beauty Allah (The Exalted) gave to man and falling in the trap of Shaytan. Deforming the creation of Allah The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Allah (The Exalted) has said, 'The devil said that he would teach them (men) other things whereby they would deform the figure made by Allah (The Exalted) (e.g. by shaving the beard, getting the body tattooed or pierced etc.).' Some changes in the figure are defamatory and are Haraam (strictly forbidden) while others are Wajib (Necessary) like the trimming of the moustache, cutting the nails, removing the hair under the arms and below the waist. Some other changes are permissible such as for men to shave their head or trim the beard after it exceeds a fist as it is Wajib (necessary) to keep a beard. Cause of destruction today! The Messenger of Allah (may Allah bless him and grant him peace) said that, 'There were ten such habits amongst the people of Prophet Lut (upon whom be peace) which were the cause of their destruction. Amongst these habits he listed the shaving of the beard and the lengthening of the moustache.' The Prophet (may Allah bless him and grant him peace) said that, 'Because of ten evil actions the people of Prophet Lut, (upon whom be peace) where destroyed. One of which was sodemy, the other drinking alcohol, shaving the beards and growing the moustache.' Nature 'Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'There are ten things that are natural. To cut the moustache and lengthening the beard (are from amongst the ten things).' The Messenger of Allah (may Allah bless him and grant him peace) states that, 'The person who imitates a nation is from amongst them.' Go against the polytheists The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Act against (contrary) to the polytheists, trim closely the moustache and grow the beard.' Raised with those who you follow 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) states that, 'He who imitates the non-believers and dies in that state, will be raised up with them on the day of resurrection.' Allahu Akbar! Our desire should be that we are raised with the Prophet (may Allah bless him and grant him peace) and those who follow his Sunnah. If we are from those who shave or trim it under a fist then how can we expect to be raised with the Prophet (may Allah bless him and grant him peace) when we deliberately go against his Sunnah' Lengthening the beard and shortening the moustache Abu Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless

alcohol, shaving the beards and growing the moustache.' Nature 'Aisha (may Allah be pleased with her) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'There are ten things that are natural. To cut the moustache and lengthening the beard (are from amongst the ten things).' The Messenger of Allah (may Allah bless him and grant him peace) states that, 'The person who imitates a nation is from amongst them.' Go against the polytheists The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Act against (contrary) to the polytheists, trim closely the moustache and grow the beard.' Raised with those who you follow 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) states that, 'He who imitates the non-believers and dies in that state, will be raised up with them on the day of resurrection.' Allahu Akbar! Our desire should be that we are raised with the Prophet (may Allah bless him and grant him peace) and those who follow his Sunnah. If we are from those who shave or trim it under a fist then how can we expect to be raised with the Prophet (may Allah bless him and grant him peace) when we deliberately go against his Sunnah' Lengthening the beard and shortening the moustache Abu Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'lengthen the beard and shorten the moustache.' 'Abd-Allah ibn 'Umar (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Shorten the moustache and lengthen the beards.' Lengthen the beard and clip the moustache Kisra, the King of Persia, after having read the letter sent by the Messenger of Allah (may Allah bless him and grant him peace) inviting him to accept Islam, ordered his sub-ordinate Bayon (Badhun), the governor of Yemen, to send two people to bring the Messenger of Allah (may Allah bless him and grant him peace) before him. Bayon accordingly sent two Messengers who according to the fashion of those days were clean-shaven and had long moustaches. When they appeared on the scene in front of the Messenger of Allah (may Allah bless him and grant him peace) he very much disliked their unnatural appearances and said; 'Woe to you, Woe to you. Who ordered you to adopt such appearances'' They said; 'Our lord Kisra.' The Messenger of Allah (may Allah bless him and grant him peace) then told them, 'My Rabb commanded me to lengthen my beard and clip my moustache.' It is reported in a hadith: 'The one who sports a long moustache will be deprived of my intercession and Haudhe Kauthar . Munkar and Nakeer will be assigned to him with extreme wrath and indignation.' Trim the moustache The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whoever does not trim his moustache is not from us.' Mulla Ali Qari, (may Allah's Mercy be upon him) states that, 'We find from this hadith that the one who doesn't practise this Sunnah is to make him aware that he will not die as a Muslim.' Allah Akbar! This is very serious and a warning for those who grow their moustaches too big and don't trim it. Anas (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'One should not delay more than forty days trimming the moustache and trimming the nails.' Shaykh Ahmad Raza Khan (may Allah's mercy be upon him) writes: 'To grow the moustaches so long that it covers the lips is unlawful and is the practise of the polytheists, the Jews, and the fire worshippers.' Ibn 'Abbas (may Allah be pleased with him) related that the Messenger of Allah (may Allah bless him and grant him peace) would trim the moustache and Prophet Ibraheem (upon whom be peace) did the same. We should not grow our moustache, but trim them and should abstain from shaving it as Imam Malik (may Allah's mercy be upon him) would detest those who shaved their moustaches. Not from us The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whoever does not practise my Sunnah is not from me.' What state will that person die if he dose not follow the Sunnah of growing a beard' Make the intention and do not shave any more, nor trim the beard under a fist. Allah (The Exalted) will reward you and the Messenger of Allah (may Allah bless him and grant him peace) will be pleased. I have nothing to do with them' The Messenger of Allah (may Allah bless him and grant him peace) said that, 'I have no connection with one that shaves, shouts, and tears his clothing e.g. in grief or affection.' We can make as many excuses as we want, about work, marriage, I'm too young etc. these are all from Shaytan. One does not know when one will die, but without warning. We need to be prepared for it, Insha-Allah! When everyone including the Prophet's will be helpless, we will finally go to the Messenger of Allah (may Allah bless him and grant him peace), and if he sees us without a beard or it being under a fist, who will we turn for assistants' We may shave to please the people of the world but think of our position in the hereafter. Scrapping The Feeling Once a person from Iran read the poetry of Mirza Kateel and thought he must be pious and decided to meet him. So he left Iran to visit this person. Coincidentally Mirza was at the barber's and the barber was shaving his beard. Looking at this he was feeling uncomfortable and said in anger, 'Shame, you are taking of your beard!' Mirza replied, 'Yes I am getting my beard shaven, I am not scraping anyone's feeling!' this person replied, 'Yes, you are scraping the feeling of the Prophet (may Allah bless him and grant him) peace.' Mirza fainted after hearing this and when he became conscious he said, 'Jazakallah for bringing me on the right way, you have opened my eyes.' Making plans whilst apposing the Sunnah A youngster from Bangladesh once had a beard. He was like any other youngster and was soon going to get married. His parents told him to shave the beard of, so he went to the barber's and unfortunately had it shaved off. Whilst on his way back home he was crossing a railway line and was hit by a train. All the plans for the wedding went down the drain. What use where the parents' He did not marry nor did he have a beard. Allahu Akbar! What face will he show to Allah (The Exalted) and the Prophet (may Allah bless him and grant him peace)' Wake up brothers; put all the excuses to one side. No one can say that if you have a beard you will not find a partner, remember that whatever Allah (The Exalted) has written for you no-one can change and if it is written that you will not get a partner than no-one can change that. The excuse that I will keep a beard after I marry, or I am not ready, or when I get old, I need to enjoy myself etc. are all from the Shaytan so don't fall in this trap! Those brothers who keep short beards, pencil lines or under a fist length etc. should be aware that is not permissible and there is no reward in it. However, that brother who keeps a complete beard according to the Sunnah gets reward throughout the day and knight regardless of if he is sleeping. As soon as you become an adult and the beard starts to grow it is necessary (Wajib) to keep it. Whether the beard be in patches and only grows from one area you should not shave it. The teacher of the great Imam Azam Abu Hanifa (may Allah's Mercy be upon him), his beard was short with some long strands of hair. Some brothers shave so that their hairs grow quicker, this is a trick from the Shaytan don't fall in this trap. Soon as the beard starts to grow do not shave it. Shaytan's trap In the hadith it states that, 'When a man reaches forty and his bad deeds surpass his good, meaning the habit of bad deeds does not leave him, the devil strokes his face and says, 'May I be sacrificed on this face as he will not come on the straight path.' May Allah (The Exalted) save us from the devils deception, Ameen! The beard Shaykh Ahmad Raza Khan (may Allah's mercy be upon him) has written a book called 'Lam'atud Duha Fi I'fail Luha' on the importance of the beard. He has proved from this book that to keep a beard is necessary. He has quoted eighteen verses from the Qur'an, seventy two hadith and sixty sayings of the pious predecessors. However, in his other works he has mentioned regarding the size of the beard. Of which the conclusion is as follows; the hair that grows from near the ear, the jaw and the chin is included in the beard (to keep a goatee is not expectable). The width is from between the ear and the cheek. Any hair on the cheek area i.e. under the eyes is not counted as a part of the beard and can be removed if it disfigures the face. If the hair around the cheek areas does not grow too long then there is not a need to remove this hair. These are separate by nature and not part of the beard. Practise of the Companions It was the practise of Abu Hurayrah (may Allah be pleased with him) that he would hold his beard in his fist and whatever was left he would trim it. Marwan bin Saalim (may Allah be pleased with him) narrates that I saw ibn 'Umar (may Allah be pleased with him) taking his beard in his fist and what exceeded the fist he would trim. It was the practise of 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) that he would hold his beard in his fist and whatever was left he would trim it

face as he will not come on the straight path.' May Allah (The Exalted) save us from the devils deception, Ameen! The beard Shaykh Ahmad Raza Khan (may Allah's mercy be upon him) has written a book called 'Lam'atud Duha Fi I'fail Luha' on the importance of the beard. He has proved from this book that to keep a beard is necessary. He has quoted eighteen verses from the Qur'an, seventy two hadith and sixty sayings of the pious predecessors. However, in his other works he has mentioned regarding the size of the beard. Of which the conclusion is as follows; the hair that grows from near the ear, the jaw and the chin is included in the beard (to keep a goatee is not expectable). The width is from between the ear and the cheek. Any hair on the cheek area i.e. under the eyes is not counted as a part of the beard and can be removed if it disfigures the face. If the hair around the cheek areas does not grow too long then there is not a need to remove this hair. These are separate by nature and not part of the beard. Practise of the Companions It was the practise of Abu Hurayrah (may Allah be pleased with him) that he would hold his beard in his fist and whatever was left he would trim it. Marwan bin Saalim (may Allah be pleased with him) narrates that I saw ibn 'Umar (may Allah be pleased with him) taking his beard in his fist and what exceeded the fist he would trim. It was the practise of 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) that he would hold his beard in his fist and whatever was left he would trim it Ahnaf bin Qays was a wise, he was disabled in one leg, blind in one eye and his beard did not grow at all. His companions were not disappointed with him being diabled or one eyed but very depressed because his beard did not grow, to the extent they would say that we desire that only if a beard was available for 20,000 then we would buy it for Hadhrat Ahnaf (may Allah be pleased with him). The pious had so much love for the beard, what a time it is that keeping a beard is seen to be a shortcoming. If someone wants to grow a beard then it is as if the Day of Judgment has come. The parents go against, brothers and sisters do not co-operate, the wives and friends tease. Just think for a moment, the beard is a Sunnah of whom we pray the Kalima of, who we believe in, when Allah (The Exalted) has given someone the ability, who are we to discourage them. Those who joke or tease others about their beards, remember! No-one has lived here forever nor will they do so. We will have to face Allah (The Exalted) and His beloved (may Allah bless him and grant him peace), what face will we show' Rules and regulations of the beard 'Abd-Allah Ibn 'Umar (may Allah be pleased with him) would cut that portion (which exceeds the grip of the hand) of beard. Imam Muhammad (may Allah's mercy be upon him) states that, 'Our practise is on this hadith and Imam Azam (may Allah's mercy be upon him) has said this too.' The Hanifies say, 'To shorten the beard less than a fists length is haraam, strictly forbidden and on this is a consensus of opinion.' Also the 'Beard length is one fist.' Ibn Jazm Zahari (may Allah be pleased with him) writes, 'To clip the moustache and to let the beard flow (grow) is Fardh (obligatory).' Shaykh 'Abd al-Haqq Muhaddith Dehelwi (may Allah's Mercy be upon him) says that; 'It is necessary (wajib) to wear a beard to a fist's length, it is Sunnah that is the practice of all Prophets and is proven from the Messenger of Allah's (The Exalted) practice.' Forbidden to trim under a fist Ibn 'Abideen Hanafi (may Allah be pleased with him) said that, 'It is forbidden for a man to cut (i.e. trim) his beard.' (Less then a fist) 'No one has called it permissible to trim it (the beard) less than fist-length as is being done by some westernised Muslims and hermaphrodites.' 'It is forbidden (haraam) for a man to cut off another's beard.' Those who are barbers', need to take this seriously, as those who cut the beards of others' are part in committing this major sin and that earning is also unlawful. In Hidaya 'Kitabur Riyaat' it state that, 'If someone shaves of someone else's beard it falls in the same category as cutting of someone's ears or nose and the compensation for this is the same as cutting someone's ears or nose. Such people are completely empty from the Mercy of Allah (The Exalted).' Hence, a barber (who would shave beards) was encouraged to recite the Shahadah at the time of death, Allah forbid swore at the Shahadah and died. When the grave was dug for him it was filled with scorpions, another grave was dug and that was also filled with scorpions, he was buried in a grave full of scorpions. Allahu Akbar! Hair below the lip Shaykh Ahmad Raza Khan (may Allah's mercy be upon him) further writes of which the conclusion is; the hair underneath the lower lip is also part of the beard. The hair below the bottom lip is included in the beard, it is not permissible to shave or trim it. Shah 'Abdul Aziz Muhaddis Dehelwi (may Allah's mercy be upon him) states in Sirate Mustaqeem and Shaykh 'Abdul Haq in 'Madarijun Nabuwa' that ' 'Umar, may Allah be pleased with him, decreed that all persons who remove the hair below the bottom lip as 'Mardoodush Shahaadah,' meaning those whose testimony is rejected.' It is not permissible to shave even the sides of the mouth. The scholars have explained that to shave these hairs is a bidat. Someone gave evidence to 'Umar ibn 'Abd al-Aziz (may Allah be pleased with him) who would remove the hair from the sides, and he rejected his evidence. However, it is permissible to cut the hair from these hairs if it is a problem whilst eating, drinking or gargling. Keeping the Beard according to the Hanafi Madhab Imam ibn Humaam (may Allah's mercy be upon him) has mentioned that nobody has permitted the trimming of the beard lesser than a fist length. The Shafi'i Madhab Imam Nawawi Shafi'i (may Allah's mercy be upon him) states that, 'The correct view (according to the Shafi'i Madhab) is to let the beard to grow and it is Makrooh to trim the beard whatsoever.' In another place Imam Nawawi Shafi'i (may Allah's mercy be upon him) states that, 'The most eminent view is to leave the beard and do not trim the beard whatsoever nor shave it.' Imam al-Iraaqi Shafi'i (may Allah's mercy be upon him) states that, '' the best is to leave the beard totally and not to cut anything from it at all, and this is the view of Imaam al-Shafi'i and his students.' These are quotations from two great scholars of the Shafi'i Madhab that do not permit the trimming of the beard at all, not even upto one fist. The Maaliki Madhab Imam Muhammad 'Ayshi Maaliki (may Allah's mercy be upon him) states that, 'To keep a beard is natural and we have been ordered to let it grow. However, if it exceeds a fist then there is no problem in trimming it.' Imaam Abul-Waleed al-Baaji al-Maaliki (may Allah's mercy be upon him) has stated that: 'It has been narrated from Imaam Maalik (may Allah's mercy be upon him) that he permitted the slight trimming of those hairs that are overgrown and are outside the general growth of the rest of the hair, and that Imaam Maalik (may Allah's mercy be upon him) was asked about a beard that had grown extremely long, he replied that it be trimmed a bit.' Imaam Abul-Waalid Maaliki (may Allah's mercy be upon him) explains the following, 'And it has been narrated from 'Abdullah ibn 'Umar and Abu Hurayra (may Allah be pleased with them) that they trimmed upto one fist.' Hence, this is what was meant by Imaam Maalik (may Allah's mercy be upon him).' Imaam al-Qurtubi al-Maaliki (may Allah's mercy be upon him) has also mentioned something similar to this in his commentary of Sahih Muslim. The Hanbali Madhab 'The Sunnah is to leave the beard, to the extent do not trim even a little until it gets too long and out of nature. To shave it is completely forbidden. Hence it is not disliked to trim after a fist.' Imaam Saamiri Hanbali (may Allah's mercy be upon him) ' who is an expert Hanbali Faqeeh (jurists) states: 'And he should not trim any bit from the beard except if he wishes to do so upto the extent of one fist. However, it will be best if he doesn't do so.' Another Hanbali scholar, Imaam Shamsuddeen al-Maqdisi (may Allah be pleased with him) states that, 'It is forbidden to shave the beard and it is not Makrooh to trim what is in excess of a fist's length' because this is supported by the practice of 'Abdullah ibn 'Umar (may Allah be pleased with him).' Similar verdicts are found in other sources of Hanbali Fiqh such as al-Mubdi of ibn Muflih, al-Insaaf of alMaawardi; Kashful Qinaa, etc. It is clear from all these quotations that it is permissible to trim the beard only up to a fist length. No one has explicitly mentioned that it is permissible to trim the beard lesser than a fist length. In fact, according to some of these quotations, it will be better not to trim the beard at all. Hafiz ibn Jareer al-Tabari (may Allah's mercy be upon him) has stated that some Ulama have totally disliked that one trims his beard at all, while others have permitted trimming upto a fist length.

Imaam al-Qurtubi al-Maaliki (may Allah's mercy be upon him) has also mentioned something similar to this in his commentary of Sahih Muslim. The Hanbali Madhab 'The Sunnah is to leave the beard, to the extent do not trim even a little until it gets too long and out of nature. To shave it is completely forbidden. Hence it is not disliked to trim after a fist.' Imaam Saamiri Hanbali (may Allah's mercy be upon him) ' who is an expert Hanbali Faqeeh (jurists) states: 'And he should not trim any bit from the beard except if he wishes to do so upto the extent of one fist. However, it will be best if he doesn't do so.' Another Hanbali scholar, Imaam Shamsuddeen al-Maqdisi (may Allah be pleased with him) states that, 'It is forbidden to shave the beard and it is not Makrooh to trim what is in excess of a fist's length' because this is supported by the practice of 'Abdullah ibn 'Umar (may Allah be pleased with him).' Similar verdicts are found in other sources of Hanbali Fiqh such as al-Mubdi of ibn Muflih, al-Insaaf of alMaawardi; Kashful Qinaa, etc. It is clear from all these quotations that it is permissible to trim the beard only up to a fist length. No one has explicitly mentioned that it is permissible to trim the beard lesser than a fist length. In fact, according to some of these quotations, it will be better not to trim the beard at all. Hafiz ibn Jareer al-Tabari (may Allah's mercy be upon him) has stated that some Ulama have totally disliked that one trims his beard at all, while others have permitted trimming upto a fist length. To shave is haraam To shave off the beard is forbidden (haraam) and one who shaves his beard is legally speaking an unrighteous fellow (fasiq-open sinner); hence, it is not permissible to appoint such a man as an Imam. To pray Taraweeh or any Salaah behind such an Imam is Makrooh-e-Tehrimi (near prohibition). If prayed it is necessary to repeat the prayer. The Messenger of Allah (may Allah bless him and grant him peace) states that, 'Anyone who shaves has no claim to the Mercy of Allah (The Exalted).' 'The beard in its time (i.e. when it begins to grow) is the cause of handsomeness and adornment, which is completely lost upon shaving it.' How to measure Take the beard in your fist that is below the chin and take it towards the throat. Grip all the hair into your fist and in your hand you should only have a fist full of hair. Make sure no part of your hand is touching the chin. The hair that is below the fist can be trimmed. Manner of the Beard 1. The Messenger of Allah (may Allah bless him and grant him peace) blessed beard was so thick and long that it filled his blessed chest. 2. To trim off the beard in excess of one fist length so that it becomes neat and tidy. 3. To trim the moustache. (The hair of the moustache should not be allowed to reach the lip.) Imam Malik and Imam Shafi'i detested those who shaved their moustache. 4. The moustache be trimmed in such a manner that it looks similar to the eyebrows. 5. To dye the hair with 'henna' leaves (red colour) or to simply leave it white. 6. To keep the moustache hair long from the sides is no problem. Some pious people would keep their moustache in this manner. 7. The hair and nails should be buried and to flush them is disliked (Makrooh) as there is a chance of illness spreading. 8. To use black dye is forbidden and to use henna is permissible. 9. Four things should be buried, blood, hair, nails and the cloth that has been used for the menstrual period (Haiz). May Allah (The Exalted) give us to true love of the Prophet (may Allah bless him and grant him peace) and to keep a beard a fist in length, Ameen.

Oiling & Combing Hair

The Messenger of Allah (may Allah bless him and grant him peace) would take care of his personal appearance. He would apply oil to his hair and beard and comb it too. Look after your hair Abu Hurayrah (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whosoever has hair, look after it.' Meaning to wash the hair, to oil and comb it. 'Ata bin Yasaar (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) came to the Mosque. A person came whose hair and beard was unkempt. The Messenger of Allah (may Allah bless him and grant him peace) pointed at him in a manner which made it clear that the Messenger of Allah (may Allah bless him and grant him peace) was advising him to comb his hair. The person combed his hair and came back. The Messenger of Allah (may Allah bless him and grant him peace) said, 'Is this not better than that person whose hair is unkempt, it is as if he is Shaytan.'' When to comb 'Abd-Allah bin Mughaffal (may Allah be pleased with him) states that the Messenger of Allah (may Allah bless him and grant him peace) forbade us from coming the hair everyday. The scholars looking at all the hadith on combing have come to the conclusion that one should look after their hair and not leave it unkempt and not to comb it when there is not a necessity. Many when ever there is a mirror or they can see their reflection start to comb their hair when there is no need. Grooming of the Prophet, may Allah bless him and grant him peace The Messenger of Allah (may Allah bless him and grant him peace) used oil on his blessed hair and blessed beard, he also used water on his blessed beard, and then combed it. He combed his blessed hair on the head and sometimes parted them in the middle. He also combed his blessed beard with an ivory comb. Anas (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) would apply plenty of oil in his blessed hair and beard and at times comb the beard and tie a cloth on his blessed head, the cloth would get covered in oil just like his blessed hair.' The Messenger of Allah (may Allah less him and grant him peace) would apply a lot of oil and to save his blessed Amama, hat and other clothing from getting stained with oil, he would wear a cloth on his blessed head. How unique is it that his cloth would never get any dirt nor lice, Subhanallah! Oil & water Anas bin Malik (may Allah be pleased with him) has related, 'The Messenger of Allah (may Allah bless him and grant him peace) would apply oil to his head frequently and washed his beard with water.' Non-Muslim & A Muslim's Devil Abu Hurayrah (may Allah bless him and grant him peace) narrates that, 'Once a Muslim's devil and a non Muslim's devil met together. The non-Muslim's devil was very healthy, big and warmly wrapped up wearing nice clothes and had oil on his head whilst the Muslim's devil was in a very bad state as he was skinny and weak with no clothes. The non-Muslim's devil asked 'Brother! Why are you in this state'' He replied: 'I am with such a person who, when he eats he remembers Allah (The Exalted) by reciting 'Bismillah'' that is why I have to stay hungry and do not get any share out of his food. When he drinks water, he recites 'Bismillah'' so I have to stay thirsty. When putting oil on his head he recites 'Bismillah'', my hair is in this situation, and when wearing his clothes he recites 'Bismillah'' too.' The non Muslim's devil said: 'I am with such a person that whatever he does, he never recites 'Bismillah'', this is why I am healthy and I get to eat with him, drink with him and take part in all activities.' We learn from this that if we want the blessing then every thing we do, always say Bismillah. Regardless of whether you start an assignment, some coursework, writing a letter, or even putting a key into the door. Make a habit of this Sunnah and there will be blessings in everything you do, Insha-Allah!, or else the Shaytan will takes part in what you do. Comb of ivory The Messenger of Allah (may Allah bless him and grant him peace) had a comb made from elephant's teeth, he also used water on his blessed beard and then combed it. 'Ali (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Keep on combing the hair, as poverty will be taken away. He who combs the hair in the morning will stay in peace till the evening.' Save from calamities Ubay bin Ka'ab (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) stated that, 'Whosoever combs their hair and beard at night will be saved from all calamities and will live longer.'' Subhanallah! Look after your hair Abu Qatadah (may Allah be pleased with him) narrates that I asked to the Messenger of Allah (may Allah bless him and grant him peace) that, 'I have hair should I continue to comb it'' The Messenger of Allah (may Allah bless him and grant him peace) said, 'Yes, and look after it.' As the Messenger of Allah (may Allah bless him and grant him peace) told him this, he would at times oil

this is why I am healthy and I get to eat with him, drink with him and take part in all activities.' We learn from this that if we want the blessing then every thing we do, always say Bismillah. Regardless of whether you start an assignment, some coursework, writing a letter, or even putting a key into the door. Make a habit of this Sunnah and there will be blessings in everything you do, Insha-Allah!, or else the Shaytan will takes part in what you do. Comb of ivory The Messenger of Allah (may Allah bless him and grant him peace) had a comb made from elephant's teeth, he also used water on his blessed beard and then combed it. 'Ali (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Keep on combing the hair, as poverty will be taken away. He who combs the hair in the morning will stay in peace till the evening.' Save from calamities Ubay bin Ka'ab (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) stated that, 'Whosoever combs their hair and beard at night will be saved from all calamities and will live longer.'' Subhanallah! Look after your hair Abu Qatadah (may Allah be pleased with him) narrates that I asked to the Messenger of Allah (may Allah bless him and grant him peace) that, 'I have hair should I continue to comb it'' The Messenger of Allah (may Allah bless him and grant him peace) said, 'Yes, and look after it.' As the Messenger of Allah (may Allah bless him and grant him peace) told him this, he would at times oil his hair twice a day. Subhanallah! Shaykh 'Abd Al-Haq Muhaddith-e-Dehelwi (may Allah's mercy be upon him) writes that, 'To comb the beard after ablution will rid one of poverty.' In another place the Messenger of Allah (may Allah bless him and grant him peace) also said, 'He who combs the eyebrows will be saved from difficulties.' 'Abd Al-Rahman Safoori (may Allah be pleased with him) states that, 'Whosoever combs the hair on Sunday, Allah (The Exalted) will grant many benefits, one who combs the hair on Monday will have his requirements fulfilled. One who combs it on Tuesday is granted easiness. On Wednesday he will be given gifts by Allah (The Exalted), On Thursday he will be given blessings in his reward. On Friday he will be granted happiness and Saturday Allah (The Exalted) keeps his heart clean from evil.' Subhanallah! Imam Ghazali (may Allah's mercy be upon him) writes in Ihya ul-Uloom that, 'The Messenger of Allah (may Allah bless him and grant him peace) would comb his blessed beard twice a day.' The Messenger of Allah (may Allah bless him and grant him peace) would always start from the right side, even whilst combing his blessed hair. Supplication for looking in the Mirror When combing his hair he would look in the mirror and when he saw his blessed face, he prayed the following supplication: 'Allahumma Anta Hassanta Khalqi Fahassin Khuluqi'. O Allah! You have beautified my nature, beautify my character too. The supplication is of course to teach his followers to ask Almighty Allah to give us a good character, as the character of the Messenger of Allah (may Allah bless him and grant him peace) was unique and a shining example for his followers to follow. Manners of oil 1. When applying oil always pray 'Bismillah'' otherwise seventy devils will assist in applying oil in your hair. 2. Whenever he wanted to grease his blessed hair, the Messenger of Allah (may Allah bless him and grant him peace) would take some oil in the palm of his left hand. 3. Apply a little on the right eyebrow then the left. Then apply some to the eyelashes first the right then left. Then pray 'Bismillah'' again and apply to the rest of the head from the front right then front left working your way back. In the same manner when applying oil to the beard, pray 'Bismillah'' again and then apply it. 4. When the Messenger of Allah (may Allah bless him and grant him peace) applied oil in his hair he started from the front right side then front left and when applying oil to his beard he would apply it from the hair closest to the neck and work his way up. 5. The Prophet (may Allah bless him and grant him peace) would keep seven items besides his bed, bottle of oil; a comb; bottle of Surma; pair of scissors; miswak; mirror; and a stick for itching. O Allah (The Exalted)! Give us all the ability to look after our hair and to oil and comb it following the Sunnah of Your beloved Messenger (may Allah bless him and grant him peace), Ameen.

Sunnats of Cleanliness

The Messenger of Allah (may Allah bless him and grant him peace) would always keep his body and clothing clean, he would bathe on a regular basis and instruct the companions to stay clean too. The Messenger of Allah (may Allah bless him and grant him peace) would clean his blessed nose with his blessed left hand and wash it with water and with the left hand he would carry his blessed slippers/shoes too. If anything unclean was on the clothing, it was also washed with the left hand and the rest of the activities were done with the right hand. When giving something or taking something he would use his right hand. The Muslim, whom Islam wants to stand out amongst people, is very clean. He has high standards of personal hygiene, bathes frequently in accordance with the Sunnah and wearing 'Itr-fragrance (for men only). The true Muslim keeps his clothes and socks clean, checking them from time to time, to be sure that they have no unpleasant smell. One also wears perfume to help keep clean. Also taking care of the mouth, for no one should ever have to smell an unpleasant odour coming from it. One does this by cleaning the teeth every day with preferably a Miswak or toothbrush and toothpaste. Regrettably, some Muslims neglect these teachings that are at the heart of Islam, and do not pay heed to the cleanliness of their mouths, bodies and clothes. So you may see them going to the mosque or to other religious meetings and study circles, annoying their brothers with their unpleasant smell and offending the angles who surround these blessed gatherings. Dirty Clothing Jabir (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) came to visit us, and saw a man who was wearing dirty clothes. He said, 'Could this person not find anything with which to wash his clothes''' The Messenger of Allah (may Allah bless him and grant him peace) did not like a Muslim to appear before people wearing dirty clothes, if he had the means to clean them. He encouraged Muslims always to dress in clean clothes and to present a neat and attractive appearance. Prophet's (may Allah bless him and grant him peace) scent Jabir (may Allah be pleased with him) reported the Messenger of Allah (may Allah bless him and grant him peace) never passed through a place but a person who followed him would know that he had been there, from his lingering scent. Cleanliness is Half of Iman The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Purification is half of faith.' 'Aisha (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) saying that, 'The religion is based on cleanliness.' Duty of a Muslim Abu Hurayrah (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) said that, 'It is the duty of every Muslim to take a bath (at least) once every seven days, and to wash his head and body.' How urgent is the Muslims' need to follow the guidance of this great Messenger (may Allah bless him and grant him peace) in his command to take care of one's hair and keep it neat in accordance with the teachings of Islam. Looking after one's hair, according to Islamic teaching, involves keeping it clean, combing it, perfuming it and styling it nicely. Keeping The House Clean The Messenger of Allah (may Allah bless him and grant him peace) is reported to have exhorted the Muslims to keep the courtyards of their houses clean, for those who ordinarily keep the courtyard of their houses unclean resemble the Jews. We should always make sure that we make our beds, put clothing away and not leave them lying around. Also not making a mess in the house or your work area be it in your home or at work. We should be ambassadors of Islam at all times. Abu Hurayrah (may Allah be pleased with him) has reported that 'Allah (The Exalted) has laid the foundation of Islam on cleanliness and neatness; and only he will enter Paradise who keeps himself clean and has the habit of remaining clean and neat.' Those brothers who are asked to come and pray Salaah make the excuse that I am unclean, I have to have a bath and unfortunately use the same excuse day in day out to miss Salaah, understand the above hadith! By perspiring or if you feel unclean is not enough, evidence of impurity has to be there. Birth of The Prophet (may Allah bless him and grant him peace) The Messenger of Allah (may Allah bless him and grant him peace) was born circumcised and his umbilical cord was already cut. It is related that his mother Amina (may Allah be pleased with her) said that, 'He was born clean and there was no impurity on him.' Subhanallah! Abu Saeed Khudri narrates that, 'Malik Ibn Sinan (may Allah be pleased with him) drank the blood of the Messenger of Allah (may Allah bless him and grant him peace) on the day of 'Uhud and licked it up. The Messenger of Allah (may Allah bless him and grant him peace) allowed him to do that and then said, 'The fire will not touch you.'' Of course the Messenger of Allah (may Allah bless him and grant him peace) is a human being, however, not like you and I but Allah (The Exalted) has made him unique.

Sunnah of Applying Surma

To apply Surma is a blessed Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). When he would go to sleep at night he would apply Surma in his blessed eyes. We should also try to practice this Sunnah as we will gain the reward and benefit in following the Sunnah and the worldly benefits too. Best type of Surma 'Abd-Allah Ibn 'Abbas (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) said that, ''among the best types of collyrium you use is ithmad, it clears the vision and makes the hair sprout.' When to put Surma on Ibn 'Abbas (may Allah be pleased with him) has related that, 'The Messenger of Allah (may Allah bless him and grant him peace) had a collyrium container out of which he applied collyrium every night, in each eye three times.' It is the Sunnah of the Messenger of Allah (may Allah bless him and grant him peace) to apply Surma when going to sleep. It stays in the eyes for longer and makes it more effective. Benefit of Surma Ibn 'Abbas (may Allah be pleased with him) has related that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Apply antimony regularly, as it clears the sight, makes the eye lashes grow and is the best of things beautifying the eyes.' How to put Surma on Imran Ibn Abi Anas (may Allah be pleased with him) has related that, 'The Messenger of Allah (may Allah bless him and grant him peace) would apply antimony thrice in the right eye and twice in the left.' The application of Surma is Sunnah for both men and women and be done at night, three times in each eye. Imam Shafi (may Allah's mercy be upon him) states that four things that strengthen the eyesight, to sit towards the Qibla, to use Surma before sleeping, to look towards something with green colour, and to keep the clothes clean. Manners of applying the Surma Supplication for applying Surma 'Allahumma Mat-Ti'Ni Bissam-e Wal Basar'. 'O Allah (The Exalted) give me benefit in listening and seeing' Thereafter apply some Surma in the right eye once then the left and so on three times.

Sunnah of Trimming Hair / Nails

Natural state Zaid bin Arqam (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'He who does not remove bodily hair from below the navel, and does not trim the nails, and does not trim his moustache, is not one of us.' i.e. it is against our practice. To grow the moustache below the lips is forbidden and a sin. Those who grow their nails long following fashion should be aware that this is a very serious matter and should be stopped as it is not fit for a Muslim to grow the nails, we should be representable and an example to the rest. Natural things Abu Hurayrah (may Allah be pleased with him) reported that, 'Five are the acts of fitra (natural inclination): 1) circumcision, 2) removing the hair below the navel, 3) trimming the moustache, 4) cutting the nails, and 5) plucking the hair under the arms.' Before Jumu'ah Abu Hurayrah (may Allah be pleased with him) has related that, 'The Messenger of Allah (may Allah bless him and grant him peace) before going to Friday prayer would clip his nails and moustache.' Every fifteenth day The Messenger of Allah (may Allah bless him and grant him peace) would get his nails pared every fifteen days. Do not exceed forty days Anas (may Allah be pleased with him) relates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Do not let forty days elapse without trimming the moustache and paring the nails.' Anas (may Allah be pleased with him) states that, 'To trim the moustache and nails and remove the hair under the arms and the hair below the navel we have been given a time to take them off, do not leave them for more than forty days (meaning trim them within forty days).' When to cut nails The Messenger of Allah (may Allah bless him and grant him peace) has said that, 'He who cuts his nails on Friday, will be in Allah's (The Exalted) protection for the following week. He who cuts his nails on a Saturday will be spared from illness, and he who cuts his nails on Sunday will have poverty taken away from him. If someone is mentally unstable then by cutting his nails on Monday, this illness will be cured. He who cuts his nails on a Tuesday will also be protected from illness. It is better not to cut nails on Wednesday as there are hadith for and against, as Imam Tahawi said, paring nails on Wednesdays can cause leprosy. To cut nails on Thursday will cure illness such as leprosy. ' Once a scholar trimmed his nails on a Wednesday as this hadith was weak (Dhaif) and not authentic (Sahih). As he did not practise even a weak hadith as a consequence he became leprosy. That night when he went to sleep he saw the Messenger of Allah (may Allah bless him and grant him peace) in his dream who said that, 'Did you not hear that I warned you against trimming your nails on Wednesday'' The scholar said, 'The hadith is weak.' The Messenger of Allah (may Allah bless him and grant him peace) said, 'Was it not sufficient that a hadith had reached you from me.' The Messenger of Allah (may Allah bless him and grant him peace) then wiped his blessed hands over the scholar curing him from his illness. The scholar repented and said that, 'I will never go against a hadith.' Subhanallah! Method of cutting nails 'Ali (may Allah be pleased with him) narrates the way of cutting the nails: FOR THE RIGHT HAND: start of with the index finger, forefinger, ring finger and little finger, then moving onto the LEFT HAND: little finger, ring finger, forefinger, index finger, thumb and lastly the thumb of the right hand. Then to wash the hands after cutting the nails. Diagrams of hand & feet EASY METHOD: - Follow the numbering on this picture. For toe nails - Start with the right foot small toe and proceed until the big toe, then start with the left foot big toe and & conclude with the small toe (Semi-circle). There is no specified way recorded for trimming the nails but it is better to use the same method that Khilal (wiping in between the toes in ablution) is done. Request It is requested that you also follow this blessed Sunnah and cut your nails in this manner. The biggest benefit one can gain is that if you teach others the Sunnah and they act upon it then you will gain the reward for this until it is practised and passed on, Insha-Allah! What to do with them' After cutting the nails and hair of the body, one should collect them all and bury them, since we all are made from soil and thus the hair and nails should be put back to the earth. The consequence of keeping long nails 1. There will be no blessing in your wealth. 2. You will become poor. 3. Illness will plague you. 4. Allah (The Exalted) and the Messenger of Allah (may Allah bless him and grant him peace) will be displeased with you. 5. The devil sits on long nails. Manners of cutting the fingernails & hair 1. To remove the hair directly below the navel, under the arms and to trim the nails once a week is Mustahab (preferable), it is permissible after fifteen days and to leave it for after forty days is disliked (Makrooh). It is preferable on Thursday or Friday as it is stated that the Messenger of Allah (may Allah bless him and grant him peace) would do this before Jumu'ah Salaah. 2. To wash the fingers after trimming the nails is desirable. 3. Do not bite your nails as it is disliked and a predisposition to infectious diseases. 4. To get rid of the hair under the navel is Sunnah and the best day is Friday. 5. It is permissible to use hair removal cream. 6. It is Sunnah to pluck and there is no problem in shaving the hair under the arms. 7. Do not remove the hair from inside the nose as it could affect an illness of sense. 'Abd-Allah bin Basheer (may Allah's Mercy be upon him) said that, 'Tweezing of the nasal hair can lead to a disease called Aakilah (cancer or gangrene).' 8. If the eyebrows become long, then to trim them is permissible. 9. To take of hair in any part of the body when in the state of impurity (when bathing is obligatory) is disliked (Makrooh). 10. The hair and nails should be buried and to flush them is disliked (Makrooh) as there is a chance of illness spreading. 11. Women should put the hair that has been removed from the head, naval and under the arm in a place that no non-permissible man can see (Ghair Mehram). As this is part of the Aurah and should be covered even after removing from the body. 12. Four things should be buried, blood, hair, nails and the cloth that has been used for the menstrual period (Haiz).

Sunnats of Sleeping
Sleeping is similar to death. That is why sleeping has been linked to death, and waking with life. When preparing to sleep we should fear that may be our eyes close and do not open again. This has happened many times ; hence we should ask Allah (The Exalted) for forgiveness of our sins as it is not good to do so without. The pious would sleep little as the time spent in sleep is of no use. Only if we are successful and able to understand to reality of our life. For instance if someone has a life of 60 years and sleeps for 8 hours a day then we would have spend 20 years in sleep, that's 1/3 of the life spent in sleeping. In these 20 years we did not achieve anything, however, if we spend our sleeping in the way of the Prophet (may Allah bless him and grant him peace) then Inshallah we will gain some benefit as this will become worship. Imam Ghazali (may Allah have mercy upon him) states that those who can not stay awake and worship and are engaged in sin. When completed the necessities such as Salaah etc. it is superior for them to go to sleep. At least one will abstain from sin. In a hadith it states to the nearest meaning that until a person is asleep the pen of deeds is lifted, meaning one is not bound by the Shariah. After Isha

Sleeping is similar to death. That is why sleeping has been linked to death, and waking with life. When preparing to sleep we should fear that may be our eyes close and do not open again. This has happened many times ; hence we should ask Allah (The Exalted) for forgiveness of our sins as it is not good to do so without. The pious would sleep little as the time spent in sleep is of no use. Only if we are successful and able to understand to reality of our life. For instance if someone has a life of 60 years and sleeps for 8 hours a day then we would have spend 20 years in sleep, that's 1/3 of the life spent in sleeping. In these 20 years we did not achieve anything, however, if we spend our sleeping in the way of the Prophet (may Allah bless him and grant him peace) then Inshallah we will gain some benefit as this will become worship. Imam Ghazali (may Allah have mercy upon him) states that those who can not stay awake and worship and are engaged in sin. When completed the necessities such as Salaah etc. it is superior for them to go to sleep. At least one will abstain from sin. In a hadith it states to the nearest meaning that until a person is asleep the pen of deeds is lifted, meaning one is not bound by the Shariah. After Isha After the Isha congregational prayer, the Messenger of Allah (may Allah bless him and grant him peace) would see the companions off before returning home himself. At his bed side, he would keep the following items; a Surma bottle (eye colouring), a comb, some oil, a pair of scissors, a Miswak, a mat or a folded cloth to lie on, a mirror and a wooden stick. Safety Check Abu Musa (may Allah be pleased with him) narrates that a house in Madinah with the inhabitants inside set on fire. The Messenger of Allah (may Allah bless him and grant him peace) was informed about this and he said, 'The fire is your enemy, this is why when you prepare for sleeping put it out.' We should make sure that any appliances are not left on. The Messenger of Allah (may Allah bless him and grant him peace) is teaching us how to live, those who follow him will succeed. Recite Bismillah According to the hadith narrated by Jabir (may Allah be pleased with him) who said that, the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Recite Bismillah whilst closing the doors and cover any utensils i.e. water, food, etc. and switch off the light i.e. not leave it burning or the utensils open so the Shaytan can not come in or use the utensils.' The reason is that something may fall inside the foodstuff & if candles are left lit it may catch fire. Wudhu Before Sleeping The Messenger of Allah (may Allah bless him and grant him peace) said that, 'When a person sleeps with wudhu, Allah (The Exalted) gives permission to his soul to circumambulate the 'Arsh and bow to Allah (The Exalted). Whilst sleeping in the state of wudhu, the reward of worship is being written for you in your book of deeds all night. Subhanallah! Abu Hurayrah (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said, 'When one of you goes to bed then with the edge of your lower garment (or the edge of the duvet) clean to bed, what were you to know what is in the bed.' One may ask the question, why do we need to do this because they lived in a hot country and there is a chance small animal/creatures such as a snake or scorpion etc. may seek refuge, we don't have this problem here neither do we have sand or dust particles getting into our bed' I say that the Sunnah is for all mankind no matter who or where you are. Those who live in these climates and conditions can use this method and those who live in cold climates can use it too as there are other insects like bed mites which the visible eye can not see which can harm. Then to clean the bed is a great Sunnah and no matter where in the world you may be, one can practise it, Subhanallah! Angel & The Devil The Messenger of Allah (may Allah bless him and grant him peace) said that, 'When a person enters his bed (to sleep), an angel and a devil surround him. The devil whispers 'Your awakening will end in evil' and the angel says 'ends in good.' But if one sleeps after engaging in remembrance of Allah (The Exalted) the angels will protect him throughout the night.' Going on One's Stomach The Messenger of Allah (may Allah bless him and grant him peace) never laid on his stomach and if he saw anyone doing so he would wake them up by his feet and be very upset. Ya'eesh bin Tighfat Gafari (may Allah be pleased with him) narrates from his father that he states, 'I was reclining in the mosque on my stomach (due to chest pains), suddenly a person nudged me with his feet and said, 'To lie down like this is disliked by Allah (The Exalted).' When I turned to see who it was, I saw the Messenger of Allah (may Allah bless him and grant him peace).' In another similar hadith narrated by Abu Dhar (may Allah be pleased with him it states; 'It is the way of the people from Hell.' Meaning either the non-Muslims recline like this or the people of Hell fire will recline like this. Imam Shafa'i (may Allah have mercy upon him) states that there are four types of sleep; 1. One is to lie on the back this is the sleep of the Prophets, 2. One is to sleep on the right side which is the sleep of the worshippers, 3. One is to sleep on the left which is the sleep of the rulers 4. And one is to sleep on the stomach that is the sleep of the devil. We should sleep according to the Sunnah as there are many benefits including health benefits. The Prophet's (may Allah bless him and grant him peace) Bed 'Aisha (may Allah be pleased with he), states that, 'The Messenger of Allah's (may Allah bless him and grant him peace) bed was made of animal skin, which had leaves of date trees.' Imam Muhammad Al-Baaqir (may Allah be pleased with him) says that, 'Someone asked 'Aisha (may Allah be pleased with her), 'How was the bed of the Messenger of Allah (may Allah bless him and grant him peace)'' She replied, 'It was made of leather, in which was filled the coir of the date palm.'' Hafsa (may Allah be pleased with her) was asked how was the bed of the Messenger of Allah (may Allah bless him and grant him peace) in your house'' she replied: 'It was a canvas folded into two, which was spread for the Messenger of Allah (may Allah bless him and grant him peace) to sleep on. On one night I thought if I folded it into four and spread it, it would become softer. I folded it and spread it that way. In the morning the Messenger of Allah (may Allah bless him and grant him peace) asked: 'What did you spread for me last night'' I replied: 'It was the same bed; I only folded it into four so that it may become softer'. The Messenger of Allah (may Allah bless him and grant him peace) said: 'Leave it in its original form. Its softness deprived me of my prayers (Tahajjud) at night.' 'Umar (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) was sleeping on a mat, the marks of the mat were left on his blessed side. I said, 'O Messenger of Allah (may Allah bless him and grant him peace) only if you would sleep on something better than this'. The Prophet (may Allah bless him and grant him peace) replied, 'What have I to gain in this world, this world is like as if a traveller is travelling in the sun and he sits under a tree and gets up and goes.''' Look at the simplicity of the Messenger of Allah (may Allah bless him and grant him peace) and we sleep on the best mattress available. There is no problem in sleeping on a good bed; however, you should make sure to wake up for Fajr Salaah. Unfortunately people stay in their comfortable beds and miss their Salaah but when it comes to waking up for work we will not miss a day. We should try to sleep on the floor at times following the Sunnah, Inshallah; you will not have a problem waking up for Salaah. The Pillow Abu Qataadah (may Allah be pleased with him) relates that, 'If the Messenger of Allah (may Allah bless him and grant him peace) made an early journey-break in the last portion of the night on his travels, he slept on his right side. If he was staying there till before the morning, he lifted his right arm, put his head on it and slept.' Meaning that he rested his blessed head on the inner part of his arm and the hand would be near his back. Jabir (may Allah be pleased with him) that the Messenger of Allah (may Allah bless him and grant him peace) forbade placing one leg on top of the other when reclining on your back. This is when you have one leg raised and the other leg over it as there is a chance of the Satr being seen. There is no problem if both feet are stretched out and one is on top of the other. Supplication Position 'Aisha (may Allah be pleased with her) states that, 'When the Messenger of Allah (may Allah bless him and grant him peace) would lie down every night on his bed, he would raise his hands in the supplication position and pray. He would recite Surah Ikhlas (Qulhuwallahu Ahad) three times, Surah Falaq (Qul A'oodhubi Rabbil Falaq) once and Surah Naas (Qul A'oodhubi Rabbinnaas) once and blow on his palms and wiping his hands over his blessed body where they could reach, this was done thrice.' How The Prophet (may Allah bless him and grant him peace) Slept The Messenger of Allah (may Allah bless him and grant him peace) would put his blessed right hand under his blessed right cheek. He would lie on his blessed right side facing the Qibla and rest on a pillow that was made from leaves of a date tree. Bara bin 'Azib (may Allah be pleased with him) reports; 'When the Prophet (may Allah bless him and grant him peace) retired, he put his right hand under his right check'. Supplication Before Sleeping Hudhayfa (may Allah be pleased with him) states that, before the Prophet (may Allah bless him and grant him peace) went to sleep he would place his right hand under his cheek and pray this supplication: 'Alla-humma Bis-mika Amu-tu Wa-Ahya' 'O Allah (The Exalted) with Your name I die and I live' Lesson From Supplication In the hadith the meaning of living and dying is to awaken and sleep. In Your name do I sleep and in Your name do I awake, meaning I do not stay headless of You at any time, O Allah (The Exalted) give us the ability and this state, Aameen. The Messenger (may Allah bless him and grant him peace) would talk to his wife and whilst praising Allah (The Exalted) he would go to sleep. The Messenger's (may Allah bless him and grant him peace) blessed eyes were closed but his heart was always in the remembrance of his creator. The Messenger of

'Aisha (may Allah be pleased with her) states that, 'When the Messenger of Allah (may Allah bless him and grant him peace) would lie down every night on his bed, he would raise his hands in the supplication position and pray. He would recite Surah Ikhlas (Qulhuwallahu Ahad) three times, Surah Falaq (Qul A'oodhubi Rabbil Falaq) once and Surah Naas (Qul A'oodhubi Rabbinnaas) once and blow on his palms and wiping his hands over his blessed body where they could reach, this was done thrice.' How The Prophet (may Allah bless him and grant him peace) Slept The Messenger of Allah (may Allah bless him and grant him peace) would put his blessed right hand under his blessed right cheek. He would lie on his blessed right side facing the Qibla and rest on a pillow that was made from leaves of a date tree. Bara bin 'Azib (may Allah be pleased with him) reports; 'When the Prophet (may Allah bless him and grant him peace) retired, he put his right hand under his right check'. Supplication Before Sleeping Hudhayfa (may Allah be pleased with him) states that, before the Prophet (may Allah bless him and grant him peace) went to sleep he would place his right hand under his cheek and pray this supplication: 'Alla-humma Bis-mika Amu-tu Wa-Ahya' 'O Allah (The Exalted) with Your name I die and I live' Lesson From Supplication In the hadith the meaning of living and dying is to awaken and sleep. In Your name do I sleep and in Your name do I awake, meaning I do not stay headless of You at any time, O Allah (The Exalted) give us the ability and this state, Aameen. The Messenger (may Allah bless him and grant him peace) would talk to his wife and whilst praising Allah (The Exalted) he would go to sleep. The Messenger's (may Allah bless him and grant him peace) blessed eyes were closed but his heart was always in the remembrance of his creator. The Messenger of Allah (may Allah bless him and grant him peace) said, 'My eyes sleep, but my heart does not sleep.' The Messenger of Allah (may Allah bless him and grant him peace) did not sleep until he recited Surah Sajdah and Surah Mulk. For The Guest Jabir (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'For a man he has a bed for himself, one for his wife, the third for a guest and the fourth is for Shaytan. Sleeping After 'Asr Abu Ya'la narrates from 'Aisha (may Allah be pleased with her) that the Prophet (may Allah bless him and grant him peace) said, 'Whosoever sleeps after 'Asr Salaah and loses their intellect, has only themselves to blame.' To keep a spare bed is permissible for a guest; however, to have more then necessary leads to pride and arrogance due to excess wealth as this is from Shaytan. It is Shaytan who places evil whispers in us, hence we should abstain from having anything in access. Die as a Muslim Al-Bara' bin 'Azib (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'O so-and-so, whenever you go to your bed (for sleeping) say, 'O Allah (The Exalted)! I have surrendered myself over to you and have turned my face towards You, and leave all my affairs to You and depend on You and put my trust in You expecting Your reward and fearing Your punishment. There is neither fleeing from You nor refuge but with You. I believe in the Book (Qur'an) which You have revealed and in Your Prophet (Muhammad, may Allah bless him and grant him peace) whom You have sent.' If you die that night, you will die as a Muslim, and if you wake up in the morning you will receive the reward.' Zaid bin Thabit complained to the Messenger of Allah (may Allah bless him and grant him peace) about his sleepless nights. The Messenger of Allah (may Allah bless him and grant him peace) advised him to read the following supplication: O Allah (The Exalted) the stars have sunk in and the eyes have become tranquil and quiet and You are alive and everlasting neither does sleep overcome You. O! The live and everlasting one make my night tranquil and give my eyes sleep. The Messenger of Allah (may Allah bless him and grant him peace) said, 'Whoever at the time of sleeping recites Ayat-ul-Kursi will themselves be protected and his neighbour, to the extent your neighbour's neighbour, and the houses surrounding will be protected too.' Sleepless Night Once the Prophet (may Allah bless him and grant him peace) spent a sleepless night. He would turn from side to side and could not sleep. His wife asked him: 'O Prophet of Allah! (may Allah bless him and grant him peace) Why can you not sleep'' He responded, 'A date was lying about. I took it up and ate it, lest it should be wasted. Now I am troubled that it may be from Sadaqah (charity).' Respected brothers/sisters of Islam! Before going to sleep we should think of the sins we may have done and try our best not to do these again, repent and ask for Allah's guidance. If you want to spend your night in worship then sleep the way our beloved Prophet (may Allah bless him and grant him peace) slept and offer Fajr Salaah with congregation. You will surely gain the reward of worshipping all night even though you were sleeping. Manners of Sleeping 1. One should recite 'Bismillah' whilst closing the doors and latching the lock. 2. Containers with foodstuff including water should be covered with the recitation of 'Bismillah'. 3. To put out any burning fire i.e. candles, fireplace etc.. 4. To switch off or put out anything that may catch alight if left on. 5. To discuss, with members of the household, matters relating to Islam. For example, by telling stories (of Sahabas, etc.) or simply talking about matters that pleases the family but within the confines of Shariah. 6. To have available Surma and apply three times in the right and left eye. 7. It is desirable (Mustahab) to sleep with wudhu the Sunnah way. 8. To sleep in the state of purity, (i.e. with Wudhu and Ghusl if necessary). If one has just made Wudhu prior to the sleep then it would not be necessary to repeat the Wudhu. If one is not able to make Wudhu then tayammum (dry ablution) will suffice. 9. To lay or spread the bed yourself. 10. To clean the bed three times with a cloth before sleeping. 11. When a child reaches the age of ten, he must not sleep in the same room as his sister, mother or another woman except his wife. 12. For two men to sleep on one bed or in one blanket is not permissible, it has been prohibited in the hadith. 13. A child of ten must not sleep in the same bed as the husband and wife. 14. The feet should not be facing towards Makkah or Madinah. 15. Before sleeping recite 'Bismillah' and the three Quls , and thereafter to blow on the palms and rub three times on one's entire body ' beginning from the head and ending at the toes. 16. To use a pillow is Sunnah (to rest one's head on). 17. The Messenger (may Allah bless him and grant him peace) disliked lying on the stomach. 18. Do not have your feet facing the Qur'an or other religious books and if the books are higher than the feet there is no problem. 19. To recite any Surah from the Qur'an one remembers, especially Surah Mulk , Surah Sajdah , Surah Bani Israeel and Surah Zumar . 20. To recite Surah Waaqi'ah before sleeping as this safeguards one from hunger and poverty. 21. To recite Tasbih-e-Fatima and Kalimah Tayyab once, before sleeping. 22. To keep a prayer mat for the Tahajjud prayer besides the head is a Sunnah. 23. When going to sleep, remember your grave as you will be sleeping on your own with your deeds and no one will be there with you. 24. Remember Allah (The Exalted) because the state a person sleeps in is the state in which one will wake up. 25. Do not sleep after 'Asr as there is a chance of loosing the intellect and it is disliked (Makrooh) to sleep in the beginning part of the morning and between Maghrib and Isha.

Sunnats of Eating
Food is a great gift from Allah (The Exalted). Within, it has many different tastes and nourishments to fulfil our need. By eating according to the Sunnah there will be many blessings. The manners of eating are very important to learn and perfect since they are repeated many times a day. One must learn how to eat properly whether eating alone, with family or with friends. To avoid pretences, you with your family should practice proper eating manners until it becomes a natural part of your behaviour. Enquire About Your Food 'Abu Bakr (may Allah be pleased with him) had a slave who would give 'Abu Bakr (may Allah be pleased with him) a portion of his daily income as the master's share. Once he bought him some food, and 'Abu Bakr (may Allah be pleased with him) took a morsel out of it. Then the slave remarked: 'You always enquire about the source of what I bring to you, but today you have not done so.' He replied: 'I was feeling so hungry that I failed to do that. Tell me now, how did you come by this food'' The slave said: 'Before I embraced Islam, I practised fortune-telling. During those days I came across some people who I would practice some charms for. They promised to pay me later on, I met them and they were in a marriage ceremony, and they gave me this food.' 'Abu Bakr (may Allah be pleased with him) said, 'Achh! You would have killed me!' he tried to vomit the food, but could not as his stomach was empty. Someone suggested drinking water to the full and trying to vomit it. Somebody remarked 'May Allah (The Exalted) have mercy on you! You put yourself to such trouble for one single morsel.' He replied that 'I would have thrust it out even if I had to lose my life. I have heard the Messenger of Allah (may Allah bless him and grant him peace) say that the flesh nourished by haraam (strictly forbidden) food is destined for the fire of Hell. I therefore made haste to vomit this morsel, lest any portion of my body should receive nourishment from it.' Allahu Akbar! We should make sure that our food is from lawful sources. Making sure the work we do is lawful, the food is lawful etc. if not then our supplications will not be accepted, nor our Salaah. Imam Ghazali (may Allah's mercy be upon him) writes in Ihya ul uloom from a pious person that, When a Muslim eats the first morsel of lawful food, his previous sins are forgiven. Subhanallah! 'Abu Hurayrah And Hunger Once, 'Abu Hurayrah (may Allah be pleased with him) after wiping his nose with a piece of fine linen remarked to himself 'Look at 'Abu Hurayrah! He cleans his nose with fine linen, today. I remember the

Enquire About Your Food 'Abu Bakr (may Allah be pleased with him) had a slave who would give 'Abu Bakr (may Allah be pleased with him) a portion of his daily income as the master's share. Once he bought him some food, and 'Abu Bakr (may Allah be pleased with him) took a morsel out of it. Then the slave remarked: 'You always enquire about the source of what I bring to you, but today you have not done so.' He replied: 'I was feeling so hungry that I failed to do that. Tell me now, how did you come by this food'' The slave said: 'Before I embraced Islam, I practised fortune-telling. During those days I came across some people who I would practice some charms for. They promised to pay me later on, I met them and they were in a marriage ceremony, and they gave me this food.' 'Abu Bakr (may Allah be pleased with him) said, 'Achh! You would have killed me!' he tried to vomit the food, but could not as his stomach was empty. Someone suggested drinking water to the full and trying to vomit it. Somebody remarked 'May Allah (The Exalted) have mercy on you! You put yourself to such trouble for one single morsel.' He replied that 'I would have thrust it out even if I had to lose my life. I have heard the Messenger of Allah (may Allah bless him and grant him peace) say that the flesh nourished by haraam (strictly forbidden) food is destined for the fire of Hell. I therefore made haste to vomit this morsel, lest any portion of my body should receive nourishment from it.' Allahu Akbar! We should make sure that our food is from lawful sources. Making sure the work we do is lawful, the food is lawful etc. if not then our supplications will not be accepted, nor our Salaah. Imam Ghazali (may Allah's mercy be upon him) writes in Ihya ul uloom from a pious person that, When a Muslim eats the first morsel of lawful food, his previous sins are forgiven. Subhanallah! 'Abu Hurayrah And Hunger Once, 'Abu Hurayrah (may Allah be pleased with him) after wiping his nose with a piece of fine linen remarked to himself 'Look at 'Abu Hurayrah! He cleans his nose with fine linen, today. I remember the time when he would lie down between the pulpit and the Prophet's (may Allah bless him and grant him peace) house. People took him to be suffering from epilepsy and put their feet on his neck. But there was no other illness with him, other than spasms of hunger.' Anas (may Allah be pleased with him) reports that, 'I asked the Messenger of Allah (may Allah bless him and grant him peace) pray to Allah (The Exalted) that he make me mustajab ad-da'waat (someone whose prayers are always accepted). The Messenger of Allah (may Allah bless him and grant him peace) replied, 'O Anas (may Allah be pleased with him) make sure your earnings are lawful, Allah (The Exalted) will accept your prayers. A person eats a morsel of unlawful and his prayers are not accepted for forty days.'' Respected brother/sister of Islam! Look at the life of the companions and look at our lives. After reading the Sunnah and the hadith of the Messenger of Allah (may Allah bless him and grant him peace) we should understand that every thing that the Messenger of Allah (may Allah bless him and grant him peace) has shown us is only for our benefit, the companions acted upon all the saying of the Messenger of Allah (may Allah bless him and grant him peace). As Muslims, we should also start to follow the blessed Sunnah. Following the Sunnah is also counted as worship as in reality you are following the Qur'an. Washing The Hands 'Abd-Allah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) saying 'Before and after eating perform ablution as it banishes poverty and is the practises of the Prophets (upon them all be peace).' This means to wash the hands and rinse the mouth and not to perform ablution as one would do for Salaah. Eating Whilst Seated On The Floor Is Sunnah Qataada (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) would eat his food from a mat (laid out on the floor).' How To Sit The Messenger of Allah (may Allah bless him and grant him peace) used to often squat down on his knees and sit on his heels for the meal. At other times he would raise this right leg and sit on his left. He used to say, 'I do not eat when reclining ' for I am but a slave, I eat as a slave eats and sit as a slave sits.' The first principle of the law of Islam is that nothing can compare with any habit or act of the Messenger of Allah (may Allah bless him and grant him peace). Anyone who does not believe this should beware; for Allah (The Exalted) has stated that He does not favour those who disbelieve. Everything else can be open to criticism but not the Qur'an or the Sunnah. Wherever we are in the world when the time comes to eat, the food should be arranged on the floor on a mat and we should sit and partake of it from there. In many of our homes today this beautiful Sunnah has been neglected. Muslims are sitting on chairs and tables moving away from the Sunnah. Islam is simple but we have made it complicated. To sit on a table is an innovation as it is contrary to the Sunnah. Covering The Head The Messenger of Allah (may Allah bless him and grant him peace) would always cover his head when eating and he would wash both hands up to the wrist. The Messenger of Allah (may Allah bless him and grant him peace) sat on the floor at the side of a mat and ate with three fingers of his right hand. The three fingers include the thumb, index, and the middle finger and he would start with 'Bismillah' and in between three morsels our master (may Allah bless him and grant him peace) would say 'Bismillah' and say 'Alhamdulillah.' Recite Bismillah For Blessing Wahshi bin Harmat (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Eat together and recite 'Bismillah', there will be blessings for you in this.' Food Becomes Lawful For Devil Hudhayfa (may Allah be pleased with him) said that, 'He who does not recite 'Bismillah' before eating, that food becomes lawful for the devil.' Eat together for blessing The people said, ''O Prophet of Allah (may Allah bless him and grant him peace) we eat but are not satisfied,' The Messenger of Allah (may Allah bless him and grant him peace) said, 'You may be eating separately,' they said, 'Yes,' the Messenger of Allah (may Allah bless him and grant him peace) said, 'Eat together and recite 'Bismillah' there will be blessing.' People have become very busy in their lifestyle and need to understand that it is the Sunnah to sit together and eat. Love and blessings will increase in the family, Insha-Allah! Not reciting 'Bismillah' is a means of loosing out on the blessings. Shaytan Partakes Ummayya bin Makhshi (may Allah be pleased with him) narrates that, 'A person was eating without reciting 'Bismillah' and just before he had finished and had one morsel left he recited 'Bismillahi Awwalahu Wa Aakhirahu', the Messenger of Allah (may Allah bless him and grant him peace) smiled and said, 'The Shaytan was eating with him, when he recited the name of Allah (The Exalted) whatever was in his stomach he vomited it out.' If ever we forget to recite 'Bismillah' then recite the supplication which has been mentioned above and Insha-Allah the Shaytan will not take part in the food and will be full of blessings. Use The Right Hand 'Abu Hurayrah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) states, 'Eat with the right hand and drink with the right hand and take with the right hand and give with the right hand. This is because the devil eats with the left hand and drinks with the left hand and gives with the left hand and takes with the left hand.' Salmah bin Aku' (may Allah be pleased with him) narrates that, 'A person was eating with his left hand in the presence of the Messenger of Allah (may Allah bless him and grant him peace). The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Eat with the right hand.' He said, 'I can't eat with my right hand.' The Messenger of Allah (may Allah bless him and grant him peace) said, 'May your right hand not be used.' Because of arrogance the person did not use his right hand and since that day he could not lift his right hand to his mouth. Eat With Three Fingers 'Abu Hurayrah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'To eat with three fingers is the practice of the Prophets (Peace be upon them).' Ibn 'Abbas (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Eat with three fingers as it is Sunnah and do not eat with five fingers as this is the way of the bedouins.' Try to eat with three fingers, however, at times some foods do not allow you to do so, then eat with five as a last resort. Ka'ab bin Malik (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) ate with three fingers and before wiping his hands he licked them.' Abu Hurayrah (may Allah be pleased with him) narrates that, 'To eat with one finger is the way of Shaytan, to eat with two is the way of the arrogant and with three is the way of the Prophets (upon them all be peace).' Once Mamunur Rasheed (Khalifa Abbasi) was presented with some cutlery. The Qazi of the time, Imam 'Abu Yusuf said, 'Your grandfather 'Abd-Allah ibn 'Abbas (may Allah be pleased with him) writes in his Tafsir under this verse, 'And without doubt We have given respect to the children of Adam.' It states, 'We made for them fingers with which they eat.' Mamunar Rasheed did not except the cutlery and ate with his fingers. Food which can not be eaten with the fingers such as soup etc. can be eaten with a spoon, however, we should try and eat with our fingers and follow the Messenger of Allah (may Allah bless him and grant him peace) in foods that can be eaten with fingers. No Accounting Hasan Basri (may Allah be pleased with him) states that, 'Whatever a person eats and drinks and feeds his mother and father, will be accounted for, except for food eaten with friends.' Subhanallah! We learn that to have food with friends is a greatly rewarded act and love will increase between the Muslim communities. Wasting Food 'Aisha (may Allah be pleased with her) states that, 'I came to the Messenger of Allah's (may Allah bless him and grant him peace) house, I saw a piece of bred, he picked it up wiped it and ate it and said, ''Aisha (may Allah be pleased with her) appreciate good things, once this (bread) has left (taken away) it has not returned.'

Ka'ab bin Malik (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) ate with three fingers and before wiping his hands he licked them.' Abu Hurayrah (may Allah be pleased with him) narrates that, 'To eat with one finger is the way of Shaytan, to eat with two is the way of the arrogant and with three is the way of the Prophets (upon them all be peace).' Once Mamunur Rasheed (Khalifa Abbasi) was presented with some cutlery. The Qazi of the time, Imam 'Abu Yusuf said, 'Your grandfather 'Abd-Allah ibn 'Abbas (may Allah be pleased with him) writes in his Tafsir under this verse, 'And without doubt We have given respect to the children of Adam.' It states, 'We made for them fingers with which they eat.' Mamunar Rasheed did not except the cutlery and ate with his fingers. Food which can not be eaten with the fingers such as soup etc. can be eaten with a spoon, however, we should try and eat with our fingers and follow the Messenger of Allah (may Allah bless him and grant him peace) in foods that can be eaten with fingers. No Accounting Hasan Basri (may Allah be pleased with him) states that, 'Whatever a person eats and drinks and feeds his mother and father, will be accounted for, except for food eaten with friends.' Subhanallah! We learn that to have food with friends is a greatly rewarded act and love will increase between the Muslim communities. Wasting Food 'Aisha (may Allah be pleased with her) states that, 'I came to the Messenger of Allah's (may Allah bless him and grant him peace) house, I saw a piece of bred, he picked it up wiped it and ate it and said, ''Aisha (may Allah be pleased with her) appreciate good things, once this (bread) has left (taken away) it has not returned.' Respected brother/sister of Islam! Today we see in weddings and in other functions that we take more food than required and leave food in our plates, which will inevitably be thrown away. This is a sinful act and we will have to answer for it on the Day of Resurrection. We should take only small amounts of food and if we require more, we can always take more later. Always keep in your mind to clean the plates, save yourselves from sin, and fulfil the Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). Leaving Food For Shaytan Ma'qal bin Yasaar (may Allah be pleased with him) was eating when a morsel fell from his hand. He picked it up, cleaned it and ate it. The bedouins indicated with there eyes (what a low graded act), someone remark 'May Allah (The Exalted) favour our leader as some people are indicating that you have all this food present and you pick the food that has dropped.' Ma'qal bin Yasaar (may Allah be pleased with him) said, 'Because of the Bedouins I will not leave that which I have heard from the Messenger of Allah (may Allah bless him and grant him peace). As we were ordered to pick up the morsel that has dropped and not to leave it for the Shaytan.' No matter who is present do not feel ashamed in following the Sunnah, your love for the Messenger of Allah (may Allah bless him and grant him peace) will increase and Allah (The Exalted) will reward you for not wasting too. Once 'Abd-Allah ibn 'Umar (may Allah be pleased with him) saw a piece of bread on the floor and said to his slave, 'Clean it and save it.' At the time of opening the fast he asked for it and the slave said, 'I have eaten it.'' Go you are free as I have heard the Messenger of Allah (may Allah bless him and grant him peace) saying, 'Whoever picks up and eats a piece of bread from the floor, before it reaches the stomach Allah (The Exalted) forgives the person. Now that the person is forgiven, how can I keep him as a slave'' said ibn 'Umar (may Allah be pleased with him) The Plate Makes Supplication It is mentioned in the hadith that the plate and other vessels which are wiped and licked using fingers, pray for the person doing this and say; 'May Allah (The Exalted) free you from the Hell fire the way you have freed me from the devil.' Another version of the hadith says, the plates ask for your forgiveness. Subhanallah! Supplication Before Eating: 'Bismillahi Wa-'Ala Baraka Tillah' 'Allah's (The Exalted) name I begin with, and with the blessings of Allah (The Exalted)' Nothing Will Affect You Anas (may Allah be pleased with him) states that 'When you pray this supplication, you will have no illness (nor be affected by anything): 'Bis-mil-lahi Wa Bil 'la-hil La-dhi Laa Ya-durru Ma 'As-mihi Shai-un Fil-ardi Wa-la-fis Samaa-i Ya Hayyu Ya Qayyoom' Allah, the name I begin with, and Allah is He whose name nothing on earth nor in the heavens can cause harm. O the everlasting, O the self existent..' If You Forget To Recite 'Aisha (may Allah be pleased with her) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that 'Whoever eats food, remember Allah (The Exalted) meaning recite 'Bismillah' and if in the beginning you forget to pray 'Bismillah' then pray the following: 'Bimillahi Fi Awwalihi Wa-aakhirihi' 'Allah's name I begin with at the beginning and end of it.' One can also pray 'Awwalahu' and 'Wa-aakhiraha' Not reciting 'Bismillah,' the devil has an opportunity to partake in the food. Manners Of Eating 1. Wash both hands up to the wrists before and after eating but not to wipe them before you eat, as it is not the Sunnah and bacteria from the towel will come on the hands and will go down the stomach with the food increasing illness. 2. To wash both hands and gargle before and after eating. The habit of gargling the mouth together with washing of the hands after meals is a source of great blessing. 3. Place food on a Sufra (a ground cover made from leather). 4. Do not just wash the fingers, as this is not the Sunnah. 5. Start and finish with salt or something that contains salt, as it banishes seventy illnesses. 6. After completing the meal wash your hands so that no smell remaining. 7. Say 'Bismillah' loudly so that those who have forgotten are reminded. 8. It is an emphasized Sunnah (Sunnat-e-Moakedah) to recite the praise of Allah (The Exalted) before and after meals. 9. To eat together and not individually, as this will bring more blessing. 10. Do not wipe your hands with bread. 11. To lean on something or to leave your head uncovered is disrespectful and against the Sunnah. To lean on the left-hand side is Makrooh (disliked). 12. To keep each mouthful small and chew it well. 13. Do not find fault in anything you eat. If you like it eat it otherwise do not pass any comment. 14. Eat with your right hand, similarly when taking food from a bowl and when giving to someone the right hand should be used. 15. If some food has been dropped then pick it up, clean it and pray 'Bismillah', eat it, and do not leave it for the devil. 16. If a visitor comes, he should also be urged to join you. 17. When taking the food out, take it out from the side and not the middle. Eat from the food, which is closest to you. 18. Sit the Sunnah way i.e. ' Squat with the buttocks away from the ground. (Both knees touching the stomach and the souls of feet on the floor) ' Sit on the left leg having the right knee raised touching the stomach ' Sit on both the legs as in the Tashahud posture (shins touching the ground). 19. To use a red mat (dastarkhan) as it is the Sunnah of Musa, Isa (upon them be peace) and the Prophet (may Allah bless him and grant him peace.). 20. If a variety of dishes are served then it is permissible to partake in any that you wish and leave any that you are not inclined towards without passing any remarks. 21. Small pieces of meat should not be cut with a knife, but rather shred with the teeth, this assists in digestion. 22. Do not smell the food. 23. To have vinegar and honey in the house is Sunnah. 24. Do not eat hot food or hot drink, as there is no blessing in excessively hot food let it cool down. 25. Do not blow on the food to cool it. 26. When eating together, the most pious or eldest should be asked to begin. 27. Talk about good things as to stay quiet is the act of the fire worshippers. 28. Take from one side of the dish and not from the middle. 29. After eating one should clean the plate (via their finger) as it is possible that Allah (The Exalted) may have kept blessings on that morsel left behind on the plate or the fingers. 30. Lick your fingers at the end in the following manner, middle finger, index finger, the thumb, little finger, and then ring finger. NOTE: do not place the entire finger inside the mouth, as the Messenger of Allah (may Allah bless him and grant him peace) would lick the inner side of the finger first and then the outer. 31. To remove shoes before eating as this is more comfortable. 32. Hold the bread in the left hand and break it with the right hand. 33. When eating together then as far as possible we should eat till the end so that we can accompany the slow eater and if this is not possible then we should rather excuse ourselves when we finish eating. 34. To eat from a plate / bowl made from clay / earth is a Sunnah. 35. Allama Safuwri relates the Messenger of Allah (may Allah bless him and grant him peace) saying that (after eating) wash the plate and drink it. One who does this is as if freeing forty slaves from the people of Prophet Ismail (upon whom be peace). 36. In another place Imam 'Abu Hamid al-Ghazali (may Allah's Mercy be upon him) states, 'Whoso cleans the dish they have eaten in and drinks the water will get the reward of releasing a slave.' 37. The Messenger of Allah (may Allah bless him and grant him peace) said, 'Whoever cleans his plate and his fingers, Allah (The Exalted) keeps the person satisfied both in this world and the next.' 38. To use a toothpick after eating is a Sunnah. 39. One is rewarded with freeing two slaves if you perform Miswak after eating. Few Rules Of Eating: 1. Do not eat to the fill of your stomach, as you will feel lazy.

28. Take from one side of the dish and not from the middle. 29. After eating one should clean the plate (via their finger) as it is possible that Allah (The Exalted) may have kept blessings on that morsel left behind on the plate or the fingers. 30. Lick your fingers at the end in the following manner, middle finger, index finger, the thumb, little finger, and then ring finger. NOTE: do not place the entire finger inside the mouth, as the Messenger of Allah (may Allah bless him and grant him peace) would lick the inner side of the finger first and then the outer. 31. To remove shoes before eating as this is more comfortable. 32. Hold the bread in the left hand and break it with the right hand. 33. When eating together then as far as possible we should eat till the end so that we can accompany the slow eater and if this is not possible then we should rather excuse ourselves when we finish eating. 34. To eat from a plate / bowl made from clay / earth is a Sunnah. 35. Allama Safuwri relates the Messenger of Allah (may Allah bless him and grant him peace) saying that (after eating) wash the plate and drink it. One who does this is as if freeing forty slaves from the people of Prophet Ismail (upon whom be peace). 36. In another place Imam 'Abu Hamid al-Ghazali (may Allah's Mercy be upon him) states, 'Whoso cleans the dish they have eaten in and drinks the water will get the reward of releasing a slave.' 37. The Messenger of Allah (may Allah bless him and grant him peace) said, 'Whoever cleans his plate and his fingers, Allah (The Exalted) keeps the person satisfied both in this world and the next.' 38. To use a toothpick after eating is a Sunnah. 39. One is rewarded with freeing two slaves if you perform Miswak after eating. Few Rules Of Eating: 1. Do not eat to the fill of your stomach, as you will feel lazy. 2. Do not eat standing or walking, as it is Makrooh. 3. When someone has asked you to join them to eat, do not say 'Bismillah', as this has no meaning at this time, but say may Allah (The Exalted) give you more blessings or say 'Barakallah'. 4. If perspiration or tears fall in the food than it does not become unlawful. 5. If the meat has burnt then to eat it is forbidden. 6. You are not allowed to eat food from someone else's land until you have permission. 7. Do not wipe your hand or a knife on the chapatti. 8. In all conditions we should be satisfied and content with the food we get no matter what the quantity or type is. We should always be happy and regard it as a bounty from Allah (The Exalted). Supplication After Eating After eating pray this supplication: 'Alhamdu Lillahil Ladhi At'Amana Wasa Qanaa Waja 'Alana Minal Muslimeen' 'All praise is due to Allah (The Exalted) who gave us food and drink and made us Muslims.' You will not have to account for food eaten on the day of resurrection, if the meals are completed with this supplication. When Eating At Someone's House When eating at some oneelse's home the Messenger of Allah (may Allah bless him and grant him peace) would read the following; 'Allahumma At'Im Man-at'Amani Wasqi Man-saqani' 'O Allah (The Exalted), feed he who has fed me and quench his thirst who has quenched my thirst.'

Sunnah of Going to the Bathroom (Toilet)

Everyone needs to go to answer the call of nature. All creatures also need to relieve themselves; however, the Muslims have been given the best etiquettes for relieving oneself. In Paradise we will not have to relieve ourselves. Instead we will perspire and even the perspiration will be beautifully scented like musk. Subhanallah! However, in this temporary world we all need to relieve ourselves. Many people suffer from illnesses and find it very difficult to control themselves and when going to relieve one's self it is very difficult. May Allah (The Exalted) free them from their illnesses, Ameen. Islam being a complete way of life has given us etiquettes and manners of even going to the toilet, we find that Islam has not left any stone unturned. We should follow Islam as much as possible and gain benefits and rewards. Let us learn some Sunnahs regarding the manners of going to the toilet. Privacy Jabir (may Allah be pleased with him) states that, 'When the Messenger of Allah (may Allah bless him and grant him peace) would go to relieve himself he would go so far that no-one could see him.' We should make sure that there is complete privacy whilst relieving one's self; this is modesty that every Muslim should have. Covering The Head Habib bin Saleh (may Allah be pleased with him) has related that when the Messenger of Allah (may Allah bless him and grant him peace) entered the toilet, he would put on his shoes and cover his head.' Which Foot' The Messenger of Allah (may Allah bless him and grant him peace) would enter the toilet with his left foot, and exit with the right foot. Removing The Clothing Anas bin Malik (may Allah be pleased with him) states that, 'When the Messenger of Allah (may Allah bless him and grant him peace) would go to relieve himself, he would not remove the clothing from his body until he was close to the ground.' Jinns and Devils Stay in The Toilets Zaid bin Arqam (may Allah be pleased with him) has reported that the Messenger of Allah (may Allah bless him and grant him peace) said, 'These toilets are peopled by Jinn and devils, so when one of you goes there say, 'I seek protection in you from the male and female devil.'' Meaning pray the supplication before entering the toilet. The Messenger of Allah (may Allah bless him and grant him peace) said, 'When one of you intends to go to the toilet then recite 'Bismillah' a veil will be placed between the jinn and the parts of your body.' This should be recited before entering the toilet. The Prophet Teaches This' Salman (may Allah be pleased with him) reported that it was said to him, 'Your Apostle (may Allah bless him and grant him peace) teaches you about everything, even about excrement'' He replied, 'Yes, he has forbidden us to face the Qibla at the time of defecation or urination, or cleansing with the right hand or with less than three pebbles, or with dung or bone.' Facing the Qibla Abu Hurairah (may Allah be pleased with him) said that, 'When any one amongst you squats for answering the call of nature, he should neither turn his face towards the Qibla nor turn his back towards it.' Facing or keeping the back towards the Qibla whilst going to the toilet is forbidden. We should take care of this at all times. If the toilet is facing the Qibla in your home then try and sacrifice some money and have it changed as you will be sinning every time you use the toilet. Even if children are taken to the toilet then it is the adult's responsibility to make sure the child does not face or have the back towards the Qibla or the sin will lie on the adult. Punished For Splashes And Backbiting Ibn 'Abbas (may Allah be pleased with him) states that, 'Once the Messenger of Allah (may Allah bless him and grant him peace) while passing through a graveyard heard the voices of two persons who were being punished in their graves. The Messenger of Allah (may Allah bless him and grant him peace) said, 'These two persons are being punished not for something major (it is not difficult to be save from it).' The Prophet (may Allah bless him and grant him peace) then added, 'Yes! (They are being tortured for a major sin) Indeed, one of them never saved himself from being soiled with his urine while the other would go about with backbiting (to make enmity between friends).' The Messenger of Allah (may Allah bless him and grant him peace) then asked for a branch of a date-palm tree, broke it into two pieces, and put one on each grave. On being asked why he had done so, he replied, 'I hope that their torture might be lessened, until these get dried.' 'Aisha (may Allah be pleased with her) says that, 'Whosoever says that the Messenger of Allah (may Allah bless him and grant him peace) would stand up and urinate do not believe them, he would urinate but sitting down .' Respected brother/sister! One of the reasons of the punishment in the grave is because of urinating standing up, Islam has given us a method to follow not only will you relieve yourself but you will be rewarded too. Don't forget, in this time when corruption is everywhere and by following one Sunnah, the reward of one hundred martyrs is awaiting for you! Another reason for the punishment in the grave is talking bad about other people, in today's society many do not want to here good things about others. We should always speak well otherwise remain silent. There are major punishments of speaking ill of others be it true. For more details read my booklet on evils of backbiting. May Allah (The Exalted) save us from these major sins, Ameen! Using The Left Hand Abu Qatada (may Allah be pleased with him) reported it from his father that, 'The Messenger of Allah (may Allah bless him and grant him peace) said that, 'None of you should hold the private parts with the right hand while urinating, or wipe with the right hand in the privy.' Do not use the right hand for cleansing (Istinja) as it goes against the Sunnah unless you have a problem with your right hand. We use the right hand for eating, drinking, shaking hands, reading the Qur'an etc. we should use the other hand for cleaning, holding shoes, cleaning the nose etc. Cleansing With Water

'Aisha (may Allah be pleased with her) says that, 'Whosoever says that the Messenger of Allah (may Allah bless him and grant him peace) would stand up and urinate do not believe them, he would urinate but sitting down .' Respected brother/sister! One of the reasons of the punishment in the grave is because of urinating standing up, Islam has given us a method to follow not only will you relieve yourself but you will be rewarded too. Don't forget, in this time when corruption is everywhere and by following one Sunnah, the reward of one hundred martyrs is awaiting for you! Another reason for the punishment in the grave is talking bad about other people, in today's society many do not want to here good things about others. We should always speak well otherwise remain silent. There are major punishments of speaking ill of others be it true. For more details read my booklet on evils of backbiting. May Allah (The Exalted) save us from these major sins, Ameen! Using The Left Hand Abu Qatada (may Allah be pleased with him) reported it from his father that, 'The Messenger of Allah (may Allah bless him and grant him peace) said that, 'None of you should hold the private parts with the right hand while urinating, or wipe with the right hand in the privy.' Do not use the right hand for cleansing (Istinja) as it goes against the Sunnah unless you have a problem with your right hand. We use the right hand for eating, drinking, shaking hands, reading the Qur'an etc. we should use the other hand for cleaning, holding shoes, cleaning the nose etc. Cleansing With Water 'Aisha (may Allah be pleased with her) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) went to answer the call of nature, 'Umar (may Allah be pleased with him) bought some water. The Messenger of Allah (may Allah bless him and grant him peace) said, 'What is this'' He replied, 'Water for cleansing (Istinja).' The Messenger of Allah (may Allah bless him and grant him peace) said, 'It has not been made necessary (Wajib) upon me after urinating to cleanse myself with water.'' Many are ignorant of the fact that if you cleanse yourself with tissue paper when you don't have access to water then you are unclean (napaak) and in need of a bath , this is incorrect and an excuse from Shaytan to miss Salaah. Some people when traveling miss their Salaah which is obligatory (Fardh) due to their ignorance. We go out of our way to make preparations and make sure we are financially secure; however, when we have to go on a journey, many do not prepare their journey for Salaah, i.e. a prayer mat, a container for cleansing (Istinja) etc. We should make sure we make preparations for Salaah before making any other preparations. If impurity gets on your clothes or body and is more in size than a Dirham , then to clean it is compulsory, without cleaning it your Salaah will not count. If the impurity on your clothes or body is the same size as a Dirham, then to clean it is necessary (Wajib) and therefore if Salaah is prayed, you must repeat it as the Salaah is Makrooh-e-Tehrimi and to pray it again is Wajib. If the impurity is less in size than a Dirham, then to clean it is Sunnah and if Salaah is prayed, it will count but is against the Sunnah and to repeat it is better. No-one should make excuses that I did not clean (Istinja) with water so I need a bath or that I am unclean. Take appropriate cleaning material to the toilet. If you feel uncomfortable if at a service station or at work then at least wet some tissue and cleanse yourself with that other wise by cleansings without water and making sure the impurity is cleaned there is no problem, do not be ashamed of your religion as this is complete and perfect. Most importantly the Salaah should not be missed. Relieve Yourself First 'Abd Allah bin Arqam (may Allah be pleased with him) has related that he heard the Messenger of Allah (may Allah bless him and grant him peace) say 'When the time for prayer comes and one of you needs to relieve himself, he should do that first.' In the books of Hanafi Fiqh (Jurisprudence) it states it is Makrooh-e-Tehrimi to hold urine/wind or the need to go to the toilet. One should relieve themselves first as the Salaah will have to be repeated. It is said that holding urine is harmful for the body, just as everything around a stream is destroyed if it is held up. Anas bin Malik (may Allah be pleased with him) narrates that, 'The Messenger of Allah (may Allah bless him and grant him peace) saw a bedouin urinating in the mosque and told the people not to disturb him. When he finished, the Messenger of Allah (may Allah bless him and grant him peace) asked for some water and poured it over (the urine).' Look at the teaching of our Prophet (may Allah bless him and grant him peace) some companions got up to stop him, however, he would have ran and made other parts of the Mosque impure. So the Prophet (may Allah bless him and grant him peace) said, let him finish, as he was a new Muslim, the Messenger of Allah (may Allah bless him and grant him peace) called him and explained that this is the house of Allah (The Exalted) and should be kept clean from impurities. This companion said, 'I have never seen a teacher like the Messenger of Allah (may Allah bless him and grant him peace).' No More Stomach Ache A woman accidentally drank some of the Messenger of Allah's (may Allah bless him and grant him peace) urine. Then the Messenger of Allah (may Allah bless him and grant him peace) told her, 'You will never complain of a stomach ache.' Ibn Jurayj (may Allah be pleased with him) narrates that, the name of this woman was Baraka, but they disagree about her lineage. Some say it was Umme Ayman, who would serve the Messenger of Allah (may Allah bless him and grant him peace). She said, 'The Messenger of Allah (may Allah bless him and grant him peace) has a wooden cup which he placed under his bed, in which he would urinate during the night. One night he urinated in it and when he examined it in the morning, there was nothing in it.' He asked Baraka about that. She said, 'I got up and felt thirsty and drank it without knowing.' Muhammad ibn Sa'd, al-Waqidi's scribe, related that 'A'isha (may Allah be pleased with her) said to the Messenger of Allah (may Allah bless him and grant him peace) 'When you come from relieving yourself, we do not see anything noxious from you.' He said, ''A'isha (may Allah be pleased with her) don't you know that the earth swallows up what comes out of the prophets (upon them all be peace) so that none of it is seen'' The urine or blood of the Prophet (may Allah bless him and grant him peace) was clean as Allah (The Exalted) made him unique. How can some people say that the Prophet (may Allah bless him and grant him peace) is like us' We believe that the Prophet (may Allah bless him and grant him peace) a human, however, not like us. For instance, there are different types of stones of which all come from the earth. A diamond is also from the earth and if placed with an ordinary stone, no one would say that these two are the same, so those who say the Prophet (may Allah bless him and grant him peace) is like us, need to understand who the Prophet (may Allah bless him and grant him peace) is and what his virtues are. Manners of Going to The Toilet Supplication Before Entering When going to the toilet the messenger of Allah (may Allah bless him and grant him peace) would wear footwear. He would cover his blessed head and before stepping into the room, he would read: 'Bismillah' 'Allah-Hum-ma Inni A'oodhu-bika Minal Khu-buthi Wal-kha-baith' 'O Allah I seek your protection from the male and female devils.' We should try and learn these short supplications and practise them too. If we do not seek Allah's (The Exalted) protection from the devils, then there is a chance we can be affected with mental illnesses from the devils. We can not see the devils and when you can not see your enemy they are more dangerous. May Allah (The Exalted) protect and give us the ability to follow the Sunnah, Ameen. 1. Cover your head. 2. Enter with the left foot. 3. Any item (e.g. ring, locket etc.) that has the names of Allah (The Exalted) or His beloved Messenger (may Allah bless him and grant him peace) or any verse of the Qur'an, should be removed before entering the toilet. An Amulet (Ta'weez) can be worn as long as it is covered. 4. It is forbidden (Haram) to face or have the back facing towards the Qibla whilst relieving oneself. 5. It is best to lower oneself as much as possible before uncovering the body. 6. Put slight pressure on the left leg it makes it relieving easier. 7. One should be very careful about the splashing of urine (as this is a grave sin). One should sit to urinate. 8. One should not talk in the toilet without absolute necessity but if a person outside is calling and does not know then cough thrice to make them aware. This includes the use of a mobile phone be it for texting as this is not the place to do such things. 9. When two people talk when the body is uncovered Allah (The Exalted) is displeased. 10. Hold the container in the right hand whilst cleansing with the left. 11. The right hand should not be used to cleanse oneself. Unless there is a problem with the left hand then one can use the right hand. 12. Use the left hand middle three fingers for cleanings. 13. The sister should cleanse themselves with the lower palm of the left hand and do not separate the legs to wide. 14. Wash in odd numbers i.e. 1, 3, 5 or 7 times. 15. When cleansing yourself, males should hold their penis from the top with the left hand index finger and the thumb. Gently work your way down (as if milking an animal) so if drops are left they will come out. 16. After performing urination, if you feel that another drop of urine will come, then it is wajib for you to perform 'Istibrao' meaning after urination to perform some act that would force the urine left inside, to come out . 17. First wash the front then the back.

4. It is forbidden (Haram) to face or have the back facing towards the Qibla whilst relieving oneself. 5. It is best to lower oneself as much as possible before uncovering the body. 6. Put slight pressure on the left leg it makes it relieving easier. 7. One should be very careful about the splashing of urine (as this is a grave sin). One should sit to urinate. 8. One should not talk in the toilet without absolute necessity but if a person outside is calling and does not know then cough thrice to make them aware. This includes the use of a mobile phone be it for texting as this is not the place to do such things. 9. When two people talk when the body is uncovered Allah (The Exalted) is displeased. 10. Hold the container in the right hand whilst cleansing with the left. 11. The right hand should not be used to cleanse oneself. Unless there is a problem with the left hand then one can use the right hand. 12. Use the left hand middle three fingers for cleanings. 13. The sister should cleanse themselves with the lower palm of the left hand and do not separate the legs to wide. 14. Wash in odd numbers i.e. 1, 3, 5 or 7 times. 15. When cleansing yourself, males should hold their penis from the top with the left hand index finger and the thumb. Gently work your way down (as if milking an animal) so if drops are left they will come out. 16. After performing urination, if you feel that another drop of urine will come, then it is wajib for you to perform 'Istibrao' meaning after urination to perform some act that would force the urine left inside, to come out . 17. First wash the front then the back. 18. After cleansing with water you can dry yourself with some tissue. 19. After you have relieved yourself, wash your hands up to the wrists thrice. 20. Without necessity do not look at your private parts as there is a chance of the memory becoming weak. 21. Do not sit on the toilet for a long time as there is a chance of getting piles. 22. Do not play with your clothing or body, nor look here or there, nor look above, and do not touch your body without necessity. 23. Do not spit or clean your nose in the toilet. 24. Soon as you have cleansed yourself cover yourself as soon as possible. 25. When leaving the toilet one should step out with the right foot. Supplication on Leaving Once outside the toilet read this supplication : 'Ghuf-raa-naka Al-ham-du-Lil-la-hil-ladhi Adh-haba 'An-nil Adhaa Wa-'Aa-faani' 'O Allah I seek Your pardon. All praises are due to Allah who has taken away from me discomfort and granted me relief.' This supplication was to teach the Ummah to seek refuge in Allah (The Exalted) from Shaytan. The Messenger of Allah (may Allah bless him and grant him peace) was free from the influence of the Shaytan. 'Abd-Allah ibn Mas'ud (may Allah be pleased with him) said that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Everyone of you is given a companion from the Jinn and a companions from the angels.' The companions asked, 'You as well, Messenger of Allah'' He said, 'Me as well, but Allah (The Exalted) has helped me against him and he has given up.' Subhanallah! Respected brother/sister of Islam, try to learn these short supplications and follow the blessed Sunnah in your day-to-day activities. By learning these supplications Allah (The Exalted) will be pleased. Remember, once you learn them do not forget them. There are so many benefits in following the Sunnah. The Sunnah only benefits, hence, it has been discussed in volume two.

Sunnat of Henna Dye

Use of henna (mehndi) The Shariah (Islamic law) allows women to use henna. Hindh-Binte-'Ukbah (may Allah be pleased with her) said to the Messenger of Allah (may Allah bless him and grant him peace), 'I want to take oath to you,' to which the Messenger of Allah (may Allah bless him and grant him peace) replied, 'First go and colour your hands.' Male or a Female' A woman wished to give the Messenger of Allah (may Allah bless him and grant him peace) a book (from behind a curtain), the Messenger of Allah (may Allah bless him and grant him peace) withdrew his hands and said, 'I cannot tell whether this is a male or a female's hand.' The woman replied, 'It is a woman's hand.' The Messenger of Allah (may Allah bless him and grant him peace) replied, 'If it is a woman's hand then the fingers should be coloured with henna.' It is important to learn from the previous two hadiths that a woman can colour her hands and feet with henna. If a woman does not wish to colour her hands and feet then she should at least colour her fingernails, so that one can distinguish between a man's hand and a woman's hand. Therefore if a woman is interested in colouring her hands then she should not use nail polish, but should resort to henna as the Messenger of Allah (may Allah bless him and grant him peace) agreed with it. Men & Henna It is forbidden for men to apply Henna (Mehndi) on their hands or feet. If applied on a young boy then the person putting the henna on him is responsible for the sin. Abu Hurayrah (may Allah be pleased with him) narrates that a person was bought to the Messenger of Allah (may Allah bless him and grant him peace) whose hands and feet where coloured with henna. The Messenger of Allah (may Allah bless him and grant him peace) asked, 'Why did he do this'' people replied that he imitates women. The Messenger of Allah (may Allah bless him and grant him peace) said, 'Send him out of Madinah.' Allahu Akbar! We find that the Messenger of Allah (may Allah bless him and grant him peace) was displeased with men wearing henna on their hands or feet. It is permissible and Sunnah to apply henna on the hair and beard. Abu Dhar (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'The best thing that changes white hair is Mehndi or Khatam .' Meaning apply either of these. To dye the beard Jabir (may Allah be pleased with him) reported that Abu Qahafa father of 'Abu Bakr (may Allah be pleased with him) was presented to the Messenger of Allah (may Allah bless him and grant him peace) on the day of the conquest of Makkah and his head and his beard were just like snow. The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Change it with something and avoid black.' Meaning dye it with a colour and do not use black. The Prophet (may Allah bless him and grant him peace) said that, 'The best youth is he who follows the elderly and the worst of the elders is he who follow the youth.' To dye the hair or beard black is forbidden as the Prophet (may Allah bless him and grant him peace) said that, 'Black dye is the sign of the inmates of hell.' Anas (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) that, 'The first to dye the hair with Mehndi and Khatam was Prophet Ibrahim and the first man to dye his hair black was Pharaoh.' Mehndi and Khatam are the Sunnah of the friends of Allah (The Exalted) and enemies of Allah (The Exalted) use black dye. Types of dye' Shaykh Ahmad Raza Khan (may Allah's mercy be upon him) in his book Ehkam-e-Shariat writes: Red or yellow dyes are good, and in the hadith concerning black dye it states it is of the non-believers. This is unlawful and the ruling of the permissibility is incorrect and void. He was asked, 'What if the dye is from Wasma'' Ala Hadhrat replied, 'If it is from Wasma or Tasma it is unlawful.' He was then asked, 'What if an old person wanted to marry a young woman'' Ala Hadhrat replied, 'A bull would not turn into a calf by cutting of its horns.' He was then asked, 'In some books it states that Imam Hussain (may Allah be pleased with him) when he was martyred had dye of Wasma.' Ala Hadhrat replied, 'Imam Hasan, Hussain and 'Abdullah bin 'Umar, (may Allah be pleased with them all) they would put it on, as they were fighters.' We find that the only time one can dye their hair or beard is when in jihad and that is to deceive the enemy. To apply dye to cover white hair is to deceive Muslims and to look young. To deceive Muslims is forbidden anyway. Dying the hair 'Abd-Allah Ibn 'Abbas, (may Allah be pleased with him) narrates, the Messenger of Allah (may Allah bless him and grant him peace) said, 'At the end of time there will be people who will use this black dye like the crops of doves, these will not experience the fragrance of Paradise.' Muhammad bin Sirin (may Allah's Mercy be upon him) narrates that, 'I asked Anas, (may Allah be pleased with him) 'Did the Messenger of Allah (may Allah bless him and grant him peace) dye his hair'' Anas replied, 'The Messenger of Allah (may Allah bless him and grant him peace) did not have but a few Grey hairs.'' Meaning he had no need to dye them. Thabit (may Allah be pleased with him) narrates, 'Anas (may Allah be pleased with him) was asked whether the Messenger of Allah (may Allah bless him and grant him peace) used a hair dye or not.' Anas (may Allah be pleased with him) replied, 'The Messenger of Allah (may Allah bless him and grant him peace) had not enough grey hair to dye. I could even count the white hairs on his beard.'' The Messenger of Allah (may Allah bless him and grant him peace) has said that towards the last era there will be some people who will use dye to colour their hair and these people will not even smell the scent of paradise (the scent of paradise can be smelt from a distance of 500 years). Allahu Akbar! Ibn 'Umar (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'A true believer's dye is yellow, a Muslim's dye is red and a non-believer's dye is black.' Abu Hurairah (may Allah be pleased with him) narrates that Prophet (may Allah bless him and grant him peace) said that, 'Everyone from my Ummah will enter Jannah except those who reject.' The companions asked: 'Who are those who reject'' The Prophet (may Allah bless him and grant him peace) replied: 'The person who follows me will enter Jannah and the person who disobeys me has rejected.' Rules of Beauty 1. To have extensions using someone else's or even your own once taken out is forbidden. 2. It is allowed for women to wear artificial hair (not someone else's) to extend their plats. 3. It is permissible for women to apply henna on their hands and feet as this is for beauty. It is better not to, without any reason colour the hands and feet of young children. 4. It is permissible to use henna on young girls as it is permissible for them to wear jewellery. 5. It is preferable for females to be content with silver jewellery and not insist on gold. 6. It is permissible for women to place beads in their hair made from gold or silver. 7. Whosoever wears gold jewellery due to pride shall be punished in the hereafter. 8. Females should not wear such jewellery that creates a jingling noise with movement especially on the feet as the curse of Allah (The Exalted) is on them. 9. Females can colour their nails with henna. 10. When the women are feeding their children, they should use a veil to cover up even in their own homes. 11. If the eyebrows are too long then they may be trimmed, only if they have over grown. 12. It is permissible to remove the hair of the arms and the legs. 13. To take off the hair from the chest and back is not recommended. 14. You can remove the hair from the arms, feet and stomach. 15. To have a young girl's ears pierced is permissible. Some even get the boys done too, this is not permissible. Boys are not allowed to wear jewellery. 16. For women to wear glass bangles is permissible. 17. To use black dye is forbidden and to use henna is permissible.

Sunnats of Drinking
Water is a great gift of Allah (The Exalted). Without it we will not survive. Humans as well as animals drink water. Both Muslims as well as non-Muslims drink. Everyone has a different way of drinking. A Muslim's way should be according to the Messenger of Allah (may Allah bless him and grant him peace). Hence, when we drink water or any other liquid in accordance to the Sunnah, our drinking becomes a rewardable act. The Prophet (may Allah bless him and grant him peace) Liked' The Messenger of Allah (may Allah bless him and grant him peace) liked sweet and cold water. The Messenger of Allah (may Allah bless him and grant him peace) never made a noise whilst drinking water and when he (may Allah bless him and grant him peace) would drink milk, milk shake, (Sharbat) etc. he would give others first and then take himself. Drinking With The Devil Abu Hurayrah (may Allah be pleased with him) narrates that, 'Once the Messenger of Allah (may Allah

Water is a great gift of Allah (The Exalted). Without it we will not survive. Humans as well as animals drink water. Both Muslims as well as non-Muslims drink. Everyone has a different way of drinking. A Muslim's way should be according to the Messenger of Allah (may Allah bless him and grant him peace). Hence, when we drink water or any other liquid in accordance to the Sunnah, our drinking becomes a rewardable act. The Prophet (may Allah bless him and grant him peace) Liked' The Messenger of Allah (may Allah bless him and grant him peace) liked sweet and cold water. The Messenger of Allah (may Allah bless him and grant him peace) never made a noise whilst drinking water and when he (may Allah bless him and grant him peace) would drink milk, milk shake, (Sharbat) etc. he would give others first and then take himself. Drinking With The Devil Abu Hurayrah (may Allah be pleased with him) narrates that, 'Once the Messenger of Allah (may Allah bless him and grant him peace) saw a person drinking whilst standing, the Prophet (may Allah bless him and grant him peace) asked him to vomit it back out', the person ask 'Why shall I vomit it out!' the Prophet (may Allah bless him and grant him peace) said 'Surely who drank with you is worse than a cat, that is the devil'.' Anas (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) forbade drinking water standing up. It was asked, 'What about eating'' he said, 'That (i.e. eating whilst standing) is even worse'.' We see Muslims' walking in the town centres today eating and drinking whilst standing. Even at gatherings some eat and drink whilst standing and are ignorant of the Sunnah way. Let us take the sayings of the Prophet (may Allah bless him and grant him peace) seriously and start practising them wherever we are. Abu Hurayrah (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Do not drink water standing up, if you do it by mistake and you remember then vomit it out.' This is the importance of drinking whilst sitting. To drink water standing up is disliked (Makrooh-eTanzihi ) and we don't want to displease Allah (The Exalted) and His beloved Prophet (may Allah bless him and grant him peace). The Sunnah is only beneficial and to save oneself from any harm to the health. It is praiseworthy (Mustahab) to drink the water of ablution standing up also the water of Zam Zam as this is Sunnah. Zam Zam Ibn 'Abbas (may Allah be pleased with him) states that, 'I presented some Zam Zam water to the Messenger of Allah (may Allah bless him and grant him peace) he stood up and drank it.' Respected brother / sister! We are Muslims and we have been taught the manners of drinking. We should drink whilst sitting as even research has proved that to drink standing is bad for health. Muslims do not pay much attention in the Sunnah manner of drinking. Do not emulate or feel ashamed of the nonMuslims, as we have been given a way which is the best as it is shown by the best of all creation, the Messenger of Allah (may Allah bless him and grant him peace). One of the reason's for drinking Zam Zam standing is because it is the Sunnah of the Prophet (may Allah bless him and grant him peace) and the other reason is for respect. Mufti Ahmad Yaar Khan Na'eemi (may Allah's mercy be upon him) states that water drank by the pious can also be drank standing up. Supplication for Zam Zam Allahumma Innee Asaluka 'Ilman naafiaw Wa Rizqaw Wasi 'Aw-Wa 'Amalan Mutaqabbalaw Wa Shifa ammin Kulli Daa' 'O Allah! I ask You for beneficial knowledge, increase in wealth, accepted deeds and cure from illness' whatever supplication you make after drinking this blessed water will be accepted. We should make good supplications for yourself, family and the Ummah. Drinking Like a Camel Ibn 'Abbas (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Do not drink water in one breath like a camel. However, drink it in two or three breaths. Say 'Bismillah' and when you move the glass, praise Allah (The Exalted) by saying 'Alhamdulillah.'' Anas (may Allah be pleased with him) reported that, 'The Messenger of Allah (may Allah bless him and grant him peace) would breath three times (outside the container) in the course of a drink and said; 'It is more thirst quenching, harmless and healthier.'' Do Not Blow On Hot Stuff Ibn 'Abbas (may Allah be pleased with him) said that, 'The Messenger of Allah (may Allah bless him and grant him peace) forbade from breathing or blowing in the container.' Research proves that when one blows in a hot drink, the bacterium increases in the drink. These bacteria's you will drink and will increase in the stomach, as there is warmth and this will create more illness in the stomach. Mufti Ahmad Yaar Khan Naeemi (may Allah's Mercy be upon him) writes, 'The tongue that has been engaged in the dhikr of Allah (The Exalted) and the air that is released thereof is a cure for illness.' Drink From Your Hands Ibn 'Umar (may Allah be pleased with him) states that, 'Wash your hands and drink from your hands as there is no glass or object cleaner than your hands.' This is the Sunnah of Prophet Isa (upon whom be peace). You can drink with your hands and use both hands and it is not permissible to drink with just one hand as water is wasted. People may want to practise the Sunnah by drinking with the hands, however, bear in mind that water or any drink is not wasted. Wasting Water Some people where with Shaykh Ahmad Raza Khan (may Allah's Mercy be upon him) a person had drank some water and threw the rest away. The Shaykh said, 'You should not throw away the left over water, you could have placed it in another container as at the moment we have plenty of water, this is the reason we do not value a sip of water.' Suck The Water Anas (may Allah be pleased with him) narrates from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Suck the water when drinking, as it will digest easily and prevents illness.' How Did The Prophet (may Allah bless him and grant him peace) Drink' The glass was held in the Prophet's (may Allah bless him and grant him peace) right hand and he would sit down and pray 'Bismillah.' The method of drinking is to take three small sips by sucking the water without making any noise and moving the glass away from the mouth each time and praising Allah (The Exalted) each time by saying 'Alhamdulillah' and at the end the Messenger of Allah (may Allah bless him and grant him peace) would say 'Ash-shukru-Lillahi.' Respected brother/sister in Islam! If you see any Muslim drinking with their left hand then advise them in a nice way and instruct them to act upon the Sunnah of our beloved Prophet the Messenger of Allah (may Allah bless him and grant him peace) and gain the reward of reviving a Sunnah. Jazakallah Khayrah. Cover The Utensils Abu Hurayrah (may Allah be pleased with him) states that, 'The Messenger of Allah (may Allah bless him and grant him peace) commanded us to cover any utensils, to close the tops of water bags and to turn the containers over.' This is done when there is nothing to cover the utensils. Specially at night as there is a day in the year where difficulties descend and enters the utensils that are open. In the hadith it states if there is no cover then use a stick (i.e. pen etc.) and recite 'Bismillah' and place on top of the utensils. Serving Abu Qatadah (may Allah be pleased with him) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'One who serves should drink last.' Best Charity Sa'ad bin 'Ubada (may Allah be pleased with him) narrates that, 'I came in the presence of the Messenger of Allah (may Allah bless him and grant him peace) and asked what type of charity do you like' He said, 'Water'.' Fire In Stomach Umm Salma (may Allah be pleased with her) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whosoever drinks from silver enters fire in their stomach.' Allahu Akbar! In another hadith narrated by Huzaifa (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) forbade eating and drinking from gold or silver and said that, 'These are for the non-believers in this world and for you in the hereafter.' One should also bear in mind that to wear a watch made from gold or silver or to use a pen with a tip of gold or silver is a sin. Manners Of Drinking 1. Pray 'Bismillah Hirahma Niraheem' and drink with your right hand as the devil drinks and eats with the left hand. 2. To sit and drink. 3. Drink by taking three separate sips and not all at once. Separate the utensil from the mouth each time. 4. Whilst drinking, suck the drink and do not make a noise. 5. Do not blow into any drink for cooling. 6. Say 'Alhamdulillahi Rabbil 'Aalameen' after drinking. 7. It is not permissible to throw away the left over drink. 8. Always cover the water that is left in a glass, jug or pot. 9. Drink where you can see in the container. Supplication After Drinking Water

Sa'ad bin 'Ubada (may Allah be pleased with him) narrates that, 'I came in the presence of the Messenger of Allah (may Allah bless him and grant him peace) and asked what type of charity do you like' He said, 'Water'.' Fire In Stomach Umm Salma (may Allah be pleased with her) narrates the Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whosoever drinks from silver enters fire in their stomach.' Allahu Akbar! In another hadith narrated by Huzaifa (may Allah be pleased with him) narrates that the Messenger of Allah (may Allah bless him and grant him peace) forbade eating and drinking from gold or silver and said that, 'These are for the non-believers in this world and for you in the hereafter.' One should also bear in mind that to wear a watch made from gold or silver or to use a pen with a tip of gold or silver is a sin. Manners Of Drinking 1. Pray 'Bismillah Hirahma Niraheem' and drink with your right hand as the devil drinks and eats with the left hand. 2. To sit and drink. 3. Drink by taking three separate sips and not all at once. Separate the utensil from the mouth each time. 4. Whilst drinking, suck the drink and do not make a noise. 5. Do not blow into any drink for cooling. 6. Say 'Alhamdulillahi Rabbil 'Aalameen' after drinking. 7. It is not permissible to throw away the left over drink. 8. Always cover the water that is left in a glass, jug or pot. 9. Drink where you can see in the container. Supplication After Drinking Water 'Alhamdulilla Hilladhi Saqana 'Adhbann Furotann Birrahmatihi Walam Yaj'Alhu Milhann Ujajann Bidhunoo Binaa' 'All praise is due to Allah (The Exalted) who has given us fresh sweet water through His mercy and did not make it salty and bitter due to our sins' Supplication After Drinking Milk Pray 'Bismillah' and pray this supplication after drinking milk: 'Allahumma Baarik Lana Feehi Wazidna Minhu' 'O Allah grant us blessings in it (the milk) and increase it for us.' Milk has both nutrients of food and drink. When a child is born all it has is milk and this is sufficient for so many months. This is why we should thank Allah (The Exalted) and ask Him to increase it for us. 10. Not to drink from a big container like a jug or bottle etc. but from a cup or glass. 11. One should not drink from a chipped end of a cup. 12. The Messenger of Allah (may Allah bless him and grant him peace) has prohibited the usage of gold and silver utensils. 13. In the hadith it states, whoever makes utensils make from earth for their house, as the angles visit that house. 14. Drinking water after meals is not the Sunnah of the Messenger of Allah (may Allah bless him and grant him peace) especially, if the water is very hot or cold as both are harmful. 15. There is cure from (the drink) that a Muslim has drunk from. 16. One serving should drink last. 17. Nowadays, many people drink with the left hand mostly whilst eating and think it is against the practice to drink with the right hand, the Islamic practice is to drink with the right hand. 18. To cover the utensils when not in use, be it with a stick if nothing else is available. Imam Shafi states that four things make the body idle, excessive sexual intercourse, too much thinking, too much drinking of water when hungry, and too much pepper. The Messenger of Allah (may Allah bless him and grant him peace) would use utensils for drinking made from earth. He had a wooden cup , which had on its exterior a metal handle, and he would drink liquids from this. In another narration narrated by ibn 'Abbas (may Allah be pleased with him) it is reported that the Messenger of Allah (may Allah bless him and grant him peace) had a glass cup. O Allah (The Exalted) give us the ability to practise the Sunnah of Your beloved Messenger (may Allah bless him and grant him peace) whilst we drink. Ameen.

Sunnah of Applying Fragrance / Itr

The Messenger of Allah (may Allah bless him and grant him peace) liked aromatic things and perfume, he used them himself and recommended their use to others. On waking up he would relieve himself, perform Wudhu, and apply fragrance on his clothing. If fragrance was presented to him, he would never refuse it. He would use perfume at night too, especially on Fridays for Jumu'ah prayers. Naf'i (may Allah be pleased with him) said that ibn 'Umar (may Allah be pleased with him) would at times burn only 'Ud and at times he would use 'Ud and Camphor and say, 'The Messenger of Allah (may Allah bless him and grant him peace) would do this.' To use any fragrance that burns like incense sticks or loban is permissible. If you burn these with the intention of the Sunnah then you will be rewarded for that . The Scholars say that 'Ud opens the clogs and does away with gas; it also dries away unnecessary moisture while strengthening the intestines and brings relief and comfort to the heart. It helps the mind, sharpens the senses, constipates and helps relieve the enuresis, bed wetting that result from coldness of the prostrate. 'Aisha (may Allah be pleased with her) narrates that she used to perfume the Messenger of Allah's (may Allah bless him and grant him peace) with the best scent available until he saw the shine of the scent on his head and bear. Natural smell A sweet fragrance was naturally emitted from the blessed body of the Messenger of Allah (may Allah bless him and grant him peace). In a narration Anas (may Allah be pleased with him) says that, 'I did not smell anything more fragrant than the fragrance of the Messenger of Allah (may Allah bless him and grant him peace). The fragrance was better than Amber and Musk'. Subhanallah! Jabir Ibn Samura (may Allah be pleased with him) said that, 'The Messenger of Allah (may Allah bless him and grant him peace) touched my cheek and I felt a cool sensation and his hand were scented. It was as if he had taken his hand from a bag of perfumes.' Subhanallah! This was the natural fragrant from the Prophet's (may Allah bless him and grant him peace) hands. The Messenger of Allah (may Allah bless him and grant him peace) slept on a rug in the house of Anas (may Allah be please with him) and being very warm he perspired. Anas's (may Allah be pleased with him) mother brought a long necked bottle in which to put his blessed perspiration. The Messenger of Allah (may Allah bless him and grant him peace) asked her about this. She said, 'We put it in our perfume and it is the most fragrant of scents.' Subhanallah! Anas (may Allah be pleased with him) states that, 'I have never smelt any 'Itr or fragrance better than the fragrance of the Messenger of Allah's (may Allah bless him and grant him peace) blessed perspiration.' Anas (may Allah be pleased with him) states that when a companion would desire to visit the Messenger of Allah (may Allah bless him and grant him peace) and would not find him, they would track him by his fragrance in the streets. Jabir (may Allah be pleased with him) said that, 'When the Messenger of Allah (may Allah bless him and grant him peace) went down the road, anyone who had followed him knew that he had passed that way because of his scent.' If the Messenger of Allah (may Allah bless him and grant him peace) shook hands with a man, his beautiful scent would remain on that man's hand for the rest of the day, and if he placed his hand on the head of a child, that child would stand out from others by virtue of his sweet fragrance. Umme Salma (may Allah be pleased with her) reported to have said, 'When the Messenger of Allah (may Allah bless him and grant him peace) left this world I placed my hand on his chest. Many weeks have passed and I eat and wash this hand yet the fragrance still remains. Subhanallah! Spend a third on 'Itr 'Umar (may Allah be pleased with him) used to say that, 'Whoever spends a third of his wealth on 'Itr is not being extravagant.' Once the Messenger of Allah (may Allah bless him and grant him peace) blew (for blessing) on his palm and wiped it over the back and stomach of 'Uqbah (may Allah be pleased with him) as he complained of an illness to the Messenger of Allah (may Allah bless him and grant him peace). It became so fragrant, and as he had four wives, everyone put on so much perfume, to equal that fragrance, but it could not overcome the fragrance that 'Uqbah had. Do not refuse 'Itr Thumaamah bin 'Abd-Allah (may Allah be pleased with him) reports that, 'Anas bin Malik (may Allah be pleased with him) did not refuse perfume, and would say that the Messenger of Allah (may Allah bless him and grant him peace) never refused (the acceptance of) perfume.' Azra bin Thabit Al Ansari (may Allah be pleased with him) states that, 'When I went to Thumama bin 'AbdAllah (may Allah be pleased with him) he gave me some perfume and said, that Anas (may Allah be pleased with him) would not reject the gifts of perfume.' Anas (may Allah be pleased with him) said, 'The Messenger of Allah (may Allah bless him and grant him peace) would not reject the gifts of perfume.' When someone offers us any fragrance do not refuse, if you don't want any then just take a small amount and you will get the reward of following the Sunnah. The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whosoever is presented with Raihan should not refuse it, because it is easy to wear and has a good scent.' Fragrance form Paradise Abu Uthman (may Allah be pleased with him) states from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Whosoever is offered Raihaan (name of a fragrance) do not reject it as this is from Jannah (paradise).' Ibn 'Umar (may Allah be pleased with him) says that, 'The Messenger of Allah (may Allah bless him and grant him peace) said, 'Three things should not be refused: a pillow, fragrance ('Itr-oil), or milk.'' These three items are usually cheap and easy to give as a gift. The scholars say that if someone gives you these three items then do not refuse them as it could break the heart of the person giving it. The Messenger of Allah (may Allah bless him and grant him peace) did not like to break anyone's heart or feelings. 'Aisha (may Allah be pleased with him) states that, 'I would put a lot of fragrance on the Messenger of Allah (may Allah bless him and grant him peace) to the extent that you could see the shine on his blessed forehead and blessed beard.'

pleased with him) did not refuse perfume, and would say that the Messenger of Allah (may Allah bless him and grant him peace) never refused (the acceptance of) perfume.' Azra bin Thabit Al Ansari (may Allah be pleased with him) states that, 'When I went to Thumama bin 'AbdAllah (may Allah be pleased with him) he gave me some perfume and said, that Anas (may Allah be pleased with him) would not reject the gifts of perfume.' Anas (may Allah be pleased with him) said, 'The Messenger of Allah (may Allah bless him and grant him peace) would not reject the gifts of perfume.' When someone offers us any fragrance do not refuse, if you don't want any then just take a small amount and you will get the reward of following the Sunnah. The Messenger of Allah (may Allah bless him and grant him peace) said that, 'Whosoever is presented with Raihan should not refuse it, because it is easy to wear and has a good scent.' Fragrance form Paradise Abu Uthman (may Allah be pleased with him) states from the Messenger of Allah (may Allah bless him and grant him peace) that, 'Whosoever is offered Raihaan (name of a fragrance) do not reject it as this is from Jannah (paradise).' Ibn 'Umar (may Allah be pleased with him) says that, 'The Messenger of Allah (may Allah bless him and grant him peace) said, 'Three things should not be refused: a pillow, fragrance ('Itr-oil), or milk.'' These three items are usually cheap and easy to give as a gift. The scholars say that if someone gives you these three items then do not refuse them as it could break the heart of the person giving it. The Messenger of Allah (may Allah bless him and grant him peace) did not like to break anyone's heart or feelings. 'Aisha (may Allah be pleased with him) states that, 'I would put a lot of fragrance on the Messenger of Allah (may Allah bless him and grant him peace) to the extent that you could see the shine on his blessed forehead and blessed beard.' We find from this hadith that to apply 'Itr on the beard is the Sunnah. The smell from the Rose The Messenger of Allah (may Allah bless him and grant him peace) said that, 'When I was taken into the sky then the earth started to cry because of my separation. When I was coming back from the ascension then my perspiration dripped on the earth, from which a red rose grew, whosoever wants to smell my fragrance, smell a red rose.' Subhanallah! Use 'Itr without Alcohol We should also use 'Itr to follow the sweet Sunnah of the Messenger of Allah (may Allah bless him and grant him peace). Let's start this from today and stop using other things that can be very expensive and contain alcohol. Make it a regular habit to rub perfume on Fridays when going for Jumu'ah prayer too. Imam Shafi'i (may Allah's mercy be upon him) states that four things make the body strong; eating meat, using scent, bathing and putting on linen clothes. Women & perfume Abu Musa (may Allah be pleased with him) has related the Messenger of Allah (may Allah bless him and grant him peace) said, 'An eye that looks at an unknown man or woman (with evil intent) commits adultery and a women who perfumes herself and then passes by a gathering of men is no better.' Allahu Akbar! If a woman applies any scent and a man can smell it, then it attracts him towards adultery, hence, for women to apply perfume of any type is unlawful. However, if applying to please her husband in her home only then that is encouraged. Maymuna bint Sa'd (may Allah be pleased with her) narrated that the Messenger of Allah (may Allah bless him and grant him peace) said, 'Allah (The Exalted) remains displeased with a woman who emerges from her home wearing perfume and gives men the opportunity to look at her, until she returns home.' The Scholars say that fragrance is the fuel of the soul, which is the engine of the powers of the body. Therefore, various strengths and powers in the body are nurtured in the presence of fragrance. Fragrance for men & women Abu Hurayrah (may Allah be pleased with him) has related that the Messenger of Allah (may Allah bless him and grant him peace) has said, 'The perfume for men is that whose odour is apparent but whose colour is hidden and the perfume for the women is those whose colour is apparent but whose odour is hidden like henna and saffron.' It is forbidden for men and children to use henna except on the hair and the beard. It is forbidden for females to use fragrance of any type. Manners of 'Itr 1. To apply 'Itr on the hair and beard is Sunnah. 2. To apply 'Itr at night and before Jumu'ah prayers is a Sunnah. 3. One should not refuse 'Itr when offered. 4. To use 'Itr of Raihan and 'Ud is Sunnah. 5. Women should not use 'Itr or any perfumes but apply Henna. 6. One should not use a fragrance that contains unlawful ingredient or alcohol. 7. To burn 'Ud and Camphor is a Sunnah.

The Shariah: Islamic Rule of Law

Shariah, or Islamic law, is the centerpiece and backbone of Islam. It's principles are based on the Quran & Sunnah. The rules of Islamic law provides all that which is necessary for a person's spiritual and physical wellbeing. As a Muslim one is obliged to follow the Shariah with great care. We have included the Shariah within our site to help our Disciples perform their obligatory duties with correct due care and attention. Islamic law is divided into two main sections: Acts of worship Principle Beliefs Purification (Wudu) Prayer (Salah) Fasting in Ramadhan (Sawm) Charity (Zakah) Pilgrimage (Hajj) Human interaction Financial transactions Endowments Laws of inheritance Marriage, divorce, death and child care Food and Drink Penal punishments Warfare and peace Judicial matters Fiqh, literally understanding of details, expands on the basic principles set out in the Shariah. There are four schools of fiqh named after the exceptional scholars who derived the finer details, all of which conform with the Qur'an & Sunnah. 1. Hanafi : Named after Imam Abu Hanifa, 702-767 CE 2. Hanbali: Named after Imam Ahmed ibn Hanbal 778-855 CE 3. Maliki: Named after Imam Malik ibn Anas, 717-801 CE 4. Shafi: Named after Imam Muhammad Idris al-Shafi, 769-820 CE It should be noted that Imam Malik, Imam Abu Hanifa, Imam Shafi' and Imam ibn Hanbal all embraced Sufism, tasawwuf. It has been narrated from Imam Malik that: "'He who practices sufism without learning the shariah corrupts his faith, while he who learns Shariah without practicing sufism corrupts himself. Only he who combines the two reaches his goal." FOLLOW ONE OF THE FOUR IMAMS It is Wajib to follow ONE of the four Imams of fiqh. This is known as Taqleed Shakhshi. It should be noted that one cannot mix & match the various rules and should only follow the rulings of any one Imam. The Islamic Law listed on this site has been taken from "Rules of Islamic Law" by Moulana Shams-ud-din Amjad. It is based upon the Hanafi school of Fiqh.

Principle Beliefs
BISMILLA HIR RAHMAA NIR RAHEEM ALLAH (THE EXALTED)'S NAME I START WITH, THE MOST BENEFICENT AND MERCIFUL A1.0 BOOK OF BELIEFS A1.1 Beliefs Relating To Allah (The Exalted)'s Self And His Characteristics (Allah (The Exalted)'s Monotheism [Oneness] And His Qualities) A1.2 Allah (The Exalted) is one. A1.3 He is Pure, He is Unique, He is free from faults. A1.4 He is the compilation of all qualities and excellence. A1.5 No one in any thing is equal to Him or is level with Him or higher than Him. A1.6 In his qualities of attributes He has always existed and will always remain. A1.7 Eternity is only for His self and His attributes.

BISMILLA HIR RAHMAA NIR RAHEEM ALLAH (THE EXALTED)'S NAME I START WITH, THE MOST BENEFICENT AND MERCIFUL A1.0 BOOK OF BELIEFS A1.1 Beliefs Relating To Allah (The Exalted)'s Self And His Characteristics (Allah (The Exalted)'s Monotheism [Oneness] And His Qualities) A1.2 Allah (The Exalted) is one. A1.3 He is Pure, He is Unique, He is free from faults. A1.4 He is the compilation of all qualities and excellence. A1.5 No one in any thing is equal to Him or is level with Him or higher than Him. A1.6 In his qualities of attributes He has always existed and will always remain. A1.7 Eternity is only for His self and His attributes. A1.8 Except Him, whatever exists hasn't been there always, but in fact has been created by Him. A1.9 He is from Himself meaning no one has created Him. A1.10 He is not a father of anyone, nor a son, nor does He have a wife nor any relations. He is self sufficient from all this. A1.11 He is not dependent of anyone on any matter and all are dependent of Him. A1.12 To give wealth, to kill, to give life are all in his control. A1.13 He is the Master of all, He does whatever He wishes. Nobody can challenge His order. Without His will, a grain does not move. A1.14 He is aware of all things hidden, shown, what has happened and what is going to happen, there is not the slightest thing that is outside His knowledge. A1.15 He has created the world, the universe, and every single creation in existence. A1.16 Everyone is His servant. He is more beneficent towards His servants than a person's parents. A1.17 He is the One who forgives sins and accepts one's repentance. His hold is so strong that no one can escape without His willingness. A1.18 To give one respect or disrespect is in His control. Whoever He wishes He will give them respect, whoever He wishes He will give them disrespect. A1.19 Possession and fortune are in His control, whoever He wishes He will make rich, whoever He wishes He will make them poor. A2.0 Guidance and Misguidance is from Allah (The Exalted) A2.1 Guidance or to go astray is given by Him. Whoever He wishes will have faith, whoever He wishes will gain infidelity. A2.2 There is always a reason in His actions. There is always Justice in His actions. A2.3 He will award Paradise to Muslims and give punishment in Hell to Infidels. Whether a servant understands or not there is always a reason behind His actions. A2.4 His gifts are a favour upon everyone and are countless. He is the only one who deserves worshipping, except Him no one is worthy of worship. A3.0 Allah (The Exalted)'s existence A3.1 Allah (The Exalted) is Pure from body and parts. Meaning He is not a body nor are any things connected to Him that you would find in a body, in fact this is impossible to Him. A3.2 He is pure from place or boundary, direction, face, weight, breadth, gain, loss, joint with something, to mix in something, to be born to give birth, to move from one place to another place, to change in shape or size, or any other thing which may relate to a body. A3.2 (a) In the Qur'an and the Hadith where many words that have been used to explain Allah (The Exalted), for example 'Yadd' meaning hand, 'Wajh' meaning face, 'Rijl' meaning leg, 'Dihac' meaning to smile etc. which according to the dictionary relates to the body, to take this type of meanings is to go astray or one who has bad beliefs (because Allah (The Exalted) does not have a body). (b) These types of words are interpreted according to the dignity of Allah (The Exalted), because to take these words literally is impossible for Allah (The Exalted). For example Yadd's interpretation is Power and Wajh is interpreted as self and Istiw'a is interpreted as to power over someone. However, it is better that one should not even consider interpretation without cause. In fact one should believe it as correct and leave the meaning to Allah (The Exalted), i.e. He knows better. (c) Our faith is on the quote of Allah (The Exalted) and is beloved Prophet (may Allah bless him and grant him peace). Istiw'a is correct, Yadd is correct but this Istiw'a is not like the Istiw'a of a creation. His Yadd is not like the Yadd of a creation. His speech, His sight, His hearing is not like the speech, sight, and hearing of a creation. A4.0 Allah (The Exalted)'s Self and His characteristics are not from creation or from power. A4.1 Except for Allah (The Exalted's) Self and His characteristics every thing is created meaning it did not exist but was created after. A4.2 To call the characteristics of Allah (The Exalted) a creation is to go astray and a corrupt belief. A4.3 Whoever has the belief that except for Allah (The Exalted's) self or characteristics something else is Kadeem (always been in existence) or believes that the world is not a creation but has always been in existence then they are a Kafir (Infidel). A4.4 Just in the same way that Allah (The Exalted) is the creator of the universe and all it's belongings, He is also the creator of our actions and doings. A5.0 Allah (The Exalted)'s presence A5.1 Allah (The Exalted) is Wajibul Wajood meaning that his presence is necessary and disappearance impossible. A5.2 There is nothing that is outside the knowledge of Allah (The Exalted). (a) Whether it is present or not. (b) Whether it is possible or impossible. (c) Whether it is specific or global. (d) He has been aware of everything, is aware of everything, and will always be aware of everything for eternity. (e) Things change but His knowledge does not change. He is fully aware of our intention and what is in our heart. His knowledge has no end. A5.3 Without Allah (The Exalted's) intention nothing can happen, however, he is pleased when something good occurs and displeased when something bad occurs. A5.4 Allah (The Exalted) has the power of all possible things. (a) No possible thing is out of his power. (b) Things, which are impossible for Allah (The Exalted), are not under his power. (c) To believe power over the impossible for Allah (The Exalted) is to reject Allah (The Exalted). A5.5 Good and bad, Infidelity and faith, to obey and disobey is all created by Allah (The Exalted). A5.6 In real terms Allah (The Exalted) is the deliverer of wealth. Angels are servants and interceders. A5.7 There is nothing necessary for Allah (The Exalted), not to give reward or to pass on punishment or to favour upon, because He is the master without any restriction whatsoever. A5.7 (a) Whatever He wishes He can do whatever He wishes he can order. (b) If He rewards then it is His virtue, if He punishes then it is His fair Judgement. (c) Yes it is His graciousness that He will only order what a servant can do. (d) He will of course give with His virtue paradise for Muslims and He will give from His Judgement Hell to non-Muslims, because He has promised that except for Infidelity whatever sin He wishes He will forgive and His promises or threats do not change. This is why punishment and reward will definitely occur. A5.8 Allah (The Exalted) is care free from the world. He does not gain any benefit or loss from it. Nor can it give Him benefit or loss. A5.9 Whatever He does, there is no personal benefit or gain to Him. A5.9 (a) From creating the world there is no personal benefit to Him and if He had not created it there would have been no personal loss to Him. (b) To show His virtue, Judgement and qualities He created the creatures. A5.10 In everything that Allah (The Exalted) does there are a lot of reasons behind it whether we understand them or not. (a) It is His reasoning that He has made one thing to be a cause for another thing. (b) He made Fire to be the cause of heat. (c) He made water to be the cause to cool something. (d) He made the eyes so that one could see; He made the ears so that one could hear. (e) If he wished He could have made fire to cool, water to heat, eye to hear, ear to see. A5.11 For Allah (The Exalted) all faults and mistakes are impossible. Like to lie, illiteracy, mistake, cruelty, to be shameless, all sorts of faults are impossible for Allah (The Exalted). A5.11 (a) If someone believes that Allah (The Exalted) can lie but does not lie, they therefore believe that Allah (The Exalted) has the power to make a mistake or fault but does not do so. It does not stop there one would have to believe that Allah (The Exalted) can perform any sort of fault but does not do so, like to steal, perform adultery, be cruel, to give birth etc. "Ta'ala Allaha An Dhaalika Ulwan Kabeera" Allah (The Exalted) is pure from all them sort of things. (b) To believe Allah (The Exalted) can perform faults but does not do so is to believe faults in Allah (The Exalted) and therefore rejecting Allah (The Exalted) as a Lord. May Allah (The Exalted) protect us against having these sorts of beliefs?

A5.8 Allah (The Exalted) is care free from the world. He does not gain any benefit or loss from it. Nor can it give Him benefit or loss. A5.9 Whatever He does, there is no personal benefit or gain to Him. A5.9 (a) From creating the world there is no personal benefit to Him and if He had not created it there would have been no personal loss to Him. (b) To show His virtue, Judgement and qualities He created the creatures. A5.10 In everything that Allah (The Exalted) does there are a lot of reasons behind it whether we understand them or not. (a) It is His reasoning that He has made one thing to be a cause for another thing. (b) He made Fire to be the cause of heat. (c) He made water to be the cause to cool something. (d) He made the eyes so that one could see; He made the ears so that one could hear. (e) If he wished He could have made fire to cool, water to heat, eye to hear, ear to see. A5.11 For Allah (The Exalted) all faults and mistakes are impossible. Like to lie, illiteracy, mistake, cruelty, to be shameless, all sorts of faults are impossible for Allah (The Exalted). A5.11 (a) If someone believes that Allah (The Exalted) can lie but does not lie, they therefore believe that Allah (The Exalted) has the power to make a mistake or fault but does not do so. It does not stop there one would have to believe that Allah (The Exalted) can perform any sort of fault but does not do so, like to steal, perform adultery, be cruel, to give birth etc. "Ta'ala Allaha An Dhaalika Ulwan Kabeera" Allah (The Exalted) is pure from all them sort of things. (b) To believe Allah (The Exalted) can perform faults but does not do so is to believe faults in Allah (The Exalted) and therefore rejecting Allah (The Exalted) as a Lord. May Allah (The Exalted) protect us against having these sorts of beliefs?

A6.0 DESTINY A6.1 Within the knowledge of Allah (The Exalted) there is what was going to happen in the world and whatever servants were going to do, Allah (The Exalted) found this out from the beginning and wrote it down. A6.2 He wrote goodness in some people's fate and wrote badness in another person's fate. He did not make the person helpless by writing this down, but wrote down what the servant was going to do. A6.3 If He wrote evilness in a person's fate then this is because the person was going to perform evilness and if He wrote righteousness in a person's fate then this is because the person was going to perform righteousness. A6.4 Allah (The Exalted's) knowledge or due to Allah (The Exalted) writing this down did not make a person helpless. A6.5 It is forbidden to discuss or debate the subject of destiny, a person should only think they are not helpless like stones and therefore cannot do anything according to their will, but actually Allah (The Exalted) has given humans the power to do as they please and the reward and sin is based upon this power of will. A6.6 To believe yourself as totally without will or totally helpless is a misguided belief. A6.7 After performing bad deeds you should not say that this happened because it was Allah (The Exalted's) will and therefore it was in my destiny, but all good things are done with the pleasure of Allah (The Exalted) and all bad deeds are done with the pleasure of one's desires. A7.0 PROPHETS AND MESSENGERS A7.1 Just as it is necessary to know Allah (The Exalted's) self, characteristics, and attributes, it is also as important to know what aspects should be present in a Prophet and what should not be, so that a person can be protected from infidelity. A8.0 Meaning of a Messenger (Rasool) A8.1 Messenger means he who brings the message from the Lord to the servants. A9.0 Who is a Prophet A9.1 A Prophet is the person who received the Wahi (revelation) meaning a message from Allah (The Exalted) for the guidance of mankind to show people the path to the Lord. Whether this message came via angels to the Prophet or whether the knowledge was given direct to the Prophet from the Lord. A9.2 Many Prophets and many angels are Messengers (Rasools). A9.3 All Prophets were male, nor has a Jinn ever been a Prophet nor has there been a female Prophet. A9.4 One cannot be a Prophet due to worship or perseverance, but become a Prophet due to Allah (The Exalted's) will, and therefore a person's effort does not make them favorable. Hence, Allah (The Exalted) makes only them a Prophet who He deems fit and are born like so, and always stay away from sin even before becoming a Prophet and also are always attracted to good. A9.5 There is never an aspect in a Prophet that people would hate. A10.0 Prophet's walking, conduct, looks, features, nobility and family A10.1 A Prophet's walk, conduct, looks, features, nobility, family, ways, manner, talk and conversation are all good and free from faults. A Prophet's intelligence is complete. A10.2 A Prophet is the most intellectual out of all people. A10.3 The highest qualified doctor or philosopher's intelligence does not reach even a millionth part of the Prophet's intelligence. A10.4 Those who believe that they can become a Prophet due to their effort are infidels (Kafir) and those who believe that a Prophet's prophecy can be taken away from them are also infidels. A11.0 Who is Ma'soom (immune from Sin) A11.1 A Prophet or an Angel are Ma'soom, meaning they are completely immune from sin and therefore cannot commit a sin. A11.2 Except for Prophets or Angels if one believes that a leader (Imam) or a Friend of Allah (Wali) are also Ma'soom then they are misguided and have deviated from the right path. A11.3 Although there are Imams and great Walis who also do not commit sin, however, if sometimes they do commit a sin then according to Shariat (Islamic Law) this is not impossible. A11.4 To pass the message of Allah, a Prophet can never make a mistake, as this is impossible. A11.5 Associating a Prophet with fear. Those who say that the message of Allah is sometimes not passed on by a Prophet due to the fear of people or some other reason, is an infidel. A11.6 Prophets are better than all creations. In fact they are better than those Angels who are Rasools. A12.0 To believe a Wali to be better than a Prophet A12.1 Regardless of how high a rank of a Wali is, they can never be equal to a Prophet. A12.2 Those who show a non-Prophet better than a Prophet are Infidels. A12.3 (Respect of a Prophet) The respect of a Prophet is compulsory on every individual, in fact it is the main aspect of all obligations. The slightest disrespect or devaluation of any Prophet is Kufr (infidelity) [Shifa, Hindiya etc]. A12.4 All Prophets in the view of Allah (The Exalted) are of great position and respect and therefore to show them as an example (MazAllaha) in the view of Allah (The Exalted) as shoemakers etc. is an open insult and a submission of Kufr. A12.5 Life existence of a Prophet. The Prophets in their graves are just as alive as they were when in this world. A12.6 So that Allah (The Exalted's) promise would be complete they were given death for a moment and then were brought back to life. Their lives are better than those of Martyrs (Shaheeds). A13.0 Belief - Knowledge of a Prophet A13.1 Allah (The Exalted) gave the Prophets the knowledge of the unseen (Ghaib). Every particle of the sky and earth are in front of the sight of all the Prophets. This knowledge of the unseen (Ilme-Ghaib) is given to them by Allah (The Exalted). Therefore this knowledge is 'given knowledge' (Ataayi) and because Allah (The Exalted's) knowledge is 'not given' to Him by anyone it is 'self knowledge' (Zaati). A13.2 Now that you know the difference between Allah (The Exalted's) knowledge and the Prophet's knowledge, therefore it is clear that to believe the knowledge of the unseen for the Prophets as given to them by Allah (The Exalted) cannot be referred to as Shirk (Polytheism associate with Allah (The Exalted)) but in fact true Imaan (belief) and is proved by verses (of the Qur'an) and Hadiths (sayings of the Prophet). A13.4 Any follower cannot, due to their willpower, piety, worship, willingness to follow Allah (The Exalted), be better than any Prophet. A13.5 Prophets when sleeping or awake are always involved in the remembrance of the Lord. A13.6 To accurately count the Prophets in quantity, is forbidden. The true figure of all the Prophets is only known to Allah (The Exalted). A14.0 GRADES OF PROPHETS A14.1 The first human and the first Prophet A14.2 Adam (upon whom be peace) is the first human, before him the existence of man was not a possibility. All humans are his children. He is also the first Prophet. Allah (The Exalted) made him without the need of a mother or father and was made from soil, and made him His Caliph. Allah (The Exalted) gave him the knowledge of all things and their names. He gave the order to Angels to prostrate to Adam. All the angels performed the prostration except Shaytan (devil), who refused

e-Ghaib) is given to them by Allah (The Exalted). Therefore this knowledge is 'given knowledge' (Ataayi) and because Allah (The Exalted's) knowledge is 'not given' to Him by anyone it is 'self knowledge' (Zaati). A13.2 Now that you know the difference between Allah (The Exalted's) knowledge and the Prophet's knowledge, therefore it is clear that to believe the knowledge of the unseen for the Prophets as given to them by Allah (The Exalted) cannot be referred to as Shirk (Polytheism associate with Allah (The Exalted)) but in fact true Imaan (belief) and is proved by verses (of the Qur'an) and Hadiths (sayings of the Prophet). A13.4 Any follower cannot, due to their willpower, piety, worship, willingness to follow Allah (The Exalted), be better than any Prophet. A13.5 Prophets when sleeping or awake are always involved in the remembrance of the Lord. A13.6 To accurately count the Prophets in quantity, is forbidden. The true figure of all the Prophets is only known to Allah (The Exalted). A14.0 GRADES OF PROPHETS A14.1 The first human and the first Prophet A14.2 Adam (upon whom be peace) is the first human, before him the existence of man was not a possibility. All humans are his children. He is also the first Prophet. Allah (The Exalted) made him without the need of a mother or father and was made from soil, and made him His Caliph. Allah (The Exalted) gave him the knowledge of all things and their names. He gave the order to Angels to prostrate to Adam. All the angels performed the prostration except Shaytan (devil), who refused and therefore was evicted forever and became an apostate. A14.3 From Adam (upon whom be peace) to our beloved Prophet Muhammad (may Allah bless him and grant him peace) there has come many Prophets, Nooh (Noah), Ibrahim (Abraham), Moosa (Moses), 'Isa (Jesus) (upon them all be peace) and also thousands of others. The above four were Messengers and also Prophets. A14.4 The last of all Prophets and Messengers and the most virtuous of all creations, is Allah (The Exalted's) most beloved, our Master Muhammad Mustapha (may Allah bless him and grant him peace). A14.5 After the beloved Prophet there has never been another Prophet nor will there be another Prophet. Whoever believes that there will be a Prophet or has been a Prophet during our Prophet's era or after or actually believes it, as a possibility of someone obtaining Prophecy is a Kafir/Infidel. A15.0 Our Prophet's unique virtues and excellence A15.1 Allah (The Exalted) created from his light our beloved Prophet, before any other thing. Prophets, Angels, Earth, Skies, Heavens etc. have all been created from the ray of the Prophet's light (Noor). A15.2 Except for Allah (The Exalted) or being equal to Allah (The Exalted), our beloved Prophet has been given whatever qualities there are, and whatever excellence exists, by Allah (The Exalted). A15.3 In the whole universe there cannot be anything or anyone with the same or greater quality than our beloved Prophet. The Prophet is the most virtuous creation and a delegate of Allah (The Exalted). The Prophet is the Prophet of all the other Prophets and it is a necessity for everyone to follow the Prophet. A15.4 Allah (The Exalted) has gifted The Prophet with the keys of all Allah (The Exalted)'s treasures. All the world and religious gifts are provided and created by Allah (The Exalted) and shared and given out by our beloved Prophet. A15.5 Allah (The Exalted) gave our Prophet the unique gift of Me'raj, meaning called him above the skies ('Arsh) and showed him his vision with the Prophet's own eyes. The Prophet listened to Allah (The Exalted's) voice and was given a tour of Jannah (paradise), Dozakh (hell), 'Arsh (above the skies) and Kursi (throne). All this happened in a short period at night. On the Day of Judgement our Prophet will be the first to perform intercession, meaning he will intercede for people in the court of Allah (The Exalted). He will raise the grades. There are many other qualities, to much to mention in this short section. A16.0 Belief. To treat something relating to the Prophet as low: Kafir A16.1 If someone treated any of the Prophet's sayings, actions, deeds or situations as not worthy or looked upon them with degrading value then they are a Kafir. [QaziKhan, Shifa Kaazi Ayaaz etc] A17.0 Maujizaa - miracles performed by Prophets: Difference between Maujizaa and Karamat A17.1 The action which is impossible to perform, and a Prophet performs it to prove their prophecy and astonishes infidels is known as a Maujizaa. For example to bring back to life the dead, with the movement of the finger to split the moon into two. A17.2 If these types of actions are performed by a Wali (friend of Allah) then it is known as a Karaamat. A17.3 If they are performed by an ordinary person or wrongdoer or a Kafir then it is known as Istidraj. A17.4 When seeing a Maujizaa the truth of a Prophet is accepted, because if this sort of power has been given to them to which they can perform miracles, astonish people and make them helpless then they are truly a Messenger and a Prophet of Allah, as false liars who claim to be a Prophet cannot perform these types of miracles. A17.5 Allah (The Exalted) never gives the false claimants of Prophethood the power to perform Maujizaas, otherwise one would not be able to distinguish the difference between the true Prophets and false claimants. A18.0 Important Rule - The Prophet's mistakes A18.1 The mistakes that have been committed by the Prophets, to talk about them except for when praying about them in the Holy Qur'an and Hadith is Haram, meaning strictly forbidden. How can others actually use their tongues against these kings, for Allah (The Exalted) is the Ruler of all. However he wishes to build a palace He can do so, meaning the Prophets are the Lord's beloved creations whatever way they want to present themselves to Allah (The Exalted), others cannot use them as their certificates to call them by. Meaning when a Prophet made a mistake the words used by Allah (The Exalted) to call them Prophets or whatever the Prophets named themselves in the state of servant-hood, no follower has the right to use them phrases in relation to the Prophets, as this is completely not allowed and strictly forbidden. A19.0 BOOKS OF ALLAH (THE EXALTED) A19.1 Allah (The Exalted) revealed to his Messengers his statement and message. A19.2 Taurat was revealed to Musa, Zuboor was revealed to Dawud, Injeel was revealed to 'Isa and many other books were revealed to many other Prophets (upon them all be peace). A19.3 The followers of these Prophets altered these books, added or extracted statements and therefore changed the orders of Allah (The Exalted). Then Allah (The Exalted) revealed to our Master, Muhammad (may Allah bless him and grant him peace) the Holy Qur'an. A19.4 The Qur'an is such a unique book that no one can make another like it, whether the whole world tried together to make one, they couldn't. A19.5 The Qur'an is complete with all the knowledge and every aspect is enlightened. It is the same now, fourteen hundred years later as it was when it was revealed, and will always remain the same. A19.6 If the whole world wished, even then there would not a be a slightest letter difference to it. A19.7 Those who say that someone has altered or increased or decreased it or the true Qur'an is kept by the Imam of the unseen, then they are a Kafir. This is the true Qur'an. A19.8 It is necessary for all to bring faith on this Qur'an. There will now, not come a new Prophet nor a new book, those who believe against this are not Muslims. A20.0 MALAIK - ANGELS A20.1 Angels are creations of light. A20.2 They have been given the strength by Allah (The Exalted) to turn into whatever shape or form they wish, whether it be of a Human or another creation. A20.3 Angels never do anything against the order of Allah (The Exalted), nor purposely or by mistake, because they are Ma'soom. They are pure from all types of sins small or large. A20.4 Allah (The Exalted) has given many types of duties, some angels have a fixed duty of taking out the soul, some to give rain, some have been given the task to create the face of a child in the mother's womb, some to write the deeds of an individual, some to do a particular type of duty, others to do another type of duty etc. A20.5 Angels are not male or female. A20.6 To believe them as Kadeem (always have been in existence or always will be in existence) or to believe them as the creators is Kufr/infidelity. A20.7 The slightest form of insult for an Angel is also infidelity [Alamgiri etc]. Some people call their enemies or oppressors as 'the angel of death,' to say such things is not allowed and close to infidelity. A20.8 To reject the existence of Angels or to say that the strength of all good is known as Angels and there are no such things are both acts of Kufr. A21.0 THE JINN A21.1 Jinn are created from fire. A21.2 Out of these many have been given the strength to change in whatever form they wish. Wicked, evil Jinn are known as Shaytan. A21.3 They are like humans, they are intelligent, and have a soul and a body. A21.4 They eat, drink, live, die and have children. A21.5 Within them there are infidels, Muslims, Sunni, corrupt-sects and every type.

A20.3 Angels never do anything against the order of Allah (The Exalted), nor purposely or by mistake, because they are Ma'soom. They are pure from all types of sins small or large. A20.4 Allah (The Exalted) has given many types of duties, some angels have a fixed duty of taking out the soul, some to give rain, some have been given the task to create the face of a child in the mother's womb, some to write the deeds of an individual, some to do a particular type of duty, others to do another type of duty etc. A20.5 Angels are not male or female. A20.6 To believe them as Kadeem (always have been in existence or always will be in existence) or to believe them as the creators is Kufr/infidelity. A20.7 The slightest form of insult for an Angel is also infidelity [Alamgiri etc]. Some people call their enemies or oppressors as 'the angel of death,' to say such things is not allowed and close to infidelity. A20.8 To reject the existence of Angels or to say that the strength of all good is known as Angels and there are no such things are both acts of Kufr. A21.0 THE JINN A21.1 Jinn are created from fire. A21.2 Out of these many have been given the strength to change in whatever form they wish. Wicked, evil Jinn are known as Shaytan. A21.3 They are like humans, they are intelligent, and have a soul and a body. A21.4 They eat, drink, live, die and have children. A21.5 Within them there are infidels, Muslims, Sunni, corrupt-sects and every type. A21.6 There are more of bad Jinn in quantity as per humans. A21.7 To say that there is no such thing as Jinn or the Jinn is the bad in you are acts of Kufr/ infidelity. A22.0 DEATH AND THE GRAVE A22.1 Every single person's age is fixed. It cannot increase from it's fixed time nor can it decrease. When the time of life is finishing, Izraeel (upon whom be peace) comes to extract the dying person's soul and the dying person looks to his left and right and sees Angels everywhere. A22.2 The angels of mercy come to a Muslim and for the infidels the angels of punishment. At this time even the infidels believe the truth of Islam, but their faith is of no avail. This is because faith is the name of believing the message of Allah (The Exalted) and his beloved Messenger without seeing proof, and at this time one sees the angels and then believes and this is therefore not accepted as a Muslim. A22.3 A Muslim's soul is taken out with ease and is then taken with respect by the angels of mercy. An infidel's soul is taken out with great pain and the angels of punishment take it with disgrace. A22.4 After death the soul does not go into another body and is then reborn, but upto the Day of Judgement stays in the world of barzakh meaning the interval between death and resurrection. A22.5 To believe that the soul goes into another human body or an animal's body or into trees or plants etc. and is known as reincarnation is incorrect and is Kufr. A23.0 What is death? A23.1 When the soul comes out of the body, this is known as death. However, the soul does not disintegrate but remains in the world of barzakh. A24.0 Where does the soul remain after death? A24.1 According to faith and deeds performed, a different place is fixed for the soul to remain. Until the day of resurrection it stays in that place. A24.2 Some stay underneath the 'Arsh (above the skies), some remain at Aala 'Eliyyeen (the highest point), some remain at the well of Zam Zam, some remain in their grave. A24.3 The souls of infidels are imprisoned. Some are imprisoned in the well of Barhoot, some in Sajeen (the lowest point in Earth), some at their place of cremation or burial. A25.0 Does the soul die? A25.1 In any situation the soul does not die or disintegrate but remains unchanged. Whatever it's position and whatever it's state is, it always remains connected to the body. A25.2 If the body has pain it also feels the pain. If the body is relaxed, the soul is also relaxed. A25.3 When someone visits the grave, it sees the person and recognizes them and listens to what they are saying. In relation to the Muslim's soul it is stated in the Hadith that when a Muslim dies, it's path is opened and it can go wherever it pleases. A25.4 Shah 'Abdul Aziz writes that there is no such thing as near and far for a soul, but all places are equal. A26.0 The death of a soul and it's condition A26.1 Those who believe that the soul can die and disintegrate are from a deviated sect. A26.2 The dead also speaks. It's voice is heard by animals etc. except for normal humans and Jinn. A27.0 The tightening of the grave A27.1 After burial, the grave tightens up and presses the dead. It presses the Muslim like a mother holds a child. It presses the infidel to the extent of crushing them, like the left side bones end up on the right side. A27.2 When the people leave after burial, the dead hears the footsteps. A28.0 What are Munkar Nakkeer like and what do they ask? A28.1 At that time two angels called Munkar and Nakeer come ripping through the earth, their faces look very fearful and scary. Their body is black, eyes green and black and very large in size popping out like the Jinn's eyes and made of fire. Their hair is very scary and long from head to toe, their teeth are very long with which they rip through the earth. A28.2 They wake up the dead shaking and shocking them. They ask with great strength with a deep voice these three questions; 1. "MAN RABBUKA" meaning 'Who is your lord'? 2. "MAA DEENUKA" meaning 'what is your religion'? 3. "MAA KUNTA TAQUL FEE HADHAR RAJUL" meaning 'What did you used to say about this person'? A28.3 If the dead is a Muslim he will reply as follows; 1. "RABBIYALLAH" my Lord is Allah (The Exalted), 2. "DEENIL ISLAM" my religion is Islam, 3. "HUWA RASOOLULLAHI SALLALHU ALAIHI WASSALLAM" This is Allah's Messenger, He has been embraced with Allah (The Exalted's) mercy, greeting to Him. A28.4 Now a voice from the skies will be heard saying "My servant has said the truth, lay the tablecloth of paradise for him, give him clothes from paradise to wear and open the doors of paradise (Jannah) for him." A28.5 The cool air and the sweet fragrance of Jannah will continue to come and wherever the eyesight can reach the grave will be made wide and large. A28.6 Angels will say "sleep like a groom sleeps". All this will be for the good pious Muslims. A28.7 For the sinful, their will be punishment according to their sins. This punishment will continue for a time then from the prayers of the pious or from 'Isal-e-Sawaab' (good acts performed by people for the dead's forgiveness) or from prayers for their forgiveness or simply from the mercy of Allah (The Exalted) this punishment will stop. Then there will be relaxation. A28.8 If the dead is an infidel/Kafir, then he will not be able to answer the questions and will say "HAA HAA LADRI" meaning 'Shame for I know nothing'. Now a caller will shout "He is a liar, lay the table cloth of fire for him, and give him clothes of fire to wear and open the doors of hell (Dozakh) for him, from which the heat of hell will reach him . A28.9 There will be two angels allocated to him to give him punishment and will hit him with great big hammers. A28.10 He will also be bitten by big scorpions and snakes. A28.11 All different kinds of punishment will continue until the day of resurrection. A29.0 Who will not be asked questions in the grave A29.1 The Prophets will not be asked questions in the graves nor will their graves tighten. A29.2 Many followers will also not be asked the questions, like those Muslims who die on Friday or in the month of Ramadan. A29.3 The situation of relaxation and punishment in the grave is a fact. A29.4 This punishment or reward is for both the body and the soul. Whether the body disintegrates or burns or mixes in the soil, it's original parts remains until the day of resurrection. A29.5 It will have reward or punishment and on the Day of Judgement it will be reformed back to a body. These original parts are actually situated in the spine and cannot be seen by humans nor are they eaten by the soil and nor can they be burned. These are the seeds of the body and from these Allah (The Exalted) joins the rest of the parts of the body, which have been spread by either being turned into ashes or soil and are reformed into the original body. A29.6 The soul then comes back into that body and is presented in the field of resurrection. This day is known as Hashr. This also re-iterates the point that the souls go back to the same body that they belong to and by burning the body or by the body disintegrating it does not disappear but is recreated from it's original seeds, and therefore a whole new replacement body is not created but the original is recreated, and all the changes does not affect it. For example, when a child is born and then a person grows up becomes a teenager and then becomes a man, but after all these changes the person is the same, a new person does not appear. The person knows that ten years ago it was me and it is still me, all these changes haven't made a new person and every person understands this about themselves and about others. A29.7 Where a person has buried or has been left to rot, the questions will be asked there and the

A29.0 Who will not be asked questions in the grave A29.1 The Prophets will not be asked questions in the graves nor will their graves tighten. A29.2 Many followers will also not be asked the questions, like those Muslims who die on Friday or in the month of Ramadan. A29.3 The situation of relaxation and punishment in the grave is a fact. A29.4 This punishment or reward is for both the body and the soul. Whether the body disintegrates or burns or mixes in the soil, it's original parts remains until the day of resurrection. A29.5 It will have reward or punishment and on the Day of Judgement it will be reformed back to a body. These original parts are actually situated in the spine and cannot be seen by humans nor are they eaten by the soil and nor can they be burned. These are the seeds of the body and from these Allah (The Exalted) joins the rest of the parts of the body, which have been spread by either being turned into ashes or soil and are reformed into the original body. A29.6 The soul then comes back into that body and is presented in the field of resurrection. This day is known as Hashr. This also re-iterates the point that the souls go back to the same body that they belong to and by burning the body or by the body disintegrating it does not disappear but is recreated from it's original seeds, and therefore a whole new replacement body is not created but the original is recreated, and all the changes does not affect it. For example, when a child is born and then a person grows up becomes a teenager and then becomes a man, but after all these changes the person is the same, a new person does not appear. The person knows that ten years ago it was me and it is still me, all these changes haven't made a new person and every person understands this about themselves and about others. A29.7 Where a person has buried or has been left to rot, the questions will be asked there and the punishment will occur there. If a tiger has eaten a person, the questions will be asked inside the tiger's stomach, and the punishment and reward will also happen there. A29.8 A person who rejects the fact of the punishment and reward of the grave is a misguided person. A30.0 Who's body cannot be eaten by the soil A30.1 Rule: Prophets, Walis (friends of Allah), Martyrs, A Hafiz of the Qur'an who also acts upon the instructions of the Holy Qur'an, a person who has never committed a sin and those who pray the Salawat/Durood at all times, their bodies are not eaten by the soil. A30.2 Those who say that the Prophet's bodies "have died and eaten by the soil" are misguided, from the corrupt sect, evil and an insulting person. A31.0 THE COMING OF QIYAMAH (DESTRUCTION DAY) AND SOME SIGNS. A31.1 One day all the world, humans, animals, jinn, angels, earth, skies and whatever that is in them will be finished. Except for Allah (The Exalted) there will be nothing left. This is known as the coming of Qiyamah. A31.2 Before the coming of Qiyamah, there will be some signs that will appear. Out of which, we write some of them here. (a) Khasf meaning that there will be three places where the earth will open up and men will be buried alive. One in the west, one in the east and one in Arabia. (b) The knowledge of religion will go; meaning the scholars of religion will be taken away. (c) There will be a large exploitation of illiteracy. (d) There will be great use of alcohol and adultery. In such a shameful extent that it will be as common as donkeys eating grass. (e) There will be less males and more females. The ratio will be fifty women compared to one man. (f) There will be a lot of goods. (g) In Arabia there will be green scenery such as green crops, parks and streams. The streams will open it's treasures and there will be mountains of gold. (h) Men will listen to their women and not their parents. They will stay in close contact with their friends and stay away from their parents. (i) There will be great use of music. (j) People will curse their ancestors and speak ill of them. (k) The wrongdoers and non-capable will be made leaders. (l) Degraded people who could not find cheap clothing, will own large mansions. (m) People will scream and shout in mosques. (n) To stay in Islam will be as difficult as it is difficult to hold hot ash in the hand. Upto the extent that a person will go the cemetery and wish that they were in that grave. (o) There will be no quality in time. A year will be like a month. A month will be like a week. A week will be like a day. A day will be like as if an item has caught fire and quickly turns into ash, meaning time will go very fast. (p) Savage animals will speak to humans. The point of a whip, the heel of a shoe will speak dialogue and will tell you what has happened in the home. In fact a person's thigh will inform him. (q) The sun will rise from the west. At this point, the doors of repentance will close. One can no longer bring faith into Islam. (r) Except for the big Dajjal (impostor), there will be thirty other impostors who will all claim to be Prophets. Where in fact Prophecy has finished. There will be no other Prophet after our Prophet Muhammad (may Allah bless him and grant him peace). Out of these impostors there have already been some, for example, Musslimiyya Kizzab, Taleeha Bin Khuwild, Asood Ansi, Mirza Ali Muhammad Baab, Mirza Ali Hussain Baha'ullah, Mirza Gulam Ahmed Qadyani etc. and those that are left will certainly come. A32.0 EXPOSING OF THE DAJJAL A32.1 The characteristics of Dajjal and his actions A32.2 Dajjal will have only one eye. A32.3 He will claim to be the Lord. A32.4 On his head the letters K, F, R, (Kaaf, Fa, Ra) will be written, meaning Kafir (infidel), and this will be read by all Muslims, but it will not be seen by the infidels. A32.5 He will travel very fast. In forty days he will travel the entire world except Harmain ain (the two holy mosques in Makkah and Madinah). A32.6 Within these forty days the first day will be the length of one year, the second day will be the length of one month, the third will be the length of one week and the rest will each be twenty four hours long. A32.7 His mischief will be very demanding. He will have with him, one garden and one place of fire. He will call these Jannah and Dozakh and wherever he goes he will take them with him. His Jannah will really be fire and his Dozakh will really be a place for rest. A32.8 He will order people to believe him as the Lord. Whoever believes him as the Lord he will put them into his Jannah, and whoever rejects him, he will throw them into his Dozakh. A32.9 He will bring back to life the dead. He will make rainfall. He will order the earth and it will grow crops. He will go into areas of desolation. A32.10 The treasures of these areas will be with him like bees are with flowers. A32.11 He will show all kinds of miracles like these, which really will be nothing but magic and illusions. A32.12 Really there will be nothing with him and that is why when he disappears everything will disappear with him and people with have nothing. A32.13 When he will want to go to Harmain ain the angels will force his face to another direction. A32.14 He will have a whole army of Jews with him. A33.0 DESCENDING FROM THE SKY OF 'ISA/JESUS A33.1 When Dajjal completes traveling the whole world and goes to Syria, 'Isa (Jesus) (upon whom be peace) will descend from the sky and arrive in the Jamia Mosque in Damascus on the east minaret. A33.2 The time will be morning. The Iqamah of Fajr Salaah will have been called. 'Isa (upon whom be peace) will order Imam Mehdi (may Allah be pleased with him) to lead the congregation of Salaah i.e. be the Imam. Imam Mehdi will perform the Salaah. A33.3 The cursed Dajjal will start melting from the beautiful fragrance given from 'Isa's (upon whom be peace) breath, just like salt starts melting with water. A33.4 The fragrant smell of 'Isa's (upon whom be peace) breath will reach as far as one's sight can see. Dajjal will run away. 'Isa (upon whom be peace) will follow him and will stab him in the back with a spear. With this he will join hell. A33.5 Then 'Isa (upon whom be peace) will break the cross. He will also slaughter the pig. A33.6 All the Jewish and Christian children will bring faith upon him. A33.7 At this time there will only be one religion and that will be Islam, and there will be only one sect and that will be Ahl-e-Sunnah. A33.8 The children will play with snakes, both tigers and goats will eat on the same patch. A33.9 'Isa (upon whom be peace) will marry and will have children. A33.10 He will stay in this world for forty years and then pass away; He will be buried in the Prophet's shrine next to the beloved Prophet (may Allah bless him and grant him peace). A34.0 IMAM MEHDI BECOMING APPARENT A34.1 Imam Mehdi will be from the descendant of the Prophet and a Hasani Sayyed . A34.2 He will be an Imam and a leader. A34.3 Close to Qayamah when infidelity will spread to the whole world and the only place that Islam will be left will be Harmain ain. A34.4 All the great Awliya (friends of Allah) and pious scholars will emigrate there. A34.5 It will be the month of Ramadan and the pious will be performing circumambulation of the Kabah and Imam Mehdi will also be present there. The Awliya will recognise him. They will request his guidance and he will refuse them. A34.6 A voice will come from the unseen "Hadha Khalifatullaha Mehdi Fasma'oolahoo Wa Atee'a'oo" meaning 'This is Allah's Caliph Mehdi, listen to him and obey his orders.' All the people

see. Dajjal will run away. 'Isa (upon whom be peace) will follow him and will stab him in the back with a spear. With this he will join hell. A33.5 Then 'Isa (upon whom be peace) will break the cross. He will also slaughter the pig. A33.6 All the Jewish and Christian children will bring faith upon him. A33.7 At this time there will only be one religion and that will be Islam, and there will be only one sect and that will be Ahl-e-Sunnah. A33.8 The children will play with snakes, both tigers and goats will eat on the same patch. A33.9 'Isa (upon whom be peace) will marry and will have children. A33.10 He will stay in this world for forty years and then pass away; He will be buried in the Prophet's shrine next to the beloved Prophet (may Allah bless him and grant him peace). A34.0 IMAM MEHDI BECOMING APPARENT A34.1 Imam Mehdi will be from the descendant of the Prophet and a Hasani Sayyed . A34.2 He will be an Imam and a leader. A34.3 Close to Qayamah when infidelity will spread to the whole world and the only place that Islam will be left will be Harmain ain. A34.4 All the great Awliya (friends of Allah) and pious scholars will emigrate there. A34.5 It will be the month of Ramadan and the pious will be performing circumambulation of the Kabah and Imam Mehdi will also be present there. The Awliya will recognise him. They will request his guidance and he will refuse them. A34.6 A voice will come from the unseen "Hadha Khalifatullaha Mehdi Fasma'oolahoo Wa Atee'a'oo" meaning 'This is Allah's Caliph Mehdi, listen to him and obey his orders.' All the people will take oath from his hand and then Imam Mehdi will take all the people and come to Syria. A35.0 YAJOOZ - MAJOOZ BECOMING APPARENT A35.1 This actually is a tribe and are from the children of Yafis Bin Nooh (upon whom be peace) and it's quantity is large. A35.2 They used to cause destruction on earth. They used to come out in spring and used to eat every green thing. They used to take away every dry thing. They used to eat humans and also wild beasts, snakes, scorpions were all eaten. A35.6 Dhulkarnain made a wall of iron and enclosed them in it. A35.7 When after slaughtering Dajjal, 'Isa (upon whom be peace) takes all the Muslims to the mountain of KoheToor, then these Yajooj - Majooj will break the wall and come out. A35.8 They will cause great destruction on earth. They cause rampage, looting, murder etc. A35.9 Then with the prayer of 'Isa, Allah (The Exalted) will finish them off. A36.0 DA'BATUL ARDH BECOMING APPARENT A36.1 This is an astonishing type of animal. It will come out from the mountain of Safa and will travel the whole world in great speed. A36.2 It will speak clear, fluent Arabic. In it's hands, it will have the stick of Musa (upon whom be peace) and the ring of Sulayman (upon whom be peace). With the stick it will stamp the foreheads of all Muslims with a shining mark, and with the ring it will stamp the foreheads of all infidels with a dark black mark. A36.3 At this point all Muslims and infidels will be clearly identified and recognised. These signs will not change, whoever is an infidel will never be able to become a Muslim and whoever is a Muslim will never lose faith. A37.0 WHO WILL QIYAMAH BE FOR? A37.1 After the passing away of 'Isa and when there will be only forty years to go for Qiyamah. A cold wind will pass underneath everybody's armpits and it's effect will be that all the souls of Muslims will be extracted and only infidels will remain. A37.2 Qiyamah will come for these infidels. With all the signs that have been mentioned, some have become apparent and others are yet to become apparent. A38.0 When And How Will Qiyamah Come? A38.1 Qiyamah will come when all the signs become apparent and the cold sweet wind has gone through everybody and all the Muslims have passed away. A38.2 There will be only infidels remaining, and the remaining forty years where no-one will have children, i.e. everyone will be over the age of forty. A38.3 There will be no one in the world who will say the word Allah (The Exalted) anymore. A38.4 Each and individual person will be doing their day to day duties. Someone will be building a wall, someone will be eating and then with the one and only order of Allah (The Exalted), Israfil (upon whom be peace) will blow the Soor (horn). A38.5 The sound of the horn will first of all be very faint, and then it will start getting sharper and sharper. People will listen to the sound with great concentration and then they will become unconscious and then die. Then the skies, the ground, the sea, the mountains and even the Soor and Israfil together with all the angels will be finished. A38.6 At this time except for Allah (The Exalted) alone, there will be no one left. After this when Allah (The Exalted) wishes, he will bring back to life Israfil (upon whom be peace) and re-create the Soor, and order Israfil to blow it again. As soon as the Soor is blown all the people from the beginning to the end, all the angels, humans, jinn, animals will become alive again. People will start coming out of their graves and their Aamal- Naama meaning 'book of deeds' will given to them in their hands and will all start going to the field of Hashr. They will then stand and wait for their Judgement and fate. A38.7 The ground will be made of copper. The sun will be glowing in full strength and will be just above people's heads. With the extreme heat, people's brains will start boiling and their tongues will become as dry as thorns and many will drop out of their mouths. People will sweat tremendously, some will sweat upto their ankles, some will sweat upto their knees and some will sweat upto their faces. Depending upon their deeds, they will suffer. The sweat will also be giving off a foul stench. There will be great delay just in this position. A38.8 The day will be equivalent to fifty thousand years, and half of the time will go by in this state. A38.9 People will start looking for an intercessor who can relieve them of this problem and a quick decision can be made. All the people will take advice and go to Adam (upon whom be peace) first. He will say go to Nuh (upon whom be peace), who will say go to Ibrahim (upon whom be peace), who will say go to Musa (upon whom be peace), who will send everybody to 'Isa (upon whom be peace). 'Isa (upon whom be peace) will send everybody to our Master Muhammad (may Allah bless him and grant him peace). When the people go to our Prophet and request him to intercede, our beloved Prophet will say "I agree and am prepared to do this". He will then perform prostration in the court of Allah (The Exalted). Allah (The Exalted) will say: Oh Muhammad (may Allah bless him and grant him peace), lift your head, say and it will be listened, ask and it will be given, and perform intercession and it will be accepted. Now the Judgement and accounting will begin. A38.10 The deeds will be weighed in the 'scales of deeds' called Meezan-e-Amal. Your own hands, feet and other parts will give witness against you. The part of the ground where a particular action took place will also be prepared to give witness against you, there will be no friends or helpers. A father will not help his son, nor will a son help his father. All the deeds will be unveiled. All the deeds that have been done will be in front of you. You will not be able to deny a sin nor will you be able to find a reward. A38.11 In this very difficult and appalling situation, the Prophet, the light, the love of Allah (The Exalted), Muhammad (may Allah bless him and grant him peace) will help. He will perform intercession for his believers. A39.0 Different forms of intercession A39.1 The Prophet's intercession will be in many different forms. Many people with the intercession of the Prophet will go into Jannah (Paradise) without being judged. Many people who should have been in Dozakh (Hell) will be saved from going into Dozakh with the assistance of the Prophet's intercession. A39.2 Those sinful Muslims who will have reached Dozakh will come back out with the assistance of the intercession of the Prophet. The Prophet will perform intercession for the people of paradise and raise their grades. A40.0 Who else will perform intercession A40.1 Except for the Prophet, the rest of the Prophets, the companions of the Prophet, the Islamic scholars, the Walis (friends of Allah), the martyrs, the Huffaz-e-Qur'an (One who has learnt the Qur'an off by heart and follows it's orders) and those who have had their pilgrimage accepted by Allah (The Exalted)) will all also perform intercession. A40.2 People will remind their scholars, deeds that are in connection with them, if someone gave water to a scholar to perform ablution then he will remind them of it and ask for intercession in return, and they will then perform intercession for him. A40.3 This day of Qiyamah which will be equivalent to fifty thousand years long and it's difficulties will be too much to withstand, but it will be made so light for the Prophets, Awliya and the pious, as the same time it takes to pray a Fardh Salaah. For some it will be even less, equivalent to a blinker of the eyelid the whole day will finish. A40.4 The biggest gift that Muslims will be given that day will be seeing Allah (The Exalted) himself. You have been presented so far in short detail the details of Hashr, after this people will go to their forever destination or home. A40.5 Some will have a home of rest, where there will be no limit of pleasure and happiness, and this is known as Jannah. Some people will go to the home of torture. Where there is no limit to torture and pain, and this is known as Dozakh or Jahannam. A40.6 Jannah (paradise) and Dozakh (hell) are facts and those who reject it are Kafirs. Both Jannah and Dozakh have been made and are present at the moment; it is not so that they will be created after the day of resurrection. Qiyamah (the day of destruction), Hashr (the day of resurrection), Sawab (reward), Azaab (punishment), Jannah (Paradise) and Dozakh (hell) are all

and raise their grades. A40.0 Who else will perform intercession A40.1 Except for the Prophet, the rest of the Prophets, the companions of the Prophet, the Islamic scholars, the Walis (friends of Allah), the martyrs, the Huffaz-e-Qur'an (One who has learnt the Qur'an off by heart and follows it's orders) and those who have had their pilgrimage accepted by Allah (The Exalted)) will all also perform intercession. A40.2 People will remind their scholars, deeds that are in connection with them, if someone gave water to a scholar to perform ablution then he will remind them of it and ask for intercession in return, and they will then perform intercession for him. A40.3 This day of Qiyamah which will be equivalent to fifty thousand years long and it's difficulties will be too much to withstand, but it will be made so light for the Prophets, Awliya and the pious, as the same time it takes to pray a Fardh Salaah. For some it will be even less, equivalent to a blinker of the eyelid the whole day will finish. A40.4 The biggest gift that Muslims will be given that day will be seeing Allah (The Exalted) himself. You have been presented so far in short detail the details of Hashr, after this people will go to their forever destination or home. A40.5 Some will have a home of rest, where there will be no limit of pleasure and happiness, and this is known as Jannah. Some people will go to the home of torture. Where there is no limit to torture and pain, and this is known as Dozakh or Jahannam. A40.6 Jannah (paradise) and Dozakh (hell) are facts and those who reject it are Kafirs. Both Jannah and Dozakh have been made and are present at the moment; it is not so that they will be created after the day of resurrection. Qiyamah (the day of destruction), Hashr (the day of resurrection), Sawab (reward), Azaab (punishment), Jannah (Paradise) and Dozakh (hell) are all true as they are believed by Muslims. Therefore, those who believe them as facts but have a different definition for them, for example, to say that reward means to be happy when seeing your good deeds, and sin means to be sad when seeing your bad deeds, and Hashr will be only for souls not the body etc. then this is really rejecting all the above and therefore are rejecters and those who are rejecters are Kafirs. A40.7 Qiyamah will definitely happen and those who reject this belief are also Kafirs. A40.8 Hashr will be for both souls and bodies, those who say only the souls will wake up the body will not come back to life are also Kafirs/infidels. Whichever soul belonged to whichever body will be reconnected, it is not true that a new body will be created and the soul will be put into that. A40.9 If all the parts of the body after death have been spread everywhere or have become food for animals, on the day of resurrection Allah (The Exalted) will join them back up and will come back alive. Hisab meaning Judgement or accounting of deeds and is also fact and those who reject this are also Kafirs. A41.0 MEEZAN A41.1 Meezan is also fact. This is a weighing implement and will have two scales. Peoples good and bad deeds will be put on these and weighed. The good deeds scale being heavy means that it will raise, opposite to the scales in this world. A42.0 SIRAAT A42.1 Siraat is also fact. This is a bridge that goes over hell. It is thinner than a hair and sharper than a sword. It will be the only way into Jannah. Everyone will have to walk across it. Infidels/ Kafirs will not be able to walk across it and will fall into hell. Muslims will be able to go across it. Some will go across as fast as lighting, was here one second, and there in another second. Some will go across like a gust of wind. Some will go across at the speed of a fast horse. Some will go across slowly, slowly, and some will struggle, shake, tremble, crawl etc. depending upon their deeds, they will ago across. A43.0 HAUZ-E-KAUSAR A43.1 Haudh-e-Kauthar (pool of water) has been given to our Prophet (may Allah bless him and grant him peace) as a gift. It is also a fact, and it's length is as long as a month distance of travel and it as long as it is wide. It's edges are made of gold and have arches made of pearls. It's base is made of musk and it's water is whiter than milk and sweeter than honey and fragrance is nicer than perfume. If you drink it's water once you will never be thirsty again. The implements of drinking water from it are more in quantity than stars. There will be two streams running off into Jannah, one made of gold and the other silver. A44.0 MUQUAM-E-MEHMOOD A44.1 Allah (The Exalted) will give his beloved Prophet Muhammad (may Allah bless him and grant him peace) Maqam-e-Mehmood (Grade of praise). This is where the people from before and after him will praise him. (Will speak highly of him). A45.0 LIWA'UL HAMD A45.1 This is a flag that will be given to our master Muhammad (may Allah bless him and grant him peace). Under this all the Muslims from Adam (upon whom be peace) to the day of Qiyamah will gather Prophets, Walis etc. A46.0 JANNAH - PARADISE A46.1 Jannah is a very large and very beautiful place. It has been made by Allah (The Exalted) for Muslims. It's walls have been made of bricks of gold and silver and it's cement is made of musk. The ground is made of saffron and ambergris (a wax like substance). Instead of stones there will be diamonds and pearls. To house the residents of Jannah, there are mansions and large conservatories made of pearls, diamonds and beautiful jewellery. A46.2 Each level is as large in breadth as the sky to the ground. It's doors are so wide that a fast horse would have to run seventy years to get from one side to another. There will be so many gifts in Jannah that you would not dream or think about. A46.3 There will be different types of fruits, milk, honey, wine (sweet smelling non-alcoholic) and other nice types of food. Jannatees will be given clothes so beautiful that no one in this world will have ever had fate to wear. A46.4 For assistance, thousands of clean, pure servants will be available and for company, beautiful "Hoors" (princesses) whose beauty will be so much that if one actually looked towards this world the people just by looking at her beauty and shining face would become unconscious. A46.5 As for health, you will never sleep, nor will you ever become ill nor will anyone ever have a worry or nor will you ever die. A46.7 There will never be any sort of difficulties, in fact there will be every type of rest and ever desire will be fulfilled. The biggest gift of all will be to see Allah (The Exalted). A47.0 DOZAKH/JAHANNAM - HELL A47.1 This is also a place where there is complete darkness and strong black fire, which has no shine to it and this place, has been made for the sinners and the infidels to live. The infidels will be imprisoned here forever. It's fire will continue to get hotter. The fire of hell is so strong that if a pinpoint of it was thrown into this world every single person would die from it's heat. If one of the guards of hell came to this world, people would all die just by seeing his frightening face, no one would survive. The Jahannamees will be given many different types of punishment. Big snakes and scorpions will bite. People will have their heads crushed by big hammers. People will suffer from extreme hunger and thirst. They will be given boiling hot oil type of water to drink and poisonous thorny fruits to eat. When they eat this fruit it will get stuck in the throat, and to wash it down they will ask for water and will be given the boiling hot water. When drinking this water all their insides will break and wash away. The thirst will be so extreme that when drinking this water the lips will crumble away. A47.2 The infidels will become so helpless from this punishment that they will wish for death, but it will not come. They will ask for each others advice and go to the guard of hell 'Malik', and ask him to tell the lord of their conclusion. Malik will not reply to them for a thousand years. After a thousand years he will reply "what are you telling me for, tell him whom you have disobeyed". Then for a thousand years they will call Allah (The Exalted) by his merciful names, and for a thousand years he will not reply. After a thousand years he will reply "stay away, remain in hell, and do not talk to me". At this time the infidels will become completely hopeless of any kind of mercy and will start screaming and crying like a sound of donkeys. First they will cry with tears, then when the tears finish they will cry with tears of blood. From the effects of crying they will leave big gaping gaps in their cheeks. The amount of water and pus from crying will be so much that if boats were put into them they would start sailing. The face of Jahannamees will be so bad that if a Jahannamee was brought into this world, all the people would die by looking at his face and from the foul stench. Finally for infidels the situation will be that for every infidel a coffin will be prepared for them to the length of their height, and then they will be put into this coffin. Then it will be set on fire and it will be locked with a padlock of fire. It will be then be put inside a larger coffin also made of fire and the gap between will be set on fire. A padlock with chains will also be put around it made of fire. It will then be put into another coffin and the then also set on fire and again will be locked with a lock of fire. All this will be then put into a bonfire. Then all infidels will think that they will never be able to withstand any other heat and this punishment is above all punishment, and there will always be punishment for them and will never finish. A47.3 When all Jannatees reach Jannah and all Jahannamees that are in Jahannam are to remain there forever, reach Jahannam, then between Jannah and Dozakh 'death' will be brought in the shape of a ram. Then a caller will call the people of Jannah and they will look in worry

will not come. They will ask for each others advice and go to the guard of hell 'Malik', and ask him to tell the lord of their conclusion. Malik will not reply to them for a thousand years. After a thousand years he will reply "what are you telling me for, tell him whom you have disobeyed". Then for a thousand years they will call Allah (The Exalted) by his merciful names, and for a thousand years he will not reply. After a thousand years he will reply "stay away, remain in hell, and do not talk to me". At this time the infidels will become completely hopeless of any kind of mercy and will start screaming and crying like a sound of donkeys. First they will cry with tears, then when the tears finish they will cry with tears of blood. From the effects of crying they will leave big gaping gaps in their cheeks. The amount of water and pus from crying will be so much that if boats were put into them they would start sailing. The face of Jahannamees will be so bad that if a Jahannamee was brought into this world, all the people would die by looking at his face and from the foul stench. Finally for infidels the situation will be that for every infidel a coffin will be prepared for them to the length of their height, and then they will be put into this coffin. Then it will be set on fire and it will be locked with a padlock of fire. It will be then be put inside a larger coffin also made of fire and the gap between will be set on fire. A padlock with chains will also be put around it made of fire. It will then be put into another coffin and the then also set on fire and again will be locked with a lock of fire. All this will be then put into a bonfire. Then all infidels will think that they will never be able to withstand any other heat and this punishment is above all punishment, and there will always be punishment for them and will never finish. A47.3 When all Jannatees reach Jannah and all Jahannamees that are in Jahannam are to remain there forever, reach Jahannam, then between Jannah and Dozakh 'death' will be brought in the shape of a ram. Then a caller will call the people of Jannah and they will look in worry thinking that maybe we might be ordered out of here. Then the caller will call the Jahannamees and they will come happily thinking we might be ordered out of this painful place. Then the caller will ask, "Do you recognise this?" Everyone will reply "Yes, this is death". Then the ram will be slaughtered and he will say "Oh those in Jannah, you are there forever and there will be no death, and you in Dozakh, you are there forever, there will be no death". At this point there will be happiness on top of happiness for the Jannatees and sadness on top of sadness for the Jahannamees. A48.0 IMAAN AND KUFR - FAITH AND INFIDELITY What is Imaan-Faith ? A48.1 Faith/Imaan is to listen to what Allah (The Exalted) and his Messenger has stated and to believe it true in your heart. What is Kufr/infidelity? A49.0 If you reject one aspect which you know that to believe is part of Islam then this is Kufr. Like, to reject, Qiyamah, Angels, Jannah, Dozakh, Hisab, or not to believe that Salaah, Siyam, Zakah, Hajj is Fardh (obligatory). It is also Kufr not to believe that the Qur'an is the words of Allah (The Exalted). To insult the Kabah, the Qur'an, or any of the Prophets or Angels is also Kufr. To degrade any of the Sunnats (actions of the Prophet), to make jokes of the orders of Shariah (Islamic law) or to reject or suspect it untrue any known and recognised aspects of Islam is also definitely Kufr/ infidelity. A49.1 To be a Muslim you have to, together with faith and belief also pledge your status as a Muslim. One must pledge his faith unless there is a difficulty, for example, you cannot speak, or to speak would mean to lose your life or would lose a part of the body, then it is not necessary to pledge your faith with your tongue. In fact one can state things against Islam if their life is at risk. However, it is always best and reward not to say anything against Islam even to save your life. Except for this exception, whenever there is something that is submitted against Islam then they will be recognised as a Kafir. Whether you say that I was only saying it with my tongue but really did not believe it in my heart it will still be recognised as Kufr. A49.2 Also to perform actions which are signs of Kufr then if you perform them you will be recognised as a Kafir/infidel. For example, to wear a 'Janeo' (a sacred thread worn by Hindus), or to have a lock of hair (plats for men) the same as Buddhists have, or to wear a cross are all actions of Kufr. A50.0 What aspects makes a person a Muslim A50.1 For a person to become a Muslim it is necessary for them to believe Islam as the true religion and does not reject any of it's necessary aspects, and also does not have beliefs contradictory or against the religion's necessary aspects (Zaruriyat-e-Deen). Whether the person does not have the knowledge about all the religion's necessary aspect, i.e. even if he is a complete and utter illiterate he must believe in Islam and in the messenger of Islam and not have any beliefs against the necessary aspects of Islam (Zaruriyat-e-Deen). Whether he cannot pray the Kalima (submission into Islam) properly he is still a Muslim and not a Kafir. Therefore, if he misses Salaah, Siyam, Hajj etc. he will be a grave sinner but will remain a Muslim. This is because deeds are not a part of faith. A50.2 Whatever is without doubt Haram (forbidden) and to believe it as Halal (allowed), and to believe something Haram which is no doubt Halal is Kufr, when there is no suspicion of a particular thing being Halal or Haram or the person knows this. A51.0 What is Shirk - Polytheism A51.1 Shirk (Polytheism) is to believe someone else as Lord except Allah (The Exalted) or to believe someone worthy of worship except Allah (The Exalted). This is the worst type of infidelity. Except for this, regardless of how strong the infidelity is, it is not truly shirk. There will be no forgiveness for any type of Kufr/infidelity. Except for Kufr, all other sins are at the will of Allah (The Exalted), whatever he wishes, he will forgive. A51.2 To perform a large sin a Muslim does not become an infidel, but remains a Muslim. If he dies without performing repentance then he will still obtain Jannah, whether it will be after fulfilling his punishment or gaining forgiveness. This forgiveness may be obtained at the mercy of Allah (The Exalted)'s will or from the intercession of the Prophet (may Allah bless him and grant him peace). A52.0 The order of someone asking for forgiveness for an Infidel A52.1 Whoever performs a prayer of forgiveness for a dead infidel, or calls an infidel as a forgiven or a Jannatee, or if someone calls a dead Hindu a 'Bekanth Baashi (Jannatee) are themselves an infidel. A52.2 To believe a Muslim as a Muslim and to believe an infidel, as an infidel is necessary. A particular person's reality of being an infidel or a Muslim cannot be fully known until it is proven according to Shariah that on what state their death had come, meaning whether he has died on infidelity or died on Islam. However, this does not mean that whoever has performed definitive Kufr, then to be suspicious of his Kufr, because for someone to have suspicion of a person who has performed definitive Kufr is to become a Kafir himself. This is because the action of Shariah is done on what is seen to be the case, however, on the day of Hashr the real person's beliefs will be known. A52.3 The best way to see this is that if a infidel, Christian, Jew or Hindu dies then one cannot say with complete confidence that this person has died as a Kafir, but the order of Allah (The Exalted) and his Messenger for us is that we believe his as a Kafir and to treat him like a Kafir. The same way is if a person is a known Muslim and he hasn't said or performed anything against the basic necessities of Islam, then it is obligatory for us to believe him as a Muslim. Whether we are unaware of what status he died at. A52.4 There is no third grade instead of infidelity or Islam. Meaning you cannot have a person who is not an infidel nor a Muslim, he must be either a Muslim or an infidel. A53.5 A Muslim will always remain in Jannah and will not be evicted; an infidel will always remain in Dozakh and will never come out. A53.6 To perform prostration as a form of worship to anyone except Allah (The Exalted) is Kufr, and for respect it is Haram (strictly forbidden). A54.0 What is Bi'dah? - Innovation in religion Whatever action is not proven by the Prophet is known as Bi'dah (innovation in religion). There are two types of Bi'dah, Bi'dat-e-Hasana (Good) and Bi'dat-e-Sayyia (Evil). Bi'dat-e-Hasana is that where it is not against or contradicts a Sunnat. Like, to build mosques from concrete or bricks, or to write the Qur'an in golden letters, To perform intention with the tongue, to learn knowledge of Kalaam, Sarf and Nahoo (Arabic grammar), to learn knowledge of astronomy, to learn knowledge of pure mathematics or trigonometry or to preach all this knowledge. It is also Bi'dat-e-Hasana to build education institutes (Madressas) like we do today, to perform functions as we do today and to five out certificates and perform occasions like 'Dastaar Bandi' etc. There are thousands of things like these that were not present during the time of the Prophet. They are all Bi'dat-e-Hasana and in fact some are now necessary (Wajib), like to pray Tarawih as 'Umar (may Allah be pleased with him) stated "Ne'matil Bidatoo Haadhihee." meaning this is a good Bi'dat. Bi'dat Siyyia Qabiha is that innovation that is against a Sunnat or contradicts a Sunnat and this is either Makrooh (disliked) or Haram (strictly forbidden). A55.0 IMAMAT AND KHILAFAT - LEADERSHIP AND CALIPH A55.1 There are two types of Imamats, Imamat Sugra and Imamat Kubra. Imamat Sugra is the Imamat that is performed in Salaah and will be explained in the Salaah section. A56.0 Qualifiers for Imamat Kubra A56.1 Imamat Kubra is in relation to representing the Messenger of Allah (may Allah bless him and grant him peace). Meaning with representation of the Prophet (may Allah bless him and grant him peace), to interrogate all of the Muslim's social or religious affairs and to have the power to do so. Also to have the power to ensure all the worlds Muslims follow him in the matter of nondisobedience. To have this Imamat it is necessary that one has the following qualifiers; He is a

two types of Bi'dah, Bi'dat-e-Hasana (Good) and Bi'dat-e-Sayyia (Evil). Bi'dat-e-Hasana is that where it is not against or contradicts a Sunnat. Like, to build mosques from concrete or bricks, or to write the Qur'an in golden letters, To perform intention with the tongue, to learn knowledge of Kalaam, Sarf and Nahoo (Arabic grammar), to learn knowledge of astronomy, to learn knowledge of pure mathematics or trigonometry or to preach all this knowledge. It is also Bi'dat-e-Hasana to build education institutes (Madressas) like we do today, to perform functions as we do today and to five out certificates and perform occasions like 'Dastaar Bandi' etc. There are thousands of things like these that were not present during the time of the Prophet. They are all Bi'dat-e-Hasana and in fact some are now necessary (Wajib), like to pray Tarawih as 'Umar (may Allah be pleased with him) stated "Ne'matil Bidatoo Haadhihee." meaning this is a good Bi'dat. Bi'dat Siyyia Qabiha is that innovation that is against a Sunnat or contradicts a Sunnat and this is either Makrooh (disliked) or Haram (strictly forbidden). A55.0 IMAMAT AND KHILAFAT - LEADERSHIP AND CALIPH A55.1 There are two types of Imamats, Imamat Sugra and Imamat Kubra. Imamat Sugra is the Imamat that is performed in Salaah and will be explained in the Salaah section. A56.0 Qualifiers for Imamat Kubra A56.1 Imamat Kubra is in relation to representing the Messenger of Allah (may Allah bless him and grant him peace). Meaning with representation of the Prophet (may Allah bless him and grant him peace), to interrogate all of the Muslim's social or religious affairs and to have the power to do so. Also to have the power to ensure all the worlds Muslims follow him in the matter of nondisobedience. To have this Imamat it is necessary that one has the following qualifiers; He is a Muslim, is free i.e. not a slave, male, sane, adult, belonging to the tribe of Quraish, one who has power. It is not necessary for one to be from the family of the Holy Prophet i.e. Hashmi or from the family of 'Ali i.e. Alawi or to be Ma'soom (immune from sin), it is also not necessary that one has to be the most virtuous from their nation. A57.0 When is it obligatory to obey the Imam? A57.1 It is obligatory on all Muslims to obey the Imam when his orders are not against Shariah (Islamic Law), because, one cannot anybody's orders if they are against Shariah. A57.2 An Imam should be made only if he is courageous, politician and an Islamic scholar (Alim) or works with the help of scholars. A57.3 A female or child's Imamat is not allowed. An Imam is not dismissed if he involves himself with sin. A58.0 KHULAFA-E-RAASHIDEEN - PIOUS CALIPHS A58.1 After the Prophet (may Allah bless him and grant him peace) his true Caliphs and related Imam is 'Abu Bakr Siddique (may Allah be pleased with him). After him it is 'Umar Farooque (may Allah be pleased with him). Then it is 'Uthman (may Allah be pleased with him). After him it is 'Ali (may Allah be pleased with him) and then Imam Hasan (may Allah be pleased with him). These leader's Khilafah is known as Raashida (Pious) because these great companions gave true representation of the Prophet. A59.0 The length of Khilafat Raashida The true pious Khilafah as per the traditions of the Prophet lasted thirty years. Meaning it finished after six months of true Khilafah performed by Imam Hasan (may Allah be pleased with him). Then the leader of Muslims 'Umar Bin 'Abdul Aziz performed the pious Khilafah, and Imam Mehdi (may Allah be pleased with him) will perform true Khilafah in the final era. Amir Mu'awiya was the first king in Islam. [Takmeelul Iman, Wa Kamal Ibne Hamam] A60.0 Who is the most virtuous of Caliphs? After the Prophets, and out of all of Allah (The Exalted)'s creations including Jinn, Humans, Angels, the most virtuous is 'Abu Bakr Siddique, then 'Umar Farooque, then 'Uthman Ghani, then 'Ali (may Allah be pleased with them). Whoever believes that 'Ali is more virtuous than 'Abu Bakr (may Allah be pleased with him) or 'Umar (may Allah be pleased with him) is a misguided person and from a bad sect. A61.0 COMPANIONS OF THE PROPHET AND HIS FAMILY Who is a Sahhabi? A61.1 Sahhabi (companion) is that Muslim who has assisted in the court of the Prophet (in the Holy Prophet's presence) and has passed away from this world with faith. All Sahhabis are of praise and are pious and are also sincere in their Islamic Judgement and the same for their Islamic actions. When there is talk of a Sahhabi, it is compulsory that it be with praise. A61.2 To have bad beliefs for any of the Sahhabis is misguidance and belonging to the wrong sect. To speak ill of the dignity of Amir Mu'awiya, Amr Bin Aas, Wahshi etc. is to curse them and this is a Shi'ite belief. To insult Shaykhain ('Abu Bakr and 'Umar) or to reject their position as Caliphs is according to Islamic lawyers, infidelity. A61.3 Regardless of how high a rank of a Wali is, they would never reach the grade of a Sahhabi. The battle between 'Ali (may Allah be pleased with him) and Amir Mu'awiya (may Allah be pleased with him) was a mistake in the interpretation of Islamic law and therefore is not a sin. Therefore, to call Amir Mu'awiya cruel, treacherous, etc., is all strictly forbidden and not allowed and is in fact a curse and the person is a Shi'ite. A62.0 Who is Ahl-e-Bait (the Holy Prophet's immediate family) A62.1 Ahl-e-Bait is the Prophet's wives and children. Just like the Sahhabis, there have been a lot of virtuous verses and Hadiths for them. To love the Sahhabis and Ahl-e-Bait is to love the Prophet (may Allah bless him and grant him peace). A62.2 To accuse the mother of all Muslims 'Aisha (may Allah be pleased with her) with adultery is definitely Kufr and is an apostate. [Shara-e-Aquaid, Wa takmeel, Wa Hindiya etc] A62.3 Imam Hasan and Hussain are of the highest grade of martyrs. Those who reject any of their Martyrdoms is a misguided person and from a bad sect. A62.4 Those who call Imam Hussain (may Allah be pleased with him) a traitor or show Yazid as correct is a rejected person and a Kharji and therefore rightful of the fire of hell. There is no doubt in Yazid being wrong, however, do not call Yazid a Kafir or call him a Muslim, but remain quiet. A62.5 Those who do not love the Sahhabis or Ahl-e-Bait is a misguided person and from the wrong sect. A62.6 To get involved in the details of disagreements between the Sahhabis is forbidden and strictly forbidden. To hold them against their mistakes or because of this, blame them or show them as no longer evident on faith is not allowed and is against the order of Allah (The Exalted) or his Messenger. A63.0 WILAAYAT - FRIENDSHIP OF ALLAH (THE EXALTED) A63.1 Wali is a pious Muslim who due to his knowledge and closeness to Allah (The Exalted) has been given a specific position. Usually this grade is given after strictly following the Shariah and also devotion and worship. It is however, given sometimes from birth and therefore without devotion and effort. Out of all the Awliya, the highest grade is held by the Khulafa-e-Raashideen. There have been Awliya in every era and will always be in every era, however, their recognition is difficult. Allah (The Exalted) have given the Awliya great strength, whoever asks for their help is given that help even though they may be a great distance away. There knowledge is extensive, upto the extent that many give information of 'Makaana Wamaayakoon' (what has happened and what will happen) and on 'Lo'he Mahfooz'. A63.2 After death their power and strength increases. To visit their shrines is to gain virtue, prosperity and blessing. To present them with Isal-e-Sawaab is a very good thing and a way of gaining blessings. To perform the 'Urs' (death anniversary) of Awliya-e-Kiram, meaning every year to pray the Qur'an, perform Fatiha, speech ceremony, Isal-e-Sawaab are all good things and are worthy of reward. However, as regard to bad acts and non-allowable actions like, dance, music, group acts etc. are all sinful deeds and are even more sinful when performed near shrines. A64.0 What qualifications are necessary for a Spiritual guide (Pir)? A64.1 To become followers of Awliya and to become involved with them is a worthy action to gain reward in both worlds, it is therefore necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bay'ah (take oath). (a) They must be a Sunni with the correct beliefs; otherwise you may actually lose your faith. (b) He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will no be able to differentiate between forbidden and acceptable, allowed and not allowed. (c) He must not be a Fasiq (wrongdoer, one who does not follow Shariah) as it is necessary to disrespect a Fasiq and it is important to respect a Pir. (d) His tree of virtue must be connected to the Prophet otherwise he will not gain virtue from the top. B1.0 TAQLEED - THE FOLLOWING OF THE FOUR IMAMS B1.1 Taqleed, meaning to follow one of the four Imams of religion in orders of Islamic law (Shariah), i.e Imam Azam Abu Hanifa, Imam Malik, Shafa'ee or Imam Ahmad bin Hambal and to pray Salaah as per their way or perform Siyam, Zakah etc. is necessary (Wajib) to follow one of them and is known as Taqleed Shakhshi. B1.2 These Imams have not made a rule on their own accord but have explained the meaning of the Qur'an and Hadith that a normal person or even a scholar could not understand. Therefore to follow these Imams is really following the Qur'an and Hadith. B1.3 Whoever follows one Imam, cannot follow another Imam, for example, to follow some rules as per one Imam and other rules as per another Imam as it is necessary to firmly follow one Imam. It is also not allowed to change from one Imam to another e.g. become a Hanafi from Shafa'ee etc, and so whoever you have followed upto today you must continue following him. It is also a joint

reward in both worlds, it is therefore necessary for these four qualifying aspects to be necessary in a Peer, for one to perform Bay'ah (take oath). (a) They must be a Sunni with the correct beliefs; otherwise you may actually lose your faith. (b) He must have enough knowledge so that he can complete his necessary actions by looking at books, otherwise he will no be able to differentiate between forbidden and acceptable, allowed and not allowed. (c) He must not be a Fasiq (wrongdoer, one who does not follow Shariah) as it is necessary to disrespect a Fasiq and it is important to respect a Pir. (d) His tree of virtue must be connected to the Prophet otherwise he will not gain virtue from the top. B1.0 TAQLEED - THE FOLLOWING OF THE FOUR IMAMS B1.1 Taqleed, meaning to follow one of the four Imams of religion in orders of Islamic law (Shariah), i.e Imam Azam Abu Hanifa, Imam Malik, Shafa'ee or Imam Ahmad bin Hambal and to pray Salaah as per their way or perform Siyam, Zakah etc. is necessary (Wajib) to follow one of them and is known as Taqleed Shakhshi. B1.2 These Imams have not made a rule on their own accord but have explained the meaning of the Qur'an and Hadith that a normal person or even a scholar could not understand. Therefore to follow these Imams is really following the Qur'an and Hadith. B1.3 Whoever follows one Imam, cannot follow another Imam, for example, to follow some rules as per one Imam and other rules as per another Imam as it is necessary to firmly follow one Imam. It is also not allowed to change from one Imam to another e.g. become a Hanafi from Shafa'ee etc, and so whoever you have followed upto today you must continue following him. It is also a joint agreement by all scholars that you cannot follow another Imam or a Mujtahid (religious director) except for one of these four.

Book Of Prayer (Salaah)

C1.0 SALAAH C1.1 After ensuring that your belief and faith is correct, the biggest obligation of all obligations is Salaah. There has been many messages in the Qur'an and Hadith in relation to the importance of Salaah. Whoever does not believe it as an Obligatory aspect i.e. Fardh is a Kafir, and those who do not pray it are great sinners and will be thrown into hell in the after life, also in the event of an Islamic leadership, the king should execute those who do not pray Salaah. Dedicated site for Muslims. C2.0 At what age should children be taught Salaah? C2.1 When a child reaches the age of seven he should be shown how to pray Salaah. When the child reaches the age of ten, they should be mad C2.1A QUALIFICATIONS OF SALAAH Before we show you the way in which Salaah should be prayed, we will first of all show you the six conditions/qualifiers that must be performed, otherwise the Salaah will not begin. These are known as the 'Shara'it-e- Salaah and are as follows; 1. Cleanliness 2. The covering of the body 3. Time 4. Facing Qibla 5. Intention 6. The call to start Salaah (Takbeer-e-Tahrima) C2.2 The first qualification is cleanliness. This means that the person praying Salaah (which will now be referred to as Namazee) must have their body, clothing and the place where Salaah is going to be performed, clean from impurities such as urine, stools, blood, alcohol, dung, animal excretion, etc. Also the Namazee must not be without bathing or ablution. C2.3 The second qualification is covering of the body. This means that the male's body must be covered from the navel upto and including the knees. The female's body must be completely covered except for the face, the hands below and including the wrists and feet below and including the ankles. C2.4 The third qualification is time. This means that whatever time is allocated to a particular Salaah, that Salaah is prayed. For example, the Fajr Salaah is prayed from the break of dawn to before sunrise. Dhuhr Salaah is prayed after midday to the time when there are two shadows to everything except for the original shadow (mid afternoon). 'Asr Salaah is prayed from when there are two shadows until sunset. Maghrib Salaah is prayed after sunset to when the natural light disappears. 'Isha Salaah is prayed after the natural light has disappeared until before the break of dawn. C2.5 The fourth qualification is the facing towards Qibla. This means to face towards the Kabah (in Makkah). C2.6 The fifth qualification is intention. This means that whatever Salaah is being prayed for whatever time i.e. Ada, Qadha, Fardh, Sunnah, Nafl etc. to make a firm intention in the heart for that Salaah. C2.7 The sixth qualification is Takbeer-e-Tahrima. This means to say Allahu Akbar and start the Salaah. This is the last qualification and once said the Salaah begins. If you then say something to someone or eat something or drink something or perform any action which is against Salaah then the Salaah will break. The first five qualifications must remain from when the Takbeer-e-Tahrima is said, to until the Salaah is completed, otherwise the Salaah will not count. C3.0 THE FIRST QUALIFICATION: MEANING - CLEANLINESS Method of performing Ablution (Wudhu) C3.1 When you want to perform ablution, follow these steps -: (a) First of all make the intention of ablution and then say 'Bismillla Hirrahma Nirrahim' and wash both hands upto the wrists. (b) Then perform Miswak (clean teeth with a wooden stick). (c) Then by using the right hand, gargle three times and wash the inside of the mouth, ensuring that the water reaches upto the throat and also all the gums and underneath the tongue. If there is anything stuck on or between the teeth, then release it. (d) Then by using the right hand suck up the water in the nose until it reaches the bone and clean the insides of the nostrils by using the left hand thumb and little finger, three times. (e) After this, take water into the cup of both hands and wash the whole of the face three times, from the start of the forehead where the hair begins to grow, down to and including the chin. Also from the right hand ear lobe to the left hand one, ensuring that no place is left dry. If you have a beard then also wash this and also run your fingers through it. However, if you are wearing an Ehraam then don't run your fingers through the hair. (f) Wash both arms upto and including the elbows three times. Washing the right arm first three times, then the left arm three times. (g) Then perform Masah once, meaning join the fingertips of both hands together leaving out the index fingers and the thumbs on both hands. Then run water on these six fingers and then brush them over the hair, starting from the forehead and ending at the back of the neck. This is done once, ensuring that the palms of the hands and the index fingers and thumbs do not touch the head. Now bring fourth the hands by using the palms and rubbing them at either side of the head. Then clean the inside of the ears by using the index fingers and the back of the ears using the thumbs. Now wash the back of the neck by rubbing the back of the hands on either side of the neck, but ensure that the hands do not go on the throat as this would be Makrooh (disliked). (h) Then wash the right foot, from the toes upto and including the ankles, three times. Then perform the same three times for the left foot. Ensure that you wash between the toes. (i) The ablution (Wudhu) is complete and so pray this Dua ; 'Allahummaj 'Alni Minattawwabeena Waj 'Alni Minal Mutatahhireen' (j) Then take the water and stand up and drink some, as this is cure for the illnesses. Then look towards the sky and pray; 'Subhanaka Alllahumma Wa Bihamdika Ashhadu Alla ilaha illa Anta Astaghfiruka Wa Atoobo ilaik' Also pray the Kalima Shahaadah and Sura Inna Anzalna. It is also better if you pray Bismilla and the Durood/Salawat when washing every part, also pray Kalima Shahaadah. C3.2 The above is the method of performing Ablution. Out of these some actions are obligatory and if they were missed the ablution would not count. Some aspects are Sunnah and to miss deliberately would be an act of punishment. Some aspects are Mustahhab and to miss them would mean a reduction in reward. Obligatory aspects of ablution (Wudhu) C4.0 There are four point in ablution that are obligatory. 1. To wash the face. Meaning from the beginning of the forehead where hair starts growing upto the bottom of the chin. Also from one ear to the other ear. To ensure that the skin of the face is washed once leaving no part dry. 2. To wash both hands upto and including the elbows once. 3. To perform Masah of one quarter of the head. Meaning to run wet hands over a quarter of
Select Your language.. S e l e c t LanguageEnglishArabicBulgari anChinese (Simplied)Chinese (Traditional)CroatianCzechDan ishDutchFinnishFrenchGerman GreekHindiItalianJapaneseKore anNorwegianPolishPortuguese RomanianRussianSpanishSwed ishCatalanFilipinoHebrewIndo nesianLatvianLithuanianSerbia nSlovakSlovenianUkrainianViet nameseAlbanianEstonianGalici anHungarianMalteseThaiTurki shPersianAfrikaansMalaySwahi liIrishWelshBelarusianIcelandic MacedonianYiddish Mureed Login Us er nam e: Password : Remember me

Password Reminder
Bec ome a Mureed &

Register

back of the hands on either side of the neck, but ensure that the hands do not go on the throat as this would be Makrooh (disliked). (h) Then wash the right foot, from the toes upto and including the ankles, three times. Then perform the same three times for the left foot. Ensure that you wash between the toes. (i) The ablution (Wudhu) is complete and so pray this Dua ; 'Allahummaj 'Alni Minattawwabeena Waj 'Alni Minal Mutatahhireen' (j) Then take the water and stand up and drink some, as this is cure for the illnesses. Then look towards the sky and pray; 'Subhanaka Alllahumma Wa Bihamdika Ashhadu Alla ilaha illa Anta Astaghfiruka Wa Atoobo ilaik' Also pray the Kalima Shahaadah and Sura Inna Anzalna. It is also better if you pray Bismilla and the Durood/Salawat when washing every part, also pray Kalima Shahaadah. C3.2 The above is the method of performing Ablution. Out of these some actions are obligatory and if they were missed the ablution would not count. Some aspects are Sunnah and to miss deliberately would be an act of punishment. Some aspects are Mustahhab and to miss them would mean a reduction in reward. Obligatory aspects of ablution (Wudhu) C4.0 There are four point in ablution that are obligatory. 1. To wash the face. Meaning from the beginning of the forehead where hair starts growing upto the bottom of the chin. Also from one ear to the other ear. To ensure that the skin of the face is washed once leaving no part dry. 2. To wash both hands upto and including the elbows once. 3. To perform Masah of one quarter of the head. Meaning to run wet hands over a quarter of the head and at least so that the hair gets wet slightly. 4. To wash both feet upto the ankles once. C4.1 The above four aspects are obligatory in ablution. Except for these, whatever methods have been reported are either Sunnah or Mustahhab. There are many Sunnahs and Mustahabs in ablution and if you would like to know these in detail, then consult larger books such as 'Bahar-e-Shariah' or 'Fatawa-e Razvia'. C4.2 To wash a part means to at least pour two drops of water over each part. To spread water over the parts lightly and not washing the part thoroughly and therefore the ablution or bathing would not count. C4.3 To wash the skin above and below the lips, nails, eyes, the hair on eyelashes, eyebrows, the skin underneath jewellery and even the hole pierced in the nose, the skin underneath the mouchtache hair and beard hair and every part or every part in the four parts mentioned is obligatory. If a pinpoint of it was left dry then the ablution will not count. C4.4 It is obligatory to perform ablution for Salaah, Sajda-e-Tilawat or touching the Qur'an and it is necessary (Wajib) to perform ablution to perform Tawaf. Makroohats (dislikes) of ablution C5.0 Meaning the aspects that should not be done in ablution. (a) To perform ablution with the leftover water of ablution or bath performed by a female. (b) To spill water on a dirty place. (c) To perform ablution inside the mosque. (d) To spill used ablution water back into the bucket that contains the ablution water. (e) To spit out water or mucus etc. towards Qibla. (f) To talk of worldly things without cause. (g) To waste water unnecessary. (h) To use so little water so that all or some of the Sunnahs would be missed. (i) To wash the face with one hand. (j) To throw water on the face. (k) To let ablution water drops on clothing or inside the mosque. (l) To miss any Sunnah of ablution. C6.0 Aspects that break the Ablution (a) Excretion of stools (b) Urinate (c) To break wind from behind (d) For worms or stones to be excreted from the front or rear (e) For the leaking of semen water or sperm. (f) For blood, puss to be released and for it to flow from it's position. (g) For a mouthful of vomiting of food or water, or a slight amount of vomit of blood. (h) To become insane or to pass out (i) To faint (j) To be drunk or lost in control so much that the feet stagger (k) Except for the Salaah-e-Janaaza, to laugh so loud that the person standing next to you can hear you. (l) To go to sleep. (m) Mubashart-e-Fahisha (meaning, for a man to touch a woman's private parts with his erected penis with lust or to touch another man's private parts with his erected penis, or for a woman to touch another woman's private parts with her private parts without a cloth in between these parts. C6.1 In all the above situations the ablution (Wudhu) will break. C6.2 If water is released from a hurting eye or puss that is released will break the Wudhu, and it is also an impurity and therefore if it touches an item of clothing, then it is necessary to clean. C6.3 To laugh in Salaah that only you hear it yourself and no-one near you hears the laughter or voice then the Wudhu has not broken, however, the Salaah will break. C6.4 If you smile in Salaah so that only your teeth show but no voice whatsoever is heard then neither the Wudhu or Salaah will break. C6.5 Whatever moisture that leaves a man's body but does not break the Wudhu is not an impurity. For example the blood that stays in it's position or vomit that is not a mouthful are all clean. C6.6 Saliva, spittle, sweat and dirt are not impurities and therefore clean (Pak). If these items are stuck on the body or clothing, then the Salaah will count but you should have them cleaned as this is better. C6.7 The tears that come out due to crying do not break the Wudhu nor are they an impurity. C6.8 By showing your knees or body, or to look at your own or someone else's body or touch someone's body does not break the Wudhu. C6.9 If a milk drinking child vomited and if it is a mouthful then it is an impurity. If it touches s omething and is more than a Dirham (approx. size of a fifty pence piece) then it will make it impure. If the milk had not gone all the way in the stomach but had come back out from the throat then it is clean. C6.10 Whilst in the middle of performing Wudhu it breaks then perform the Wudhu again, and if the water that is held in the palm of the hand and you release wind then this water is useless and do not use it to wash any parts. C7.0 Method Of Bathing C7.1 The method of bathing is as follows; (a) Perform the intention of bathing (Ghusl) then first of all wash the hands upto the wrists three times. (b) Then wash the private parts, whether there is any impurity stuck on them or not. (c) Then wash any part of the body which has impurity stuck on it. (d) Then perform Wudhu as performed in Salaah but do not wash the feet. However, if you are sat on a stool or a stone etc. then wash the feet also. (e) Then rub water into the body as you would rub oil. (f) Then wash the right hand shoulder three times. (g) Then wash the left hand shoulder three times. (h) Then wash the head and all of the body three times. (i) Then move away from the place of bathing and if you did not wash the feet when performing Wudhu, wash them now. C7.2 Do not face the Qibla when bathing. C7.3 Ensure that you rub your hands with water all over the body whilst scrubbing. C7.4 Do not bathe where someone can see you. If this is not possible then it is necessary for you to cover the body from the navel to the knees (for men). If this is not possible then perform Tayammum (C22.0). C7.4 Do not talk when bathing or pray any prayers. After bathing, to dry the body with a towel is perfectly allowed. C7.5 To bath naked in a careful hidden place (where no one can see) is allowed. It is very important that women are very careful of this. C7.6 After bathing wear clothes as soon as possible. C7.7 Whatever aspects are Sunnah and Mustahhab in Wudhu are also the same in bathing except, if you are bathing naked then do not face Qibla and if you are wearing a cloth then there is no problem. There are three obligatory aspects in the method of bathing that has been shown, without which the bathing will not count and one will remain unclean and the rest are either Sunnah or Mustahhab and should not be left out, but if they are left out the bath will still count.

(f) Then wash the right hand shoulder three times. (g) Then wash the left hand shoulder three times. (h) Then wash the head and all of the body three times. (i) Then move away from the place of bathing and if you did not wash the feet when performing Wudhu, wash them now. C7.2 Do not face the Qibla when bathing. C7.3 Ensure that you rub your hands with water all over the body whilst scrubbing. C7.4 Do not bathe where someone can see you. If this is not possible then it is necessary for you to cover the body from the navel to the knees (for men). If this is not possible then perform Tayammum (C22.0). C7.4 Do not talk when bathing or pray any prayers. After bathing, to dry the body with a towel is perfectly allowed. C7.5 To bath naked in a careful hidden place (where no one can see) is allowed. It is very important that women are very careful of this. C7.6 After bathing wear clothes as soon as possible. C7.7 Whatever aspects are Sunnah and Mustahhab in Wudhu are also the same in bathing except, if you are bathing naked then do not face Qibla and if you are wearing a cloth then there is no problem. There are three obligatory aspects in the method of bathing that has been shown, without which the bathing will not count and one will remain unclean and the rest are either Sunnah or Mustahhab and should not be left out, but if they are left out the bath will still count. C8.0 Three obligatory aspects of bathing There are three obligatory aspects in bathing, and are as follows; 1. To perform mouthwash so that every single part of the inside of the mouth from the beginning of the lips upto the throat is cleaned with water. Water must reach the gaps between the teeth, the gums, all the sides of the tongue and the edge of the throat. If you are not fasting then you must gargle so that the water reaches clearly all parts. If there is anything stuck in the teeth (like strands of meat, the skin of a betel nut, the leaf of a paan etc.) then unless it is impossible to release or would cause serious pain it is necessary that they are removed, because without doing this the bath won't count and therefore the Salaah won't count. 2. To clean the nose out with water. Meaning to suck up water into both nostrils until it reaches the bone, so that not even a hair or it's equivalent size remains dry, otherwise the bath will not count. If the nose is pierced then the water must reach the hole as this is also necessary. If mucus has dried in the nose then to release it is necessary and to wash the nostril hair is also necessary. 3. To wash every single part of the body. Meaning to make sure water washes all the body upto and including the soles of the feet, ensuring that every hair and every pimple is washed, because even if only one hair or it's point's equivalent remains dry, the bath will not count. C8.1 A lot of people bathe by wearing an unclean cloth and think by bathing they will become clean and at the same time wash the cloth that they are wearing. This is not the case because when they rub their hands on it they actually spread the impurity all over and therefore make the whole body, cloth and the container of water unclean. This is why before bathing it is important to wash the impurity stuck on the body or on the clothing, otherwise they won't clean the body but in fact make everything that they touch unclean. This is possible if they are bathing in a river or sea and the impurity is such that it will flow away without the need for rubbing or scrubbing, if this is not so then it will remain a problem. C9.0 What aspects makes it obligatory to bathe There are five aspects that make it obligatory for a person to have a bath, and they are as follows; 1. The ejaculation of sperm from it's place with lust. 2. To have a wet dream. Meaning nocturnal emission that is the releasing of sperm whilst sleeping. 3. The head of the penis to enter the vagina, whether it be with or without lust, with or without orgasm, the bathing would be obligatory on both. 4. To become clean from menstrual pause (period). 5. To become clean from blood after child birth. C9.1 If sperm was ejaculated from it's place but not due to lust, i.e. it was done by lifting a heavy load or falling from a height, then to bathe is not obligatory, however, the Wudhu is broken. C9.2 If semen dropped but was very thin and it came out whilst urinating or on it's own accord without lust then the bath does not become necessary but the Wudhu will break. C9.3 To bathe on Fridays, Eid days, on the day of Arafah (9th Zil Hajj) or when wearing the Ehraam is Sunnah. C10.0 Things that can and cannot be done when bathing is obligatory C10.1 It is strictly forbidden to enter a mosque, to perform Tawaf (of Kabah), to touch the Qur'an, or any part of the Qur'an whether it is in sections or volumes [Hadiya, Alamgiri] , to pray the Qur'an whilst viewing it without touching it, to pray the Qur'an verbally, to wear or touch a ring with a word of the Qur'an written on it when it is obligatory for you to bathe. C10.2 If the Qur'an is wrapped in it's cloth (Juzdaan) or has a napkin wrapped around it, then there is no problem touching it without bathing [Hadiya, Hindiya]. If a verse of the Qur'an is prayed but the intention was not to pray as part of the Qur'an, then there is problem. For example, to say 'Bismilla Hirrahma Nirrahim' for auspiciousness, or to say 'Alhamdu Lillahe Rabbil Aalameen' for thankfulness or to pray when in trouble or worried 'Inna Lillahe Wa Inna Ilahi Raji'oon' or for praise the Surah Fatiha was prayed or Aayatul Qursi was prayed or another verse was prayed, however, the intention was not to pray a verse of the Qur'an, then there is no problem [Hindiya etc.]. C10.3 To touch the Qur'an or any verse of the Qur'an without ablution (but not in need to bathe) is forbidden, however to pray it verbally is no problem. C10.4 To see the Qur'an, whether the words are seen and then prayed in the heart is allowed in any situation. C10.5 To touch the Fiqha, Hadith or Tafseer books is Makrooh. C11.0 Which water is allowed to bathe or perform ablution and which is not C11.1 Rainwater, sea water, ocean water, river water, stream water, canal water, well water, large pool or large lake or flowing water, snow and hailstone water is all allowed to be used to bathe or perform ablution or to clean impurities. C12.0 The rules and clarification of flowing water C12.1 The clarification of flowing water is the water that flows a piece of straw, this water is clean and can clean other things. The water will not become impure if some impurity is added in it, so as long as the water's colour, smell and taste does not change. C12.2 If the colour, smell or taste is changed by the impurity then the water has become impure (napak). This water will now only become clean when the impurity reaches the bottom of the waterbed and all three aspects are reverted back to it's normal situation. Otherwise, there is more water added in which would flow the impurity away and/or change the colour, smell and taste back to normal. C12.3 If the clean addition has changed the colour, smell and taste then you can perform Wudhu or Ghusl (ablution or bath) until the clean addition changes to impurity. C13.0 The rule and clarification of a large pool C13.1 Ten arms in length and ten arms in width where water is held in known as a 'Dadarda' or large pool. It is still counted if the length is twenty arms in length and five arms in width, or it is twenty five arms in length and four arms in width, meaning it is at least twenty arms square in total. If the pool is circular then it must be approximately thirty five arms in diameter and it does not have any part of the ground above water in that diameter, this is also counted as a large pool. It will not become impure by having impurities added in, until the colour, smell or taste does not change due to the impurity. C13.2 If an impurity falls in a large pool that cannot be seen, e.g. alcohol, urine, etc. then you can perform ablution from wherever you want. If an impurity falls in that can be seen, e.g. stools, dead animal etc. then it is better to perform ablution away from where the impurity is. C13.3 Many people can perform ablution together in a large pool, even though the used water is falling back in. However, mucus, phlegm, spittle should not be added back in the water as it is against purity. C14.0 Rule of used water C14.1 The water that has fallen from performing ablution or bath is clean but is not allowed to be used to perform ablution or bath. C14.2 If a person who has not performed ablution, dips his hand or finger or fingernail or any part of the body which is washed in ablution, whether purposely or by mistake, in a tub of water which is less then a large pool (Dadarda) then that water cannot be used to perform ablution or bath. In the same way, if a person is in need of having a bath and any part of his body touches the water purposely or by mistake, then that water cannot be used to perform a bath or ablution. If the part of the body or hand has been washed, then there is no problem. C15.0 Advice on making use of the used water C15.1 If a hand is put into the water or you want to use the used water then the way of reusing it again is to add fresh clean water more than the amount of water that is held in the

this is also counted as a large pool. It will not become impure by having impurities added in, until the colour, smell or taste does not change due to the impurity. C13.2 If an impurity falls in a large pool that cannot be seen, e.g. alcohol, urine, etc. then you can perform ablution from wherever you want. If an impurity falls in that can be seen, e.g. stools, dead animal etc. then it is better to perform ablution away from where the impurity is. C13.3 Many people can perform ablution together in a large pool, even though the used water is falling back in. However, mucus, phlegm, spittle should not be added back in the water as it is against purity. C14.0 Rule of used water C14.1 The water that has fallen from performing ablution or bath is clean but is not allowed to be used to perform ablution or bath. C14.2 If a person who has not performed ablution, dips his hand or finger or fingernail or any part of the body which is washed in ablution, whether purposely or by mistake, in a tub of water which is less then a large pool (Dadarda) then that water cannot be used to perform ablution or bath. In the same way, if a person is in need of having a bath and any part of his body touches the water purposely or by mistake, then that water cannot be used to perform a bath or ablution. If the part of the body or hand has been washed, then there is no problem. C15.0 Advice on making use of the used water C15.1 If a hand is put into the water or you want to use the used water then the way of reusing it again is to add fresh clean water more than the amount of water that is held in the container or to add clean water at one side so that the used water is flowed away, then you can use the new water to have a bath or perform ablution. If water is held in small pots and you are unaware of any impurities added in them, then ablution is allowed. C15.2 If an infidel informs you that this water is clean or unclean, the water will remain clean as this was it's original situation. C15.3 Ablution cannot be performed with water squeezed from a branch of a tree or fruit water, such as water from a melon or mango or sugarcane. C15.4 If a small amount of a clean item is added to water, such as a rose, jasmine, saffron, soil or sand then it is allowed to use the water to have a bath. C15.5 If such colour or saffron is added to water so much that the due to the colour the clothes would change to that colour, then it is not allowed to perform ablution or have a bath with this water. C15.6 If milk is added to water and the colour of the water changes to the colour of the milk, then it is not allowed to perform ablution or have a bath with this water. C16.0 Water of a well. (This section has been left out as it is not deemed necessary to learn this knowledge in this day and age and in these countries, such as UK America, Africa etc.) C17.0 IMPURITIES C17.1 Rules of impurity, Ghaliza C17.2 There are two type of impurities, Ghaliza and Khafifa. If impurity Ghaliza gets on your clothes and is more in size than a Dirham (fifty pence piece), then to clean it is compulsory, without cleaning it your Salaah will not count. If the impurity on your clothes is the same size as a Dirham, then to clean it is necessary (Wajib) and therefore if Salaah is prayed, you must repeat it as the Salaah is Makrooh-e-Tahrimi and to pray it again is Wajib. If the impurity is less in size than a Dirham, then to clean it is Sunnah and if Salaah is prayed, it will count but is against the Sunnah and to repeat it is better. C17.3 If the impurity is solid such as stools, dung, excrement etc. then the measure of a Dirham is in weight. If the impurity is liquid such as urine, alcohol etc. then the measurement of a Dirham is in length and width. According to Shariah the weight of a Dirham in this text is four and a half grammes and in the text of Zakah is three and a fifth grammes. The size in length and width of a Dirham according to Shariah is the inside of a palm (and therefore approx. size of a fifty pence piece) [Durr-e-Mukhtar, Bahar-e-Shariah]. C18.0 Rules of impurity, Khafifa C18.1 Whatever part of clothing impurity Khafifa gets stuck to (e.g. sleeve, collar, trouser leg etc.) or part of the body (e.g. hand, arm, leg etc.) and if it is less than a quarter of the whole item, then the Salaah will count. If it is more than a quarter than the item, then without washing it the Salaah will not count [Alamgiri etc.]. C18.2 The difference of impurity Ghaliza and Khafifa is when it gets stuck on clothing or the body. However, if an impurity, whether Ghaliza or Khafifa is added to a liquid such as water, vinegar, milk etc. then even if one drop is added the whole content becomes impure, as long as it is not a Dadarda (large pool). C19.0 What items are impurity Ghaliza C19.1 Whatever item is discharged from a person's body that would break the Wudhu or Ghusl is impurity Ghaliza. Such as: a) faeces, b) urine, c) flowing blood, d) puss, e) mouthful vomit, f) blood from menstrual pause, g) blood from childbirth, h) blood discharge, i) sperm, j) semen (thin), k) water from a hurting eye, l) navel or stomach water which comes out due to pain, m) flowing blood from any land animal whether Haram or Halal including small reptiles blood such as lizards, n) fat of a dead animal, C19.2 Meat of a dead animal and any faeces or urine of a Haram four legged animal such as: a) dog, b) cat, c) tiger, d) cheetah, e) vulture, f) fox, g) wolf, h) donkey, i) ass, j) elephant, k) pig l) and horse dung etc. C19.3 Also faeces of any Halal four legged animal such as: 1. Cow or buffalo dung, 2. Goat, 3. Camel, 4. White antelope, 5. Stag, 6. Deer dung, 7. Also dung of those birds that do not fly high such as chicken, duck, whether they are large or small. C19.4 Any type of alcohol or juice that would make someone lose their sense. C19.5 Also faeces and urine of a snake and also meat of a wild snake and a wild frog who has flowing blood and whether they have been slaughtered and their skin whether it has been boiled. C19.6 Also meat of a pig and it's bones, skin and hair whether it has been slaughtered. All of the above is impurity Ghaliza [Alamgiri etc.]. C19.7 The urine of a milk drinking child male or female is impurity Ghaliza. The fact that is commonly known that the urine of a milk drinking child is clean is totally wrong [Qazi Khan, Radd-ul-Mohtar]. C19.8 If a distressed lion cub vomited milk and it was a mouthful, then it is impurity Ghaliza. C19.9 The blood of a lizard or chameleon is impurity Ghaliza. C19.10 An elephant's trunks phlegm is impurity Ghaliza. The saliva of beasts such as dogs, cheetah and other four-legged beasts is impurity Ghaliza [Qazi Khan]. C19.11 If impurity Ghaliza mixes with impurity Khafifa, then all of it becomes Ghaliza. C19.12 If there are various drops of impurity Ghaliza on a piece of clothing and individually it does not amount to a Dirham, however, when collated together it is the same size or more than a Dirham then the rule of a Dirham applies. The same rule applies to impurity Khafifa. C20.0 What items are impurity Khafifa C20.1 Whatever animal's meat is Halal, such as: a) a cow, b) bull, c) buffalo, d) ram, e) goat, f) camel, g) white antelope etc. their urine and a horse's urine is impurity Khafifa. C20.2 Also those bird's meat which is Haram (whether it be a bird of prey) such as: a) crow, b) eagle, c) falcon, d) hawk etc. their droppings is impurity Khafifa [Hindiya etc.]. C20.3 Milk of Haram animals is impurity Khafifa, however, milk of a female horse is clean but is not allowable for drinking [Bahar-e-Shariah]. C20.4 The Halal birds that fly high such as: a) Pigeon, b) dove, c) starling, d) water fowl, e) geese etc. their droppings are not impure. C20.5 The droppings and urine of a bat are both clean [Radd-ul-Mohtar]. C20.6 The blood of fish and animals of water and small mites and mosquitoes is clean [Hindiya etc.]. C20.7 If very small droplets of urine like the size of a pinpoint get on your clothes or body, then they will remain clean [Qazi Khan]. C20.8 If the clothing has them sort of small droplets and then it drops into water, the water will remain clean [Bahar-e-Shariah]. C20.9 If blood comes out due to injury but stays in it's spot and does not flow, then it is clean [Bazaziya, Qazi Khan]. The blood that has remained in the meat, spleen and liver is clean and if these items are mixed in flowing blood then it is impure and will need to be washed before making it clean [Hindiya, Bazaziya etc.]. C20.10 If you are praying Salaah and there is a bottle in your pocket containing urine, alcohol, blood, then the Salaah will not count [Minya etc.]. C20.11 If you have an egg in your pocket whilst praying Salaah and whether the inside of the egg is turning into blood the Salaah will count [Minya etc.]. C20.12 If after performing excretion or urinating you clean the parts with a handful of sand etc. and then you perspire sweat and the clothing gets wet, they will not be unclean [Bahare-Shariah]. C20.13 If the smoke from impurities gets on your clothes, they will not become unclean

but is not allowable for drinking [Bahar-e-Shariah]. C20.4 The Halal birds that fly high such as: a) Pigeon, b) dove, c) starling, d) water fowl, e) geese etc. their droppings are not impure. C20.5 The droppings and urine of a bat are both clean [Radd-ul-Mohtar]. C20.6 The blood of fish and animals of water and small mites and mosquitoes is clean [Hindiya etc.]. C20.7 If very small droplets of urine like the size of a pinpoint get on your clothes or body, then they will remain clean [Qazi Khan]. C20.8 If the clothing has them sort of small droplets and then it drops into water, the water will remain clean [Bahar-e-Shariah]. C20.9 If blood comes out due to injury but stays in it's spot and does not flow, then it is clean [Bazaziya, Qazi Khan]. The blood that has remained in the meat, spleen and liver is clean and if these items are mixed in flowing blood then it is impure and will need to be washed before making it clean [Hindiya, Bazaziya etc.]. C20.10 If you are praying Salaah and there is a bottle in your pocket containing urine, alcohol, blood, then the Salaah will not count [Minya etc.]. C20.11 If you have an egg in your pocket whilst praying Salaah and whether the inside of the egg is turning into blood the Salaah will count [Minya etc.]. C20.12 If after performing excretion or urinating you clean the parts with a handful of sand etc. and then you perspire sweat and the clothing gets wet, they will not be unclean [Bahare-Shariah]. C20.13 If the smoke from impurities gets on your clothes, they will not become unclean [Alamgiri, Radd-ul-Mohtar etc.]. C20.14 The mud in the path is clean as long as you are not aware of any impurities being in it and if Salaah is prayed with this mud on your clothes or feet, it will count, but it is better to clean it off [Bahar-e-Shariah]. C20.15 If water is passing in a stream on the pathway and some of it splashes on your clothes, the clothes will not be impure, however, it is better to clean them [Bahar-e-Shariah]. C21.0 FOOD LEFTOVERS AND PERSPIRATION (SWEAT) C21.1 Whose leftovers are clean? C21.2 Human's leftovers (whether they are need of bathing or a woman who is on her menstrual cycle or still bleeding after childbirth) are clean [Khaniya, Hindiya). C21.3 The leftovers of infidels is also clean, however, you should refrain from it. In the same way, mucus, phlegm, saliva are also clean but people should avoid contact with them. You should believe it belongs to a very bad infidel [Hindiya etc.]. C21.4 The animals whose meat can be eaten, whether they be four legged or birds, their leftovers are clean, for example: a) cow, b) buffalo, c) bull, d) goat, e) pigeon, f) pheasant etc. C21.5 The chickens which are free range and therefore can peck impurities, their leftovers are Makrooh (disliked), and if they are caged, then their leftovers are clean. C21.6 The leftovers of a horse are clean [Hindiya etc.]. C21.7 The animals whose leftovers are impure are; a) pig, b)dog, c) tiger, d) cheetah, e) wolf, f) elephant, g) vulture and h) other carnivorous animals [Hindiya, Khaniya]. C21.8 Animals that live in the house such as: a) cats, b) mice, c) snakes, d) lizards etc. their leftovers are Makrooh [Khaniya, Alamgiri]. C21.9 Leftovers of species that live in the water are clean, whether their birth was in or out of the water. C21.10 The leftovers of birds of prey such as; a) eagle, b) falcon, c) owl etc. are Makrooh. C21.11 The leftovers of a crow are Makrooh [Bahar]. C21.12 If an eagle, falcon, hawk or owl are kept as a pet and used for hunting and you are aware that there is no impurity stuck in their beak, then their leftovers are clean. C21.13 The leftovers of donkeys and ass is doubtful and therefore water cannot be used to perform Wudhu. C21.14 If leftover water is clean then you can use it to perform ablution or have a bath, however, if a person whom it is obligatory to have a bath, drinks water without first cleaning his mouth, then Wudhu is not allowed with that leftover water because the water has been infected. C21.15 Whilst there is clean water available, it is Makrooh to use Makrooh water, however, if the only water available is the Makrooh water, then there is no harm. To eat Makrooh leftovers for a rich person it is Makrooh, for a poor person who has no choice, there is no harm. Whilst there is clean water available, it is not allowed to use doubtful water, and if the only water available is the doubtful water then you should use it for ablution or bathing and also perform Tayammum. In this situation it is necessary to make the intention of water and Tayammum, as an intention for just water or just Tayammum would not be sufficient. C21.16 You should not eat doubtful food or water. C21.17 If doubtful water is mixed with clean water, and if the clean water is more in quantity then it is allowed to be used for bathing and if it is less in quantity, then it is not. C21.18 Those who's leftovers are impure, their sweat and saliva is also impure. Those who's leftovers are clean, their sweat and saliva is also clean. Those who's leftovers are Makrooh, their sweat and saliva is also Makrooh. C21.19 If the sweat of a donkey or mule gets on your clothes, they will remain clean regardless of the quantity. C22.0 TAYAMMUM C22.1 If you have not performed ablution or in need of a bath but do not have access to water, the you must perform Tayammum. There are a few situations for not having access to water. 1. C22.2 You have such an illness that by using water to perform ablution or have a bath it will make the illness worse or would delay the recovery, and this is not just an assumption but you are sure about it. Either you have tried and found out about it or a pious Muslim doctor has given you this advice, then Tayammum is allowed. 2. C22.3 If it is just an assumption that the illness will get worse or a wrongdoer, infidel or non qualified doctor has advised you then Tayammum is not allowed. C22.4 If the illness gets worse due to using cold water, but is okay when using warm water, then you must use warm water to perform ablution or have a bath because Tayammum is not allowed. However, if you cannot get warm water then you can perform Tayammum. Also if it is the case that during cold times the illness gets worse but is fine during warm times, then perform Tayammum in the cold times and when the warm time comes, perform ablution or have a bath with water in readiness for the cold times. Whatever Salaah has been prayed whilst with the Tayammum is not necessary to be repeated. C22.5 If by pouring water over the head affects the illness, then bath with water below the neck and perform Masah for all of the head. C22.6 If there is a particular part of the body which is affected when using water, then perform Masah over that part and wash the rest of the body with water. C22.7 If a particular part is affected even by performing Masah, then put a piece of cloth over it and perform Masah over the cloth. C22.8 All the corners of the wound where water will not have an affect must be washed as this is o bligatory and also lift any bandage or the corners, however, if by lifting the bandage it will affect the wound then perform Masah over the wound. 3. Where there is no sign or knowledge of water for a full square mile the Tayammum is allowed. C22.9 If there is a thought that there is water within a mile, then you must search for it as Tayammum is not allowed. If you did not search for water and performed Tayammum and then prayed Salaah, later you found water then you must pray the Salaah again after performing ablution. If however, you did not find water then the Salaah will count. C22.10 If you are praying Salaah and you see someone with water and think that if you asked them they would give you the water, then you must break the Salaah and ask for the water. 4. The weather is so cold and you are truly confident that by bathing you will either die or get ill and you have no medicine available that will cure your cold, then Tayammum is allowed. 5. You have the fear of an enemy that if they see you they will kill you or steal your possessions or you owe them money and are poor and they will get you imprisoned, the Tayammum is allowed. You see a snake near the water and fear that it will bite you, or you see a tiger and fear that it will maul you, or there is a bad person there who will rape you then Tayammum is allowed. 6. You are in a jungle and have no bucket and rope that you can collect the water, and then the Tayammum is allowed. 7. You are thirsty and have water but are aware that if you use it for performing ablution or having a bath, you will suffer with thirst or you have an animal with (whether it be a dog which you are not allowed to keep) and are aware that it will suffer thirst or after some time, and your journey is a long one without knowledge that water may be available later, then Tayammum is allowed. C22.11 You have water but require it to mix flour for food then Tayammum is allowed. If water is required to make a soup, then Tayammum is not allowed. C22.12 You have stuck either on your body or clothing some impurity and is obligatory for you to clean, you only have enough water to either clean the impurity or perform ablution, then you must first clean the impurity and then perform Tayammum. If Tayammum is performed before it will not count and after cleaning the impurity you must perform Tayammum again.

water. 4. The weather is so cold and you are truly confident that by bathing you will either die or get ill and you have no medicine available that will cure your cold, then Tayammum is allowed. 5. You have the fear of an enemy that if they see you they will kill you or steal your possessions or you owe them money and are poor and they will get you imprisoned, the Tayammum is allowed. You see a snake near the water and fear that it will bite you, or you see a tiger and fear that it will maul you, or there is a bad person there who will rape you then Tayammum is allowed. 6. You are in a jungle and have no bucket and rope that you can collect the water, and then the Tayammum is allowed. 7. You are thirsty and have water but are aware that if you use it for performing ablution or having a bath, you will suffer with thirst or you have an animal with (whether it be a dog which you are not allowed to keep) and are aware that it will suffer thirst or after some time, and your journey is a long one without knowledge that water may be available later, then Tayammum is allowed. C22.11 You have water but require it to mix flour for food then Tayammum is allowed. If water is required to make a soup, then Tayammum is not allowed. C22.12 You have stuck either on your body or clothing some impurity and is obligatory for you to clean, you only have enough water to either clean the impurity or perform ablution, then you must first clean the impurity and then perform Tayammum. If Tayammum is performed before it will not count and after cleaning the impurity you must perform Tayammum again. 8. The water to purchase is expensive. Meaning whatever the going price is the seller is asking for twice as much then Tayammum is allowed. However, if there is not a big difference, meaning less than double then Tayammum is not allowed. 9. If by searching for water you will get lost from your group or you will miss your train, then Tayammum is allowed. 10. You are in doubt that if you perform ablution with water you will miss the Eid Salaah either the Imam will perform Salaam or the time will reach midday, then Tayammum is allowed in both situations. C22.13 If you think that by performing ablution with water your time for praying the latter Sunnahs of Dhuhr, Maghrib, 'Isha or Ju'ma will go or your time for the Salaah of Chast will be missed, then perform Tayammum and pray them. 11. If you are not the organiser of a funeral procession and fear that if you wait to perform ablution you will miss the Janaza Salaah the Tayammum is allowed. C22.14 You have gone to sleep inside a mosque and then are in need of having a bath (bathing has become obligatory for you e.g. had a wet dream) then perform Tayammum and come out of the mosque, to delay is Haram. C22.15 It is not allowed to perform Tayammum to touch the Qur'an or perform Sajda-eTilawat or Sajda-e-Shukr when access to water is available. C22.16 The time is so short that if you perform ablution or have a bath the Salaah will become Qadha, then perform Tayammum and pray the Salaah and after have a bath or perform ablution and repeat the Salaah as this is necessary. C22.17 A woman has become clean from her menstrual cycle or childbirth bleeding and has no access to water, then perform Tayammum. C22.18 You have only enough water to perform ablution, however, you are in obligation to have a bath, then perform ablution with the water and perform Tayammum for bathing. C23.0 The method of Tayammum C23.1 After making the intention of Tayammum, say 'Bismillahirrahma Nirrahim' and press both hands on to the ground which contains items of pure substance. If a lot of substance gets stuck on the hands then hit the hands together so the excess is shaken off. Then with these hands wipe over the whole face. Repeat the action again and wipe over both arms from the fingernails to and including the elbows, and this is the Tayammum completed. C23.2 The wiping of the head and feet are not performed in Tayammum. There are only three aspects that are obligatory in Tayammum, the rest are Sunnah. C24.0 Obligatory (Fardh) aspects in Tayammum C24.1 To make the intention. Meaning to have the intention of performing ablution or bath or both to gain cleanliness. If the intention of Tayammum is made after hitting the hands on the ground, then the Tayammum will not count. The intention of Tayammum in the heart is obligatory (Fardh), also it is better to say it with the tongue. For example, Say "I am performing Tayammum to rid of the impurities of being without bathing or being without ablution so that my Salaah will be allowed" then say 'Bismillah 'ir' 'Rahman''ir' 'Rahim' and hit the hands on the soil. C24.2 To rub your hands all over the face so that no hair or skin will remain untouched, otherwise the Tayammum will not count. C24.3 To rub your hands over both arms including the elbows. If any part is left untouched then the Tayammum will not count. C24.4 It is necessary to rub your hands over the hair of the beard or mouchtache or eyebrows. C24.5 The same area is applicable as when performing ablution, except Tayammum is not done inside the mouth. Whatever lips show after closing the mouth must be rubbed. C24.6 When hitting the hands ensure that they are not clapped. The way to do this is put one thumb over another thumb and join both hands together so that the excess drops off. C24.7 If the soil has not reached between the fingers then it is obligatory to run the fingers between each other (Khalal) otherwise it is Sunnah. The same applies to the beard hair. C24.8 If in one Tayammum the intention of both a bath and ablution is made, then this is sufficient as the Tayammum for both will be accepted. C24.9 The Tayammum of a bath and an ablution is done in the same way. C25.0 Materials that can and cannot be used for Tayammum C25.1 Tayammum can be done with material which is from the earth, and whatever is not from the earth cannot be used to perform Tayammum. C25.2 Whatever material that cannot be changed or melted or softened by burning is from the material of the earth and can be used to perform Tayammum. Therefore: a) soil, b) dust, c) sand, d) lime, e) antimony, f) sulphate, g) brimstone, h) slate, i) brick dust, j) stone, k) jasper, l) turquoise, m) carnelian, n) emerald and other precious stones etc, can all be used to perform Tayammum even if they do not have dust on them. C25.3 It is necessary that whatever material is used for Tayammum that it is clean, meaning from impurities or has had impurities on it. C25.4 Whatever item has had impurity dried on it and has no more effect of the impurity left still cannot be used to perform Tayammum, however can be used to pray Salaah on. C25.5 If there is suspicion that it may have been impure at one time is unnecessary and therefore has no effect. C25.6 You cannot perform Tayammum with ashes. C25.7 If ashes are mixed in with earth and there is more earth, then Tayammum is allowed, otherwise not. C25.8 Tayammum is allowed with wet soil as long as the soil has overcome with water. C25.9 If a piece of wood or clothing has so much dust on it that when putting the hand on it, it makes a mark the Tayammum is allowed. C25.10 Tayammum is allowed by using a cemented wall [Bahar-e-Shariah etc.]. C25.11 Baked Brick is allowed to be used for Tayammum [Bahar-e-Shariah etc.] C25.12 Tayammum is allowed when the earth or stone turns black from fire. Also if stone turns into ash then Tayammum is still allowed. C26.0 Actions that break Tayammum C26.1 Whatever actions break the ablution or make bathing necessary also break the Tayammum. The additional aspect is to have power over water again will also break the Tayammum. C26.2 If you past a position where water is available within a mile then the Tayammum will break as it is not necessary to actually reach the water, however, if you were asleep when you went past the position, then the need for Tayammum will not break. C26.3 If an ill person performed Tayammum instead of bathing but is now much healthier that if he did have a bath with water it would not harm him, then the Tayammum will break. C26.4 If you found enough water that you could wash the parts that are obligatory in ablution once each, then the Tayammum will break and if the water is less than that, then it won't break. The same applies if you found enough water to perform the obligatory aspects of bathing once then the Tayammum of bathing will break, otherwise not. C26.5 If you performed one Tayammum for both bathing and ablution and then you performed an act that would break the ablution or you find enough water so that you can perform ablution or you become well from illness that if you performed ablution it would not harm you, then the Tayammum allowed for ablution will go but the Tayammum allowed for bathing will remain. C27.0 WIPING OVER SPECIAL SOCKS CALLED KHUF C27.1 If someone is wearing special socks they would therefore when they perform Wudhu, do not wash their feet but in fact just wipe their wet fingers over the Khuf then this is allowed. C27.2 If bathing is obligatory for you, then you cannot perform Masah (wipe) over the Khaf. C27.3 There are a few qualifications for performing Masah; 1. The Khuf are long enough that the ankles are covered. If they are a few fingers short but the heel is covered, then the Masah is allowed.

break as it is not necessary to actually reach the water, however, if you were asleep when you went past the position, then the need for Tayammum will not break. C26.3 If an ill person performed Tayammum instead of bathing but is now much healthier that if he did have a bath with water it would not harm him, then the Tayammum will break. C26.4 If you found enough water that you could wash the parts that are obligatory in ablution once each, then the Tayammum will break and if the water is less than that, then it won't break. The same applies if you found enough water to perform the obligatory aspects of bathing once then the Tayammum of bathing will break, otherwise not. C26.5 If you performed one Tayammum for both bathing and ablution and then you performed an act that would break the ablution or you find enough water so that you can perform ablution or you become well from illness that if you performed ablution it would not harm you, then the Tayammum allowed for ablution will go but the Tayammum allowed for bathing will remain. C27.0 WIPING OVER SPECIAL SOCKS CALLED KHUF C27.1 If someone is wearing special socks they would therefore when they perform Wudhu, do not wash their feet but in fact just wipe their wet fingers over the Khuf then this is allowed. C27.2 If bathing is obligatory for you, then you cannot perform Masah (wipe) over the Khaf. C27.3 There are a few qualifications for performing Masah; 1. The Khuf are long enough that the ankles are covered. If they are a few fingers short but the heel is covered, then the Masah is allowed. 2. They are stuck to the feet, so that when wearing them you can walk freely. 3. They are made from leather or at least the sole is made from leather and the rest made from other thick coated material. (a) The socks worn in India (and UK etc) which are made from either cotton or wool cannot be wiped over, it is obligatory to take them off and wash the feet. 4. They must be put on after performing Wudhu. Meaning if you put them on and had not performed Wudhu, then you must take them off when you perform Wudhu. (a) If they are worn after performing Tayammum, then to wipe over them is not allowed. 5. They must not be worn when bathing is obligatory on you, or wear them and then bathing becomes obligatory for you. 6. They must be worn only for a maximum fixed time, and this is for a non-traveller one day and one night (24 hours) and for a traveller three days and three nights (72 hours). (a) From when the first time the Wudhu breaks the time starts. For example after performing Wudhu you wear the Khuf and then your Wudhu breaks at Dhuhr time, the twenty four hours would start from then. I.e. for a non-traveller the next day Dhuhr would be the full time and for a traveller the fourth day Dhuhr. 7. They must not be ripped more than the feet's three small toes in size or when walking open more than that gap. (a) If the Khuf were ripped or the seam opened but three fingers could not be seen, however, when walking more than three fingers could be seen then the wiping over them is not allowed. Meaning that in a ripped Khuf if more than three fingers can be seen then wiping (Masah) is not allowed otherwise it is. (b) It doesn't matter much if the Khuf has a ripped part which is over the ankles. The measurement of ripping is from below the ankles. C28.0 Method of performing Masah (wiping) over Khuf C28.1 The method of performing Masah (wiping) over the Khuf is to stretch the right hand and wet three small fingers and from the start of the top of the Khuf from the toes and wipe and it is Sunnah to go upto the shins. Perform the same for the left Khuf. C28.2 There are two (Fardh) obligatory aspects in performing Masah over the Khuf; 1. Every Khuf's Masah must be at least the same size as the three small fingers. 2. The Masah must be on top of the Khuf. C28.3 There are three Sunnahs in performing Masah; 1. To use the hands three finger's full length. 2. To stretch the fingers and wipe all the way upto the shins. 3. When performing the Masah keep the fingers stretched apart. C28.4 It is allowed to perform Masah over English style leather boots if the ankles are covered [Bahar-e-Shariah]. C28.5 It is not allowed to perform Masah over the Amama (turban), the Burkha and Naqab (veil). C29.0 What aspects breaks the Masah over the Khuf C29.1 The actions that break the Masah (wiping) over the Khuf are as follows; (a) Whatever actions break Wudhu also break the Masah. (b) The Masah will finish as soon as the time has finished. In this situation it is sufficient to just wash the feet rather than perform whole of the ablution again. (c) If you take the Khuf off, then the Masah breaks, whether you may have only taken one off. C29.2 If you have a wound or corn or any other illness on parts the Wudhu that need to be washed and if by flowing water on them it will cause you problems then lightly perform Masah over them. If this is not possible then put a piece of cloth over the wound and perform Masah over this, if this cannot be done then it is forgiven and can be left out. If you have medicine on the wound then it is not necessary to clean out the medicine, just flowing water over it would be sufficient. C30.0 MENSTRUATION - PERIOD C30.1 What is menstruation? C30.2 After a female becoming a teenager, the blood that comes out from the vagina on a fixed time basis and is not due to childbirth or illness, is known as menstruation or period (Haiz). If the blood is due to illness then it is known as Istihaza, if it is due to childbirth then it is known as Nifas. C30.3 The time for menstruation is at least three days and three nights, meaning a full seventy two hours, if it is less by even a minute it is not menstruation, and the maximum is ten days and ten nights. C30.4 If the blood stops just less than seventy-two hours then it is not a period but Istihaza. However, if the period started from sunrise and finished on sunrise three days later, then this will be recognised as a period, otherwise any other starting time is measured as one day being twenty four hours [Bahar-e-Shariah]. C30.5 If the blood came for more than ten days, then if this is the first instance that blood has come, then for the ten days it is menstruation and the rest it is Istihaza. If you have had a period before and the time was usually less than ten days, then whatever the time it used to come for is menstruation and the rest is Istihaza. For example, if the usual time for menstruation is five days and this time the blood has come for ten days then it is all recognised as menstruation and if it has come for twelve days, then the first five days is menstruation and the other seven is Istihaza. If there is not a regular pattern, meaning that sometimes the blood comes for four days sometimes for five, then whatever amount of days was the last period, this will be counted on this occasion. C30.6 It is not necessary that blood continues coming all the time, if it starts and stops for them days it is still recognised as menstruation. C31.0 Age when menstruation begins C31.1 The age of the menstruation cycle beginning is at least nine and the finishing age is fifty-five. The female is known in this age is called 'Aa'is' and this age is called 'Sun'aayas' [Alamgiri]. C31.2 If blood comes before the age of nine, then it is Istihaza. In the same way if blood comes after the age of fifty-five then it is also Istihaza. However, if blood comes regularly as it did before the age of fifty -five and is the same colour then it is menstruation. C31.3 If a pregnant woman has blood, then this is Istihaza. Also whilst having childbirth as long as the child has not come out more than half way then this is Istihaza. C31.4 There must be a gap of at least fifteen days between two periods and also between Nifas (childbirth blood) and a period there must be at least fifteen days gap. If a person finishes her Nifas and it has been less than fifteen days before blood appears, then this is not Haiz but Istihaza. C31.5 Menstruation will be recognised when blood comes out of the opening of the vagina. If a piece of cloth is stuck so that the blood does not come down but remains stuck inside, then until the cloth is removed it will not be recognised that the period has started, she will pray Salaah, keep Siyam. C32.0 Colour of menstruation C32.1 There are six colours of menstruation; 1. Black, 2. Red, 3.Green, 4. Yellow, 5.Brown 6.and clayey. The white discharge is not menstruation. C32.2 If there is the slightest dirtiness in white discharge within the ten days then this is menstruation. If their is dirtiness remaining in the white discharge after ten days then for a person who has a habit of five days, then the five days is menstruation and the rest is Istihaza if the total goes over ten days. If the person does not have a fixed time habit then upto the ten days is menstruation and anything over is Istihaza. C32.3 If a woman never in all her lifetime had menstruation or was only ever less than three days and night then she will remain clean. If a woman only ever had menstruation for three days and night once and then never had bleeding then except for the one instance she is

C31.3 If a pregnant woman has blood, then this is Istihaza. Also whilst having childbirth as long as the child has not come out more than half way then this is Istihaza. C31.4 There must be a gap of at least fifteen days between two periods and also between Nifas (childbirth blood) and a period there must be at least fifteen days gap. If a person finishes her Nifas and it has been less than fifteen days before blood appears, then this is not Haiz but Istihaza. C31.5 Menstruation will be recognised when blood comes out of the opening of the vagina. If a piece of cloth is stuck so that the blood does not come down but remains stuck inside, then until the cloth is removed it will not be recognised that the period has started, she will pray Salaah, keep Siyam. C32.0 Colour of menstruation C32.1 There are six colours of menstruation; 1. Black, 2. Red, 3.Green, 4. Yellow, 5.Brown 6.and clayey. The white discharge is not menstruation. C32.2 If there is the slightest dirtiness in white discharge within the ten days then this is menstruation. If their is dirtiness remaining in the white discharge after ten days then for a person who has a habit of five days, then the five days is menstruation and the rest is Istihaza if the total goes over ten days. If the person does not have a fixed time habit then upto the ten days is menstruation and anything over is Istihaza. C32.3 If a woman never in all her lifetime had menstruation or was only ever less than three days and night then she will remain clean. If a woman only ever had menstruation for three days and night once and then never had bleeding then except for the one instance she is always clean. C33.0 NIFAS - MEANING BLOOD AFTER CHILDBIRTH C33.1 Definition of Nifas and time C33.2 Nifas, meaning the blood discharged by a woman after childbirth. It has no minimum time, meaning even if one drop of blood comes out from when the child has half come out then this is Nifas. The maximum time for Nifas is forty days and nights. C33.3 The recognition of Nifas is from when the child has half come out. Notice. In this text, whenever the words childbirth are used it means from when the child has come out half way or more. C33.4 If blood comes out for a woman more than forty days then if this is their first child or she cannot remember how long the blood came from a previous childbirth, then in both situation the full forty days and nights is Nifas and the rest is Istihaza. If the woman can remember the length of the last Nifas bleeding then upto them days is Nifas and anything over them days (as long as the total goes over forty days) is Istihaza. For example, if someone's habit for Nifas is thirty days and this time the bleeding was for forty-five days then the thirty days is Nifas and the rest is Istihaza. C33.5 Before the delivery of the pregnancy, if blood comes, then it is Istihaza until the child is half born. C33.6 If some blood comes before the delivery of the pregnancy then it is Istihaza and if some blood comes after then this is Nifas, this is as long as their has been some parts of the child's body being created otherwise if it is the menstrual cycle, then it is so, otherwise it is Istihaza. C33.7 If blood sometimes come and sometimes it doesn't as long as it is all within the forty days it is Nifas, whether the gap is longer than fifteen days or not. C33.8 The order for the colours of Nifas is the same as mentioned for the colours of Haiz. C34.0 RULES OF HAIZ AND NIFAS C34.1 It is Haram to pray Salaah or to keep a fast (Siyam) whilst in menstruation or bleeding after childbirth (Haiz or Nifas). C34.2 Salaah is forgiven in both these situations and there is no need to keep Qadha for the missed Salaah. However, it is obligatory to keep the Qadha of the missed Siyam in both these situations. C34.3 During the times of Salaah, a woman should perform Wudhu and pray the Durood or some other prayer for the duration of the Salaah, so that she will remain in habit. For a woman on her period or during Nifas to pray the Qur'an whether by looking at it or off by heart, or to touch it whether the whole of it or part of it or a verse of it by the tips of the fingers or any other part of the body is all Haram [Hindiya etc.]. C34.4 To touch a piece of paper with a verse of the Qur'an written on it is also Haram. C34.5 If the Qur'an is wrapped in a cloth (Juzdan) then to hold the Juzdan is allowed [Hindiya]. C34.6 The rules are the same in this situation for touching the Qur'an or other religious books as it is for when bathing is obligatory for someone, this has been covered in the Ghusl section. C34.7 If the tutor has Haiz or Nifas then she should teach each verse whilst breaking it into parts (breathing in between the words), there is no problem in spelling. C34.8 It is Makrooh to pray Dua-e-Kunoot whilst in Haiz or Nifas. C34.9 Except for the Qur'an all other recitations, submissions, Durood etc. is allowed without any problems, in fact it is better. It is also better to perform Wudhu or mouthwash, but it is still okay without doing this. There is no harm in touching anything except for the Qur'an. C34.10 Sexual Intercourse is Haram in this situation, however, to sleep, sit, eat, kiss is all allowed. ISTIHAZA C35.0 Recognition and rules of Istihaza C35.1 The blood that comes out of a woman's vagina but is not due to menstruation or childbirth (Haiz or Nifas) is known as Istihaza. C35.2 Whilst a woman's is in Istihaza, the Salaah is not forgiven, the fasting is not forgiven nor is it Haram to have sexual intercourse. C35.3 The Istihaza is so much that there is no time for Wudhu and Fardh Salaah, then from until the beginning of the Salaah time to the Salaah finishing this will be recognised as 'Ma'zoor'. Within one Salaah time by making one Wudhu pray as many Salaah as they wish, from the blood coming the Wudhu will not break. C35.4 If a woman by the use of a cloth can hold the blood back until so long that she can perform Wudhu and Salaah then she is not a Ma'zoor. C36.0 MA'ZOOR C36.1 All people who have a certain illness within a time, whereby with Wudhu they cannot pray full Salaah and the time passes but this illness does not stop, is known as a Ma'zoor. Meaning in all the time the illness did not stop so that they could perform Wudhu and pray Fardh Salaah. C36.2 The rule of a Ma'zoor is that they perform Wudhu and can pray any Salaah within a Salaah time period and their Wudhu would not break due to that illness. For example: a) illnesses like continuous drops of urine, b) continuous releasing of wind from the back passage, c) releasing water from a hurting eye, d) releasing of puss from a wound or mole or water coming out of the ear or navel etc. These are all illnesses that break the Wudhu, and if a full Salaah time goes pass and after every effort the illness does not stop, therefore you cannot become clean from it and therefore cannot pray Salaah, then this has proven that you have an illness that cannot be stopped and therefore whilst this illness continues you are a Ma'zoor. C36.3 For example, a time of Salaah has passed for a woman whereby Istihaza did not give her enough time that she could become clean from it and perform Wudhu and pray Fardh Salaah. In the second Salaah time, she gains enough time to perform Wudhu but blood drops once or twice then she is still a Ma'zoor, because once an illness has been proven that it can't be stopped during one Salaah period but then does not continue to be causing a problem but sometimes in a second period it returns then the person will remain a Ma'zoor as it is not necessary for the illness (once proven) to continue all the time and break Wudhu. C36.4 For an illness to be proven it is necessary that one whole period passed without being free from the illness that causes Wudhu to break, then in the second period all the time is not necessary but once is sufficient for them to remain a Ma'zoor. C36.5 As soon as the time for Fardh Salaah finishes the Wudhu of a Ma'zoor will also break. If Wudhu was performed for the Salaah of 'Asr, then it would break as soon as the sun sets. Also if Wudhu was performed after sunrise, then a Ma'zoor's Wudhu would remain until the end of Dhuhr time as there are no Fardh Salaah in between this time. C36.6 A Wudhu for a Ma'zoor will not break with the illness only, this means it will still break with another fault that normally would break Wudhu. For example, if a person's illness is that they continue dropping urine, then if they released wind then their Wudhu would break or if their illness that they cannot stop releasing wind then their Wudhu would break if they had urine drops. C36.7 If there is any way that the illness would be reduced or would stop then this is obligatory. For example, if blood flows when standing up to pray Salaah but it stops when you sit down and pray, then it is obligatory to pray whilst seated. C36.8 If the Ma'zoor has an illness whereby his clothing will become impure and is more than a Dirham in size and he has enough time that he can wash the impure part and then pray Salaah, then it is obligatory for him to do this, and if he knows that whilst praying

drops once or twice then she is still a Ma'zoor, because once an illness has been proven that it can't be stopped during one Salaah period but then does not continue to be causing a problem but sometimes in a second period it returns then the person will remain a Ma'zoor as it is not necessary for the illness (once proven) to continue all the time and break Wudhu. C36.4 For an illness to be proven it is necessary that one whole period passed without being free from the illness that causes Wudhu to break, then in the second period all the time is not necessary but once is sufficient for them to remain a Ma'zoor. C36.5 As soon as the time for Fardh Salaah finishes the Wudhu of a Ma'zoor will also break. If Wudhu was performed for the Salaah of 'Asr, then it would break as soon as the sun sets. Also if Wudhu was performed after sunrise, then a Ma'zoor's Wudhu would remain until the end of Dhuhr time as there are no Fardh Salaah in between this time. C36.6 A Wudhu for a Ma'zoor will not break with the illness only, this means it will still break with another fault that normally would break Wudhu. For example, if a person's illness is that they continue dropping urine, then if they released wind then their Wudhu would break or if their illness that they cannot stop releasing wind then their Wudhu would break if they had urine drops. C36.7 If there is any way that the illness would be reduced or would stop then this is obligatory. For example, if blood flows when standing up to pray Salaah but it stops when you sit down and pray, then it is obligatory to pray whilst seated. C36.8 If the Ma'zoor has an illness whereby his clothing will become impure and is more than a Dirham in size and he has enough time that he can wash the impure part and then pray Salaah, then it is obligatory for him to do this, and if he knows that whilst praying Salaah it will become impure by the same amount then it is not necessary for him to wash it, continue praying with these clothes even if the place where Salaah is being prayed also gets impure. If the impurity on the clothing is the same size as a Dirham and there is enough time for him to clean this and is also aware that the clothing will not get the same amount of impurity again whilst praying Salaah, then it is necessary (Wajib) for him to clean this. If the impurity is less than a Dirham and there is time, then it is Sunnah to clean it and if there is no time left, then in any situation it is forgiven. C36.9 If there is any discharge from a wound but does not flow then nor will it do not break the Wudhu, nor will you be a Ma'zoor due to it and nor is it impure. C37.0 METHOD OF CLEANING IMPURE ITEMS C37.1 There are two types of impure items. Firstly there is the item that is in itself impure which is known as impurity, such as: a) alcohol, b) faeces, c) urine, d) dung etc. these items until they keep to it's original form, they cannot be made clean. C37.2 Alcohol will remain impure as long as it stays as alcohol, and if it is made into vinegar then it becomes clean. Cow dung will remain impure until it is burnt and turned into ashes, then it is clean [Muniya, etc.]. C37.3 Secondly there is the item which is itself not impure, but due to having impurity stuck on it, it becomes impure, such as; a piece of clothing has had alcohol on it, the clothing is now impure. C37.4 To clean these items there are various methods. Many will become clean after; a) Washing them, b) some will become clean after drying, c) some after shaking, d) some after burning, e) some after tanning and some after cutting. C37.5 You can clean impurity from items with clean water and any other clean liquid which would be able to clean it. Such as; a) Vinegar, b) rose water, c) tea water, c) banana water etc. C37.6 Used water from Wudhu and Ghusl (ablution and bathing) can be used to clean impurities (this water is clean for cleaning but cannot be re-used to perform ablution or bathing). C38.0 Method of cleaning solid impurities C38.1 If impurity can be cleaned with saliva, then this method can be used. Such as, if a breast fed child vomited onto the breast then drank milk again and the impurity was cleaned off, then the breast will be clean [Qazi Khan etc.]. C38.2 Impurity cannot be cleaned with soup, milk, oil, because these liquids will not make the impurity go away. C38.3 If the impurity is thick, such as faeces, dung, blood etc. then there is no rule on how many times it should be washed, if it takes just once to wash it clean then this is sufficient, however, if it takes four or five times to clean then this must be done. If the impurity is cleaned off the first time it is Mustahhab to clean it three times. C39.0 The order on the colour or smell remaining after cleaning C39.1 If the impurity is cleaned off but there is still some smell, colour or a sign left, then it is important to clean this also. However, if it is very difficult to get rid of it's existence, then washing it three times will be sufficient, it is not necessary to wash it with soap, acid or hot water [Alamgiri, Maniya etc.]. C39.2 If you put on an impure colour or impure henna on you body or clothes, then it is necessary to wash as many times as it takes for clean water to run off from it, it is not necessary for the colour to disappear [Alamgiri, Maniya etc.]. C40.0 Method of cleaning liquid impurities C40.1 If you prepared saffron or some other die to colour your clothes and a child urinated in it or some other impurity dropped in it, then if you coloured the clothing with this, then wash it three times and it will become clean. C40.2 If impure oil got on your clothes or body, then wash it three times and it will become clean. If there is still the stickiness of the oil remaining, then it is not necessary to use soap or hot water to make it clean. However, if fat from a dead animal got on your clothes or body then until the stickiness goes the body or clothing will not become clean [Muniya, Bahar-eShariah]. C40.3 If blood got on a knife or inside an animal's head and then this knife or animal's head was put into a fire and the blood was burnt, then both the knife and the head will become clean [Maniya, Bazazia]. C41.0 Squeezing and it's limit C41.1 If the impurity is a liquid, then to wash it three times and also adequately squeeze the clothing three times will clean the item. To squeeze it adequately means that every person squeezes the item to their own strength and ability, so that if the item was squeezed again more drops would not fall. If you think of the clothing and do not squeeze it adequately, then the item will not become clean [Alamgiri, Qazi khan]. C41.2 If the person who has washed the clothing squeezed it adequately, then another person came who had more strength than the first person and squeezes the clothing and more drops fall, then the item is still considered clean because the first person washed it not the second person as the second person's strength is not taken into account, however, if the second person washed it and only squeezed it with the same strength as the first person, then the item is not clean. C41.3 After squeezing the first two times it is better to also clean the hands and after squeezing the third time, both the clothing and hands are clean. If the clothing is still wet that even half a drop of water falls, then both the clothing and hands are unclean. C41.4 If clothing was washed the first and second time and the hands were not washed after this and the water drops from the hands fall on a clean part of the clothing, then the clean part will become impure. If after this, the clothing is wet after washing it the first time, then it must be washed twice, and if it gets wet after washing it twice with drops of water from the hand, then it must be washed once more and squeezed and if a clean part of clothing gets wet after the first wash and squeeze then it must be washed and squeezed twice more and if it gets wet after squeezing it twice then washing it once more and squeezing it will get the clothing clean. C41.5 Clothing is washed three times and is squeezed adequately three times and now it does not have any drops of water falling from it, then it is hung and some more water drops, this water is clean. C41.6 If the clothing was not squeezed adequately and water dropped, then the water is not clean. C41.7 The order for a milk drinking boy or girl is the same and that is if their urine got on clothing or the body then to wash it three times is necessary and only then will the clothing or body become clean [Alamgiri etc.]. C42.0 Method of cleaning items that cannot be squeezed C42.1 The items that cannot be squeezed such as a leather table cloth, shoes, pans etc. should be washed and left to drip, and after all the water has dripped repeat the process again and then repeat it again for the third time and it will become clean. The same rule applies to clothing that is very fragile and would tear if squeezed. C43.0 Method of cleaning steel, copper and glassware products C43.1 If there are items where impurities do not dissolve in them, such as; a) glassware, b) dishes made from clay or pans or steel or copper etc. c) Or items of metal etc. can be washed three times and they will become clean, it is not necessary to leave them between washes to drip dry. C43.2 It is better to scour impure dishes with soil.

squeezing it will get the clothing clean. C41.5 Clothing is washed three times and is squeezed adequately three times and now it does not have any drops of water falling from it, then it is hung and some more water drops, this water is clean. C41.6 If the clothing was not squeezed adequately and water dropped, then the water is not clean. C41.7 The order for a milk drinking boy or girl is the same and that is if their urine got on clothing or the body then to wash it three times is necessary and only then will the clothing or body become clean [Alamgiri etc.]. C42.0 Method of cleaning items that cannot be squeezed C42.1 The items that cannot be squeezed such as a leather table cloth, shoes, pans etc. should be washed and left to drip, and after all the water has dripped repeat the process again and then repeat it again for the third time and it will become clean. The same rule applies to clothing that is very fragile and would tear if squeezed. C43.0 Method of cleaning steel, copper and glassware products C43.1 If there are items where impurities do not dissolve in them, such as; a) glassware, b) dishes made from clay or pans or steel or copper etc. c) Or items of metal etc. can be washed three times and they will become clean, it is not necessary to leave them between washes to drip dry. C43.2 It is better to scour impure dishes with soil. C43.3 If there is cooked leather and it gets an impurity on it, then if you can squeeze it, do so and if this is not possible then washing and leaving to drip dry between washes for three washes will get it clean [Alamgiri, Qazi khan]. C43.4 Items of metal such as a knife, dagger, sword etc. which do not have a colour on them nor any design on the metal can be wiped clean if an impurity gets on them, and in this situation if there is no difference to the impurity meaning either solid or liquid, such as silver, gold, or a small pot or false or proper metal, then all these items can be wiped clean, if however, there is a design on them or has rust on them then they must be washed, they will not become clean by wiping them. C44.0 Method of cleaning a mirror etc. C44.1 Items such as a mirror, all items of glass, pots of glass, glazed pots, polished wood so as long as they are not porous can be cleaned by wiping them down properly so that no remains of impurities exist on them. C44.2 If the ground becomes dry and there was impurity and that has now disappeared then it is clean but you cannot perform Tayammum with it, however, you can pray Salaah on it [Alamgiri etc.]. C44.3 If an items has been cleaned by drying or shaking and then gets wet again (with water) it will not become unclean again [Bazaziya]. C45.0 Method of cleaning hide C45.1 Except for pigskin all other types of hide become clean by making them up, whether it is cleaned with salty water or some other medicine or is just dried in the sun or wing or dust and all it's dripping and smell has gone, then in both situations the skin will become clean. You can pray Salaah on this [Hidaya, Shareh Waqaya, Alamgiri etc]. C45.2 Except for the pig if any other animal whether Haram or Halal is slaughtered by saying 'Bismilla..' then it's meat and skin is clean. You can pray Salaah while having the meat on your possession and you can pray Salaah on the skin. However, a Haram animal after being slaughtered will not become Halal but will stay Haram, there is a difference between the meat being clean and the meat being Halal. Look, soil is clean and can be used to clean something, but unless it is vital to save your life it is Haram to eat [Maniya, Hadiya etc.]. C45.3 Lead and tin become clean when melted [Alamgiri]. C46.0 Method of cleaning honey C46.1 If honey becomes impure then the method of cleaning it is to add the same amount of water as honey and then to heat it until all the water burns out, perform this method three times and the honey will become clean. C47.0 Method of cleaning oil and butter C47.1 The method of cleaning oil if it becomes impure is to perform the same process as for the honey. There is also another method and that is to add the same amount of water as the oil and stir it well, then take out the oil and throw away the water, repeat this three times and the oil will become clean [Muniya, Alamgiri]. C47.2 If butter or lard become impure then use one of the methods as above and the butter or lard will become clean. C47.3 If a piece of cloth is made up of two ply and if one ply gets an impurity on it, then if they are sown together, Salaah is not allowed on the other ply and if they are not sown together, then Salaah is allowed. C47.4 If a plank of wood gets an impurity on one side of it and is so large that it can be joined in size, then you can turn it over and pray on the other side of it [Muniya]. C47.5 The ground that has been plastered with dung, whether the dung has dried Salaah cannot be prayed on it, however, if it has dried and a large cloth is put on it then you can pray Salaah on the cloth. C48.0 How are trees or walls, Herb roots, bricks cleaned? C48.1 All trees, grass and bricks made from ground roots are clean when they dry up. If the bricks are not made from ground roots then it is necessary to wash it otherwise it will not be clean. Also if a tree or grass is cut before it becomes dry then it is also necessary to wash it for cleanliness [Alamgiri]. C49.0 ISTINJA - WASHING OR CLEANING THE PRIVATE PARTS C49.1 Respects of Istinja C49.2 When performing excretion or urination or when washing, do not face towards Qibla nor have the Qibla behind you. Whether you are in the home or in a field, and if you do have your face or rear pointing towards the Qibla then change direction as soon as you remember as this may then be forgiven [Fatahul Qadir]. C49.3 To have a child facing Qibla is Makrooh and the person making the child urinate is responsible for this and he will be given the sins [Alamgiri]. When performing excretion or urination do not have your face or rear pointing towards the sun or moon. In the same text it is not allowed to urinate against the wind or in any place where drops of urine would spray on you. C49.4 To go for urination or excretion without covering your head is not allowed and also to take with you anything that has 'Allah' or his beloved 'Prophet's name' on it or any Wali's name on it, is also not allowed [Alamgiri etc.]. C50.0 The method of Istinja and the prayer before it C50.1 When you go to perform urination or excretion then it is Mustahhab (desirable) to pray this Dua outside the toilet: a) "Bismillahi Allahumma inni A'udhubika Minal Khubuthi Wal Khabaa'ith" b) Then first put your left foot inside the toilet room and when you get near the toilet then remove the clothing from the body but do not remove more than necessary. c) Then separate the feet and sit down and give weight to your left foot and sit quietly with your head lowered and relieve yourself. d) When you have relieved yourself, then men should shake their penis slowly from left to right, back and fourth so that all the drops of urine come out. e) Then you should clean it with a dhela (handful of soil or sand etc.) and then before standing fully upright pull up your clothing. f) Then step out of the toilet first with your right foot and when you have come outside the toilet, pray this Dua: "Ghufranaka Al-Hamdu Lillahil Ladhi Adhhaba 'Anni Mayoo Dheenee Wa Amsaka 'Allaya Ma Yanfauni" C51.0 Dua for entering the washroom a) Then go into the washroom after praying this Dua; "Bismilla'hil 'Adheem Wa Bihamdihi Wal Hamdu Lillahi 'Alaa Deenil Islami Allahumaj 'Alni Minatawwa Beena Waj 'Alni Minal Mutatah Hireenaladhina La Khawfun 'Alaihim Walahum Yahzanoon" b) Firstly wash your hands three times, then pour the water with your right hand and wash with your left hand, and keep the can of water upright so that the water does not splash. c) Then first of all wash the front parts and then wash the rear part (anus). When washing the rear put pressure on with your breath and put a Dhela and wash the part thoroughly so that after washing there is no smell remaining on your hand. d) Then with a clean cloth dry the area and if you do not have a cloth then continue wiping the are until no water is left dripping, and if you are doubtful then shake the water off with a hand towel. e) Then after leaving the washroom pray this Dua; "Alhamdulilla Hilladhee Ja 'alal Ma-a Tahooraw Wal Islama Nooraw WaQa-idaw Wadaleelan ilallahi Ta'ala Wailaa Jannaatin Na'eem Allahumma Hassin Farjee Wa Tahhir Qalbee Wa Mahiss Dhunubee" C51.1 When impurity comes out of the front or the rear, it is Sunnah to clean with a Dhela. If it is washed only with water it is still allowed, but it is Mustahhab to first clean it with a Dhela then wash it with water. Cleaning with a Dhela is allowed when the impurity is not spread

toilet, pray this Dua: "Ghufranaka Al-Hamdu Lillahil Ladhi Adhhaba 'Anni Mayoo Dheenee Wa Amsaka 'Allaya Ma Yanfauni" C51.0 Dua for entering the washroom a) Then go into the washroom after praying this Dua; "Bismilla'hil 'Adheem Wa Bihamdihi Wal Hamdu Lillahi 'Alaa Deenil Islami Allahumaj 'Alni Minatawwa Beena Waj 'Alni Minal Mutatah Hireenaladhina La Khawfun 'Alaihim Walahum Yahzanoon" b) Firstly wash your hands three times, then pour the water with your right hand and wash with your left hand, and keep the can of water upright so that the water does not splash. c) Then first of all wash the front parts and then wash the rear part (anus). When washing the rear put pressure on with your breath and put a Dhela and wash the part thoroughly so that after washing there is no smell remaining on your hand. d) Then with a clean cloth dry the area and if you do not have a cloth then continue wiping the are until no water is left dripping, and if you are doubtful then shake the water off with a hand towel. e) Then after leaving the washroom pray this Dua; "Alhamdulilla Hilladhee Ja 'alal Ma-a Tahooraw Wal Islama Nooraw WaQa-idaw Wadaleelan ilallahi Ta'ala Wailaa Jannaatin Na'eem Allahumma Hassin Farjee Wa Tahhir Qalbee Wa Mahiss Dhunubee" C51.1 When impurity comes out of the front or the rear, it is Sunnah to clean with a Dhela. If it is washed only with water it is still allowed, but it is Mustahhab to first clean it with a Dhela then wash it with water. Cleaning with a Dhela is allowed when the impurity is not spread more than a Dirham in size, and if it is spread more than a Dirham then it is compulsory to wash it with water, however, it is still Sunnah to use a Dhela first. C52.0 Difference in winter and Summer for using a Dhela C52.1 After excretion, for a male, the Mustahhab method of using a Dhela in Summer is to use the first Dhela starting from the front and then taking it to the rear. The second one starting at the rear then taking it to the front and finally the third Dhela from the front taking it to the rear. C52.2 In the winter start the first Dhela from the rear and then take it to the front, second vice-versa and third the same as the first. C52.3 Women in every season should use the first Dhela from front to rear, second from rear to front and the third from front to rear again [Qazi Khan, Alamgiri]. C52.4 If you cannot gain complete cleanliness by using three Dhelas then use five, seven, nine, meaning in odd numbers. C52.5 After performing urination, if you feel that another drop of urine will come, then it is Wajib for you to perform 'Istibrao' meaning after urination to perform some act that would force the urine left inside, to come out. Istibrao is done by swaying, or to hit your feet hard on the floor, or to come down from a high place to a low place or climb up from a low to a high place, or it can be done by crossing your legs over and putting on pressure, or it can be done by clearing your throat or lying on your left side. Istibrao should be performed until you are confident that no more drops will come out. The order of Istibrao is really for males, women should wait a little while after urination then perform cleanliness. C52.6 Stones, rocks, torn piece of cloth are the items that should be used for a Dhela, you can use these without any problem to clean. C52.7 It is not allowed to use (writing) paper to perform Istinja whether it has something written on it or not. C52.8 If a man's hand is disabled then his wife should perform Istinja for him, and if a woman's hand is disabled then her husband should perform Istinja for her. If you are not married and your hand is disabled then you should not use another relation such as son, daughter, brother, sister, in fact in this situation Istinja can be missed. C53.0 Leftover water from Wudhu C53.1 You should not use the leftover water from Wudhu for the purpose of washing. C54.0 Leftover water from washing C54.1 The leftover water from washing should not be thrown away, but should be used for something else as it is clean and also can be used to perform Wudhu. C55.0 SECOND QUALIFICATION ON SALAAH C55.1 SATRE-AURAT - COVERING OF THE BODY C55.2 It is compulsory to cover the body, meaning how much of the body in Salaah should be covered at least. C55.3 For males, from below the naval to below the knees is compulsory, that it is covered, it is not compulsory to cover the naval, but the knees must be covered. C55.4 For women who are not slaves nor have any restriction of Shariah on them, it is compulsory for them to cover all their body except the face, hands upto the wrists and feet upto the ankles. It is also compulsory for women to cover the hair hanging from their heads, their necks and their collars (throats). C55.5 If a woman has worn a very thin veil over her head that the hair's shininess can be seen then the Salaah will not count. C55.6 For a female servant/slave the whole of the stomach, back, both sides and from the navel to the knees is all aurat (parts that need covering). C55.7 In all the parts that are compulsory to cover if one part was uncovered and was less than a quarter, then the Salaah will count. If it is a quarter in size and is recovered immediately, then the Salaah will count. If the part was uncovered for one 'Rukun' meaning the time you could say Subhanallah three times or was uncovered deliberately and whether it was covered again immediately, the Salaah will not count. C56.0 Parts of Aurat in a Male C56.1 There are nine parts of the body which are aurat for a male. 1. The penis 2. Both testicles 3. Posterior 4. The right hip 5. The left hip 6. The right thigh (upto and including the knee) 7. The left thigh (upto and including the knee) 8. From below the naval upto the male organ and upto both sides of the body inclusive. 9. The area between the testicles upto the posterior is a single aurat. C56.2 The aurats that have been counted above are all one part each, meaning if less than a quarter of each part became uncovered, the Salaah would count. C56.3 If some parts of the aurats became uncovered but were all less than a quarter, however, when added together the size would be more than a quarter of the smallest part that has been uncovered, then the Salaah will not count. For example, if a ninth of a thigh was uncovered, a ninth of hip and a ninth of a penis was uncovered then the size added together is more than a quarter of the penis, the Salaah will not count [Alamgiri, Radd-ulMohtar]. C56.4 At the start of the Salaah if one quarter of a part is left uncovered and you say Allahu Akbar, the Salaah will not start [Radd-ul-Mohtar]. C57.0 Aurat parts for a woman C57.1 For women who are not slaves, except for the five parts mentioned above (face, both hands upto the wrists and both feet upto the ankles) all the body is aurat. This is split into thirty parts of the body. The same rule applies in Salaah (as mentioned above) if a quarter became uncovered for each part. 1. The head, meaning from the top of the head upto the start of the neck. 2. The hair that hangs down 3. The right ear 4. The left ear 5. The neck (and throat) 6. The right shoulder 7. The left shoulder 8. The top right arm including the elbow 9. The top left arm including the elbow 10. The bottom right arm (below the elbow upto and including the wrist) 11. The bottom left arm (below the elbow upto and including the wrist) 12. The chest, below the neck/throat to the breasts 13. Back of the right hand 14. Back of the left hand 15. The right breast 16. The left breast 17. The stomach, meaning from below the breasts upto and including the navel 18. The upper back, meaning the other side of the chest 19. Both armpits upto the lower back 20. The right hip 21. The left hip 22. The vagina 23. The posterior

1. The head, meaning from the top of the head upto the start of the neck. 2. The hair that hangs down 3. The right ear 4. The left ear 5. The neck (and throat) 6. The right shoulder 7. The left shoulder 8. The top right arm including the elbow 9. The top left arm including the elbow 10. The bottom right arm (below the elbow upto and including the wrist) 11. The bottom left arm (below the elbow upto and including the wrist) 12. The chest, below the neck/throat to the breasts 13. Back of the right hand 14. Back of the left hand 15. The right breast 16. The left breast 17. The stomach, meaning from below the breasts upto and including the navel 18. The upper back, meaning the other side of the chest 19. Both armpits upto the lower back 20. The right hip 21. The left hip 22. The vagina 23. The posterior 24. The right thigh upto and including the knees, the knee is not a separate part but is included 25. The left thigh upto and including the knees, the knee is not a separate part but is included 26. Below the naval upto the start of the pubic hair and the lower back, is all one aurat. 27. The right shin, from below the knee upto and including the ankle 28. The left shin, from below the knee upto and including the ankle. 29. The right base of the foot 30. The left base of the foot C57.2 Many Ulema have not included the back of the hands and the base of the feet as Aurat. C57.3 Although the woman's face is not an Aurat, it is still forbidden to expose it to nonpermissible males (those a woman is not restricted to marry). Also it is forbidden for nonpermissible males to look at their face. C57.4 If a male does not have clothing that is allowed, i.e. he only has silk to cover his body, then it is obligatory for him to cover his body with the silk cloth and can pray Salaah with it on, however, if a male has other material available then it is Haram for a male to wear silk, and if a Salaah is prayed with silk on, then it will become Makrooh-e-Tahrimi. C57.5 If a naked person can obtain access to a table or floor cloth, then they must cover themselves with this and pray Salaah, and also if they can use leaves or straw to cover themselves, then they must do this [Alamgiri]. C57.6 If someone has no clothes or material, then they should pray Salaah seated and perform Ruku and prostration (Sajda) by actions [Hidaya, Durr-e-Mukhtar, Radd-ul-Mohtar]. C57.7 If another person has material or clothing and the naked person feels sure that the person will lend it to them, then it is necessary to ask for the material [Radd-ul-Mohtar]. C57.8 If you only have impure clothes and there is no way of cleaning them, then pray with the impure clothes, do not pray naked [Hidaya]. C57.9 If there isn't enough clothing to cover the whole of the body but you can only cover some parts, then it is necessary that you do this and cover the private parts (vagina and posterior) first. And if there is only enough to cover one private part, then cover one of the two. C57.10 If by praying Salaah whilst standing, one quarter of an aurat becomes uncovered, then pray Salaah whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar]. C58.0 THIRD QUALIFICATION OF SALAAH TIME C58.1 Time of Fajr C58.2 From the break of dawn upto the first ray of sunrise. The break of dawn (Subah Sadiq) is a light which is seen before sunrise from the east and generally gets more lighter and eventually is spread completely across and then it becomes daylight. As soon as this light of the break of dawn is seen, the time of sehri for fasting finishes and the time of Fajr Salaah begins. Before this light a seam of whiteness is seen in the middle of the sky from east to west, and underneath it the whole is area is black. The break of dawn comes from underneath this and spread across to the north and south and gets lighter. The whiteness disappears when the light of dawn starts spreading. The long whiteness is known as Subah Kazab and the time of Fajr does not begin with this [Qazi Khan, Bahar-e-Shariah]. C58.2 (The time of Subah Sadiq is dependent upon the town and country you are in. It is advisable to get the time from the observatory). C58.3 For the time of Fajr Salaah wait until the break of dawn starts spreading and it's light can be seen, and the finishing of Sehri and the end of 'Isha Salaah time is as soon as the break of dawn starts, meaning pray the Fajr Salaah at least after the light of the break of dawn can be seen and end the Sehri and the time of 'Isha once the break of dawn occurs [Alamgiri]. C59.0 Time of Dhuhr C59.1 From Zawal, meaning midday until everything has except for it's original shadow a double shadow. For example, there was a shadow in the afternoon of an item the size of four fingers and the item is actually eight fingers in size, the time of Dhuhr will not finish until the size of the shadow gets to twenty fingers in length. C59.2 The original shadow is the shadow which occurs exactly at midday. This is when the sun reaches exactly middle of the sky and the distance of east and west is exactly the same. When the sun moves from this position slightly to the east, the time of Dhuhr begins. C59.3 The recognition of the sun moving is by digging a stick upright into the ground, and then the shadow continues to reduce until it cannot reduce anymore, this is exactly the time of midday and is known as the original shadow, when the shadow starts growing again the time of Dhuhr has begun because the sun has moved. C59.4 The time of Jum'a is the same as the time of Dhuhr. C60.0 Time of 'Asr C60.1 As soon as the time of Dhuhr finishes, the time for 'Asr begins. Depending upon the city and country, the length of 'Asr varies. C60.2 The length of the time of 'Asr is also dependent on the time of the season, i.e. autumn, summer etc. C61.0 Time of Maghrib C61.1 As soon as the sun sets until the dusk (Shafaq) disappears. Dusk is the twilight that is seen after the redness of the sun has gone and is spread like the whiteness of dawn from east then from north to south [Hidaya, Alamgiri, Khanya]. C61.2 In the UK the length of Maghrib is usually approximately a minimum of two hours and a maximum of two hours and fifteen minutes. The length of the time of Maghrib is exactly the same as the time length of Fajr for that day. C62.0 Time of 'Isha C62.1 As soon as the twilight of dusk disappears the time of 'Isha begins until the break of dawn. As well as the twilight of dusk, there is also a twilight seen after this from north to south but the time of 'Isha has begun and the time of Maghrib has ended. C63.0 Time of Witr C63.1 The time of Witr is the same as the time of 'Isha. However, Witr cannot be prayed before the Fardh Salaah of 'Isha, as the sequencing is obligatory. If the Salaah of Witr is prayed purposely before the Fardh Salaah of 'Isha, then the Witr will not count and will have to be prayed again after the Fardh Salaah of 'Isha. However, if the Witr Salaah is prayed before 'Isha by mistake or you have realised that you prayed the 'Isha Salaah without Wudhu and prayed the Witr Salaah with Wudhu, then it is accepted [Durr-e-Mukhtar, Alamgiri]. C63.2 In those countries where the time of 'Isha does not come, then the Qadha of 'Isha and Witr should be prayed [Bahar-e-Shariah]. C64.0 MUSTAHHAB TIMES OF SALAAH C64.1 In Fajr, delaying is Mustahhab (Preferred). Meaning when there is good light then start the Salaah. Also Mustahhab time is that you can pray approx. forty to sixty verses of the Qur'an in a clear and distinct manner (tarteel), and after performing Salaam there is enough time left that if there was a fault you could repeat your Wudhu and pray the Salaah again with forty or sixty verses in a clear and concise manner. To delay so much that there is doubt that the sun will rise is Makrooh (disliked) [Qazi Khan etc.]. C64.2 For women it is always Mustahhab to pray Fajr at the beginning time and the rest of the Salaah's prayed after the Jamaat of the males has completed. C64.3 In winter, early Dhuhr is Mustahhab. In the warm weather it is Mustahhab to pray the Salaah late, whether it is prayed alone or with Jamaat. However, in the warm weather, if the Jamaat of Dhuhr is early, you are not allowed to miss it for the Mustahhab time. The season of autumn is in the same rule as winter, and the season of spring is in the same rule as

C63.1 The time of Witr is the same as the time of 'Isha. However, Witr cannot be prayed before the Fardh Salaah of 'Isha, as the sequencing is obligatory. If the Salaah of Witr is prayed purposely before the Fardh Salaah of 'Isha, then the Witr will not count and will have to be prayed again after the Fardh Salaah of 'Isha. However, if the Witr Salaah is prayed before 'Isha by mistake or you have realised that you prayed the 'Isha Salaah without Wudhu and prayed the Witr Salaah with Wudhu, then it is accepted [Durr-e-Mukhtar, Alamgiri]. C63.2 In those countries where the time of 'Isha does not come, then the Qadha of 'Isha and Witr should be prayed [Bahar-e-Shariah]. C64.0 MUSTAHHAB TIMES OF SALAAH C64.1 In Fajr, delaying is Mustahhab (Preferred). Meaning when there is good light then start the Salaah. Also Mustahhab time is that you can pray approx. forty to sixty verses of the Qur'an in a clear and distinct manner (tarteel), and after performing Salaam there is enough time left that if there was a fault you could repeat your Wudhu and pray the Salaah again with forty or sixty verses in a clear and concise manner. To delay so much that there is doubt that the sun will rise is Makrooh (disliked) [Qazi Khan etc.]. C64.2 For women it is always Mustahhab to pray Fajr at the beginning time and the rest of the Salaah's prayed after the Jamaat of the males has completed. C64.3 In winter, early Dhuhr is Mustahhab. In the warm weather it is Mustahhab to pray the Salaah late, whether it is prayed alone or with Jamaat. However, in the warm weather, if the Jamaat of Dhuhr is early, you are not allowed to miss it for the Mustahhab time. The season of autumn is in the same rule as winter, and the season of spring is in the same rule as summer [Radd-ul-Mohtar, Alamgiri]. C64.3 The Mustahhab time of Jum'a is the same as the Mustahhab time of Dhuhr [Hijr]. C64.4 It is Mustahhab to delay the 'Asr Salaah, but not too much that the rays of the sun go deep red and that without any difficulty you could look directly at the sun, the sun shining is not a form of deep redness [Alamgiri, Radd-ul-Mohtar, etc.]. C64.5 It is better that you pray Dhuhr in the first half of it's time and 'Asr in the second half of it's time [Guniya]. C64.6 From study it is apparent that the sun goes deep red twenty minutes before sunset and also it stays red twenty minutes after sun rise, which is the out of Salaah time [Fatawae-Razvia, Bahar-e- Shariah]. C64.7 The clarification of delay is that the time allocated for a particular Salaah is split into two and then the Salaah is prayed in the second half. C64.8 Except for the days when there is cloud, it is always Mustahhab to start Maghrib quickly, and if the time is delayed for more than the length of two rakats then it is Makroohe-Tanzihi. Also, if without cause i.e. travelling, illness etc. if the time is delayed so that the stars can be seen clearly, then this is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Alamgiri, Fatawa-e-Razvia]. C64.9 It is Mustahhab for 'Isha Salaah to be delayed for the first third part of the time. It is allowed to be prayed after the first half of the time, meaning you prayed the Fardh rakats just before the first half ended, and if delayed that the night had dropped (meaning after the first half) then this it is Makrooh as it would mean missing Jamaat (congregation) [Hijr, Durre-Mukhtar, Khaniya]. C64.10 It is Makrooh to sleep before praying the 'Isha Salaah. C64.11 After the 'Isha prayer it is Makrooh to talk about worldly things, to tell or listen to stories or fables. It is not Makrooh to talk about important issues, to pray the Qur'an, or recite Allah's name, or talk about religious regulations, stories of pious people and to talk with guests. Also, from the break of dawn upto sunrise all types of conversation except to recite the name of Allah is Makrooh [Durr- e-Mukhtar, Radd-ul-Mohtar]. C64.12 If a person is confident in waking up then they should pray the Witr Salaah in the last part of the night just before sleeping and then if they wake up in the last part of the night they should pray Tahajjud, they cannot pray Witr again [Qazi Khan]. C64.13 During dull and cloudy days it is Mustahhab to pray the 'Asr and 'Isha Salaah early and Mustahhab to delay the other Salaah's. C65.0 MAKROOH TIMES C65.1 Whilst the sun is rising or setting and at exactly midday, at these three times no Salaah is allowed. No Fardh, no Wajib, no Nafl, no Ada (current), no Qadha (expired), no Sajda-e-Tilawat, No Sajda-e- Sahoo. However, if the 'Asr Salaah for that day is still left to pray then you must pray whether the sun is setting, but to delay it for so long is Haram. C65.2 Sun rising means from the edge of the sun has come out until all the sun has risen and the eye sparkles when directly looked at, and this is a total time of twenty minutes. C65.3 Midday (Nisfun Nihar) means starting from exact mid sun until the sun drops. C65.4 The way of finding the exact time of Nisfun Nihar (midday) is to find out what day today the break of dawn started and what time the sun set. Split this into two halves and as soon as the first half ends this is the time of midday until the sun starts dropping from this position. For example, say today the 20th March the sun sets at 6pm and also risen at 6am, then the afternoon started at 12pm, and in the morning at 4.30am the dawn broke. Therefore a total of thirteen and a half hours have occurred between the break of dawn until sun set and so half of it would be six and three quarter hours. The time therefore of Nisfun Nihar would be quarter past eleven and the sun would drop at 12pm, and hence a total of three-quarters of one hour would be the total time when any Salaah would not be allowed. C65.5 Notice: The above calculation is a mere example and therefore the time would differ according to the city and country and the season. Different destinations and different times show that the approximate time would be twenty minutes and in all places the above method of calculation should be used. C65.6 If a funeral (Janaza) is brought at the three prohibited times there is no harm in praying the Salaah. It is not allowed to be prayed when all the funeral is ready beforehand and the time is delayed until the prohibited times start [Alamgiri, Radd-ul-Mohtar]. C65.7 During these three prohibited times it is better if you do not pray the Qur'an, it is better to recite the name of Allah or pray the Durood continuously [Alamgiri]. C66.0 Twelve times where Nafl Salaah is prohibited C66.1 It is prohibited to pray Nafl (voluntary) Salaah during twelve times; 1. From the break of dawn (Subah Sadiq) until the sun has risen fully, no Nafl Salaah is allowed, except for the two Sunnahs of Fajr. 2. From when the call to establish rows for congregation (Iqamat for Jamaat) until the Fardh Salaah finishes, to pray a Nafl or Sunnah is Makrooh-e-Tahrimi. However, if the Jamaat of Fajr Salaah has stood up and you know that if you pray the Sunnahs of Fajr you will still be able to join the Jamaat, whether it be in the last sitting position (Qaida) it is necessary that you pray the Sunnahs separately from the rows of Jamaat and then join the Jamaat. If you know that if you start the Sunnahs you will not be able to join the Jamaat but you still start the Sunnahs then this is forbidden and a sin. Except for the Fajr Salaah it is not allowed to start a Sunnah even if you know you can join the Jamaat late when the Iqamat has been called for Jamaat. 3. After praying the 'Asr Salaah until the sun goes red, no Nafl Salaah is allowed. 4. As soon as the sun has set, until the Fardh Salaah of Maghrib has been prayed, no Nafl is allowed [Alamgiri, Durr-e-Mukhtar]. 5. From the time in Juma the Imam stands up from his place to perform Khutba until the Fardh Salaah of Juma has been prayed, no Nafl is allowed. 6. At the start of a Khutba (sermon), whether it is the first or the second for Juma, Eids, Kusoof, Istisqa, Hajj or Nikah, all Salaah is not allowed even Qadha Salaah. However, for Sahib-e-Tarteeb (those who have less than five Salaah of Qadha due) at the start of the Juma Khutba, Qadha Salaah is allowed [Durr-e-Mukhtar]. If the Sunnahs of Juma have been started and the Imam stands up for the Khutba, then complete all four rakats of the Sunnah. 7. All Nafl Salaah is Makrooh before the Eid Salaah, whether you pray them at home, Mosque or Eid hall [Alamgiri, Durr-e-Mukhtar]. 8. It is Makrooh to pray Nafl Salaah after the Eid Salaah if they are prayed at the Eid hall or Mosque, if they are prayed back at home then they are not Makrooh [Alamgiri, Durr-eMukhtar]. 9. At Arafat, where the Dhuhr and 'Asr is prayed together, to pray a Nafl or Sunnah in between them or after them is Makrooh. 10. In Muzdalifa, where the Maghrib and 'Isha is prayed joined together, it is Makrooh to pray any Sunnah or Nafl Salaah in between the two Salaah, it is not Makrooh to pray Nafl after the 'Isha Jamaat [Alamgiri, Durr-e-Mukhtar]. 11. If the time of Fardh is very short, then all Nafl and Sunnahs including those of Fajr and Dhuhr are Makrooh. 12. Whatever aspect that makes the heart distract and you can relieve yourself from that aspect then all Salaah are Makrooh until you relieve yourself, for example, urination or excretion or to release wind, then these must be performed otherwise the Salaah will be Makrooh. However, if the time is going to finish, then pray the Salaah and repeat it afterwards. Also if food is presented in front of you and you have the desire to eat, or any other aspect that you may have a desire for without which you will not be able to gain satisfaction, then it is necessary to fulfil this desire before praying Salaah otherwise the Salaah will be Makrooh [Durr-e-Mukhtar, etc.]. C66.2 The whole of the time of Fajr and Dhuhr is okay from the start to the end, meaning these Salaah can be prayed at any point within the time and is not Makrooh [Bararaiq, Bahar-e-Shariah]. ..

8. It is Makrooh to pray Nafl Salaah after the Eid Salaah if they are prayed at the Eid hall or Mosque, if they are prayed back at home then they are not Makrooh [Alamgiri, Durr-eMukhtar]. 9. At Arafat, where the Dhuhr and 'Asr is prayed together, to pray a Nafl or Sunnah in between them or after them is Makrooh. 10. In Muzdalifa, where the Maghrib and 'Isha is prayed joined together, it is Makrooh to pray any Sunnah or Nafl Salaah in between the two Salaah, it is not Makrooh to pray Nafl after the 'Isha Jamaat [Alamgiri, Durr-e-Mukhtar]. 11. If the time of Fardh is very short, then all Nafl and Sunnahs including those of Fajr and Dhuhr are Makrooh. 12. Whatever aspect that makes the heart distract and you can relieve yourself from that aspect then all Salaah are Makrooh until you relieve yourself, for example, urination or excretion or to release wind, then these must be performed otherwise the Salaah will be Makrooh. However, if the time is going to finish, then pray the Salaah and repeat it afterwards. Also if food is presented in front of you and you have the desire to eat, or any other aspect that you may have a desire for without which you will not be able to gain satisfaction, then it is necessary to fulfil this desire before praying Salaah otherwise the Salaah will be Makrooh [Durr-e-Mukhtar, etc.]. C66.2 The whole of the time of Fajr and Dhuhr is okay from the start to the end, meaning these Salaah can be prayed at any point within the time and is not Makrooh [Bararaiq, Bahar-e-Shariah]. .. C67.0 ADHAN C68.1 The reward of Adhan C68.2 It is stated in the Hadiths that there is a lot of reward for Adhan. In one Hadith it is stated that the Prophet has said "If people knew how much reward there is for calling the Adhan, then there would be fighting of swords between them [Riwa'al Hamd]. C68.3 Adhan is a rule in Islam, meaning if within a city, town or village people stopped calling the Adhan, then the king within the Islamic country can force the people to call the Adhan and if they do not co-operate, then he can order to have them executed [Qazi]. C69.0 Method of Adhan, it's contents and it's place C69.1 Position yourself outside the Mosque (Jamaat Khana), a) at a high place, b) facing the Qibla and place the index finger in each ear or cover the ears with the palm of the hand c) and say 'Allahu Akbar, Allahu Akbar', Both of these statements make one submission. d) Then pause slightly and repeat again 'Allahu Akbar, Allahu Akbar' again both of these statements make one submission. e) Then state twice 'Ashhadu Alla ilaha illallah', then state twice 'Ashhadu Anna Muhammadar Rasoolullah'. f) Then turn the head to the right and state twice 'Hayya 'Alas Salaah', then turn your head to the left and state twice 'Hayya 'Alal Falaah'. g) The turn your head back towards facing the Qibla and say once 'Allahu Akbar, Allahu Akbar' , this again is one submission, and then finally say once 'La illaha illallah'. C70.0 The prayer after Adhan C70.1 After the Adhan has finished, first pray the Durood and then pray this Dua; "Allahumma Rabba Hadhihid Da'awat'it Taammati, Wassalaatil Qaammati, Aati Sayyadi Muhammadanil Wasilata Wal Fadilata Wad Darajatar Rafi'ata, Wabath-hu Muqamam Mahmoodanil Ladhi Wa attahu Warzuqna Shafa'atahu Yawmal Qiyamati Innaka La Tukhliful Mi'ad." C70.2 In the Fajr Adhan, after 'Hayya 'Alal Falah', also say twice 'Assalatu Khairum Minan Naum' as this is Mustahhab, and if it is not said, the Adhan will still count. C71.0 Which Salaah does Adhan have to be called for? C71.1 All the five Fardh Salaah and also the Juma Salaah where one goes into the Mosque to pray with Jamaat and is prayed at a designated time, then Adhan for these Salaah is Sunnah-e-Maukida, and it's order is the same as Wajib. C71.2 If the Adhan is not called, then all the people from there are sinners [Khaniya, Hindiya, Radd-ul- Mohtar, Durr-e-Mukhtar]. C72.0 The order of Adhan C72.1 If someone prayed Salaah at home and did not call the Adhan then there is no problem because the Adhan at Mosque would be sufficient for them. Although it is Mustahhab to say the Adhan at home. C73.0 When should the Adhan be called ? C73.1 The Adhan must be called after the time for that Salaah has begun. If the Adhan is called before the time then it must be called again [Qazi Khan, Shareh Waqiya, Alamgiri]. C74.0 The time of Adhan C74.1 The time of Adhan is the same as the time of Salaah. C74.2 The Mustahhab time of Adhan is the same as the Mustahhab time of Salaah. C74.3 If the Adhan was called at the start of the time and the Salaah is prayed towards the end of the time, then the Sunnah will still be fulfilled [Durr -e-Mukhtar, Radd-ul-Mohtar]. C75.0 Which Salaah do not contain Adhan C75.1 Except for the Fardh Salaah's no other Salaah have the Adhan, Not for Witr, or Janaza, or Eid, or Nazr (gift) Salaah, or Sunun (Sunnahs) Salaah, or Rawatib (traditional), or Tarawih (in Ramadan), or Istisqa (Thankful) Salaah, or Chast (mid morning), or Kusoof or Khusoof (sun or moon eclipse) or any Nafl Salaah [Alamgiri]. C76.0 Order of Adhan for women C76.1 It is Makrooh-e-Tahrimi for women to call the Adhan or Iqamat. If a woman calls the Adhan she will be sinful and the Adhan will have to be called again. C76.2 It is Makrooh to call the Adhan for women Salaah Ada or Qadha, whether it is prayed by Jamaat, although their Jamaat itself is Makrooh [Durr-e-Mukhtar, etc.]. C77.0 Order of Adhan for children, blind people and those without Wudhu C77.1 The Adhan called by a clever child, or a blind person or a person without Wudhu is correct and permissible [Durr-e-Mukhtar]. However, to call the Adhan without Wudhu is Makrooh [Miraqul Falah]. C77.2 In a city during the day of Juma (Friday) it is not allowed to call the Adhan for Dhuhr Salaah, whether some people are excluded from praying Juma and are praying Dhuhr because the Juma Salaah is not Fardh for them [Durr-e-Mukhtar, Radd-ul-Mohtar]. C78.0 Who should say the Adhan? C78.1 Adhan should be called by those who recognise the times of Salaah. Those who do not recognise the Salaah times are not worthy of gaining the reward of Adhan which is gained by the Mu'adhin [Bazazia, Alamgiri, Gunya, Qazi Khan]. C78.2 It is better if the Imam calls the Adhan [Alamgiri]. C79.0 Order of talking between the Adhan C79.1 To talk between the Adhan is prohibited and if you (the Mu'adhin) did talk the Adhan has to be called again [Sagiri]. C79.2 To perform a melody in Adhan is Haram, meaning to sing the words like a song. Or to change the words of the Adhan such as to change the word Allah to Aallah due to melody, or to change the word Akbar to Aakbar or Akbaar is all Haram. However, it is better to call the Adhan in a sweet sharp voice [Hindiya, Durr-e-Mukhtar, Radd-ul-Mohtar]. C79.3 If the Adhan is called quietly then it should be called again and the first Jamaat is not the Jamaat-e-Ula (main Jamaat) [Qazi Khan]. C79.4 The Adhan should be called in a minaret or outside the Mosque, do not call the Adhan in the mosque (Jamaat hall) [Khulasa, Alamgiri,Qazi Khan]. C80.0 The answer to Adhan C80.1 When you hear the Adhan, it is an order to reply to it. Meaning whatever the Mu'adhin calls reply back with the same submission. a) The only exceptions are 'Hayya Alas Salah' and 'Hayya Alal Falaah', where the reply is 'La Hawla Wala Quwwata illa billah' and it is better if you say both (meaning Hayya......and La Hawla....). b) Also add this onto it 'Mashaa Allaho Kaana Wamaalam Yashaa Lam Yakun' [Radd-ulMohtar, Alamgiri]. c) In reply to 'Assalato Khairum Minan Naum' the following is to be said 'Sadaqta Wa Bararta Wa bil Haqqi Nataqta' [Durr-e-Mukhtar, Radd-ul-Mohtar]. C81.0 Stop all activities whilst the Adhan is being called C81.1 A Junub should also reply to the Adhan. It is not Wajib for a women in her period or is still bleeding after childbirth, or a person who is listening to the Khutba, or a person praying the Salaah of Janaza, or a person engaged in sexual intercourse, or a person in the toilet to reply to the Adhan. C81.2 Whilst the Adhan is being called, all talking, greeting and reply to the greeting should be stopped, and all other occupations should be stopped, even the recitation of the Qur'an should be stopped if the sound of Adhan is heard and it should be listened and replied. The

the Jamaat-e-Ula (main Jamaat) [Qazi Khan]. C79.4 The Adhan should be called in a minaret or outside the Mosque, do not call the Adhan in the mosque (Jamaat hall) [Khulasa, Alamgiri,Qazi Khan]. C80.0 The answer to Adhan C80.1 When you hear the Adhan, it is an order to reply to it. Meaning whatever the Mu'adhin calls reply back with the same submission. a) The only exceptions are 'Hayya Alas Salah' and 'Hayya Alal Falaah', where the reply is 'La Hawla Wala Quwwata illa billah' and it is better if you say both (meaning Hayya......and La Hawla....). b) Also add this onto it 'Mashaa Allaho Kaana Wamaalam Yashaa Lam Yakun' [Radd-ulMohtar, Alamgiri]. c) In reply to 'Assalato Khairum Minan Naum' the following is to be said 'Sadaqta Wa Bararta Wa bil Haqqi Nataqta' [Durr-e-Mukhtar, Radd-ul-Mohtar]. C81.0 Stop all activities whilst the Adhan is being called C81.1 A Junub should also reply to the Adhan. It is not Wajib for a women in her period or is still bleeding after childbirth, or a person who is listening to the Khutba, or a person praying the Salaah of Janaza, or a person engaged in sexual intercourse, or a person in the toilet to reply to the Adhan. C81.2 Whilst the Adhan is being called, all talking, greeting and reply to the greeting should be stopped, and all other occupations should be stopped, even the recitation of the Qur'an should be stopped if the sound of Adhan is heard and it should be listened and replied. The same rule applies for Iqamat [Durr-e-Mukhtar, Alamgiri]. C81.3 Those who remain busy in chitchat, their death will be bad (Muazallah) [Fatawa-eRazvia]. C81.4 If you are walking and you hear the sound of Adhan, then stop and listen to it and reply back [Alamgiri, Bazazia]. C82.0 IQAMAT C82.1 Iqamat is the same example as the Adhan. Meaning the rules that have been stated for Adhan also apply to Iqamat. However, there are a few differences. In Iqamat after 'Hayya Alal Falah' also say 'Qad Qamatis Salaat' twice. Also the volume whilst calling the Iqamat should be loud but not as loud as the volume for Adhan. But loud enough so that all that are present can hear. C82.2 The words and submissions of Iqamat should be said quickly without a pause and you should not cover your ears with your hands or put your fingers into your ears when calling the Iqamat, you should not say 'Assalatu Khairum Minan Naum' in the morning Iqamat and the Iqamat should be called from inside the Mosque (Jamaat Khana). C82.3 If the Imam called the Iqamat, then when he calls 'Qad Qamatis Salaat', he should move forward to the Imam prayer mat (Musalla) [Durr-e-Mukhtar, Radd-ul-Mohtar, Guniya, Alamgiri, etc.]. C82.4 In Iqamat, you should also move your head when saying 'Hayya Alas Salah and Hayya Alal Falah' to the right and left [Durr-e-Mukhtar]. C82.5 If someone came during the time of Iqamat, then for them to stand and wait is Makrooh, they should sit down and wait until the Mukabbir (caller of Iqamat) says 'Hayya Alal Falah' then stand up. The same rule applies to those already present, they should not stand until 'Hayya Alal Falah' is called and the same order also applies to the Imam [Alamgiri]. Nowadays there has been a tradition made that until the Imam does not stand on his prayer mat the Iqamat is not started, this is against the Sunnah. C82.6 It is not allowed to speak between the Iqamat as it is not allowed to speak between the Adhan. Also for the Mo'azzin or Mukabbir, if some greeted them with a Salaam, then they should not reply and it is not Wajib for them to reply after the Adhan has finished [Alamgiri]. C83.0 The Answer to Iqamat C83.1 It is Mustahhab to reply to the Iqamat. The reply to Iqamat is similar to the reply to the Adhan. The difference is, when replying to 'Qad Qamatis Salat' say 'Aqa Mahallahu Wa Ada Maha Wa Ja'alana Min Saalihi Ahliha Ahya'aw Wa-amwata' [Bahar-e-Shariah]. C83.2 If you did not reply to the Adhan and there has not been a long duration gone by, then reply to it now [Durr-e-Mukhtar]. C83.3 To reply to the Adhan of Khutba with the tongue is not allowed for the Muqtadees [Durr-e- Mukhtar]. C83.4 It is Sunnah to leave a gap between the Adhan and the Iqamat, to call the Iqamat immediately after the Adhan is Makrooh. The gap for Maghrib is equivalent to three small verses or one big verse (Ayats). C83.5 For the rest of the Salaah's the gap should be long enough so that those who regularly attend Jamaat arrive, however, it should not be left so long that the time of Salaah lapses. C84.0 FOURTH QUALIFICATION OF SALAAH C84.1 FACING TOWARDS THE QIBLA C84.2 The fourth qualifier for Salaah is facing towards the Qibla, meaning to point your face towards the Kabah. C84.3 The Salaah is prayed for Allah and the Sajda is performed for Him not for the Kabah. If Mazallah (Allah forgive) someone performed the Sajda for the Kabah then he will be a grave sinner as it is Haram, and if someone performed the Sajda with the intention of worshipping the Kabah then he is an open infidel as it is infidelity to worship someone other than Allah [Durr-e- Mukhtar, Ifaadat Zawia]. C85.0 In what situations can Salaah be performed without facing the Qibla ? C85.1 If a person is helpless in facing towards the Qibla, then he should pray facing whichever direction he can, and he would not have to repeat the Salaah [Muniya]. C85.2 If in illness you have not got enough strength to turn yourself towards the Kabah and there is no-one there that can assist you, then face whichever way you can and pray the Salaah and it will count. C85.3 If someone has their or someone else's goods in their possession and knows that if he faced towards the Qibla the goods would be stolen, then he can face whichever way suits him. C85.4 A person is travelling on a vicious animal and it is not letting him down or he can come down but without assistance he cannot mount the animal again, or is an old person and will not be able to mount the animal again and there is no-one who can assist him, then whichever direction he prays the Salaah will count. C85.5 If a person has the power to stop an animal or vehicle he is travelling in, then he should do this and if possible make it face towards the Kabah otherwise pray whichever way it is possible. If by stopping the animal the group he is travelling with will go out of sight, then he does not have to stop, pray whilst moving [Radd-ul-Mohtar]. C85.6 If you are praying Salaah on a moving boat, then when saying the Takbeer-eTahrima face towards the Qibla and as the boat moves, you move keeping yourself pointing towards the Qibla [Guniya]. C86.0 What if you don't know the direction of the Qibla? C86.1 If you do not know the direction of the Qibla and there is no-one to show you, then think and wherever you think the Qibla is most likely to be pray Salaah that way, that is your Qibla [Muniya]. C86.2 If you prayed Salaah by making an assumption and then later you found out that this was not the right direction for the Qibla, your Salaah will count and there is no need to repeat the Salaah [Muniya]. C86.3 You are praying Salaah whilst making an assumption of the Qibla and whether you are in Sajda and you change your mind or have been told of your mistake then it is compulsory that you change direction immediately, and the Salaah that has been prayed so far is not wrong, and similarly if you prayed four rakats in four directions then this is allowed. If you did not change direction immediately and there was a delay equivalent to saying 'Subhanallah' three times, then the Salaah will not count [Durr-e-Mukhtar, Radd-ul-Mohtar]. C86.4 A Namazee turned his chest deliberately away from the Qibla whilst praying Salaah and whether he turned it back immediately, the Salaah will break. If he turned his chest away from the Qibla by mistake and turned back without the delay time of saying 'Subhanallah' three times then the Salaah will count [Muniya, Hijr]. C86.5 If only the face turned away from the Qibla, then it is Wajib that it is turned back immediately and the Salaah will not break, however, to turn it away from the Qibla deliberately is Makrooh [Muniya]. C87.0 FIFTH QUALIFICATION OF SALAAH NIYYAT - INTENTION C87.1 Intention of Salaah C87.2 Niyyat means a fixed intention of the heart, only a thought or an indication is not sufficient until there is a fixed intention. C87.2 It is better if you say it with your tongue, for example, "I make the intention of two rakat Fardh of Fajar Salaah, for Allah Ta'ala, my face towards the Kabah, Allahu Akbar." C87.3 It is necessary for a Muqtadee to make the intention of following the Imam. C87.4 If the Imam did not make the intention of being the Imam, the Salaah of the Muqtadees will count but they will not gain the reward of Jamaat (congregation) prayers.

are in Sajda and you change your mind or have been told of your mistake then it is compulsory that you change direction immediately, and the Salaah that has been prayed so far is not wrong, and similarly if you prayed four rakats in four directions then this is allowed. If you did not change direction immediately and there was a delay equivalent to saying 'Subhanallah' three times, then the Salaah will not count [Durr-e-Mukhtar, Radd-ul-Mohtar]. C86.4 A Namazee turned his chest deliberately away from the Qibla whilst praying Salaah and whether he turned it back immediately, the Salaah will break. If he turned his chest away from the Qibla by mistake and turned back without the delay time of saying 'Subhanallah' three times then the Salaah will count [Muniya, Hijr]. C86.5 If only the face turned away from the Qibla, then it is Wajib that it is turned back immediately and the Salaah will not break, however, to turn it away from the Qibla deliberately is Makrooh [Muniya]. C87.0 FIFTH QUALIFICATION OF SALAAH NIYYAT - INTENTION C87.1 Intention of Salaah C87.2 Niyyat means a fixed intention of the heart, only a thought or an indication is not sufficient until there is a fixed intention. C87.2 It is better if you say it with your tongue, for example, "I make the intention of two rakat Fardh of Fajar Salaah, for Allah Ta'ala, my face towards the Kabah, Allahu Akbar." C87.3 It is necessary for a Muqtadee to make the intention of following the Imam. C87.4 If the Imam did not make the intention of being the Imam, the Salaah of the Muqtadees will count but they will not gain the reward of Jamaat (congregation) prayers. C87.5 The intention of Salaah-e-Janaza (funeral) is like this; "I make the intention of Salaah, for Allah Ta'ala, and prayer for this dead person, Allahu Akbar. C88.0 SIXTH QUALIFICATION OF SALAAH TAKBEER-E-TAHRIMA C88.1 What is known as Takbeer-e-Tahrima ? C88.2 The sixth qualification of Salaah is Takbeer-e-Tahrima, meaning when you make the Niyyat and then say Allahu Akbar, this is known as Takbeer-e-Tahrima. As soon as you say this takbeer the Salaah begins, this is compulsory and the Salaah does not start without doing this. C88.3 If the Muqtadee said the Takbeer-e-Tahrima before the Imam, then he will be excluded from the Jamaat prayer. C88.4 Now that you have read about all six qualifications of Salaah i.e. cleanliness, covering of the body, time, facing the Qibla, intention and Takbeer-e-Tahrima, we will discuss the method of how to pray the Salaah. C89.0 METHOD ON HOW TO PRAY SALAAH C89.1 The method of praying Salaah is as follows; a) With Wudhu, face towards the Qibla and stand so that there is a gap of four fingers between your feet. b) Take each hand to each ear and touch the lobes of the ears with the thumbs and leave the rest of the fingers in their normal state, don't join them together or spread them apart. c) Face the palms of the hands towards the Qibla and your sight is to look at the Sajda. d) Then make a firm intention in your heart as to which Salaah you are praying and while saying 'Allahu Akbar' lower your hands and join them below the naval. e) The way to join the hands is to have the palm of the right hand on top of the back of the left hand wrist, keep the middle three fingers straight and circle the left wrist with the thumb and the little finger firmly grasping the hand. f) Then pray 'Thana' meaning "Subhanakallah Humma Wa Bihamdika Wa Tabarakasmuka Wa Ta'ala Jadduka Wa Laa ila'ha Ghairuk". g) Then pray Ta'awwuz meaning "A'udhu Billahi Minash Shaitaanir Rajeem" and then pray Tasmee'a meaning "Bismillahir rahmanir Raheem" . h) Then pray the whole of the 'Alhamdu' Surah and say 'Aameen' quietly. i) After this, pray any Surah or three ayats or one ayat that is equivalent to three small ayats. j) Then whilst saying Allahu Akbar go into the Ruku. Grasp the knees with the hands and spread your fingers over the knees. Keep your back straight and your head level with your back and make sure that you are not too far up or kneeling to low down and keep your sight on your feet and pray at least three times "Subhana Rabbiyal Adheem' k) and then pray this whilst standing up 'Sami 'Allahu Liman Hamidah' and if you are praying Salaah alone then also say 'Allahumma Rabbana Walakal Hamd' l) and then while saying Allahu Akbar go into the Sajda. The way to do this is to first put your knees on the ground, then put your hands at the side of the place where your are going to put your head and then place your head by first placing your nose on the ground and then your forehead and then press hard on your nose. Look towards your nose and keep your elbows up so that they don't touch the ground and leave a gap between your armpits and make sure that there is a gap between your thighs and your stomach. Place all your toes so that their tips are pointing towards the Qibla and their bases are flat on the ground. Keep your hands flat and have your fingers pointing towards the Qibla. Then pray at least three times 'Subhana Rabbiyal 'A'ala'. m) Then lift your head up while saying Allahu Akbar with first lifting your forehead then your nose then your face and then your hands. n) Keep your right foot upright and lay your left foot flat and sit on it firmly. Place your hands on your knees with the finger tips pointing towards the Qibla and the palm of your hands flat near your knees and the base of the fingertips laid flat at the end of your kneecaps. o) Then whilst saying 'Allahu Akbar' go back into the Sajda and this is done in the same way as the first one. p) Then stand up by placing your hands on your knees and putting pressure on your knees and legs stand upright, don't put your hands on the ground to assist you to stand up. q) Now pray only 'Bismillahir Rahmaanir Raheem' and then Alhamdu and another Surah and as before perform Ruku and Sajda, and when getting up from the second Sajda leave your right foot upright and lay your left foot flat and sit upright. r) And pray 'Attahiyyaatu Lillahi Was Salawatu Wattayyibatu Assalamu 'Alaika Ayyuhannabiyu Warahmatullahi Wabarakatuh Assalamu 'Alaina Wa'ala' 'Ibadillahis Saliheen. Ash-hadu Alla ilaha illallahu Wa Ash-hadu Anna Muhammadan 'Abduhu Wa Rasooluh' , This is known as Tashahhud. When you are reaching La'Ilaha make a circle in your right hand by joining the thumb with the middle finger and curl the small and it's adjacent finger with the middle finger and on the word La lift your index finger but don't move side to side and when you reach 'illallahu' straighten your hand back to normal. s) Now if you have more than two Rakats to pray then stand back up and pray more Rakats, but for a Fardh Salaah there is no need to join another Surah after Alhamdu and then continue and when you reach your last Qaidah (sitting position) pray Tashahhud and then pray the Durood called Durood-e-Ibrahim 'Allahumma Salli 'Ala Sayyidina Muhammadin Wa'ala'Aali Sayyidina Muhammadin Kama Sallayta 'Ala Sayyidina Ibraheema Wa 'Ala Aali Sayyidina Ibraheema Innaka Hameedum Majeed - Allahumma Baarik 'Ala Sayyidina Muhammadin Wa'Ala Aali Sayyidina Muhammadin Kama Baarakta 'Ala Sayyidina Ibraheem Wa 'Ala Aali Sayyidina Ibraheema Innaka Hameedum Majeed' t) After this pray 'Allahumagh Firli Wali Wali Dayya Wal Ustaadi Wal Jamee'il Mu'mineena Wal Mu'meenat Wal Muslimeena Wal Muslimat Al 'Ahyai Minhum Wal Amwaati Innaka Mujeebud Da'waat Birahmatika Ya Arhamarrahimeen' u) or pray another Dua-e-Ma'soor or pray 'Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Aakhirati Hasanataw Wa Qina Adhaaban Naar' Make sure you pray this by starting it with 'Allahumma' v) And then turn your head towards your right shoulder and say 'Assalamu 'Alaikum Warahmatullah' and then turn your head towards your left shoulder and repeat the same words again. w) The Salaah has now finished, so raise both your hands and pray any Dua for example 'Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Akhirati Hasanataw Wa Qina Adhaaban Naar' then rub your hands over your face. x) This is the method for an Imam or a male praying Salaah on their own. If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don't perform Qiraayat meaning don't pray 'Alhamdu' or a Surah, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Salaah if it is being prayed behind an Imam. C89.2 Sister's Salaah a) If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. b) When performing Ruku she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. c) When performing Sajda she should crawl up and perform Sajda so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. d) In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs. C90.0 Order of Fardh, Wajib, Sunnah and Mustahhab C90.1 In the above method some actions are Fardh (obligatory) and therefore without performing these the Salaah will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Salaah and if they are missed by mistake then a 'Sajda-e-Sahoo' would have to be performed at the end. Some are Sunnah-e-Maukida and therefore to make a habit of

Adhaaban Naar' then rub your hands over your face. x) This is the method for an Imam or a male praying Salaah on their own. If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don't perform Qiraayat meaning don't pray 'Alhamdu' or a Surah, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Salaah if it is being prayed behind an Imam. C89.2 Sister's Salaah a) If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. b) When performing Ruku she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. c) When performing Sajda she should crawl up and perform Sajda so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. d) In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs. C90.0 Order of Fardh, Wajib, Sunnah and Mustahhab C90.1 In the above method some actions are Fardh (obligatory) and therefore without performing these the Salaah will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Salaah and if they are missed by mistake then a 'Sajda-e-Sahoo' would have to be performed at the end. Some are Sunnah-e-Maukida and therefore to make a habit of missing them is a sin and some are Mustahhab and therefore to perform will gain rewards and to miss will not be a sin. C91.0 Fardh (Obligatory) actions within Salaah C91.1 There are seven action within Salaah which are Fardh. 1. Takbeer-e-Tahrima - meaning the first 'Allahu Akbar' (or any other word which would praise Allah) with which the Salaah begins 2. Qayaam - meaning to stand until the Fardh Qiraayat is completed 3. Qiraayat - meaning to pray at least one verse of the Qur'an 4. Ruku - meaning to bend so that that the hands reach the knees 5. Sujood - meaning the forehead to firmly touch the ground and at least one toe on each foot to be flat so that it's base is touching the ground and it's tip is pointing towards the Qibla 6. Qaidah-e-Akhira - meaning when the Rakats of Salaah are completed to sit for the duration it takes so the whole of Tashahhud (attahiyat) is completed until 'Rusooluh' 7. Khurooj-e-Be'sunoo'i - meaning after Qaida-e-Akhira to perform an action with which the Salaah would finish, whether that be Salaam or to talk etc. C92.0 Wajib (necessary) actions of Salaah 1. In the Takbeer-e-Tahrima to use the words 'Allahu Akbar' 2. To pray the whole of the Alhamdu Surah. 3. To join a Surah or a verse (Ayat) with Alhamdu. In a Fardh Salaah for the first two Rakats and in a Witr, Sunnah or Nafl Salaah in all the Rakats. 4. To pray before a Surah or Ayat, Alhamdu only once. 5. Between Alhamdu and a Surah not to pray anything except 'Ameen' and Bismillah 6. To go into Ruku as soon as the Qirayat is finished 7. To perform one Sajda after another without having a delayed gap in between. The gap must be no longer than one Rukun, meaning the time it takes someone to say 'Subhanallah' three times. 8. To pause between actions, meaning a gap of time the same as at least one 'Subhanallah' between, Ruku, Sajda, Quwmaa and Jalsa. 9. Quwma, meaning to stand up straight after Ruku. 10. When in Sajda to have three toes on each foot to be flat on the ground and the tips pointing towards Qibla. 11. Jalsa, meaning to sit up between two Sajdas. 12. Qaidah-e-Oola, meaning to sit after two Rakats, if there are more than two Rakats in a Salaah, whether it is a Nafl (voluntary) Salaah. 13. Not to continue further after Tashahhud (Attahiyat) in a Qaida-e-Oola for a Fardh, Witr or Sunnah-e- Maukida Salaah. 14. To pray in both Qaidahs the whole of Tashahhud, in fact, regardless of the amount of Qaidahs in a Salaah to pray the whole of Tashahhud is Wajib, if even one word is left out of Attahiytat the Wajib will be missed. 15. In both Salaams the word Salaam is Wajib, the words 'Alaikum Wa Rahmutullah' is not Wajib. 16. To pray 'Dua-e-Kunoot' in Witr. 17. To perform Takbeer in Kunoot (To lift your hands and say Allahu Akbar in the third Rakat of Witr). 18. All six Takbeers of Eid Salaah's 19. The Takbeers in the second rakat of the Eid Salaah and for them to have the words 'Allahu Akbar. 20. The Imam to pray loudly in all Jehri Salaah and to pray quietly in non Jehri Salaah. 21. To pray all Fardh and Wajib Salaah in routine (meaning to pray the before one's before and the after one's after). 22. To perform only one Ruku in every rakat and to perform only two Sajdas. 23. Not to perform a Qaidah before two rakats and not to perform a Qaida in the third rakat if it is a four rakat Salaah. 24. To perform Sajda-e-Tilawat if an Ayat of Sajda has been prayed. 25. If there has been an error (where a Wajib has been missed) then to perform Sajda-eSahoo. 26. There is not to be a gap between two Fardh actions or between two Wajib actions or a Fardh and a Wajib actions longer than the time it takes to say Subhanallah three times. 27. If the Imam is performing Qirayat, whether it is loudly or quietly, the Muqtadees to remain completely quiet. 28. Except for Qirayat, to follow the Imam in all the Wajibs. C92.1 Except for the Fardh and Wajib actions, all the rest of the actions mentioned in the method of Salaah are either Sunnah or Mustahhab. They should not be missed on purpose, and if they are missed by mistake then it is not necessary to perform Sajda-e-Sahoo nor repeat the Salaah. If however, you repeated the Salaah then it is a good thing. C92.2 If you want to know in more detail the Sunnahs and Mustahhabs then read either Bahar-e-Shariah or Fatawa-e-Razvia as we have not gone into small detail or abbreviated them here. C93.0 SAJDA-E-SAHOO (SAJDA FOR FAULTS) C93.1 When is Sajda-e-Sahoo Wajib ? C93.2 If those actions which are Wajib in Salaah are not performed by mistake, it is Wajib to perform the Sajda-e-Sahoo to substitute for the action missed. C94.0 Method of performing Sajda-e-Sahoo C94.1 The method of performing this is, when you finish praying 'Attahiyat' in the last Qaidah, turn your head to the right side and then perform two Sajdas. Then repeat Attahiyat from the beginning and complete your Salaah. C94.2 If a Wajib was missed and you did not perform Sajda-e-Sahoo and completed the Salaah, then it is Wajib to repeat the Salaah. C94.3 If a Wajib is missed deliberately, then a to perform A Sajda-e-Sahoo would not be sufficient and therefore it would be Wajib to repeat the Salaah. C94.4 If any of the Fardh actions are missed, then Sajda-e-Sahoo would not compensate for them and therefore the Salaah would not count and to repeat the Salaah would be Fardh. C95.0 Actions which by missing would not make the Sajda-e-Sahoo necessary C95.1 If the actions that are Sunnah or Mustahhab in Salaah are missed, such as 'Ta'awwuz', 'Tasmee' 'Aameen', 'Takbeers when changing positions', the Tasbeehs (of Ruku and Sajdas) etc. it would not make it necessary to perform Sajda-e-Sahoo, but the Salaah would count [Radd-ul- Mohtar, Guniya]. However, it would be better to repeat it. C95.2 If in one Salaah many Wajibs are missed, then the two Sajdas of Sahoo would be sufficient, it is not necessary to perform a Sajda-e-Sahoo for ever Wajib missed [Radd-ulMohtar, etc.]. C95.3 If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray 'Allahumma Salleh Ala Muhammad' then Sajda-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sajda-e-Sahoo would become Wajib [Durr-e- Mukhtar, Radd-ul-Mohtar]. C95.4 If in Qiraayat etc. at any time you start thinking and there is a gap long enough for someone to say 'Subhanallah' three times, then it would be Wajib to perform Sajda-eSahoo [Radd-ul-Mohtar]. C95.5 If you think that the first Qaidah is the last Qaidah in a four Rakat Salaah and you perform Salaam and then remember and stand back up and complete the Salaah, you must perform Sajda-e- Sahoo [Alamgiri]. If you forgot to pause between actions then Sajda-eSahoo is Wajib [Hindiya]. C95.6 If a Muqtadee had not completed his 'Attahiyat' and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it

Fardh. C95.0 Actions which by missing would not make the Sajda-e-Sahoo necessary C95.1 If the actions that are Sunnah or Mustahhab in Salaah are missed, such as 'Ta'awwuz', 'Tasmee' 'Aameen', 'Takbeers when changing positions', the Tasbeehs (of Ruku and Sajdas) etc. it would not make it necessary to perform Sajda-e-Sahoo, but the Salaah would count [Radd-ul- Mohtar, Guniya]. However, it would be better to repeat it. C95.2 If in one Salaah many Wajibs are missed, then the two Sajdas of Sahoo would be sufficient, it is not necessary to perform a Sajda-e-Sahoo for ever Wajib missed [Radd-ulMohtar, etc.]. C95.3 If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray 'Allahumma Salleh Ala Muhammad' then Sajda-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sajda-e-Sahoo would become Wajib [Durr-e- Mukhtar, Radd-ul-Mohtar]. C95.4 If in Qiraayat etc. at any time you start thinking and there is a gap long enough for someone to say 'Subhanallah' three times, then it would be Wajib to perform Sajda-eSahoo [Radd-ul-Mohtar]. C95.5 If you think that the first Qaidah is the last Qaidah in a four Rakat Salaah and you perform Salaam and then remember and stand back up and complete the Salaah, you must perform Sajda-e- Sahoo [Alamgiri]. If you forgot to pause between actions then Sajda-eSahoo is Wajib [Hindiya]. C95.6 If a Muqtadee had not completed his 'Attahiyat' and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it causes delay. C95.7 If the Muqtadee had not prayed the Tasbeeh in a Ruku or Sajda three times and the Imam finished it and stood up, it is necessary for the Muqtadee to stand up and not finish the rest of the Tasbeeh. C95.8 If a person forgot to perform the first Qaidah and had only started standing up then he should sit back down and pray Attahiyat and the Salaah would be correct, a Sajda-e-Sahoo would not be necessary. If however, he stood up and was close to completely standing then he should stand up and continue with his Salaah and then finally perform Sajda-e-Sahoo [Shareh Waqia, Hidaaya etc]. C95.9 If you forgot to perform the last Qaidah and had not yet performed a Sajda for the extra Rakat then you should sit back down straight away and perform Sajda-e-Sahoo. If however, you had performed a Sajda for the extra Rakat then except for Maghrib you can join another Rakat and they would all count as Nafl, because your Fardh Salaah would not count and therefore you would have to pray the Fardh Salaah again [Hidaaya, Shareh Waqia]. C95.10 If in the last Qaidah you prayed Tasahhud and then stood back up, you should sit straight back down and as long as you have not performed a Sajda for the extra Rakat, perform Sajda-e-Sahoo and complete the Salaah. If however, you had performed a Sajda in the extra Rakat, your Fardh Salaah would still count but you should join another Rakat and then finally perform Sajda-e-Sahoo and the last two Rakats would count as Nafl, but do not join another Rakat for Maghrib Salaah [Hidaaya, Shareh Waqia]. C95.11 If in one Rakat you performed three Sajdas or two Rukus or forgot the first Qaidah then perform Sajda-e-Sahoo. C95.12 Order of sequence is obligatory in Qayam, Ruku, Sajda and the last Qaidah, therefore, if you performed Ruku before you performed Qayam then this Ruku is cancelled and will not count and if then you perform another Ruku your Salaah will count otherwise it will not, and in the same way if you performed Sajda before the Ruku and then performed the Ruku and performed the Sajda again after, then the Salaah will count. C95.13 Order of sequence is obligatory in Qayam, Ruku, Sajda and the last Qaidah meaning, whichever is due first should be done first and whichever is due next should be done next and if this done in the wrong order then the Salaah will not count, for example, if someone performed Sajda before Ruku then their Salaah will not count, however, if they performed the Sajda again after the Ruku meaning they rectified the order of sequence again then their Salaah will count. In the same way if they perform Ruku before Qayam and they stand back in Qayam and then perform another Ruku, their Salaah will count [Radd-ulMohtar]. C95.14 All Qaidahs in Nafl Salaah are counted as last Qaidahs and therefore are obligatory and so if you forgot to perform a Qaidah and stood up then as long as you have not performed a Sajda for the new Rakat sit back down and perform the Qaidah and then perform Sajda-e-Sahoo and all Wajib Salaah are in the same rule as Fardh Salaah, therefore if you forget to perform the first Qaidah of Witr then the same rule applies as a Fardh Salaah [Durr-e-Mukhtar]. C95.15 If you forgot to pray Dua-e-Kunoot or forgot to perform the Takbeer-e-Kunoot then perform Sajda-e-Sahoo. Takbeer-e-Kunoot means the Takbeer that is said in the third Rakat after Qirat and is done and then Dua-e-Kunoot is prayed [Alamgiri]. C96.0 What is Sajda-e-Tilaawat? C96.1 This is the Sajda which becomes Wajib when you pray or hear the verse of Sajda. It's proper method is to stand up and say Allaho-o-Akbar whilst going into Sajda and then pray at least three times 'Subhana Rabbi'al Aalaa' and then whilst saying Allahu Akbar stand back up. C97.0 Sunnah way of performing Sajda-e-Tilaawat C97.1 It is Sunnah to say at the start and the end 'Allaho Akbar in Sajda-e-Tilaawat. Also to start the Sajda by standing up and then going into Sajda and then standing back up again after. Both of these Qayams are Mustahhab [Alamgiri, Durr-e-Mukhtar etc.]. C97.2 If you did not stand before or after the Sajda or you did not say Allaho Akbar or you did not pray 'Subhana Rabbi'al Aala', then even still your Sajda will count. However, you should not miss Takbeer as it is against procedure [Alamgiri, Radd-ul-Mohtar]. C97.3 When saying the Takbeer you do not lift your hands nor do you pray Attahiyat or perform Salaam in Sajda-e-Tilaawat [Tanweer, Bahar]. C97.4 In total there are fourteen verses in the Qur'an whereby whichever verse is prayed, both the person praying and listening will have to perform Sajda-e-Tilaawat as it will become Wajib on them, whether the person listening made the intention of listening to it or not. C98.0 Conditions of Sajda-e-Tilaawat C98.1 Except for Tahrimah, for Sajda-e-Tilaawat all conditions remain which are in Salaah. For example, cleanliness, facing the Qibla, intention, time and covering of the body, also if you have access to water then you cannot perform Sajda-e-Tilaawat by performing Tayammum [Durr-e- Mukhtar, etc.]. C98.2 If a verse of Sajda is prayed in Salaah then it is Wajib in Salaah to perform Sajda and if you delay it you will become a sinner. Delay means to pray three or more verses after the verse of Sajda. If however, the verse is at the end of a Surah then there is no harm in finishing the Surah. For example, in Surah Inshaaq if you performed Sajda at the end of the Surah there is no harm. C98.3 If you prayed a verse of Sajda in Salaah, but forgot to perform Sajda then as long as you are in the state of Salaah (whether you have performed Salaam) then you must perform it and then perform Sajda-e-Sahoo [Durr-e-Mukhtar, Radd-ul-Mohtar]. C98.4 If you pray a verse of Sajda in Salaah then to perform it's Sajda is Wajib in Salaah not outside, and if you deliberately missed it then you are a sinner and repentance is necessary as long as you did not perform Ruku and Sajda straight after the verse. C98.5 It is not a condition to state in the intention for Sajda-e-Tilaawat the verse that you have prayed, but a general intention of Sajda-e-Tilaawat is sufficient. C98.6 Whatever action breaks the Salaah also breaks the Sajda-e-Tilaawat, such as releasing wind, talking, laughing in Salaah etc. [Durr-e-Mukhtar etc.]. C98.7 Sajda does not become Wajib by writing a verse of Sajda or just by looking at the verse [Qazi Khan, Alamgiri, Guniya]. C98.8 For the Sajda to become Wajib, it is not necessary to pray the whole verse of Sajda, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sajda Wajib [Durr-e-Mukhtar]. C98.9 By spelling or listening to the spelling of a verse of Sajda does not make the Sajda Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan]. C98.10 If the translation of a verse of Sajda is prayed or is heard then the Sajda becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sajda. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar]. C98.11 If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sajda won't be necessary for her to perform the Sajda, however those who have heard her pray the verse will have to perform the Sajda as it is still Wajib for them [Bahar]. C98.12 Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sajda, it also does not become Wajib for her if she hears the verse. C98.13 If a person for whom it is obligatory to bathe has prayed the verse of Sajda or heard the verse or a person who is not in Wudhu prays or hears it then it still becomes Wajib for them to perform a Sajda. C98.14 If a child prays a verse of Sajda then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.].

C98.7 Sajda does not become Wajib by writing a verse of Sajda or just by looking at the verse [Qazi Khan, Alamgiri, Guniya]. C98.8 For the Sajda to become Wajib, it is not necessary to pray the whole verse of Sajda, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sajda Wajib [Durr-e-Mukhtar]. C98.9 By spelling or listening to the spelling of a verse of Sajda does not make the Sajda Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan]. C98.10 If the translation of a verse of Sajda is prayed or is heard then the Sajda becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sajda. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar]. C98.11 If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sajda won't be necessary for her to perform the Sajda, however those who have heard her pray the verse will have to perform the Sajda as it is still Wajib for them [Bahar]. C98.12 Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sajda, it also does not become Wajib for her if she hears the verse. C98.13 If a person for whom it is obligatory to bathe has prayed the verse of Sajda or heard the verse or a person who is not in Wudhu prays or hears it then it still becomes Wajib for them to perform a Sajda. C98.14 If a child prays a verse of Sajda then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.]. C98.15 If the Imam has prayed the verse of Sajda but did not perform Sajda, then the Muqtadee will also not perform Sajda and continue following the Imam even though they might have heard the verse [Guniya]. Whenever the verse is prayed and for some reason the person praying or hearing do not perform the Sajda then it is Mustahhab to pray "Sam'I Na Wa Ata'na Gufranaka Rabbana Wa'ilaikal Masir" [Radd-ul-Mohtar]. C98.16 To pray the whole Surah and to miss the verse of Sajda is Makrooh-e-Tahrimi [Qazi Khan, Durr-e-Mukhtar]. C98.17 If in one Mosque one verse is repeated many times or heard many times then only one Sajda is Wajib even if different people have prayed it. Also if you pray a verse and you hear the same verse from someone else, then again only one Sajda will be Wajib [Durr-eMukhtar, Radd-ul-Mohtar]. C99.0 Changing of an Assembly C99.1 The assembly will not change by; a) eating one or two bites, b) drinking one or two gulps, c) to stand, d) to walk one or two steps, e) to reply to a greeting, f) two talk a couple of words, g) to walk from one side of the house towards another side. C99.2 If however, it is a large house with different rooms then the assembly will change by walking from one side to another. C99.3 If you are in a boat and it is moving then the assembly will not change. The same rule should also apply to a train. If you are on an animal and the animal is moving then the assembly is changing but if you are praying Salaah on the animal then the assembly has not changed. C99.4 The assembly will change if you eat three bites, or drink three gulps, or walking three steps in a field, to speak three words, to lie down and go to sleep, to pray the Nikah and to buy or sell something [Alamgiri, Durr-e-Mukhtar, Guniya, Bahar]. C99.5 To sit in an assembly for a while and to pray the Qur'an or perform a lecture or listen to a lecture or have a religious discussion does not change the assembly, but if between the same verse being repeated you perform a worldly action like to sew a piece of cloth etc. then the assembly will change [Radd-ul-Mohtar]. C99.6 If the person hearing the verse is paying attention and to perform the Sajda would not be a strain on them then the verse should be prayed loudly otherwise it should be prayed quietly and if you are not sure whether they are paying attention or not then the verse should be prayed quietly [Radd-ul-Mohtar, Bahar-e-Shariah]. C99.7 During the state of illness, the Sajda can be performed by action only, also if you are on a journey and in a vehicle then you can perform action only to fulfil the Sajda and it will count [Alamgiri etc.]. C100.0 Sajda-e-Shukr (Thanks) C100.1 The method of performing a Sajda for thanking Allah is the same as for Sajda-eTilaawat. C100.2 It is Mustahhab to perform the Sajda-e-Shukr if a child is born, or you have gained wealth, or you have found a lost item, or your illness has gone better, or you have returned from a journey safely or you have obtained a gift. C101.0 QIRAAYAT - MEANING TO PRAY THE QUR'AN C101.1 Qiraayat should be so loud that if you are not deaf or there is no loud noise in the background, then you can hear what you are praying yourself and if it is not this loud then the Salaah will not count. C101.2 In the same way all other situations that require verbal praying has the same rule, for example, slaughtering an animal and to say 'Bismillah Allaho Akbar', to give a divorce (Talaaq), to pray the verse of Sajda that would make the Sajda-e-Tilaawat Wajib, in all these situations the voice should be so loud that you can hear it yourself [Miraqul Falaah etc.]. C101.3 It is Wajib for the Imam to pray loudly (Johr) in the first two Fardh Rakats of Fajr, Maghrib and 'Isha and for the Rakats of Ju'ma, Eids, Tarawih and the Witr for Ramadan. It is Wajib for the Imam to pray quietly (Ahista) in the third Rakat of Maghrib, the third and fourth Rakat of 'Isha and all the Rakats of Dhuhr and 'Asr. C101.4 To pray loudly for the Imam means he prays loud enough that the people in the first row can hear and quietly means he can hear his voice himself. C101.5 To pray loudly but only one or two people next to you can hear is not counted as Johr but is counted as Ahista [Durr-e-Mukhtar]. In the loud (Johri) Salaah a person praying on their own has got the choice of praying loudly or quietly, it is better to pray loudly. C101.6 If a person praying on their own is praying a Qadha Salaah then it is Wajib to pray quietly in all Salaah [Durr-e-Mukhtar]. If a person was praying quietly and another person joined in then if it is a Johri Salaah then they must pray the rest loudly and it is not necessary to repeat the part he has prayed quietly. C101.7 If you forgot to add a Surah and went into Ruku and then remembered, you must stand back up and pray the Surah and then perform the Ruku again and finally perform Sajda-e-Sahoo, if you do not perform the Ruku again then the Salaah will not count [Durr-eMukhtar]. C101.8 If you are not on a journey and you have enough time then it is Sunnah to pray 'Tawal-e- Mufassal' (long Surahs) in Fajr and Dhuhr, 'Awsat-e-Mufassal' (medium Surahs) in 'Asr and 'Isha and 'Qasaar-e-Mufassal' (short Surahs) in Maghrib, whether you are an Imam or are praying on your own (Munfarid). C102.0 Surahs which are Tawal, Awsat and Qasaar-e-Mufassal C102.1 Surahs between Surah-e-Hijraat to Surah-e- Burooj are Tawal-e-Mufassal. Surahs between Surah-e- Burooj to Surah Lamyakunallazi are known as Awsat-e-Mufassal and Surahs from Lamyakun to the end are known as Qasaar-e-Mufassal. C102.2 If there is no rush in a journey then it is Sunnah to pray Surah-e-Burooj or an equivalent size Surah in Fajr and Dhuhr and in 'Asr and 'Isha a shorter Surah than that and in Maghrib to pray the short Surahs of Qasaar-e-Mufassal, if however, you are in a hurry then you can pray whatever is easier [Alamgiri]. C102.3 During times of difficulty such as the time is going to go or you are afraid of a thief or scared of an enemy then you can pray whatever you wish whether you are on a journey or not and even if you cannot complete the Wajibs of the Salaah you are allowed to miss them also. For example, the time of Fajr is so short that you can only pray one verse each then do this [Durr-e-Mukhtar, Radd-ul- Mohtar] but after the Sun has risen repeat this Salaah [Bahar]. C102.4 Whilst praying the Sunnahs of Fajr, there is a fear that the Jamaat for the Fardh Salaah will be missed then you should only perform the Wajibs, you should miss Sana and Ta'awwuz and in Ruku and Sajda you should only pray the Tasbeeh once [Radd-ulMohtar]. C102.5 In Witr Salaah the Prophet prayed 'Sabb-I-ismi Rabb'I'kal A'alaa' in the first Rakaat and 'Qul Yaa Ayyuhal Kaafiroon' in the second Rakaat and 'Qul Huwal Lah Ho Ahad in the third Rakaat. Therefore, as a gesture these Surahs should be prayed and on occasions 'Inna Anzalna' instead of 'Sabb-I-Ismi'. C102.6 It is Makrooh-e-Tahrimi to pray the Qur'an backwards, for example, to pray 'Qul Yaa Ayyuhal Kafiroon' in the first Rakaat and 'Alam Tara Kaifa' in the second Rakaat is not allowed, however, if it is done by mistake then there is no harm. C102.7 There is no harm in teaching the Para Amma backwards to children so that it is easy to learn [Radd-ul-Mohtar]. C102.8 If by mistake you prayed in the second Rakaat an earlier Surah than the first Rakaat, then whether it is only one word you have prayed you must continue, you are not allowed to stop and start another one. For example, in the first Rakaat you prayed 'Qul Yaa

then you can pray whatever is easier [Alamgiri]. C102.3 During times of difficulty such as the time is going to go or you are afraid of a thief or scared of an enemy then you can pray whatever you wish whether you are on a journey or not and even if you cannot complete the Wajibs of the Salaah you are allowed to miss them also. For example, the time of Fajr is so short that you can only pray one verse each then do this [Durr-e-Mukhtar, Radd-ul- Mohtar] but after the Sun has risen repeat this Salaah [Bahar]. C102.4 Whilst praying the Sunnahs of Fajr, there is a fear that the Jamaat for the Fardh Salaah will be missed then you should only perform the Wajibs, you should miss Sana and Ta'awwuz and in Ruku and Sajda you should only pray the Tasbeeh once [Radd-ulMohtar]. C102.5 In Witr Salaah the Prophet prayed 'Sabb-I-ismi Rabb'I'kal A'alaa' in the first Rakaat and 'Qul Yaa Ayyuhal Kaafiroon' in the second Rakaat and 'Qul Huwal Lah Ho Ahad in the third Rakaat. Therefore, as a gesture these Surahs should be prayed and on occasions 'Inna Anzalna' instead of 'Sabb-I-Ismi'. C102.6 It is Makrooh-e-Tahrimi to pray the Qur'an backwards, for example, to pray 'Qul Yaa Ayyuhal Kafiroon' in the first Rakaat and 'Alam Tara Kaifa' in the second Rakaat is not allowed, however, if it is done by mistake then there is no harm. C102.7 There is no harm in teaching the Para Amma backwards to children so that it is easy to learn [Radd-ul-Mohtar]. C102.8 If by mistake you prayed in the second Rakaat an earlier Surah than the first Rakaat, then whether it is only one word you have prayed you must continue, you are not allowed to stop and start another one. For example, in the first Rakaat you prayed 'Qul Yaa Ayyuhal Kaafiroon' and in the second Rakaat you started by mistake 'Alam Tara' then you must continue this Surah. C103.0 The Rule of Missing a Surah in Between C103.1 To miss a Surah between two Surahs is Makrooh. However, if the middle Surah is a larger Surah than the first one then this is allowed. For example, there is no harm in praying 'Inna Anzalna' after 'Watteena Wazzaytoona', however, you should not pray 'Qul Huwallah' after 'Iza Jaa'a' [Durr-e-Mukhtar]. C103.2 It is preferable if the Qiraayat in Fardh Salaah in the first Rakaat is slightly longer than the second Rakaat and in Fajr the Qiraayat should be two thirds and one third in the second Rakaat [Alamgiri]. C103.3 It is Sunnah in Jum'a and Eid Salaah to pray 'Sabb-I-Ismi' in the first Rakaat and 'Hal Ataaka' in the second Rakaat [Durr-e-Mukhtar, Radd-ul-Mohtaar]. C103.4 Pray equal size Surahs in both Rakaats of Sunnah and Nafl Salaah [Muniya]. C103.5 To pray the same Surah in both Rakaats in a Nafl Salaah or to repeat the same Surah many times in one Rakaat is perfectly allowed [Guniya]. C104.0 To make a mistake in Qiraayat C104.1 The general rule here is that if a mistake is made and the whole meaning changes then the Salaah will break, otherwise not. C104.2 If the reason of praying a different letter instead of the proper letter is because you cannot pray the proper letter then it is still necessary for you to try and pronounce correctly. C104.3 However, if it is due to carelessness, like some of today's Hafiz and Alims do have the ability but are careless and hence miss letters out then if the meaning of the verse changes then the Salaah will be void and all Salaah prayed like this will have to be made Qadha. C105.0 Action for those who cannot pronounce correctly C105.1 It is necessary for those people who cannot pronounce letters correctly to try day and night until they can. If they have the opportunity to pray Salaah behind those who can pronounce correctly then they should always do this. Or they can pray the verses which they can pronounce correctly, and if both options cannot be done then with effort their Salaah will count and people like them can pray behind people like this [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar-e-Shariah etc.]. C105.2 If someone prays 'Subhana Rabbi-al Azueem' as 'Subhana Rabbi-al-Ajeem' (or uses a zeh instead of a zoi) then their Salaah will break. C106.0 Praying the Qur'an outside Salaah C106.1 The Qur'an should be prayed in a clear and concise manner. It should not be sung as this is not allowed but in fact should be taken care that the pronunciation is done accurately. C106.2 It is better to pray the Qur'an by looking at it than off by heart [Alamgiri]. C106.3 It is Mustahhab to: a) perform Wudhu, b) face the Qibla, c) wear nice clothes d) and pray the Qur'an, C106.4 When starting to pray first of all say ''Audhubillah..'As this is Wajib and when starting a Surah pray 'Bismillah..' as this is Sunnah otherwise if you are praying a Mustahhab verse and it is referring to Allah's self then to pray Bismillah after 'Audhubillah is Maukidah. C106.5 If you talk between praying a verse and your conversation is of a worldly nature then pray Bismillah again, and if it is of a religious nature such as replying to a Salaam, or answering to the Adhan, or saying 'Subhanallah' or praying the Kalima then there is no need to say 'Audhubillah again [Guniya etc.]. C106.6 If you have started praying from Surah Baraat then pray both 'Audhubillah and Bismillah. If however, Surah Baraat comes in the duration of you praying then continue and don't pray Bismilla. The commonly known statement that if you start with Surah Baraat there is still no need to pray 'Audhubillah or Bismillah is wrong. The other statement that if Surah Baraat comes in the duration of you praying then pray 'Audhubillah but not Bismillah is also wrong [Bahar-e-Shariah]. C106.7 It is not good to finish the whole Qur'an in less than three days [Alamgiri]. C106.8 When there is a Qur'an praying ceremony (Khatam) then it is better to pray 'Qul Huwallaho Ahad' three times. C106.9 There is no harm in praying the Qur'an whilst lying down as long as the legs are folded and the mouth is open, also there is no harm in praying the Qur'an whilst walking and working as long as you are not distracted, otherwise it is Makrooh [Guniya]. C106.10 When the Qur'an is prayed loudly in a gathering then it is obligatory for all present to listen if the reason for the gathering is to pray the Qur'an, otherwise if only one listens then it is sufficient regardless if the others are busy in their work [Guniya, Fatawa-e-Razvia, Bahar-e-Shariah]. C106.11 If all the people in the gathering pray the Qur'an loudly then this is Haram. Often in an Urs or Fatiha all the people pray the Qur'an loudly individually, this is Haram. If there are a few people in a gathering then all should pray quietly [Durr-e-Mukhtar, Bahar] . C106.12 It is not allowed to pray the Qur'an in town centres and where people are working because if people do not listen then the sin will be upon the person praying. C106.13 If while praying the Qur'an a religious leader, Sultan, king, an Islamic scholar, a spiritual leader etc walk into the room then you are allowed to stop and stand up for respect [Guniya, Bahar- e-Shariah]. C106.14 If a person is praying the Qur'an incorrectly then it is Wajib for the person listening to correct them, but the condition is that there is no jealously or hatred in doing so [Guniya, Bahar]. C107.0 Respecting the Qur'an C107.1 It is better to pray the Qur'an loudly as long as you do not disturb a person praying Salaah, or sleeping, or an ill person. C107.2 It is not a good thing to write the Qur'an on walls or Mehrabs. C107.3 It is very bad to learn the Qur'an off by heart and then forgetting it. Such a person will wake up blind and with leprosy on the day of judgement. C107.4 You should not have your back towards the Qur'an, or spread your legs around it, or raise your feet higher than it, or stand on a higher place whilst placing the Qur'an in a lower place. C107.5 No book should be placed on top of the Qur'an whether it is a book of Fiqh or Hadith. C107.6 If the Qur'an becomes very wet or torn and can no longer be used to pray from, then it should be wrapped and buried in a clean place, there should also be a coffin so that soil does not get on it. C107.7 An old Qur'an which can no longer be of use should not be burnt but buried. C107.8 A cloth should not be placed on top of the case that contains the Qur'an. C107.9 If a person has left the Qur'an in their house for blessings and auspiciousness and does not pray it then there is no sin and because the intention is good one they will gain reward [Qazi Khan]. C108.0 JAMAAT - CONGREGATIONAL PRAYERS C108.1 There has been a lot of emphasis given to Jamaat and it carries a lot of reward, upto the extent that a Salaah prayed with Jamaat gains reward twenty seven times more than a Salaah prayed on it's own. C108.2 Jamaat is Wajib for males and to miss it even once without cause is a sin and should be punished and for those who make a habit of missing Jamaat is a wrongdoer (Fasiq) and his statement for witnessing cannot be accepted and should be severely punished. If his neighbours ignored the fact that he was missing Jamaat then they are also sinners.

raise your feet higher than it, or stand on a higher place whilst placing the Qur'an in a lower place. C107.5 No book should be placed on top of the Qur'an whether it is a book of Fiqh or Hadith. C107.6 If the Qur'an becomes very wet or torn and can no longer be used to pray from, then it should be wrapped and buried in a clean place, there should also be a coffin so that soil does not get on it. C107.7 An old Qur'an which can no longer be of use should not be burnt but buried. C107.8 A cloth should not be placed on top of the case that contains the Qur'an. C107.9 If a person has left the Qur'an in their house for blessings and auspiciousness and does not pray it then there is no sin and because the intention is good one they will gain reward [Qazi Khan]. C108.0 JAMAAT - CONGREGATIONAL PRAYERS C108.1 There has been a lot of emphasis given to Jamaat and it carries a lot of reward, upto the extent that a Salaah prayed with Jamaat gains reward twenty seven times more than a Salaah prayed on it's own. C108.2 Jamaat is Wajib for males and to miss it even once without cause is a sin and should be punished and for those who make a habit of missing Jamaat is a wrongdoer (Fasiq) and his statement for witnessing cannot be accepted and should be severely punished. If his neighbours ignored the fact that he was missing Jamaat then they are also sinners. C109.0 What Salaah have the condition of Jamaat C109.1 For Friday prayers (Ju'ma) and Eid prayers, Jamaat is a condition and without Jamaat the Salaah cannot be prayed. C109.2 The Tarawih Salaah is Sunnah-e-Kifayya, meaning if some people within an area performed it then the rest will not be responsible and if no-one prayed it in an area then all will have done a bad thing and would be responsible. C109.3 Jamaat in the Witr prayer during the month of Ramadan is Mustahhab. C109.4 Jamaat in Sunnah and Nafl Salaah is Makrooh and except for the month of Ramadan it is also Makrooh for Witr Salaah. C109.5 If you are aware that if by washing the body parts three times in Wudhu, you will miss a Rakaat then it is better to only wash them once and obtain the Rakaat. If you are aware that by washing the Wudhu parts three times you will not miss a Rakaat but will miss the first Takbeer, then it is better to wash the parts three times [Sagiri, Bahar-e-Shariah]. C110.0 Jamaat Thania (Duplicate Jamaat) C110.1 If in an area there is a fixed Imam in a Mosque and after calling the Adhan and Iqamat and praying the Sunnahs, the Imam has then lead the Jamaat prayers, then to pray that Salaah again standing a different Jamaat is Makrooh after calling the Adhan and Iqamat again. C110.2 If however, the second Jamaat is prayed without calling another Adhan then there is no problem as long as it is prayed slightly away from the Mehrab. C110.3 If the first Jamaat was prayed without an Adhan or with a quiet Adhan or by other non regular people then the Jamaat is to be called again and this second Jamaat is not Jamaat Thania. [Durr-e- Mukhtar, Radd-ul-Mohtar]. C111.0 What Reasons allow the Jamaat to be missed C111.1 The following reasons can be used to miss Jamaat; a) Such an illness that it would be very difficult to go to the Mosque b) The weather is very cold or very cloudy, or very windy c) You have a bad urge of excretion, urination or releasing wind d) You are scared of an aggressor e) You are scared that you will miss your group f) You are blind or disabled g) You are so old that it is very difficult to go to the Mosque h) You are afraid that your possession or food will be destroyed i) A person who is poor and owes money and is scared of bumping into the lender j) You are looking after an ill person and if you leave them they will have difficulty or be afraid. All the above are causes that allow you to miss Jamaat. C111.2 Women are not allowed to attend any Jamaat, not day Salaah or night Salaah, or Ju'ma and Eid, whether she is young or old. The same rule applies for women attending lectures, i.e. they are not allowed to attend [Durr-e-Mukhtar, Bahar-e-Shariah]. C112.0 Where does a single Muqtadee stand? C112.1 A single male Muqtadee even if he is a child should stand on the right side and parallel with the Imam. C112.2 It is Makrooh for a single Muqtadee to stand on the Imam's left side or behind the Imam. C112.3 If there are two Muqtadees then they should stand behind the Imam, to parallel with the Imam is Makrooh-e-Tanzihi. C112.4 If there are more than two Muqtadees then it is Makrooh-e-Tahrimi to stand parallel with the Imam [Durr-e-Mukhtar, Bahar]. C113.5 One person was stood in line with the Imam and then another person joined then the Imam should go forward and the person that has joined the Jamaat should stand next to the present Muqtadee. C113.6 If the Imam cannot move forward then the Muqtadee should move backwards or the person arriving should pull the Muqtadee back. However, if there is only one Muqtadee then it is better if he comes back and if there are two then it is better for the Imam to move forward. C113.0 Rules of rows (Saff) C113.1 The rows should be straight and the people should be joined alongside each other. There should not be a gap between the people in the rows and the shoulders should be level and the Imam should be in the front in the middle. C113.2 It is better to stand in the first row and close to the Imam. However, in the Jananza Salaah it is better to stand in the back row [Durr-e-Mukhtar]. C113.3 The Muqtadee should say the Takbeer-e-Tahrima with or after the Imam. If the Muqtadee said the word 'Allah' with the Imam and 'Akbar' before the Imam then the Salaah will not count. C113.4 The Muqtadee cannot pray the Qur'an in any Salaah, not when the Imam prays loudly or quietly because whatever the Imam prays is sufficient for the Muqtadee [Hidaya etc.]. C113.5 The method of the rows should be that the men are in the front rows then children then finally women [Hidaya]. C114.0 Who should be an Imam C114.1 The Imam should be a Muslim, male, sane, adult, one who knows the rules of Salaah and a non Ma'zoor (has no illness). If any of the above six aspects are not found in an Imam then the Salaah will not count behind him. C114.2 A Ma'zoor can be an Imam for a Muqtadee with the same illness or worse than him. If however, both the Imam and Muqtadee have two different types of illnesses e.g. one suffers from releasing wind and the other suffers from droplets of urine then they cannot be an Imam for each other [Alamgiri, Radd-ul-Mohtar]. C114.3 A person with a Tayammum can be an Imam for a person with Wudhu [Hidaya etc.]. C114.4 A person who performs Masah over leather socks can be an Imam for a person washing his feet [Hidaya etc.]. C114.5 A person who prays Salaah standing can be a Muqtadee of a person who prays Salaah seated [Hidaya]. C114.6 The person who performs Ruku and Sajda cannot pray behind a person who prays by action only. However, if both the Imam and Muqtadee both pray with actions then they can follow each other [Hidaya]. C114.7 A naked person cannot be an Imam of a person who has covered his body [Hidaya]. C115.0 Order of praying Salaah behind a person with wrong beliefs C115.1 To make a 'Bud Mazhab' (person with corrupt beliefs) whose beliefs have not gone outside the folds of Islam is a sin and to pray a Salaah behind him would make the Salaah Makrooh-e-Tahrimi and would have to be repeated as this would be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar, Alamgiri]. C115.2 To make an open wrongdoer (Fasiq Mu'allin) such as a person who drinks alcohol, gambles, adulterer, one who obtains interest money, one who tells tales etc. those who commit big sins, an Imam, is a sin and Salaah behind them would be Makrooh-e-Tahrimi and to repeat it is Wajib [Radd-ul-Mohtar, Durr-e-Mukhtar etc.] C115.3 Salaah behind those Bad Mazhabs whose beliefs have gone out of the folds of Islam such as Rafzi (Shiites, even if they only reject the fact of Hazrat Abubakr being a Caliph or a Sahhabi or insults the Shaikhain Radi Allahu Ta'ala Anhuma), those who believe that the Qur'an is man made, those who reject intercession or seeing Allah on the day of Hashr, or the punishment of the grave or the existence of Kiraman Katibeen cannot be performed [Alamgiri, Guniya]. C115.4 There is an even more stricter rule for those who call themselves Muslims and in fact follow the Sunnahs but still reject some important beliefs of religion (Zarooriyat-e-Deen)

C114.6 The person who performs Ruku and Sajda cannot pray behind a person who prays by action only. However, if both the Imam and Muqtadee both pray with actions then they can follow each other [Hidaya]. C114.7 A naked person cannot be an Imam of a person who has covered his body [Hidaya]. C115.0 Order of praying Salaah behind a person with wrong beliefs C115.1 To make a 'Bud Mazhab' (person with corrupt beliefs) whose beliefs have not gone outside the folds of Islam is a sin and to pray a Salaah behind him would make the Salaah Makrooh-e-Tahrimi and would have to be repeated as this would be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar, Alamgiri]. C115.2 To make an open wrongdoer (Fasiq Mu'allin) such as a person who drinks alcohol, gambles, adulterer, one who obtains interest money, one who tells tales etc. those who commit big sins, an Imam, is a sin and Salaah behind them would be Makrooh-e-Tahrimi and to repeat it is Wajib [Radd-ul-Mohtar, Durr-e-Mukhtar etc.] C115.3 Salaah behind those Bad Mazhabs whose beliefs have gone out of the folds of Islam such as Rafzi (Shiites, even if they only reject the fact of Hazrat Abubakr being a Caliph or a Sahhabi or insults the Shaikhain Radi Allahu Ta'ala Anhuma), those who believe that the Qur'an is man made, those who reject intercession or seeing Allah on the day of Hashr, or the punishment of the grave or the existence of Kiraman Katibeen cannot be performed [Alamgiri, Guniya]. C115.4 There is an even more stricter rule for those who call themselves Muslims and in fact follow the Sunnahs but still reject some important beliefs of religion (Zarooriyat-e-Deen) and insult Allah and His Prophet or at least believe those who insult, as Muslims, Salaah behind these is also strictly not allowed. C116.0 Order of following a Fasiq C116.1 Following a Fasiq is not allowed except for in Ju'ma as there is no alternative for this, for all the other Salaah if there are other Mosques in the vicinity then you should go. If there are other nearby Mosques that perform the Ju'ma prayers then you should go there [Guniya, Radd-ul-Mohtar, Fatahul Qadir]. C116.2 For the Imam to stand alone on a higher platform is Makrooh, if the height is small then it is Makrooh Tanzihi and if the height is big the it is Makrooh Tahrimi [Durr-e-Mukhtar etc.]. C116.3 If the Imam is in a lower place and the Muqtadees in a higher place it is also Makrooh and is against the Sunnah [Durr-e-Mukhtar etc.]. C116.4 A Masbook when finishing his missed Rakaats is a Munfarid. C117.0 Definition of a Masbook C117.1 A Masbook is a person who joins in the Jamaat after the Imam has already prayed some Rakaats and he remains with the Jamaat until the end of the Salaah. A Munfarid is a person who prays the Salaah on his own and not with Jamaat. C117.2 If a Masbook found the Imam in the Qaidah then he should say Allahu Akbar whilst standing and fold his arms like normal in Qayam, then whilst saying Allahu Akbar he should sit down and join the Jamaat. If he found them in Ruku or Sajda then he should do the same by performing Takbeer- e-Tahrima and then join the Jamaat, if he however, when saying the first Allahu Akbar bent too far as if already nearly in Ruku then the Salaah will not count. C117.3 If the Masbook joined the Jamaat for a four Rakaat Salaah in the fourth Rakaat then after the Imam has performed the Salaam he should stand up. He should then pray one Rakaat with Alhamdu and Surah and then sit down and perform Qaidah. He should then stand back up and pray Alhamdu and Surah in this Rakaat and then perform another Rakaat and pray only Alhamdu and then go into the last Qaidah and finish the Salaah as normal. Meaning except for the Qaidah with the Imam he should perform two more Qaidahs. The first Qaidah after one Rakaat and the other Qaidah after two more Rakaats. C117.4 If the Masbook joins the Maghrib Salaah in the third Rakaat then after the Imam has performed Salaam he should stand up and pray Alhamdu and a Surah and then perform Ruku and Sajda and then perform a Qaidah. He should then stand back up and pray another Rakaat with Alhamdu and Surah and then perform Ruku and Sajda and the perform the last Qaidah and finish the Salaah as normal. Meaning in both the Rakaats you have to perform a Qaidah and you have to pray Alhamdu and a Surah so in this situation there has been two additional Qaidahs after the Imam has performed Salaam. C117.5 If you have joined the Jamaat in the third Rakaat of a four Rakaat Salaah then after the Imam has performed Salaam pray two Rakaats and in both Rakaats you must pray Alhamdu and a Surah and then perform the last Qaidah and finish the Salaah as usual. C117.6 If you have missed the first Rakaat then after the Imam has performed Salaam pray one Rakaat with Alhamdu and a Surah. C117.7 If the Masbook performed Salaam with the Imam by mistake then the Salaah has not gone but he should stand up and finish his Salaah. If he performed the Salaam with the Imam exactly at the same time then no Sajda-e-Sahoo is necessary and if the Salaam was performed after the Imaam then Sajda-e-Sahoo is Wajib. If the Masbook performed the Salaam with the Imam deliberately thinking that he should perform the Salaam with the Imam then his Salaah has become void and he will have to pray it again [Durr-e-Mukhtar, Radd-ul-Mohtar]. C118.0 When you should break a Fardh Salaah and join the Jamaat C118.1 Someone started a four Rakaat Fardh Salaah alone and he had not yet performed the Sajda of the first Rakaat and a group next to him started the Salaah with Jamaat, then he should break his Salaah and join the Salaah. Also for Fajr and Maghrib even if he has performed the Sajda for the first Rakaat, he should still break the Salaah and join the Jamaat. C118.2 If in the four Rakaat Salaah he has performed a Sajda for the first Rakaat then he should not break the Salaah but pray two Rakaats and then finish the Salaah after the second Rakaat, and then he should join the Jamaat. C118.3 If he has prayed three Rakaats then he cannot break the Salaah but he should finish his Salaah alone and then he can join the Jamaat with the intention of praying a Nafl Salaah. He however, cannot join the Jamaat with the intention of Nafl after 'Asr Salaah because you cannot pray a Nafl after 'Asr Salaah. C118.4 In a four Rakaat Salaah you had not performed the Sajda for the third Rakaat then you should break the Salaah and join the Jamaat. C118.5 If you want to break the Salaah then there is no need to sit down but whilst standing up make the intention to break it and perform Salaam to one side. C118.6 If you started a Nafl, Sunnah or a Qadha Salaah and a Jamaat started then do not break the Salaah but join the Jamaat after finishing your Salaah. If you started a Nafl Salaah with the intention of four Rakaats and had only prayed one or two then finish two Rakaats and join the Jamaat. If you are in the third Rakaat then finish the Salaah and then join the Jamaat. C118.7 To join the Jamaat you can only break the Salaah when the Jamaat is being started where you are praying. If you are praying in the home and the Jamaat has started at the Mosque or you are praying in one Mosque and a Jamaat has started in another Mosque then you cannot break the Salaah to join that Jamaat, even if you have not performed the Sajda of the first Rakaat you still cannot break the Salaah [Radd-ul-Mohtar]. C118.8 It is obligatory for the Muqtadee to follow the Imam for the obligatory actions of the Salaah, meaning, if the Muqtadee performed an obligatory action before the Imam and did not do at the same time or after the Imam then the Salaah will become void. For example the Muqtadee went into the Sajda before the Imam and the Imam had not yet gone into Sajda and the Muqtadee lifted his head from Sajda then his Salaah will become void unless he repeats that Sajda after the Imam then his Salaah will not become void [Durr-eMukhtar, Radd-ul-Mohtar]. C118.9 If the Muqtadee performed the Sajda before the Imam but the Imam went into the Sajda before the Muqtadee lifted his head, then the Sajda will count but to do this is Haram [Alamgiri]. C118.10 It is Makrooh-e-Tanzihi for a Muqtadee to stand at the back on his own if there is space in the rows in front. If there is no space available then there is no problem, however, if he can, he should pull someone from in front backwards so that he can stand adjacent to each other. He must remember that the person he is pulling back is aware of this rule otherwise he might break his Salaah [Alamgiri] and if necessary then he should make an indication and if the other person does not come back to the last row then it won't be Makrooh to pray alone in the last row [Fatahul Qadir, Bahar-e-Shariah]. C119.0 Method of starting a Jamaat C119.1 The Jamaat should be set up as follows; a) When the Mustahhab time for Salaah arrives then the Adhan should be called. b) The people should then attend the Mosque or where the Salaah is going to take place with Wudhu and if they have not prayed the Sunnahs at home then they should pray them and then sit down ready in rows and the Imam should sit in his place. c) The Mu'azzin should then call the Iqamat and when he reaches 'Hayya Alal Falaah' all the people d) and the Imam should stand up and just before 'Qad Qamatis Salaat' the Imam should make the intention and say Allaho-Akbar and start the Salaah, e) the Muqtadee should follow the Imam and say Allaho-Akbar and pray Thana and then the Muqtadees should remain quiet and the Imam should continue f) and when the Imam goes into Ruku and Sajda the Muqtadees should follow and complete the Salaah with the Imam. g) Except for Alhamdu and a Surah everything that is prayed in Salaah should be prayed by

C118.10 It is Makrooh-e-Tanzihi for a Muqtadee to stand at the back on his own if there is space in the rows in front. If there is no space available then there is no problem, however, if he can, he should pull someone from in front backwards so that he can stand adjacent to each other. He must remember that the person he is pulling back is aware of this rule otherwise he might break his Salaah [Alamgiri] and if necessary then he should make an indication and if the other person does not come back to the last row then it won't be Makrooh to pray alone in the last row [Fatahul Qadir, Bahar-e-Shariah]. C119.0 Method of starting a Jamaat C119.1 The Jamaat should be set up as follows; a) When the Mustahhab time for Salaah arrives then the Adhan should be called. b) The people should then attend the Mosque or where the Salaah is going to take place with Wudhu and if they have not prayed the Sunnahs at home then they should pray them and then sit down ready in rows and the Imam should sit in his place. c) The Mu'azzin should then call the Iqamat and when he reaches 'Hayya Alal Falaah' all the people d) and the Imam should stand up and just before 'Qad Qamatis Salaat' the Imam should make the intention and say Allaho-Akbar and start the Salaah, e) the Muqtadee should follow the Imam and say Allaho-Akbar and pray Thana and then the Muqtadees should remain quiet and the Imam should continue f) and when the Imam goes into Ruku and Sajda the Muqtadees should follow and complete the Salaah with the Imam. g) Except for Alhamdu and a Surah everything that is prayed in Salaah should be prayed by the Muqtadees. h) If someone comes after some Rakaats have already been prayed then he should make the intention and join the Jamaat. i) At the end when the Imam performs Salaam he should not perform Salaam but stand up and finish the Rakaats off that he missed and then perform Salaam and finish the Salaah. j) After the Salaam the Imam should turn to his right or left side and face the Muqtadees and raise his hands in front of his chest and perform Dua and the Muqtadees should also perform Dua. k) After the Dua they should move from their place and pray the Sunnahs etc. l) The Imam should say the Takbeer-e-Tahrima before 'Qad Qamatis Salaat' and the Muqtadees should say it after the Imam [Alamgiri]. C120.0 Actions that break the Salaah C120.1 Speaking nullifies the Salaah, meaning to speak in Salaah would break the Salaah whether it was done purposely or by mistake one half of a word or more. C120.2 Speech that breaks the Salaah is when the voice is loud enough so that you can hear it yourself even if it makes no sense. C120.3 If you greet someone even by mistake the Salaah will break whether you have only got to say 'Assalam' and have not had the chance to say 'Alaikum'. C120.4 If you reply to someone by voice then the Salaah will break and if you make an indication by hand or head then this is Makrooh [Durr-e-Mukhtar, Alamgiri]. C120.5 If you sneeze in Salaah then do not say 'Alhamdulillah', if however, you do the Salaah will not break [Alamgiri]. C120.6 If you say 'Alhamdulillah' in reply to hearing good news or when hearing bad news 'Inna Lillahe Wa inna Ilaihi Ra'ji'oon' or when you are shocked 'Subhanallah' or 'Allaho Akbar' then the Salaah will break, if the words are not said in reply to the news then the Salaah will not break. C120.7 When clearing the throat and two words are said such as 'Akh too' and there is not a real necessity then the Salaah will break. If there is a real need such as for a health reason or you needed to clear your throat because when praying the Qur'an you had difficulty, or you needed to inform the Imam of a mistake, or you needed to make someone aware that you were praying the Salaah then the Salaah will not break. C120.8 If the Muqtadee corrected someone except for his Imam by saying a verse of the Qur'an then the Salaah will break. C120.9 If the Imam took a correction off anyone except for his Muqtadees then the Salaah will break. C120.10 If someone due to pain or difficulty said 'aah' 'ooh' 'oof' 'tuf' or cried out loudly and a sound was heard then the Salaah will break. If someone cried and no sound was heard only tears dropped then the Salaah will not break [Alamgiri, Radd-ul-Mohtar]. If from an ill person the words 'aah' 'ooh' 'tuf' came out without his control then the Salaah will not break. In the same way the words that come out when sneezing, coughing, yawning which are without control does not break the Salaah [Durr-e-Mukhtar]. C120.11 If when blowing, no noise is made then this is the same as breathing and the Salaah does not break but to do this on purpose is Makrooh, and if by blowing, two words are said such as 'oof' 'tuf' then the Salaah will break [Guniya]. C120.12 If when praying the Qur'an you physically read it whilst in Salaah or read it off the Mehrab will break the Salaah. If you are praying the Qur'an off by heart and your view went on the Mehrab or somewhere where the Qur'an was written then the Salaah will not break [Durr-e-Mukhtar]. C120.13 If you perform Amal-e-Kasir and is not part of Salaah or done to correct the Salaah, then the Salaah will break. Amal-e-Qalil will not break the Salaah. Amar-e-Kasir is an act whereby if someone from far looked at the person praying Salaah, they would be certain that he is not in Salaah or they have a definite doubt that they are in Salaah and this would break the Salaah. Amal-e-Qalil is when a person from far has doubt whether he is in Salaah or not, then this would not break the Salaah. C120.14 If you wore a top or trousers or a 'Tehband' whilst in Salaah then the Salaah will break. C120.15 To eat or drink in Salaah will break the Salaah, whether it is large in quantity or small, whether it was eaten by mistake or deliberately upto the extent that if an item the size of a linseed was swallowed without even chewing it or a drop of water fell into the mouth and you swallowed it, then the Salaah will break. C120.16 Death, insanity, unconsciousness, all will break the Salaah. If you wake up before the time has passed then perform the Ada Salaah again, and if you wake up after the time of Salaah then perform Qadha, as long as it is within twenty-four hours meaning before the time of six Salaah has passed. If you regain consciousness or sanity after six Salaah has passed then the Qadha is not Wajib [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. C120.17 If you broke your Wudhu deliberately or for some reason a bath became obligatory, then the Salaah will break. C120.18 If you missed an obligatory aspect of Salaah and did not perform it in that Salaah then the Salaah will break. C120.19 If you missed a condition of Salaah without cause, then the Salaah will break. C120.20 If after the last Qaidah you remembered that you had to perform a Sajda for that Salaah or a Sajda for Tilaawat and you performed that and then did not repeat the last Qaidah, then the Salaah will break. C120.21 If you performed an act whilst you were sleeping in Salaah and then you woke up again and did not perform that act again, then the Salaah will not count. C121.0 When can you kill a snake or scorpion whilst in Salaah C121.1 The Salaah will not break by killing a snake or scorpion as long as you do not have to move more than three steps or hit more than three strikes. If you have to move more than three steps or have to make more than three strikes then the Salaah will break. C121.2 You have the permission to kill a snake or scorpion whilst praying Salaah even if it breaks the Salaah. C121.3 It is only a good thing to kill a snake or scorpion when it comes in front of you and you are afraid it might bite you. If you are sure it will not harm you then it is Makrooh [Alamgiri]. C121.4 By scratching three times in one act breaks the Salaah. Meaning if you scratch and then replace your hand, you scratch again and replace your hand and you scratch again and replace your hand then your Salaah will break. If you move your hand once and scratch many times then this would be regarded, as scratching just once and therefore the Salaah will not break [Alamgiri, Guniya]. C121.5 Whilst in the Takbeers you mispronounced the words Allahu Akbar by saying Aallah or Aakbar or Akbaar, then in all these situations the Salaah will break. If you mispronounced Allahu Akbar in the Takbeer-e-Tahrima then the Salaah would not start [Durr-e-Mukhtar etc.]. Whilst praying the Qur'an you make such a mistake whereby the meaning would change then the Salaah will break. C121.6 If someone crosses in front of a Namazee then whether it be an animal or a person the Salaah does not break. However, the person crossing will have caused a big sin. If the person was aware of how much of a sin this is then he would wait a hundred years stood still rather than crossing, in fact he would rather be buried there than cross the Namazee. C121.7 If a person crosses a Namazee in a field and leaves a space of three feet distance (From the place where he performs Sajda) then there is no harm, however, he cannot do this in a house or Mosque. C121.8 If there is an object in front of the Namazee then you can cross the Namazee with the object in between. C122.0 Definition of an object C122.1 An object is such an item that will cause an obstruction. C122.2 An object should be at least one arm's length in height and one finger in width and a maximum of three arm lengths in height [Durr-e-Mukhtar, Radd-ul-Mohtar]. C122.3 It is better to put the object in line with the right eyebrow.

scratch many times then this would be regarded, as scratching just once and therefore the Salaah will not break [Alamgiri, Guniya]. C121.5 Whilst in the Takbeers you mispronounced the words Allahu Akbar by saying Aallah or Aakbar or Akbaar, then in all these situations the Salaah will break. If you mispronounced Allahu Akbar in the Takbeer-e-Tahrima then the Salaah would not start [Durr-e-Mukhtar etc.]. Whilst praying the Qur'an you make such a mistake whereby the meaning would change then the Salaah will break. C121.6 If someone crosses in front of a Namazee then whether it be an animal or a person the Salaah does not break. However, the person crossing will have caused a big sin. If the person was aware of how much of a sin this is then he would wait a hundred years stood still rather than crossing, in fact he would rather be buried there than cross the Namazee. C121.7 If a person crosses a Namazee in a field and leaves a space of three feet distance (From the place where he performs Sajda) then there is no harm, however, he cannot do this in a house or Mosque. C121.8 If there is an object in front of the Namazee then you can cross the Namazee with the object in between. C122.0 Definition of an object C122.1 An object is such an item that will cause an obstruction. C122.2 An object should be at least one arm's length in height and one finger in width and a maximum of three arm lengths in height [Durr-e-Mukhtar, Radd-ul-Mohtar]. C122.3 It is better to put the object in line with the right eyebrow. C123.0 What should the object be made of C123.1 The object can be of a tree, human or animal [Guniya]. C123.2 The object for an Imam is sufficient for the Muqtadee, meaning if someone crossed a Muqtadee and not the Imam but an object was placed in front of the Imam then there is no harm [Radd-ul-Mohtar]. C123.3 If a Namazee wanted to stop someone crossing him then he should say 'Subhanallah' loudly or start praying the Qur'an loudly or put his hand out but he must be aware that he does not do it too many times otherwise it would end up being Amal-e-Kasir and therefore the Salaah will break [Durr-e- Mukhtar, Radd-ul-Mohtar]. C124.0 THE MAKROOHATS OF SALAAH a) To play with the clothes, body or beard is Makrooh-e-Tahrimi. b) To fold your clothing. To lift your clothing up from the front or behind when going into Sajda even if it is getting in the way it is Makrooh-e-Tahrimi, if it is not getting in the way then it is even more Makrooh. c) To hang a piece of clothing whereby both ends are hanging, like from the head or shoulders, such as a scarf etc. then this is Makrooh-e-Tahrimi. d) If you did not put your arms through the sleeves and just let them hang, then this is Makrooh-e- Tahrimi. [Durr-e-Mukhtar]. C125.0 The order of hanging clothes in Salaah C125.1 To put a handkerchief on the shoulder whereby one end is hanging in front and the other hanging at the back is Makrooh-e-Tahrimi. C125.2 To wear a shawl or blanket whereby both ends are hanging down from each shoulder is not allowed and is Makrooh-e-Tahrimi. However, if one end is hanging from one shoulder and the other is wrapped round the body and goes back over the shoulder, then there is no harm [Durr-e-Mukhtar, Radd-ul-Mohtar]. C125.3 To fold a piece of clothing (sleeves or trouser leg) upwards or inwards is Makroohe-Tahrimi, whether it was done before praying Salaah or whilst in Salaah [Durr-e-Mukhtar]. C125.4 For a male to pray Salaah whilst having the hair tied in a knot is Makrooh-e-Tahrimi, and if he does this whilst praying Salaah then the Salaah will break. C125.5 To move stones whilst praying Salaah is Makrooh-e-Tahrimi. However, if you cannot perform the Sajda as per the Sunnah then it is Sunnah to move them once. If you cannot perform the Wajib aspects of the Sajda then it is Wajib to move them as many times necessary to perform the Sajda properly [Durr-e-Mukhtar, Radd-ul-Mohtar]. C125.6 To interlock the fingers meaning to insert one hand's fingers into another hand's fingers is Makrooh- e-Tahrimi [Durr-e-Mukhtar etc], to do this whilst going to Salaah or whilst waiting for Salaah is also Makrooh. C125.7 To put your hands on your hips is Makrooh-e-Tahrimi and you should not do this outside of Salaah [Durr-e-Mukhtar]. C125.8 To move your head from one side to another is Makrooh-e-Tahrimi, even if it is only a small movement. If you do not move your head but just your eyeballs and is without reason then it is Makrooh-e-Tanzihi, if however, you look for a reason to ensure your safety etc. then there is no harm. To look upto the sky is Makrooh-e-Tahrimi. C125.9 To sit between Tashahhud and Sajda like a dog (meaning to join the knees with the chest and to lay the arms flat on the ground) and for men to lay their arms flat when performing Sajda is Makrooh-e- Tahrimi. C125.10 To wrap yourself inside your clothes or a blanket whereby your hands cannot be seen is Makrooh-e- Tahrimi. Also to do this outside of Salaah is also Makrooh and in a place of danger it is forbidden. To hide your mouth and face is also Makrooh-e-Tahrimi. To pray Salaah whilst someone is sat in front of you facing you is Makrooh-e-Tahrimi. C126.0 What is Makrooh-e-Tahrimi ? C126.1 To cough without reason or to yawn without reason is Makrooh-e-Tahrimi. If you yawn naturally then there is no harm but you should try and stop it and if you cannot then you should bite your lips and if you still cannot then cover your mouth with your hand, whilst in Qayam use your right hand and in all other position use your left. C126.2 To pray Salaah with only your trousers or 'Tehband' on and there is another blanket on top available then it is Makrooh-e-Tahrimi, and if you have no other clothing available then there is no harm. C126.3 To delay in the Salaah because you are waiting for someone to join you is Makrooh-e-Tahrimi. If you are delaying it so that they can join the Salaah then it is all right as long as it is no longer than saying 'Subhanallah' twice [Alamgiri]. C126.4 To pray Salaah with a grave in front and nothing in between is Makrooh-e-Tahrimi [Durr-e- Mukhtar, Alamgiri]. C127.0 To pray Salaah on someone else's land C128.1 If the land has been stolen or a field where crops are going or a ploughed field then to pray Salaah there is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Radd-ul-Mohtar]. C128.2 In a cemetery where a place is allocated for Salaah and is does not contain a grave then to pray their is no problem. The problem is when there is a grave in front of where you are praying Salaah and there is no object in between, otherwise if there is a grave on your left, right or behind or there is a grave in front but there is an object in between you and the grave then there is no harm in praying Salaah there [Alamgiri, Guniya, Qazi Khan]. C128.0 To enter a place of worship for Infidels C128.1 To pray Salaah in an Infidel's place of worship is Makrooh-e-Tahrimi because it is a place for the devil. In fact you are not allowed to go inside them. C129.0 Order of praying Salaah wearing clothes inside out C129.1 To wear clothes inside out or to cover yourself with them (with them inside out) is Makrooh-e- Tahrimi. Also to wear a coat and not to tie the belt or to wear a jacket and not to fasten the buttons if you are not wearing anything underneath and therefore your chest is left uncovered then it is Makrooh-e-Tahrimi and if you are wearing something underneath it is Makrooh-e-Tanzihi [Bahar-e- Shariah]. C130.0 Rule of photography C130.1 To wear a piece of clothing with a photograph on it of a living being will make the Salaah Makrooh- e-Tahrimi. Except for Salaah to wear such clothes is not allowed. C130.2 If a photograph is over the head or hung on the wall or is where you are performing a Sajda, then Salaah will be Makrooh-e-Tahrimi. In the same way if a photograph is on the left or right side of the Namazee then the Salaah will be Makrooh-e-Tahrimi, if it is behind him then it is still Makrooh but less than it being on either side. C130.3 If the photograph is on the ground and you are not performing Sajda on it then there is no harm [Hidaya, Fatahul Qadir]. C130.4 If the photograph is not of a living being such as, mountain, stream, flowers, building etc. then there is no harm [Fatahul Qadir]. If a photograph is enclosed in a bag or in your pocket then there is no harm in Salaah [Durr-e-Mukhtar]. C130.5 If you are wearing a piece of clothing containing a photograph on it and you wear another piece on top without a photo on it and it also covers the photo then there is no harm in the Salaah [Radd-ul- Mohtar]. C130.6 If a photograph is in a position of disrespect such as, on the floor where you take off your shoes or you clean your shoes on it or walk over it, as long as it is not on the ground where you perform Sajda then there is no harm even if it is in the house [Durr-e-Mukhtar]. C130.7 If the photograph is so small that when looking at it standing up you cannot differentiate the body parts on the photograph then by having it on the right, left, front or behind the Namazee, it will not make the Salaah Makrooh. C130.8 If the whole of the face has been destroyed on the photo then there is no harm [Hidaya, etc.] C130.9 The rules above are for when praying Salaah. As far as keeping a photo, it has been quoted in the Hadith that if there is a photo or a dog in the house then the angels of

Salaah Makrooh- e-Tahrimi. Except for Salaah to wear such clothes is not allowed. C130.2 If a photograph is over the head or hung on the wall or is where you are performing a Sajda, then Salaah will be Makrooh-e-Tahrimi. In the same way if a photograph is on the left or right side of the Namazee then the Salaah will be Makrooh-e-Tahrimi, if it is behind him then it is still Makrooh but less than it being on either side. C130.3 If the photograph is on the ground and you are not performing Sajda on it then there is no harm [Hidaya, Fatahul Qadir]. C130.4 If the photograph is not of a living being such as, mountain, stream, flowers, building etc. then there is no harm [Fatahul Qadir]. If a photograph is enclosed in a bag or in your pocket then there is no harm in Salaah [Durr-e-Mukhtar]. C130.5 If you are wearing a piece of clothing containing a photograph on it and you wear another piece on top without a photo on it and it also covers the photo then there is no harm in the Salaah [Radd-ul- Mohtar]. C130.6 If a photograph is in a position of disrespect such as, on the floor where you take off your shoes or you clean your shoes on it or walk over it, as long as it is not on the ground where you perform Sajda then there is no harm even if it is in the house [Durr-e-Mukhtar]. C130.7 If the photograph is so small that when looking at it standing up you cannot differentiate the body parts on the photograph then by having it on the right, left, front or behind the Namazee, it will not make the Salaah Makrooh. C130.8 If the whole of the face has been destroyed on the photo then there is no harm [Hidaya, etc.] C130.9 The rules above are for when praying Salaah. As far as keeping a photo, it has been quoted in the Hadith that if there is a photo or a dog in the house then the angels of mercy do not enter it, this is relating to a photo which has not been kept as a form of disrespect or when looking at it you can differentiate the body parts, otherwise it is all right [Fatahul Qadir]. C130.10 To make or have made a photo is Haram, whether it is hand or machine made, the order is the same. C131.0 Makrooh-e-Tanzihi C131.1 In Sajda or Ruku, to say the Tasbeeh less than three times is Makrooh-e-Tanzihi. If however, you do this because there isn't enough time or you are going to miss the train, then there is no problem. C131.2 To pray Salaah in your working clothes is Makrooh-e-Tanzihi. If however, no other clothes are available then there is no harm. C132.0 Praying Salaah with the head uncovered C132.1 To pray Salaah with the head uncovered due to idleness, meaning by wearing a topi you feel pressure or feel hot, then it is Makrooh-e-Tanzihi. If you don't wear a topi or an Amama (turban) because you feel that the Salaah is not worth and you hold no value of Salaah then this is Kufr. If you do not wear a hat so that you can concentrate on the Salaah and gain more satisfaction then it is Mustahhab [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. C132.2 If the topi falls off in Salaah then to lift it up and put it back on is better as long as Amal Kasir does not occur (e.g. lifting it using both hands). If the topi has to be lifted a few times then it is better to leave and if by lifting it will cause distraction to your concentration then it is better to leave it [Durr- e-Mukhtar, Radd-ul-Mohtar]. C132.3 To remove grass or sand which is stuck on the forehead is Makrooh if it is not causing a problem in praying the Salaah. If you remove it due to pride then it is Makrooh-eTahrimi. If it is causing a problem or distraction when praying Salaah then you can remove it. To remove it after Salaah is no problem but in fact should be removed so that it would not create a feeling of pretence [Alamgiri]. In the same way if necessary it is allowed to wipe off the sweat from the forehead and all actions of Amal Qalil are allowed if it is better for the praying of Salaah, any action that has no benefit to Salaah is Makrooh [Alamgiri]. C132.4 If your nose is running in Salaah, then it is better to wipe it than to let the water drip on the floor, and if you are in the Mosque then to wipe it is necessary [Alamgiri]. C132.5 To sit with your legs folded in Salaah is Makrooh if there is no need, and if there is a necessity then there is no problem and to sit like this outside Salaah is no problem [Durr-eMukhtar]. When going into the Sajda to touch the floor with your hand before the knees touch the ground and when coming up from Sajda the knees to be lifted before the hands is Makrooh if there is no necessity. C132.6 It is Makrooh to have your head higher or lower than the back when in Ruku [Guniya]. C132.7 It is Makrooh when standing, to lift your legs at different times. C132.8 If a mosquito or lice are causing you difficulty then there is no harm in killing them as long as Amal-e-Kasir is not done [Guniya, Bahar]. C133.0 Praying Salaah on the Mosque's roof is Makrooh C133.1 It is Makrooh to pray Salaah on the Mosque's roof [Alamgiri]. C133.2 If someone is sat or stood up and is talking, there is no harm in praying Salaah behind him as long as your Salaah is not distracted or your attention is not disturbed. Also there is no harm in praying Salaah behind the Qur'an or a sword or someone sleeping and it is not Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar]. C134.0 Fire in front of a Namazee C134.1 There is a problem by having fire in front of a Namazee and there is no problem by having a candle or light in front [Alamgiri]. C134.2 To wave away with the hand a mosquito or fly without cause is Makrooh [Alamgiri]. C134.3 To pray Salaah in front of anything that causes distraction to the heart is Makrooh such as jewellery etc. C134.4 To run because of Salaah is Makrooh [Radd-ul-Mohtar]. C135.0 To break Salaah in difficulty C135.1 Situations when you are allowed to break Salaah; a) Someone who is in difficulty is asking for help and is calling this Namazee, b) Someone is drowning or will catch fire, c) a blind person will fall in a ditch or a person is going to fall in a well, in all these situations to break the Salaah is Wajib when this Namazee has the power to help him [Durr-eMukhtar, Radd-ul- Mohtar]. C135.2 If you are feeling the need to go to the toilet or you have seen enough impurity on your clothes that is allowed or the Namazee has been touched by a unknown woman, then in all three situations it is better to break the Salaah as long as the time of Jamaat time is not passing, and if you have an urge to go to the toilet then it is allowed to miss the Jamaat time, but you must not let the Salaah time pass [Radd-ul-Mohtar]. C135.3 To break Salaah is allowed in order to kill a snake or an animal that will harm you and you are sure that it will. C135.4 It is allowed to break Salaah in order to chase after an animal that has ran away or there is a threat that a wolf will harm your goats. C136.0 To break Salaah so that you can stay away from trouble C136.1 If there is going to be a loss of more than one Dirham in value (approx. 30p) to yourself or someone else, for example, your milk that is boiling will over-boil or the cooking of meat will burn or a crow etc. will fly off with your food, then in these situations it is allowed to break Salaah [Durr-e- Mukhtar, Alamgiri]. C136.2 If you are praying a Nafl Salaah and your mother, father, granddad or grandmother calls you but they are not aware that you are in Salaah, then you should break the Salaah and answer them [Durr- e-Mukhtar, Radd-ul-Mohtar]. C137.0 RULES OF A MOSQUE C137.1 Close to Allah the best place is the Mosque and the worst is the town centre (shopping areas). C137.2 Dua of going into the MosqueWhen you enter a Mosque, first pray the Durood and then pray this Dua: 'Rabbigh Firli Dhunubi Waftahli Abwaaba Rahmatik' and when coming out of the Mosque first pray the Durood and then pray this Dua 'Rabbigh Firli Zunubi Waftahli Abwaaba Fadlik' C137.3 Pointing the soles of your feet towards the Qibla is Makrooh, whether you do it when sleeping or when you are awake. The same rule applies for small children and that it is Makrooh to have their feet pointing towards Qibla and the person who has laid them down will obtain the sin. C137.4 It is Haram to cause litter or any other sort of dirtiness on the Mosque's roof, you must respect the roof of the Mosque as you would respect the Mosque itself [Guniya]. C137.5 To climb on the roof of the Mosque without reason is Makrooh [Durr-e-Mukhtar, Radd-ul- Mohtar]. C137.6 To make the Mosque an access-way, meaning to go through it to get to the other side of the road etc. is not allowed. If you make a habit of this then you will become a wrongdoer (Fasiq). If someone goes in the Mosque with this intention then regrets it he must either come out of a different door than the one he intended to come out from or pray Salaah there and then come out or if he has not performed Wudhu then he can come out of the door he went in from [Durr-e-Mukhtar, Radd-ul- Mohtar]. C137.7 You are not allowed to urinate in a container or obtain blood in the Mosque. C137.8 To take a child or a mentally ill person into the Mosque when you are in doubt that they might cause excretion or urinate then it is Haram and if not then it is Makrooh. C137.9 To write the Qur'an on walls of the Mosque or on the Mehrab is not a good thing because there is the possibility that the words might drop off and hence will be abused and

C137.2 Dua of going into the MosqueWhen you enter a Mosque, first pray the Durood and then pray this Dua: 'Rabbigh Firli Dhunubi Waftahli Abwaaba Rahmatik' and when coming out of the Mosque first pray the Durood and then pray this Dua 'Rabbigh Firli Zunubi Waftahli Abwaaba Fadlik' C137.3 Pointing the soles of your feet towards the Qibla is Makrooh, whether you do it when sleeping or when you are awake. The same rule applies for small children and that it is Makrooh to have their feet pointing towards Qibla and the person who has laid them down will obtain the sin. C137.4 It is Haram to cause litter or any other sort of dirtiness on the Mosque's roof, you must respect the roof of the Mosque as you would respect the Mosque itself [Guniya]. C137.5 To climb on the roof of the Mosque without reason is Makrooh [Durr-e-Mukhtar, Radd-ul- Mohtar]. C137.6 To make the Mosque an access-way, meaning to go through it to get to the other side of the road etc. is not allowed. If you make a habit of this then you will become a wrongdoer (Fasiq). If someone goes in the Mosque with this intention then regrets it he must either come out of a different door than the one he intended to come out from or pray Salaah there and then come out or if he has not performed Wudhu then he can come out of the door he went in from [Durr-e-Mukhtar, Radd-ul- Mohtar]. C137.7 You are not allowed to urinate in a container or obtain blood in the Mosque. C137.8 To take a child or a mentally ill person into the Mosque when you are in doubt that they might cause excretion or urinate then it is Haram and if not then it is Makrooh. C137.9 To write the Qur'an on walls of the Mosque or on the Mehrab is not a good thing because there is the possibility that the words might drop off and hence will be abused and for the same reason of disrespect to write the Qur'an on a pillow, on the ground, on the bed or tablecloth or even on the prayer mat is not allowed [Alamgiri, Bahar]. C137.10 To perform Wudhu inside the Mosque (Jamaat Khana) or to spit, clean your nose or put dirt on the walls of the Mosque or on the carpet or underneath the carpet is forbidden. If you have a need to spit or clean your nose the use a handkerchief [Alamgiri]. To burn impure oil or use an impure substance in the Mosque is forbidden. C137.11 If a place within the Mosque has been designated from when the Mosque was built as an area to perform Wudhu then you can do so and can do it using a container but the condition is that you be very careful that splashes do not enter the Mosque [Alamgiri]. C137.12 After Wudhu to shake off the water from your hands or face in the Mosque is forbidden [Bahar]. C137.13 Make sure that you do not put the dirt swept from the Mosque in a place where it is open to disrespect. C137.14 It is not allowed to plant trees in the Mosque, however, if the ground is damp and therefore needs a tree to be planted there or the pillars are weak and require additional support then it is allowable to plant trees in the Mosque [Alamgiri etc.]. C137.15 To ensure that the rules of the Mosque are adhered to, you are allowed to build a room or partition inside the Mosque [Alamgiri]. C137.16 It is Haram to beg inside the Mosque and to give a beggar some money is also not allowed [Muslim etc.]. It is not allowed to go inside the Mosque after eating or putting on a substance that gives off a foul stench. C137.17 You are not allowed to go inside the Mosque after eating raw garlic or onions until the smell disappears. The same rule applies to all those items that smell and the Mosque should be protected from it until the smell goes, in the same way if an ill person has applied ointment or medication that has a bad smell should not be allowed in the Mosque and neither should a person who suffers from a disease such as leprosy or skin disease etc. C137.18 A person who has a habit of using bad language or has an abusive manner should also be prevented from going into the Mosque [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. C137.19 It is not allowed to talk inside the Mosque of unnecessary things and neither is speaking in a loud voice [Durr-e-Mukhtar, Sagiri]. C137.20 For the cleanliness of the Mosque you are allowed to clean out the nest of a pigeon or bat etc [Durr- e-Mukhtar, Bahar]. C137.21 It is better to pray Salaah in the village or local Mosque than to pray in the Jamia (Central) Mosque even if the Jamaat is small, in fact if there is no Jamaat performed in the local Mosque then perform Adhan and pray Salaah alone as this is better than to pray in the Jamia Mosque [Sagiri etc.]. C138.0 WITR SALAAH C138.1 The Salaah of Witr is Wajib and if for some reason it has not been prayed during it's allocated time then it's Qadha is also Wajib [Alamgiri, Hidaya]. Witr Salaah contains three Rakaat to be performed with one Salaam, the same as the Maghrib Salaah. The first Qaidah is Wajib, meaning after two Rakaats you must sit down and only pray Attahiyat and then stand back up and pray Alhamdu and a Surah and then lift both hands upto the ear lobes and whilst saying Allaho Akbar fold them again and pray 'Dua-e-Kunoot'. After praying Dua-e-Kunoot perform Ruku and finish the Salaah as normal. C138.2 It is Wajib to pray Dua-e-Kunoot and it is not Wajib to pray any specific Dua, however, it is better to pray those Duas that have been mentioned in the Hadiths. The most common one is as follows; "Allahumma Inna Nasta 'inuka Wa Nastaghfiruka Wa Nu'Minu Bika Wana Tawwakkalu 'Alaika Wanuthni 'Alaikal Khair Wa Nashkuruka Walaa Nakfuruka Wa Nakhlau Wanatruku Mayyaf Jhuruka Allahumma iyyakana'budu Walaka Nusalli Wanasjudu Wa ilaka Nas'aa Wanahfidu Wanarju Rahamataka Wa Nakhsha 'Adhaabaka inna 'Adhaabaka Bil Kuffari Mulhiq". C138.3 Those who cannot pray Dua-e-Kunoot, should pray this; "Rabbana Aatina Fiddunya Hasanataw Wafil Aakhirati Hasanataw Wa Qina 'Adhaaban Naar" and those who cannot pray this should pray "Allahummagh Firli" three times [Alamgiri]. C138.4 Dua-e-Kunoot should always be prayed quietly, whether it be the Imaam or a Muqtadee or a Munfarid, whether it be the month of Ramadan or other days, whether it be Ada or Qadha [Radd-ul- Mohtar]. C138.5 Except for Witr, do not pray Dua-e-Kunoot in any other Salaah. However, if there is a serious difficulty or incident then you can pray it in Fajr also. The way to pray it in Fajr is the same as Witr except for it is done in the second Rakat [Durr-e-Mukhtar, Bahar etc.]. C138.6 If you forget to sit in the first Qaidah then you are not allowed to sit back down, but you should continue and perform Sajda-e-Sahoo at the end. If you forget to pray Kunoot and you go into the Ruku then do not pray it in the Ruku nor return to the Qayam position, but continue your Salaah as normal and perform Sajda-e-Sahoo at the end and the Salaah will count. C138.7 In Witr the Qiraayat is obligatory in all three Rakats and to join a Surah after Alhamdu is Wajib. C138.8 It is better if you pray 'Sabbihismi Rabbikal Aalaa' or 'Inna Anzalna' in the first Rakat and in the second 'Qul Yaa Ayyuhal Kafiroon' and in the third 'Qul Huwallah Ho Ahad' and sometimes pray other Surahs. C138.9 The Salaah of Witr cannot be prayed whilst sitting down or on a cavalcade (item used for travelling e.g. horse, car, camel etc.) without a real reason [Durr-e-Mukhtar etc.]. C138.10 For a Sahib-e-Tarteeb who is aware that he has not yet prayed the Salaah of Witr and during the Fajr time he prayed the Fajr Salaah and there is enough time for him to pray the Qadha of Witr and then he must pray the Fajr Salaah again, then his first Fajr will not count whether it be during the beginning time, middle or near the end time of Fajr [Durr-eMukhtar, Bahar]. C139.0 When can Witr be prayed with Jamaat? C139.1 The Witr Salaah can only be prayed with Jamaat during the month of Ramadan, except for Ramadan it is Makrooh to pray with Jamaat [Hidaya etc.]. In fact it is Mustahhab to pray it with Jamaat in this great month of Ramadan. C139.2 If a person has not prayed the Fardh of 'Isha with Jamaat, then he should also pray the Witr alone, even if he has prayed the Tarawih with Jamaat. C140.0 SUNNAHS AND NAFLS C140.1 Rules of Sunnah-e-Maukida and Ghair Maukida C140.2 There are many Sunnahs which are regarded as Maukida, whereby it has been regarded as important in Shariah and to miss it even once without reason is worth reprimanding, and to make a habit of missing them would mean being a wrongdoer (Fasiq) who's giving oath would not be counted and is worthy of hell. To miss it is close to Haram and those who miss it have a risk of not being interceded on the day of judgement. C140.3 Sunnah-e-Maukida is sometimes also referred to as Sunun-e-Hidaya. Many Sunnahs are Ghair Maukida and are sometimes referred to as Sunun-e-Zawa'id and it's importance has not been defined in Shariah and sometimes is quoted as Mustahhab. C140.4 Nafl are those actions which by doing would gain reward and to miss carries no punishment and there is no harm in missing. C141.0 Salaah which is Sunnah-e-Maukida C141.1 The Sunnah-e-Maukida are these; a) The first two Rakats of Fajr, before the Fardh Salaah b) The first four Rakats of Dhuhr before the Fardh Salaah and the two Rakats of Dhuhr after the Fardh Salaah. c) The two Rakats after the Fardh Rakats of Maghrib d) The two Rakats of 'Isha after the Fardh Rakats. e) The first four Rakats before Fardh of Ju'ma and the four Rakats after Fardh and it is better

C140.0 SUNNAHS AND NAFLS C140.1 Rules of Sunnah-e-Maukida and Ghair Maukida C140.2 There are many Sunnahs which are regarded as Maukida, whereby it has been regarded as important in Shariah and to miss it even once without reason is worth reprimanding, and to make a habit of missing them would mean being a wrongdoer (Fasiq) who's giving oath would not be counted and is worthy of hell. To miss it is close to Haram and those who miss it have a risk of not being interceded on the day of judgement. C140.3 Sunnah-e-Maukida is sometimes also referred to as Sunun-e-Hidaya. Many Sunnahs are Ghair Maukida and are sometimes referred to as Sunun-e-Zawa'id and it's importance has not been defined in Shariah and sometimes is quoted as Mustahhab. C140.4 Nafl are those actions which by doing would gain reward and to miss carries no punishment and there is no harm in missing. C141.0 Salaah which is Sunnah-e-Maukida C141.1 The Sunnah-e-Maukida are these; a) The first two Rakats of Fajr, before the Fardh Salaah b) The first four Rakats of Dhuhr before the Fardh Salaah and the two Rakats of Dhuhr after the Fardh Salaah. c) The two Rakats after the Fardh Rakats of Maghrib d) The two Rakats of 'Isha after the Fardh Rakats. e) The first four Rakats before Fardh of Ju'ma and the four Rakats after Fardh and it is better also to pray the two Rakats additionally after Fardh [Guniya, Hidaya]. C141.1 The most important Maukidah is the Sunnahs of Fajr, upto the extent that many Ulema regard them as Wajib. Therefore they cannot be prayed without reason whilst sitting or on a vehicle or moving car [Fatahul Qadir etc.]. C142.0 Rules of missing Sunnahs C142.1 If the Fajr Salaah became Qadha and you prayed them before midday then also pray the Qadha for the Sunnahs otherwise don't. Except for Fajr if all other Sunnahs became Qadha, then there is no Qadha for them. C142.2 If you missed the first Sunnahs of Dhuhr or Ju'ma and prayed the Fardh Rakats then if there is time pray the Sunnahs after and it is better to pray them after the normal Sunnahs that are prayed after the Fardh Salaah [Fatahul Qadir, Bahar]. C142.3 If the Sunnahs of Fajr are not prayed and the Fardh Salaah is prayed then do not pray them until after sunrise as Qadha as it is better to pray them after sunrise and it is not allowed to pray them in this situation before sunrise [Radd-ul-Mohtar, Bahar]. C142.3 It is Sunnah to pray in the Sunnahs of Fajr, in the first Rakat 'Qul Yaa Ayyuhal Kafiroon' and in the second 'Qul Huwallaho Ahad'. C143.0 When Nafl is allowed C143.1 It is not allowed to start any Nafl or Sunnah once Jamaat has started. The only exception is the Sunnahs of Fajr and the rule is you must start them even if the Jamaat has started as long as you are aware that you can finish the Sunnahs and join the Jamaat even if it is in the last Qaidah. You must pray these Sunnahs separately away from the rows of Jamaat as to pray them in the same row as the Jamaat is not allowed. C143.2 If you are aware that if you pray Nafl or Sunnah then you will miss the Jamaat, then it is not allowed to start the Nafl or Sunnah. C144.0 Mustahhab Salaah C144.1 Four Rakaat Salaah before 'Isha and 'Asr and four Rakats after 'Isha all with one Salaam is Mustahhab. It is also the case if you pray two Rakats after 'Isha then the Mustahhab will be fulfilled. It is also Mustahhab to pray four Rakats after Dhuhr. It is quoted in the Hadith that those who pray these will have the fire of hell made Haram for them. C145.0 Salaatul Awaabeen C145.1 After Maghrib, to pray six Rakats is Mustahhab and they are known as Salaatul Awaabeen. It is better to pray them in two, two Rakats [Durr-e-Mukhtar, Radd-ul-Mohtar]. C145.2 the Mustahhab of Dhuhr, 'Asr and 'Isha include the Sunnah-e-Maukida. For example if you pray four Rakats after Dhuhr Fardh then both the Sunnahs and the Mustahhab will be fulfilled and alternatively you can pray them both with one Salaam. Meaning perform Salaam after four Rakats and only the intention of Sunnah is sufficient, there is no need to define the Maukida and Mustahhab separately as they both will be fulfilled [Fatahul Qadir, Bahar]. C145.3 Qiraayat is obligatory in all the Rakats of Nafl and Sunnah. C145.4 To intentionally start a Sunnah or Nafl Salaah will make it Wajib, meaning if you break it then to repeat or perform it's Qadha is Wajib. C145.5 Nafl Salaah can be prayed without reason whilst sitting down, however, to pray it standing up carries double reward [Hidaya]. C145.6 If you are praying Nafl sitting down then sit as if you are sat in Qaidah except for when you are praying Qiraayat have your arms folded below the navel just as you have them when stood up [Durr-e-Mukhtar, Radd-ul-Mohtar]. C145.7 The two Rakats Nafl that are prayed after Witr, it is better to pray 'Iza Zul Jilatul Ardo' in the first Rakat and 'Qul Yaa Ayyuhal Kafiroon' in the second Rakat. C146.0 Where is it better to pray Sunnah and Nafl ? C146.1 It is better to pray the Sunnah and Nafl in the home [Hidaya etc.]. C146.2 Do not talk between the Sunnah and Fardh Salaah as the reward is reduced [Fatahul Qadir], the same rule applies to any action which is forbidden as soon as Takbeere-Tahrima is said (i.e. eat, drink, talk etc.) [Tanweer, Bahar]. C147.0 Salaah of Tahajjud After praying 'Isha and after sleeping, the time that you wake up is the time of Tahajjud, however, it is better to pray in the last third of the night. Tahujjud is Sunnah and is prayed without the intention of Sunnah and is at least two Rakats and most is eight Rakats [Fatahul Qadir, Alamgiri]. C147.1 In a Nafl Salaah during the day it is Makrooh to pray it more that four Rakats without performing Salaam and during the night it is Makrooh to pray it more than eight Rakats without performing salaam. Whether it is be day or night it is better to perform Salaam at the maximum of four Rakats [Durr-e-Mukhtar]. C147.2 If you have made the intention of praying more than two Rakats of Nafl then you must perform Qaidah between every two Rakats. Notice: To pray more than two Rakats of Nafl in one Salaam will make the rules rather difficult to observe and that is why it is better to pray two, two Rakats. C148.0 Salaah Ishraq This Salaah is also Sunnah. After praying Fajr keep on praying the Durood . After the sun has risen slightly meaning at least twenty minutes from the start of sunrise has passed, then pray two Rakats. C149.0 Salaah Chaast This is also Sunnah and there are at least two Rakats or at the most twelve Rakats, and it is better to pray all twelve. The time for this is when the sun has well risen upto the start of midday, however, it is better to pray it when the sun has quarter risen in the sky. C150.0 Salaah Istikhara It has been quoted in the Hadiths that when a person makes an intention for something then he should pray two Rakats Nafl. In the first Rakat after Alhamdu pray 'Qul Yaa Ayyuhal Kafiroon' and in the second Rakat after Alhamdu pray 'Qul Huwallaho Ahad' and then pray the following Dua and with Wudhu face the Qibla and go to sleep. At the beginning of the Dua and at the end pray Alhamdu and Durood . The Dua is as follows; "Allahumma inni Astakhiruka Bi ilmika Wa Astakdiruka Bi Qudratika Wa As'aluka Min Fadlikal Azueemi Fa innaka Taqdiru Wala Aqdiru Wa Ta'lamu Walaa A'lamu Wa anta Allamul Ghuyub Allahumma In kunta Ta'lamu Anna Hazal Amra Khairulli Fi Deeni Wa Ma'aashi Wa Aaqibati Amri Wa Aajili Amri Wa'Aajilihi Faqdurhuli Wa Yasirrihuli Summa Baarikli Feehi Wa'inkunta Ta'lamu Anna Hazal Amra Sharruli Fi Deeni Wa ma'aashi Wa'Aaqibati Amri Wa Aajili Amri Wa Aajilihi Fa''Asrif'hu Anni Wa as'rifni Anhu Waqdur liyal Khaira Haiysu Kaana Summa Raddini Bihi" At both 'Al Amra' mention your request. Just like in the first one say 'Haza Safara Khairuli' and in the second one say 'Haza Safara Sharruli' [Guniya]. C151.0 When should Istikhara be done ? C151.1 There is no Istikhara for pious actions such as Hajj, Jihad etc. However, you can perform Istikhara to designate a fixed time for them [Guniya]. C151.2 It is better to perform Istakhara at least seven times and then see wherever your conscience is fixed that is what is best for you. Many pious Buzrukhs say that if you see whiteness or greenery in your dreams then it is good and if you see darkness or redness then it is a bad thing and you should stay away from it [Radd-ul-Mohtar]. C152.0 Salaah-e-Haajat (Fulfilling Needs) When someone has a need from Allah Ta'ala or requires something from a person or they are in some sort of difficulty, then carefully perform Wudhu and then pray two or four Rakats Nafl Salaah. In the first Rakat after Alhamdu pray 'Ayatul Kursi' three times. In the second

Dua and at the end pray Alhamdu and Durood . The Dua is as follows; "Allahumma inni Astakhiruka Bi ilmika Wa Astakdiruka Bi Qudratika Wa As'aluka Min Fadlikal Azueemi Fa innaka Taqdiru Wala Aqdiru Wa Ta'lamu Walaa A'lamu Wa anta Allamul Ghuyub Allahumma In kunta Ta'lamu Anna Hazal Amra Khairulli Fi Deeni Wa Ma'aashi Wa Aaqibati Amri Wa Aajili Amri Wa'Aajilihi Faqdurhuli Wa Yasirrihuli Summa Baarikli Feehi Wa'inkunta Ta'lamu Anna Hazal Amra Sharruli Fi Deeni Wa ma'aashi Wa'Aaqibati Amri Wa Aajili Amri Wa Aajilihi Fa''Asrif'hu Anni Wa as'rifni Anhu Waqdur liyal Khaira Haiysu Kaana Summa Raddini Bihi" At both 'Al Amra' mention your request. Just like in the first one say 'Haza Safara Khairuli' and in the second one say 'Haza Safara Sharruli' [Guniya]. C151.0 When should Istikhara be done ? C151.1 There is no Istikhara for pious actions such as Hajj, Jihad etc. However, you can perform Istikhara to designate a fixed time for them [Guniya]. C151.2 It is better to perform Istakhara at least seven times and then see wherever your conscience is fixed that is what is best for you. Many pious Buzrukhs say that if you see whiteness or greenery in your dreams then it is good and if you see darkness or redness then it is a bad thing and you should stay away from it [Radd-ul-Mohtar]. C152.0 Salaah-e-Haajat (Fulfilling Needs) When someone has a need from Allah Ta'ala or requires something from a person or they are in some sort of difficulty, then carefully perform Wudhu and then pray two or four Rakats Nafl Salaah. In the first Rakat after Alhamdu pray 'Ayatul Kursi' three times. In the second Rakat after Alhamdu pray Qul Huwallaho Ahad once. In the third Rakat after Alhamdu pray 'Qul A'oozo Birabbil Falaq' once and in the fourth Rakat after Alhamdu pray 'Qul A'oozo Birabbin Naas' once. After Salaam pray the following three times; "Huwallahul Lazi Laa'ilaha illa Huwa Aalimul Ghaibi Wash'shahaadati Huwar Rahmanur Rahim" then three times pray "Subhanallahi WAlhamdu Lillahi Wa Laailaha illallaho Wallaho Akbar Walaa Hawla Walaa Quwwata illa Billah" then three times pray a Durood and then pray this Dua; "La ilaha illallahul Hakeemul Kareem Subhanallahi Rabbil Arshil Azeem Alhamdu Lillahi Rabbil Aalameen As'aluka Maujibaati Rahmatika Wa'azaai'ma Maghfiratika Wal Ghanimati Min Kulli Birriw Wassalamata Min Kulli Ismin Laatada' Li Zamban illa Ghafaratahu Walaa Hamman illa Farrajtahu Walaa Haajatan Hiya Laka Rizan illa Qafaytuhi Yaa Ar'hamarraahimin" C153.0 Salaah of Tarawih Tarawih is the twenty Rakat Salaah that is Sunnah-e-Maukida and is prayed in the month of Ramadan after the Fardh Salaah of 'Isha every night. C153.1 The time of Tarawih is after praying the Fardh of 'Isha until the beginning of the break of dawn [Hidaya]. In Tarawih the Jamaat is Sunnah-e-Kifayaa, meaning if all the people of the Mosque missed it then they would all be responsible for the sin and if one person prayed at home alone then he has not committed a sin [Hidaya, Qazi Khan]. C153.2 It is Mustahhab to delay it until one third of the night has passed and if you wait until half the night has passed then there is no harm [Durr-e- Mukhtar, Bahar-e-Shariah]. C153.3 Just as the Tarawih is Sunnah-e-Maukida for men, in the same way it is Sunnah-eMaukida for women and they are not allowed to miss it [Qazi Khan]. C153.4 The twenty Rakats of Tarawih are to be prayed in two, two Rakats i.e. performing salaam after every two Rakats and therefore in total ten salaams. After every four Rakats it is Mustahhab to rest for the duration it took to pray the four Rakats, this rest is called Tarwih [Alamgiri, Qazi Khan]. C153.5 After the Tarawih has finished the fifth Tarwih is also Mustahhab. If the fifth Tarwih is a burden on people then do not do it [Alamgiri, etc.]. C153.6 There is flexibility in Tarwih, whether you remain quiet or you can pray some Tasbeeh, Qur'an, Durood or Dua and if he wished he can pray Nafl alone, but to do this with Jamaat is Makrooh [Qazi Khan]. C153.7 Those who have not prayed the Fardh of 'Isha cannot pray the Tarawih nor Witr until he prays the Fardh. C153.8 Those who prayed the Fardh of 'Isha alone can pray the Tarawih with Jamaat but he must pray the Witr alone [Durr-e-Mukhtar, Radd-ul-Mohtar]. C153.9 If you have prayed the 'Isha Fardh with Jamaat and then prayed the Tarawih alone, he can join the Jamaat for Witr [Durr-e-Mukhtar, Radd-ul-Mohtar]. C153.10 If you have some Rakats of Tarawih left and the Imam has stood up for Witr then it is better to pray the Witr with Jamaat as long as you have prayed 'Isha Fardh with Jamaat and then you can pray the remaining Rakats of Tarawih. It is also allowed to complete your Rakats of Tarawih and then pray Witr alone [Alamgiri, Radd-ul-Mohtar]. C153.11 If people have prayed the Tarawih and now they want to pray it again then they can pray it alone but it is not allowed to pray it with Jamaat again [Alamgiri]. If one Imam prays Tarawih in two mosques and if he prays the full Tarawih in both mosques then this is not allowed. If the Muqtadee prays the Tarawih in full in both mosques then there is no problem, however, he is not allowed to pray Witr again if he has already prayed in the first mosque [Alamgiri]. C153.12 It is better to pray the Tarawih with Jamaat in the mosque. If the Tarawih is prayed in a house with Jamaat then you will not get the sin of missing Jamaat as it will still be counted but the reward will be less than praying in the mosque [Alamgiri]. C153.13 The Tarawih prayed behind a child will not count for any adults who prayed behind the child [Hidaya, Durr-e-Mukhtar, Alamgiri]. C153.14 In the whole month of Ramadan to finish the Qur'an once is Sunnah-e-Maukidah and to finish it twice is virtuous and to finish it three times is a good thing. You should not miss this opportunity just because people are idle [Durr-e-Mukhtar]. C153.15 To give a Hafiz a salary for praying the Tarawih is not allowed and the giver and taker are both sinners. A salary is not just a fixing of the fee such as I will take this much for praying the Tarawih or I will give you so much for praying the Tarawih, but if a Hafiz believes he will pray at a certain place he will get so much then this is also not allowed. If the people say we will not give you anything or the Hafiz says I will not take anything and then the public decide to give the Hafiz a gift or some money as a gesture to thank him for his efforts then there is no problem with this [Bahar-e- Shariah]. C154.0 Shabinah Shabinah meaning to finish the whole Qur'an in one night in Tarawih. During today's era where a Hafiz prays the Qur'an at great speed that the words cannot be understood. Never mind praying the words where the pronunciation is done correctly the listeners are also in a state where some are sat down, some are lying down, some are even sleeping and some perform the Takbeer-e-Tahrimah when the Imam goes into the Ruku and then they are doing this very quickly, in all these situations the Shabinah is not allowed. If the Hafiz prays speedily to pose off then this is Haram and is a sinner. C155.0 SALAAH FOR THE SICK If a person due to illness cannot stand and pray Salaah then they should sit and pray Salaah. Whilst seated he should perform Ruku by leaning far forward and pray 'Subhana Rabbial Azueem' and then sit back up straight and then go into Sajda as normal. If he is not able to pray Salaah whilst being seated then he should lay down and pray. The method is to lay down flat and point the feet towards Qibla and keep the knees up and keep a pillow underneath the head so that the face is pointing towards Qibla and the head is higher than the rest of the body. To perform Ruku and Sajda by actions, for the Sajda lean the head completely forward and for the Ruku lean the head slightly forward. In the same way Salaah can also be prayed lying on your left or right side. C156.0 When can an ill person miss Salaah? C156.1 When an ill person cannot even move his head then the Salaah is forgiven and there is no need to use the eyes to perform the actions or eyebrows or to pray with an intention only in the heart. If six Salaah pass like this then there is no need to perform Qadha as this is also forgiven and there is no need for Fidya (monetary compensation). If the time like this is less than six Salaah then Qadha is obligatory even if the health is only a little better that the person can now move his head to perform the actions [Durr-e-Mukhtar, Bahar etc.]. C156.2 If an ill person is in a state whereby he cannot keep count of the Rakats and Rukus or Sajdas then there is no need for him to perform Salaah on time [Durr-e-Mukhtar etc.]. C156.3 To stand in all Fardh Salaah, Witr, Eid Salaah and the Sunnahs of Fajr is obligatory and if Salaah is prayed whilst sitting down without genuine reason then the Salaah will not count [Durr-e-Mukhtar, Radd-ul-Mohtar]. C156.4 Because the Qayam is Fardh therefore without a genuine religiously recognised reason it cannot be missed, otherwise the Salaah will not count. Upto the extent that if you can lean on a stick, servant or wall then it is Fardh to do this and if you can only stand for a small amount of time like whilst saying Allaho Akbar in Takbeer-e-Tahrimah then it is Fardh to start the Salaah whilst standing and then sit down afterwards otherwise the Salaah will not count. If you have a slight headache or flu or a cold or a small wound where people can walk about, is in no way a reason to pray the Salaah whilst being seated and if you have done so then it has not counted and you must pray Qadha for them [Guniya, Bahar-eShariah]. C156.5 If a person leaks drops of urine or blood if he stands and doesn't if he sits then it is Fardh for him to pray whilst seated as long as there is no other way of stopping his illness. C156.6 A person is so weak that if he goes to the mosque to pray the Salaah with Jamaat then he will have to sit down and pray Salaah, but if he remains at home then he can pray the Salaah standing, then it is Fardh for him to pray the Salaah at home with Jamaat if

Qadha as this is also forgiven and there is no need for Fidya (monetary compensation). If the time like this is less than six Salaah then Qadha is obligatory even if the health is only a little better that the person can now move his head to perform the actions [Durr-e-Mukhtar, Bahar etc.]. C156.2 If an ill person is in a state whereby he cannot keep count of the Rakats and Rukus or Sajdas then there is no need for him to perform Salaah on time [Durr-e-Mukhtar etc.]. C156.3 To stand in all Fardh Salaah, Witr, Eid Salaah and the Sunnahs of Fajr is obligatory and if Salaah is prayed whilst sitting down without genuine reason then the Salaah will not count [Durr-e-Mukhtar, Radd-ul-Mohtar]. C156.4 Because the Qayam is Fardh therefore without a genuine religiously recognised reason it cannot be missed, otherwise the Salaah will not count. Upto the extent that if you can lean on a stick, servant or wall then it is Fardh to do this and if you can only stand for a small amount of time like whilst saying Allaho Akbar in Takbeer-e-Tahrimah then it is Fardh to start the Salaah whilst standing and then sit down afterwards otherwise the Salaah will not count. If you have a slight headache or flu or a cold or a small wound where people can walk about, is in no way a reason to pray the Salaah whilst being seated and if you have done so then it has not counted and you must pray Qadha for them [Guniya, Bahar-eShariah]. C156.5 If a person leaks drops of urine or blood if he stands and doesn't if he sits then it is Fardh for him to pray whilst seated as long as there is no other way of stopping his illness. C156.6 A person is so weak that if he goes to the mosque to pray the Salaah with Jamaat then he will have to sit down and pray Salaah, but if he remains at home then he can pray the Salaah standing, then it is Fardh for him to pray the Salaah at home with Jamaat if possible otherwise alone [Durr-e-Mukhtar, Radd-ul-Mohtar]. C156.7 If an ill person prays whilst standing then he cannot pray the Qur'an at all and if he prays whilst seated he can pray the Qur'an, then it is Fardh for him to pray whilst sitting down and if he can pray a little bit of the Qur'an whilst standing then it is Fardh to pray as much as he can whilst standing and then the remainder whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar]. C156.8 If a blanket is put underneath the ill person praying Salaah and it has become impure but if you were to change it, it will become impure again then continue to pray the Salaah on the original blanket and if the blanket is changed then the new blanket will not become as impure as quickly but by changing the blanket it will cause great distress to the ill person then do not change it [Alamgiri, Durr-e- Mukhtar, Radd-ul-Mohtar, Bahar]. C156.9 If a person is drowning and he can gain support from a stick then it is Fardh for him to pray the Salaah as long as Amar-e-Kasir is not performed and if he does not pray and he survives then he must perform Qadha [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. C157.0 QADHA SALAAH To make a Salaah Qadha without genuine Shariah reason is a big sin and to pray the Salaah is Fardh and is necessary to perform repentance with sincerity. By the use of repentance or having the Hajj accepted will eradicate the sin for delaying the Salaah [Durre-Mukhtar]. C157.1 Repentance is only correct when the Qadha is prayed and if you perform repentance but continue not to pray the Qadha or continue committing the sin then this is not repentance [Radd-ul-Mohtar]. It is quoted in the Hadith that a person who performs Tauba (repentance) but continues performing that sin then he has not performed repentance but is playing a joke with Allah. C158.0 Description of Qadha C158.1 Whatever a servant has been ordered, then to perform that act on time is known as Ada, and if the time passes then it is known as Qadha. C158.2 If you perform Tahrima within the time then the Salaah is not Qadha but it is Ada, however, the exception to this rule is for the Salaah of Fajr, Ju'ma or Eid Salaah whereby the final salaam has to be performed before the time has ended [Durr-e-Mukhtar, Bahar]. C158.3 If a Salaah becomes Qadha due to sleeping or by forgetting then to pray the Qadha is Fardh but the sin for Qadha does not apply, however once awake or remembering and as long as the time is not Makrooh then you must pray it immediately and to delay will be a Makrooh [Alamgiri]. C158.4 The Qadha of Fardh Salaah is Fardh, the Qadha of Wajib is Wajib and the Qadha of Sunnah is Sunnah for those Sunnahs that carry a Qadha such as the Sunnahs of Fajr when the Fardh has also been missed and the first Sunnahs of Dhuhr when the Fardh has been prayed and the time of Dhuhr has not finished [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. C159.0 Time of Qadha C159.1 There is no fixed time for praying Qadha as whenever it is prayed the duty will be fulfilled except for sunrise, just before sunset and exact midday, as no Salaah is allowed during these times [Alamgiri]. C159.2 Whichever Salaah has been missed has to be prayed like that, for example, if a four Rakat Salaah has been missed whilst on a journey then only two Rakats will be prayed when praying it's Qadha even if you are praying it back at home and if a four Rakat Salaah was made Qadha at home then if you pray it on a journey you will still have to pray four Rakats. If there is a problem when praying Qadha then you are allowed to accommodate for that meaning, if when the Salaah was made Qadha you were allowed to stand and pray and now you are unable to stand and pray and therefore have to sit and pray the Salaah then you are allowed to do this and when you get better there is no need to repeat this Qadha [Alamgiri]. C160.0 Which Qadha Salaah is forgiven C160.1 If a person is so ill that they cannot pray Salaah even by actions and if this situation remains for six Salaah then the Qadha Salaah is not Wajib [Alamgiri]. C160.2 If a mental person has missed Salaah during his illness and it has been for a period of more than six Salaah continuously then there is no need to perform Qadha [Alamgiri]. C160.3 If there is enough time to pray both Qadha and Ada in short then you can do this and if by expanding the praying then there is not enough time to pray both Salaah then the routine (Tarteeb) is still Fardh and if by missing all allowed things but not Wajibs or Fardh in Salaah you can pray both, then this should be done if possible [Alamgiri]. C161.0 ROUTINE IS NECESSARY IN QADHA SALAAH C161.1 For a Sahib-e-Tarteeb, meaning for those who have less than six Salaah in total of Qadha to pray, then when remembering and there being enough time to pray the Qadha, he prays his Ada instead then this Salaah will not count. This means he will still have to pray the Ada Salaah again. If he continued praying the Ada Salaah and missed the Qadha until he has prayed the sixth Salaah and then all the Salaah will be correct as he will no longer be Sahib-e-Tarteeb any more and if in between he prays one Qadha, then all the Ada will not count. C161.2 Tarteeb meaning routine is necessary for the missed Salaah and the Ada Salaah as long as there are less than six missed Salaah and hence first the Qadha should be prayed then the Ada. For example if today someone's Fajr, Dhuhr, 'Asr and Maghrib became Qadha then he cannot pray the 'Isha Salaah until he has prayed the Qadha for the four Salaah in sequence first. C161.3 If there isn't enough time to pray the Ada and all the Qadha Salaah then pray as many Qadha and the Ada as possible and for the rest, Tarteeb can be missed, for example, if both the Fardh of 'Isha and Witr became Qadha and in Fajr you only had time to pray five Rakats then you pray three Rakats of Witr and two of Fajr, and if you only had time for six Rakats then pray the Qadha of Fardh 'Isha and pray two Rakats Fardh of Fajr [Shareh Wiqaya]. C161.4 If six Salaah became Qadha and as soon as the time for the sixth is finished there is no longer a need for Tarteeb and now regardless of remembering and having time if you pray the Ada Salaah it will count. Whether the Qadha have occurred all in one go meaning six Salaah together or by six in a few days, for example, your Fajr became Qadha for six days and you continued praying Ada and totally forgot about the Qadha then the same rule applies and you are no longer a Sahib-e-Tarteeb [Radd-ul- Mohtar]. C161.5 As soon as six Salaah became Qadha and the time for the sixth Salaah has gone then Tarteeb is no longer Fardh anymore, whether all the missed Salaah are old or some are recent and some are old , meaning if you missed a month's Salaah and then started praying again and again missed a couple you are still no longer a Sahib-e-Tarteeb as you have more than six Qadha in total to pray [Radd-ul- Mohtar]. C161.6 When due to having more than six Qadha the Tarteeb is no longer necessary then if some of the Qadha is prayed and there are less than six Qadha remaining in total then you will still no longer be Sahib-e-Tarteeb until all the Qadha is prayed, and when this is the case you will become Sahib-e- Tarteeb again [Shareh Wafaya, Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. C161.7 Just as six or more Qadha Salaah clears the necessity for routine for the Ada and Qadha Salaah, there is also no need for routine for the Qadha Salaah, meaning that the remanding Qadha can be prayed in whichever sequence deemed suitable, for example, if someone missed a full month's Salaah and then he prayed them first the thirty Fardh of Fajr then the thirty Salaah of Dhuhr etc. and this would also be acceptable and the Salaah will count [Alamgiri]. Whoever has the responsibility of praying Qadha Salaah although it is necessary for them to be prayed as soon as possible they can be delayed due to responsibilities towards the family, or work etc. and whenever he gains some free time he should pray the Qadha until they are all complete [Durr-e-Mukhtar].

pray the Ada Salaah it will count. Whether the Qadha have occurred all in one go meaning six Salaah together or by six in a few days, for example, your Fajr became Qadha for six days and you continued praying Ada and totally forgot about the Qadha then the same rule applies and you are no longer a Sahib-e-Tarteeb [Radd-ul- Mohtar]. C161.5 As soon as six Salaah became Qadha and the time for the sixth Salaah has gone then Tarteeb is no longer Fardh anymore, whether all the missed Salaah are old or some are recent and some are old , meaning if you missed a month's Salaah and then started praying again and again missed a couple you are still no longer a Sahib-e-Tarteeb as you have more than six Qadha in total to pray [Radd-ul- Mohtar]. C161.6 When due to having more than six Qadha the Tarteeb is no longer necessary then if some of the Qadha is prayed and there are less than six Qadha remaining in total then you will still no longer be Sahib-e-Tarteeb until all the Qadha is prayed, and when this is the case you will become Sahib-e- Tarteeb again [Shareh Wafaya, Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. C161.7 Just as six or more Qadha Salaah clears the necessity for routine for the Ada and Qadha Salaah, there is also no need for routine for the Qadha Salaah, meaning that the remanding Qadha can be prayed in whichever sequence deemed suitable, for example, if someone missed a full month's Salaah and then he prayed them first the thirty Fardh of Fajr then the thirty Salaah of Dhuhr etc. and this would also be acceptable and the Salaah will count [Alamgiri]. Whoever has the responsibility of praying Qadha Salaah although it is necessary for them to be prayed as soon as possible they can be delayed due to responsibilities towards the family, or work etc. and whenever he gains some free time he should pray the Qadha until they are all complete [Durr-e-Mukhtar]. C161.8 Qadha Salaah is more important than the Nafl Salaah and therefore when you pray the Nafl instead you should pray any Qadha you may have left, however, do not replace the Tarawih or the twelve Sunnah-e-Maukidah (in the day). C161.9 For those who have the responsibility of many years Qadha and they cannot remember exactly how many then they should make the intention that "I am praying the first Qadha of Fajr or Dhuhr or 'Asr, that is due from me" and complete all the Qadha like this until they are certain that they have none left to perform. C162.0 Age of becoming an Adult C162.1 Whether a person is male or female, once they reach the age of adolescence all Salaah and Siyam etc. will become obligatory for them. A female's age is at least nine and at the most fifteen and a male's age is a minimum of twelve and a maximum of fifteen. It is necessary to believe a fifteen year old as an adult according to Shariah whether or not they show signs of adulthood. C163.0 To be illiterate is not an excuse C163.1 It is obligatory for all adult Muslims to learn the Fardh rules of Shariah and being illiterate or a female is not an excuse. If you are not aware of your obligations and necessities according to Islam then you will be a sinner and caught in the grounds of punishment. C164.0 Compensation for Salaah (Fidya) C164.1 If a person's Salaah has become Qadha and he dies then if he has left an order in his will to pay Fidya for his Qadha Salaah and he has left some money or goods, then Fidya should be paid from one third of the money or goods left by him and one half Sa'a (approx. 4lb 8oz) of wheat or one Sa'a (approx. 9lb) of Sadqa is to be given to the poor for every Fardh or Wajib missed. If the dying person has not left any goods then the next of kin can give to the poor from his own goods. The way to do this is the next of kin to give half a Sa'a to a pauper and he would become the owner, and the pauper would now as the owner give the goods back to the next of kin as a gift and now the next of kin would become the owner and to continue this process until all the Salaah have been counted for. If the person who has died has left some goods but is not enough then the same process should be applied. If the person who has died has not left an order in his will to give Fidya and the next of kin wishes to do so then they can. C164.2 For whose Salaah there is fault or improper then they should repeat the whole lot as this is a good thing and if there is no fault then they shouldn't but if they would like to do so then they pray them after Fajr or 'Asr and should pray all the Rakats in full (with a Surah attached) and for Witr after Kunoot they should perform Qaidah and then join another Rakat to make it a total of four [Alamgiri]. C165.0 Qadha-e-Umri does not exist C165.1 Many people on the night of Shabb-e-Qadr or at the end of Ramadan pray two Rakats Salaah and believe that all their Qadha for a lifetime has been fulfilled, this is totally wrong and incorrect and is not possible. C166.0 SALAAH FOR A TRAVELLER According to Shariah a traveller is a person who leaves his village or area with an intention of travelling for a distance of three days. C166.1 A day means the shortest day in the year and the whole day does not mean a distance of a person travelling from in the morning to night but the major part of the day. For example, started walking from the break of dawn to the afternoon and then repeated the same for the next two days, then the total distance is regarded as travelling distance according to Shariah. Walking from dawn to the afternoon does not mean continuous walking, but resting as and when necessary and the speed is not too fast nor too slow. Walking on dry land means the same speed as a camel and a man walking, walking on rocks and rough ground is whatever speed necessary to walk and travelling on a boat is the speed when the wind is not too fast nor too still [Durr-e-Mukhtar, Alamgiri]. C166.2 On dry ground the measurement is taken as miles and the total amount of miles are fifty seven and a half {57.5} (we have not mentioned any old measurements used) [Fatawae-Razvia, Bahar-e- Shariah]. C167.0 Distance of Travel and the application of 'Asr C167.1 If the distance of three days is covered in two days or less then it is still regarded as a journey and a distance of less than three days is covered in more than three days then it is still not regarded as a journey [Durr-e-Mukhtar, Alamgiri]. C167.2 A clear route on dry round for a distance of 57.5 miles is covered in a car or train in less than an hour but according to Shariah it is still regarded as a journey and the rules of 'Asr and other journey rules will apply [Radd-ul-Mohtar]. C167.3 Only an intention of travelling is not sufficient but they have to leave the area, if it is a city then to leave the city, if it is a town to leave the town and if it is a city then not only the city but it's associated landmarks then the journey has begun [Durr-e-Mukhtar, Radd-ulMohtar]. C167.4 If the station is outside the area then once reaching the station the journey will begin as long the intention to travel for a 'journey' has been made. C167.5 It is also necessary for a traveller to make the intention of a distance of more than three days (57.5 miles) from where he starts and if he makes the intention to travel for a distance of two days and then from there he made the intention of travelling another two days distance he will not be a traveller even though like this he may travel the whole world [Durr-e-Mukhtar]. C167.6 It is also necessary for a journey to make the intention of travelling for a continuous distance of three days meaning if a person made the intention of travelling two days and stopping and did some work and then travelled for another day this would not be counted as a journey [Fatawa-e-Razvia, Bahar- e-Shariah]. C168.0 ORDERS FOR A TRAVELLER C168.1 The meaning of 'Asr It is Wajib for a traveller to perform 'Asr for Salaah, meaning for a four Rakat Fardh he should pray two Rakats as for the traveller this is the full Salaah. C168.2 There is no 'Asr for Maghrib and Fajr and should be prayed in full. Only for the Fardh Salaah of Dhuhr, 'Asr and 'Isha there is 'Asr. C168.3 If a traveller does not perform 'Asr then he will be a sinner. C169.0 No 'Asr for Sunnahs C169.1 There is no 'Asr in Sunnah and therefore should be prayed in full. In fact due to fear or if in a hurry you can miss the Sunnahs but you cannot pray them as 'Asr [Alamgiri]. C169.2 If a traveller instead of praying 'Asr he prays the full four Rakats then if he has performed Qaidah in the second Rakat, then his Salaah will count and if he does not perform Qaidah in the second Rakat then his Salaah will be void. C169.3 A person is a traveller until he returns to his area or makes the intention of staying at the destination for more than fifteen days and this applies when he has travelled for a distance of three days. If he has not yet travelled for a distance of three days and decides to return, he is no longer a traveller even though he might be in a jungle [Alamgiri, Durr-eMukhtar]. C170.0 Conditions of intention when reaching destination For the intention of reaching destination to be correct there are six conditions, meaning when all six conditions have been fulfilled then he will have finished his full journey, otherwise not. 1. When you stop walking, if you make the intention whilst walking then you haven't finished your journey.

should pray two Rakats as for the traveller this is the full Salaah. C168.2 There is no 'Asr for Maghrib and Fajr and should be prayed in full. Only for the Fardh Salaah of Dhuhr, 'Asr and 'Isha there is 'Asr. C168.3 If a traveller does not perform 'Asr then he will be a sinner. C169.0 No 'Asr for Sunnahs C169.1 There is no 'Asr in Sunnah and therefore should be prayed in full. In fact due to fear or if in a hurry you can miss the Sunnahs but you cannot pray them as 'Asr [Alamgiri]. C169.2 If a traveller instead of praying 'Asr he prays the full four Rakats then if he has performed Qaidah in the second Rakat, then his Salaah will count and if he does not perform Qaidah in the second Rakat then his Salaah will be void. C169.3 A person is a traveller until he returns to his area or makes the intention of staying at the destination for more than fifteen days and this applies when he has travelled for a distance of three days. If he has not yet travelled for a distance of three days and decides to return, he is no longer a traveller even though he might be in a jungle [Alamgiri, Durr-eMukhtar]. C170.0 Conditions of intention when reaching destination For the intention of reaching destination to be correct there are six conditions, meaning when all six conditions have been fulfilled then he will have finished his full journey, otherwise not. 1. When you stop walking, if you make the intention whilst walking then you haven't finished your journey. 2. Wherever you have stopped is fit for stopping, meaning a jungle or boat in a river or ship at sea does not end the journey. 3. The intention is to stay for fifteen days, if the intention is for less then you will not have finished your journey. 4. This intention is for one place, if it is for two separate places, i.e. to stay in one place for ten days and the other for five days then you will not have finished your journey. 5. Your intention is made by yourself and not under the influence of another person who has authority over you and you have total control of your own intention. 6. A traveller is walking and he has not yet reached his destination and makes the intention then he is still a traveller and if he has reached his destination and makes the intention then he has finished his journey even though he may not have found a place to stay. [Alamgiri, Radd-ul-Mohtar]. C170.2 Those who are under the control of someone else then their intention will count and those they are being controlled by, their intention will count. A husband's intention will count a wife's won't. A master's intention will count a slave's intention will not. An officer of the army's intention will count, the soldier's intention will not. Therefore, if the husband made the intention of finishing the journey and the wife did not then both will have finished the journey because the husband's intention will count and the wife's intention will not and in the same way if the wife made the intention of finishing the journey and the husband did not then they will not have finished the journey, and the same rule applies to all those who are dependent on someone else. C171.0 When can a traveller and non traveller follow each other C171.1 A non traveller can follow a traveller and when the Imam (who is the traveller) performs Salaam after two Rakats the non traveller who is the Muqtadee will stand up and finish his two remaining Rakats but in Qayam he must not pray anything and remain stood for the length of time it takes to pray Surah Fatiha and then go into Ruku and finish his Salaah off as normal [Durr-e-Mukhtar, etc.]. C171.2 If the Imam is a traveller then he should state that he is a traveller and when he performs Salaam he should say 'all of you finish your Salaah, as I am a traveller'. C171.3 If a traveller followed a non traveller meaning the non traveller was the Imam then for the traveller the first Qaidah will become Wajib and will no longer be Fardh and therefore if the Imam did not perform the first Qaidah then the Salaah will not become void and if the traveller was Imam then the first Qaidah will be Fardh for the non traveller Muqtadees [Durr-e-Mukhtar, Radd-ul-Mohtar]. C171.4 Once a traveller reaches his proper home town then he has finished his journey regardless of making an intention or not. C172.0 Definition of proper home town C172.1 Watn-e-Asli (proper town) is that place where you were born or where people from your family live or you have settled there and the intention is not to move from there. Watne-Iqamat (Place of stay) is that place where a traveller has made the intention of staying for fifteen or more days [Alamgiri, Bahar]. C172.2 One Watn-e-Iqamat makes another Watn-e-Iqamat void, meaning you stayed with the intention in one place for more than fifteen days and then went to another place with the intention to stay there for fifteen or more days then the first place is no longer a Watn-eIqamat even if the distance between the two places is not as long as the distance of travel [Alamgiri, Bahar]. C172.3 If you reached from Watn-e-Iqamat to the Watn-e-Asli or travelled from Watn-eIqamat for a distance of travel (57.5 miles) then the Watn-e-Iqamat is no longer Watn-eIqamat, meaning if you returned to that place and decided to stay less than fifteen days then you will remain a traveller [Alamgiri]. C172.4 If a traveller gets married and even though his intention is not to stay there for fifteen days he is no longer a traveller and if a person has two wives then once he reaches their home in two different places he is not a traveller. C172.5 A woman marries and then goes to live at her husband's place and lives there permanently then her own home is no longer Watn-e-Asli, meaning if her husband's home is a distance of three days from her parent's home and she does not intend to stay there for fifteen days or more then she must pray 'Asr Salaah, and if she has not left her parent's home permanently then when she reaches her parent's home her journey has finished and she must pray the full Salaah [Bahar-e-Shariah]. C173.0 A Woman cannot travel without a Mahrum C173.1 It is not allowed for a woman to travel for a distance of three days or more without a Mahrum (her husband or adult relative with whom her marriage is permanently forbidden, e.g. father, brother etc.). In fact she cannot travel for a distance of one day with a child or a person with less intelligence than average without being assisted by her husband or adult Mahrum [Alamgiri, Bahar etc.], it is necessary that the Mahrum is not a big wrongdoer or a person who has gained disrespect [Bahar-e- Shariah]. C174.0 PRAYING SALAAH ON A CONVEYANCE Whether a person is a traveller due to religion or due to worldly affairs once he leaves the outskirts of his town he can pray Nafl Salaah on his conveyance (vehicle of travel e.g. car, horse, camel etc.) whilst seated and he can perform the Salaah whilst seated and perform the Ruku by action and the Sajda by bending slightly more than the Ruku. Do not place your head on an ornament to perform Sajda or put something on it to perform Sajda as this is not allowed and whichever way the conveyance is going, keep your face pointing that way as to point it in another direction is not allowed even for the Takbeer-e-Tahrima it is not necessary for the face to be towards the Qibla [Durr-e-Mukhtar, Radd-ul-Mohtar]. C174.1 When praying Nafl on the conveyance and the conveyance was urged along by Amal-e-Qalil for example, if you used the heal of your foot or in one hand had a whip to urge the horse then this is allowed and to do this, however, without reason it is not allowed [Radd-ul-Mohtar]. The Fardh, Wajib, Sunnahs of Fajr, Salaah of Janaza, Salaah of Mannat (fulfilled wish), Sajda-e-Tilawat of those verses which have been prayed on the ground and those Nafl that had started on the ground and were broken cannot be prayed on a conveyance without reason and if there was a genuine reason then if possible the conveyance should be made to face the Qibla and if this is also not possible then try to perform the Salaah in any way possible [Durr-e-Mukhtar]. C175.0 Situations when Salaah can be prayed on a conveyance C175.1 The reasons whereby the above conditions can be used to pray the Salaah on a conveyance are as follows; " It is raining. " It is muddy that if you got out and prayed then your face would be sunk in the mud or would be filled with mud and whatever cloth that is laid will become wet through with mud. If in this situation you do not have a conveyance then you should stand and pray Salaah with actions. " Your companion will go off without you. " The animal that is used to travel on is awkward and if you got off you have no-one to help you to get back on. " You have an illness and it will get worse by coming off the conveyance. " There is a fear or risk to your life, property or woman. [Durr-e-Mukhtar] C176.0 Praying Salaah on a moving train C176.1 Fardh, Wajib or Sunnah cannot be prayed on a moving train. Therefore when the train stops at a station pray these Salaah and if you see that the time is running out then pray the Salaah whichever way possible and then when you get the time repeat the Salaah [Bahar-e-Shariah]. IMPORTANT: A moving train should not be mixed with a moving boat or ship because if these are stopped then they wouldn't be stopped on ground and you can touch the ground from the train if you get off and you cannot do that on a ship. It is only allowed to pray Salaah on a ship when it is in mid water, if it is on the shore and you can get

perform the Salaah in any way possible [Durr-e-Mukhtar]. C175.0 Situations when Salaah can be prayed on a conveyance C175.1 The reasons whereby the above conditions can be used to pray the Salaah on a conveyance are as follows; " It is raining. " It is muddy that if you got out and prayed then your face would be sunk in the mud or would be filled with mud and whatever cloth that is laid will become wet through with mud. If in this situation you do not have a conveyance then you should stand and pray Salaah with actions. " Your companion will go off without you. " The animal that is used to travel on is awkward and if you got off you have no-one to help you to get back on. " You have an illness and it will get worse by coming off the conveyance. " There is a fear or risk to your life, property or woman. [Durr-e-Mukhtar] C176.0 Praying Salaah on a moving train C176.1 Fardh, Wajib or Sunnah cannot be prayed on a moving train. Therefore when the train stops at a station pray these Salaah and if you see that the time is running out then pray the Salaah whichever way possible and then when you get the time repeat the Salaah [Bahar-e-Shariah]. IMPORTANT: A moving train should not be mixed with a moving boat or ship because if these are stopped then they wouldn't be stopped on ground and you can touch the ground from the train if you get off and you cannot do that on a ship. It is only allowed to pray Salaah on a ship when it is in mid water, if it is on the shore and you can get off then you must do this as praying on the ship in this situation is not allowed. C177.0 Praying Salaah on a boat or ship. C177.1 To pray Salaah on a moving ship or boat without cause when you can get off and pray it on the ground is not proper. C177.2 If the boat has come up on the ground and is stable then there is no need to come off and you can pray on it. C177.3 If the boat is tied on the edge and you have the chance of coming off onto the dry ground and praying then you should do this and if this is not possible then you should pray on the boat whilst standing. C177.4 If the ship is anchored in the middle then you can pray sitting down if the winds are strong and there is a fear of falling, and if the winds are not that strong then you cannot pray whilst seated. C177.5 Whilst praying Salaah on a ship to remain facing the Qibla is necessary and therefore if the ship moves you move so that you continue facing the Qibla and if it is happening fast then do not pray Salaah at that time, however, if time is running out then you must pray it [Guniya, Durr-e-Mukhtar, Radd-ul-Mohtar]. C178.0 JUMA (FRIDAY PRAYER) Juma is Fardh-e-Ain meaning obligatory on all individuals. It's obligation is more important than Dhuhr and those who reject it is a Kafir [Durr-e-Mukhtar, etc.]. It is quoted in the Hadith that those who miss three Jumas has thrown Islam behind them, and he is a hypocrite and is disassociated from Allah [Ibne-Khuzaima, Imam Shafaee]. C178.1 To pray Juma there are six conditions and if one of these is not fulfilled then the Juma will not count. C179.0 Conditions of Juma 1. Town or outskirts of town 2. Leadership (King) 3. Time of Dhuhr 4. Khutba - (Speech) 5. Jamaat 6. Acceptance by majority. C180.0 First Condition - Town or Outskirts of town Town means a place which has many streets and a shopping centre or markets etc. It also has a district and villages belonging to that district. There must also be a judge or mayor belonging to it whom by his power or authority can ensure people go on trial and justice is upheld, even though he may himself be injustice or does not uphold the law. Outskirts of town mean them places which are constructed because of the town, such as a cemetery, stables for horses, barracks for the army and courts and these are on the outskirts of the town to give service to the town and Juma is allowed there. Therefore the Juma should be either prayed in the city or town or the outskirts of the town, it is not allowed in the villages [Guniya, Bahar-e-Shariah]. C180.1 For the town, it's judge or mayor needs to reside there and if he travels and goes elsewhere that place visited will not become a town and the Juma would not be allowed there [Radd-ul-Mohtar, Bahar-e- Shariah]. C180.2 If a person who lives in a village goes to a town and intends to stay there that day then the Juma is Fardh for them. C181.0 Multiple places in a town where Juma can be prayed C181.1 Juma can be performed in a town in multiple locations and anywhere within the town, whether the town is large or small and the Juma can be in two Mosques or more [Durr-e-Mukhtar etc.]. However, without reason Juma should not be prayed in many different locations because Juma is a sign of Islam and is a congregation of all Jamaats and if it is spread about in different Mosques then the same show does not remain as you would get in one large gathering and it is because of the sign of all Muslims uniting that it has been allowed and so the gathering should not be split and a Juma should not be done in every street or area unnecessarily. C182.0 Who should lead the Juma? There is a very important point that people have not been paying attention to and have been treating Juma like other normal Salaah and whoever wishes has started a new Juma and whoever wishes they have lead it, this is not allowed, because leading the Juma is the duty of the king of Islam or his deputies and wherever there is not Islamic rule then the highest qualified scholar who is from the correct faith of Ahl-e-Sunnah Wa Jamaat is the person who substitutes the Sultan of Islam and ensures that the rules of Islamic law are followed should lead the Juma, and without his permission the Juma cannot be performed. If this is not possible then the person who people choose as their Imam has to lead the Juma prayers. Also whilst the majority of people being present some of them cannot make a person an Imam or four people decide on an Imam, this type of Juma is not proven anywhere [Bahar-e-Shariah]. C183.0 Second Condition - King or leader Leader means a Sultan of Islam or his deputy whom the Sultan has given authority to lead the Juma prayers. Even if the Sultan is a ferocious person or a good person he can lead the prayers. If a person has forced himself into power and according to Shariah he has no right of becoming an Imam, such as he is not a Qureshi or does not fulfil any other condition he can still call for Juma prayer [Durr-e-Mukhtar, Radd-ul-Mohtar etc.]. C183.0 Third condition - Time The time of Juma is the time of Dhuhr, meaning the Juma should be prayed in the time that Dhuhr is prayed and if in Juma Salaah you got upto praying Attahiyat and the time of 'Asr started then the Juma Salaah becomes void and you would have to pray the Qadha of Dhuhr. C184.0 Fourth Condition - Khutba (Speech) C184.1 The condition for the Khutba of Juma is that it is done within the time and is done before the Juma Salaah. It must be performed in front of such a Jamaat which is necessary for Juma and that is a minimum of three men except for the person performing the Khutba. It should be so loud that the people nearby can hear it and if this is not the case or the Khutba is prayed before midday or after the Salaah or prayed alone or prayed in front of women or children then in all these situations the Juma will not count. C184.2 If between the Khutba and Salaah there is a big gap then that Khutba would not be sufficient [Durr-e- Mukhtar, Bahar-e-Shariah]. C185.0 What is known as a Khutba C185.1 Khutba is the remembrance of Allah and therefore even if once 'Alhamdu Lillahi' or 'Subhanallahi' or 'La ila Ha illallah' is prayed, then the Fardh would be fulfilled, but to make the Khutba that short is Makrooh [Durr-e-Mukhtar etc.]. C185.2 It is Sunnah to pray two Khutbas and they should not be very long and if they both together are longer than 'Tawal-e-Mufassal' then it is Makrooh especially in the winter [Guniya, Durr-e-Mukhtar, Bahar]. C186.0 Things that are Sunnah in the Khutba The things that are Sunnah in the Khutba is ; " The Khateeb (person praying the Khutba) to be clean and stood up. " Before the Khutba the Khateeb to be sat down. " The Khateeb to be stood on the Mimbar facing the audience and with his back towards the Qibla. " The audience to be paying attention to the Imam. " To pray ''Audhubillah' quietly before the Khutba.

for Juma and that is a minimum of three men except for the person performing the Khutba. It should be so loud that the people nearby can hear it and if this is not the case or the Khutba is prayed before midday or after the Salaah or prayed alone or prayed in front of women or children then in all these situations the Juma will not count. C184.2 If between the Khutba and Salaah there is a big gap then that Khutba would not be sufficient [Durr-e- Mukhtar, Bahar-e-Shariah]. C185.0 What is known as a Khutba C185.1 Khutba is the remembrance of Allah and therefore even if once 'Alhamdu Lillahi' or 'Subhanallahi' or 'La ila Ha illallah' is prayed, then the Fardh would be fulfilled, but to make the Khutba that short is Makrooh [Durr-e-Mukhtar etc.]. C185.2 It is Sunnah to pray two Khutbas and they should not be very long and if they both together are longer than 'Tawal-e-Mufassal' then it is Makrooh especially in the winter [Guniya, Durr-e-Mukhtar, Bahar]. C186.0 Things that are Sunnah in the Khutba The things that are Sunnah in the Khutba is ; " The Khateeb (person praying the Khutba) to be clean and stood up. " Before the Khutba the Khateeb to be sat down. " The Khateeb to be stood on the Mimbar facing the audience and with his back towards the Qibla. " The audience to be paying attention to the Imam. " To pray ''Audhubillah' quietly before the Khutba. " To pray with your own voice so loud that the people can hear. " To start with 'Alhamdu'. " To praise Allah Subhana Wa Ta'ala. " To bear witness of Allah's monotheism and to bear witness the prophet-hood of the Prophet (may Allah bless him and grant him peace). " To send the Prophet Durood. " To pray at least one verse of the Qur'an. " In the first Khutba to be words of guidance and advice and in the second Khutba to contain praise and witness and to repeat the Durood and to pray for other Muslims. " Both Khutbas to be light. " To sit between the two Khutbas for a length of three verses. " It is Mustahhab to lower the voice for the second Khutba slightly less than the first one and to remember the great Sahhabis and Hazrat Hamza and Hazrat Abbas Radi Allaho Ta'ala Anhum. It is better to start the Second Khutba like this "Alhamdu Lillahi Nahmadaho Wa Nasta'eenuhu Wa Nastaghfiruhu Wanu'Minu Bihi Wanatawakkalu Alaihi Wa Na'uzubillahi Min Shururi Anfusina Wa Min Sayyi Aati A'malina Mayyahdihillahu Fala Mudillalah Wamayyudlillhu Falaa Haadiyalah Wanash Hadu An La ilaha illallahu Wahdahu La Sharika Lahu Wa Nash Hadu Anna Sayyadina Wa Maulana Muhammadan Abduhu Wa Rasooluh" If a person is in front of the Imam then he should face the Imam and if he is either on his left or right side then he should turn towards the Imam. It is better to be close to the Imam, however, it is not allowed to cross other people's necks to get there. Although if the Imam has not yet stood up for the Khutba and there is space near the front then it is allowed to go there and if the Imam has already started the Khutba and you then enter the Mosque, then you should sit in the nearest space or corner available. You should sit whilst listening to the Khutba as you sit in Qaidah in Salaah [Alamgiri, Durr-e-Mukhtar, Guniya and Bahar]. C186.1 To praise and exalt a king of Islam which he does not acquire is Haram, for example to call him 'the one who owns people's lives' etc. because this is a lie and is Haram [Durr-e-Mukhtar]. C186.2 Not to pray a verse of the Qur'an in the Khutba or not to sit between two Khutbas or for the Khateeb to speak whist praying the Khutba is Makrooh. However, if the Khateeb promoted good or forbid evil then there is no harm [Alamgiri, Bahar]. C186.3 To pray the Khutba in another language except Arabic or to mix another language with Arabic is against the Sunnah and is not preferred. Also poetry should not be prayed in the Khutba even if it is in the Arabic language. If the a couple of verses of poetry is said which is about advice and is prayed sometimes then there is no harm [Bahar-e-Shariah]. C187.0 Fifth Condition - Jamaat Except for the Imam there must be at least another three men, otherwise the Juma will not count [Hidaya, Shareh Wiqaya, Alamgiri, Qazi Khan]. C187.1 If there are three servants or three travellers or ill people or uneducated or dumb Muqtadees then the Juma will still count. If there are only women or children present then the Juma will not count [Alamgiri, Radd-ul-Mohtar]. C188.0 Sixth Condition - Acceptance of all This means that the doors of the mosque are opened so that anyone wishing could attend the Juma, no-one must be stopped or prevented. If in a major Mosque (Jamia Mosque) when everyone gathers, the doors were locked behind then the Juma will not count [Alamgiri]. C188.1 If women are prevented from coming into the Mosque then it won't be against accepting all, as if they came there would be fear of trouble [Radd-ul-Mohtar]. C199.0 Wajibs of Juma There are eleven aspects that make Juma Wajib and if even one of these were not fulfilled then it is not Fardh but even if he prayed the Juma it will count and in fact for an adult male who is sane it is better to pray the Juma and for a woman it is better to pray Dhuhr. The conditions are as follows; 1. To be resident in the town or city. 2. Juma is not obligatory on an ill person. The illness must be so bad that the person cannot go to the Mosque where Juma prayers are held or if he did go his illness would get worse or it would delay the illness from getting better [Guniya]. A very old person is treated in the same context as an ill person [Qazi Khan, Durr-e-Mukhtar, Fatahul Qadir]. If a person is caring after an ill person and is aware that if he goes to pray Juma the ill person will be under risk and no-one else is available to look after them the for the carer, then Juma is not Fardh [Durr-e-Mukhtar, Bahar]. 3. To be free. Juma is not Fardh on a slave and his master can forbid him [Alamgiri, Qazi Khan]. He cannot forbid a worker or employee from going to pray Juma, however, if the Jamia Mosque is far away then he can dock some of his pay and the employee cannot appeal against it [Alamgiri]. 4. Juma is Fardh on males, it is not Fardh on females. 5. To be an adult. 6. To be sane. Both these conditions are not specifically for Juma but for all worship to be Wajib you must be an adult and be sane. 7. To have sight. Juma is not Fardh on the blind, however, it is Fardh on the blind person who can walk around the streets without help or assistance and can reach the Mosque on his own accord [Durr-e-Mukhtar etc.]. 8. The person can walk and therefore is not handicapped. However, if he is lame but can walk to the Mosque, then Juma is Fardh on him. 9. Juma is not Fardh on an imprisoned person who is in Jail. However, it is Fardh for a person who has been imprisoned due to debt and is rich and therefore has the means to pay off the debt. 10. To have fear. If a person has the fear of a king or thief or an oppressor or is worried that he will be imprisoned because he does not have the means to pay off a debt, then Juma is not Fardh on them [Radd-ul-Mohtar]. 11. If there is a fear of a storm or flood or snow or hurricane, meaning that it would cause you harm if you went out in this weather then Juma is not Fardh. C199.1 The Imamat of Juma can be performed by those males who can be an Imam in other Salaah, even if Juma is not Fardh on them e.g. ill person, traveller, Slave etc. [Durr-eMukhtar, Hidaya, Qazi Khan, Fatahul Qadir], meaning when the Sultan of Islam or his deputy or a person whom he has given authority, when they become ill then can still lead the Juma prayers or the person whom the above three have given authority to a person who is a slave or an ill patient or a traveller then they can become an Imam even though Juma is not Fardh for them. If a person has been asked to become an Imam by the majority of the public and is worthy of being an Imam in other Salaah, can become Imam even though he may be a person for whom Juma is not Fardh, but if a person decides on his own accord to become Imam without authority then the Juma will not count. C199.2 If Juma is Fardh on a person then it is Makrooh-e-Tahrimi to pray Dhuhr before the Juma prayers have been performed in the town. C199.3 For an ill person or a traveller or a slave or for anyone for whom Juma is not Fardh then for these it is also Makrooh to pray Dhuhr Salaah with Jamaat in a town whether it be before Juma prayers or after. In the same way if a person missed the Juma prayers then he should pray the Dhuhr Salaah alone without Adhan or Iqamat, as Jamaat is also not allowed for him [Durr-e-Mukhtar]. C199.4 The Ulema state that those Mosques where Juma is not held then they should be closed during Dhuhr time [Durr-e-Mukhtar, Bahar]. C199.5 In a village on Fridays the Dhuhr Salaah should be prayed with Adhan, Iqamat and Jamaat [Alamgiri, Bahar]. To go to Juma prayers early and perform Miswaak and to wear nice clean white clothes and to wear scent and use oil on your head and have your hair

C199.1 The Imamat of Juma can be performed by those males who can be an Imam in other Salaah, even if Juma is not Fardh on them e.g. ill person, traveller, Slave etc. [Durr-eMukhtar, Hidaya, Qazi Khan, Fatahul Qadir], meaning when the Sultan of Islam or his deputy or a person whom he has given authority, when they become ill then can still lead the Juma prayers or the person whom the above three have given authority to a person who is a slave or an ill patient or a traveller then they can become an Imam even though Juma is not Fardh for them. If a person has been asked to become an Imam by the majority of the public and is worthy of being an Imam in other Salaah, can become Imam even though he may be a person for whom Juma is not Fardh, but if a person decides on his own accord to become Imam without authority then the Juma will not count. C199.2 If Juma is Fardh on a person then it is Makrooh-e-Tahrimi to pray Dhuhr before the Juma prayers have been performed in the town. C199.3 For an ill person or a traveller or a slave or for anyone for whom Juma is not Fardh then for these it is also Makrooh to pray Dhuhr Salaah with Jamaat in a town whether it be before Juma prayers or after. In the same way if a person missed the Juma prayers then he should pray the Dhuhr Salaah alone without Adhan or Iqamat, as Jamaat is also not allowed for him [Durr-e-Mukhtar]. C199.4 The Ulema state that those Mosques where Juma is not held then they should be closed during Dhuhr time [Durr-e-Mukhtar, Bahar]. C199.5 In a village on Fridays the Dhuhr Salaah should be prayed with Adhan, Iqamat and Jamaat [Alamgiri, Bahar]. To go to Juma prayers early and perform Miswaak and to wear nice clean white clothes and to wear scent and use oil on your head and have your hair combed neatly is Mustahhab and to have a bath on Friday before Juma prayers is Sunnah [Alamgiri, Guniya etc.]. C200.0 Some more Rules of Khutba As soon as the Imam stands up for the Khutba all Salaah and Zikr and any type of conversation is forbidden. The only exception is that a Sahib-e-Tarteeb can pray his Qadha Salaah. If a person is praying a Sunnah or Nafl Salaah then they should finish it quickly [Durr-e-Mukhtar, Bahar]. C200.1 Those things which are Haram in Salaah such as eating, drinking, performing Salaam or replying to a Salaam etc. are also Haram in Khutba, even giving good advice and forbidding evil is also forbidden, however, the person praying Khutba can give good advice and forbid evil. When the Khutba is prayed then all those who are present must listen and remain quiet as this is Fardh, and those people who are a distance away from the Imam and cannot hear must also remain quiet as this is Wajib on them. If you hear someone talking about something bad then you can indicate with your hand or head but to talk is not allowed [Durr-e-Mukhtar, Bahar]. C200.2 In the state of Khutba you saw that a blind person is going to fall in a well or someone is going to get bitten by a scorpion then you can use your voice, however, if you can indicate to them then you must do this and hence talking will not be allowed [Durr-eMukhtar, Radd-ul-Mohtar, Bahar]. C200.3 If the Khateeb prayed for the Muslims then the people listening cannot lift their hands or say Ameen as this is not allowed. If they did this then they will have committed a sin. Whilst praying the Durood in Khutba for the Khateeb to look at his left and right side is Bid'at. C200.4 If the Khateeb said the Prophet (may Allah bless him and grant him peace)'s name then the people listening should pray the Durood in their hearts as it is not allowed to say it with their tongue and in the same way if they heard a Sahhabi's name to say Radi Allahu Ta'ala Anhum with their tongue is not allowed and should be said in the heart [Durr-eMukhtar, Bahar etc.]. C200.5 Except for the Khutba of Juma to listen to other Khutbas is also Wajib such as Khutbas of Eids or Nikkah etc. C201.0 When is it Wajib to prepare and rush for Khutba ? C201.1 As soon as you hear the first Adhan (One for Khutba) to prepare and rush for Khutba is Wajib and to stop your business as this is also Wajib, upto the extent that if you were shopping in the street then to continue is not allowed and it is worse and a big sin to shop inside the Mosque. If you were eating and you heard the Adhan for Khutba and you were afraid that if you continued eating then you would miss the Juma, then stop eating and go to the Mosque for Juma. Go for Juma in a relaxed and respectable way [Alamgiri, Durr-eMukhtar]. C201.2 When the Khateeb stands on the Mimbar then an Adhan should be said in front of him. This does not mean in front of him inside the Mosque as the Ulema of Fiqh have said it is Makrooh to call the Adhan inside the Mosque, so it must be done outside the Mosque (Jamaat Hall) [Alamgiri, Qazi Khan]. C201.3 The second Adhan should also be called loudly as it is a call for all and if someone did not hear the first then they should attend for the Khutba when hearing the second. C201.4 Once the Khutba has finished the Iqamat should be called straight away without delay. To talk about worldly activities between the Khutba and Jamaat is Makrooh [Durr-eMukhtar, Bahar]. C201.5 The person that has prayed the Khutba should also lead the Salaah, not another. If another did lead the prayer then it will still count as long as he has been given the authority to lead. C201.6 It is better to pray for Juma Salaah in the first Rakat the Surah-e-Juma and in the second Surah-e- Munafiqoon, or in the first 'Sabbihismi' and in the second 'Hal Ataaka', however, do not always pray this but change them sometimes. C201.7 If you travelled on the day of Juma and was out of the city before midday then there is no harm, otherwise it is not allowed [Durr-e-Mukhtar, Bahar]. Notice. On the day of Juma the souls gather together, hence you should visit the cemetery on this day [Durr-e-Mukhtar, Bahar]. C202.0 SALAAH OF EID Eid (meaning Fitr and Eid ud Duha) Salaah is Wajib but not for all. It is only Wajib for those for whom Juma is Wajib and the conditions for it are the same as those Juma except in Juma the Khutba is Wajib and for Eid it is Sunnah. If the Khutba was not prayed for Juma then the Juma would not count and if it was not prayed for Eid then the Salaah would count but a bad act has been done. The other difference is that in Juma the Khuba is prayed before Salaah and in Eid it is prayed after. If the Khutba is prayed for Eid before the Salaah then a bad act has been done but the Salaah will count and there is no need to repeat the Khutba and there is no Adhan or Iqamat for Eid Salaah, the only thing that is allowed is to say 'Assalaatul Jamia' twice [Qazi, Alamgiri, Durr-e-Mukhtar]. C202.1 To miss the Eid Salaah without reason is mis-guidance and Bid'at [Bahar]. C202.2 To pray the Eid Salaah in a village is Makrooh-e-Tahrimi [Durr-e-Mukhtar, Bahar]. The following points are Mustahhab on Eid days; 1. To cut your hair 2. To cut your nails 3. To bathe 4. To perform Miswaak 5. To wear good clothes, if you have new then they should be worn, otherwise washed. 6. To wear a ring (which is allowable in Shariah) 7. To wear scent 8. To pray the morning prayer in the Mosque in your area 9. To go to the Eid place (Eid Gaah) early 10. To give Sadqah-e-Fitr before the Salaah 11. To walk to the Eid Gaah. 12. To return back from a different route. 13. To eat a few dates before going to Salaah. They should be either three, five, seven etc. but an odd number. If you do not have dates then eat anything sweet before Salaah and if you do not do this then there is no sin but not to eat anything before 'Isha, then there will be dissatisfaction [Radd-ul- Mohtar etc.]. 14. To show happiness 15. To give Sadqah openly 16. To go to the Eid Gaah respectfully, relaxingly and with your sight lowered. 17. To congratulate each other. All the above points are Mustahhab. C202.3 You should not say the Takbeer in a loud voice on the way to the Eid Gaah.[Durr-eMukhtar, Radd- ul-Mohtar, Bahar]. C202.4 There is no harm in going to the Eid Gaah on a conveyance but those who have the strength to walk then it is better to do so and there is no harm to return back on a conveyance [Johra, Alamgiri, Bahar]. C202.5 The time of Eid Salaah starts once the Sun is at the height of a spear and the time remains until midday day. However, it is better to delay the Eid-ul-Fitr Salaah and to pray the Eid-ud-Doha early, and if the time reaches midday before performing Salaam then the Salaah will not count [Hidaya, Qazi Kahn, Durr-e-Mukhtar]. When referring to midday it means midday according to Shariah and which has been explained in the 'time' section C203.0 Method of praying Eid Salaah The method is to make intention for Eid-ul-Fitr or Eid-ud-Doha for two Rakats Wajib and then lift your hands up to your ears and say 'Allaho Akbar' and then fold them below the navel as normal. Now pray 'Sana' and then say Allaho Akbar and lift your hands upto your ears and release

you do not do this then there is no sin but not to eat anything before 'Isha, then there will be dissatisfaction [Radd-ul- Mohtar etc.]. 14. To show happiness 15. To give Sadqah openly 16. To go to the Eid Gaah respectfully, relaxingly and with your sight lowered. 17. To congratulate each other. All the above points are Mustahhab. C202.3 You should not say the Takbeer in a loud voice on the way to the Eid Gaah.[Durr-eMukhtar, Radd- ul-Mohtar, Bahar]. C202.4 There is no harm in going to the Eid Gaah on a conveyance but those who have the strength to walk then it is better to do so and there is no harm to return back on a conveyance [Johra, Alamgiri, Bahar]. C202.5 The time of Eid Salaah starts once the Sun is at the height of a spear and the time remains until midday day. However, it is better to delay the Eid-ul-Fitr Salaah and to pray the Eid-ud-Doha early, and if the time reaches midday before performing Salaam then the Salaah will not count [Hidaya, Qazi Kahn, Durr-e-Mukhtar]. When referring to midday it means midday according to Shariah and which has been explained in the 'time' section C203.0 Method of praying Eid Salaah The method is to make intention for Eid-ul-Fitr or Eid-ud-Doha for two Rakats Wajib and then lift your hands up to your ears and say 'Allaho Akbar' and then fold them below the navel as normal. Now pray 'Sana' and then say Allaho Akbar and lift your hands upto your ears and release them and again lift your hands and say Allaho Akbar and release them again and then lift your hands again and say Allaho Akbar and then fold them. Meaning fold your hands after the first and fourth Takbeer and the second and third Takbeers release your hands. The best way to remember is that if there is something to pray after the Takbeer then fold your hands and where there is nothing to pray release your hands and hang them on the side. After folding your hands after the fourth Takbeer the Imam will quietly pray ''Audhubillah' and 'Bismillah' and then he will pray 'Alhamdu' and a Surah loudly and then go into Ruku and Sajda and complete one Rakat. Then in the second Rakat the Imam will first pray the Alhamdu and a Surah then lift your hands to your ears and say Allaho Akbar and release them and do not fold them and repeat this twice more, therefore a total of three times and on the fourth time say Allaho Akbar and without lifting your hands go into Ruku. This therefore means that in Eid Salaah there are six extra Takbeers, three before Qirayat and after Takbeer-e-Tahrima in the first Rakat and three after Qirayat in the second Rakat and before the Takbeer for Ruku. Also in all the extra Takbeers you must lift your hands and between two Takbeers a gap of three Tasbeehs should be made and it is Mustahhab in the Eid Salaah to pray after Alhamdu, 'Surah Juma' in the first Rakat and 'Surah Munafiqoon' in the second or in the first pray 'Sabbih Ismi' and in the second 'Hal Ataaka' [Durr-e-Mukhtar, Bahar]. After Salaah the Imam will pray two Khutbas and whatever aspects are Sunnah in the Juma Khutba they are also Sunnah in the Eid Khutba and whatever aspects are Makrooh in the Juma Khutba they are also Makrooh in the Eid Khutba. There are only two differences and they are that in Juma before the first Khutba it is Sunnah to sit down and here it is Sunnah not to sit down, and secondly it is Sunnah in this Khutba to pray Allaho Akbar nine times before the first Khutba and seven times before the second Khutba and fourteen times before standing down from the Mimbar and in the Juma Khutba it is not [Alamgiri, Durr-eMukhtar, Bahar]. C203.1 If someone joins in the first Rakat after the Imam has prayed the Takbeers then they should say all the three extra Takbeers together even if the Imam has started the Qirayat [Alamgiri, Durr-e-Mukhtar]. C203.2 If you caught the Imam in Ruku then first of all say the Takbeer-e-Tahrimah and then if you know that you can pray the three extra Takbeers before the Imam lifts his head from the Ruku then pray the three Takbeers and then join the Imam in Ruku and if you fear that if you stayed to pray the three Takbeers the Imam would lift his head from Ruku then go straight into Ruku and without lifting your hands pray the three Takbeers quietly in Ruku and whilst you were praying the three Takbeers the Imam lifted his head from Ruku then you should also lift your head and leave the remaining Takbeers as these no longer need to be prayed [Alamgiri etc.]. C203.3 If you joined in the second Rakat then pray the first Rakat's Takbeer when you stand to pray the missed Rakat [Alamgiri etc.]. C203.4 If you joined in after the Imam had come back up from Ruku then do not say the Takbeers at this stage but pray them when you pray the missed Rakat [Alamgiri etc.]. C203.5 If you joined the Salaah in the last Rakat just before the Imam performed Salaam then pray your both Rakats with Takbeers when you stand up [Alamgiri etc.]. C204.0 The Time of Salaah of Eid and Bakr Eid and duration C204.1 If due to some reason the Salaah was not prayed on Eid day (for example, there was a storm or due to cloud the moon could not be seen and a witness gave a statement after the allowed time for Salaah or due to cloud the Eid Salaah carried over to Midday without the Imam realising) then the Salaah should be prayed the next day and if it cannot be prayed the next day then the Eid-u-Fitr Salaah cannot be prayed on the third day. Also, if the Salaah is prayed on the second day, then the time is the same as for the first day and that is from when the sun has risen upto midday (according to Shariah) and if the Salaah is missed on the first day without a genuine reason then it cannot be prayed on the second day [Qazi Khan, Alamgiri, Durr-e-Mukhtar, Bahar]. C204.2 Eid-ud-Doha is the same in all aspects as Eid-ul-Fitr except for a few differences and that is that it is Mustahhab on Eid-ud-Doha that nothing should be eaten before the Khutba even if you are not going to perform Qurbani and if you do eat then there is no harm. Also to say the Takbeer loudly on the way to the Mosque and the Salaah for Eid-ud-Doha can be delayed unconditionally upto the twelfth (of Zil Hajj) if there was a reason, it cannot be prayed after the twelfth and to pray it after the tenth without reason is Makrooh [Qazi Khan, Alamgiri etc.]. C204.3 If you are going to perform Qurbani then it is Mustahhab that from the first to the tenth of Zil Hajj not to cut your hair or your nails [Radd-ul-Mohtar, Bahar]. C204.4 After Salaah of Eid to perform handshake and embracing like other days to Muslims is a good thing [Washakhal Jeed, Bahar-e-Shariah]. C205.0 What is Takbeer Tashreeq The Takbeer Tashreeq is called from the ninth of Zil Hajj from Fajr to the thirteenth of Zil Hajj 'Asr, after every Fardh Salaah that is prayed via main Jamaat and to call it once loudly is Wajib and three times is better. The Takbeer Tashreeq is as follows 'Allaho Akbar Allaho Akbar La ilaha illallah Wallaho Akbar Allaho Akbar Walillahil Hamd' [ Tanweerul Absar, Bahar]. C205.1 The Takbeer Tashreeq is Wajib as soon as the Salaam is performed, meaning until an act has not been performed which takes him away from Salaah such as if he broke his Wudhu deliberately or walked outside the Mosque then the Takbeer is void but if the Wudhu broke on it's own accord then you should still say the Takbeer [Radd-ul-Mohtar, Durr-e-Mukhtar, Bahar]. C206.0 For Whom is Takbeer Tashreeq Wajib and when is it Wajib ? C206.1 Takbeer Tashreeq is Wajib upon those who live in the city or a person who has made the intention of staying in the city, whether it be a woman, a traveller or a person who resides in a village and if these people do not make the intention of staying in the city then the Takbeer is not Wajib upon them [Durr-e-Mukhtar, Bahar]. C206.2 Takbeer Tashreeq is also Wajib after the Juma Salaah but not after Nafl or Sunnahs, however, you should also say it after Eid Salaah [Durr-e-Mukhtar]. C207.0 SALAAH OF THE ECLIPSE C207.1 Sun Eclipse The Salaah of Sun Eclipse is Sunnah-e-Maukidah and the Salaah for a Moon Eclipse is Mustahhab. It is Mustahhab to pray the Sun Eclipse Salaah by Jamaat but it can be prayed alone. If it is prayed with Jamaat then all the conditions are the same as per Juma except for the Khutba. The same person leads this Salaah as the same for Juma and if they are not available then the Salaah should be prayed alone either in the home or Mosque [Durr-eMukhtar, Radd-ul-Mohtar]. C207.2 Pray the eclipse Salaah when the eclipse is on the Sun and not after the eclipse has moved. If the eclipse has moved but it is still shadowing the Sun then you can still start the Salaah and whilst there is an eclipse and if a cloud covers it then still pray the Salaah [Johra Nera]. C207.3 If the eclipse occurs during a time where Salaah is not allowed then do not pray the Salaah and perform Dua and if the sun then sets, then finish the Dua and pray Maghrib Salaah [Johra, Radd-ul- Mohtar]. C207.4 The Salaah for Eclipse is prayed like a normal Nafl Salaah, that is two Rakats and in every Rakat one Ruku and two Sajdas just like other Salaah. C207.5 There is no Adhan, Iqamat or praying loudly in the eclipse Salaah and perform Dua after the Salaah upto the time when the sky becomes clear. You can pray more than two Rakats but perform Salaam in either two or four Rakat intervals [Durr-e-Mukhtar, Radd-ulMohtar, Fatahul Qadir]. C207.6 If people do not gather together then call them with these words "Assalaatul Jamia" [Durr-e-Mukhtar, Fatahul Qadir].

C207.1 Sun Eclipse The Salaah of Sun Eclipse is Sunnah-e-Maukidah and the Salaah for a Moon Eclipse is Mustahhab. It is Mustahhab to pray the Sun Eclipse Salaah by Jamaat but it can be prayed alone. If it is prayed with Jamaat then all the conditions are the same as per Juma except for the Khutba. The same person leads this Salaah as the same for Juma and if they are not available then the Salaah should be prayed alone either in the home or Mosque [Durr-eMukhtar, Radd-ul-Mohtar]. C207.2 Pray the eclipse Salaah when the eclipse is on the Sun and not after the eclipse has moved. If the eclipse has moved but it is still shadowing the Sun then you can still start the Salaah and whilst there is an eclipse and if a cloud covers it then still pray the Salaah [Johra Nera]. C207.3 If the eclipse occurs during a time where Salaah is not allowed then do not pray the Salaah and perform Dua and if the sun then sets, then finish the Dua and pray Maghrib Salaah [Johra, Radd-ul- Mohtar]. C207.4 The Salaah for Eclipse is prayed like a normal Nafl Salaah, that is two Rakats and in every Rakat one Ruku and two Sajdas just like other Salaah. C207.5 There is no Adhan, Iqamat or praying loudly in the eclipse Salaah and perform Dua after the Salaah upto the time when the sky becomes clear. You can pray more than two Rakats but perform Salaam in either two or four Rakat intervals [Durr-e-Mukhtar, Radd-ulMohtar, Fatahul Qadir]. C207.6 If people do not gather together then call them with these words "Assalaatul Jamia" [Durr-e-Mukhtar, Fatahul Qadir]. C207.7 It is better to pray the Jamaat for the Salaah in either the Eid place or the Jamia Mosque and if it's prayed elsewhere then there is no harm [Alamgiri]. C207.8 If you know them, then pray Surah Baqr and Aal-e-Imran or it's length size Surahs and in Ruku and Sajda also make them long and after Salaah perform a Dua until the eclipse is over. It is also allowed to delay the Salaah and extend the Dua. It does not matter whether the Imam when performing Dua is facing the Qibla or facing the audience and this actually better and all the Muqtadees should say Ameen and it is also all right for the Imam to lean when performing Dua on the Asa (stick) or wall but not climb the Mimbar as this not allowed [Durr-e-Mukhtar, Bahar, Fatahul Qadir]. C207.9 If the sun eclipse and a funeral Salaah clash together then pray the funeral Salaah first [Johra, Bahar]. C207.10 There is no Jamaat for the moon eclipse even if the Imam is present, all people should pray on their own [Durr-e-Mukhtar, Hidaya, Alamgiri, Fatahul Qadir]. C208.0 Salaah is Mustahhab during times of difficulty or fear C208.1 It is Mustahhab to pray two Rakat Salaah for the following situations; Hurricane, darkness during the day, fearful light during the night, strong storm, heavy snow, the sky goes red, lightning, thunder, plague or other disease spreading, earthquake, fear of an enemy or any other difficult situation. [Alamgiri, Durr-e-Mukhtar].

Book of Funeral
D1.0 BOOK OF JANAZA - FUNERAL D1.1 Illness is a blessing Illness is also a great gift and there are many benefits from it although by looking at it may seem as if it is giving you difficulty, but in reality it is a source of rest and easiness and the illness that is of the body is actually a great source of medicine for the recovery of the soul. D2.0 What is real illness ? The real illness is the illness of the soul and is something that should be feared and should be seen as a fatal illness. What should really happen is that a person should think of the illness or difficulty as a gift and accept it gladly, if not then at least have patience and understanding and hence by being impatient and complaining why lose the reward that has come your way and by being impatient the illness is not going to disappear but you will lose the reward and gain another problem and many people who are naive use wrong phrases and obtain sin and some in fact even say words of Kufr by blaming Allah of being cruel (may Allah protect us from this). These people destroy their world and afterlife due to these sorts of statement. D3.0 Sins are forgiven and reward is given for illness and difficulties The Holy Prophet (may Allah bless him and grant him peace) has stated that the difficulty that a Muslim suffers upto the extent that a thorn pricks them, then Allah (The Exalted) forgives his sin [Bukhari, Muslim] and the Holy Prophet also states that if a Muslim is taken ill due to illness or suffers any other sort of difficulty then Allah drops his sins like a tree drops it's leaves [Sahih Bukhari, Sahih Muslim], and the Holy Prophet also states that Allah has set a grade for a Muslim and if they do not reach that grade due to poor actions then Allah tests them by either their health, goods or children and then gives them patience and then makes them reach their intended grade [Ahmad, Abu Da'wood] and he also states that on the day of Judgement when Allah rewards them for their patience the people who had rested and relaxed in this world will wish that only if scissors would have cut their skins and given them that sort of difficulty so that they could be collecting the reward [Tirmizi]. D4.0 Visiting people who are sick To visit someone and enquire about their health is Sunnat. It is quoted in the Hadiths that there is a lot of virtuousness in this and the Holy Prophet has stated that when one Muslim goes and visits his other Muslim brother and because he is ill then until his return he has been gathering the flowers from Jannat [Bukhari, Muslim]. It was the Holy habit of the beloved Prophet that when he visited someone he used to say "Laa Baasa Tahurun Insha Allahu (The Exalted)" meaning 'there is nothing to worry about, Insha Allahu (The Exalted) this illness will purify you from your sins' [Bukhari, Muslim]. The Holy Prophet says that whenever you go to see an ill person ask them to pray for you because their prayer is the same as the prayers of the angels [Ibne Maja] and he has also stated that when one Muslim goes to visit another ill Muslim then they should pray this Dua seven times "As alullahu Azueem Rabbal Arshil Kareem Ayyashfeeka" if death doesn't come then you will get better. D4.1 If you are aware that if you go to see someone about their health and the patient will not like it then do not go [Durrar]. D4.2 If you went to visit someone and you saw that their situation was bad then do not show this in front of the patient nor shake your head so that the patient will know that their health has deteriorated, but talk to the patient about things that would enlighten them and make them feel better and do not put your hand on their forehead unless that is their request [Durrar]. D4.3 To go and visit a Fasiq (wrongdoer) is also allowed because visiting is a right of Islam and a Fasiq is still a Muslim. If a Christian or Jew is a Zimmi (citizen of an Islamic country) then it is allowed to go and visit them [Durrar]. There is disagreement between Ulema as to whether one can visit fire worshippers if they are Zimmi. A Hindu comes under the same ruling as a fire worshipper and is different to the ruling of those who are followers of the book (Christians, Jews). There are no Zimmis who are Hindu, Christian, Jews, idol worshippers in the sub-continent of India [Bahar-e-Shariat]. D5.0 The coming of death One day we will leave this world and death is going to come and we are going to go from here and hence we should prepare for the after-life where we are going to stay forever and this time should always be remembered and not forgotten. D6.0 How should one live here ? The Holy Prophet has stated that live in this world like a traveller who is on a journey, meaning he lives like a stranger and he doesn't waste time on different routes because he knows he will be wasting time and will not reach his desired destination. In the same way a Muslim should not get stuck in the worldly affairs nor should they get involved with such connections which will divert them from the real destination and objective and should always remember their death as this reminds them of not getting too involved with worldly affairs. D7.0 When can one ask for death ? It is quoted in the Hadith "Aksiru Zikr Hazihimil Lazzatil Maut", meaning think about a very difficult death but don't ask for death as this is forbidden and if you must ask for it then say 'Oh Allah, keep me alive until life is good for me and give me death when that is the better for me [Bukhari, Muslim] and a Muslim should always have a pious thought in relation to Allah and always remain optimistic for his mercy. It is quoted in the Hadith that no-one dies except with the thought they have had, because Allah has said "Anaa Inda Zanni Abdibi" I treat my servant with the thought they have for me. The Holy Prophet once went to a young person who was close to death and the Holy Prophet said 'How do you see yourself'? The young man replied " Oh messenger of Allah, I am optimistic of Allah and scared of my sins" The Holy Prophet replied "Those who have both in their heart i.e. optimism and fear then Allah will give him both, meaning fulfil his optimism and take care of his fear". It is a very tough time when the soul is being extracted, all the actions are dependant on this time and above all faith is in danger because Satan is in desperate attempt to take your

D6.0 How should one live here ? The Holy Prophet has stated that live in this world like a traveller who is on a journey, meaning he lives like a stranger and he doesn't waste time on different routes because he knows he will be wasting time and will not reach his desired destination. In the same way a Muslim should not get stuck in the worldly affairs nor should they get involved with such connections which will divert them from the real destination and objective and should always remember their death as this reminds them of not getting too involved with worldly affairs. D7.0 When can one ask for death ? It is quoted in the Hadith "Aksiru Zikr Hazihimil Lazzatil Maut", meaning think about a very difficult death but don't ask for death as this is forbidden and if you must ask for it then say 'Oh Allah, keep me alive until life is good for me and give me death when that is the better for me [Bukhari, Muslim] and a Muslim should always have a pious thought in relation to Allah and always remain optimistic for his mercy. It is quoted in the Hadith that no-one dies except with the thought they have had, because Allah has said "Anaa Inda Zanni Abdibi" I treat my servant with the thought they have for me. The Holy Prophet once went to a young person who was close to death and the Holy Prophet said 'How do you see yourself'? The young man replied " Oh messenger of Allah, I am optimistic of Allah and scared of my sins" The Holy Prophet replied "Those who have both in their heart i.e. optimism and fear then Allah will give him both, meaning fulfil his optimism and take care of his fear". It is a very tough time when the soul is being extracted, all the actions are dependant on this time and above all faith is in danger because Satan is in desperate attempt to take your faith and whoever Allah protects from his deceit and protects their faith is the one who has reached their desired destination. The Holy Prophet has said that who's last submission is "La ilaha illallah" meaning the first Kalima will go into Jannat. D8.0 When death draws nearer D8.1 When death is near for a person and you have seen some of the signs then it is Sunnat to lay the person on their right side and face them towards the Qibla. It is also allowed to keep the person flat and point his feet towards Qibla and tuck his head slightly up so that he will face the Qibla and if this is not possible as it would cause the ill person difficulty then leave them as they are [Hidaya, Alamgiri, Durr-e-Mukhtar]. D9.0 Praying the Kalima D9.1 At the time of near death when the soul has not yet departed then pray this loudly "Ash Hadu An La ilaha illallahu Wa Ash hadu Anna Muhammadan Rasoolullah", however, do not instruct the ill to pray [Alamgiri, Fatahul Qadir]. D9.2 Once the ill has prayed the Kalima then stop praying it loudly, however, if they say something else then start praying the Kalima again because their last words should be "La ilaha illallahu Muhammadur Rasoolullah" [Alamgiri, Johra]. D9.3 The person praying the Kalima who is close to the ill should be a pious person, not a person who will be happy at the death of the person and therefore to have pious people around at the time is a very good thing and at this time to have 'Surah Yasin' being prayed and sweet smelling perfume is Mustahhab, such as Luban or Incense sticks etc. [Alamgiri]. D9.4 At the time of death a woman on her menstrual cycle or after-birth bleeding can be present [Qazi Khan, Fatahul Qadir, Alamgiri]. However, if a woman has finished her period or a person for whom it is obligatory to bathe should bathe first and should not be present otherwise. Also you should make sure that their are no photographs or dogs in the house and if there are then throw them out immediately because where there are photographs or dogs then the angels of mercy do not enter. At the end time pray for the dying as much as you can and for yourself and do not say anything bad from your tongue because this is the time where angels say Ameen to your prayers, when you see that the ill person is in extreme difficulty pray 'Surah Yasin' or 'Surah Ra'ad' [Bahar-e-Shariat]. D9.5 If at the dying time (Allah forgive) a phrase of Kufr is said then a Fatawa of Kufr is not be given because maybe due to the difficulty, they are not in their senses and have said it unconsciously [Durr-e-Mukhtar, Fatahul Qadir, Alamgiri] and it is also a strong possibility that you may not have understood their words fully as they may miss bits out as they may be in the difficulty of death [Bahar-e-Shariat]. D10.0 What should be done when the soul is extracted When the soul has come out then get a wide strip of cloth and take it underneath the jaw and over the head and tie it so that the mouth does not stay open and also close the eyes and straighten the hands and feet, this action should be done by the one in the house who can do it most carefully, either father or son [Alamgiri, Johra etc.]. D11.0 Dua when closing the eyes D11.1 When closing the eyes of the deceased, you should pray this Dua "Bismillahi Wa Ala Millati Rasoolillah Allahumma Yassir Alaihi Amrahu Wa Sahhil Alaihi Ma Ba'dahu Wa'as'id'hu Bili Kaa'ika Waj'al Maa Kharaja ilaihi Khairam Mimma Kharaja Anhu" [Durr-eMukhtar, Alamgiri, Fatahul Qadir]. D11.2 Put something heavy on the deceased stomach such as metal or soil to prevent it from blowing up [Alamgiri] however, ensure it is not heavier than necessary so that it may cause inconvenience [Durr-e-Mukhtar, Bahar]. D11.3 Wrap a cloth around the whole body and then lift it onto something with four legs so that the body is not stuck to the floor [Alamgiri]. D11.4 You should ensure that the bathing, Kafan and burial is done quickly because there has been strong emphasis on this in the Hadith [Johra, Fatahul Qadir]. D12.0 The dead person's debts D12.1 If the deceased has any debt or anything owing then it should be cleared as soon as possible because it is quoted in the Hadith that the deceased is worried about their debt and in one narration it is stated that the soul remains stuck until the debt is cleared. D12.2 If a woman has died and a child is moving in her stomach then the stomach should be cut from the left side and the child taken out. D12.3 A woman is alive and her child in her stomach has died and it is going to be fatal for the mother then the stomach should be cut and the child taken out, however, if the child is also alive then regardless of the difficulty the stomach should not be cut [Alamgiri, Durr-eMukhtar, Bahar]. D13.0 Method of bathing the deceased Bathing the deceased is Fardh-e-Kifaya and that is if some people gave the body a bath then all are no longer responsible [Alamgiri]. The method of bathing is that first of all where the body is going to be bathed i.e. table, stool or four legged furniture should be made sweet smelling by walking around it three, five or seven times with incense or nice smelling smoke and then lay the body on the furniture and cover the naval to the knees with a cloth. Then the person washing the body should wrap some material around his hands and first of all wash the body's private parts. Then he should perform Wuzu on the body as in Salaah and that is wash the face, then the hands upto the elbows then perform a Masah of the head and wash the body's feet. Do not first wash the hands upto the wrists or wash the inside of the mouth or the nostrils as this is not necessary when washing the deceased. However, get some cotton or a small piece of cloth and wet it and then wipe the teeth and gums and lips with it. Then if the deceased has hair or a beard then wash them with a sweet smelling flower called 'Gull Khairo' and if this is not available then wash it with clean soap which is made from Halal products and if this is not available then just with water. Then turn the body on it's right side and wash the side with water from 'Beri' leaves and then repeat the process on the left side and if this sort of water is not available then clean warm water is sufficient. Then sit the body upright and gently wash the lower part of the stomach and if something is excreted then wash it away but do not perform Wuzu or bath again, then finally wash the whole body with Kafoor water and then slowly slowly wipe the body with a dry piece of cloth. D13.1 It is obligatory to flow the water over the body once and it is Sunnat to flow it three times. Wherever you are performing the bathing, it is Mustahhab to section the part so that except for the one bathing the body and his helpers no other person can see. Whilst bathing then lay the body as per laying it in it's grave i.e. facing the Qibla and if this is difficult then lay it whichever way is easiest [Alamgiri]. D13.2 A male should be bathed by a male and a female should be bathed by a female, if the dead is a small boy then women can bathe him and if the dead is a small girl then men can bathe her as long as their age is not of adolescence (approx. twelve years for boys and nine for girls) [Alamgiri, Bahar]. D13.3 If a wife dies then her husband cannot bathe her nor touch her but there is no harm in looking at her [Durr-e- Mukhtar]. D13.4 A husband can lift the coffin of his wife and he can lower her into the grave and he can see her face but he cannot touch her body or bathe her as this is forbidden [Bahar-eShariat]. D13.5 If a man dies and there are no males present nor his wife then the woman present should perform Tayammum for the deceased and if the woman is a permissible female (Mahram) or his slave then they can perform Tayammum without wrapping their hands in material and if they are strangers then she must wrap her hands in material before performing Tayammum [Alamgiri]. D13.6 If a person dies where there is no water available then perform Tayammum and pray Salaah-e-Janaza and if water becomes available before burying the body then bathe the body and pray the Salaah of Janaza again [Alamgiri, Durr-e-Mukhtar].

D13.1 It is obligatory to flow the water over the body once and it is Sunnat to flow it three times. Wherever you are performing the bathing, it is Mustahhab to section the part so that except for the one bathing the body and his helpers no other person can see. Whilst bathing then lay the body as per laying it in it's grave i.e. facing the Qibla and if this is difficult then lay it whichever way is easiest [Alamgiri]. D13.2 A male should be bathed by a male and a female should be bathed by a female, if the dead is a small boy then women can bathe him and if the dead is a small girl then men can bathe her as long as their age is not of adolescence (approx. twelve years for boys and nine for girls) [Alamgiri, Bahar]. D13.3 If a wife dies then her husband cannot bathe her nor touch her but there is no harm in looking at her [Durr-e- Mukhtar]. D13.4 A husband can lift the coffin of his wife and he can lower her into the grave and he can see her face but he cannot touch her body or bathe her as this is forbidden [Bahar-eShariat]. D13.5 If a man dies and there are no males present nor his wife then the woman present should perform Tayammum for the deceased and if the woman is a permissible female (Mahram) or his slave then they can perform Tayammum without wrapping their hands in material and if they are strangers then she must wrap her hands in material before performing Tayammum [Alamgiri]. D13.6 If a person dies where there is no water available then perform Tayammum and pray Salaah-e-Janaza and if water becomes available before burying the body then bathe the body and pray the Salaah of Janaza again [Alamgiri, Durr-e-Mukhtar]. D14.0 Order for a dead Infidel D14.1 There is no bathing or Kafan (shroud) for an infidel but wrap it in a large piece of cloth and bury it in a hole and only do this if there is no-one of their religion present, otherwise do not take the body nor should a Muslim touch it nor go to it's funeral [Durr-eMukhtar, Radd-ul-Mohtar]. D14.2 Keep both hands of the deceased to their side as to put them on the chest is the method if infidels [Durr-e- Mukhtar], and on some occasions people put the hands below the navel like in Salaah and this is also not correct [Bahar-e-Shariat]. D14.3 For the bathing of the body new empty containers are not necessary but normal household utensils are sufficient and in some houses people then destroy the utensils after bathing the body, this is also not allowed and Haram as it is wasting money and should either be given to the poor or used again by yourself. If they have become impure then wash them clean and if you think that it is impure to keep them in the home then this is also illiteracy and stupidity. Some people throw away the water remaining in the utensil, this is also Haram [Bahar-e-Shariat]. D15.0 Three grades of Kafan (Shroud) To give the deceased a shroud (Kafan) is Fardh-e-Kifaya [Fatahul Qadir]. There are three grades of a Kafan, 1. Necessity 2. Sufficient 3. Sunnat For a male it is Sunnat to have three pieces, cover, top and bottom. For females the Sunnat is five pieces, cover, top, bottom, veil and chest-piece. D16.0 What is the Sunnat Kafan The sufficient Kafan for males is two pieces of cloth, the cover and bottom piece. The sufficient Kafan for females are three pieces of cloth, the cover, bottom piece and the veil or the cover, top piece and veil. The necessary Kafan (Fardh) is a piece of cloth for both males and females whichever covers the entire body [Hidaya, Durr-e-Mukhtar, Alamgiri, Qazi Khan]. D16.1 The cover should be bigger than the height of the body so that it can be tied at both ends. The Bottom should be so long that it covers from the hair to the feet, meaning only the extra bits that are used on the cover to tie at both ends are longer than the bottom. The top is to cover from the throat to below the knees and is the same back and front. The tradition used in illiterate people is that the back is shorter than the front, this is wrong. The top does not have sleeves or the open collar (used for buttons). The difference between the top of males and females is that the male top is ripped at the collars and the females is ripped at the chest part. The veil is to be three arms length in size meaning one and half yards. The chest part for women is from the breasts to below the naval and it is better to have it upto the thighs [Alamgiri, Durr-e-Mukhtar, Bahar]. D16.2 Without cause having the Kafan less than sufficient is Makrooh and not allowed [Durr-e-Mukhtar, Bahar]. D17.0 When can one beg for a Kafan If there is the Kafan that is necessary available then it is not allowed to beg for more, because without necessity begging is not allowed. However, if there is not even the necessary amount of Kafan available then you can beg for the amount to fulfil the necessary required not more, and if a Muslim fulfils the necessary amount without the need to beg then Insha Allah the reward for full Kafan will be obtained [Fatawa-e-Razvia]. D18.0 Material for the Kafan D18.1 The quality of the Kafan should be good meaning the same quality as the clothing the male wore on Fridays, Eid days and special days and the female wore when she went to visit her parent's home. It is quoted in the Hadith that give the dead good Kafan because they meet other dead people and they obtain happiness by looking at their good quality Kafan. It is better to have the Kafan white in colour because the Holy Prophet has stated that wrap your dead in white Kafan [Alamgiri, Guniya, Radd-ul-Mohtar]. D18.2 To have saffron or silk material Kafan is not allowed for males and is allowed for females, meaning, whatever they were allowed to wear in their lifetime, then that material is allowed and whatever was forbidden to wear in the lifetime is also forbidden to be used as Kafan [Alamgiri, Bahar]. D18.3 It is allowed to use Kafan from used material [Alamgiri, Johra]. D19.0 Kafan for Children For a girl the age of nine and over, a full woman's Kafan will be given, and for a boy the age of twelve and over a full Kafan of a man will be given. For a girl the age of less than nine then the Kafan of two pieces can be given and for a boy the age of less than twelve a Kafan of one piece can be given but it is better to give two pieces and it is actually best if the full Kafan is given for both even if the child is one day's old [Qazi Khan, Durr-e-Mukhtar, Bahar]. D20.0 From who's property should the Kafan be ? D20.1 If the deceased has left some property then the Kafan should be bought from this [Radd-ul-Mohtar]. D20.2 Debt, will, inheritance etc. are all superseded by the Kafan, meaning first the Kafan will be bought then the debts etc. will be fulfilled. Then whatever is left a third will be used to fulfil the will and then the remainder will be given to inheriting relatives [Johra]. D20.3 If the deceased has not left any property then whoever is responsible for the deceased and was responsible for the deceased during their life will provide the Kafan and there is no-one available like this then the Kafan will be given from Bait-ul-Maal (deposit of funds used for Muslims). If there is no funds for Bait-ul-Maal then it is the responsibility of the Muslims there to give the Kafan and if they didn't then they would all be sinners. If the Muslims do not have the material then they can beg for one piece of material for the deceased [Durr-e-Mukhtar, Johra]. D20.4 If a woman died and left some property but still the responsibility of the Kafan is on her husband. The only condition is that no such thing was said before dying which would take the responsibility away from the husband. If the husband died and the woman had some of her own property she would still not be responsible for her husband's Kafan [Alamgiri, Durr-e-Mukhtar]. D20.5 When it is referred that the Kafan is Wajib on such a person, this means Kafan as per Shariat. In the same way the rest of the goods such as perfume, bathing, taking the body to the burial place is all as per Shariat. As for the rest of the goods then if all the relatives gave the person in charge the permission then it is allowed otherwise the onus is on the person who wants to spend the money [Radd-ul-Mohtar, Bahar]. D21.0 Method of putting the Kafan on The method is first bathe the body then dry it gently with a cloth so that the Kafan does not get wet. Then incense the Kafan once, three, five or seven times but no more than seven. Then lay the Kafan as follows, first the big sheet (cover) then the bottom the top and then lay the body on top of this and put the top on properly then put perfume on the body and the beard and then put Kafoor on the head, nose, hands, knees and feet. Then wrap the bottom round first left then right side then wrap the cover round, first left side then the right side so that the right side remains on top and then tie from the top and the bottom so that it would not blow open. For a woman, put on the top then part her hair into two and put them over the top on the chest. Then lay the veil from half way down the back and bring it over the head and cover the face like a Naqab and the end is on the chest, so it's length is from the half way down the back to the chest and the width is from one earlobe to the earlobe. Some people put the veil on like they wear it on a day to day basis and this wrong and against the Sunnat. Then wrap the bottom of the cover then on top of it all wrap the chest cover from the breast to the thighs and tie it [Alamgiri, Durr-e-Mukhtar, Bahar].

D20.5 When it is referred that the Kafan is Wajib on such a person, this means Kafan as per Shariat. In the same way the rest of the goods such as perfume, bathing, taking the body to the burial place is all as per Shariat. As for the rest of the goods then if all the relatives gave the person in charge the permission then it is allowed otherwise the onus is on the person who wants to spend the money [Radd-ul-Mohtar, Bahar]. D21.0 Method of putting the Kafan on The method is first bathe the body then dry it gently with a cloth so that the Kafan does not get wet. Then incense the Kafan once, three, five or seven times but no more than seven. Then lay the Kafan as follows, first the big sheet (cover) then the bottom the top and then lay the body on top of this and put the top on properly then put perfume on the body and the beard and then put Kafoor on the head, nose, hands, knees and feet. Then wrap the bottom round first left then right side then wrap the cover round, first left side then the right side so that the right side remains on top and then tie from the top and the bottom so that it would not blow open. For a woman, put on the top then part her hair into two and put them over the top on the chest. Then lay the veil from half way down the back and bring it over the head and cover the face like a Naqab and the end is on the chest, so it's length is from the half way down the back to the chest and the width is from one earlobe to the earlobe. Some people put the veil on like they wear it on a day to day basis and this wrong and against the Sunnat. Then wrap the bottom of the cover then on top of it all wrap the chest cover from the breast to the thighs and tie it [Alamgiri, Durr-e-Mukhtar, Bahar]. D21.0 Method of taking the Janaza (coffin) D21.1 To lift the Janaza on the shoulder is a form of worship and every person should attempt to perform this worship. The Holy Prophet lifted the Janaza of 'Sa'ad Bin Ma'az' Radi Allahu Anho's Janaza [Johra, Bahar]. D21.2 It is Sunnat to lift each side one by one and then walk ten steps at a time. The proper Sunnat is to first lift the right top side then the right bottom side then the left top side and the left bottom side and then walk ten steps, which means that the total amount of steps taken is forty steps. It is quoted in the Hadith that those who take the Janaza for forty steps will have forty of their large sins forgiven and those who lift all four sides of the Janaza will definitely be forgiven [Johra, Alamgiri, Durr-e-Mukhtar]. D21.3 When lifting the Janaza, lift it with the hands and place the sides on your shoulders. To put the sides on your neck or back is Makrooh, whichever side you misplace will remain Makrooh. D21.4 For a small child, if one person walks alone then there is no harm and people should transfer the body one by one. D21.5 The Janaza should be taken quickly but not so that it would jerk the Janaza [Mujma'ul Anhaar, Durr-e- Mukhtar, Radd-ul-Mohtar, Qazi Khan, Hidaya, Waqiya, Fatahul Qadir, Alamgiri]. D21.6 Those who walk with the Janaza should walk behind it. You should not walk on the right or left side. If someone is walking in front then they should stay that far so that they would not be counted in the group that are walking with the Janaza, and if all the people are in front then this is Makrooh [Alamgiri, Radd-ul-Mohtar, Bahar]. D21.7 It is better to walk with the Janaza on foot and if you are on an animal or in a vehicle then to be in front is Makrooh, otherwise remain a distance ahead [Alamgiri, Sagiri]. D21.8 It is forbidden to take fire with the Janaza [Alamgiri, Hijr]. D22.0 Reward for going to the Janaza D22.1 If the deceased is a neighbour or a relative or a pious person then to go to their Janaza is better than praying a Nafl [Alamgiri, Hijr]. D22.2 Those who are with the Janaza should not return home before praying the Salaah and after the Salaah he can return after gaining consent from the friends of the deceased and it is not necessary to gain consent to leave after the burial has taken place [Alamgiri]. D22.3 It is forbidden to talk about worldly affairs or laugh when walking with the Janaza [Durr-e-Mukhtar]. D23.0 SALAAH OF JANAZA The Salaah of Janaza is Fardh-e-Kifaya, meaning even if one person prayed it then all would be relieved of the responsibility and if no-one prays it then those who are aware of it will have committed a sin, those who reject the Salaah as Fardh is a Kafir. D23.1 Jamaat is not a condition for this Salaah and if therefore if one person prayed it the Fardh will be fulfilled [Alamgiri]. The method of praying the Salaah is first of all to make the intention (I make the intention to pray Salaah for Allah and to perform Dua for this dead person), After making the Niyyat lift the hands upto the ears and whilst saying Allahu Akbar fold then below the navel. Then pray Sana, meaning "Subhanakallah Humma Wabihamdika Watabarakasmuka Wa (The Exalted) Jadduka Wa Jalla Thana'uka Wa Laillaha Ghairuk". Then without lifting the hands say Allahu Akbar and pray the Durood , it is better to pray the Durood that is prayed in Salaah (Durood-e-Ibrahim) and if another Durood is prayed then there is no harm. Then say Allahu Akbar and pray the following Dua for yourself and for the deceased and for all Muslim men and women "Allahummagh Fir Lihayyina Wa Mayyatina Wa Shaahidina Wa Gha'ibina Wa Sagirina Wa Kabirina Wa Zakarina Wa Unthana Allahuma man Ahyaytahu Minna Fa'ahyihi Alal Islam Wa Man Tawaffaytahu Minna Fatawaffahu Alal Imaan. Then say Allahu Akbar and then perform Salaam. D23.2 If someone does not remember this Dua then any other Dua-e-Masoor will also do such as "Allahumgh Firli Wa Li Walidayya Wa Lil Mu'mineena Wal Mu'minaati Wal Muslimeena Wal Muslimaati Al Ahya'i Minhum Wal Amwaat Innaka Mujibbud Da'wat Birahmatika Ya Arharrahimin. D23.3 Out of all the four Takbeers of Salaah-e-Janaza, only lift your hands on the first Takbeer and not for the other three. At the fourth Takbeer, without praying anything else perform salaam and release your hands. D23.4 If the deceased was either insane or a male child then after the third Takbeer, pray this Dua "Allahumaj Alhoo Lana Farataw Waj'alhoolana Ajraw Wa Zukhraw Waj Alhoolana Shafi'aw Wamushaffa'a" and if it a girl then replace the words "Alhoolana" with "Alhalana" and "Shafi'aw Wamushaffa'a" with "Shafi'ataw Wamushaffa'ah". Insane in the above text means that he/she became insane before becoming an adult [Guniya, Bahar]. D23.5 In the Salaam ensure that the intention is for the deceased, the angels and the present [Durr-e-Mukhtar, Radd-ul-Mohtar]. D23.6 The Takbeer and Salaam should be prayed by the Imam loudly, and the rest quietly. D23.7 There are two Fardh in Salaah-e-Janaza; 1. Qayam - Standing 2. All four Takbeers There are three Sunnat-e-Maukidas in Salaah-e-Janaza which are; 1. To praise Allah 2. To pray the Durood 3. To pray for the deceased. D23.8 Because to stand is obligatory then if the Salaah is prayed without real reason seated or on a vehicle or animal then it won't count and if the friend and person in charge is ill or the Imam is ill and prayed the Salaah seated and the Muqtadees prayed it stood up then the Salaah will count [Durr-e-Mukhtar, Radd-ul-Mohtar]. D23.9 Those who have missed some of the Takbeers should pray them after the Imam performs Salaam and if they are worried that if they remain to pray the Duas, people will take the body on their shoulders then they should just pray the Takbeers and miss the Duas [Durr-e-Mukhtar]. D23.10 If a person comes after the fourth Takbeer has been said but the Imam has not performed Salaam then they should join in and when the Imam performs Salaam he should say 'Allahu Akbar' three times after [Durr-e- Mukhtar]. D23.11 Every fact that breaks the Salaah also breaks the Salaah of Janaza except one thing and that is if women and men touch each other the Salaah of Janaza does not break [Alamgiri]. D23.12 The same conditions which are for normal Salaah are also for the Salaah of Janaza, meaning ; " Cleanliness of the body. " Cleanliness of the clothes " Cleanliness of the place " Covering of the body " Facing the Qibla " Intention - although there is no fixed time for this and the Takbeer-e-Tahrima is a part of it not a separate condition. [Durr-e-Mukhtar]. The condition for the deceased is that it is bathed and a Kafan is put on the body and if the bathing is not possible then to perform Tayammum on it and the Kafan is clean even though it may get dirty later and the body is put in front on the floor because if it is put on something or an animal then the Salaah will not count. D24.0 Whose Janaza Salaah should not be prayed D24.1 The Salaah of Janaza should be prayed for all Muslims regardless of whether they

performed Salaam then they should join in and when the Imam performs Salaam he should say 'Allahu Akbar' three times after [Durr-e- Mukhtar]. D23.11 Every fact that breaks the Salaah also breaks the Salaah of Janaza except one thing and that is if women and men touch each other the Salaah of Janaza does not break [Alamgiri]. D23.12 The same conditions which are for normal Salaah are also for the Salaah of Janaza, meaning ; " Cleanliness of the body. " Cleanliness of the clothes " Cleanliness of the place " Covering of the body " Facing the Qibla " Intention - although there is no fixed time for this and the Takbeer-e-Tahrima is a part of it not a separate condition. [Durr-e-Mukhtar]. The condition for the deceased is that it is bathed and a Kafan is put on the body and if the bathing is not possible then to perform Tayammum on it and the Kafan is clean even though it may get dirty later and the body is put in front on the floor because if it is put on something or an animal then the Salaah will not count. D24.0 Whose Janaza Salaah should not be prayed D24.1 The Salaah of Janaza should be prayed for all Muslims regardless of whether they are grave sinners. There are however, a few exceptions to this and these are ; A traitor who fights against a correct Imam and dies fighting against the Imam. A robber who dies whilst raiding someone, then he should not be given a bath nor should his Salaah of Janaza be prayed. Those who have killed a few people by strangling them. Finally a person who has killed his or her parents, then their Salaah of Janaza should not be prayed [Alamgiri, Durre- Mukhtar, Bahar]. D24.2 The first right for being the Imam of A Janaza Salaah is for the Sultan of Islam, then the judge (Qazi), then the Imam who leads the Juma prayer, then the Imam of the local Mosque, then the close relative or friend of the deceased (Wali). The right of the Imam of the local Mosque over the Wali of the deceased is Mustahhab and this applies when the Imam is more pious than the Wali, otherwise the Wali holds the right. [Guniya, Durr-e-Mukhtar]. D24.3 Wali means the deceased person's relatives and when leading the Salaah the routine is the same for the relatives as with Nikkah, except for the only difference is that in Nikkah the son has first right over father for being a Wali and in Janaza the father has right over the son, except in the case where the son is a scholar (Alim) and the father is not, in which case the son would have the first right. If there are no relatives then the pious people of the non relatives have the right [Durr-e-Mukhtar, Radd-ul-Mohtar]. D24.4 If the close relative who is the Wali is not available and a distance relative is available then the distant relative will perform the Salaah. Not available means that they are so far away that it would be difficult to wait for them [Radd-ul-Mohtar]. D24.5 If there are no relatives of a woman then the husband should pray the Salaah and if he is not available then a neighbour, in the same way if there are no relatives for a male then the neighbours hold the right [Durr-e- Mukhtar, Bahar]. D24.6 There is no necessity to gain final permission for the Janaza of a female or child. D25.0 Rows for Salaah-e-Janaza D25.1 It is better that there are three rows for Salaah-e-Janaza as it is quoted in the Hadith that if there are three rows for a person's Janaza Salaah then they will be forgiven. If there are only seven men, then one should be the Imam, three stand in the first row, two in the second row and one in the third row [Guniya, Bahar]. D25.2 It is Mustahhab that the Imam stands near to the deceased's chest and not far away. D26.0 Salaah of Janaza is not allowed inside the Mosque D26.1 To pray the Salaah-e-Janaza inside the Mosque is totally Makrooh-e-Tahrimi, whether the body is inside the Mosque or outside, whether all the Salaahees are inside the Mosque or some [Durr-e-Mukhtar]. D26.2 If a person died on the day of Juma and it is possible to complete everything before the Juma Salaah then this should be done, to delay it after the Juma Salaah with the thought that more people will be able to attend is Makrooh [Radd-ul-Mohtar]. D26.3 If the body has been buried and covered with soil without praying the Salaah then the Salaah should be prayed on the grave as long as you are aware that the grave has split and if the body has been buried but not yet covered with soil, then the body should be lifted out and the Salaah prayed and then buried again [Radd- ul-Mohtar, Durr-e-Mukhtar]. D27.0 Dead child's burial and Kafan D27.1 If a Muslim person's child is born alive and then dies, then it should be bathed, a Kafan put on and Salaah-e- Janaza prayed, then buried. If the child is born dead then, wash it and wrap it in a clean cloth and bury it, there is no Salaah nor is the bathing or covering done in the Sunnat method. D27.2 If a child is born with the head first and was alive until the chest appeared then it dies, it will be regarded as born alive and then died. If a child is born breach or legs first and then is alive until the waist comes out and then dies, then it will be regarded as born alive and then died. If it dies before coming this far out then it will be regarded as dead even if it's voice was heard [Durr-e-Mukhtar, Radd-ul-Mohtar]. D27.3 If a child is born alive or dead, whether it was fully formed or half formed, it should be given a name and on the day of judgement it will be accounted for [Durr-e-Mukhtar, Raddul-Mohtar, Bahar]. D27.4 If a Muslim's child is delivered by an infidel woman and she was not his wife, meaning it was an illegitimate child then it's Salaah of Janaza should still be prayed [Raddul-Mohtar]. D27.5 It is Fardh-e-Kifaya to bury the body. D28.0 Size of the grave The length of the grave should be at least the body's length in size and the width should be at least the half size of the length and the depth should be at least half the size of the length and preferably the depth should be the full size of the length otherwise the middle answer is to have the depth upto the chest [Durr-e-Mukhtar]. The depth means that the coffin or the inner grave is this deep not from ground level. D29.0 Grave or Coffin D29.1 There are two types of graves. The first is called 'Lahad' and this is a side pocket grave facing Qibla and the grave is dug with this pocket grave and the dead is placed in the pocket grave. The second is the standard coffin style grave and the body is lowered into the grave flat. The Lahad style is Sunnat but if it is not possible then there is no harm using the coffin style [Alamgiri, Bahar, Qazi Khan, Johra etc.]. The part of the grave where the body of the deceased is touching the grave, to have proper brick built is Makrooh [Alamgiri, Qazi Khan]. D29.2 To spread a table type cloth etc. at the bottom of the grave is not allowed as this is unnecessary use of goods [Durr-e-Mukhtar, Bahar]. D29.3 The people who go into the grave to lower the body whether it be three or four or as many required should be pious and of good character, because if they see something that is not worthy of mentioning it should not be mentioned and if they see something as is worth praising then it should be talked about [Alamgiri]. D29.4 It is Mustahhab to put the body into the grave from the Qibla side not so that it is lowered from the feet end then brought towards the Qibla [Durr-e-Mukhtar, Alamgiri, Fatahul Qadir]. D30.0 Who should lower the body of a female ? D30.1 The people lowering a female body should be her Mahrum (from whom a Pardah is not necessary) and if they are not available then other close relatives and if this is not possible then pious Muslims can lower the body [Alamgiri]. D30.2 When placing the body into the grave pray this Dua "Bismillahi Wa Billahi Wa Alaa Millati Rasoolillah" [Durr-e-Mukhtar, Alamgiri]. D31.0 The deceased's side and face D31.1 Lay the deceased on their right side and point their face towards the Qibla. If you forget to point their face towards the Qibla but remember after the coffin is closed then reopen the coffin and point their face towards the Qibla, and if you forgot and the soil is filled and the grave is closed then do not re-open the grave to point the face towards the Qibla, in the same way if the body is laid on the left side or the feet are where the head should be, then if you remember before the soil is put back on the grave then change it to the correct position otherwise leave it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. D31.2 After placing the body in the grave then you can release the tightening of the Kafan as it is no longer necessary and if you do not then there is no harm [Johra, Bahar]. D31.3 After placing the body in the grave then replace the grave with raw soil and if the soil is soft then you can use planks of wood to support it as pillars, and if there is a gap between the pillars then fill it with soil and the same rule applies to a coffin [Durr-e-Mukhtar, Radd-ulMohtar, Bahar]. D31.4 If the Janaza is of a woman then until it is lowered into the grave and the planks of wood are put across then keep the grave area partitioned with a cover. Do not cover a male's grave however, if there is a problem with the deceased face etc. then there is no harm in covering it. For a female ensure that the area is covered [Johra, Durr-e-Mukhtar,

not necessary) and if they are not available then other close relatives and if this is not possible then pious Muslims can lower the body [Alamgiri]. D30.2 When placing the body into the grave pray this Dua "Bismillahi Wa Billahi Wa Alaa Millati Rasoolillah" [Durr-e-Mukhtar, Alamgiri]. D31.0 The deceased's side and face D31.1 Lay the deceased on their right side and point their face towards the Qibla. If you forget to point their face towards the Qibla but remember after the coffin is closed then reopen the coffin and point their face towards the Qibla, and if you forgot and the soil is filled and the grave is closed then do not re-open the grave to point the face towards the Qibla, in the same way if the body is laid on the left side or the feet are where the head should be, then if you remember before the soil is put back on the grave then change it to the correct position otherwise leave it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar]. D31.2 After placing the body in the grave then you can release the tightening of the Kafan as it is no longer necessary and if you do not then there is no harm [Johra, Bahar]. D31.3 After placing the body in the grave then replace the grave with raw soil and if the soil is soft then you can use planks of wood to support it as pillars, and if there is a gap between the pillars then fill it with soil and the same rule applies to a coffin [Durr-e-Mukhtar, Radd-ulMohtar, Bahar]. D31.4 If the Janaza is of a woman then until it is lowered into the grave and the planks of wood are put across then keep the grave area partitioned with a cover. Do not cover a male's grave however, if there is a problem with the deceased face etc. then there is no harm in covering it. For a female ensure that the area is covered [Johra, Durr-e-Mukhtar, Bahar]. D32.0 When soil is given and how and what should be prayed D32.1 Once the planks of wood are put across the grave then start putting the soil back on. It should be started from the head side and picked up with both hands and dropped three times. When dropping it the first time pray "Min'ha Khalaqnaa'kum" then at the second throw pray "Wa feeha Nu'eedukum" and on the third throw pray "Wa Min'ha Nukhrijukum Taa'ratan Ukhra". The rest of the soil should be put on the grave using a shovel or spade etc. and to put more soil in the grave than what came out is Makrooh [Alamgiri, Johra]. D32.2 The soil that is stuck to the hand can either be shaken off or washed off, whatever is preferable [Bahar-e- Shariat]. D32.3 The grave should not be made completely square but there should be a dip in it like the humps of a camel. There is no harm in sprinkling water on the grave but in fact it is better to do so and the grave should be one span tall or slightly higher [Alamgiri, Durr-eMukhtar]. D32.3 If a person dies on a ship and land is not near then they should be bathed and a Kafan put on and lowered into the sea [Guniya, Radd-ul-Mohtar]. D33.0 To make domes or pillars on a grave and to make it solid D33.1 To make a dome or pillars etc. on top of a grave of Ulema or Saadaat then there is no harm, but it should not be made solid [Durr-e-Mukhtar, Radd-ul-Mohtar] meaning it must not be made solid from the inside , and if it is raw soil on the inside of the grave and made with brick on the outside then there is no harm [Bahar-e- Shariat]. D33.2 If it is necessary then you can write on the grave to mark it, but do not write where the wording may be open to disrespect [Johra, Durr-e-Mukhtar]. D33.3 It is better to bury someone in a cemetery where there are graves of the pious people. D33.4 It is Mustahhab to pray after burial the start and the end of Surah Baqr, the starting is from 'Alif Laam Meem to Muflihoon', and the end half is from 'Aamanarrassoluh to the end of the Surat' [Johra, Bahar-e-Shariat]. D34.0 Respect of the Grave D34.1 To sit, sleep, walk, excrete and urinate on a grave is Haram. You should walk where there has been a new pathway allocated, whether you are aware that the pathway is new or you just think that is the case [Alamgiri, Durr-e-Mukhtar, Bahar]. D34.2 If you wish to reach a relative's grave but to get there you will have to walk on other graves then this is forbidden and therefore pray the Fatiha from a distance. You should not wear shoes inside the graveyard, because once the Holy Prophet saw a person wearing shoes he said 'take you shoes off, do not make it difficult for the buried and they will not make it difficult for you' [Bahar-e-Shariat]. D35.0 Time and day of Ziyarat (remembrance and visiting) To go and visit the graves is Sunnat. You should go once a week, either on Friday, Thursday, Saturday or Monday is all valid. The best time is in the morning on a Friday. It is allowed to go and travel to the graves of the Aulia-e-Kiram and the Aulia provide benefit for those who do this. If you see something there which is against the Shariat such as facing women or hearing music then do no not stop going, but think of it as bad and try and avoid it because to stop a pious act because of seeing bad things is not correct [Radd-ul-Mohtar, Bahar]. D35.1 It is a wise thing that women should be stopped from going visit the graves [Radd-ulMohtar, Fatawa-e- Razvia, Bahar]. D35.0 Method of visiting the graves The method is to enter from the feet side of the buried and stand facing them and say this "Assalaamu Alaikum, Ya Ahla Daar'e Quamin Mu'mineena Antum Lanaa Salfuw Wa Insha Allahu Bikum Lahiqoon Nas'alullaha Lana Walakumul Afwa'Wal Aafiyata Yarahamullahul Mustaqdimeena Minna Wal Musta'akhireena Allahumma Rabbul Arwaahil Faaniyah Wal Ajsaadil Baaliyah Wal Izaamin Nakhira ad Khil Haazihil Quboora Minka Raw'haw Wa Reehanaw Wa Minna Tahyataw Wasalaama". Then pray the Fatiha and if you wish to sit then sit at the same distance when you sat near him when he was alive [Radd-ul-Mohtar]. D35.1 Do not approach the grave from the head side of the buried as it will cause the dead pain, meaning that they will have to turn their head to look at you [Radd-ul-Mohtar, Bahar]. D36.0 Sending Sawab (Reward) to the deceased D36.1 When visiting the graveyard pray 'Alhamdo ' and Alif Laam Meem upto Muflihoon and Ayatul Kursi and Amanarrasooluh to the end of the Surat. Also pray Surah Yaseen and Tabarakal Lazi and Alhakumttakassu once each and pray Qul HuwAllahu Ahad either twelve, eleven, seven or three times and then send all the reward to the dead. It is quoted in the Hadith that those who pray Qul HuwAllahu Ahad eleven times and then send the reward to the dead, then he who sends it will gain reward equivalent to the amount of dead people [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. D37.0 Isal-e-Sawaab The reward for praying Salaah, Fasting, Zakat, Hajj, Sadqah (Charity), Lillah and all other pious acts Fardh and Nafl can be passed to the dead. The reward would reach all of them and the reward of the sender would not be reduced in the slightest and it is of optimism and wish that with the mercy of Allah every person would receive the same amount of reward and that is all of it and it would not be split or shared and therefore not reduced [Shareh Aq'aid, Hidaya, Alamgiri, Radd-ul-Mohtar] and it is hoped that the total amount of reward will be given to the sender, for example, if a person performs a pious act which would carry ten rewards and then he sends that to ten dead people, the dead would all receive ten rewards each and the sender would receive one hundred and ten rewards, and if it was sent to a thousand dead people then the sender would gain one thousand and ten rewards [Fatawa-e-Razvia, Bahar]. D37.1 It is forbidden to kiss or perform circles around the grave [Bahar Shariat, Ash'atul Lam'aat]. D37.2 It is a good thing to put flowers on the grave because whilst they remain wet they will perform the Tasbeeh of Allah and satisfy the heart of the deceased [Durr-e-Mukhtar, Bahar] and in the same way to put a blanket of flowers on the Janaza, there is no harm [Bahar-eShariat]. D37.3 Wet grass should not be removed from the grave because the wet grass prays the Tasbeeh of Allah and gives rest to the buried and if it is removed then you have committed unjust for the deceased [Radd-ul-Mohtar, Bahar]. D37.4 It is allowed to put on a Ghilaf (blanket) on the graves of Aulia and Ulema when it is recognised that the person in the shrine is respected by majority and people are aware of the holy person's status and gain auspiciousness from the Holy Person who is resting. D38.0 Grieving and visiting the relatives and it's reward Grief - Meaning to visit grieving relatives is Sunnat. It is quoted in the Hadith that those who grief and visit their brother during the time of sorrow then Allah will give then the outfit of miracle [Ibne Maja], it is quoted in another Hadith that those who visit people when they are grieving then Allah will reward them with the same amount of reward as those that they are visiting [Tirmizi, Ibne Maja]. D39.0 What involves in visiting? When visiting say that May Allah have mercy on the deceased and forgive their sins and may Allah give you patience and reward you for suffering. The Holy Prophet said these words when visiting 'Lillahi Maa Akhaza Wa Aa'taa Wa Kullu Shay'in indahoo Bi aJalim Musammaa' meaning They belong to Allah and he has taken and given and everything in his court has a fixed time [Alamgiri etc.]

perform the Tasbeeh of Allah and satisfy the heart of the deceased [Durr-e-Mukhtar, Bahar] and in the same way to put a blanket of flowers on the Janaza, there is no harm [Bahar-eShariat]. D37.3 Wet grass should not be removed from the grave because the wet grass prays the Tasbeeh of Allah and gives rest to the buried and if it is removed then you have committed unjust for the deceased [Radd-ul-Mohtar, Bahar]. D37.4 It is allowed to put on a Ghilaf (blanket) on the graves of Aulia and Ulema when it is recognised that the person in the shrine is respected by majority and people are aware of the holy person's status and gain auspiciousness from the Holy Person who is resting. D38.0 Grieving and visiting the relatives and it's reward Grief - Meaning to visit grieving relatives is Sunnat. It is quoted in the Hadith that those who grief and visit their brother during the time of sorrow then Allah will give then the outfit of miracle [Ibne Maja], it is quoted in another Hadith that those who visit people when they are grieving then Allah will reward them with the same amount of reward as those that they are visiting [Tirmizi, Ibne Maja]. D39.0 What involves in visiting? When visiting say that May Allah have mercy on the deceased and forgive their sins and may Allah give you patience and reward you for suffering. The Holy Prophet said these words when visiting 'Lillahi Maa Akhaza Wa Aa'taa Wa Kullu Shay'in indahoo Bi aJalim Musammaa' meaning They belong to Allah and he has taken and given and everything in his court has a fixed time [Alamgiri etc.] D39.1 It is Mustahhab to visit all the relatives of the deceased , small and large, women and men but only the Mahrum of the females visit the females [Alamgiri, Bahar]. D40.0 Time of grief The time of grief is from the time of death upto three days. After three days it is Makrooh as it will remind the people of the sorrow and if visiting well after the death of the deceased and the person visited is not present or is not aware then there is no harm [Johra, Radd-ulMohtar]. D40.1 It is Bid'at to visit the grieving relatives in the graveyard [Radd-ul-Mohtar]. D40.2 It is allowed to visit the grieving relatives before burial but it is better to visit after the burial, but if the family of the deceased cannot remain patient and start crying loudly then it is better to visit before burial to comfort them [Johra]. D403 If a person has visited once, then to go again is Makrooh [Durr-e-Mukhtar]. D41.0 Food for the deceased D41.1 If the family of the deceased invite guest for food on the third or the fortieth day then it is a bad Bid'at and is not allowed, because as per Shariat to invite guest for food is done on a happy occasion not on a sad occasion, however if you feed the poor and the needy then it is better [Fatahul Qadir]. Money from the goods of the deceased use to make food for the third day etc. is not allowed, once the goods have been distributed then if someone wishes to contribute then this is all right [Khaniya etc.]. It is a good thing if the neighbours or distant relatives bring food for the family of the deceased day and night and comfort them and make them eat [Radd-ul-Mohtar, Bahar]. D41.2 The food that is sent for the family of the deceased should only be eaten by the family and excess food should not be sent, as for others to eat this is not allowed [Bahar-e-Shariat] and to send food for the first day is Sunnat and after this is Makrooh [Alamgiri, Bahar]. D42.0 Moaning and Wailing for the dead To scream and wail and perform lamentation about the deceased in a gathering is Haram and the same way to scream and shout the forthcoming difficulties is also Haram [Johra, Nera]. D42.1 To rip your clothes, rub your face, undo the hair, to beat your head, to beat your chest are all methods of illiteracy and are all Haram [Alamgiri]. It is quoted in the Hadith that those who hit their face or rip their clothes and scream illiterate words are not with me [Bukhari, Muslim]. It is quoted in another Hadith that those who beat their head and scream out and rip their clothes, I am unhappy with them. D42.2 It is not permissible to cry with sound but if no sound is heard then there is no harm because to cry like this is proven for the Holy Prophet because at the passing away of his son the Holy Prophet had tears in his eyes and he stated that Allah does not punish for tears from the eyes or sorrow in the heart, however, he punishes due to the sound of the mouth nor does He perform mercy and because of those who cry loudly the deceased feels pain and also cries [Johra, Bahar, Bukhari, Muslim]. Sorrow - It is not permissible to perform sorrow for more than three days, however, the wife at the passing away of her husband performs sorrow for four months and ten days [Bukhari, Muslim]. D42.3 Those who remain patient during times of difficulty obtain two lots of reward, one for being patient and the other for the difficulty and those who don't remain patient and scream etc. lose both rewards [Radd-ul- Mohtar]. It is quoted in the Hadith that when a Muslim man or woman are fronted with difficulty then when remembering it pray 'inna lillahi Wa inna ilaihi Raji'oon' even if plenty of time has passed since the difficulty as Allah gives new reward and the reward is the same as that given at the initial time of difficulty. D43.0 Ta'ziyyat (Comfort and sorrow) Ta'ziyyat means to pray that Allah forgives the deceased and protects them with His mercy and gives the family strength and patience and reward them for suffering. The Holy Prophet performed Ta'ziyyat in these words 'Lillahi Maa Akhaza Wa Aa'taa Wa Kullu Shay'in indahoo Bi aJalim Musammaa' It belongs to Allah and He has taken it back and everything to Him has it's fixed time" [Alamgiri etc.] D43.1 It is Mustahhab to perform Ta'ziyyat to all the relatives of the deceased, small, large, male, female, however, for the females only their Mahrams perform Ta'ziyyat [Alamgiri, Bahar]. D44.0 SHAHEED - MARTYR IN ISLAM D44.1 Martyr's are alive Allah (The Exalted) states 'Wala Taquloo limay.......' meaning, those people who die in the path of Allah do not call them dead, because they are alive but you are not aware, and He also states 'Wala Tahsabannal Lazeena Qutiloo......ila Ajral Mu'mineen' meaning, those people who have died in the path of Allah, do not think of them as dead but they are alive at their Lord's place, they are given wealth and whatever Allah has given to them from His virtue they are happy, and those that they have left behind then there is good news for them and that is they have no fear nor are they worried and the Martyr's wish for Allah's gifts and virtue and that those who give with Imaan (their life) then Allah does not let that go to waste and there are many Hadiths explaining the virtues of the Martyrs. D45.0 Shaheed are exempt from bathing and shroud The Shaheed are not to be given a bath nor is their blood to be washed nor do they have a shroud put on them. In fact they should be kept as they are and the Salaah of Janaza should be prayed and then covered. However, if the clothing that they are wearing is less than the Sunnat requirement then it should be added and made up to the Sunnat requirement but the trousers should not be taken off. If the Martyr is wearing extra to the normal clothing such as a scarf, shoes or a sword holder etc. then these should be taken off [Hidaya etc.]. D46.0 Conditions for not giving the Shaheed a Bath D46.1 For the Shaheed not to be given a bath there are seven conditions which have to be met and if even one is missed then the bath should be given. " The Shaheed must be a Muslim " The Shaheed must be within their senses (not insane) " The Shaheed must be an adult " The Shaheed must be clean (pak) i.e. Bathing was not compulsory on them " The Shaheed must not have died due to punishment (executed due to Islamic law) " The Shaheed must have been killed by a weapon (sword, dagger, gun etc.) " The Shaheed must not have been killed by mistake " The Shaheed must not have gained any advantage from the world after becoming injured. It is a great quality and excellence of Shaheed in this world that their blood is regarded as clean their body is regarded as clean and their clothing that they are wearing is regarded as a shroud, and as for the next world their quality and excellence leaves nothing to be desired. D46.2 If a thief, robber, warrior or a traitor kills someone then whether it be with a weapon or some other item they are regarded as Shaheed and they should not be bathed [Hidaya, Radd-ul-Mohtar etc.]. Gaining advantage from the world means after becoming injured the Shaheed eats something or drank something or slept or was treated for his injuries or stayed in the tent or one whole period of Salaah passed whilst the person was conscious (as long as the person has the power to pray Salaah) or the person got up from the injury ground and moved somewhere else or was taken by others away from the battlefield whether he reached his destination alive or died on the way or gave some instructions about a worldly action or bought something or sold something or talked about a lot of things then in all these situations the bath should be given as long as these happened after the battle and if they happened in between the battle and these things did not stop the killing then a bath is not to be given.

" The Shaheed must be an adult " The Shaheed must be clean (pak) i.e. Bathing was not compulsory on them " The Shaheed must not have died due to punishment (executed due to Islamic law) " The Shaheed must have been killed by a weapon (sword, dagger, gun etc.) " The Shaheed must not have been killed by mistake " The Shaheed must not have gained any advantage from the world after becoming injured. It is a great quality and excellence of Shaheed in this world that their blood is regarded as clean their body is regarded as clean and their clothing that they are wearing is regarded as a shroud, and as for the next world their quality and excellence leaves nothing to be desired. D46.2 If a thief, robber, warrior or a traitor kills someone then whether it be with a weapon or some other item they are regarded as Shaheed and they should not be bathed [Hidaya, Radd-ul-Mohtar etc.]. Gaining advantage from the world means after becoming injured the Shaheed eats something or drank something or slept or was treated for his injuries or stayed in the tent or one whole period of Salaah passed whilst the person was conscious (as long as the person has the power to pray Salaah) or the person got up from the injury ground and moved somewhere else or was taken by others away from the battlefield whether he reached his destination alive or died on the way or gave some instructions about a worldly action or bought something or sold something or talked about a lot of things then in all these situations the bath should be given as long as these happened after the battle and if they happened in between the battle and these things did not stop the killing then a bath is not to be given. D46.3 If a Muslim is killed by another Muslim deliberately without justice the deceased is regarded as a Shaheed and should not be given a bath. D46.4 If a person was killed whilst protecting their life or property or trying to help another Muslim then they are regarded as a Shaheed (meaning a bath should not be given) whether they have been killed by a piece of metal, stone or stick [Alamgiri]. D46.5 To take off all the clothes of a Shaheed and replace them with clean clothes is Makrooh [Radd-ul-Mohtar, Alamgiri].

Book of Fasting
E1.0 ROZA - FASTING E1.1 Obligation of Fasting The rule for Fasting is similar to Namaz and is Farz-e-Ain and those who reject to believe it as obligatory (Farz) is a Kafir and those who miss it without genuine reason is a big sinner and will receive punishment in hell. Those children who have the strength should be made to keep a fast and strong boys and girls should be forced to keep a fast (a few slaps not with a stick) [Durr-e-Mukhtar]. Fasting for the whole month of Ramadan is obligatory. E2.0 Description of fasting and age for beginning According to Shariat, the definition of a fast is make the intention to fast for the sake of Allah from the break of dawn to sunset and to refrain from eating, drinking or having sexual intercourse. For fasting, a woman has to be clean from menstruation or bleeding after childbirth meaning, the fast will not count for a woman on her period or still bleeding after childbirth. It is obligatory for a woman on her period or bleeding after childbirth to fast after her state of bleeding is over and she is clean from it, meaning to make Qaza for the missed Roza. Fasting is not obligatory for children or for an insane person as long as they remain insane for the whole month of Ramadan, and if they gain sanity any period in the middle and it is still within the allocated time for intention, then they must make the intention and fast from that day onwards and the Qaza is necessary for the whole month, for example, if a person was insane from the first of Ramadan and gained sanity on the twenty ninth day from the break of dawn until midday then they will have to perform Qaza for whole month's fasts [Radd-ul-Mohtar]. E3.0 Allocated time for the intention of Fasting E3.1 The fasts of Ramadan, fixed time promised fasts, voluntary, Sunnat, Mustahhab, and Makrooh fasts, the time for the Niyyat is from sunset upto midday and if an intention is made from any time between this allocated times then the Fast will count but it is better to make the intention from night-time. Except for these six types of fasts all other Fasts (such as, Qaza for Ramadan, Qaza for Nafl, non fixed time promised fasts, compensation Roza i.e. Kaffara, Fasting for your sins and Roza for Tamattao) the time is from sunset upto the beginning of the break of dawn not after this and the mentioning of the exact fast being performed is necessary, for example, I am keeping a fast for the 28th missed Ramadan Roza, or I am keeping a promised fast for such and such a thing being fulfilled [Durr-eMukhtar]. E3.2 The intention for the Roza must be made before midday and if it is made as soon as the sun reached midday then the fast will not count [Durr-e-Mukhtar, Bahar]. E4.0 The meaning of the intention E4.1 Just as it was explained for other forms of worship, intention means to fix a firm thought in your heart, it is not necessary to say the intention, in the same way the intention for the fast is done the same way, however, it is better to say it with the tongue. If the intention is made at night then say "I have made the intention for the fast of Ramadan for Allah which I will keep tomorrow" and if the fast is made before midday then say " I have made the intention for the fast of Ramadan for Allah which I will keep today" [Johra, Bahar]. E4.2 If the intention is made in the day (before midday) then it is necessary to make the intention that I have been fasting from the break of dawn and if you make the intention that I will start fasting from now not from the break of dawn, then the Roza will not count [Johra, Radd-ul-Mohtar, Bahar]. E5.0 Fasting on doubtful days E5.1 The rule for fasting on the thirtieth of Shabaan when you are not sure whether it is the thirtieth of Shabaan or the first of Ramadan, then to fast with the sole intention of Nafl is allowed but to fast with the intention that if it is the first of Ramadan then it is my first Ramadan Roza and if it is not the first of Ramadan then it is a Nafl Roza then this is Makrooh-e-Tahrimi. However, if the thirtieth falls on a day where you always fast on that day then it is better to fast on that day, for example, if you fasted every Thursday and the thirtieth of Shabaan was on a Thursday then it is better to fast that day as a Nafl fast [Durr-eMukhtar, Radd-ul-Mohtar etc.]. E5.2 On a day where there is uncertainty then you should wait until midday and if the news of seeing the moon arrives then fast that day and if no news arrive then eat and drink [Durre-Mukhtar]. E5.3 To fast at the end of Shabaan for only one or two days is Makrooh and if you fast for three or more days then it is not Makrooh. E5.4 To fast on the day of Eid is Makrooh-e-Tahrimi, also the same rule applies on fasting on Bakr-e-Eid and also on the eleventh, twelfth and thirteenth of Zil Hajj. E5.5 To fast for Sunnat or Nafl Roza for only one day is Makrooh-e-Tanzihi, for example, to fast on the tenth of Moharram is Sunnat but to fast only on that day is Makrooh and if you fast on the ninth then there is no problem and there is also no problem in fasting on the tenth and eleventh. E5.6 It is Makrooh-e-Tanzihi for a woman to fast a Nafl Roza without the permission of her husband. E6.0 To make a promise to fast E6.1 If you made a promise to fast if your prayer was fulfilled, then that fast become Wajib as soon as your prayer is fulfilled. E6.2 If you was fasting a Nafl Roza and you broke it then to perform it's Qaza is Wajib. E7.0 THE SIGHTING OF THE MOON The Prophet (may Allah bless him and grant him peace) has stated that start fasting by seeing the moon and finish fasting ( celebrate Eid) by seeing the moon, and if there is cloud then finish Shabaan by completing thirty days [Bukhari, Muslim]. He has also reported that do not start fasting unless you see the moon and do not stop fasting until you see the moon and if there is cloud and you cannot see the moon then complete the thirty days [Bukhari, Muslim]. E8.0 Which months is it Wajib to see the moon ? E8.1 t is Wajib-e-Kifaaya to see the moon for five months. These are Shabaan, Ramadan, Shawwal, Zil Qad and Zil Hajj [Fatawa-e-Razvia]. E8.2 Attempt to see the moon on the twenty-ninth of Shabaan in the evening and if you can see it then keep fast the next day and if you can't then complete thirty days of Shabaan and then start Ramadan [Hidaya, Alamgiri, Bahar]. E9.0 Proof of moon when skies are not clear If the skies are not clear meaning there is cloud or smoke then only the proof of Ramadan will be counted if one Muslim who is sane and is an adult and is pious and a follower of Shariat, then his oath will be accepted, whether the person is a male or female. Except for

E6.2 If you was fasting a Nafl Roza and you broke it then to perform it's Qaza is Wajib. E7.0 THE SIGHTING OF THE MOON The Prophet (may Allah bless him and grant him peace) has stated that start fasting by seeing the moon and finish fasting ( celebrate Eid) by seeing the moon, and if there is cloud then finish Shabaan by completing thirty days [Bukhari, Muslim]. He has also reported that do not start fasting unless you see the moon and do not stop fasting until you see the moon and if there is cloud and you cannot see the moon then complete the thirty days [Bukhari, Muslim]. E8.0 Which months is it Wajib to see the moon ? E8.1 t is Wajib-e-Kifaaya to see the moon for five months. These are Shabaan, Ramadan, Shawwal, Zil Qad and Zil Hajj [Fatawa-e-Razvia]. E8.2 Attempt to see the moon on the twenty-ninth of Shabaan in the evening and if you can see it then keep fast the next day and if you can't then complete thirty days of Shabaan and then start Ramadan [Hidaya, Alamgiri, Bahar]. E9.0 Proof of moon when skies are not clear If the skies are not clear meaning there is cloud or smoke then only the proof of Ramadan will be counted if one Muslim who is sane and is an adult and is pious and a follower of Shariat, then his oath will be accepted, whether the person is a male or female. Except for the beginning of Ramadan all other month's proof has to be given by either two men or one man and two women and they all have to be pious and they have to say "I bear witness that I have seen the moon personally" then the proof of the moon will be accepted [Hidaya, Durr-e-Mukhtar, Bahar etc.]. E10.0 Definition of a pious person The definition of a pious person in this text is a person who refrains from large sins and does not make a habit of committing small sins and is a person who does not perform acts which are against the respect of society such as eating whilst walking in the town. E11.0 Definition of a person following Shariat A person who by looking at them follow the Shariat but you are unaware of his hidden activities [Radd-ul-Mohtar, Radd-ul-Mohtar, Bahar]. E11.1 Whoever sees the moon and is a pious person then it is Wajib for them to give oath that night. E11.2 If the moon is seen in the village by a person and there is no Islamic judge or ruler then the people of the village should be gathered and the oath should be given and if the person giving oath is a pious person then it is necessary for the village people to fast the next day. E11.3 When the sky is not clear then the proof for Eid has to be given by a Muslim, sane, adult, pious and a follower of the Shariat and there has to be either two men or one man and two women and only then the oath will be accepted [Hidaya, Durr-e-Mukhtar etc.]. E12.0 Proof of moon when skies are clear If the skies are clear then until a lot of people do not give witness the oath will not be accepted (whether it be for Ramadan, Eid or any other month). The question remains as to how many people there should be, then this is upto the Islamic judge and when he is satisfied with the amount of people then he will declare it official. If the witnessing is given because the moon has been seen outside the city or from a high place then only one pious person's oath can be accepted for Ramadan [Hidaya, Durr-e-Mukhtar, Bahar]. However, we say that because nowadays people are lazy and do not bother going to look for the moon then except for Eid all the other month's moon witnessing when the skies are clear should be accepted if two Muslims have given oath. E13.0 Giving an oath when seeing the moon When giving oath it is necessary to say "I bear witness" and without these words the oath cannot be accepted. However, due to bad skies and clouds for the oath of the moon for Ramadan if only "I have seen with my eyes the moon for this Ramadan today or I saw it last night' is sufficient. E13.1 If some people come and say 'the moon has been seen in such a place or give witness that there has been a sighting of the moon (but have not seen the moon themselves) in such a place, or give witness that such and such a person has seen the moon or say that the judge of such a town has ordered Ramadan or Eid tomorrow then they are all incorrect methods and cannot be accepted [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E13.2 If only the judge or Imam has seen the moon alone for Eid then he can't celebrate or give order to celebrate Eid as this is not allowed [Durr-e-Mukhtar, Bahar]. E13.3 If the moon was seen in a particular city and a group of people came from that city and stated the news that Ramadan has begun on such a day and people have started fasting from that day and the news is common then this is sufficient for people in this town as proof [Radd-ul-Mohtar, Bahar]. E13.4 A person saw the moon alone for Ramadan or Eid but the judge did not accept his statement or oath then it is Wajib for him to fast the next day and if he doesn't or has broken the fast the Qaza is necessary [Hidaya, Durr-e-Mukhtar, Alamgiri]. E13.5 If the moon is seen during the day whether it be before or after midday that moon is for the next day, meaning if the moon is seen on the thirtieth day of Ramadan then it means the next day is the first of Shawwal and not the current day and therefore the fast must be completed. In the same way if the moon is seen during the day of the thirtieth of Shabaan, then Ramadan will begin the next day and the current day is the thirtieth of Shawwal and therefore fasting is not necessary [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E13.6 If the moon is seen in one place then this moon isn't just for that place but for all the world, however, the rule applies to the other places only when there has been a witness about the sighting of the moon, i.e. someone has given oath or the judge that has ordered the seeing of the moon gives oath or a group of people have took the news from where the moon was sighted and have stated whether the people in their town have kept a fast or celebrated Eid. E13.7 Proof cannot be accepted if the news are via a telegram or telephone or radio because even if it is correct it is only news and not an oath and in the same way news from people or printing the news in papers cannot be accepted either as it is not proof of oath. E13.8 If the moon is seen then to point towards it is Makrooh, even if it is to show someone [Alamgiri, Siraajia, Bazazia, Durr-e-Mukhtar, Bahar]. E14.0 ACTIONS THAT BREAK THE FAST E14.1 By eating, drinking or having intercourse breaks the fast when you are aware that you are fasting and if you forget that you were fasting and eat or drank or had intercourse, then the fast will not break [Hidaya, Alamgiri, Qazi Khan etc.]. E14.2 The fast will break if you smoked a cigarette or other form of smoke inhalation or cigar etc. E14.3 The fast also breaks by eating a paan or tobacco, even if you spit out the contents. E14.4 If you put sugar, sweet, chewing gum or any item in your mouth which dissolves and you swallow the taste then the fast will break. E14.5 If there was something stuck in your teeth the same size or larger than a chick pea and you swallowed it or it was smaller than a chick pea and you took it out of your mouth and then swallowed it again then the fast will break. E14.6 If your gums bled and the blood was more or equal to your saliva and went down your throat or was less than the saliva and it went down your throat and you could taste it then the fast will break. If the blood was less than the saliva and you couldn't feel the taste and it went down your throat, then the Roza will not break [Durr-e-Mukhtar, Bahar]. E14.7 If a syringe is used or medicine is put up your nostrils or oil or medicine is put inside the ears then the fast will break, however, if water is put into or goes into the ears then the fast will not break [Alamgiri, Bahar]. E14.8 If you were cleaning your mouth out or was cleaning your nostrils and water went down your throat by mistake or went up too far in your nostrils that it went in your mouth canal even by mistake then the fast will break, if however, you forgot that you were fasting then the fast will not break [Alamgiri, Bahar]. E14.9 If you drank water or eat something whilst you were sleeping or your mouth was open and water went down your throat or snow went down your throat then the fast will break [Johra, Alamgiri, Bahar]. E14.10 To swallow someone else's saliva or to take your own saliva in your hand and then swallowing it will break the fast [Alamgiri, Bahar]. E14.11 If you put a coloured thread in your mouth and your saliva became coloured and then you swallowed the saliva, then the fast will break [Alamgiri, Bahar]. E14.12 If tears went into the mouth and it was only a drop or two then the fast will not break and if it is more and the taste is felt in the whole mouth then the fast will break, the same rule applies to sweat [Alamgiri, Bahar]. E14.13 If a man kissed a woman or touched her or hugged her or copulated with her or embraced her and then ejaculated the fast would break and if the woman touched a man and the man ejaculated then the fast would not break. If a man touches a woman on her clothing and her clothing is so thick that the body warmth cannot be felt then the fast will not break even if he ejaculates. E14.14 If the private parts are cleaned with excessive force upto the extent that the water reached upto the place where the suppository is kept then the fast will break and one should refrain from using too much force as there is a chance of illness [Durr-e-Mukhtar,

fast will not break [Alamgiri, Bahar]. E14.8 If you were cleaning your mouth out or was cleaning your nostrils and water went down your throat by mistake or went up too far in your nostrils that it went in your mouth canal even by mistake then the fast will break, if however, you forgot that you were fasting then the fast will not break [Alamgiri, Bahar]. E14.9 If you drank water or eat something whilst you were sleeping or your mouth was open and water went down your throat or snow went down your throat then the fast will break [Johra, Alamgiri, Bahar]. E14.10 To swallow someone else's saliva or to take your own saliva in your hand and then swallowing it will break the fast [Alamgiri, Bahar]. E14.11 If you put a coloured thread in your mouth and your saliva became coloured and then you swallowed the saliva, then the fast will break [Alamgiri, Bahar]. E14.12 If tears went into the mouth and it was only a drop or two then the fast will not break and if it is more and the taste is felt in the whole mouth then the fast will break, the same rule applies to sweat [Alamgiri, Bahar]. E14.13 If a man kissed a woman or touched her or hugged her or copulated with her or embraced her and then ejaculated the fast would break and if the woman touched a man and the man ejaculated then the fast would not break. If a man touches a woman on her clothing and her clothing is so thick that the body warmth cannot be felt then the fast will not break even if he ejaculates. E14.14 If the private parts are cleaned with excessive force upto the extent that the water reached upto the place where the suppository is kept then the fast will break and one should refrain from using too much force as there is a chance of illness [Durr-e-Mukhtar, Bahar]. If a man put oil or water down the hole of his penis then the fast will not break even if the liquid reaches the bottom. If a woman put water or oil into her vagina then her fast will break [Alamgiri, Bahar]. E14.15 If a woman put cotton or a cloth in her vagina and it does not stay completely on the outside then the fast will break. If someone puts a dry finger up the anus or a woman put a dry finger inside her vagina then the fast will not break and if the finger is wet or something is on it then the fast will break when the finger reaches the part where the point of the suppository goes [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E14.16 If a mouthful vomit is done purposely and you are aware that you are fasting then the fast will break and if small amounts are vomited then the fast will not break [Durr-eMukhtar, etc.]. E14.17 If vomit occurs on it's own without control then whether it be a small amount or large the fast will not break [Durr-e-Mukhtar]. E14.18 The rule of vomit applies when the vomit consists of food or liquid or blood, if the vomit consists of just phlegm then the fast will not break regardless of situation [Alamgiri]. E14.19 If in Ramadan a person without cause openly eats or drinks then the rule for an Islamic judge is to execute them [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E15.0 Actions that break the fast but only Qaza is necessary E15.1 If you were under the impression that the break of dawn had not yet occurred and therefore you eat, drank or had sexual intercourse and then later on found out that the break of dawn had already happened, then the fast will not count and only Qaza is necessary [Durr-e-Mukhtar]. E15.2 If you were forced into eating or drinking and someone threatened you (either to kill you or cause you serious harm) if you did not break your fast then even if you eat with your own hands, only Qaza is necessary [Durr-e-Mukhtar etc.]. Meaning only one fast has to be performed to replace the one broken [Bahar-e- Shariat]. E15.3 If you had eaten or drank or had intercourse by mistake or you ejaculated just by seeing something or had a wet dream and then you thought that the fast had broken and therefore you deliberately eat or drank etc. then it is only compulsory to perform Qaza [Durre-Mukhtar, Bahar]. E15.4 If you put ear drops in your ear or there was a wound on your stomach or head and you put medication on it and it reached the stomach or brain or you took on a drip (of glucose) or you sucked up medicine up your nose or you eat a stone, soil, cotton, paper, grass or any item where people would not generally eat and would think awful of, or stayed in Ramadan as if in Roza but did not make an intention of fasting, or did not make an intention in the morning but made an intention before midday and then eat after midday, or made an intention of fasting but not for Ramadan or raindrops or snow went down the throat or drank many drops of tears or sweat or had intercourse with a very small child who was not capable of having intercourse, or had intercourse with a dead person or had intercourse with an animal or had intercourse on a thigh or stomach or kissed a woman on her lips or touched a woman and even if there was a piece of cloth in between but the warmth of the body is felt and in these situations you ejaculated or you masturbated or you ejaculated whilst performing foreplay or except for the fast of Ramadan you broke another fast whether it be the Qaza of Ramadan, or a woman was sleeping whilst she was fasting and someone had intercourse with her whilst in her sleep or a woman was in her sense in the morning and she made the intention of fasting and then she went insane and whilst in this situation sexual intercourse was committed with her, or you were under the impression that it is night and you had food or you were in doubt that it was night but you had food but in fact the morning had broken, or you thought that the sun had set and you eat but the sun had not set or two people gave witness that the sun had set and two people gave witness that it was still day and this situation you eat food then in ALL the above situations only Qaza is necessary not Kaffara [Durr-e-Mukhtar, Bahar, etc.]. E15.5 A traveller settled at a place, a woman on her period or bleeding after childbirth became clean from it or an insane person came back to their senses, or an ill person became healthy whose fast was broken whether someone made the person break their fast or water or other liquid went down the throat by mistake and the fast was broken because of this or you thought that it was night and had some food but in fact morning had broken or you thought that it was sunset but in fact daytime was still left then in all these situations where there is still daytime left then you must stay as if you were in fasting as this is Wajib and then perform Qaza for the fast and if a child became an adult or an infidel became a Muslim then the Qaza for this day is not necessary but to remain as if they were fasting for the rest of the day is also necessary for them [Durr-e- Mukhtar]. E15.6 When a child reaches the age of ten and they have the strength to keep a fast then they should be forced to keep a fast and if necessary they should be hit and if the strength is seen and then they break the fast then they are not to be given the order of Qaza, however, if the Namaz is broken then they should be made to repeat it [Radd-ul-Mohtar, Bahar]. If someone was having intercourse before dawn and as soon as dawn occurred they separated then there is no harm but if they continued then Qaza is necessary not Kaffara [Radd-ul-Mohtar]. E15.7 If you were having intercourse by mistake and you separated as soon as you remembered then there is no harm and if you continued then Qaza is necessary not Kaffara [Radd-ul-Mohtar]. E15.8 A deceased person had some Qaza that he had to perform then the Wali (next of kin) should give Fidya (money to replace the fast) to the poor but this is only necessary when the deceased had made a will and left some property behind and if this is not the case then it is not necessary for the Wali to give Fidya, however, it is better if they do so [Bahar-e-Shariat]. E16.0 Actions that break the fast and Kaffara is also necessary If the fast of Ramadan is purposely broken then Kaffara is necessary. The Kaffara (compensation) is either to free one slave and if this is not possible then keep sixty fasts consecutively without a gap and if this is also not possible then feed fully sixty beggars twice in a day. If the sixty fasts are kept and in the middle even if one day's fast is missed then you must start the sixty again the previous ones will not count. If someone had kept fifty nine fasts and was unable to keep the sixtieth due to illness etc. then they must start again the previous fifty nine are wasted. However, if a woman starts her period in between then she must miss them and continue the fasts once she becomes clean and the previous fasts before the period started will count and when completing sixty the Kaffara will be completed [Radd-ulMohtar, Bahar, Alamgiri]. When breaking the fast and for Kaffara to become necessary there are a few conditions that have to be fulfilled and only then the Kaffara become necessary. E17.0 Conditions where Kaffara become necessary 1. A fast is kept in the month of Ramadan with the intention of keeping a fast of Ramadan. 2. The person keeping the fast is a resident and not a traveller. 3. The person is an adult and is sane (if a child or madman breaks the fast then Kaffara is not necessary). 4. The intention for the fast of Ramadan was done at night (if the intention for the fast was made in the day before midday and then broken then only Qaza is necessary not Kaffara). 5. After breaking the fast an act occurred which gives reason to miss a fast which you had no control over such as a woman started her period or such an illness occurred where it is allowed to miss a fast then the Kaffara will not be necessary. If however, after breaking the fast a person became a Ma'zoor (had a problem) which was within their control such as a person injured themselves and therefore became Ma'zoor or became a traveller then the Kaffara will not be cancelled as these things are within their control and Kaffara becomes necessary [Durr-e-Mukhtar, Johra, Alamgiri, Bahar]. E17.1 A person fasting purposely eat or drank some medicine or tablets or drank water or had something to eat or drink for pleasure or had intercourse in the front or back passage with a person capable of having intercourse (male or female) and whether they had an

them and continue the fasts once she becomes clean and the previous fasts before the period started will count and when completing sixty the Kaffara will be completed [Radd-ulMohtar, Bahar, Alamgiri]. When breaking the fast and for Kaffara to become necessary there are a few conditions that have to be fulfilled and only then the Kaffara become necessary. E17.0 Conditions where Kaffara become necessary 1. A fast is kept in the month of Ramadan with the intention of keeping a fast of Ramadan. 2. The person keeping the fast is a resident and not a traveller. 3. The person is an adult and is sane (if a child or madman breaks the fast then Kaffara is not necessary). 4. The intention for the fast of Ramadan was done at night (if the intention for the fast was made in the day before midday and then broken then only Qaza is necessary not Kaffara). 5. After breaking the fast an act occurred which gives reason to miss a fast which you had no control over such as a woman started her period or such an illness occurred where it is allowed to miss a fast then the Kaffara will not be necessary. If however, after breaking the fast a person became a Ma'zoor (had a problem) which was within their control such as a person injured themselves and therefore became Ma'zoor or became a traveller then the Kaffara will not be cancelled as these things are within their control and Kaffara becomes necessary [Durr-e-Mukhtar, Johra, Alamgiri, Bahar]. E17.1 A person fasting purposely eat or drank some medicine or tablets or drank water or had something to eat or drink for pleasure or had intercourse in the front or back passage with a person capable of having intercourse (male or female) and whether they had an orgasm or not or had intercourse with another person fasting then in all these situations both Qaza and Kaffara is necessary. E17.2 If such an act is done whereby the thought is that the fast will not break(except eating, drinking or having intercourse), but you thought that the fast has broken and then you eat or drank, for example, you extracted blood or put on Surma (eye colour) or you had intercourse with an animal or touched a woman or kissed a woman or laid next to a woman or performed foreplay but in all these cases you did not reach orgasm i.e. did not ejaculate, or you put a dry finger up the anus and then after this you purposely eat or drank then in all these cases it is necessary to perform Qaza and Kaffara. If however, an act is performed where the thought is that the fast does not break and you thought that the fast had broken and a Mufti (Islamic jurist) gave a Fatwa and the Mufti is respected within the local community and the Fatwa is that the fast has broken and then you purposely eat or drank, or you had wrongly misinterpreted a Hadith and thought that the fast had broken and then you eat and drank, then the Kaffara is not necessary even though the Fatwa is wrong or the Hadith heard is not proven [Durr-e-Mukhtar, Bahar]. E18.0 Acts that do not break the fast E18.1 If you eat, drink or have sexual intercourse by mistake then the fast does not break. E18.2 If a fly, smoke or dust goes down the throat then the fast does not break, however, if you purposely inhaled smoke then the fast will break if you know that you are fasting. For example, incense, loban was lighted and was brought near the mouth and the smoke was sucked up the nose, then the fast will break. E18.3 If you apply oil or lotion or surma on the body or eyes then the fast will not break and if the taste of the oil or surma is felt in the throat or if the saliva is coloured due to the surma then the fast will still not break [Radd- ul-Mohtar, Johra, Bahar]. E18.4 If a fly goes down the throat then the fast will not break and if it is deliberately swallowed then the fast will break [Alamgiri, Bahar]. If whilst talking the lips got wet or you cleared your throat and then drank the saliva, then the fast will not break but you should refrain from doing this [Alamgiri, Durr-e-Mukhtar, Radd-ul- Mohtar, Bahar] E18.5 If your gums bled and the blood reached the throat but did not go down it, then the fast will not break [Durr- e-Mukhtar, Fatahul Qadir]. E18.6 If you were eating by mistake and as soon as you remembered you spat out the food then the fast will not break and if you swallowed the food then the fast will break [Alamgiri]. E18.7 You started eating (sehri) before the break of dawn and whilst you were eating you saw that the morning had broken and you spat out the food in your mouth then the fast will not break and if you swallowed the food then the fast will break [Alamgiri]. E18.8 If you chewed a linseed or something of equivalent size and it went down the throat with your saliva then the fast will not break, if however, you felt the taste of it then the fast will break [Fatahul Qadir]. E18.9 If medicine is grounded or flour is sieved and you felt the taste in your throat then the fast will not break [Durr-e-Mukhtar, Fatahul Qadir etc.]. E18.10 If water went inside the ears then the fast will not break [Durr-e-Mukhtar, Fatahul Qadir] E18.11 If you talked badly about someone behind their back then the fast will not break, however to backbite is a very large sin. It is stated in the Quran that to backbite is the same as eating the flesh of one's dead brother, it is quoted in the Hadith that backbiting is worse than adultery and by backbiting the light (Noor) of fasting will disappear [Durr-e-Mukhtar]. E18.12 If you kissed but did not ejaculate then the fast does not break, and in the same way you looked at a woman or her private parts but did not touch her and ejaculated or reached orgasm even though you looked many times or you thought about intercourse for a long time or kept on thinking about sexual activities and then ejaculated, then in all these situations the fast will not break [Johra, Durr-e-Mukhtar]. E18.13 If you had a wet dream (nocturnal emission) then the fast will not break. E18.14 If you remained in a state where bathing is obligatory (Junub) until the morning, in fact remained like that all day then the fast will not break, however to remain like that so that you miss a Namaz is Haram and it is quoted in the Hadith that where there is a Junub person in a house the angels of mercy do not enter the house [Durr-e-Mukhtar, Bahar]. E18.15 If you had intercourse in any other hole except for the two passages below then unless you ejaculate the fast will not break. Also, if you masturbated but did not ejaculate then the fast does not break although this act is strictly Haram and it is stated in the Hadith that those who do this are not with me ( Prophet) [Durr-e- Mukhtar, Bahar]. E19.0 Acts that make the fast Makrooh E19.1 To lie, backbite, tell-tale, to swear, talk shamelessly, to cause someone harm are all Haram acts anyway, but to do these acts whilst fasting are even more Haram and because of this the fast become Makrooh. E19.2 For a fasting person to taste or chew something without reason then the fast becomes Makrooh. The acceptable reason is when a husband or master is very short tempered and due to there being less salt will cause him disappointment then to taste (but not swallow) will not make the fast Makrooh. Another reason is when there is a small child or elderly or disabled person who cannot chew a chappati or bread and there is no other person available who is not fasting then the fast will not become Makrooh [Durr-e-Mukhtar, Bahar]. E20.0 Definition of tasting Tasting something is not what is known as today where to taste something a few bites are taken or a few sips are taken, never mind tasting this will break the fast and if the conditions of Kaffara apply then Kaffara will become necessary. Tasting is to put something on the tongue and the taste is identified and then the food is spat out and none of it goes down the throat then the fast will not break and if something goes down the throat then the fast will break. E20.1 If an item is purchased and it is necessary to taste it otherwise you would suffer a loss then you can taste it and the fast will not become Makrooh [Durr-e-Mukhtar]. E20.2 To kiss a woman or to embrace her or to touch her is Makrooh when the fear is that you may ejaculate or may be tempted to have sexual intercourse and to kiss her on the lips or to suck her tongue is even more Makrooh and in the same way to perform foreplay is also Makrooh [Durr-e-Mukhtar, Bahar]. To smell a rose or musk (perfume) etc. and to put oil on the beard or mouchtache or to put on surma is not Makrooh as long as the surma is applied to look handsome or the oil is put on so that the beard will grow, and if the beard is a fist in length then it is Makrooh even when not fasting and if you are fasting then the Makrooh is even more [Durr-e-Mukhtar]. E20.3 Whilst fasting, for person to clean the nose or mouth with too much water and exaggeration is Makrooh, exaggeration in washing the mouth means to fill the whole mouth with water. E20.4 Except for bathing or Wuzu to put water in the mouth or up the nose to cool down or wash the body or put on a wet cloth to cool down is not Makrooh, however, if you do this to show that you are suffering i.e. to put on a wet cloth, then it is Makrooh because to have a small heart for worship is not a good thing [Alamgiri, Radd- ul-Mohtar, Bahar]. E20.5 To gather saliva in the mouth and then to swallow even without fasting is not a good thing but it is Makrooh whilst fasting [Alamgiri, Bahar]. To perform Miswaak whilst fasting is not Makrooh, in fact just as it is Sunnat to perform Miswaak on other days it is also Sunnat whilst fasting. E21.0 SEHRI AND IFTAAR (OPENING AND CLOSING THE FAST) E21.1 The virtue for performing Sehri The Prophet (may Allah bless him and grant him peace) has stated "eat for Sehri as there is a lot of blessings for this. The difference between our fasts and the fasts of the other book followers is the bite of sehri [Bukhari, Muslim, Tirmizi, Nisaa'i etc.]. Allah and His angels send blessings to those who eat at Sehri [Tibrani]. The whole of Sehri is complete blessing and should not be missed and if possible drink at least one gulp of water because Allah and His angels send blessings upon those who

a fist in length then it is Makrooh even when not fasting and if you are fasting then the Makrooh is even more [Durr-e-Mukhtar]. E20.3 Whilst fasting, for person to clean the nose or mouth with too much water and exaggeration is Makrooh, exaggeration in washing the mouth means to fill the whole mouth with water. E20.4 Except for bathing or Wuzu to put water in the mouth or up the nose to cool down or wash the body or put on a wet cloth to cool down is not Makrooh, however, if you do this to show that you are suffering i.e. to put on a wet cloth, then it is Makrooh because to have a small heart for worship is not a good thing [Alamgiri, Radd- ul-Mohtar, Bahar]. E20.5 To gather saliva in the mouth and then to swallow even without fasting is not a good thing but it is Makrooh whilst fasting [Alamgiri, Bahar]. To perform Miswaak whilst fasting is not Makrooh, in fact just as it is Sunnat to perform Miswaak on other days it is also Sunnat whilst fasting. E21.0 SEHRI AND IFTAAR (OPENING AND CLOSING THE FAST) E21.1 The virtue for performing Sehri The Prophet (may Allah bless him and grant him peace) has stated "eat for Sehri as there is a lot of blessings for this. The difference between our fasts and the fasts of the other book followers is the bite of sehri [Bukhari, Muslim, Tirmizi, Nisaa'i etc.]. Allah and His angels send blessings to those who eat at Sehri [Tibrani]. The whole of Sehri is complete blessing and should not be missed and if possible drink at least one gulp of water because Allah and His angels send blessings upon those who perform sehri" [Imam Ahmad]. The Prophet has stated the Allah has said that out of my servants I love those more who rush their Iftari and delay their Sehri [Ahmad, Tirmizi etc.]. It is also reported that Allah chooses those who hurry their Iftari and delay their Sehri [Tibrani]. E21.2 To eat Sehri and to delay it is Sunnat, but to delay it so much that their is doubt that the dawn will break then this is Makrooh [Alamgiri, Bahar]. E21.3 To hurry the Iftar is Sunnat but it must only be done when you are satisfied that the sun has set, and until you are not completely satisfied you should not start Iftari even if the Mo'azzin has called the Azaan. On days where it is cloudy the Iftar should not be hurried [Radd-ul-Mohtar]. E22.0 What should Iftar be started with ? The Prophet has stated that when you start the Iftar, then start it with either some dates or dry dates, and if these are not available then start it with water as this is an item that purifies. The Prophet used to pray this Dua when finishing the fast (Dua of Iftari) "Allahumma Laka Sumto, Wa Alaa Rizqika Aftarto" meaning, Oh Allah I fasted for you and I have opened my fast with your given wealth. E23.0 Situations Where Missing The Fast Is Allowed E23.1 Travelling, pregnancy, breast-feeding, sickness, fear of being killed, any other difficulty recognised by Shariat or illness affecting sense are all reason where missing the fast is allowed and therefore no sin will be committed and when the cause is over then to keep Qaza of the missed fast is compulsory. E23.2 Travelling means as per Shariat the recognised distance, i.e. a journey with the intention of travelling three days (fifty seven and a half miles) even if the journey is for a disallowed cause [Durr-e-Mukhtar]. E23.3 If you started travelling in the daytime then that day's fast is not a cause, however, if it is broken then the Kaffara will not be necessary but you will have committed a sin, and if you broke it before starting the journey and then started the journey, then Kaffara will also be necessary. If you travelled during the day but forgot something at home and returned for it and whilst back at home you broke the fast and then started the journey again, then Kaffara is also Wajib [Alamgiri, Bahar]. E23.4 If a traveller had not started travelling before midday and had not eaten anything so far, then it is Wajib to make the intention for the fast [Johra, Bahar]. E23.5 If no harm will affect the traveller or his companion if they fasted then it is better to fast and if it will cause a problem then it is better not to fast [Durr-e-Mukhtar]. E23.6 If a pregnant woman or a mother breast feeding has a true indication that her life or the child's life is in risk then she can miss the fast even if the breast feeding woman is only a wet nurse and only does this work in Ramadan [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E23.7 If an ill person has a true indication that their illness will worsen or the healing will be delayed or if a healthy person has a definite indication that their health will deteriorate or the helper will become very weak then in all the above situations it is allowed to miss the fast [Johra, Durr-e-Mukhtar, Bahar]. E23.8 In these situations a definite indication is necessary and just a thought or fear is not sufficient. A definite indication means three options, either a physical sign is seen or felt, or true experience is known or a Muslim Doctor who is not a wrongdoer (Fasiq) has advised. If therefore a physical sign is not seen or it has never been experienced or an infidel doctor or wrongdoer has advised and you missed a fast then this will mean that you have committed a sin and if you break a fast then Kaffara would also be necessary [Radd-ulMohtar, Bahar]. Most of today's doctors if they are not infidels then they certainly are wrongdoers and if these people advise then it must not be followed and it is not allowed to miss the fast or to break the fast is not allowed. These doctors are seen to forbid fasting for small illnesses and do not have the decency to separate the illness that does need the fast to be missed and the illness where fasting would not cause any harm. E23.9 If you are so hungry or thirsty that you are definitely sure that you will die or you will lose sanity then in this situation do not keep a fast [Fatahul Qadir, Alamgiri, Bahar]. E23.10 If you are bitten by a snake and your life is at risk then break the fast [Radd-ulMohtar, Bahar]. E23.11 If an old age pensioner (an old person who is getting weaker every day) who does not have the strength to keep fast and will no longer be able to keep a fast then it is allowed for them not to fast anymore, but it is Wajib upon them to give Fidya for every fast missed meaning to fully feed a beggar twice or to give Sadqa and Fitra for every fast missed [Durre-Mukhtar, Alamgiri, Bahar]. E23.12 If an old person cannot keep the fast in summer due to the heat but can keep the fast in winter then he can miss them in the summer but it is obligatory for him to fast (perform Qaza) in the winter [Radd-ul-Mohtar, Bahar etc.]. E23.13 After giving Fidya the old person gained enough strength to keep the Qaza for the missed fast then it is Wajib upon them to fast and the Fidya will be counted as voluntary. E23.14 A person cannot fast or pray Namaz for another person, however he can send the reward for his fasts to other people [Hidaya, Alamgiri, Durr-e-Mukhtar]. E23.15 A Nafl fast if started deliberately becomes necessary and therefore if it is broken it becomes Wajib to keep a Qaza or if it breaks unintentionally such as if monthly periods start it is still necessary to keep it's Qaza [Hidaya, Durr-e-Mukhtar, etc.]. E23.16 If a Nafl fast is kept on Eid days or the days when it is Makrooh to fast then it is not Wajib to finish the fast, in fact it is Wajib to break it and Qaza is not Wajib for breaking this fast. If you have made a promise to fast on these days then it is Wajib that you keep the fast but on some other day not on these days [Radd-ul- Mohtar, Bahar]. E24.0 When Nafl fasts can be broken E24.1 You can break a Nafl fast due to the arrival of guests when you are sure that you will perform Qaza for it and it is only allowed to break the fast before midday not after. However, if your parents are unhappy then it is allowed to break the fast before Asr Namaz and not after [Alamgiri, Radd-ul-Mohtar]. E24.2 If someone has invited you for a meal then you can break the Nafl fast before midday and it is necessary to keep it's Qaza. E24.3 A woman should not fast Nafl, promised or oath Rozas without her husband's permission and if she has then he can make her break them but to perform the Qaza will be Wajib and permission should be asked from the husband before keeping them. If however there is no problem from her husband then she can keep the Qaza without his permission and in fact if he refuses she can still keep the Qaza. As for Ramadan fasts or Ramadan Qaza fasts there is no need to gain permission from her husband and in fact if he stops her she must still keep these fasts [Durr-e-Mukhtar, Radd-ul-Mohtar]. E24.4 If a fast is not kept due to any reason then when it is possible it the Qaza must be kept [Durr-e-Mukhtar etc.]. E25.0 VIRTUES FOR SOME NAFL FASTS E25.1 Ashura Meaning fasting on the tenth of Mohharram and it is better to fast on the ninth of Mohharram. The Prophet (may Allah bless him and grant him peace) kept the Ashura fast himself and instructed others to keep it and also stated that after Ramadan the best fast is of Ashura [Bukhari, Muslim, Abu Da'ud, Tirmizi] and he has also stated that the Ashura fast erodes the past one year and the coming one year's sins [Muslim, Abu Da'ud]. E26.0 Six fasts of Shawwal The Prophet (may Allah bless him and grant him peace) has stated that those who have kept the fasts of Ramadan and then kept six fasts of Shawwal, then they are like those who have always kept a fast. He has also stated that if you fast after Eid for six days then you have fasted for the whole year [Muslim, Abu Da'ud Tirmizi, Nisaai, Ibne-Maja etc.]. E26.1 It is better that they are kept separately and if they are kept continuously after Eid

Wajib and permission should be asked from the husband before keeping them. If however there is no problem from her husband then she can keep the Qaza without his permission and in fact if he refuses she can still keep the Qaza. As for Ramadan fasts or Ramadan Qaza fasts there is no need to gain permission from her husband and in fact if he stops her she must still keep these fasts [Durr-e-Mukhtar, Radd-ul-Mohtar]. E24.4 If a fast is not kept due to any reason then when it is possible it the Qaza must be kept [Durr-e-Mukhtar etc.]. E25.0 VIRTUES FOR SOME NAFL FASTS E25.1 Ashura Meaning fasting on the tenth of Mohharram and it is better to fast on the ninth of Mohharram. The Prophet (may Allah bless him and grant him peace) kept the Ashura fast himself and instructed others to keep it and also stated that after Ramadan the best fast is of Ashura [Bukhari, Muslim, Abu Da'ud, Tirmizi] and he has also stated that the Ashura fast erodes the past one year and the coming one year's sins [Muslim, Abu Da'ud]. E26.0 Six fasts of Shawwal The Prophet (may Allah bless him and grant him peace) has stated that those who have kept the fasts of Ramadan and then kept six fasts of Shawwal, then they are like those who have always kept a fast. He has also stated that if you fast after Eid for six days then you have fasted for the whole year [Muslim, Abu Da'ud Tirmizi, Nisaai, Ibne-Maja etc.]. E26.1 It is better that they are kept separately and if they are kept continuously after Eid then there is no harm [Durr-e-Mukhtar, Bahar]. E27.0 Fast of Shabaan and the virtue for the 15th of Shabaan The Prophet Salallaho Alaihi Wasallam has stated that when the fifteenth night of Shabaan arrives then on that night stand (meaning perform Nafl Namaz) and fast during the day, because Allah Ta'ala after sunset pays special attention to the world and says is there anyone wanting forgiveness whom I will forgive, is there anyone looking for wealth whom I will give wealth to, is there anyone who is stuck in difficulty whom I will release? Is there anyone like this, is there anyone like this? And He states this until the sunrise of Fajr [Ibne Maja]. He has also stated that on the night of the fifteenth Allah pays attention to all His creation and forgives all except for the infidel and those who break friendship because of a worldly cause [Tibrani, Ibne Huban]. E28.0 Fasts of Ayyam Baiz Meaning the fasts of the thirteenth, fourteenth and fifteenth of every month. The Prophet (may Allah bless him and grant him peace) has stated that fasting for three days every month is like fasting all the time [Bukhari, Muslim]. He has also stated that if possible keep three fasts every month as every fast erodes ten sins and clears you of sins like water cleans clothes [Tibrani]. E29.0 Fasting on Mondays and Thursdays The Prophet (may Allah bless him and grant him peace) has stated that the actions of each person is presented to Allah on Mondays and Thursdays and I would prefer that my actions are presented when I am fasting. He has also stated that Allah forgives everyone except two people who have had a fight and are not speaking to each other, then Allah tells His angels to leave them until they make up [Tirmizi, Ibne Maja]. E30.0 Fasting on Wednesdays and Thursdays The Prophet (may Allah bless him and grant him peace) has stated that those who fast on Wednesdays and Thursdays, then there freedom from Hell has been written down and those who fast on Wednesdays, Thursdays and Fridays then Allah Ta'ala makes a house for them in Jannat where the inside can be seen from the outside and the outside can be seen from the inside. E30.1 To specifically keep a fast only on Fridays is Makrooh, therefore, you should keep a fast before or after, as to keep a Nafl or Sunnat fast on it's own is Makrooh. E31.0 AI'TEKAAF - STAYING IN MOSQUE Ai'tekaaf is to stay with the intention of Ai'tekaaf for the sake of Allah in Mosque. There are three types of Ai'takaaf, Wajib, Sunnat-e-Maukida and Mustahhab. E32.0 Ai'tekaaf Wajib This is when a promise is made and fulfilled. For example, you make the intention that if my such and such thing is done then I will stay in Mosque for one day or two days. Once the action is completed it is necessary to perform Ai'tekaaf and with this Ai'tekaaf fasting is a condition and without fasting the Ai'tekaaf is not correct. E33.0 Ai'tekaaf Sunnat-e-Maukida This is performed in the last third of Ramadan, meaning the last ten days. i.e. from sunset of the twentieth of Ramadan you entered in the Mosque with the intention of Ai'tekaaf and did not come out until the thirtieth sunset or if the moon is seen on the twenty-ninth sunset. If the intention of Ai'tekaaf is made after sunset on the twentieth then the Sunnat Maukida will not be counted. This Ai'tekaaf is Sunnat-e-Kifaya meaning if one person within the community performs it then all will not be held responsible and if no-one performs it then all will be held responsible. Fasting is also a condition for this Ai'tekaaf, but the Ramadan fasts are sufficient [Durr-e-Mukhtar, Hindiya]. E34.0 Ai'tekaaf Mustahhab Except for the Ai'tekaaf Wajib and the Ai'tekaaf Sunnat, any other Ai'tekaaf is Mustahhab. Fasting is not a condition for Ai'tekaaf Mustahhab and it can be done for a little while. Whenever you go to Mosque, make the intention for this Ai'tekaaf even if you are going for a short while and when you come out the Ai'tekaaf will finish. For the intention, just the thought that I am performing Ai'tekaaf Mustahhab for Allah is sufficient [Alamgiri, Bahar etc.]. E34.1 Mosque is necessary for men but for women the place where she normally prays Namaz is sufficient [Hidaya, Radd-ul-Mohtar, Bahar]. E34.2 It is Haram for the Mu'takif (the person performing Ai'tekaaf) to come out of Mosque without a reason, even if it is by mistake, as the Ai'tekaaf will break. In the same way if the woman comes out of the area of Ai'tekaaf without reason then her Ai'tekaaf will break even if she remains in the house [Alamgiri, Radd-ul- Mohtar]. There are two reasons where you can leave the Mosque, one is for natural necessity and the other is for religious necessity. The natural necessity reason is things such as, excretion, urination, to clean the private parts, bathing; Wuzu (where there are no facilities in Mosque to perform Wuzu or have a bath, i.e. a big pool, showers, etc.). The religious necessity is things like going to pray Eid or Juma Namaz and if in the Mosque that you are staying does not have regular Jamaat prayers then you can leave and go to pray Jamaat. Except for these reasons if you went outside the Mosque even for a little while then the Ai'tekaaf will break, even if it was done by mistake. E34.3 The Mu'takif will remain in Mosque and he will eat, drink and sleep there, and if he leaves the Mosque for these things then the Ai'tekaaf will break [Durr-e-Mukhtar, Hidaya etc.]. E34.4 Except for Mu'takif, no other person has the permission to eat, drink or sleep and if you wanted to do these things in Mosque then first make the intention of Ai'tekaaf and then either pray Namaz or other worship and then perform these functions, but you must remember and take great care that the Mosque does not get dirty [Radd-ul-Mohtar, Bahar etc.]. E34.5 To fulfil the Mu'takifs needs or his family's needs, the Mu'takif is allowed to buy or sell in the Mosque as long as the items that he is buying are already not available in the Mosque or if they are available then there is only a small amount and it does not take a lot of space and if the intention is to make business then this is not allowed even if the items are not available in the Mosque [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. E34.6 The Mu'takif should not stay quiet nor should he speak but he should pray the Quran or Hadith or pray the Durood , and learn or lecture about the knowledge of Islam, and pray the life stories of the Prophets and the Walis of Allah and write about religion [Durr-e-Mukhtar]. E34.7 If Nafl Ai'tekaaf is broken then there is no Qaza for it. If the Sunnat Ai'tekaaf is broken then only the day that is broken is necessary for Qaza and not for all the ten days. If the Wajib Ai'tekaaf is broken and the promise was to keep Ai'tekaaf for some days of the month then only the day where the Ai'tekaaf is broken needs to be repeated. If the intention was to keep so many continuous days Ai'tekaaf and it breaks then the Ai'tekaaf will have to be started again. If the continuity is not the promise then just repeat it from where it was broken. E34.8 Whatever the reason may be for breaking the Ai'tekaaf, whether it be intentionally or unintentionally, the Qaza has to be performed.

Book of Zakah
F1.0 ZAKAH- ALMS TO THE POOR F1.1 The benefit of giving Zakah Allah Ta'ala has stated that 'success is for those who give Zakah'. He has also stated 'Whatever you give, Allah will replace it with even more and Allah is the best at giving wealth'. He has also stated 'that those who are misers, then don't think that whatever Allah has given them due to His virtue that it is a good thing for them but it is a bad thing for them, because that item will be wrapped around their necks and a lock put on it for those who are tight with their money'. F2.0 Punishment and loss for not giving Zakah Allah has also stated ' those who collect silver and gold and do not spend it in the path of Allah then they will be given severe punishment and give them the good news that when they are heated in the fire of Hell and with that their foreheads and sides and backs will be marked and they will be told that this is that gold and silver which you gained for your desire and so taste what you had gained'. The Holy Prophet Sallallaho Alaihi Wasallam has reported that 'the goods that are destroyed, are destroyed due to not giving Zakah'. He has also reported that 'strengthen your possession by giving Zakah and heal your sick by giving Sadqa and pray to deter any difficulties and cry and perform worship'. He has also reported that 'Allah Ta'ala has made four things obligatory and those who only perform three of them and miss one then it will be of no use to them until all four things are not performed. Namaz, Roza, Zakah and Hajj, and he stated that those who do not give Zakah, their Namaz is not accepted [Tibrani, Abu Da'ud, Imam Ahmad]. F2.1 Zakah is Farz and those who reject it as Farz are infidels and those who do not give Zakah are wrongdoers and worthy of execution and those who delay and do not give Zakah on time are sinners and their testimony or oath will not be accepted [Alamgiri, Bahar]. According to Shariat, Zakah is defined as from your goods to take one part for Allah which has been fixed by Shariat and to make a Muslim poor person the owner of it. F2.2To replace something is not giving Zakah, for example, to feed a poor person with the intention of giving Zakah as this would not be making the person the owner of the money. However, if food is given and whether he eats it or takes it with him then this will be counted as giving Zakah and in the same way if clothing is given with the intention of Zakah then the Zakah will be fulfilled [Durr-e-Mukhtar]. F2.3 It is also a condition to make someone the owner that knows how to accept it , meaning if someone throws it away or is easily fooled into giving it away then this is not counted as making someone the owner, for example if a small child or an insane person is given Zakah then it will not count. If the child does not have sense then the Zakah should be given to his father who should also be poor and then should be made the keeper or the child's guardian or person looking after the child [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. F3.0 Conditions when Zakah would become necessary F3.1 There are a few conditions when Zakah would become necessary. 1. To be a Muslim 2. To be an adult 3. To be sane 4. To be free (i.e. not a slave) 5. To be the owner of goods above Nisaab (threshold - where Zakah would become necessary) 6. To be a complete owner of the goods 7. To be free from any sort of loan 8. To be free from any goods which are regarded as basic necessities of living 9. The good have a value which will increase 10. For a year to pass F3.2 Zakah is not necessary for an infidel. If an infidel became a Muslim then he would not be ordered to pay Zakah for goods from previous years when he was not a Muslim [All books]. F3.3 Zakah is not necessary for a child [Hidaya etc.]. F3.4 Zakah is not necessary for a person who has been insane for a full year. If a person is sane at the beginning of the year and at the end of the year but was insane in the middle of then Zakah is still necessary. If a person is insane from birth and then after reaching adulthood he gains sanity then Zakah will become necessary from that year and not from the previous years [Johra, Alamgiri, Radd-ul-Mohtar, Bahar]. F3.5 Zakah is not necessary for possession of goods which are below the fixed threshold of Shariat, meaning if a person had goods but were less than the threshold of Nisaab then Zakah is not necessary for them. F3.6 You must have complete ownership of the goods, meaning if you had possession but was not an owner then Zakah is not necessary. F3.7 If goods are lost or have fallen in the sea or someone has robbed him and he has no witnesses for the robbery or have been buried in a field and you are not aware of where you have buried it or you gave some goods to a stranger for safe-keeping and then that person took off with them or you lent some money to someone and he refuses to pay the debt back and you have no witnesses and then after a period of time you got your goods or money back, then Zakah is not necessary for the time the goods were not in your possession [Durr-e-Mukhtar, Radd-ul-Mohtar]. If you have loaned some goods to a person who says he will pay back but is delaying it or has become bankrupt or a Qazi has ordered that he is poor or is refusing to pay back and he has witnesses and then when you recover the goods back, then Zakah is also necessary for the time when it was not in your possession [Tanwir, Bahar]. F3.8 If oney or goods have been given as a deposit or guarantee, then Zakah is not necessary on the person giving the deposit or the person keeping the deposit nor is it necessary for the years that it was held when the deposit has been given back [Durr-e-Mukhtar, Bahar etc.]. F3.9 If a person has enough goods above the threshold of Nisaab but he owes so much that by paying the debt off he would go below the threshold of Nisaab then Zakah is not necessary on them whether the debt is of a worldly nature (such as a loan or repayment for lost goods or payment) or if it is of a religious nature (such as previous Zakahs), for example, if a person has been above the threshold of Zakah for only one year and he has not given Zakah for two years then only the first year's Zakah is necessary not for the second year, because after giving the first year's Zakah from his goods the goods then fall below the threshold therefore the second year's Zakah is not necessary [Alamgiri, Radd-ul-Mohtar]. F4.0 A fixed time loan or Mehr does not stop you from giving Zakah F4.1 If you borrowed money and you did not have to pay anything until after a fixed time (for example, you borrowed some money and the owner said don't pay me anything for five years and then pay the money back to me) then this will not stop you from giving Zakah [Radd-ul-Mohtar]. Also if the husband has to give so much money for Mehr, he still has to give Zakah because the wife does not ask for the Mehr [Alamgiri, Bahar]. F4.2 A loan will stop you from giving Zakah when the loan is taken before the Zakah became Wajib and if money is borrowed after Zakah is due, then you will still have to give Zakah (for example, your year has finished and you are due to give 500 Zakah and then you take out a loan which takes you below the Nisaab threshold, the 500 Zakah will still have to be paid) [Radd-ulMohtar, Bahar). F5.0 Basic Necessities (Hajat-e-Asaliya) F5.1 Whatever goods are regarded as not the basic necessities and are above the threshold of Nisaab then Zakah is necessary. Hajat-e-Asaliya This means basic necessities that are required for living, such as, a house for living, clothes for wearing, goods for cooking and eating, animal/ vehicle for transport, slave for helping, weapons for battle, tools for workmanship, books for knowledge and food stored for eating [Hidaya, Alamgiri, Radd-ul-Mohtar]. F6.0 Zakah for three types of goods The conclusion is that there are three types of goods which Zakah is necessary upon. 1. Gold and Silver. 2. Goods for business. 3. Animals which are kept for production and who eat on free range land. F6.1 Zakah is not necessary on pearls and diamonds and other jewellery (except gold and silver) regardless of the amount, however, if they are purchased with the intention of doing business then Zakah is necessary [Alamgiri, Durr-e-Mukhtar, Bahar]. F6.2 If a person has more than the threshold (Nisaab) and in the running year the goods

F4.2 A loan will stop you from giving Zakah when the loan is taken before the Zakah became Wajib and if money is borrowed after Zakah is due, then you will still have to give Zakah (for example, your year has finished and you are due to give 500 Zakah and then you take out a loan which takes you below the Nisaab threshold, the 500 Zakah will still have to be paid) [Radd-ulMohtar, Bahar). F5.0 Basic Necessities (Hajat-e-Asaliya) F5.1 Whatever goods are regarded as not the basic necessities and are above the threshold of Nisaab then Zakah is necessary. Hajat-e-Asaliya This means basic necessities that are required for living, such as, a house for living, clothes for wearing, goods for cooking and eating, animal/ vehicle for transport, slave for helping, weapons for battle, tools for workmanship, books for knowledge and food stored for eating [Hidaya, Alamgiri, Radd-ul-Mohtar]. F6.0 Zakah for three types of goods The conclusion is that there are three types of goods which Zakah is necessary upon. 1. Gold and Silver. 2. Goods for business. 3. Animals which are kept for production and who eat on free range land. F6.1 Zakah is not necessary on pearls and diamonds and other jewellery (except gold and silver) regardless of the amount, however, if they are purchased with the intention of doing business then Zakah is necessary [Alamgiri, Durr-e-Mukhtar, Bahar]. F6.2 If a person has more than the threshold (Nisaab) and in the running year the goods increased then the new goods are not counted as a new year but when the year finishes for the old goods it will also finish for the new goods even if the new goods are acquired one minute before the year end. F6.3 When giving Zakah or separating money for Zakah it is necessary to make the intention of Zakah. Intention means if asked you can without doubt say it is Zakah [Alamgiri]. F6.4 If you gave money voluntary all year and then finally made the intention that whatever given was Zakah, then this will not count [Alamgiri]. F6.5 Zakah money was in your hand and the poor snatched it away then the Zakah will count and if it fell on the floor and a poor person picked it up and if you knew the person and was happy, then the Zakah will count [Alamgiri]. F6.6 Zakah money cannot be used in assisting the dead (buying Kafan, burial etc.) or for building a Mosque because this would not make the person the owner. If you want to spend money on things like helping the dead or building the Mosque then the method of doing this is to give the money to a poor person and then the poor person spends the money for these causes as this would mean both parties would gain reward. It is stated in the Hadith that if the money of Sadqa passes through one hundred hands then every person would gain as much reward as the first person who gave the money and there would be no decrease in the reward [Radd-ul-Mohtar, Bahar, Qazi Khan]. F6.7 It is not necessary when giving Zakah to say to the poor that this is Zakah as only the intention is sufficient. If you gave the Zakah buy saying that this is a gift for you or it is a present for your children or Eid money and the intention is that you are giving Zakah, then the Zakah will count. The reason for this is because there are many poor people that feel ashamed in taking Zakah and therefore you should not tell them that you are giving Zakah to them [Bahar]. F6.8 If a person with Nisaab decides to give more than his Nisaab calculation of Zakah by giving the amount for two or three Nisaabs beforehand, and then at the end of the year he finds out that he had to give more than just one Nisaab and he had already done this by giving money before it's due time then this will count. However, if he had given more than what was due from him with the intention for that year and then at the end of the year it was more than his Nisaab calculation was due then he cannot carry the excess amount to the next year (because the intention was for only to give that year) [Alamgiri, Bahar]. F6.9 If a person owns one thousand pounds but he decides to give Zakah for two thousand pounds and makes the intention that if I have that much amount at the end of the year then this Zakah will be for this year and if not then the excess money will go towards next year, then this is allowed [Alamgiri, Bahar]. F6.10 If you are in doubt that you have paid Zakah then you must pay again [Alamgiri, Radd-ulMohtar, Bahar, Siraajia, Behra-ul-Raiq]. F7.0 ZAKAH FOR GOLD, SILVER AND BUSINESS GOODS F7.1 Nisaab for Gold and Silver The Nisaab (threshold) for gold is seven and a half Tola (88 grammes) and for silver it is fifty two and a half Tola (620 grammes). The Zakah for gold and silver is determined by it's weight and not it's value. For example, jewellery or utensils of gold is made but it's making makes the value of the gold more than 200 Dirhams (which may be the price of 7.5 tolas of gold). Also nowadays the value of 7.5 tolas of gold makes many Nisaabs when compared with the 52.5 tolas of silver and therefore the Nisaab will be calculated on weight and not on the value. In the same way by giving silver as Zakah for gold then the value will not be counted but the weight will be counted even if because of work and craftsmanship the value has increased. For example, if you had 700 worth of silver and you gave 25 for Zakah because although the jewellery was worth 700, it actually cost another 300, making the total 1000, then the Zakah would need only be 20 and the other 5 would be extra as the Zakah is given on the weight and not the total value. F7.2 When it is referring that the weight is taken into consideration and not the value then this is when the Zakah is being given for like to like product. Such as gold for gold or silver for silver and if another product is being given for another product, for example gold is being given as Zakah for silver or vice versa, then the value will be taken into consideration. [Radd-ul-Mohtar, Bahar]. F8.0 How much Zakah should be given ? F8.1 When you have enough gold or silver that goes above the Nisaab then one fortieth is given, i.e. 2.5%. Whether it be in it's original form or in the form of coins or something has been made out of it (such as jewellery, utensils, watch etc.) then Zakah is necessary on it. For example if you have 88 grammes of gold then 2.25 grammes of Zakah is necessary or if you have 620 grammes of silver then 15.75 grammes of silver is necessary for Zakah [Durr-e-Mukhtar, Bahar etc.]. F8.2 Except for gold and silver you have other goods which are for business purposes then if the value of that adds to the same as the Nisaab for gold or silver then Zakah is necessary on that also, meaning the fortieth part of the goods is to be given for Zakah. If you did not have enough goods that reached upto the Nisaab level but you also had some gold or silver then they should be combined together and then if the total adds up to the Nisaab level then Zakah is necessary. The value of the goods should be calculated with the going currency of that county, for example in India the currency would be Rupees and for the UK it would be sterling. If gold or silver coins are used somewhere then it is upto you to use whichever coin you like. However, if you use Rupees and the Nisaab does not complete but by using an Ashrafi the Nisaab completes or vice-versa, or by using one currency the Nisaab completes but with another currency there is more than one-fifth of the Nisaab left-over then use the currency that gives more Nisaab left-over meaning one fifth more and do not use the other currency that does not add up to the extra Nisaab [Durr-e-Mukhtar, Bahar]. F9.0 Calculation for goods more than the Nisaab F9.1 If you have more goods than the Nisaab threshold and the extra is one fifth more then Zakah is necessary on this extra amount. For example, for silver after 620 grammes (which is the Nisaab), then you have to pay Zakah on every 124 grammes above the threshold as this is one fifth of the threshold and therefore an extra 3.15 grammes have to be given in Zakah. In the same way for gold after the Nisaab of 88 grammes you have to pay Zakah on every 17.6 grammes of gold which would mean an extra Zakah of 0.45 grammes. If the extra did not amount to an additional fifth then Zakah is not applicable on the extra amount, meaning if you had 105 grammes of gold then Zakah is only payable on the Nisaab which is 88 grammes and the rest would not be payable as it does not add up to one fifth and hence the Zakah on the extra 17 grammes is not payable and the same applies to silver and other goods or money [Durr-eMukhtar, Alamgiri, Qazi Khan]. F9.2 If you had both gold and silver and they both add up to the Nisaab separately then you cannot add the amount together and give Zakah on the total amount (for example, you had 88 grammes of gold and 620 grammes of silver then you cannot add them both up to 708 grammes and then give Zakah on the amount as silver) but you have to give Zakah on them separately as separate items. Although if you wished you can pay the Zakah in one item (meaning if you wanted you could pay it all in gold) but you must pay it in the amount which would be better for the receiver and which is worth more. F9.3 If you have gold and silver but neither of them reach the threshold then calculate both of them and add them together and make either the gold Nisaab or the silver Nisaab. If then the Nisaab still does not complete then no Zakah is necessary. If the silver is converted to the value of gold or the gold is converted to the value of silver and then when mixed the Nisaab is completed, then Zakah is necessary and if silver makes the Nisaab and the gold does not then Zakah is necessary on silver. If both conversions make the Nisaab then it is upto you, to which you give Zakah for. However, if one conversion makes the Nisaab and exceeds another fifth of it then it is necessary to give Zakah on this conversion. For example, you had 300 grammes of silver and 60 grammes of gold, when you converted the gold value the Nisaab of silver completes but if you try it the other way then the Nisaab of gold does not complete, in which case it is necessary to give Zakah after converting it to the Nisaab value of silver. If the Nisaab value reaches both but the silver reaches the value of 756 grammes of silver (Nisaab plus one fifth) and the gold does not reach 105.6 grammes, then it is necessary to give Zakah on the value of the silver. In the same way if you had many Nisaabs and none of the extra was

Mukhtar, Alamgiri, Qazi Khan]. F9.2 If you had both gold and silver and they both add up to the Nisaab separately then you cannot add the amount together and give Zakah on the total amount (for example, you had 88 grammes of gold and 620 grammes of silver then you cannot add them both up to 708 grammes and then give Zakah on the amount as silver) but you have to give Zakah on them separately as separate items. Although if you wished you can pay the Zakah in one item (meaning if you wanted you could pay it all in gold) but you must pay it in the amount which would be better for the receiver and which is worth more. F9.3 If you have gold and silver but neither of them reach the threshold then calculate both of them and add them together and make either the gold Nisaab or the silver Nisaab. If then the Nisaab still does not complete then no Zakah is necessary. If the silver is converted to the value of gold or the gold is converted to the value of silver and then when mixed the Nisaab is completed, then Zakah is necessary and if silver makes the Nisaab and the gold does not then Zakah is necessary on silver. If both conversions make the Nisaab then it is upto you, to which you give Zakah for. However, if one conversion makes the Nisaab and exceeds another fifth of it then it is necessary to give Zakah on this conversion. For example, you had 300 grammes of silver and 60 grammes of gold, when you converted the gold value the Nisaab of silver completes but if you try it the other way then the Nisaab of gold does not complete, in which case it is necessary to give Zakah after converting it to the Nisaab value of silver. If the Nisaab value reaches both but the silver reaches the value of 756 grammes of silver (Nisaab plus one fifth) and the gold does not reach 105.6 grammes, then it is necessary to give Zakah on the value of the silver. In the same way if you had many Nisaabs and none of the extra was individually reaching an extra fifth of the Nisaab, then add the extra amount of the Nisaabs together and then if it adds up to a fifth extra of one Nisaab then you have to give Zakah on this and if it does not reach to a fifth on any Nisaab then no Zakah is necessary on the extra amount [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar]. F10.0 Zakah on Notes is also necessary F10.1 t is necessary to give Zakah on notes as this is the same as money [Bahar]. This means that Zakah is necessary on the amount equivalent to 620 grammes of silver or 88 grammes of gold or above as the same rules that apply to gold and silver will also apply here. F10.2 Zakah is necessary on business goods that have been available for a year and the condition is that the value of the goods are not less than 200 Dirhams at the start of the year [Alamgiri]. F10.3 Pans that have been loaned out do not need Zakah paid on them and in the same way a house that has been rented out do not need Zakah paying on it [Alamgiri, Qazi Khan]. F11.0 ZAKAH ON SAIMA (ANIMALS) F11.1 Definition of Saima Zakah is necessary on three types of animals that are Saima, i.e. camels, cows and goats. Saima is those animals who spend most of the year grazing and their purpose is to gain milk or their young or just to keep [Tanweer, Bahar]. If hay or grass is brought to them in your home or the animals are used to shift loads or carry loads or are used for travelling on, then even if they graze, they are not Saima and their Zakah is not necessary. In the same way if they are kept to eat meat then Zakah is not necessary even if the animal grazes in the wild. If the animal is for sale and is kept to graze, then this is also not Saima, however, the value is to be calculated as business goods and the Zakah is to be given as normal [Durr-eMukhtar, Radd-ul-Mohtar, Bahar]. F12.0 Zakah on Camels Zakah is not necessary on less than five camels. When you have five or more than five but less than twenty-five, then on every five camels one goat is given as Zakah. Therefore if you have five then one goat is to be given and if you have ten then two are given etc etc [Hidaya, Durr-eMukhtar]. F12.1 The goat that is given in Zakah is not to be less than one year old. The goat can be male or female, the choice is yours [Radd-ul-Mohtar]. F12.2 If you have more than one Nisaab but less than two Nisaabs (more than five but less than ten) then Zakah on the extra amount is forgiven and is not necessary, meaning if you had seven or eight then only the one goat is necessary [Durr-e-Mukhtar]. F12.3 If you have twenty-five camels then one small camel is given that is more than one year old and less than two years old, the same rule applies to upto thirty-five camels, meaning one small camel. If you have between thirty-six and upto forty-five then one camel more than two year's old is to be given. If you have between forty-six and upto sixty then one camel that is more than three year's old. If you have between sixty-one and upto seventy-five then one camel that is more than four year's old is to be given. If you have between seventy-six and upto ninety then two camels that are older than one year's old are to be given as Zakah. If you have between ninety one and upto one-hundred and twenty then you must give two camels older than two year's old. For more than one hundred and twenty upto one hundred and forty five then you must give two camels older than three year's old and one goat for every five extra. For example, if you have one hundred and twenty five then you give two camels (older than three year's old) and one goat, the same amount of camels are given for one hundred and thirty but two goats etc. Then if you have one hundred and fifty then give three camels (older than three years old). F13.0 Zakah on Cattle F13.1 If you have less than thirty cows then Zakah is not necessary. When you have thirty then the Zakah is one calf older than one year. If you have forty then the Zakah is one calf older than two year's old. This rule applies to upto fifty nine cattle. On sixty cattle the Zakah is two calves older than two year's old. Then the rule is on every thirty one calf one year old and on every forty one calf two year's old. For example on seventy you would give two calves one calf that is one year old and one calf that is two year's old. For eighty you would give two calves that are both two year's old etc.etc. F13.2 The same rule applies to cows and buffaloes and if you have a mixture, then they would be added together. For example, if you have ten cows and twenty buffaloes then Zakah would have to be given. The Zakah given is the calf of the animal that there is more in quantity, e.g. if you have more cows than buffaloes then a calf of a cow would be given. If the amount is equal then the calf of the animal is given that is worth more in value [Alamgiri]. F14.0 Zakah on Sheep and Goats If you have less than forty sheep or goats then Zakah is not necessary. Between forty and one hundred and twenty then you would give one goat or sheep, meaning regardless of the quantity between this figure, only one goat is sufficient. Two goats are given for the quantity between onehundred and twenty one and two hundred. Then upto between 201 and 300, three goats are to be given. Between 301 to 400, four goats are given in Zakah. Then for every hundred extra one extra goat is given and for any goats that are between the hundred mark, then there is no extra Zakah. F14.1 The choice is yours as to whether you give a male or female, however it is necessary that the animal is not younger than one year old. If this is the case then the value of a one year old goat would have to be given [Durr-e-Mukhtar, Bahar]. Lamb, sheep or goat are all regarded as the same and if you do not have a complete set of one kind then they are to be mixed together and you can give sheep or lamb in Zakah but they must be older than one year [Durr-e-Mukhtar]. If someone has a mixture of camels, cattle and goats but none complete their individual Nisaabs then there is no need to add them together and Zakah is not necessary. F14.2 If you have horses, donkeys or mules then even if they are for grazing they are not Saima. If they are for business then they would be treated as business stock and one fortieth is to be given on their value. F15.0 ZAKAH ON CROPS AND FRUIT F15.1 Which ground is regarded as Ushr (one tenth) and as Nisf Ushr (One twentieth)? The Holy Prophet Sallallaho Alaihi Wassallam has stated that the ground that has rainfall falling on it or has a stream of water wetting the ground or is looked after by water from a river or stream then it has to be given in Ushr (one tenth of the crops to be given to charity) and the ground that has to be given water where the water is brought to the ground on an animal etc. then that has to be given as Nisf Ushr (one twentieth of the crops to be given) [Bukhari etc.]. F15.2 The farming ground that is watered by rainwater or from a stream then Ushr has to be given i.e. one tenth of the crops have to be given. If the farming ground is watered for some days by natural water and some days from brought water in buckets etc. then if more of the days is used using the natural water and a few days from water in buckets then Ushr is Wajib, otherwise Nisf Ushr [Radd-ul-Mohtar, Durr-e-Mukhtar]. F15.3 Land that has been given on rent for farming then the Ushr is upon the farmer to give [Raddul-Mohtar]. F15.4 If Ushr land has been divided between the cultivator and the landlord then the Ushr has to be paid by both of them. If the land is a taxable source then the tax has to be paid by the landowner [Radd-ul-Mohtar].

F16.0 Different types of land F16.1 There are three types of land; 1. Ushri

F15.1 Which ground is regarded as Ushr (one tenth) and as Nisf Ushr (One twentieth)? The Holy Prophet Sallallaho Alaihi Wassallam has stated that the ground that has rainfall falling on it or has a stream of water wetting the ground or is looked after by water from a river or stream then it has to be given in Ushr (one tenth of the crops to be given to charity) and the ground that has to be given water where the water is brought to the ground on an animal etc. then that has to be given as Nisf Ushr (one twentieth of the crops to be given) [Bukhari etc.]. F15.2 The farming ground that is watered by rainwater or from a stream then Ushr has to be given i.e. one tenth of the crops have to be given. If the farming ground is watered for some days by natural water and some days from brought water in buckets etc. then if more of the days is used using the natural water and a few days from water in buckets then Ushr is Wajib, otherwise Nisf Ushr [Radd-ul-Mohtar, Durr-e-Mukhtar]. F15.3 Land that has been given on rent for farming then the Ushr is upon the farmer to give [Raddul-Mohtar]. F15.4 If Ushr land has been divided between the cultivator and the landlord then the Ushr has to be paid by both of them. If the land is a taxable source then the tax has to be paid by the landowner [Radd-ul-Mohtar].

F16.0 Different types of land F16.1 There are three types of land; 1. Ushri 2. Taxable (Khiraji) 3. Non Ushri and non taxable It is necessary to give tax on land that is taxable. It is necessary to give Ushr on land that is Ushri or land that is non Ushri and non taxable. Ushri land is that land where it is necessary to give Ushr, meaning whatever grows one tenth of it and taxable land is that land where tax has to be given, meaning that much tax which the king of Islam has fixed, whether it be fixed as a percentage of the crops e.g. one quarter or one third or half or a fixed amount e.g. ten or twenty rupees per acre or something similar to what Hazrat Umar Farooque had fixed. F16.2 If you are aware of what the ruling Islamic sultanate has fixed then give that much as long as it is not more that what is fixed in the Hadith by Hazrat Umar Farooque, and where there is no fixed amount mentioned in the Hadith then no more than half of the crops are to be given and it is also a condition that the land is capable of growing the crops [Durr-e-Mukhtar, Radd-ul-Mohtar]. F16.3 If you are not aware of what the Islamic Sultanate has fixed then give what has been fixed by Hazrat Umar Farooque and if this is not known then give half [Fatawa-e-Razvia]. F16.4 Where there is no Islamic Sultanate then people there should themselves spend on the poor and needy and those who themselves have to rely on tax [Bahar-e-Shariat]. F16.5The land in India is not regarded as taxable unless a particular land is proven to be taxable according to Shariat [Bahar-e-Shariat]. F17.0 For whom and for what is Ushr necessary? F17.1 It is not a condition to be an adult or to be sane for Ushr to be necessary. Whatever grows on land which is owned by a child or an insane person has to be still given Ushr [Alamgiri, Bahar]. If the person whom Ushr is necessary upon dies and the cultivator is present then the Ushr will be taken off him [Alamgiri, Bahar]. F17.2 It is not a condition for Ushr that a whole year has to pass, in fact if in one year in one piece of land crops have grown many times then Ushr has to be given every time [Durr-e-Mukhtar, Radd-ul-Mohtar]. F17.3 Nisaab is not a condition for Ushr, if even on Sa'a is grown the Ushr must be given [Durr-eMukhtar, Radd- ul-Mohtar]. If honey is made on Ushri land or on mountains or in the wild then Ushr is necessary on it and in the same way Ushr is necessary on honey that is taken from flowers from the mountains or from the wild, the only condition is that the king of Islam has made necessary precautions for that honey to be protected from poachers, thieves or robbers, otherwise it is not necessary to give Ushr [Durr-e-Mukhtar, Radd-ul-Mohtar]. Ushr is necessary on wheat, barley, corn, oat, rice and all types of linseed, safflower, walnuts, nuts and all types of fruit, cotton, flowers, sugarcane, melon, watermelon, eggplants and all types of vegetables whether a little or a lot has been grown [Alamgiri, Bahar]. Whatever grows in a house or mausoleum (shrine) is neither Ushri or taxable [Durr-e-Mukhtar, Radd-ul-Mohtar] F18.0 Land that qualifies as Ushri or Taxable (Khiraji) F18.1 If a Muslim has made a garden in their house and gives Ushri water to it then the land is regarded as Ushr and if taxable water is given then the land is regarded as taxable. If both types of water is given then the land is regarded as Ushri. If a settler (non Muslim) has made a garden in his house then the necessary tax will be taken. Water from the skies, a well, streams, sea etc. is all regarded as Ushri water. If a pool is dug by immigrants then that is regarded as taxable. If infidels had dug a well and it is now in the hands of Muslims or it was dug on taxable land then the water is taxable (Khiraji) [Alamgiri, Durr-e-Mukhtar]. F18.2 There are many ways a land is regarded as Ushri, for example, if Muslims won the battle and the land was distributed between the Mujahideens or the landowners themselves converted to Islam. A battle did not occur and some land which was not being used was next to some Ushri land that was taken into farming or that land was given some Ushri water, all the above conditions means that the land is Ushri, there are also other reasons which make the land Ushri and you will find these in larger books. F18.3 There are many ways where land is also regarded as taxable (Khiraji), for example, Muslims won the battle and gave that land to the inhabitants as a favour or gave it to other infidels or that country came into a peace agreement with Muslims , or an immigrant bought Ushri land off Muslims or used Khiraji water on Ushri land then in all these cases the land will be regarded as Khiraji. There are also other reasons where land is regarded as Khiraji. F18.4 If Khiraji land is watered with Ushri water, the land will still remain as taxable. F18.5 The land that is not regarded as Ushri or Khiraji is for example, land that has been won in battle by Muslims and is kept until the day of judgement by Muslims or the owner of a piece of land dies and the land is given in Bait-ul-maal, then in these situations the land is not Ushri nor taxable. F19.0 Tax is not counted by giving it to the government - Where can tax (Khiraj) be given? The money that is given to the government for day to day living cannot be counted as Khiraj tax. The tax will remain the responsibility of the owner and it is necessary to give it. The tax is not only given to the soldiers of Islam but all Muslims, where there is a Mosque being built or for the running of the Mosque or for the salary of the Imam or Mo'azzin or for the students learning Islamic knowledge or for the assistance of the scholars of Islam. Those scholars that give speeches and assist in teaching scholars of Islam and those scholars that remain busy in writing fatawas and for causes such as building bridges or roads etc. tax can be given to all the above reasons [Fatawa-eRazvia]. F20.0 WHOM CAN ZAKAH BE GIVEN TO? F20.1 Who is a poor person and is defined as a pauper There are seven types of people who can accept Zakah; 1. Faqir - poor person 2. Misqueen - Beggar 3. Aamil (Designated Person) 4. Riqab - Slave 5. Gharim - Person in debt 6. Fee-Sabeelillah - Spent in the path of Allah 7. Abn-isabeel - Traveller F20.2 A Faqir is a person who has some property but not enough to make the qualifying threshold known as Nisaab or he has enough to fulfil the Nisaab but some of or all of the property is part of his basic necessities, such as a house to live in and clothes to wear and servants for his care and tools for his profession, then regardless of how expensive they are, they are not counted in Nisaab and if his savings do no total the Nisaab or he has savings but he is in debt and when his debt is calculated it takes his savings below the Nisaab threshold, then this person is regarded as a poor person [Radd-ul-Mohtar etc.]. F20.3 A Misqueen is a person who has nothing and is desperate even for shelter or for clothing to cover his body and has to resort to begging. F20.4 It is allowed for a Misqueen to beg and it is not allowed for a Faqir to beg. This is because if a person has enough for food or clothing to cover themselves then it is Haram for a person to beg [Alamgiri]. F20.5 An Aamil is a person who has been designated by the leader of Islam to collect money from people for Zakah. He should be given enough so that his and his helpers expense can be fulfilled whilst collecting the Zakah money. He should not be given so much that whatever he has collected, his expense is more than half that amount [Durr-e-Mukhtar etc.]. F20.6 Riqab means to give money to a slave so that with this money he can free himself from his master and become a free man. F20.7 Gharim means a person who has so much debt, that by paying it off he would not have enough left to fulfil the Nisaab [Durr-e-Mukhtar]. F20.8 Fee-Sabeelillah means to spend in the path of Allah. There are many ways this can be done. If a person wishes to go to Jihad (battle for Islam) and he does not have the necessary means for weapons and goods then he can be given Zakah, even if he has the power to earn the money. If a person wishes to perform Hajj and he does not have the means to do this then he can be Zakah to perform Hajj, however, it is not allowed for him to ask or beg for the money. If a student who is studying religion can be given Zakah and this student can even ask or beg for the money

and if his savings do no total the Nisaab or he has savings but he is in debt and when his debt is calculated it takes his savings below the Nisaab threshold, then this person is regarded as a poor person [Radd-ul-Mohtar etc.]. F20.3 A Misqueen is a person who has nothing and is desperate even for shelter or for clothing to cover his body and has to resort to begging. F20.4 It is allowed for a Misqueen to beg and it is not allowed for a Faqir to beg. This is because if a person has enough for food or clothing to cover themselves then it is Haram for a person to beg [Alamgiri]. F20.5 An Aamil is a person who has been designated by the leader of Islam to collect money from people for Zakah. He should be given enough so that his and his helpers expense can be fulfilled whilst collecting the Zakah money. He should not be given so much that whatever he has collected, his expense is more than half that amount [Durr-e-Mukhtar etc.]. F20.6 Riqab means to give money to a slave so that with this money he can free himself from his master and become a free man. F20.7 Gharim means a person who has so much debt, that by paying it off he would not have enough left to fulfil the Nisaab [Durr-e-Mukhtar]. F20.8 Fee-Sabeelillah means to spend in the path of Allah. There are many ways this can be done. If a person wishes to go to Jihad (battle for Islam) and he does not have the necessary means for weapons and goods then he can be given Zakah, even if he has the power to earn the money. If a person wishes to perform Hajj and he does not have the means to do this then he can be Zakah to perform Hajj, however, it is not allowed for him to ask or beg for the money. If a student who is studying religion can be given Zakah and this student can even ask or beg for the money when he has specifically reserved himself for the learning of Islamic knowledge, even if he has the power to earn the money. In the same way, Zakah can be spent in all pious activities where the condition is that the person taking the Zakah will become the owner of the money, if the intention is not to make the person the owner then Zakah will not be fulfilled [Durr-e-Mukhtar, Bahar]. F20.9 There are many people who send their Zakah money to poor Madressas, they should make sure that they tell the trustees of the Madressa that this money is Zakah money, so that the Trustees can keep the money separate and spend it on the poor children who are studying, otherwise if they are unaware then they may spend the money on other causes, whereby the Zakah will not be fulfilled [Bahar-e-Shariat]. Ibn-e-Sabeel means a person who is travelling and his money has finished then he can take Zakah, even if he has goods or money at home, however, he can only take so much that his needs can be fulfilled and not more as this would not be allowed. F20.10 It is necessary when giving Zakah that the person whom Zakah is being given to is made the unconditional owner and not just the keeper. Therefore, to spend Zakah money or goods on a Mosque or to buy a Kafan (shroud) for a deceased person or to pay off a debt of a deceased person or to free his slave or to make a pathway, road, bridge etc. or to have dug a well or stream for water or to buy books and then give them away is all not sufficient and Zakah would not be fulfilled by doing this until you make a Faqir the owner of the Zakah money, however, when the Faqir becomes the owner of the goods or money, he can then spend the money in these causes if he wishes [Johra, Tanveer, Alamgiri etc.]. F20.11 You cannot give Zakah to your immediate parents or grandparents (maternal or paternal) i.e. whom we are children of and nor can you give Zakah to your children or grandchildren. In the same way you cannot give them Sadqah, Fitra, Kaffara or Nazr. As far as Voluntary Sadqah is concerned then this can be given and in fact it is better to give them this [Alamgiri, Durr-e-Mukhtar, Bahar]. F20.12 Zakah can be given to the daughter-in-law or son-in law or to your stepmother or stepfather or you wife's children (from a previous marriage) or your husband's children. You can give Zakah to any of your relatives for whom you are responsible for their maintenance as long as you do not include the money into the maintenance account [Radd-ul-Mohtar]. A wife cannot give Zakah to her husband nor can a husband give Zakah to his wife. However, if a man divorces his wife and he can then give her Zakah after the iddat (probationary period) is over [Durr-e-Mukhtar, Radd-ul-Mohtar]. F20.13 You can give Zakah to the wife of a rich person as long as she is not the owner of Nisaab and the same applies to a rich person's father if he is a Faqir [Alamgiri]. F20.14 You cannot give Zakah to a rich man's non adult children, however, if a rich man's children are adults and they are a Faqir, then you can give them Zakah [Durr-e-Mukhtar, Alamgiri]. F20.14 If a person after basic necessities is the owner of Nisaab, then he cannot be given Zakah. Meaning after the basic necessities he has enough goods or money that totals to two hundred Dirhams (Approx. 400). Even if Zakah is not necessary on this amount, i.e. if a person has six tolas (70 grammes) of gold then this does not complete the Nisaab to give Zakah as the Nisaab is 88 grammes to give Zakah, but this person cannot be given Zakah money. Also for example, if a person has twenty cattle and this totals two hundred Dirhams then this person cannot be given Zakah, even though Zakah does not become necessary on twenty cows. F20.15 A house, food to eat, clothing to wear, a servant, animal or vehicle for travelling, tools for working, books for a student which are being used for his study are all regarded as goods for basic necessities. F20.16 A healthy person can be given Zakah even if he has the strength to earn money, although he cannot beg for money [Alamgiri]. F20.17 If a person has diamonds or pearls and they are not for business use then it is not necessary to give Zakah on them, although if they reach the Nisaab threshold then the owner cannot take Zakah [Durr-e-Mukhtar etc.]. F20.18 You cannot give Zakah to people belonging to the Bani Hashim family. Bani Hashim family means children of Hazrat Ali, Hazrat Ja'far, Hazrat Aqueel, Hazrat Abbas, Hazrat Haris Ibne Matlab [Alamgiri, Durr-e- Mukhtar etc]. F20.19 If the mother is Hashmi or a Sayyeda and the father is not a Hashmi then they are not regarded as Hashmi, because according to Shariat the family tree (Nasab) is from the male and therefore they can be given Zakah as long as they qualify for Zakah [Bahar-e-Shariat] F20.20 Voluntary Sadqa and Lillah can be given to Bani Hashim [Durr-e-Mukhtar, Bahar]. F20.21 An immigrant infidel (Zimmi) cannot be given any Zakah or Sadqa Wajiba (such as Nazr, Kaffara, Sadqa, Fitr) and it is not allowed to give any type of Sadqa to an infidel visitor even if the visitor has gained permission to enter the Islamic country by the authorities (visa) and they cannot even be given any voluntary Sadqa such as a gift, money etc. Although India is a place where Islam is recognised (Daar-ul-Islam), the infidels in India are not immigrants (Zimmi) and they cannot be given even voluntary money as this is not allowed [Bahar-e-Shariat]. F20.22 Whatever people that qualify for taking Zakah that has been mentioned, the condition has to be that they all must be Faqirs except for an Aamil as they do not need to be a Faqir to qualify for taking Zakah and the other exception is Ibn-e-Sabeel as even if they are rich they are regarded as a Faqir when they are on a journey and they run out of funds. Except for these two, no other person can be given Zakah unless they are a Faqir [Durr- e-Mukhtar, etc.]. F21.0 Who should be given preference when giving Zakah F21.1 It is better when giving Zakah, Sadaqa etc. that it should be given to your own brothers and sisters, then to their children, then to your paternal uncles and aunts and then to their children, then to your maternal uncles and aunts and then to their children and then to people living in your home village or town [Johra, Alamgiri etc.]. It is quoted in the Hadith that Allah Ta'ala does not accept those people's Sadaqat whose relatives are in need of it and they give the money to others [Radd-ul-Mohtar]. F21.2 It is not allowed to give Zakah to Bad Mazhabs i.e. people who belong to a wrong sect [Durre-Mukhtar]. In the same way it is not allowed to give Zakah to those renegades who claim to be Muslims from their mouths but lower the dignity of Allah and His beloved Prophet or reject other obligatory beliefs of Islam [Bahar etc.]. F22.0 Who can beg or ask for financial help That person who has food for today or has the strength to go out and earn then it is not allowed for him to beg and if someone gives him food or money without him asking for it then he is allowed to take it. If a person has food but does not have clothes to wear then he can beg for them. If a person is going or is involved in Jihad or is a student learning Islamic knowledge then they can beg for assistance even though they may be healthy enough to earn for themselves. Just as it not allowed for people to beg, it is not allowed for people to give them aid when they beg for it as the giver will also be committing a sin [Durr-e-Mukhtar, Bahar]. F23.0 Begging is a degrading act To beg is a very degrading act and should not be done unless it is absolute necessary. It is proven in Hadiths that to beg without necessity is Haram and the person begging is eating Haram food [Muslim, Abu Da'ud, Nisaa'ee etc.]. The Holy Prophet Sallallaho Alaihi Wasallam has stated that 'those who wish to refrain from begging, then Allah will protect them from begging, and those who wish to become rich, then Allah will make them rich and those who wish to be patient then Allah will give them patience [Bukhari, Muslim, Tirmizi etc.]. It has also been reported that the person who opens the door to begging then Allah opens the door of need for him [Ahmad, Tibrani]. The Holy Prophet has also stated that 'those who beg and they have enough to satisfy them then they are wanting fire as the extra, people asked how much is the amount where a person cannot beg, the Holy Prophet replied 'food for morning and night' [Abu Da'ud, Ibn-e-Hubaan, Ibn-eKhuzaima]. F24.0 SADAQA AND FITRA The Holy Prophet Sallallaho Alaihi Wasallam has stated that ' a servant's fast remains stuck between the earth and sky until he gives Sadaqa-e-Fitra [Delami, Khateeb, Ibn-e-Asaakar]. F24.1 Sadaqa -e- Fitr is Wajib and the time to give it is the whole lifetime, meaning if you have not given it then give it now as the responsibility will not go away until it is given and when giving it, it

for people to beg, it is not allowed for people to give them aid when they beg for it as the giver will also be committing a sin [Durr-e-Mukhtar, Bahar]. F23.0 Begging is a degrading act To beg is a very degrading act and should not be done unless it is absolute necessary. It is proven in Hadiths that to beg without necessity is Haram and the person begging is eating Haram food [Muslim, Abu Da'ud, Nisaa'ee etc.]. The Holy Prophet Sallallaho Alaihi Wasallam has stated that 'those who wish to refrain from begging, then Allah will protect them from begging, and those who wish to become rich, then Allah will make them rich and those who wish to be patient then Allah will give them patience [Bukhari, Muslim, Tirmizi etc.]. It has also been reported that the person who opens the door to begging then Allah opens the door of need for him [Ahmad, Tibrani]. The Holy Prophet has also stated that 'those who beg and they have enough to satisfy them then they are wanting fire as the extra, people asked how much is the amount where a person cannot beg, the Holy Prophet replied 'food for morning and night' [Abu Da'ud, Ibn-e-Hubaan, Ibn-eKhuzaima]. F24.0 SADAQA AND FITRA The Holy Prophet Sallallaho Alaihi Wasallam has stated that ' a servant's fast remains stuck between the earth and sky until he gives Sadaqa-e-Fitra [Delami, Khateeb, Ibn-e-Asaakar]. F24.1 Sadaqa -e- Fitr is Wajib and the time to give it is the whole lifetime, meaning if you have not given it then give it now as the responsibility will not go away until it is given and when giving it, it will not count as Qaza, but will remain as Adaa, even though it is Sunnat to give it before the Eid Namaz [Durr-e-Mukhtar, etc.]. F24.2 The Sadaqa-e-Fitr becomes Wajib on Eid morning from the break of dawn, and therefore if a person dies before the break of dawn on Eid day or becomes a Faqir then the Sadaqa will not become Wajib for them [Alamgiri]. F24.3 After the dawn has broken on Eid day then a child is born or an infidel becomes a Muslim or a Faqir becomes rich then the Sadaqa-e-Fitr does not become Wajib for them [Alamgiri]. F24.4 If before the dawn has broken on Eid day a child is born or an infidel becomes a Muslim or a Faqir becomes rich then Sadaqa-e-Fitr is Wajib upon them [Alamgiri]. F24.5 If a person dies after dawn has broken then Sadaqa-e-Fitr becomes Wajib upon them [Alamgiri]. F24.6 Sadaqa-e-Fitr is Wajib upon all Muslims who are free (not a slave) and are the owners of Nisaab (i.e. additional to the basic necessities), in this to be sane and be an adult is not a condition nor is it a condition for the goods or money to be within your possession for over a year [Durr-e-Mukhtar]. F25.0 Whose Sadaqa-e-Fitr is Wajib & upon who ? F25.1 It is Wajib on a man who is the owner of Nisaab to give Sadqa-e-Fitr for himself and for his children, as long as the children are not the owner of Nisaab themselves and if they are then the Sadqa for them will have to be given from their goods. It is Wajib to give Sadqa of a mental child even when they reach adulthood upon the father as long as the child is not the owner of Nisaab themselves, and if they are the owner of Nisaab then the Sadqa will be given from their goods [Durr-e-Mukhtar, Radd-ul-Mohtar]. F25.2 For the Sadqa-e-Fitr to become Wajib it is not necessary that you have to fast, therefore if a person does not fast due to a religious exemption such as on a journey or illness or old age or may Allah protect for a non valid reason a person misses a fast or all fasts then the Sadqa-e-Fitr is still Wajib upon them [Radd-ul-Mohtar, Bahar]. F25.3 If there is no father then the grandfather (paternal) is the guardian and therefore it is Wajib on them to give the Sadqa-e-Fitr on behalf of their grandchildren. F25.4 A man is not responsible for the Sadqa-e-Fitr of their wife or adult children even if they are physically disabled, even if he is responsible for their maintenance [Durr-e-Mukhtar, Bahar etc.]. F26.0 Quantity of Sadqa-e-Fitr The quantity of Sadqa-e-Fitr is half a Sa'a of wheat or it's flour or instead of this half a Sa'a of it's mixture with barley, or one Sa'a of dates or raisins or barley or it's flour or instead of this one Sa'a of it's mixture [Hidaya, Durr-e-Mukhtar, Alamgiri etc.]. F26.1 It is better to give the flour of wheat or barley rather than the grains and it is better than that to give the monetary value, whether you give the value of wheat, barley or dates. However, during a price war or famine it is better to give the goods than money. If money is given for bad wheat then subsidise the rest of the money with the money of good wheat [Radd-ul-Mohtar]. F27.0 The weight of a Sa'a After great study and analysis it is suggested that the price at present (however, this can increase) two pounds and fifty pence (2.50). The price of half a Sa'a is one pound and twenty five pence (1.25). One Sa'a is four pounds and six and a half ounces (4lb, 6.5oz) and half a Sa'a is two pounds and three and a quarter ounces (2lb 3.25 oz). For the sake of ease it is better to give four and a half pounds of (4.5lb) barley or dates or two and a quarter pounds (2.25lb) of wheat for each person as Sadqa-e-Fitr. F28.0 Who should be given Sadqa-e-Fitr ? The same people qualify for giving Sadqa-e-Fitr as those who qualify for giving Zakah to except for an Aamil. An Aamil can be given Zakah but not Sadqa-e-Fitr [Durr-e-Mukhtar, Radd-ul-Mohtar].

Book of Qurbani
G1.0 QURBANI - (SACRIFICE) G1.1 Definition of Qurbani Qurbani is a worship with goods and is Wajib upon every rich person. To sacrifice a specific animal on a specific day for the sake of Allah for the intention to gain reward is called a Qurbani. Qurbani is Wajib upon every Muslim who is not a traveller and is the owner of Nisaab and is a free person. G2.0 Who is Qurbani Wajib upon ? G2.1 Just as Qurbani is Wajib upon all males it is also Wajib upon all females [Durr-eMukhtar, etc]. G2.2 Qurbani is not Wajib upon a traveller, however, if he wishes to perform it voluntarily, then he can do so and will gain reward [Durr-e-Mukhtar, etc]. The owner of Nisaab means to have as much goods in addition to the basic necessities an amount of two hundred Dirhams (approx. 300-400) [Durr-e-Mukhtar, Alamgiri, etc.]. G2.3 Whoever has two hundred Dirhams or twenty Dinars in addition to the basic necessities or is the owner of goods that equal to two hundred Dirhams etc. then according to Shariat that person is rich and Qurbani is Wajib upon them [Alamgiri etc.]. G3.0 Time of Qurbani The time of Qurbani is from the break of dawn of the 10th of Zil Hajj to sunset on the 12th of Zil Hajj, meaning three days and two nights. However, it is better to perform it in the morning of the 10th, then 11th, then 12th. G3.1 If the Qurbani is performed in a city then the condition is that it is performed after the Eid Namaz and because there is no Eid Namaz in villages and outskirts then it can be performed after the break of dawn. G3.2 It is necessary to perform Qurbani at the time of Qurbani, therefore, if that much money or the same amount of goods to the value of an animal is given then the responsibility of Qurbani will not be fulfilled [Alamgiri etc.]. G3.3 If the time of Qurbani has passed then a Qurbani can no longer be performed and if you had purchased an animal for Qurbani then give it as Sadqa or give the amount of money equivalent to the value of a goat as Sadqa [Durr-e-Mukhtar, Alamgiri, etc.]. G4.0 Rules of Qurbani Once the conditions of Qurbani are fulfilled (as mentioned above), then to sacrifice one goat or sheep or lamb or one seventh of a camel, cow, buffalo is Wajib and no less than this can be performed. If a person's share of a large animal is less than one seventh then their share of the Qurbani will not count (meaning, if eight people are jointly sacrificing one large animal then only seven of these people's Qurbani will count). If there are less than seven people jointly performing Qurbani and the parts divided are equal to at least one seventh per person then the Qurbani will count. G4.1 Every person that is jointly performing Qurbani have to make the intention that they are doing it to gain reward and not just to gain the meat and therefore a person wanting to perform an Aqeeqa can also join in as this is done to gain reward [Radd-ul-Mohtar]. G5.0 Method of performing Qurbani The animal that is going to be sacrificed should be fed and given water. The knife that is going to be used should be sharpened beforehand, but not in front of the animal. The animal should be laid on it's left side with it's face pointing towards the Qibla and the person slaughtering the animal should put their right foot on the animal and quickly slaughter the animal using a sharp knife. Before slaughtering the animal, this Dua should be prayed; "Inni Wajjahto Waj'hiya Lillazi Fataras Samaawaat'e Wal'arda Hanifaw Wamaa Anaa Minal Mushrikeena, inna Salaati Wa Nusooki Wa Mah'Yaaya Wa Ma'maati Lillahi Rabbil Aalameen. Laa Shareeka Lahu Wa Bizaalika Umirtu Wa Anaa Minal Muslimeena

G4.0 Rules of Qurbani Once the conditions of Qurbani are fulfilled (as mentioned above), then to sacrifice one goat or sheep or lamb or one seventh of a camel, cow, buffalo is Wajib and no less than this can be performed. If a person's share of a large animal is less than one seventh then their share of the Qurbani will not count (meaning, if eight people are jointly sacrificing one large animal then only seven of these people's Qurbani will count). If there are less than seven people jointly performing Qurbani and the parts divided are equal to at least one seventh per person then the Qurbani will count. G4.1 Every person that is jointly performing Qurbani have to make the intention that they are doing it to gain reward and not just to gain the meat and therefore a person wanting to perform an Aqeeqa can also join in as this is done to gain reward [Radd-ul-Mohtar]. G5.0 Method of performing Qurbani The animal that is going to be sacrificed should be fed and given water. The knife that is going to be used should be sharpened beforehand, but not in front of the animal. The animal should be laid on it's left side with it's face pointing towards the Qibla and the person slaughtering the animal should put their right foot on the animal and quickly slaughter the animal using a sharp knife. Before slaughtering the animal, this Dua should be prayed; "Inni Wajjahto Waj'hiya Lillazi Fataras Samaawaat'e Wal'arda Hanifaw Wamaa Anaa Minal Mushrikeena, inna Salaati Wa Nusooki Wa Mah'Yaaya Wa Ma'maati Lillahi Rabbil Aalameen. Laa Shareeka Lahu Wa Bizaalika Umirtu Wa Anaa Minal Muslimeena Allahumma Laka Waminka Bismillahi Allahu Akbar". As soon as you finish praying the Dua, start cutting with the knife. If the Qurbani is from yourself then after slaughtering pray this Dua; "Allahumma Taqabbal Minni Kamaa Taqabbalta Min Khaleelika Ibraheema Alaihis Salaam Wa Habeebika Muhammadin Sallalaho Alaihi Wasallam" When slaughtering cut all four veins (in the throat) or at least three veins and so that the knife reaches the back of the throat and it should not be cut more than that as it would cause unnecessary pain for the animal. As soon as the animal goes cold then cut the feet and take off the skin. If you have slaughtered the animal on behalf of someone then at the point where you pray "Minni" pray "Min Falaa" (meaning their name). If the animal is bought jointly and there are more than one person involved in the partnership of the animal such as a cow, camel, buffalo etc. then all their names should be said in place of 'Falaa'. G5.1 If someone else is performing the slaughter for you then it is better to be present. G6.0 Rules of meat and the skin If the animal is bought jointly then the meat should be weighed and equally distributed. It should not be divided roughly because if it is divided un-equally then even if the person receiving less forgives them it will not be forgiven as the right is as per Shariat [Radd-ulMohtar, Bahar]. Then split your share into three parts and give one third to the poor as Sadqa, one third to your relatives and one third for yourself and eat the meat yourself and give some to your wife and children. If you have a lot of children and a large family then you can keep all the meat for yourself and if you so wish you can give all of it to Sadqa, however, it is better to keep one part of yourself. G6.1 If you have performed a Qurbani on behalf of a deceased person then the rule of the meat is the same, however, if the deceased had requested for the Qurbani then give all the meat away as Sadqa. G6.2 If the Qurbani is from a deceased person then the meat cannot be eaten by yourself nor can it be given to a rich person, but it is Wajib to give all the meat away as Sadqa [Bahar]. G6.2 It is Mustahhab for the person performing the Qurbani to eat the Qurbani meat as the first food of the day [Barraur-Raiq]. G6.3 The meat of the Qurbani should not be given to infidels. G6.4 The animal's skin, reins, saddle etc. should all be given in Sadqa. You can use the skin for yourself and make something out of it e.g. a leather bag or a mat for praying Namaz on. However, you cannot sell the skin and use the money for yourself, if this is done then the money has to be given as Sadqa [Durr-e-Mukhtar, Radd- ul-Mohtar]. G6.5 Nowadays people usually give the skins to Madressas, this is allowed and if you sell the skin with the intention to give the money to the Madressa then this is also allowed [Alamgiri, Bahar]. G6.6 The meat of the Qurbani cannot be given to the person performing the Qurbani or skinning the animal as labour or salary. If however, you give it as a gift as you would do to friends then this is acceptable, but you cannot include it as a form of payment for his work [Hidaya etc.]. G6.7 There are many places where the skin is given to the Imam. This should not be given as part of his salary but can be given as a gift or assistance [Bahar-e-Shariat]. G7.0 Which animals can be used for Qurbani Animals for Qurbani - Camel, cow, buffalo, goat, ewe (male or female), eunuch, large eunuch can all be used for Qurbani [Alamgiri]. G7.0 Wild animals such as deer, white antelope, reindeer cannot be used to perform Qurbani. G7.0 A sheep or lamb are included in the eunuch category. G8.0 Age of a Qurbani Animal A camel must be at least five years old, a buffalo must be at least two years old and a sheep or lamb or goat at least a year old. If they are younger than this then the Qurbani will not count. However, if a lamb or a eunuch's young is so big at six months that by looking at it from a distance it looks to be a year old then it can be used for Qurbani [Durr-e-Mukhtar]. G9.0 What should a Qurbani Animal be like ? G9.1 A Qurbani animal should be big and healthy and should not have any faults. If there is a small fault with the animal then the Qurbani will count but is Makrooh and if there is a big fault then the Qurbani will not count [Durr-e-Mukhtar, Radd-ul-Mohtar, Alamgiri]. G9.2 If a bull has no horns from birth then it is allowed and if the horns have been broken upto the root then it is not allowed to use it for Qurbani and if they are a little broken then it is allowed [Alamgiri, etc.]. G9.3 A blind, lame, cross-eyed, mad, cut-ears, cut-tailed, teethless, cut-teats, dried teats, cut nosed, deaf from birth, a hermaphrodite (where an animal's both sexual organ's exist), an animal that only eats impurities then all of these animals cannot be used for Qurbani [Durre-Mukhtar, Bahar]. G9.4 If the illness is small and the lameness is not that bad so that the animal can walk upto the slaughter-house or the ears, nose etc. are less than a third cut then the animal can be used for Qurbani [Durr-e-Mukhtar, Hidaya, Alamgiri]. G9.5 If when performing the Qurbani the animal jumped and shook and due to this it became faulty then there is no harm [Durr-e-Mukhtar, Radd-ul-Mohtar]. G9.6 If you performed a Qurbani and found that there is a live born inside then that should also be slaughtered and can be made use of, and if the young inside is dead then it should be thrown away [Bahar-e-Shariat]. G9.7 If after purchasing and before the Qurbani the animal give birth then the new-born should also be slaughtered and if it is sold then the money should be given away as Sadqa and if it is not slaughtered before the Qurbani then give it away live as Sadqa [Alamgiri, Bahar]. NOTICE: Just look at our master and king the Holy Prophet Hazrat Muhammad Mustapha Sallallaho Alaihi Wasallam's big heart and concern that he made a Qurbani on behalf of his Ummat and thought of us, therefore, if a Muslim can then they should perform an additional Qurbani on behalf of the Holy Prophet then it would be a very good and fortunate act [Bahar-e-Shariat]. G10.0 Aqeeqa G10.1 Definition of Aqeeqa Due to the happiness of when a child is born, the animal that is slaughtered is known as an Aqeeqa. G11.0 When should an Aqeeqa be performed G11.1 An Aqeeqa is Mustahhab and it is better to perform it on the seventh day. If it cannot be performed on the seventh day then perform it whenever possible and the Sunnat will be fulfilled. G11.2 Two goats should be slaughtered for a son and one goat for a daughter, also a male animal for the boy and a female animal for the girl, if however, if this is vice-versa then it is also accepted. If you cannot afford to slaughter two then for the boy one female goat would also do. G11.3 If you slaughter a cow or a buffalo then for the boy you would specify two parts and for the girl one part. G11.4 You can mix parts of Aqeeqa with a Qurbani animal. The same conditions apply for an Aqeeqa animal as for the Qurbani animal. G12.0 What should be done with the Aqeeqa meat ? G12.1 The meat of the Aqeeqa should be given to the poor, friends and relatives raw or

[Bahar-e-Shariat]. G10.0 Aqeeqa G10.1 Definition of Aqeeqa Due to the happiness of when a child is born, the animal that is slaughtered is known as an Aqeeqa. G11.0 When should an Aqeeqa be performed G11.1 An Aqeeqa is Mustahhab and it is better to perform it on the seventh day. If it cannot be performed on the seventh day then perform it whenever possible and the Sunnat will be fulfilled. G11.2 Two goats should be slaughtered for a son and one goat for a daughter, also a male animal for the boy and a female animal for the girl, if however, if this is vice-versa then it is also accepted. If you cannot afford to slaughter two then for the boy one female goat would also do. G11.3 If you slaughter a cow or a buffalo then for the boy you would specify two parts and for the girl one part. G11.4 You can mix parts of Aqeeqa with a Qurbani animal. The same conditions apply for an Aqeeqa animal as for the Qurbani animal. G12.0 What should be done with the Aqeeqa meat ? G12.1 The meat of the Aqeeqa should be given to the poor, friends and relatives raw or cooked, or it can be served as a meal and all the people invited, in all cases it is allowed. G12.2 For pious prediction don't break the bones and if you do break them then this is not forbidden. You can cook the meat in whichever way suits you but to cook it salty is a means that the child will become with good characteristics. G12.3 The Aqeeqa meat can be eaten by all relatives such as mother, father, grandfather, grandmother etc. G12.4 The rule for the skin of the Aqeeqa is the same as for the Qurbani animal, meaning you can make use of it yourself or give it to someone or give to a Madressa or Mosque. G13.0 Dua for Aqeeqa When slaughtering the animal for Aqeeqa, pray this Dua; "Allahumma Haazihi Aqeeqatu ibn-e-Falaa (Instead of Ibne Falaa state the your child's name if you are slaughtering the animal yourself, and if someone is performing the Aqeeqa on behalf of someone then say the child and the child's father's name) Damuhaa Be-Damihi Walah muha Bi Lahmihi Wa'azmuha Be-Azmihi Wa Jilduha Be-Jildihi Wa'Sha'ruha Be Sha'rihi Allahummaj Alha Fi'da'al Li'Ibne Minannaar'e Bismillahi Allahu Akbar" If the child is a girl then pray this Dua ; "Allahumma Haazihi Aqeeqatu Binti Falaanatan (Instead of Falaa state the name) Damuhaa Bi damihaa Walah'Muhaa Bilah'Mihaa Wa'azmuhaa Bi azmiha Wajilduha Bijildiha Washa'ruha Bisha'riha Allahummaj Alhaa Fida'al libinti (if the daughter is yours, and if it is someone else's then say Bint Falaa) Minanaaar'e Bismillali Allahu Akbar". If you do not know this Dua then by just praying Bismillahi Allahu Akbar the Aqeeqa will be complete [Bahar-e-Shariat].

Book of Hajj
THE HAJJ After entering into Islam by accepting faith (Iman) there are four worship (Ibadat) that become obligatory. These are (1) The Salaah (2) Sayam (Fasting) (3) Zakaah (Charity) and (4) Hajj (Pilgrimage). What is Hajj ? Hajj is performed by wearing the Ehram and entering the inner limits of the Holy Kaba (also known as Haram Sharif) the Pilgrim (Hajji) must go (seven times) round the Holy Kaba, known as Tawaf (meaning going round and round) and close by there is a place where one has to run and another place where one has to stop for some time and sacrifice is offered and the hair is shaved (for men only) and other things which will be mentioned in detail later, this is Hajj. The Virtues and importance of Hajj ? Hajj is obligatory and one who does not belive it as an obligatory is a non-believer (Kafir). It is obligatory once in the life time. It is a major sin not to perform the Hajj, to the extent there is fear that one may die as a non-believer and by performing Hajj there is a lot of reward and blessings in performing this obligation. The beloved Prophet Peace and Blessing Upon Him has said, all the sins that one had before performing Hajj, Hajj will get rid of all these sins and he said, Hajj for the weak and for the women is Jihad (Holy War) and he said, the pilgrim will be forgiven and he said, whoever the pilgrim makes supplication (Dua) for him too and he said, on every step one will get Ten Million rewards written in the book of good deeds and he said, the pilgrimage that is accepted the only reward is Paradise and he said, whoever travelled for Hajj and died on the way will enter Paradise without accounting and until the Day of Resurrection will be rewarded with the reward of performing Hajj and there are many rewards, however, we have only listed a few. As soon as a person becomes eligible for Hajj, it becomes obligatory to undertake this pilgrimage at the first available opportunity meaning if this year than this year and to delay is a major sin and if delayed for few years than one will be a sinner and giving witness will not be accepted, however, when the Hajj is performed it will current (Ada) and not out of it?s time (Qaza) . The time for Hajj and the conditions - The time for Hajj is from the month of Shawwal (10th month of Hijri calender) till the 10th of Dhil-Hajj (the 12th the last month of Hijri calendar). Before Shawwal and after 10th Dhil-Hajj the Hajj can not be performned, however, the Ehram can be worn before this, however, this is makrooh . There are eight conditions for Hajj, when all are fulfilled Hajj becomes obligtory (Fardh). These conditions are: (1) To be a Muslim. (2) If residing in Darul Harb (a city or place which has not had an Islamic ruling) and to have the knowledge of the obligations of religion. (3) To be an adult. (pass the age of pubity). (4) To be sane. (meaning it is not obligatory on one who is mental). (5) To be independent (not a slave). (6) To be in good health to perform Hajj (meaning Hajj is not obligatory on a handicapped person, a blind and one whose legs have been amputated, or one who is so old and is unable to sit on a transport by themselves, for them Hajj is not obigatory. Rule: If a person was capable in all respects and met the criteria, however, did not perform Hajj and now became handicapped etc. and can not perform Hajj, then the Hajj is still obligatory. If the Hajj can not be performed it should be performned by another person on his behalf . (7) One should possess enough resources for Hajj, this means leaving the neccessity, one has enough resources that one can travel to Makkah and return and in between can afford the expence for oneself and one who is with him. Leave sufficient money for the household expenses in his absence after meeting all expenses such as travel, transport, stay at the Holy Places etc; this means the money left at home should be suffcient for the family left behind, those dependent on him for their essential necessities, known as Hajjat-e-Asliyah. What are the necessities ? This means the living accommodation, clothing, servants, riding animals (transport), vocational implements, cooking and eating material, debt (borrowings or dues such as loan) . One who is dependant upon the business run by themselves, if one can leave such quantity of financial security which would not only meet the demands of the family during his absence, however, would also enable one to resume business with that money, without disturbing the normal affairs of the family. In this case, Hajj shall be obligatory, and similarly if a KASHTAKAR then after meeting all essential expenses, beginning with his departure from and arrival back home, one will have sufficient amount kept at home to bear the expenses of the implements purchase of seeds, (machinery) etc. on return; then Hajj shall be obligatory and similarly????? . (8) Time: meaning all the conditions are fulfilled within the time of Hajj when one reaches Makkah. Who are the Mehram? Rule: For a female travelling to Makkah, if the distance is of three days or more then she be accompanied by her husband or a Mehram whether the women is young or old and the husband or the Mehram who she can travel with, for him to be sane, adult, not be a fasiqwrong doer (commits sins in the open) Rule: If a women went without her husband or without a Mehram she will be sinful, however, if she performs Hajj the Hajj will count meaning the obligation will be fulfilled. PROCEDURE OF HAJJ When near the Meeeqat perform ablution (Wudhu) and bath (Ghusl), apply perfume (only for males) and wear the Ehram and offer two rakats of Nafil with the intention (Niyah) of Ehram and after this, recite this supplication: TRANSLATION:- O Allah! I desire to perform Hajj, so make it easy for me and accept it from me, I have made the intention for Hajj and worn the Ehram specially for Almighty Allah. After this recite Lab'baik loudly, the Lab'baik is: TRANSLATION:- After reciting Lab'baik, recite Durood Shareef and read this Dua: TRANSLATION:- O Allah! I beseech Your Pleasure and the Paradise and I seek Your Refuge from Your Wrath and the Fire of Hell. Continue reciting the Labaik, when saying it say it three times, this is Ehram now those things that are not permissible in the state of Ehram abstain from them. When reaching the border of Makkah then lower ones head and with respect keeping ones gaze low with love and affectionate and if possible walk with bear feet making Dua and saying Labaik. When you see Makkah stop and pray the following Dua: TRANSLATION:- O Allah! Grant me comfort by the blessing of the Sacred Kaba and grant me subsistence and pure and clean livelihood in this Holy Place. And recite Durood in abundance and it is better to have a bath then enter and pray fateha for those who are resting in the cemetery of Jannat ul Mala. What to do when entering Makkah ? When one begins to enter Makkah pray the following Dua: TRANSLATION:- O Allah! You are my Lord sustainer and I am Your slave. After going a little further ahead when one reaches Mud?aa stop here and after waiting a little here, pray with utmost humility and solemnity for the welfare and prosperity for yourself, ones Kith and kin, friends and all the Muslims, for there forgiveness and that one enter Paradise without accounting as this is the time of acceptance and importantly recite the Durood in abundance. At this point say ?Allahu Akbar? three times and ?La ilaha illallahu? three times and pray the following: TRANSLATION:-"O Allah! Grant us beneficence in this world and in the Hereafter and protect us form the punishment of the Fire of Hell. O Allah! I beseech You of the welfare which Your Prophet besought of You; and I seek You Refuge from the Evil which Your Prophet sought Refuge form." Also recite this Dua: TRANSLATION:- Also recite this Dua at least three times at the place: TRANSLATION:-"O Allah! This is Your House and I am Your slave. I beseech You of forgiveness and security in the world and the Hereafter for myself, my parents, and for all Momineen, men and women, for Your slave Shamsuddin. O Allah! Grant him victory, a grand victory (Amin)". Then moving forward and when reaching Makkah, first of all enter the Masjid-e-Haram, remembering Allah and His Messenger all the time and praying for the

recite Durood Shareef and read this Dua: TRANSLATION:- O Allah! I beseech Your Pleasure and the Paradise and I seek Your Refuge from Your Wrath and the Fire of Hell. Continue reciting the Labaik, when saying it say it three times, this is Ehram now those things that are not permissible in the state of Ehram abstain from them. When reaching the border of Makkah then lower ones head and with respect keeping ones gaze low with love and affectionate and if possible walk with bear feet making Dua and saying Labaik. When you see Makkah stop and pray the following Dua: TRANSLATION:- O Allah! Grant me comfort by the blessing of the Sacred Kaba and grant me subsistence and pure and clean livelihood in this Holy Place. And recite Durood in abundance and it is better to have a bath then enter and pray fateha for those who are resting in the cemetery of Jannat ul Mala. What to do when entering Makkah ? When one begins to enter Makkah pray the following Dua: TRANSLATION:- O Allah! You are my Lord sustainer and I am Your slave. After going a little further ahead when one reaches Mud?aa stop here and after waiting a little here, pray with utmost humility and solemnity for the welfare and prosperity for yourself, ones Kith and kin, friends and all the Muslims, for there forgiveness and that one enter Paradise without accounting as this is the time of acceptance and importantly recite the Durood in abundance. At this point say ?Allahu Akbar? three times and ?La ilaha illallahu? three times and pray the following: TRANSLATION:-"O Allah! Grant us beneficence in this world and in the Hereafter and protect us form the punishment of the Fire of Hell. O Allah! I beseech You of the welfare which Your Prophet besought of You; and I seek You Refuge from the Evil which Your Prophet sought Refuge form." Also recite this Dua: TRANSLATION:- Also recite this Dua at least three times at the place: TRANSLATION:-"O Allah! This is Your House and I am Your slave. I beseech You of forgiveness and security in the world and the Hereafter for myself, my parents, and for all Momineen, men and women, for Your slave Shamsuddin. O Allah! Grant him victory, a grand victory (Amin)". Then moving forward and when reaching Makkah, first of all enter the Masjid-e-Haram, remembering Allah and His Messenger all the time and praying for the success and prosperity of all the Muslims, in this world and in the Hereafter. Reciting the Labaik approach the gate of Bab-us-Salaam and kiss the blessed place entering with the right foot recite this Dua: TRANSLATION: Remember this Dua and whenever you enter Masjid-ul-Haram or any other Masjid, recite this Dua and at this point add the following phrases in this Dua: TRANSLATION:-"O Allah! You are security - peace and the peace returns to Your presence (ultimately). O our Lord! Keep us alive with security and admit us in the Paradise (Daras Satam - the Abode of peace). O our Lord! You are full of Blessing and Highly Elevated, O the Lord with Grandeur and Beneficence. O Allah! This is Your Haram and the Place of Your peace. Forbid and deter the Fire for the Hell to on engulf my flesh, my skin, my face, my blood, my brain and my bones. (Amin) SKETCH OF KABA SHARIF When the sight falls on the Holy Kaba recite the following three times: ?La ilaha illal lahu, Wal Lahu Akbar?, recite Durood and this Dua: DUA Commence Tawaf (going round the Khana-e-Kaba) in the Name of Almighty Allah. The Tawaf begins from the Hajjar-e-Aswad, when one approaches Hajjar-e-Aswad, recite this Dua: TRANSLATION:-There is no god but Allah the One, He made His Promise True and He helped His (Apostle) servant (against the infidels) and vanquished their forces. He is Absolutely One, He has no Associate ( in His Godhood), The rule of the world belongs to Him, all Praise is due to Him and He has Power (and Authority) over every things. Before starting Tawaf men must perform Istabaa , now facing the Kaba with the Hajjar-e-Aswad on the right, standing by the Rukn-e-Yaman in such a manner that the full view of Hajjar-e-Aswas remains at his right hand. Now make the intention of the Tawaf saying: "O Allah! I intend to make Tawaf of Your sacred House, so make it easy for me and accept it from me". After the intention face towards the Kaba, moving on the right side and when Hajjar-e-Aswad is in front of you raise both hands so that the palms of the hands face the Hajjar-e-Aswad and say: TRANSLATION: Now if it is possible, try keeping the palms at the sides with the face inbetween and kiss Hajjar-e-Aswad three times without making a sound. If one succeeds to touch the Hajjar-e-Aswad with his lips, then regard oneself as the most fortunate that one is blessed with the Divine favor to allow him to kiss the Hajjar-eAswad to which the lips of the Holy Prophet Peace and Blessing Upon Him had graced by their holy touch. If on account of public one can not succeed to kiss the Hajjar-e-Aswad, do not resort to push and shove. If one can touch the Hajjar-e-Aswad by the hands, it is enough for him to touch the Hajjar-eAswad, and then kiss his hands. If this is not possible then kiss the palms of the hands. This process of kissing is known as Istilaam. At the time of Istilaam recite the following Dua: "O Allah! Forgive me of my sins and purify my heart and expand my breast and make easy my affair and give me protection and those whom You gave protection". "O Allah! I affair my Eiman with You, and testify the Truth of Your Book (The Holy Quran) and fulfill The Promise with You and obey and follow the Sunnah of Your Prophet Muhammad - Peace and Blessing Upon Him - and bear witness that there is no god however, Allah The only One, there is associate with Aim, and I bear witness that Muhammad (Sallahllaho Alaihe Wa Sallam) Abid and apostle. I affirm my Eiman with Allah and denounce (reject) the and the Devil? Saying this, proceed towards the door of the Kaba and while performing so, when one has passed by the Hajjare-Aswad, stand erect and walk in such a manner that the Kaba is on the left. While walking do not trouble any one, if possible it is better to remain close to the Kaba, however, not too close that the body or clothing touch the Kaba, when one reaches the Multazam, recite this Dua: TRANSLATION:- O Allah! This House is Your House, and The Sacred Place of Your Sacred Place, and The Peace of Your Peace and this is Your Place of protection from the Fire (of Hell), so protect me from the Fire (of Hell). O Allah! give me contentment with what Your have provide me and grant blessing (and affluence) in it and I pray in absence of those who are not present. There is no god however, Allah the One, there is none to associate Him, The governance of the Universe belongs to Him, all Praise is due to Him, and He has Power (and Authority) over every thing. And when one comes near the Rukn-e-Iraqi, recite this Dua: O Allah! I seek Your refuge form prevarication (skepticism) and infidelity (disbelief), And when one reaches Meezaab-e-Rehmat, recite the following Dua: O Allah! Give me shade below the Shade of Your Throne on the Day when there is no Shade except Your shade and nothing shall survive except Your countenance and make me drink from the Pond of Your Apostle Muhammad -Peace and Blessing Upon Him- the sweet drink after which there shall be thirst for ever. And when one reaches Rukn-e-Shami, recite the following Dua: O Allah! Make this as Hajj-e-Mabroor (Rule of Goodness and Blessing) and the endeavour (worthy) of Thankfulness and the trade/business where there is no loss O one Who Knows what is in the heart (breast). Take me away from the darkness towards the Noor, light. And when one comes to the Rukne-e-yamani, touch it with both hands or kiss it with the right hand, he may also kiss it if so desired; and recite this Dua: O Allah! I beseech Your Forgiveness and Security in this world and in the Hereafter Just ahead of the Rukne-e-Yamani there is Mustajab. One may recite the above mentioned Dua or recite: Or he may only recite Durood Sharif Dua, Durood etc. should not be recited very loudly. Now after circulating the Kaba one returns to the Hajjar-e-Aswad, this is One Full Circuit. Even at this point offer Istilam at the Hajjar-e-Aswad, in this manner perform six more rounds, meaning a total of seven circuits. In the first three rounds perform Ramal, when one completes seven circuits, one has performed One Tawaf. This is known as Tawaf-e-Qudoom. After Tawaf proceed to Maqam-e-Ibrahim, reciting the verse: VERSE And offer two rakats of Salaah, this is Wajib. In the first rakat recite, ?Qul Ya Ayuhal Kafiroon? and in the second rakat ?Qul huwallahu Ahad? After the Salaah make Dua, it states in the Hadith: O Allah! You know my secrets and open apparent things of mine, therefore accept my excuse You know my needs therefore grant my requests (baggings); You know what is in my self, so forgive my sins. O Allah! I beg you of Eiman (asa) pleasure of my heart and the true certainly. You know only that will befall me what You have written (ordained) for me and make my livelihood (subsistence) as a means of contentment for me what You have apportioned for me O the most merciful of the merciful ones). After Salaah and Dua proceed to the Multazam and embrace the Multazam near the Hajjar-e-Aswad. Embrace in such a manner that the chest and both the cheeks on the Multazam, spread both the arms over the head and resting on the wall or place the right hand near the door of the Kaba and the left hand towards the Hajjar-e-Aswad and recite this Dua: TRANSLATION:- After embracing Multazam, proceed to the well of Zam Zam. If possible draw a bucket of water from the well of Zam Zam, otherwise get the water from another person facing towards the Kaba drinking as much Zam Zam to the fill in three breaths whilst standing. Begin with ?Bismillah? and finish with ?Alhamdu Lillah? glancing each time at the Kaba. The remaining water may be poured on the body, the hands, face and make Dua whilst drinking as it is a time of acceptance. The Holy Prophet (Allah's grace and peace be upon him) has said that the reason for drinking of Zam Zam is for that reason and the Dua for that is this: Translation: O Allah! I beseech You The Knowledge which is Beneficial, the subsistence which is vast (abundant) and the Deed which is worth acceptance (and reward) and The Cure for all diseases (ailments) or the all embracing due quoted earlier). It is also blissful to look into the Well of Zam Zam from above the ground it also removes rancour and hypocrisy from the heart. Now, if one is not tired proceed for the Sa?ee. Before proceeding for the Sa?ee go to Hajjar-e-Aswad kiss it if possible keeping the face towards it reciting ?Allahu Akbar Wa Laila ha Il lul Lah Wal Hamdu Lillah? and reciting Durood immediately proceed to the Hill of Safa (leave the Mosque with the left foot and when wearing the footwear commence with the right. Follow this procedure for every Mosque you go to and recite the Dua for coming out of the Mosque that has been mentioned before). Remembering Allah and reciting Durood climb the first step only and do not go future as it is not permissible and before climbing the stairs recite the following: TRANSLATION:- Then turning towards Kaba, raising both hands upto the shoulder leaving a gap between the hands and make Dua, the length of time which is taken for Dua is twenty five verses of the Surah Baqarah, repeating durood, tasbeeh, Kalama-e-Tayyibah, pray for one's own self, his parents, friends kith and kin and the Ummah. This is the place when prayers are accepted and pray Dua-e-Jam?i. INTENTION OF SA?EE -After the Dua make intention for Sa?ee, The intention for Sa?ee is: O Allah! I intend performing Sa?ee between Safa and Marwah, so make it easy for me and accept it from me. Then coming down from Safa, proceed towards Marwa making Dhikr and Durood and when reaching the middle, walk swiftly between the marked place with green lights, then walk slowly upto Marwa and climb the first step, to the extent the area around here signifies going up the Marwa this is why do not recline against the wall which is the practice of the ignorant people. Here on account of new structures the view of Kaba is not possible, however, face towards Kaba like one did at Safa. Repeating and reciting Dua and Durood as usual, when one reaches the green area walk swiftly until the green area finishes then walk normally and climb Safa. This completes the second round of Sa?ee. In the same manner proceed from Safa to Marwa this will be the third round then from Marwa to Safa this will be the fourth round, likewise go for the fifth, sixth and seventh round. The seven rounds will finish at Marwa. To walk seven times is called Sa?ee. It will start from Safa and finish at Marwa and in-between Safa and Marwaa and from Marwa to Safa there is a place where one will walk swiftly. Now stay in Makkah until the 8th and repeat the Labaikh and perform Tawaf without Istib?a, Ramal, and Sa?ee and after every seven circuits offer two rakats Nafl Salaah. On the 7th after the Dhur Salaah listen to the sermon (Khutba) in the Mosque. DEPATURE ON THE 8th FOR MINA - On the eight after Sunrise proceed from Makkah to Mina, reciting Labbaik, Durood and Dua through out the way. When Mina draws near recite: ?O Allah! This is Mina so grant me the favour of grace and peace with which you have favoured Your Friends?. After reaching Mina stay for the night. From this day Dhur till fajr of 9th all the Salaah will be offered at Masjid-e-Khaif. DEPARTURE FOR ARAFAH ON THE 9th ? On the night of the 9th engage in Dhikr and Durood. On the morning of the 9th

the length of time which is taken for Dua is twenty five verses of the Surah Baqarah, repeating durood, tasbeeh, Kalama-e-Tayyibah, pray for one's own self, his parents, friends kith and kin and the Ummah. This is the place when prayers are accepted and pray Dua-e-Jam?i. INTENTION OF SA?EE -After the Dua make intention for Sa?ee, The intention for Sa?ee is: O Allah! I intend performing Sa?ee between Safa and Marwah, so make it easy for me and accept it from me. Then coming down from Safa, proceed towards Marwa making Dhikr and Durood and when reaching the middle, walk swiftly between the marked place with green lights, then walk slowly upto Marwa and climb the first step, to the extent the area around here signifies going up the Marwa this is why do not recline against the wall which is the practice of the ignorant people. Here on account of new structures the view of Kaba is not possible, however, face towards Kaba like one did at Safa. Repeating and reciting Dua and Durood as usual, when one reaches the green area walk swiftly until the green area finishes then walk normally and climb Safa. This completes the second round of Sa?ee. In the same manner proceed from Safa to Marwa this will be the third round then from Marwa to Safa this will be the fourth round, likewise go for the fifth, sixth and seventh round. The seven rounds will finish at Marwa. To walk seven times is called Sa?ee. It will start from Safa and finish at Marwa and in-between Safa and Marwaa and from Marwa to Safa there is a place where one will walk swiftly. Now stay in Makkah until the 8th and repeat the Labaikh and perform Tawaf without Istib?a, Ramal, and Sa?ee and after every seven circuits offer two rakats Nafl Salaah. On the 7th after the Dhur Salaah listen to the sermon (Khutba) in the Mosque. DEPATURE ON THE 8th FOR MINA - On the eight after Sunrise proceed from Makkah to Mina, reciting Labbaik, Durood and Dua through out the way. When Mina draws near recite: ?O Allah! This is Mina so grant me the favour of grace and peace with which you have favoured Your Friends?. After reaching Mina stay for the night. From this day Dhur till fajr of 9th all the Salaah will be offered at Masjid-e-Khaif. DEPARTURE FOR ARAFAH ON THE 9th ? On the night of the 9th engage in Dhikr and Durood. On the morning of the 9th after the Fajr Salaah engage in Dhikr and Durood until the Sunshines on the hillock of Shabeer then proceed to Arafah, reciting Labbaik, Durood and Dua. As soon as Jabal-e-Rahmat is in sight increase the Dhikr and Dua, as this is the place of acceptance. In Arafah near Jabal-e-Rehmat or any other place you can find stop and stay until afternoon, bath as it is Sunnat-e-Muakedah (Very important), if not possible perform ablution. In the afternoon proceed to Masjid-e-Namra offer the Sunnah and listen to the sermon (Khutba) and pray Salaah with the Imaam, straight away the Takbeer of the Asr Salaah will be called, offer the Asr Salaah with congregation. On this day between the Dhur and Asr Salaah do not talk nor pray any Sunnah and do not offer Nafl after the Asr Salaah. Immediately after the Asr prayers proceed to the place of stay ?Mauqif? until the Sunsets recite plenty of Durood, and make plenty of Dua. Soon after the Sun has set proceed to Muzdalifah with the Imam. If the Imam takes his time than do not wait for him, on the way make dhkir, durood and Dua, if possible go swiftly weather it be by foot or transport DEPATURE ON THE 10th NIGHT TO MUZDALIFAH ? If Muzdalifah can be seen then it is better to go by foot and it is better to enter having taken a bath. On entrance recite the following Dua: O Allah! This is (the Place of) Gathering (of Ummah), so I beseech You the Forgiveness and security in the World and the Hereafter. After reaching here pass through carefully from Jabal-e-Quzah or wherever convenient. Here offer the combined Prayers of Maghrib and Isha, even if the time of Maghrib prayer has passed; both these prayers shall be offered as regular prayers not Qaza but as Ada, first the Fardh of Maghrib then immediately the Fardh of Isha, then the Sunnah of Maghrib and Isha, then the Witr of Isha. After these Salaah the rest of the night should be spent in Durood, Dua and Dhikr, because this is the most auspicious time and the most auspicious place. THE STAY OF MASH?AR AL HARAM - The Fajr Prayer will be offered at the early hours after the break of dawn when it is still dark. After the Fajr Salaah on the hills of Mash'ar Al Haraam meaning on the main mountain and if not possible than the nearest and if this is not possible than besides Wadi?e Mohsar where ever a place is available meaning stay at the place like in Arafah and engage in Dhikr and Durood. The time of this wuqoof is from the break of the morning till Sunrise. One who does not come here at this time has missed the Wuqoof. THE RITES OF THE 10th - Now when the Sunsets TULU E AFTAAB and there is still time for offering two rakats Salaah, proceed to Mina with the Imam and from here pick up seven small stones the size of dateseeds from a clean place and wash them three time and keep them with you. One the way continue reciting the Labaik, Durood and making Dua . When one reaches the Wadi Mehsar, pass through very quickly and recite this Dua: O Allah! Perform not Kill us with Your wrath and perform not destroy us by Your affliction and grant us security before this. When Mina comes to sight, recite this Dua (which has already been quoted above) O Allah! This is Mina so grant me the Favour of Grace and peace with which you have favoured Your Friends. When Mina is in sight recite this Dua: O Allah! Unto You I and I feel fear of Your Punishment and unto You I come back and I feel fright so accept my sacrifice and magnify my reward and have mercy at my humility and accept my repentance and grant my prayers. And on reaching Mina before performing anything else go to Jamratul Aqbah. Stand at least five feet away as before Makkah in between the NALE stay on the transport, Mina on the right and the Kaba on the left and face the Jamara. METHOD OF RAMI - Take a stone in the Index finger and the thumb and raising the arm high enough so that the arm pit becomes visible, pray this and throw the stone: In the Name of Allah, Great is Allah, I strike Shaitan to please Rehman the Most Beneficent. O Allah! Make this as the Hajj-e-Mabroor and the Endeavour of Thankfulness and the Forgiveness of sins. It is better that the stones reach the Jamara, if not then throw it from three feet, if it falls further away it will not count. In this way throw seven stones one by one and stop reciting Labbaik at the strike of the very first stone. When the seventh stone is thrown do not stay there any longer, at once return reciting Dhikr and Dua. After the Rami perform the Sacrifice (Qurbani). After the Sacrifice pray to Almighty Allah for the acceptance of the Hajj and Sacrife for you and all the Muslims. After the sacrifice sit facing the Qibla (Kaba) and perform the Halq meaning having the hair of head shaven or trim the hair (as he may desire), however, shaving the head is better. Shaving of head is forbidden for women, they should cut their hair only an inch. Bury the hair, all the things usually removed from the body such as hair, nails etc. should also be buried. Here do not clip the nails before shaving the hair and do not take the beard or the moustache or else a Damm (compensation) will due. If after shaving the hair one trims the moustache, takes the hair below the navel then it is permissible and it is mustahab, however, do not take the beard off. First shave the hair on the right side and then the left reciting: ?Allahu Akbar, Allahu Akbar Lailaha illal Lahu Wallhu Akbar Wa Lillahil Hamd? Continue to recite this until all the hair is shaven and recite it after too and when shaving the hair also recite this Dua: All praise is due to Allah on what he guided us and send reward to us and allowed us to fulfil the rites (etc). O Allah! This forehead of mine is in Your Hand, so make all my hairs a Noor (Divine Light) on the Day of Judgement, and remove evils from me and as a reward of it elevate my status in the lofty Paradise. O Allah! Bless me in my self and accept (endeavours) of mine. O Allah! Forgive me and those who have shaven their heads and trimmed their hairs, O with Vast Forgiveness). And pray forgiveness for the entire Ummah. Now all things, which were forbidden in the state of Ehram now have become permissible except intercourse with one?s wife or to touch, to kiss or look at them in a lustful manner or their private parts, which are still forbidden. Now after shaving the hair, it is better that today on the 10th to reach Makkah for the Fardh (obligatory) Tawaf, this Tawaf is the second Rukn (Obligation) of Hajj. This Tawaf will be performed the same way like the first Tawaf, however, there is no Istabaa, after this offer two Rakats. Now the women are permissible and the processes of Hajj are now complete. However, proceed to Mina to spend the 11th and 12th night, this is Sunnah, as it is Sunnah to stay in Mina during the 10th night. RITES OF THE 11th - On the 11th after the Dhur prayer listen to the Khutba (sermon) of the Imam and proceed for Rami. In these days, begin from the first Rami Jamarah, which is near Masjide-Khaif. For this Rami come by climbing the hill and if possible face Qibla throwing seven stones like one did on the 10th. After the 7th stone proceed a little facing Kaba raise the hands for Dua in a manner that the palms remain towards the Qibla and stay there for a time it takes to recite twenty verses of the Holy Quran by praising Allah, Durood and other Duas or the most time it takes to pray Surah Baqarah. Then proceed to the Jamarah Wasta for Rami and Dua. Then finally, proceed to the Jamrah Al Aqba for Rami, however, do not stay there, return immediatley making Dua on the way then on the 12th in the same manner after Zawwal (Midday) perform Rami of all three Jamarah. RITES ON THE 12th ? After perfroming the stoning on the 12th before the Sunsets, depart for Makkah one may stay if desired. Return on the 13th, however, on the 13th afternoon after performing the stoning one will have to leave as this is better. On the last day meaning the 12th or 13th when returning from Mina go to Makkah, get down from the transport at Wadi Mohsab which is situated near Jannat ul Mala, stay there for some time and pray and it is better if all the Salaah until Isha are offered. One may have short sleep and then enter Makkah. Now from 13th until one desires, stay at Makkah, however, until one resides in Makkah continue to perform Umrah(s) and visit Holy Places . When one wishes to leave Makkah perform Tawaf-e-Wida (Farewell) without Ramal and Sa?ee. This Tawaf is Wajib on all those coming from other places. After the Tawaf offer two rakat at Maqame-e-Ibrahim, one can drink the Zam Zam and pour it over one?s self. Then standing at the door of the Kaba, kiss the holy place and pray for the acceptance of the Hajj and the desire to enable to come and perform pilgrimage again and again and recite the Dua-e-Jami or this Dua: The Beggar has come at Your performor-steps, he begs Your Blessing and belief-full knowledge of You and entertains hope of Your Mercy (O Allah!) Then come to Multazam and holding the cover (ghilaf) of the Kaba and embracing it make Dhikr, Durood and Dua or recite the following Dua: All Praise id due to Allah Who guided unto this and we were not able to guide ourselves unless Allah guided us. O Allah! grant us guidance as You have guided us for this and accept it as (endeavour) from us and perform not make this as the last promise (to visit) for Your Sacred House (Bait il Haram) and grant me subsistence to return to it (again and again) so long as You are pleased, In the Name of Your Mercy, O the most Merciful of those who show mercy. And all Praise is due for Allah the Lord sustainer of (all) the worlds and Peace and grace of Allah be on Muhammad (peace be upon him) and his kin and his companions. Then kiss the Hajjar-e-Aswad and cry reciting this Dua: O Allah! the Provider of Felicity in His Land, I state witness (or give evidence) of You (Your Favors) and Allah is Sufficient as Witness. I give evidence (stand witness) by (the Faith) that there in no god however, Allah and I also give evidence (asa witness) that Muhammad id The Apostle of Allah and I shall repeat and proclaim this evidence in the Presence of Allah the Most Dignified in the Day of Judgment, the Day of greatest mental distraction. O Allah I stand witness in Your (Your Name) on this (matter) and His great Angels state witness by this (truth). And Allah Peace and grace be on our Master and Chief (saiyad) Hadhrat Muhammad (peace be upon him) and an progeny and companions all together. Now leaving the Mosque and turning back towards Kaba crying from its separation leave through the doors of Masjid-e-Haram by placing the left foot out and reciting the Dua. It is better to leave the Masjid from Babul Hazwara . Then what ever you can give to the beggars give and proceed to Madinah . On reaching Madinah go to the grave of the Prophet Sallahu Alaihi Wa Sallam. Among the mentioned rites with the performance of Hajj, some aspects are Fardh, and some are Wajib, while some are Sunnah. If anything among the Fardh is missed then the Hajj is invalid. If any Wajib is missed the Hajj will count, however, it will he incomplete and the Dam (compensation) will become essential and if the Sunnah is missed then there will be reduction in reward. The following things are Fardh (compulsory) in the Hajj: 1. Ehram. 2. Wuqoof-e-Arafah (stay at Arafah) (means from

the Kaba and embracing it make Dhikr, Durood and Dua or recite the following Dua: All Praise id due to Allah Who guided unto this and we were not able to guide ourselves unless Allah guided us. O Allah! grant us guidance as You have guided us for this and accept it as (endeavour) from us and perform not make this as the last promise (to visit) for Your Sacred House (Bait il Haram) and grant me subsistence to return to it (again and again) so long as You are pleased, In the Name of Your Mercy, O the most Merciful of those who show mercy. And all Praise is due for Allah the Lord sustainer of (all) the worlds and Peace and grace of Allah be on Muhammad (peace be upon him) and his kin and his companions. Then kiss the Hajjar-e-Aswad and cry reciting this Dua: O Allah! the Provider of Felicity in His Land, I state witness (or give evidence) of You (Your Favors) and Allah is Sufficient as Witness. I give evidence (stand witness) by (the Faith) that there in no god however, Allah and I also give evidence (asa witness) that Muhammad id The Apostle of Allah and I shall repeat and proclaim this evidence in the Presence of Allah the Most Dignified in the Day of Judgment, the Day of greatest mental distraction. O Allah I stand witness in Your (Your Name) on this (matter) and His great Angels state witness by this (truth). And Allah Peace and grace be on our Master and Chief (saiyad) Hadhrat Muhammad (peace be upon him) and an progeny and companions all together. Now leaving the Mosque and turning back towards Kaba crying from its separation leave through the doors of Masjid-e-Haram by placing the left foot out and reciting the Dua. It is better to leave the Masjid from Babul Hazwara . Then what ever you can give to the beggars give and proceed to Madinah . On reaching Madinah go to the grave of the Prophet Sallahu Alaihi Wa Sallam. Among the mentioned rites with the performance of Hajj, some aspects are Fardh, and some are Wajib, while some are Sunnah. If anything among the Fardh is missed then the Hajj is invalid. If any Wajib is missed the Hajj will count, however, it will he incomplete and the Dam (compensation) will become essential and if the Sunnah is missed then there will be reduction in reward. The following things are Fardh (compulsory) in the Hajj: 1. Ehram. 2. Wuqoof-e-Arafah (stay at Arafah) (means from Sunset on the 9th Dhil-Hajj till before dawn of the 10th), from this some time is spent in Arfat. 3. Tawaf-eZiarat some part meaning atleast four circuits. 4. Intention. 5.Tarteeb (Order), meaning first to wear the Ehram, then Wuqoof at Arafah, then Tawaf-e-Ziarat. 6. To perform all Fardh (obligatory) meaning performing the Waqf at the prescribed time (i.e. wuqoof, between 9th afternoon and 10th before the break dawn) and Tawaf Ziarat after the wuqoof. CHECK THIS TEXT IN URDU 7. The Place: meaning Wuqoof on the plains of Arafah, besides Batan Arafah or the place of Tawaf in the Kaba. In Hajj following things are Wajib: 1. To wear the Ehram from the Meeqat. Meaning one should not proceed ahead of Meeqat without Ehram. It is however, permissible to wear the Ehram before arriving at Meeqat. 2. Sa?ee running between Safa and Marwa. 3. To begin Sa?ee from Safa. 4. To perform Sa?ee on foot. 5. To perform Tawaf before proceeding for Sa?ee. 6. Staying at Arafah during the day and staying till the Sunset and some part of the night becomes visible and to begin the stay for some part of the day after Zawwal is Wajib. 8. To follow the Imam on return from Arafah. However if the Imam for reason is late leaving Arafah, the pilgrim can start early. CHECK URDU TEXT 9. To stay at Muzdalifah and offer Maghrib and Isha combined at Muzdalifah at the time of Isha. 10. Rami: To strike Jamarah on 10th, 11th and 12th meaning to stone on all three days meaning on the 10th only at Jumratul Aqaba and strike stones on all three Jamarah on 11th and 12th. 11. Rami at Jamarah Aqaba on the first Day (10th) before the hair cut. 12. To perform Rami on all days at the same time of each day. CHK URDU TEXt 13. Shaving the hair or trimming. To cut the hair on the Ayyam-e-Nahr in the Haram Sharif. If Qurbani could not be performed in Mina and for those performing Tamattu to perform Qurbani and for this Qurbani to be performed in Haram and in the days of Nahr. CHECK URDU 14. Part of the Tawaf-e-Afaza to be performned in the days of sacrifice (Ayyam-e-Nahr). 15. Tawaf after the Hateem from the right side, to perform Tawaf meaning that the Kaba should be on the left side. CHCH URDU 16. To perform Tawaf on foot. 17. While performing Tawaf to be in the state of Wudhu or Ghusl (ablution or bath). If Tawaf is performed without Wudhu or Ghusl start the Tawaf again . 18. To keep the Satr covered while performing Tawaf . 19. To offer two rakats of Salaah after the Tawaf. (This is Wajib, however, such a Wajib that by missing it Dam (compansation) will not be necessary . To throw stones, slaughtering the animal and Halq (shave the head) and order in Tawaf. Meaning first to throw the stones then those who are not a Mufrid will perform Qurbani then shave the head then perform Tawaf. 21. Tawaf-e-sadr or the Farewell (Wida) for all those who live outside the Meeqat. (If those performing Hajj leave in the state of Haiz (period) or Nifas (bleeding after child birth) before becoming clean there is no farwell tawaf for her). After the staying at Arafah until shaving of the head not to have intercourse with one?s wife. Those things that are forbidden in Ehram (wearing stitched clothing or covering the head) to abstain from this, all these are Wajib in Hajj. The following are Sunnah in Hajj: 1. Tawaf-e-Qudoom, meaning a person coming from outside the Meeqat of Haram and performs the first Tawaf, this is called Tawaf-e-Qudoom. It is Sunnah to perform Tawaf-e-Qudoom for a Qarin and Mufid, not for a Tamatu. 2. To begin Tawaf from Hajjar-eAswad. 3. To perform Ramal in Tawafe Qudoom or Tawafe Fardh. 4. Running between the small area between Safa and Marwa. 5. Delivering khutba by the Imam on these dates namely on the 7th in Makkah, on the 9th at Arafah and on the 11th in Mina. 6. To depart from Makkah after Fajr prayer, on the 8th, so that all the five Salaah could be offered. 7. To spend the night of 9th at Mina. 8. To proceed from Mina to Arafah after the Sunrise. 9. To have bath prior to going to Arafah for wuqoof. 10. To stay the night at Muzdalifa after the return from Arafah and to leave for Mina after Sunrise. 12. To spend both the night of 10th and 11th at Mina. 13. If one stays at Mina till 13th then to also stay in Mina on the 12th night. Stay at the Abtah in the valley of Muhassab, even if it were for a short while there are other aspects of Sunnah that have been mentioned in the method above. UMRAH Umrah is to wear the Ehram, perform Tawaf and Sa?ee and after this have the head shaven or trimming the hair and taking off the Ehram. Ehram is Shart-e-Ada (primary condition) and shaving of the head is the secondary condition . Umrah is Sunnah, it is not Wajib and can be performed many times in the year which means Umrah can be performed throughout the year except on five days in the year . In Umrah Tawaf is only Fardh (obligatory) while Sa? ee and Halq (shaving or trimming the hair) is Wajib. All the conditions of Umrah are the same as those of Hajj, except for time, all the. The thing which renders Umrah as completely void is to have intercourse before having completed four rounds of Tawaf. METHOD OF UMRAH: Any one who wants to perform Umrah, wear the Ehram from Meeqat or any place before Meeqat and make the intetnion of Umrah by offering two rakats of Nafil with the intention of Ehram and recite this Dua after salaam: O Allah! I intend (to perform) for Umrah, so make it easy (convenient and practicable) for me and accept this Umrah from me and I wish to observe sanctity of this (Umrah) with all sincerity (and humility) for ALLAH The Almighty and Supreme. And after this recite louldy the full Labaik, recite durood and make Dua, another Dua is: O Allah! I beseech Your Pleasure and I seek Your Refuge from Your wrath and the Fire (of He'll). Now avoid performing those things that are forbidden in the state of Ehram mentioned for the Hajj. Then perform Tawaf, after Tawaf perform Sa?ee. Perform Tawaf and Sa?ee in the same manner as the pilgrim for Hajj. After having performed Tawaf and Sa?ee, have the head shaven or trimmed. Now the Umrah is complete, one may now take off the Ehram. In Umrah, while commencing the Tawaf immediately having kissed the Hajjar-e-Aswad, stop reciting Labbaik . QIRAN AND TAMATTU There are four types of people in Ehram - There are three types of Hajj. One is the Exclusive Hajj, this is known as Ifrad while the Hajji is called Mufrid. For this Hajj, the intention after the Salam is: O Allah! I intend (to perform) Hajj so make it easy for me and accept it as from me. I have made Intention of the Hajj and have wear the Ehram with it in absolute sincerity and devotion for (the Pleasure of) Allah the Most Elevated The Second type is intending solely for Umrah and wear the Ehram and in Makkah wear the Ehram for Hajj. This is known as Tamattu and the Hajji is called Motamatt'e. After Salam make the following intention: O Allah! I intend performing Umrah, so make it easy for me, I have performne the Intention of Umrah and I have wear the Ehram for it with due solemnity and devotion in the Name of Allah the Most Elevate). The Third type of Hajj is to make the intention of Hajj and Umrah from the beginning. This is called Qiran and this is the most virtuous and the Hajji is called Qarin. After Salam make the following intention: O Allah! I intend (performing/performing) Umrah and the Hajj, so make both easy for me and accept both from me, I have made mode Intention for Umrah and the Hajj and wear Ehram for both in due solemnity and sincerity in the Name (and for the sake) of Allah the Most Elevated) In all situations recite Labbaik after making the intention in a loud voice . THE PROCEDURE FOR QIRAN When the pilgrim intends to perform Qiran, make preparations in the same manner as a Mufrid. Perform ablution or bath with the Intention of Ehram, offer two Rakats and after Salaam make the intention for Qiran: O Allah! I intend performing Umrah and Hajj (both) so make them easy for me and accept them from me. I am making Intention for Umrah and Hajj and have wear the Ehram for both with due solemnity and sincerity in the Name of Allah the Most Elevated then recite Labbaik with the intention of performing Umrah and Hajj together recite Durood and make Dua then begin the process of Umrah, when one reaches Makkah for Umrah perform seven circutis Tawaf , as it is performned by the Mufrid after that perform Sa?ee between Safa and Marwa this will complete the rituals of Umrah. However, neither take off the Ehram nor have the haircut, now perform the Tawaf-e-Qadoom for Hajj and perform the Sa?ee and perform the other rites of the Hajj as performed by the Mufrid. Rule: If the Qarin does not have the capability to perform Qurbani that one does not possess enough money besides the neccessity nor has assets which may be sold to secure the sacrificial animal, then fast for ten days, from them, three are kept at spcified times meaning between the first of Shawwal til the 9th of Dhil-Hajj, especially on the 7th, 8th and 9th or before this and it is better to complete fasting by the 9th and this is upto oneself at ones convenience. It is not necessary to fast three together and the remaining seven fasts can be kept after the period of Hajj meaning after the 13th DhilHajj, on the 13th or before this is not allowed. These seven fasts may be kept at ones convinience either there or at home after the return and it is better to keep them after one returns at home and for all the fast the intention should be performned at night . Rule: If the three fast are not kept before the 9th, fasting afterwards will not be sufficent and compensation (Dam) becomes Wajib. Offer the compensation (Dam) and come out of Ehram and if compansation can not be offered either shave or trim the hair and separate oneself from the Ehram and now two compensations are Wajib. THE PROCEDURE FOR TAMATTU Wear the Ehram for Umrah from or before Meeqat and on reaching Makkah perform seven circuits of Tawaf then perform Sa?ee and after shave or trim the hair, now the Umrah is complete. Take off the Ehram and stay it Makkah. Then on the 8th wear the Ehram from Masjid-e-Haram or the Haram of Hajj and complete the Hajj like the Hajji Mufrid except for the Tawaf-e-Qudoom. Rule: If sacrifice is not afforabale, fast the same way as the Hajji performing Qiran . Rule: If the Motamatti has not brought an animal to sacrifice then one will become free after performing Umrah and if brought (animal) Hudi Mut'ah he shall remain with Ehram as long as the rites of Hajj are fulfilled . Rule: The difference between the person who brings an animal of sacrifice and the one who does not is that if an animal was not brought, and after Umrah takes off the Ehram and wears the Ehram for Hajj than if there is any Janayat CHECK URDU TEXT PAGE 39 the penalty is like the Mufrid. If the Ehram of Umrah was on, the penalty is like that of the Qarin. And if the animal was brought then the penalty in any case is like that of a Qarin . Rule: If the person performing Tamattu renders the Hajj and Umrah invalid then give compensation by performing the Qaza and pay the penalty by giving Dam, however, the sacrifice of Tamattu is not due. Things which are Haram in Ehram Sexual intercourse with a woman, Kissing, Touching her body, hugging her, describing the woman in front of other women (to excite passion), obscenity, committing act of adultry ,

complete fasting by the 9th and this is upto oneself at ones convenience. It is not necessary to fast three together and the remaining seven fasts can be kept after the period of Hajj meaning after the 13th DhilHajj, on the 13th or before this is not allowed. These seven fasts may be kept at ones convinience either there or at home after the return and it is better to keep them after one returns at home and for all the fast the intention should be performned at night . Rule: If the three fast are not kept before the 9th, fasting afterwards will not be sufficent and compensation (Dam) becomes Wajib. Offer the compensation (Dam) and come out of Ehram and if compansation can not be offered either shave or trim the hair and separate oneself from the Ehram and now two compensations are Wajib. THE PROCEDURE FOR TAMATTU Wear the Ehram for Umrah from or before Meeqat and on reaching Makkah perform seven circuits of Tawaf then perform Sa?ee and after shave or trim the hair, now the Umrah is complete. Take off the Ehram and stay it Makkah. Then on the 8th wear the Ehram from Masjid-e-Haram or the Haram of Hajj and complete the Hajj like the Hajji Mufrid except for the Tawaf-e-Qudoom. Rule: If sacrifice is not afforabale, fast the same way as the Hajji performing Qiran . Rule: If the Motamatti has not brought an animal to sacrifice then one will become free after performing Umrah and if brought (animal) Hudi Mut'ah he shall remain with Ehram as long as the rites of Hajj are fulfilled . Rule: The difference between the person who brings an animal of sacrifice and the one who does not is that if an animal was not brought, and after Umrah takes off the Ehram and wears the Ehram for Hajj than if there is any Janayat CHECK URDU TEXT PAGE 39 the penalty is like the Mufrid. If the Ehram of Umrah was on, the penalty is like that of the Qarin. And if the animal was brought then the penalty in any case is like that of a Qarin . Rule: If the person performing Tamattu renders the Hajj and Umrah invalid then give compensation by performing the Qaza and pay the penalty by giving Dam, however, the sacrifice of Tamattu is not due. Things which are Haram in Ehram Sexual intercourse with a woman, Kissing, Touching her body, hugging her, describing the woman in front of other women (to excite passion), obscenity, committing act of adultry , Arguing for worldly matters, hunting in the jungle, to point to someone at the animal for hunting, or suggest this in any way, to supply gun, bullet, knife to some one to slaughter the animal, to break it?s eggs, to pluck the quill of the animal, to break the leg or shoulder of the animal, to milk the animal, to cook the meat or the egg of the animal, roasting, selling, purchasing, eating, clipping one?s own nail or anothers, cutting any hair from head to foot, to cover face or head with any cloth , placing a bundle of clothes on the head , to wear the Amama, wearing veil, hand gloves, socks which cover the middle of the foot (where the strap of an Arab slipper is) If one has no foot wear then to the cut the sock wear the middle part is uncovered, to wear stitched clothes , to apply perfume on the hair, body or clothing, To wear newly coloured clothes when the smell is coming due to Dampness, pure smelling musk, amber, to eat saffron, javitri (mace), clove, cardemoms (Ilaichi, cinnamon (darchini), dry ginger (zan jabeel), To tie any wet smelling thing with any corner of the head cover (performpatta) such as musk, ambar, wasma or mifrtle (mehndi or henna), saffron to wash hair with some highly incensed thing to kill the lice, to use hair dye, to set the hair with any sticky substance like gum, to use olive or til oil even they be non smelling, to shave some ones head even if one is without Ehram, to kill lice, throw it or ask some one to perform it, to wash clothes in order to kill the lice, to spread clothing in the Sun, to use mercury in the hair. All the things are earned on to kill the lice, or destroy them. These things are disliked (makrooh) in Ehram To remove dirt from the body, to wash the body or hair with the non smelling soap etc. to comb the hair, to scratch in such a manner that my pull out the hair or there is fear that lice may fall out, to put shirt etc on ters (instead of wearing) while moving out (6) To wear the clothes which have been exposed to smelling smoke (dhooni) which still retain the smell (7) to smell the saint or perfume intently even the sweet smelling fruit or leaf is also makrooh such as lemon, orange, mint leaves (podina) (8) to sit in the shop of perfume seller to have the perfume etc intentionally (9) to tie a strap of cloth on the head and (10) on the mouth (11) to enter in the Kaba in a manner that the Ghilaaf of the Kaba touches the head or the face, to cover the nose etc or any part of the face with a cloth, to eat or drink anything which contains fragrance and which has neither been cooked nor the the smell has disappeared, to wear stiched clothing which is darned or patched, to place face on a pillow and lie facing down, to touch the fragrance by hand when it does not come on the hand and is not haram, to wear an Amulet (Taweez) on the neck or the arm even if stitched in a piece of cloth, to tie a piece of cloth on the body without need, to apply make-up (cream etc.) to tie a knot in the corner of the head cover (perform patta) in such a way the head remains open (otherwise it is haram), to tie both the ends of the tahband (lower garment) with a knot or make it tight with a piece of string or elastic. Rule: Things which are not permissible in Ehram if breached unintentionally will not be a sin, however, the penalty that have been set will have to be paid whether the error is knowingly or not or forced by some one or during sleep. Penalty and the compensation Rule: If a Muhrim commits a unlawful act without any reason then Kaffarah (compensation) will be Wajib (necessary) and will be a sinner, offering Kaffarah will not suffice. Until repentance is not performed either due to forgetfulness or another reason then the compensation will surfice, however, the compensation of the offence in any situation will be due weather it be intentional or unintentionally, weather aware or unaware of the offence, willingly or by force, while awake or during sleep, under the influence of intoxicant or in the state of faint or sane weather one committed the fault or by force. Note: In this context wherever the word Dam is used, it means a goat or a sheep and the where the word Badana is used, it means a camel or a cow all these animals shall be of the same description and conditions prescribed for Qurbani. The word Sadaqah in this text means half of Sa?a of wheat or one Sa?a of barley or date or a price thereof. Rule: Where the command of Dam applies and the fault has been committed by force it is permissible that instead of Dam, offer Sadaqah to six Miskeen with a Sadaqah for each or feed six miskeen twice to their satisfaction or fast for three days and for the offence where Sadaqah applies and the offence has been forced then keep a fast. Rule: If a Dam or a Sadaqah applies, on a Qarin there are two. Rule: The sacrifice of Shukrana (Thanking Allah) one may eat it or feed any other person, give the Miskeen and in the case of Kaffarah the poor only have the right over it. To use oil or perfume Rule: If a lot of perfume has been applied that by looking at it people would ask for it, whether applied on a small part or a big part, e.g. head, face, thigh, calf, shin weather in small quantity then in both siutations Dam will apply and if a little quantity is applied on a small area than Sadaqah is due . Rule: If the perfume came on the clothing or on the bed then the quantity of the perfurme would have to be seen, if the quantity is more, than Dam and if less then Sadaqah be given. Rule: If a smelling fruit or a smelling flower NARANGI, Rose, CHAMBELI, etc. then there is no compensation (Kaffarah), however, it is makrooh for a person who is in Ehram . Rule: Using a fragrant Surma once or twice Sadaqah will be given if more than give a Dam and without necessity is makrooh . Rule: To eat things of natural Smell such as musk, saffron, clove, condomon so that it reaches parts of the mouth than give Dam otherwise Sadaqah. Rule: If fragrance is mixed with any drinking substance, if the fragrance is GHLIB dominant and was drank thrice or more times than Dam will be given otherwise Sadaqah . Rule: Those who take Tambaco should beaware avoid using smelling Tambaco in Ehram as the leaf itself has a fragrance and in QAWAM after cooking other subsistence such as musk etc. is added. Rule: It is better not the drink Ghamira (thick syrup) as it has fragrance in it, however, if drank there is no Kaffarah. Rule: Using Roghan Chambeli etc. applying oil with fragrance have the same conditions as using fragrance. Rule: The oils of tal (Sesami) or olive belong to categories of fragrance, however if there is no smell in them, then in eating or sniffing up the nostrils or appling them on wounds pouring into the ears, Sadaqah does not become Wajib . Rule: Musk, Amber, Saffron etc. which are themselves a fragrance, to use them in their natural form would make Kaffarah neccessary, even if they are used as medication. Rule: If Musk, Amber etc. is mixed with other no smelling substances, we would need exam if the quantity of fragrance is more, than it will come under the rulingof the fragrance. Rule: When using perfumes is an offence, it is necessary (Wajib) to remove the perfume from the body and clothes and if not removed after Kaffarah is given Dam etc. will become Wajib . To wear stitched clothes - If the person in Ehram wears stitched clothes for three hours then Dam is Wajib and if less than give Sadaqah. If worn for a small period and if worn for a number of days then only one Dam will be Wajib provided this continuous usage meaning with or without excuse or for example one day it is on account of some excuse and next day without excuse then two Kaffarahs will be Wajib . Rule: If one suffers from intermittent fever, and when the fever came one wears his clothes, the second day he takes them off and the third day he again wears them, now till the fever comes it is only one offence . Rule: If stitched clothes are worn and the Kaffarah has been offered, however, he has not removed the stitched clothes and left them on for the second day, then the second Kaffarah becomes Wajib. Similarly, if the stitched clothes are not removed while wearing the Ehram, then this is an offence . Rule: If a Muhrim gives another Muhrim stiched clothes or with fragrance on then there is no offence on the person giving the clothes . Rule: If a male or female covers the face or one fourth of the face with TAKLI or the male covers his head or one fourth of his head for CHAR PAHAR or more continusly then Dam will apply, and for less there is Sadaqah and if less then one fourth untill CHAR PAHAR then Sadaqah is due and if less than this there is no Kaffarah, however, it is a sin . CHEK URUD TEXT??Rule: If the Muhrim wear a bundle of clothes on the head then kafarah is due and if a bundle bag of corn, a plank of wood or some metal vessel there is no Kaffarah and if one covers the head with wet clay then there is Kaffarah . Rule: To cover the ears and the GHADI adjoining area is no problem similarly to put the hand over the nose there is no problem and if there is a cloth in the hand and in this condition the hand is wear the nose is there is no Kaffarah, however, it is makrooh and a sin. Rule: To wear clothes means wearing them in the habitual way, however, if not worn like one would wear it and wears the lower garment or ties the pyjama like the Tehband (lower garment) without placing the feet in it then there is no problem. TO MOVE THE HAIR - Rule: To move one fourth of the head hair or the beard hair in anyway than Dam is due and if less, than Sadaqah be given. To cover the entire neck or one whole armpit a Dam is due and if less, than Sadaqah be given weather it is half or more the same rule applies same for below the navel. If both hairs under the armpits are shaved than only one Dam is due . Rule: To shave the full moustache or to trim it, then a Sadaqah is due. Rule: While cooking some hairs are burnt Sadaqah is due, while making ablution or scratching or combing some hair come out then a full Sadaqah is due and some say that if two or three hairs fall out then for each hair one fist full of grain, one piece of bread or one CHUHARA dry date . Rule: If some hairs fall without touching by hand or due to illness all the hairs fall out there is no problem . Rule: If a woman cuts one third of her hair or the entire head than give Dam and for less there is Sadaqah . Clipping the nails: If a person clips all five nails of a hand or feet or all the twenty nails at once then a Dam should be given and if all the five nails on either the hand or foot are not cut then for each nail a Sadaqah is due to the extent that if four nails on each hand and foot are clipped then give sixteen Sadaqah, however, if the total cost of Sadaqah equals one Dam then give slightly less or give a Dam and if one hand or one foot the five nails are clipped in one sitting and all five nails of the other hand or foot are clipped in another sitting then two Dams have to be given and if one clips the nails of each hand and foot in four different sitting then four Dams are necessary . Rule: If any nail breaks that it is not BARNE if the rest of it is cut than there is no problem . Kissing and embarrassing: To kiss, embarrasse and touching the opposite sex?s body under sexual impulse a Dam will have to be given, even when there is no discharge and without sexual desire weather the act takes place with a man or woman for both, the same rule applies . Rule: If these acts by

in this condition the hand is wear the nose is there is no Kaffarah, however, it is makrooh and a sin. Rule: To wear clothes means wearing them in the habitual way, however, if not worn like one would wear it and wears the lower garment or ties the pyjama like the Tehband (lower garment) without placing the feet in it then there is no problem. TO MOVE THE HAIR - Rule: To move one fourth of the head hair or the beard hair in anyway than Dam is due and if less, than Sadaqah be given. To cover the entire neck or one whole armpit a Dam is due and if less, than Sadaqah be given weather it is half or more the same rule applies same for below the navel. If both hairs under the armpits are shaved than only one Dam is due . Rule: To shave the full moustache or to trim it, then a Sadaqah is due. Rule: While cooking some hairs are burnt Sadaqah is due, while making ablution or scratching or combing some hair come out then a full Sadaqah is due and some say that if two or three hairs fall out then for each hair one fist full of grain, one piece of bread or one CHUHARA dry date . Rule: If some hairs fall without touching by hand or due to illness all the hairs fall out there is no problem . Rule: If a woman cuts one third of her hair or the entire head than give Dam and for less there is Sadaqah . Clipping the nails: If a person clips all five nails of a hand or feet or all the twenty nails at once then a Dam should be given and if all the five nails on either the hand or foot are not cut then for each nail a Sadaqah is due to the extent that if four nails on each hand and foot are clipped then give sixteen Sadaqah, however, if the total cost of Sadaqah equals one Dam then give slightly less or give a Dam and if one hand or one foot the five nails are clipped in one sitting and all five nails of the other hand or foot are clipped in another sitting then two Dams have to be given and if one clips the nails of each hand and foot in four different sitting then four Dams are necessary . Rule: If any nail breaks that it is not BARNE if the rest of it is cut than there is no problem . Kissing and embarrassing: To kiss, embarrasse and touching the opposite sex?s body under sexual impulse a Dam will have to be given, even when there is no discharge and without sexual desire weather the act takes place with a man or woman for both, the same rule applies . Rule: If these acts by the man excite the passion of the woman then she to will have to give Dam . Rule: To look at the private parts of a woman is no problem even if one discharges, even looking at her repeatedly, even if thinking about it, one discharges there is no problem . Rule: If there is a discharge by performing masturbation then a Dam is due otherwise is makrooh and for wet dream there is no problem . Sexual intercourse Rule: To commit sexual intercourse before the wuqoof at Arafah the Hajj will be void. For completeing the Hajj a Dam has to be given and perform the Qaza of the Hajj in the following year. If the woman is in Ehram then she too should do the same . Rule: If intercourse is commit after the Wuqoof-e-Arafah the Hajj will not be invalid, however, if performned before the Halq and Tawaf then Badanah has to be given and if performed after the Halq then Dam is due and it is better here to give Badanah and if intercourse was commited after the Halq and Tawaf then there is no problem. Rule: If intercourse is performed before the four compulsory rounds of Tawaf then Umrah will be invalid, give a Dam and perform the Qaza of the Umrah and if intercourse performed after the four rounds of Tawaf then give a Dam and the Umrah will be valid . Rule: Sexual intercourse does not break the Ehram and whatever is unlawful for a Mohrim is still unlawful even now and these are all the rules . ERRORS IN TAWAF If the four compulsory Tawaf or more is performed in the state of Janabat (impurity due to intercourse) or Menstruation and Nifas then Badanah is Wajib and on getting clean to repeat the Tawaf is Wajib. If the required rituals are fulfilled by the 12th of Dhil-Hajj, then BADANAH shall be withdrawn however, Dam will remain binding. Rule: If the obligatory Tawaf is performed without ablution then Dam is compulsory and to repeat it is Mustahab and to repeat the Dam will be SAQAT even if it is performed after the 12th . Rule: If one performes three rounds of Tawaf or less without ablution or bath then for each round a Sadaqah should be given. Rule: When the whole or greater part of Tawaf-e-Fardh is performned without lawful reason on a animal, or in someone?s lap or by pushing or when the Satr is not covered (e.g. one fourth of a KALAI or one fourth of the hair of the head was uncovered of a women) or did the tawaf in the oppersite direction or passed inside the Hateem of the Kaba during tawaf or did it after the 12th Dhil-Hajj then in all cases Dam is due and if repeated correctly then Dam shall not be due and if returned without repeating then give a goat or the price of a goat in the vicinity of Haram, there is no need to return . Rule: If returned home after performing four rounds of Tawaf meaning three, two or one rounds are left then Dam is Wajib. If one did not come themselves and sent the money then there is no problem . Rule: Besides the Fardh Tawaf, if part of it or complete is performned in the state of Janabat then Dam is due and if performed without ablution then Sadaqah is due, if in Makkah again then in all situations perform it again and the Kaffarah will not have to be given . Rule: If all the Farwell Tawaf was missed or partly performed than Dam is due and if less than three circuits are missed than for each circuit give a Sadaqah. Rule: If one fails to perform the Tawaf-e-Rukhsati (farewell Tawaf) then Dam is not due BUT THIS IS WAJIB, however, one has done wrong and if one leaves a round of Umrah then Dam CHECK THIS IS RIGHT is due and if completley missed or missed some part then Kaffarah is not due, however, to perform it is a must . Rule: If a Qarin performs Tawaf-e-Qudoom and Tawaf-e-Umrah both without ablution then repeat the Tawaf-e-Umrah before the 10th of Dhil-Hajj and if not repeated, to the extent the break of dawn of the 10th Dhil-Hajj Dam is Wajib and CHECK in Tawaf is Fardh with Ramal and Sa?ee . Rule: It is Makrooh to perform Tawaf with impure garments but no Kaffarah is due. ERRORS IN SA?EE If one leaves four or more lengths of Sa?ee without reason or completed it on some carrier then give a Dam then the Hajj is complete, and if less than four lengths of Sa?ee give Sadaqah for each length not performed, and if repeated the Sa?ee correctly then the Dam and Sadaqah will not be given, and if Sa?ee is performed with a valid reason then it is forgiven. Here all the rules of Wajib apply that the Sa?ee can be missed with a valid reason .CHECK Rule: If Sa?ee is performed before the Tawaf and does not repeat the Tawaf then Dam is due . Rule: If in the state of Janabat or without ablution and Tawaf and Sa?ee is performed then there is no need to repeat the Sa?ee . Rule: For Sa?ee Ehram or the period of Hajj is not a condition, if not performed than when performed it will count . ERRORS IN WUQOOF That person who leaves Arafah before the Sunsets give a Dam, however, if one returns before the Sunsets then the Dam is not due and if one returns after the Sunsets a Dam is due, if one desires to leave Arafah willingly or under circumstances (e.g. one was travelling on a Camel and it ran away) in either case Dam is due . Rule: If Wuqoof at Muzdalifa was not performed on the morning of 10th with a valid reason, a Dam is due, yes the weak or a woman with the fear of rush may leave the Wuqoof, it is not an offence . ERROR IN RAMI In the event of the following shortcomings in connection with Rami, Dam is to be given. i) Rami is not performned on any day. ii) On one day Rami is not performned or performned (for instance on the 10th one struck three stones or on the 11th etc. struck ten stones or on any day all or part of the Rami is performned on another day then in all five situations Dam is due and if on any day one leaves less than half (for instance on the 10th one strikes four stones, leaves three or in any other day one strikes eleven stones and leaves ten) leaves less than half and performed the Rami the next day then in all these situations for each stone a Sadaqah is due, if the total amount of Sadaqahs equals a Dam then give a little less . Error in Qurbani and Halq If a Qarin and Motammatti offer sacrifice before Rami then give Dam. Rule: If the Halq is not performed within the bounds of Haram but outside the Haram after the 12th or before the Rami, or the Qarin and Motamatta performed it before the sacrifice then in all these cases give a Dam . Rule: It is important that the Halq of Umrah is performed in the bounds of Haram, if the Halq is performned outside the Haram Dam is due, however, time is not a conditon . Rule: The person performing Hajj after the 12th has the head shaved outside the Haram then offer two Dam, one for having the Halq outside the Haram and the other for performing this after the 12th . Rules of hunting in the Haram Hunting a animal or pointing it out for the purpose of hunting or using any other method for this, all are forbidden and Kaffarah is Wajib, even if killed due to hunger the Kaffarah for this animal will be the asking price when two rival people compromise in a price and if the price of the animal is not available then the price will be taken from a nearest destination. If only one person has informed you than there is no problem . Rule: The animal of the jungle is regarded as the animal which is born on dry land even though it lives in the water, for instance hunting Sea-gull and the VESHI BUT pg 48 duck a Kaffarah is due. The animal of the water - The animal of the water is meant those born in the water, although at times it remains on land. Trained animals such as cow, buffalo and goat lived in the jungle and due to living in the jungle has made them act in a wild manner towards humans does not make them wild and if a wild animal is tamed it shall remain a wild animal although if one hunts a tamed deer then Kaffarah will be due . Rule: If a wild animal becomes the property of resident for instance, one captured or it was captured by some one or purchased, Kaffarah will be due for hunting . Rule: Hunting a seaanimal is permissible meaning it is born in the water although at times stays on land . Kaffarah of a hunted animal - Rule: To offer the Kaffarah for hunted animal, one may pay the price of the goat, lamb etc. offer sacrifice in the Haram and distribute among the beggars and if one wills pay the price of GHALA pg 48 grain and distribute it among the poor, however, give each Miskeen eqivalent to Sadaqahe-Fitr, this can also be done, the price of GHALA the number of Sadaqah, instead of the Sadaqah one may keep a fast and if a portion of the GHALA grain is left over which is not a full Sadaqah then give to the poor or keep a fast and if the cost is not equivelant to a Sadaqah then take the GHALA Pg 49 give to a Miskeen or instead keepa a fast . Rule: The animal of Kaffarah be slaughtered within the Haram, sacrifice outside the Haram will not fulfill the Kaffarah . Rule: If the person offering Kaffarah eats the slaughtered animal then pay the price for the meat as TADAN Pg 49 Ransom . Rule: If the Kaffarah animal is stolen or offered a living animal as a sadaqah then it will not suffice meaning the Kaffarah will not suffice and if the animal was slaughtered then stolen the Kaffarah will be fulfilled . Rule: If the animal is wounded but is not dead or its hair or quil or any limb and because of this what is missing in the animal should be compensated as Kaffarah equal to the cost of the loss in the animal as this is Wajib and if the animal dies an account of injury the full cost of the animal be paid is Wajib. Rule: If the Mohrim catches a wild animal from the jungle it should be set free in the jungle or any place where it may take refuge or shelter, if released in the city where it is likely to be caught then he shall have to pay the penalty . Rule: If few Muhrims jointly hunted the animal then each will have to offer Kaffarah in full . Rule: The locust is a land creature, killing it Kaffarah is due, a date will suffice . Rule: If a person not in the state of Ehram hunts the animal the Muhrim can eat the meat provided the Muhrim neither asked the hunter, nor indicated or helped in any way in hunting and it is a condition the animal was slaughtered outside the Haram. Rule: If one entered the Haram with a wild animal even if in a cage then the rule is to set it free . Rule: A man riding a horse etc. or he was dragging it while on foot and the animal was died or bites another animal and dies then give TAWAN Pg 49 . Rule: If the animal was scared and falls into a well or stumbles and dies or hits something and dies then give TAWAN . Rule: There is NO RANSOM in killing crows, kites wolf, scorpion, snake, rats (of any kind), biting dog, lice, mosquito, tortoise, biting ant, fly, ,and all fox, ,etc. when they attack, and all the wild animal which first attack (and then kill), there is no Kaffarah / ransom for killing these creatures. Even otherwise there is no Kaffarah for killing (capturing) any of the sea creatures . CHECK TO ABOVE ON Pg 49 To cut the trees etc of the haram There is a penalty for cutting any uncultivated growth like mushroom green grass, herbs, plant tree, which no one has cultivated, sown seeds and which is still fresh (not dried and withered), not uprooted or broken (trunk, stems etc). The penalty is the money equal to the affected growth should be spent in purchasing the food grains for distribution among the poor and the indigents each one's share being one Sadaqahe-Fitr. If the amount is not sufficient, then the sadaqah to a person will be permissible. It is also possible

not suffice and if the animal was slaughtered then stolen the Kaffarah will be fulfilled . Rule: If the animal is wounded but is not dead or its hair or quil or any limb and because of this what is missing in the animal should be compensated as Kaffarah equal to the cost of the loss in the animal as this is Wajib and if the animal dies an account of injury the full cost of the animal be paid is Wajib. Rule: If the Mohrim catches a wild animal from the jungle it should be set free in the jungle or any place where it may take refuge or shelter, if released in the city where it is likely to be caught then he shall have to pay the penalty . Rule: If few Muhrims jointly hunted the animal then each will have to offer Kaffarah in full . Rule: The locust is a land creature, killing it Kaffarah is due, a date will suffice . Rule: If a person not in the state of Ehram hunts the animal the Muhrim can eat the meat provided the Muhrim neither asked the hunter, nor indicated or helped in any way in hunting and it is a condition the animal was slaughtered outside the Haram. Rule: If one entered the Haram with a wild animal even if in a cage then the rule is to set it free . Rule: A man riding a horse etc. or he was dragging it while on foot and the animal was died or bites another animal and dies then give TAWAN Pg 49 . Rule: If the animal was scared and falls into a well or stumbles and dies or hits something and dies then give TAWAN . Rule: There is NO RANSOM in killing crows, kites wolf, scorpion, snake, rats (of any kind), biting dog, lice, mosquito, tortoise, biting ant, fly, ,and all fox, ,etc. when they attack, and all the wild animal which first attack (and then kill), there is no Kaffarah / ransom for killing these creatures. Even otherwise there is no Kaffarah for killing (capturing) any of the sea creatures . CHECK TO ABOVE ON Pg 49 To cut the trees etc of the haram There is a penalty for cutting any uncultivated growth like mushroom green grass, herbs, plant tree, which no one has cultivated, sown seeds and which is still fresh (not dried and withered), not uprooted or broken (trunk, stems etc). The penalty is the money equal to the affected growth should be spent in purchasing the food grains for distribution among the poor and the indigents each one's share being one Sadaqahe-Fitr. If the amount is not sufficient, then the sadaqah to a person will be permissible. It is also possible that the whole amount be given to that person to whom Sadaqah is intended. It is also permissible that if the money in hand to buy a sacrificing animal, it should be done like wise, slaughtering the animal in the Haram. However, he can not keep fast as a penance for his guilt. RULE: If a person uproots the plant/tree and pays the amount for it, Yet he can not use the amount for any purpose of his own, If he has sold the plant/tree the money thus obtained should be given away as sadaqah. RULE: A dried and withered plant/tree can be uprooted and made use of (without any penance etc). RULE: Leaves of a tree can be plucked provided no harm/loss is caused to the tree. Likewise plucking the fruits of a fruit-producing tree is permissible provided prior sanction/permission has been secured or the price of the fruit has been given to the owner. RULE: If some person jointly cut down a tree, then the penalty shall be only one which should equally levied among the group irrespective of the fact whether some of them are Muhrim (i.e. in Ehram), some Gair Muhrim (not in Ehram) or if all are Muhrim. Miswak of a tree from Haram is not permissible RULE: To make Miswak (stem of a plaque used as tooth brush) of any tree in the Haram is not permissible. RULE: There is no penalty if some tree/plant is uprooted while walking or by men or animal or pegging the tents, etc. RULE: Grazing the grass by the animal as a necessity is permissible (and there is no penalty for it). But the penalty for cutting or uprooting any growth (for purposes other than grazing) the animal is the same as already mentioned in respect of trees/plant within the limits of the Haram. However, there is no restriction is plucking/uprooting the IZFAR Grass or any other withered grass which can be used for any purpose, grass fields of these particular verities can be uprooted and there is no penalty for the same. To kill lice If one killed a lice from the body or clothes or throws it away then for every lice give a piece of bread (Roti) as Kaffarah and if the lice are two or three then give a fistful grain and for more give a Sadaqah . Rule: If one washes his head or clothes or spread the clothes in the Sun to kill the lice, the Kaffarah is due for killing the lice . Rule: The clothes became wet and they were spread to dry and the lice were killed the intention was not to kill then there is no problem. To Pass by the Meeqat without Ehram To pass Meeqat without Ehram, from the Meeqat KHOOSHK Pg 51and without Ehram one went to Makkah even if there is no intention to perform Hajj or Umrah but Hajj or Umrah becomes Wajib, now one should go back to Meeqat and wear the Ehram, if one does not go to Meeqat but wear the Ehram in Makkah then Dam becomes Wajib. Rule: If one passes Meeqat without Ehram then wears the Ehram of Umrah then for Hajj or performed Qiran then Dam becomes necceccasry and if the Ehram is worn for Hajj then the Ehram for Umrah while in Haram then two Dams are due . To wear another Ehram when already in Ehram If one wears the Ehram of Hajj then one on the day or night of Arafah, he wears another Ehram for Hajj after the Halq then one should remain in Ehram and complete the second the next year and Dam is not Wajib and if the Halq is not done then Dam becomes Wajib . Rule: If one completed all the rites of Umrah and only Halq was remaining, so one wore another Ehram for Umrah then Dam becomes Wajib and becomes a sinner. Rule: It is forbidden for the person performing Hajj to wear the Ehram from the 10th till the 13th of Dhil-Hajj and if one wears the Ehram, take it off and perform Qaza and give Dam and if fulfill, Dam still is Wajib. THE MOHSAR One who wears the Ehram for Hajj or Umrah but for a certain reason could not fulfill it this is called Mohsar. The circumstances which may prevent one from performing Hajj or Umrah are as following: (1) The enemy (2) Wild beast (3) Illness or disease that is likely to go worse or you think it may go worse (4) Breaking of hands or feet (5) Imprisonment (6) The death of husband or Mehram with whom she was going on Hajj (7) Iddat (period of mourning by the widow or loss of transport, the husband does not allow the wife for a Nafil Hajj. COMMANDS FOR THE MOHSAR The rule for the Mohsar is that one can not take off the Ehram unless one reaching Makkah and performs Tawaf, Sa'ee and the Halq. If one wills to take off the Ehram one must send the sacrifice to Haram, when the sacrifice is done, the Ehram can be taken off or send the amount of sacrifice to Haram so a animal may be purchased and sacrificed it is also necessary that one must express to the messenger whom one has authorised to carry the money that the animal be sacrificed on such a date and at such a time and after this time one will come out of the Ehram. If the Qurbani is done on time or before then it is alright and if done after and one comes to know later one must offer Dam as he come out of Ehram before the animal was sacrificed, it is not a condition for a Mohsar to have the Halq done but is better do so . Rule: If the Mohsar is a Mufrid (meaning one wearing the Ehram only for Hajj or Umrah), then send one Qurbani and if a Qarin send two . For this Qurbani Haram is a condition. It can not be done outside, there is however, no fix time limit for the sacrifice . Rule: If the Qarin sent two Qurbanies but only one animal could be purchased then only one will not suffice . Rule: If the Qarin performed Tawaf for Umrah and became a Mohsar before the Wuqoof of Arafat, send one Qurbani and in place of the Hajj perform one Hajj and one Umrah, another Umrah is not neccessary . Rule: If the thing which prevented one from going has passed and there is enough time for both Hajj and Qurbani then to go is obligatory and if one went and performed Hajj then there is no problem if not then perform Umrah and come out of the Ehram and the Qurbani sent, you have now got back then do as one wills with it. Rule: After Wuqoof-e-Arafah there is no AHSAR Pg 53 and if still in Makkah but the Tawaf and Wuqoof QADAR Pg 53 one will be a Mohsar and from either one is Qadir on one then one will not be a Mohsar . Rule: When the Mohsar sends the Qurbani and comes out of Ehram, now one wants to offer Qaza then if the Ehram was only for Hajj then perform one Hajj and one Umrah and if the Ehram was for Qiran then perform one Hajj and two Umrahs and if the perseption is to offer Qaza for the Qiran then perform one Umrah or all three separately and if the Ehram was for only Umrah then perform one Umrah . THE LOSS OF THE HAJJ One whose Hajj is lost, meaning one does not perform the Wuqoof-e-Arafat then perform Tawaf and Sa?ee shave his hair or trim the hair and come out of Ehram and perform the Hajj the next year and Dam is not Wajib . Rule: If Qarin loses his Hajj perform Sa'ee and Tawaf for Umrah then perform another Tawaf and Sa'ee and perform the Halq and by this the Dam of Qiran will be waived and perform Tawaf as soon as this is done come out of the Ehram, as soon as commencing this stop reciting Labbaik and perform the Qaza of the Hajj next year, there is no Qaza for Umrah as this has already been done . Rule: The one performing Tamattu brought an animal for Qurbani and the Tamattu becomes void for some reason one may do what one likes with the animal. Rule: Umrah can not be lost as it can be performed the whole lifetime, however, Umrah is makrooh during five days meaning from the 9th Dhil-Hajj to 13th Dhil-Hajj . Rule: Tawaf-e-Sadr does not have to be performed if a person?s Hajj is lost . Rule: One who loses the Hajj and after doing Sa'ee does not take off the Ehram and performs Hajj the next year with the same Ehram then his Hajj will not be correct . HAJJ-E-BADAL (HAJJ BY PROXY) There are few conditions for Hajj-e-Badal (1) One performing Hajj-eBadl, Hajj is Fardh on him (Meaning if it was not Fardh and one performed Hajj-e-Badl or the Fardh Hajj was not performed meaning Hajj become Fardh later then this Hajj will not suffice if one is capable then perform the Hajj or if capable himself one should do so. (2) On whose behalf the Hajj-e-Badal is performed for, if one has the capability to do so (meaning one can not perform Hajj on their own). If one is capable of performing it by himself and now in his state of helplessness but later becomes well meaning at this time he was not capable of performing Hajj then become well then make the person perform Hajj twice. CHECK Pg 54 (3) From the time of Hajj till death, one is capable of Hajj (If in between one becomes capable, one should perform Hajj themselves then the first Hajj performed will be void that will not suffice, however, if there was such a reason that the person had no intention to go and all of a sudden went and the Hajj performed in the beginning will suffice for instance one was blind and after Hajj gained the sight back then there is no need to perform Hajj again. (4) On whose behalf Hajj is undertaken should expressed their desire. Without permission, Hajj-e-Badal is not acceptable. However if the lawful inheritor (waris) performs the Hajj on behalf of the MORUS, then no permission is necessary. (5) The money (for all due expenses) shall be provided by the man on whose behalf Hajj is to be undertaken. (6) Only that man can perform Hajj-e-Badal who has been asked to do so. Hajj-e-Badal by any other man is not acceptable. (However, if a person who has passed away nominated a particular person before death to do Hajj on his behalf then if the nominated person passes away or refuses to go on his behalf then a replacement is allowed to do Hajj on the deceased person?s behalf). (7) The person doing Hajj on behalf of someone should use means of transport to travel around and all cost should be paid by the person whose Hajj is prayed for, there is an exception that if there is a shortage of money then the Hajj may be proceeded on foot. Transport is meant by the term of which some travels have to be on transport. (8) The person going on Hajj-e-Badal should proceed from the place where he lives. (9) Ehraam should be worn from the Meeqat if urged by the person whose Hajj is being done for. (10) The Hajj should be undertaken and performed with the intention of the sender. It is better with the words Labbaik he should letter the name of the man. (If he forgets the name he should declare in his that he is doing the Hajj on behalf of the man who has sent him. Apart from the rules stated earlier there are some more which will be explained in forecoming text and the ones which have been stated are solely for obligatory Hajj which is on behalf of someone if the Hajj is nafl then these rules are not of importance. Rule: Two men nominated the same man for Hajj on their behalf and he took the names of both the senders while reciting Labbaik. In this case, the Hajj from neither of the two will be valid . THE WILL FOR HAJJ Rule: On whom Hajj is Fardh, Qaza or the Hajj that someone has willed and that is in his responsibility and the time of death draws close then it is Wajib that one makes the will . On whom Hajj is Fardh and it is not performed and was not willed for then in both situations one will be a sinner, if his successor wills to perform the Hajj-e-Badal on behalf of the deceased there is no problem. If Allah wills it

undertaken should expressed their desire. Without permission, Hajj-e-Badal is not acceptable. However if the lawful inheritor (waris) performs the Hajj on behalf of the MORUS, then no permission is necessary. (5) The money (for all due expenses) shall be provided by the man on whose behalf Hajj is to be undertaken. (6) Only that man can perform Hajj-e-Badal who has been asked to do so. Hajj-e-Badal by any other man is not acceptable. (However, if a person who has passed away nominated a particular person before death to do Hajj on his behalf then if the nominated person passes away or refuses to go on his behalf then a replacement is allowed to do Hajj on the deceased person?s behalf). (7) The person doing Hajj on behalf of someone should use means of transport to travel around and all cost should be paid by the person whose Hajj is prayed for, there is an exception that if there is a shortage of money then the Hajj may be proceeded on foot. Transport is meant by the term of which some travels have to be on transport. (8) The person going on Hajj-e-Badal should proceed from the place where he lives. (9) Ehraam should be worn from the Meeqat if urged by the person whose Hajj is being done for. (10) The Hajj should be undertaken and performed with the intention of the sender. It is better with the words Labbaik he should letter the name of the man. (If he forgets the name he should declare in his that he is doing the Hajj on behalf of the man who has sent him. Apart from the rules stated earlier there are some more which will be explained in forecoming text and the ones which have been stated are solely for obligatory Hajj which is on behalf of someone if the Hajj is nafl then these rules are not of importance. Rule: Two men nominated the same man for Hajj on their behalf and he took the names of both the senders while reciting Labbaik. In this case, the Hajj from neither of the two will be valid . THE WILL FOR HAJJ Rule: On whom Hajj is Fardh, Qaza or the Hajj that someone has willed and that is in his responsibility and the time of death draws close then it is Wajib that one makes the will . On whom Hajj is Fardh and it is not performed and was not willed for then in both situations one will be a sinner, if his successor wills to perform the Hajj-e-Badal on behalf of the deceased there is no problem. If Allah wills it will be accepted, if the deceased had made a will then the Hajj should be performed with one third of the wealth left by the deceased, if the deceased had not imposed the condition of one third of the wealth for instance he said in his will that perform the Hajj on his behalf. Rule: If one third of the wealth is enough that the Hajj can be undertaken by a person from his home town, then a person from his home town be sent, otherwise send him from somewhere within the Meeqat from where it is afforable with the one third wealth left. CHECK pg 55 In the same way if someone can be sent from the fixed amount set in the will then send from where possible, if one third or the fixed amount is not enough to send someone from within the Meeqat then the will be invalid . Rule: Some one who went for Hajj and in the journey or at Makkah before Wuqoof-e-Arafah dies, if the Hajj had become Fardh in the same year then for one to leave a will is not Wajib and if one dies after the Wuqoof the Hajj is fulfilled then if the Tawaf-e-Fardh remains and one makes a will for completing the Hajj then some one should perform the sacrifice of Badanah on his behalf . Rule: For Hajj-e-Badl it is better to send one who has already performed Hajj, if some one who has not performed Hajj is sent it will be valid and if on whom Hajj is Fardh is sent and has not performed his Hajj then it is Makrooh-e-Tehrimi . SOME DETAILS OF HADEE Hadee is the animal that is taken to Haram for sacrifice. They are of three types (1) Shaat, meaning goat, sheep and lamb (2) Batr, meaning Cow or Buffalo (3) Camel. The lowest grade of Hadee is a goat, if some one makes a will to send an animal to be sacrificed in Haram without specifing an animal the sacrifice of a goat will suffice . Rule: The Qurbani animal weather a male or female the same rule applies, in the same way one can use a male or a female animal. Rule: The conditions laid for the Hadee animals are the same for the Qurbani. This means that the minimum age of a camel is five years, cow and buffalo atleast two years old. A goat is atleast one year old, however, if the sheep or lamb is six months old but appears to be one year then it can be used and in the Hadee sacrifice of a cow, buffalo, camel seven persons can share the sacrifice . Rule: If the Hadee animal belongs to a Qaran or Matammati then it is better if some meat is eaten by oneself, likewise if the Hadee is Nafl and has reached the Haram and if the animal has not reached the Haram then the owner can not eat the meat, the poor has the right over it and these three can not be eaten seperatelty and the meat of the Hadee animal that is permitted to eat, can also be given to rich too and the animal that is not permitted to eat, then one can not receive any benefit form its skin . Rule: The sacrifice of Qarin and Matammati can not be performed before the 10th DhilHajj and if done after 10th Dhil-Hajj it will be valid, however, Dam will be due, reason being that to delay is not permissible and besides for these two no perticular day is fixed it is better on to do it on the 10th. It is essential that the animal be in the Haram, it does not have to be in Mina, however, if it is performed on the 10th then it is Sunnah in Mina and after the 10th it is Sunnah in Makkah. The slaughter of the Badanah animal that has been willed is not a condition to sacrifice in the Haram if the will was not a condition in the Haram . Rule: It is better the meat of the animal is distributed among the poor and needy of the Haram. ????? be given away in charity and nothing should be given to the butcher ,however, if given by the way of good will then there is no problem . Rule: It is not permissible to ride or load on Hadee animal without the need and if one uses the animal for this and if the animal had any deficiency any way, one should give Sadaqah to the poor . Rule: Do not milk a Hadee animal and if under some curcumstance she is milked then the milk be given to the poor and if the milk is not given then the price should be given to the needy . Rule: If the Hadee animal gives birth then either give as charity or slaughter along with the animal, however, if one sells the young one or kills it then give its price away as charity and it is better if one purchashes another animal of sacrifice with that money . Rule: If some one slaughted an animal of other person by mistake while the other one slaughted the animal of that person then the sacrifice of both will count . Rule: If an animal was taken to Haram for sacrifice on the way it began to die then slaughter it straight away and stain the rope of the animal with blood together with the hump so the rich person will not eat its meat only the poor should eat it, if the animal was nafil then it is not obligatory to purchase another animal in its place and if it was a Wajib Qurbani then it is Wajib to purchase another animal and if the animal is now suffering form a defect which does not permit the sacrifice then one may do what one likes with it and purchase another animal if it is Wajib . Rule: If the animal has reached the Haram and is about to die then slaughter the animal and give to the poor do not eat it yourself even if it is Nafil and if the animal is suffering from minor defects but still fit for sacrifice then sacrifice and one can eat the meat . VISITING MADINAHH SHARIF DIGNITY OF MADINAH SHARIF The Messenger of Allah Sallalahu Alaihi Wa Sallam has said that one who can die in Madinah then one should die in Madinah as the one who dies in Madinah I shall intercede for him and he has said the one who gives difficulty to the people of Madinah Almighty Allah will put him in difficulty, and on them is curse of Allah Almighty, the Angels and all the people, and his Fardh or Nafl will be accepted and he said that one who deceives the people of Madinah, he will dissolved as salt is dissolved in water . And he said that the angels keep vigilance on the pathways to Madina, the Dajjal will not enter nor the Pg 58 plague and The Holy Prophet Allah's grace and peace be upon him prayed for Madinah that Allah increases two fold more than Makkah Pg 58 . The benefits and blessing and the loss of not visiting the Holy court of the Prophet Allah's Peace and Grace be upon him Allah Almighty states in the Holy Quran: TRANSLATION:When people wrong themselves and (O Prophet) they come to you to seek forgiveness from Allah and you also pray for their forgiveness, they will Allah as the Acceptor of repentance and the Most Merciful.) The Holy Prophet (Allah's peace and grace be upon him) has said,"One who visits my Grave then my intercesion becomes Wajib on me" . He has said, One who performs Hajj and visits my grave after my death, it is as if he visited me in my life-time . He has said that One who performs Hajj and does not visit me, he oppressed me . NOTE: Many people being friends give different types of advice and make one afraid that there will be difficulties in the journey that there is dieases and this and that. Beware do not listen to them never go with the intention of fault. You will certainly die one day and what a better way to die than the path to Madinah and your experience CHECK Pg 58 ETIQUETTES OF ZIARAT (1) When visiting only make the intetnion, to the extent Imam Ibn Humam that do not even make the intention of entering the Mosque (2) If the Hajj is obligatory then perform Hajj and thereafter go Madinah, however, Madinah is on the way then without visiting it would be an act of misfortune and one should make this visit a source of acceptance of the Hajj and also making the Prophet as a mediator and if the Hajj Nafl than visit the court of the Prophet first then make him a mediator for ones Hajj being accepted. CHECK Pg 59 (3) On the way engage oneself in reciting Durood and Salaam and Dhikr, the closer one gets to Madinah be happy. (4) As the Haram drwas nearer it is better to become sincer and cry whilst lowering your head lowering the gaze and reciting Durood in abandunce and if possible walk bear footed. When ones sight falls on the blessed grave increase in reciting Durood and Salaam. (5) When one enters the blessed city think of the Prophet Peace and Blessing Upon Him?s character and piety and when entering the blessed city enter with the right foot and recite these verses: TRANSLATION:- I begin in the name of Allah, whatever Almighty desired, there is no Power ety) with the entrance of Truth and make me exit with the Exit of Truth. O Allah! open for me upon him and peace) what You granted Your Friends and deliver me from the Fire (of He'll), Forgive me and have Mercy on me O the One to Whom begins for Well being are addressed. (6) Before entering the Holy Masjid quickly overcome all necessities which are likely to distract the attention and devotion, do not think of anything else besides the Prophet and perform ablution and miswak and is better to have a bath and wear clean white clothing, also wear good quality surma and purfume, it is better to put musk on. (7) Now prompt oneself to the blessed court with utmost sincerity and devotion , if one can not cry then express the face as if one is crying and the heart in a vunrable state and express your intentions to the Prophet. (8) Visit all the parts of the Masjid then send Durood and Salam and wait for some time then ask permission to visit the court and recite Bismallah and enter with sincerity and devotion with the right foot. (9) At this moment every Muslim knows how important it is to be respectful at all time.free your mind, heart, eyes, ears, tongue, hand and feet from all thoughts, do not look at the structure and beauty of the Mosque and if someone comes whom greeting is important to perform then where possible do not divert your attention from the Prophet and keep your heart towards the Prophet. (10) Never say a word that is not important. LIFE OF THE PROPHETS It must be borne in mind with the deepest faith and Belief that our beloved Prophet Peace and Blessing Upon Him is still alive as true, real, wordly and physical qualities which he possessed when he lived in his worldy life, the death of all apostles was nothing but momentary disappearance from the sight of the world and there death is only to disappear from the eyes of the people. Imam Muhammad Ibne Haaj Makki states in his book ?Madkhal? and Imam Ahmad Qastalani in his ?Mawa'hib Ladunniyah? and other scholars in their books state: TRANSLATION:- There is no difference in the death and life of the Messenger of Allah Sallallahu Aliahe wa Sallam, in respect of his observation of his Ummah, he is aware with their condition and their intentions, their determinations and their hearts contents and all these are so manifest before that no covering can hide them. Imam Rehmatullah Alai?s student Imam Mohaqqiq Ibn Alhimam Munsik in ?Mutawassit? and Ali Qari Makki in his Sharah (explanation) MALAK MUTAQAT states: TRANSLATION:- Surely the Holy Prophet Allah's grace and peace be upon him is fully aware of your presence, your standing and your Salam in fact all your activities and conditions and moving from one place to another and staying . (13) If the congregation has begun then join this will be in itself inclusive of the Nafil Salat of Tahiyat-ul-Masjid and if time permits offer two rakats of Tahiyyatul Masjid Nafil prayers and thanks giving for blessing of being present in the Holy court of the Messenger. The place for offering Thanksgiving (Shukrana) prayers be as close the Mehrab of the Holy Masjid as

vunrable state and express your intentions to the Prophet. (8) Visit all the parts of the Masjid then send Durood and Salam and wait for some time then ask permission to visit the court and recite Bismallah and enter with sincerity and devotion with the right foot. (9) At this moment every Muslim knows how important it is to be respectful at all time.free your mind, heart, eyes, ears, tongue, hand and feet from all thoughts, do not look at the structure and beauty of the Mosque and if someone comes whom greeting is important to perform then where possible do not divert your attention from the Prophet and keep your heart towards the Prophet. (10) Never say a word that is not important. LIFE OF THE PROPHETS It must be borne in mind with the deepest faith and Belief that our beloved Prophet Peace and Blessing Upon Him is still alive as true, real, wordly and physical qualities which he possessed when he lived in his worldy life, the death of all apostles was nothing but momentary disappearance from the sight of the world and there death is only to disappear from the eyes of the people. Imam Muhammad Ibne Haaj Makki states in his book ?Madkhal? and Imam Ahmad Qastalani in his ?Mawa'hib Ladunniyah? and other scholars in their books state: TRANSLATION:- There is no difference in the death and life of the Messenger of Allah Sallallahu Aliahe wa Sallam, in respect of his observation of his Ummah, he is aware with their condition and their intentions, their determinations and their hearts contents and all these are so manifest before that no covering can hide them. Imam Rehmatullah Alai?s student Imam Mohaqqiq Ibn Alhimam Munsik in ?Mutawassit? and Ali Qari Makki in his Sharah (explanation) MALAK MUTAQAT states: TRANSLATION:- Surely the Holy Prophet Allah's grace and peace be upon him is fully aware of your presence, your standing and your Salam in fact all your activities and conditions and moving from one place to another and staying . (13) If the congregation has begun then join this will be in itself inclusive of the Nafil Salat of Tahiyat-ul-Masjid and if time permits offer two rakats of Tahiyyatul Masjid Nafil prayers and thanks giving for blessing of being present in the Holy court of the Messenger. The place for offering Thanksgiving (Shukrana) prayers be as close the Mehrab of the Holy Masjid as possible, if this is not possible than as close as possible then prostrate for thanksgiving and make supplication O Allah give me the respect of your beloved and accept it for me. (14) Now proceed with respect with the head lowered, eyes lowered in reverence and utmost humility remembering one?s sins reliying on his mercy proceed towards the from the eastern side in the precence of the Prophet?s grave and the Qibla behind, the Prophet?s attetnion will be towards you and this is enough for you in both worlds. (15) If you are fortunate to have the Divine Blessing, in those auspicious moments you may place stand atleast at a distance of four arms with the back to the Qibla and face the blessed grave and place your hands in the same manner as one would do in Salaah . (16) Beware do not touch or kiss the blessed golden gage as it is against the respect, in fact do not go closer than four arm length, is his mercey not enough that the Prophet has called you and granted you a place although his attention was towards you but now it is even closer. (17) Now like your heart the sight is also facing towards the blessed gage where the resting place of the beloved of Allah is, now with sincerity and modesty reciting ( ) not in a low voice (as it is against the Sunnah ) CHECK Pg 62 TRANSLATION:- O Holy Prophet Peace be on you and the Mercy and Blessing of Allah, O the Best of Creation of, Peace be on You O The intercesor of the sinners, Peace be on You and on Your Kin and Your companions and all the Ummah. (18) As long as tongue, heart, mind can endure continue reciting Durood-o-Salam, praying forgiveness and prosperity for yourself your parents, for your family and friends and all the Ummah and ask for forgiveness and continue reciting: As Aluka Shafa ?Ata Ya Rasoolullah. (19) Then convey the Salam on behalf of the persons who have requested you, one should do this deed as it is a legality in Islam. The Author (Moulana Shamsudeen Amjadi) has requested readers to convey his Salaams it will be a great favour for him. (20) Then moving an arms length on your right or the west facing Hadhrat Abu Bakr Siddique (may Allah be pleased with him) enlighted face and give salutations in these words: TRANSLATION:- Peace be on You O the vice regent of the Apostle of Allah; Peace be on You O the Minister of the Apostle of Allah; Peace be on You O the companion of the Apostle of Allah in the Cave and the Mercy and the Blessings of Allah). (21) Then moving in the same manner to the right facing towards the Caliph Hadhrat Umar (may Allah be please with him) give your salutations in this manner: TRANSLATION:- Peace be on You, O the Commander of the faithful; Peace be on you O, is The Accomplishes of the Number of *Forty. Peace be on you the Honor of Islam and all the Muslims and the Mercy and Blessing of Allah.) (22) Then return back between the Holy Graves of Hadhrat Abu Bak'r and Hadhrat Umar (May Allah be pleased with them) and give salutation as follows: TRANSLATION:- Peace be on you both the vice regents of the Apostle of Allah, Peace be on you both O the Ministers of the Apostle of Allah; Peace be on you both O who are having (eternal) rest at the sides of the Apostle of Allah and the Mercy and Blessing of Allah. I beseech you to **** for us before the Apostle of Allah, Allah's peace and grace on him and you and the Blessing and Peace). (23) All these places are of acceptance meaning one should try and make Dua, pray the Due-e-Jam?I and to pray Durood with sole emphasis or recite the following: TRANSLATION:- O Allah! I make you witness and Your Apostle and Abu Bakr and Umar and Your Angels who descend on this Shrine and who stay here. I make them all witness and give evidence that there is no god but You, You are Alone and there no companion to You and Muhammad Peace and Blessing Upon Him Your Abd and Your Apostle. O Allah! I confess sins and acts of evil, Forgive me and have Favour on me as You did to Your Friends. Indeed You are does of Beneficence and the merciful Forgiven of sins. O our Lord! Grant us well being in the world and (comforts) in the Hereafter and save us from the Fire (of the He'll). (24) Then prayer near the Holy Pulpit (Mimbar). (25) Then pray offer two rakat's of Nafil if it is not the Makrooh time in Jannat Ki Kiyari. (26) Similar offer two Nafl at every pillar of the Holy Mosque, make Dua as these places are of blessing and on paticular pillars there are signifigant importance. (27) As long as one stays in Madinah do not waste any time, apart from neccesities most of the time should be spent in the Mosque with respect, spent time in Salaah, reciting the Qur?an and Durood. Any worldy talk should not be done in any Mosque especially the Mosque of the Prophet. (28) While entering the Mosque make the intention of Eitekaf, in fact make the intetion in every Mosque. (29) It is fortunate for a person who gets the opportunity of staying in Madinah in the Holy month of Ramdhan, especially during hot weather the intercession is a promise. (30) Here every good deed is rewarded fifty thousand times, therefore one should occupy themselves in worship. Try to concerntrate on eating less where possible give alms, importantly the people from here should give alms in times of need. (31) At least try to complete a full recital of the Holy Quran during the stay in the Masjid-e-Nabvi as well as in the Hateem-e-Kaaba. (32) To look at the blessed grave is also worship as well as looking at Holy Quran and the Holy Kaba, try to do this as much as possible also reciting Durood and Salaam. (33) After all the Five Salaah or atleast twice daily in the morning and evening at the holy court to offer Salaam. (34) In the city or outside wherever the Dome of the Mazar comes to sight face the Dome and recite Durood-o-Salam and make sure you never pass by without praying Durood and Salaam as it is very disrespectful. (35) To miss congregational prayers at any place is a sin and if it happens few times it is stickly forbidden and a major sin and here besides major sin ??? Pg 65 may Allah save us. The Holy Prophet (Allah's peace and grace be upon him) has said, "For every one who does not miss fourty Salaah, for them is freedom from Hell fire and hypocricy. (36) One must offer as much Salaah as possible within the beggening area of the Masjid meaning the space of about 100 by 100 in length and width this has now been changed. To pray Salaah here is actually praying in the. (37) Never keep your back to the grave of the Prophet even while offering Salaah until possible do not stand there. (38) Do not perform circuits around the grave neither prostrating nor lower one's self equal to Ruku. The respect of the Prophet Peace and Blessing Upon Him is really in his following. (39) Visiting Jannat ul baqee is Sunnah. After visiting the Shrine visit Jannatul Baqee especially on Fridays. In this cementary there are approximately ten thousand companions (Sahaba) , there are Tabi?een, Tabe Tabe?een, Saints, Scholars and pious persons who are countless in numbers buried here. When one enters the graveyard first intend to pray for all departed souls buried there by praying: ?Peace be on you (all) dwelling the homes of the community of Believers.You are our predecessors and if Allah The Excelled wills we shall meet you. O Allah! Forgive all the Dwellers of Baqee. O Allah! Forgive them and us. One may recite what they like or pray this: TRANSLATION:- O Allah! Forgive us and our parents and our teachers and our brothers and our sisters and our children and companions and our friends and him who ha right on us and him who made will for us and all the Momin men and women and all the Muslim men and women. (Amin) And pray Durood and Surah Fatiha and Ayatul Kursi and Surah Ikhlas etc. what ever you can pray and offer the reward then visit the graves among the Dwellers of Baqee by visiting the famous, the most dignified in Baqee is Amirul Momineen Hadhrat Usman (may Allah be pleased with him.) visit his grave and offer salutation: TRANSLATION:- Peace be on you O Amirul Momineen, commander of the Faithful. Peace be on you, O The Third of the Righteous Caliphs, Peace be on you O the honored with two Migrations, Peace be on you O the provider of help with the wealth and the commodities, Peace be on you and May Allah reward you on behalf of his Apostle and on behalf of all Musalmans, May Allah be pleased with you and with the companions all together. In this Graveyard are the grave of Hadhrat Ibrahim the son of the Holy Prophet (peace be upon him) and the grave of Ummul Momineen Hadhrat Khadija and other wives of the Holy Prophet (May the peace and grace of Allah be on him), the other grand personages there are Hadhrat Hamza, Hadhrat Abbas, Hadhrat Abdullah Bin Mas'ood, Hadhrat Imam Hasan and Hadhrat Imam Hussain, Hadhrat Imam Malik and other companions and the Tabi?een and other Scholars of the religion are resting, visit there graves of all righteous offering salutations to them and recite Fateha. (40) Visit Quba and offer two rakats in the Masjid . (41) Visit the Martyrs of the Battle of Uhud. In the Hadith that in the beginning of every year the Holy Prophet (may Allah's peace and grace be on him) would visit the graves of the Martyrs of Uhud and prayed for them: ?Peace be on you with the reward of (your) patience and the well being in Hereafter? and visit the Mountain of Uhud as the Prophet (may Allah's peace and grace be on him) Uhud keeps me as a friend and I keep it as a friend too and said he said that ?When you go to Uhud eat something of its trees even if it be Babool, it is better that to go to Uhud on Thursday in the morning and first visit the grave of Sayed-ush-Shuhada (The Leader of all the Martyrs) Hadhrat Hamza and offer salutations. According to a report the grave of Hadhrat Abdullah Bin Jahas and Mus'ab Bin Umair are here also give Salaam to them proceeding further reaching Quba Safiyah and complete visiting here. (42) If you can find someone for Ziyarah then go for there visit, perform ablution drink the water which has the following conection that the Prophet that he drank some water and in some his blessed saliva. CHECK 67 (43) On the depature from Madinah present yourself in front of the Prophet and ask for visiting contiue and all the respects of coming back to the Holy Kaba remember all these here too and with sincerity make Dua that give us death with Iman and with the Sunnah to die in Madinah and to be buried in Jannatul Baqee: DUA The Hajj has now finished ?.

and other Scholars of the religion are resting, visit there graves of all righteous offering salutations to them and recite Fateha. (40) Visit Quba and offer two rakats in the Masjid . (41) Visit the Martyrs of the Battle of Uhud. In the Hadith that in the beginning of every year the Holy Prophet (may Allah's peace and grace be on him) would visit the graves of the Martyrs of Uhud and prayed for them: ?Peace be on you with the reward of (your) patience and the well being in Hereafter? and visit the Mountain of Uhud as the Prophet (may Allah's peace and grace be on him) Uhud keeps me as a friend and I keep it as a friend too and said he said that ?When you go to Uhud eat something of its trees even if it be Babool, it is better that to go to Uhud on Thursday in the morning and first visit the grave of Sayed-ush-Shuhada (The Leader of all the Martyrs) Hadhrat Hamza and offer salutations. According to a report the grave of Hadhrat Abdullah Bin Jahas and Mus'ab Bin Umair are here also give Salaam to them proceeding further reaching Quba Safiyah and complete visiting here. (42) If you can find someone for Ziyarah then go for there visit, perform ablution drink the water which has the following conection that the Prophet that he drank some water and in some his blessed saliva. CHECK 67 (43) On the depature from Madinah present yourself in front of the Prophet and ask for visiting contiue and all the respects of coming back to the Holy Kaba remember all these here too and with sincerity make Dua that give us death with Iman and with the Sunnah to die in Madinah and to be buried in Jannatul Baqee: DUA The Hajj has now finished ?.

About ZIKR

SCHOOL OF UNITY, LOVE, FAITH & DISCIPLINE

President: Principal: M i s s i o n Statement: Hadhrat Muhammad Sardar Ahmad Naqshbandi (above left) more... Khalifa Muhammad Saleem Latif Naqshbandi (above right) more... To help those who wish to become Friends of Allah, purify & illuminate their hearts & souls through love & remembrance of Allah (swt) and practise of the blessed Sunnah of our Holy Prophet (saw). Naqshbandia Sardaria was founded in East Asia in 1958 and named after our President Hadhrat Muhammad Sardar Ahmad Naqshbandi. Naqshbandia Sardari is one of the world's leading schools in Sufism and has several hundred thousand disciples all over the world. Due to technological advances in the past few decades a greater number of disciples have joined from countries outside the Asia continent. We pride ourselves on providing an unprescedented level of help & support to our students who are on their path towards friendship with Allah (swt). Training of long distance disciples is done through a combination of e-mail/phone communications, training videos/audios/manuals, worksheets and various other audio/visual presentations. Our efforts are ongoing and we always seek new innovative ways to help communicate our teachings.

About Us:

Step One: Qalbi Zikr introduction

Qalbi Zikr is the remembrance of Allah from within the heart. It is a special & rare gift given by Allah (swt) to the very privileged of his creation. For once this gift of Qalbi Zikr was acquired, success in this life and the next was assured. Peace and tranquility would descend on one's heart and where ever one went, Blessings & Mercy of Allah (swt) would follow. In times gone by, this gift was acquired only after great toil, sacrifice and khidmat of one's Sheikh. Many even died before acquiring this gift from their Spiritual Mastrers. Times have changed. The day of judgement is drawing near and the tricks of Shaitaan have engulfed mankind in a web of lies and deceit. Those who remember Allah (swt) are few and far between. In this desperate time only the Freinds of Allah (swt) and their close companions are saved from losing their faith in Allah (swt) and falling into the trap of Shaitaan. And it is in this time of great difficulty that the Friends of Allah (swt) have made the wealth of Qalbi Zikr available to all those who wish to acquire it. No commitment, cost or effort is asked. So all those who have even a remote love of Allah (swt) & His Rasul (saw) are blessed with this truly divine blessing. This zikr is soo powerful that it removes all misfortune and dispels anxiety and in return brings peace & blessings in one's life like water brings life to the earth. This zikr outweighs other types of zikr by 70 fold! It is peformed by the true friends of Allah and those who perform this zikr are treated like kings on this earth. InshAllah, through the barkat of this zikr you will also receive countless merits, rewards and barkat in your life, wealth and health. You will also get peace in your heart and Allah (swt) will take great care of you in this world and the next. I guarantee your needs will be met & problems will diminish and dissappear if you take good care of performing this zikr regularly. To perform Qalbi Zikr you first need permission from a Kamil Sheikh or one fo his designated khalifas. If you wish to gain permission and start performing Qalbi Zikr Click Here

Step Two: Objectives & Benefits

Through the divine blessing of Qalbi Zikr one's heart is purified from all sins and character blemishes which leads one to acquire all the objectives & benefits below whilst also earning the nearness, recognition and friendship of Allah (swt)! Objectives: Become a Friend of Allah (swt). Love of Allah (swt) & Holy Prophet (saw) Acquire Qalb-e-Saleem The Heart of Peace Knowledge: Inner & Outer Peace & Tranquility Purity: Inner & Outer Blessings & Reward Forgiveness & Pardon Success: This life & the Next Spiritual Power, Strength & Insight

Spiritual Benefits: Become a recognised as a friend of Allah (swt) Form a strong and firm foundation upon which your faith will grow & flourish Increase the level of warmth, perception & awareness of Allah (swt) Shield the heart from evil thought & sinful inclinations Accomplish righteous deeds with ease, vigour and passion Kindle the fire of love for Allah (swt) and his Holy Prophet (saw) Increase spiritual strength and vitality Breath the spirit of life into the heart and be one of those who are genuinely alive Live a colourful life embodied with awe, respect, peace & tranquillity

Physical Benefits: Gain freedom from worldly stress, anxiety, despair & depression Purify the heart from all negative attitudes & emotions Loose all fear and regain a sense of security & stability Taste the flavour of true success in this life & the next Realise the full potential of your talents & skills Boost self confidence and achieve your goals Become highly focused & ambitious Receive true love & respect from Allah (swt) and creation Enjoy a wholesome & pure life with no regrets >> Get permission & Start Qalbi Zikr today <<

Step Three: Qalbi Zikr Initiation

Before you can start practising Qalbi Zikr you need a Kamil Sheikh who will grant you permission and also teach you how to perform it correctly. Without permission you cannot achieve a Living Heart. ie a heart in constant remembrance of Allah. So, if you want to start and wish to get permission from our Kamil & Akmal Sheikh, Hadhrat Muhammad Sardar Ahmad Naqshbandi, or one of his Khalifas, please Click Here. You can get permission via e-mail or phone. You will be asked to affirm the declarations of faith and forgiveness outlined in the steps below. The affirmations are to be read in Arabic. For those who cannot read or understand Arabic, transliterations have been included along with their English translation.

Step Four: Qalbi Zikr Technique

Now that you have gained Permission for Qalbi Zikr please view the guided video or read below carefully on how to train your heart to perform the zikr of Allah perpetually. Firstly close your eyes and listen to the following audio with the ears of your heart. This will activate your heart in the zikr of Allah. Click to download audio Whilst the file is playing, concentrate on your heart and repeat the word "Allahu Allahu Allah" mentally within yourslef. (ie not verbally) Continue to silently do thia zikr from your heart from now onwards. Do this zikr even whilst your eating, drinking, playing and working. There is no restriction of being in a state of purity or not. And if you forget.. don't worry.. when you next remember just start Qalbi zikr again...You should do this zikr even whilst in the bathroom. So just concentrate on your heart, which is on the upper leftside on your body, and continue to read... Now, when you get some free time...especially after (Fajar and Isha) read the khatam Sharif and pass the rewards on (full details here: http://www.zikr.co.uk/content/view/39/76/ ) then sit in a relaxed position with spine upright. Close your eyes and concentrate solely on your heart. Continue breathing steadily and do Qalbi Zikr from the heart. This is called muraqabah. Meditation. Do this for approx 11 ~15min or more if you are capable. If your thoughts wander, don;t worry, keep trying. Soon your thoughts will diminish and your heart will become more active in the remembrance of Allah..... Please use the audio files available in the media gallery to help you in meditation. Also, please take some time to learn the tasbeeh (dual beat) technique outlined in the audio gallery section as it has helped hundreds of thousands to keep focus on Allah during meditation. If you do Qalbi zikr starting from now and do it with vigour.. inshAllah your heart will soon become active perpetullay without any further effort! (normally takes only a few days before heart becomes perpetually alive. Times may vary according to effort & state of Qalb.) Once your heart is alive you will feel your heart "beat" during muraqabah and you should soon, inshAllah hear, with your physical ears, your own heart say "Allah Allah Allah" That is when you will know that your heart is alive! Then inshAllah you will see with your own eyes how quickly your cuircumstances change. Many have seen a great increase in wealth along with a great strength to perform good deeds. So please don't delay... and start today!

Step Five: Training Programme

The following Qalbi Zikr Audio Training Files have been developed to help you train your heart to remember Allah in various environments. Each audio file contains an audible heart beat in the background. Close your eyes and focus your mind towards your heart. Play the first "heart beat" track and for each audible heart beat, imagine your own heart beating "Al-lah" in rhythm . Do this repeatedly until you can feel your heart humming or vibrating in the zikr of Allah. Do it long enough and you will even HEAR it say Allah! It's that simple! Then use all the other files in the album so that you are trained to do Qalbi Qikr in other environments without distraction. This method is known as the dual-beat Technique and can also be simulated with tasbeeh. (See the Media Audio gallery for details) Download Qalbi Zikr Training Album Dual Beat: Qalbi Zikr Technique Track 1: Nature Woods Track 2: Raining Forest Track 3: Beach Waves Track 4: Spring Birds Track 5: Playground Track 6: Inner City Track 7: Active Restaurant

Qalbi Zikr for Christians, Jews and others who believe in Allah.

Verily, those who believe, those who are Jews, Christians, Sabians, whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve. Quran (Surah 2: Verse 62) Qalbi Zikr literally means "Heart in Remembrance". Remembrance referring to the remembrance of our Lord Almighty. When the heart is in this state of constant remembrance, or zikr, it is blessed with countless bounties and one who carries such a heart is favoured over other creation. The most favoured blessing is that there is no Grief or Fear for those who have a heart alive in the remembranc of their Lord Almighty. For they are known as the Friends of the Almighty Lord and, as such, their hearts are freed from all evil desires and sinful inclinations. They are protected from the accursed Satan. And best of all they are in complete peace and tranquility immersed in total love of their Lord Almighty. Fortunately, Qalbi Zikr can be performed by anyone with or without any underlying beliefs. For this type of remembrance will lead one to the Lord Himself and as such one will never go astray. So no matter what you believe you may start Qalbi Zikr. In all the Heavenly Scriptures we are advised to remember the NAME of our Lord during Qalbi Zikr. So we, as Muslims, mentally repeat the word "Allah" within our hearts. This name and method of zikr, however, is not just confined to Muslims. Christians, in the middle east for instance, also use the name "Allah" in their arabic bible. So using the name "Allah" for the Lord Almighty is not new in Christianity, especially not for the millions of Christians in the arab world. So if you're ready to become a Friend of Allah....let's begin! But before we do.. you should know that inorder to start performing Qalbi Zikr one first needs to gain permission from one who is authorised to issue it. This is because qalbi Zikr leads one onto a spiritual path and only a spiritual guide who has travelled this path to Allah can lead others along it. Luckily, we have been given the opportunity to issue Qalbi Zikr through our Spiritual Master Hadhrat Muhammad Sardar Ahmad Naqshbandi. So.... On the authority of my Spiritual Master Hadhrat Muhammad Sardar Ahmad, I Faqir Saleem, grant you the reader, permission to perform Qalbi Zikr. To perform Qalbi Zikr please concentrate on your heart and repeat the word "Allah Allah Allah" mentally within yourslef. (ie not verbally) Your heart is on the upper left side of your body...so continue to focus on your heart and mentally repeat Allah Allah Allah from now onwards. You are to continue this for the next few days even as you're walking, talking, eating, drinking, playing or working. There is also NO restriction of being in a particular place or position. So no matter what state you are in, you should start to perform this zikr from now onwards. When you get some free time, ideally in the early morning or late evening, sit in a relaxed position with spine upright. Close your eyes, concentrate on your heart, breath steadily and do Qalbi Zikr from the heart. This dedicated form of Qalbi Zikr is called "Muraqabah" or Meditation in English. Do this for approx 11 ~15 min or more if you are capable. If it becomes difficult to keep the mind focused on the heart or your thoughts wonder, don't worry! Keep practising. Your thoughts will soon diminish and your heart will become more active. To help you do muraqabah, please use the meditation files available in the media support library at www.zikr.co.uk. Also, please take some time to learn the tasbeeh (dual beat) technique outlined in the media library as it helps you keep focused on the heart. You may keep us informed on your progress if you wish. If you do qalbi zikr as often as possible during the next few days your heart will soon become active PERPETUALLY without any further effort! Once your heart is alive you will feel your heart "beat" during meditation and soon you will hear it say Allah Allah Allah with your physcial ears. Your prayers will readily be accepted and you will have a LOT of positive energy flowing through you. You won't really know what to do with it except perhaps cry in joy. Then even when you are asleep your heart will continue its zikr. Once alive, it will NEVER die. Even if you die, the heart continues to perform zikr. Your flesh will not be eaten by the earth in burial and you will become a true Friend of Allah. Then ask for what you wish and your lord shall grant it. This zikr is VERY effective in cleaning the heart and you will soon notice your behaviour change. Any undesirables like lust, greed, jealousy etc will diminish and become under control. Not only will your concentration span increase, your spiritual strength and your vigour in performing good deeds will also increase. All other bad habits will also diminish and good changes will begin to flourish in your life. So please begin the zikr now.. and make firm intention never to stop trying until your heart says Allah. Our prayers our with you. All the best!

Request-a-Majlis

It has been narrated that: "The houses where zikr is practiced shine unto the dwellers of the Heaven, as do the stars shine to the inhabitants of the Earth."

Venue: Arrange a suitable venue location and seek permission from those in charge of the Mosque/Hall/Home etc. Invite them to visit our website to learn more about us. Once all key members are happy please move on to the next step.

Date/Time: E-mail/Contact Us to confirm a date and time. You'll need to provide us with your contact details and Venue Address.

Invite Others: Once a date and time has been booked, invite others to attend. Remember to invite your close friends and family. Ask the imam to make an announcement during Jumma if the programme is held at Mosque. We can also design and print posters for you to help you promote awareness of the Majlis.

Participate in the Programme: Event Outline: Formal introduction given by Imam/One in Charge Qiraat - Qur'an Recited by local Qari/Us Khatam Sharif read by all Introduction and method to perform Qalbi Zikr outlined Permission granted to perform Qalbi Zikr Qalbi Zikr Mehfil (Muraqaba) performed Dua & final guidance given to all Questions answered Food served**

The whole program should last no more than 90 mins. (1hour 30 min)

Please Note: There are no charges/fees invloved. We perform Zikr Mehfils Fisabilillah. We are happy to cover all our own travelling expenses. **We are happy to pay for food to be cooked and distributed to those who attend the gatherings. Purdah is always observed and a polite request is made that a purdah should be in place if Sisters are to be present in any Zikr gathering.

Qalbi Zikr Majlis Live

Assalamo-alaikum, Qalbi Zikr sessions are now LIVE through Paltalk. We've integrated paltalk within this page for your convenience. So for those who wish to join, please ensure you create a free account with paltalk and join us at the following times: Mon - Fri . 9:00pm (UK Time) Sat ........... 3:45pm (UK Time) Sun .......... 8:00pm (UK Time) During weekdays the zikr session is held 9:00pm UK time. On Saturday it is held at Asar time so it regularly changes. Sundays is fixed at 8:00pm

Hadhrat Sahib

Pictured Above:

Hadhrat Muhammad Sardar Ahmad Naqshbandi (d.b) more pics... Hadhrat Khwaja Muhammad Abdul Ghaffar (r.a) Shijra Sharif Urdu | English Kamil, Muqammal & Akmal Noorul Huda Sheikh. ~ 1958 30th June 1930 Pakistani 81 Married with children Grand Master of Naqshbandi Tariqah, Alim & Mufti Spiritual Guide for over 1 Million Mureeds worldwide

Hadhrat's Murshid: Spiritual Lineage: Type of Sheikh: Khalifa Since: Date of Birth: Nationality: Age: Marital Status: Qualification: Disciples:

Spiritual Lineage: Type of Sheikh: Khalifa Since: Date of Birth: Nationality: Age: Marital Status: Qualification: Disciples: Main Address:

Shijra Sharif Urdu | English Kamil, Muqammal & Akmal Noorul Huda Sheikh. ~ 1958 30th June 1930 Pakistani 81 Married with children Grand Master of Naqshbandi Tariqah, Alim & Mufti Spiritual Guide for over 1 Million Mureeds worldwide Darbar Pir Mitha, Rehmat Pur Sharif, Bucheki, Nankana Sahib, Punjab, Pakistan

Hadhrat Muhammad Sardar Ahmad is the number one Khalifa of Hadhrat Khawaja Muhammad Abdul Ghaffar (r.a). Hadhrat Sahib acquired the knowledge of Shairat, Tariqat, Marifat and Haqiqat and given full khilafat, with certificate of approval, at the age of just 28! It should be noted that ALL Kamil & Akmal Sheikhs, who are designated successors of their Murshid, will have a certificate of approval from their Sheikh. The certificate on the left shows clearly that there is no doubt in the authority given to our Murshid by Hadhrat Muhammad Abdul Ghaffar (r.a). So rest assured you are seeing a TRUE AKMAL WALI OF ALLAH! An Akaml Wali is the closest and the most favoured among the Friends of Allah (swt). There are very few of them on the world. It is these Wali's who can give faiz to Kamil Sheikhs so that they can draw closer to Allah (swt) and have their ranks raised. Hadhrat's Certificate View Certificate in Large Size Hadhrat Sahib is settled in Bucheki, Punjab on orders from his Sheikh. This was the first spiritual markaz, built by Hadhrat Sahib, which is present to this day.

Now, over 48 years later, there are 7 Spiritual Centers dotted around Pakistan and over 500,00 mureeds in Pakistan alone and as one would expect mureeds are benefitting from both Deen and Dunya faiz which is flowing abundantly through Hadhrat Sahib. Learn about faiz To highlight some of the benefits of faiz received by Hadhrat's own mureeds we have compiled a short list of both deen and dunya related incidents. Please Click Here to learn more about these various incidents. it will give you an idea as to the extensive benefits of bai'ah and faiz. Hadhrat Sahib is also on FULL tawaakul. Hadhrat Sahib does not go out to earn a living nor does he ask anyone for money. But it is amazing to see that even after 48 years there is no shortage of wealth. It is even more amazing to see that every week Hadhrat holds a program, in various markaz around Pakistan, after which over 1000 mureeds are fed absolutely FREE! We can barely feed a family of four even after working all week! Hadhrat Sahib also does not sit with women. All women who do bai'ah are kept behind purdah. This is an established fact and can be verified by anyone within the Jamaat. Hadhrat Sahib lives strictly on taqwa. Food is prepared by those who are in ablution, pray five times salaat and offer their tahajjud prayer. Not only does Hadhrat take care of what he eats but also on what he wears, what actions he performs and what actions he refrains from. Hadhrat Sahib has both external and batini knowledge. Many hundreds of miracles have been attributed to Hadhrat Sahib, far too numerous to list here. However, the king of miracles ie following Shariah and Sunnah. is not just evident in Hadhrat Sahib but also in 90% of the jamaat! A true sign of an Akmal Sheikh! You only need to see one of Hadhrat's mureeds to realise that faiz is both affluent and abundant in this silsila.To see a list of the various benefits of bai'ah & faiz please click here. Directions: It would be truly a great day for you if you went to travel to meet Hadhrat Sahib. If you ever get the chance please do visit we have outlined a small map below. The village Bucheki on Lahore-Jaranwala road is very well known. It is 15 kilometer southwest of Nankana Sahib Railway station and roughly 80km from Lahore.

Upon approaching Bucheki, from Lahore, turn left at the river and continue down and follow the brick road towards Rehmat Pur Sharif. This brick road will naturally turn left towards the bottom and lead you to Hadhrat's first spiritual markaz and Headquarters:

Upon approaching Bucheki, from Lahore, turn left at the river and continue down and follow the brick road towards Rehmat Pur Sharif. This brick road will naturally turn left towards the bottom and lead you to Hadhrat's first spiritual markaz and Headquarters:

Please pass on our Salaams to Hadhrat Sahib upon your arrival!

Hadhrat Sahib's Certificate

A Qualified Kamil Wali of Allah (swt), who is a designated successor of his Murshid & Sufi Order, is given a Practise Certificate. This serves to prove that the Wali in question has indeed completed the wilayat course and is both qualified & authorised to teach Qalbi Zikr, take bai'ah, lead the Silsilah and also give khilafat. Our Hadhrat Sahib's certificate, which was issued & signed by his Murshid Hadhrat Muhammad Abdul Ghaffar Naqshbandi, is shown below.

Media Library

>> MURAQABA FILES AT THE BOTTOM OF THIS PAGE<< This section holds all the media files to help you get your heart in the zikr of Allah. There will soon be many "Meditation" (muraqaba) audio files to help you practise your meditation technique & help you attain the living Qalb (heart. But before you start on the meditation files, please follow the "Getting Started" guide on the left. All the best. Activation: This is an audio clip of our Hadhrat Sahib activating the heart by repeating the words "Allahu Allahu Allah". (Size 812kb Length: 51 seconds, Format: mp3) Qalbi Zikr Activation (close your eyes and let your heart listen) This was recorded when Hadhrat was giving permission to a new mureed, by placing his blessed finger on the mureed's heart, and reciting "Allahu Allahu Allah". (Hadhrat only recited this once, but we duplicated it to last 51 seconds in the clip above) This is the voice of a Kamil, Muqammal and Akmal Wali! If you close your eyes and listen carefully your heart will activate and start doing zikr. Simple Meditation: Meditation file : Concentrate on your heart with your eyes closed and listen to this meditation file in a quiet room Once you have your heart activated using the first activation file, please use the meditation file to make the zikr in your heart more firm. All you need to do is close eyes and concentrate on your heart whilst listening to the meditation file. Try and do this in a quite room with maybe headphones as they'll help to cut out other noise. If your heart becomes heavy, starts to humm/buzz, you feel a pain in your upper left chest, see lights or want to start to cry or jump up and say Allah, then these are all signs of Sprititual Faiz. You would do VERY well doing more meditation with the files below.. and please let us know how you get on! For those who have not got any satisfaction from their meditation please continue to do it until your heart becomes clean and is remembering Allah (swt). Don't lose hope.. it sometime takes several sessions before it kicks in. Tasbeeh Meditation: The picture, on the left, is of a large beaded tasbeeh. We use this as a focusing aid in meditation. It was introduced by one of the Friends of Allah within our golden chain and has continued down to this day. The beads are rotated in such a fashion that they make a continuous beating noise. Upon focusing on this noise one is to imagine each double beat sounding like the word "All-lah All-lah All-lah" So although the beads make a "tuk-tek tuk-tek" sound, one imagines the word "All-lah All-lah All-lah " emanating and resounding within one's heart. Try meditating, using this technique, with this one minute prerecorded Tasbeeh Dual Technique Meditation file.

Get used to hearing it.. as all the meditations, in our chain use this tasbeeh in the background. Once you have this technique in place you will enjoy the various tastes of meditation that we have in store for you.

Flavoured Meditation: We will now introduce you to your first Flavoured Meditation. This is how we do meditation at Hadhrats Khanqah. The first file is a 22 minute meditation file which uses the tasbeeh technique above plus vocal to enhance the flavour of Meditation. Technique: Simply close your eyes and concentrate your heart on Allah (swt) as described above in the Tasbeeh technique. It's 22minutes long so find a comfy position and try not to move around whilst meditating and allow faiz, which is noor, to enter your heart.

Muraqaba Files:
Hadhrat Sahib - Muraqaba Size: 20.5MB Length: 22min Format: Mp3 Faqir Mahmood - Muraqaba Size: 18.7MB Length: 20min Format: Mp3 Faqir Abdul Khaliq - Muraqaba. Size: 32MB Length: 35min Format: Mp3 Faqir Abbas Naqshbandi - Muraqaba. Size: 17MB Length: 18min Format: Mp3 Faqir Sarwar Naqshbandi - Muraqaba. Size: 17MB Length: 18min Format: Mp3

Hadhrat Sahib's Image Gallery

Click on any picture to enlarge the image. Once the image is enlarged, hover your mouse over the top right or top left of the image to see "next" or "previous" image. Enjoy!

, 7. 320480 - Suitable for Smartphones and PDAs

Mobile URL: http://zikr.co.uk/320

Mobile URL: http://zikr.co.uk/320b

Pillars of Islam

Complete Guide to Salaah

This comprehensive book covers all aspects of Salaat including Importance, Purpose, Pre-requisites, How to observe prayer, Different types of prayers, Surahs etc.

Download Salaah Book (File Size: 2.1MB)

Read Book Online (Interactive Flash eBook!)

Complete Guide to Ramadhan & Fasting

We have developed this 48 page book which covers all aspects of Ramadhan including Moon sighting, Sehri, Duas, Fasting rules, Itikaaf, Taraweeh, Lailatul qadr, Eid etc.

Download Ramadhan Book (File Size: 800kb)

Read Book Online (Flash effect ebook!)

Complete Guide to Zakaat

This brief but comprehensive book covers all aspects of Zakaat including Importance, Virtues, Punishment, Rules of Nisab, Eligibility, Distribution, Calculation etc.

Download Ramadhan Book (File Size: 800kb)

Read Book Online (Flash effect ebook!)

Complete Guide to Zakaat

This brief but comprehensive book covers all aspects of Zakaat including Importance, Virtues, Punishment, Rules of Nisab, Eligibility, Distribution, Calculation etc.

Download Zakaat Book (File Size: 375kb)

Read Book Online (Interactive Flash eBook!)

Complete Guide to Hajj & Umrah

This comprehensive book covers all aspects of Hajj and Umrah including Importance, Virtues, Method of performing Hajj, Umrah and Ziyarah, Types of Hajj, Ihram and much much more.

Download Hajj and Umrah Book (File Size: 19MB)

Read Book Online (Interactive Flash eBook!)

Read Colour Coded Tajweed Qur'an

This is the Holy Qur'an. The complete, unaltered words of wisdom and advice direct from Allah (swt). Read it to acquire its blessings and act upon it to become a Friend of Allah.

Download the Tajweed Quran from hotfile (File Size: 291MB)

Read Qur'an Online (Interactive Flash Qur'an!)

Make the most of your life! Learn Qalbi Zikr and use the weekly progress diary to monitor your progress! Got a special prayer that needs answering? Then take a look at the Khatm-e-Khawajgan:

Khatm-e-Khawajgan (File Size: 60kb) We've just finished designing our Qalbi Zikr Logo! The speical "Q" design has been made to look similar to an on/off button to help one understand that this is all about starting the heart in the Divine Remembrance of Allah.

Have you ever wanted to see a TRUE Friend of Allah (swt)?

Hadhrat Muhammad Sardar Ahmad Naqshbandi Learn more.. Qalb-e-Saleem section just added. Qalb-e-Saleem is basically a purified heart in a state of peace. Not the "hug a tree" type of peace :) but at complete peace with it self and its surroundings. ie no burning hatred or jealousy within etc... Anyways...We'll explain it in greater detail soon but we've basically listed the core attributes of qalb-e-Saleem and it should be used to guage reference on your own state. It will be further updated in due course with further information and explanation. So bookmark us and come back soon.

Birth of the Prophet - Eid Milad un Nabi

There are many narrations, that support the Milad Sharif. Here are a selection of Hadith (Narrations of the Holy Prophet (Allah's Grace and Peace be upon him) : 1) The Prophet of Allah (Allahs Grace and Peace be upon him) himself stated his own birth from very beginning He says: "I had been transferred, continuously, from purified offspring to purified wombs. I had been given birth by a lawful marriage not by adultery. When Allah Almighty sent Adam Alaihis Salam on earth so He put me in his spine and then transferred in Nuh Alaihis salam in his boat, and then in Ibrahim Alaihis salam Allah Almighty transferred me continuously from noble offspring to the purified wombs up to that He brought me in my parents who never committed adultery." (Tafseer Ruhul Bayan, Vol. 3, Page 54) Milad means the time of birth or place of birth. So the Holy Prophet (Allah's Grace and Peace be upon him) himself celebrated his own Milad. In the same way many Muslims following the Holy Prophet (Allah's Grace and Peace be upon him) narrate the events of the birth of the Holy Prophet (Allah's Grace and Peace be upon him) .This hadith is the clear proof Milad un Nabi (Allahs Grace and Peace be upon him) and as well as tell us that to celebrate Milad un Nabi (Allah's Grace and Peace be upon him) is not innovation (bidat) but it is a sunnah (tradition) of Prophet (Allahs Grace and Peace be upon him). There are many other narrations which narrate that the Prophet of Allah (Allah's Grace and Peace be upon him) celebrate his own Milad several times, some of those narrations have been written in Mishkat Sharif. 2) "The one who rejoices on the birth day of the Holy Prophet would not be severely punished and it is hopped that a Muslim who celebrate the Milad un Nabi (Allah's Grace and Peace be upon him), will not be punished in hell. Imam Bukhari Rahmatullah Alaih narrates that Abu Lahab would be punished lightly in the hell on Monday. Because he rejoiced and freed his handmaid indicating by his finger, when the Prophet of Allah Almighty (Allah's Grace and Peace be upon him) took birth. So as a reward of happiness on Milad un Nabi (Allah's Grace and Peace be upon him) he would be given water by his finger. (Saheehul Bukhari Vol. 2, Page 764) Imam Shams ud din Naseer Al Damaishqi narrates this hadith in poetry. Here is its translation. "If such kafir was denounced (in the Quran) And perished are his hands, and in the flame is his eternal abode. It is narrated every Monday. His torment is made easy for his joy at the birth of Ahmad. (Allah's Grace and Peace be upon him) What is the expectation then of a servant who spent all his life. Happy with the arrival of Ahmad (Allah's Grace and Peace be upon him) and died on the one ness of Allah Almighty. (Haul-ul-Ahtifal Bil Mawlid Al-Nabvi Al Sharif, Page 11) 3) The Holy Prophet Muhammad (Allah's Grace and Peace be upon him) celebrated his own Milad by having fast. Imam Wali ud din write this narration with reference to the Saheeh Muslim. When the Prophet of Allah (Allah's Grace and Peace be upon him) was asked about the fast of Monday. He (Allah's Grace and Peace be upon him) said: "I took birth and the Quran was revealed upon me in this day." (Mishkat Sharif, Page 179) This narration proves that to celebrate Milad un Nabi is a tradition of the Holy Prophet (Allahs Grace and Peace be upon him) on every Monday. Secondly it is lawful to fix a particular day for Milad un Nabi (Allah's Grace and Peace be upon him). Thirdly it is an act of sunnah to worship in the pleasure of the Milad un Nabi (Allah's Grace and Peace be upon him) Evidence of general consensus of Muslim ummah and scholars (Ulema) 1) Imam Al-Hafiz Al-Suyuti in his famous book "Al-Hawii Lil-Fatawii" allocated a special chapter on that topic and named it "The Excellence of Objective in Celebrating the Mawlid" where he said: The question under consideration is what the verdict of the Shari'ah on celebrating the Holy Birthday of the Noble Prophet (Allah's Grace & Peace be upon Him) during the month of Rabbi-ulAwwal. From the point of view of Shari'ah is this a praiseworthy action or a blameworthy one? And do those who arrange such celebration Receive blessings or not? He said: "The reply to this question is that in my view the Milad Shareef (Celebration of the Birthday of the Noble Prophet Allah's Grace & Peace be upon Him) is in fact such an occasion of happiness on which people assemble and recite the Holy Qu'ran to the extent that is easy. Then they relate the prophecies concerning the appearance of the Noble Prophet (Allah's Grace & Peace be upon Him) that have been transmitted in Ahadith and Author, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of the Noble Prophet (Allah's Grace & Peace be upon Him) is a Bid'ah Hasanah (good Innovation) and those arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (Allah's Grace & Peace be upon Him) and his birth". Even Ibn Tay'miah said in his book "Necessity of the Right Path", p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, the following: "As far as what people do during the Milad, either as a rival celebration to that which the Christian do during the time of Christ's birthday or as an expression of their love and admiration and a sign of praise for the Noble Prophet (Allah's Grace & Peace be upon Him), Allah Almighty will surely reward them for such Ijtihad". He then said: "Although Milad was not practiced by (Salaf), they should have done so since there was no objection against it from the Shari'ah point of view". 2. Imam Al-Hafiz Al-Qastalani, who gave commentary on Sahih Bukhari, said: "May Allah Almighty shower his Mercy upon a person who takes the days of the month of Rabbi-ul-Awwal, in which the Noble Prophet (Allah's Grace & Peace be upon Him) was born, as days of feast and celebration for doing so is the best cure for the heart of an ailing person." 3. Al-Hafiz Ibn Hajar was asked, same reference of Imam Suyuti, about Milad Shareef. His reply was:

prophecies concerning the appearance of the Noble Prophet (Allah's Grace & Peace be upon Him) that have been transmitted in Ahadith and Author, and the miraculous events and signs that took place on his birth. Then food is set before them and according to their desire they partake thereof to satisfaction. This festival of celebrating the birthday of the Noble Prophet (Allah's Grace & Peace be upon Him) is a Bid'ah Hasanah (good Innovation) and those arranging it will get blessing, since in such a celebration is found the expression of joy and happiness at the greatness and eminence of the Noble Prophet (Allah's Grace & Peace be upon Him) and his birth". Even Ibn Tay'miah said in his book "Necessity of the Right Path", p. 266, 5th line from the bottom of that page, published by Dar Al-Hadith, the following: "As far as what people do during the Milad, either as a rival celebration to that which the Christian do during the time of Christ's birthday or as an expression of their love and admiration and a sign of praise for the Noble Prophet (Allah's Grace & Peace be upon Him), Allah Almighty will surely reward them for such Ijtihad". He then said: "Although Milad was not practiced by (Salaf), they should have done so since there was no objection against it from the Shari'ah point of view". 2. Imam Al-Hafiz Al-Qastalani, who gave commentary on Sahih Bukhari, said: "May Allah Almighty shower his Mercy upon a person who takes the days of the month of Rabbi-ul-Awwal, in which the Noble Prophet (Allah's Grace & Peace be upon Him) was born, as days of feast and celebration for doing so is the best cure for the heart of an ailing person." 3. Al-Hafiz Ibn Hajar was asked, same reference of Imam Suyuti, about Milad Shareef. His reply was: "Milad Shareef is, in fact, an innovation, which was not transmitted from any pious predecessor in the first three centuries. Nevertheless, both acts of virtue as well as acts of abomination are found in it (i.e. Sometimes acts of virtue are found therein and sometimes acts of abomination). If in the Milad Shareef only acts of virtue are done and acts of abomination are abstained from, then the Milad Shareef is a Bid'ah Hasanah (good innovation), otherwise not." He then added " "To do any virtuous act and to observe it annually as means of recollection for any special day on which Allah Almighty has bestowed any favor or removed any calamity is a form of showing gratitude to Allah Almighty. Gratitude to Allah Almighty is expressed through different kinds of Ibaadah (worship) -prostration and standing in prayer, charity and recitation of the Holy Qu'ran. And what is a greater favor from Allah Almighty can there be than the appearance of the Prophet of Mercy (Allah's Grace & Peace be upon Him) on this day (i.e. 12th of Rabbi-ul-Awwal)?" Some people do not limit it and celebrate the Milad Shareef on any day of Rabbi-ul-Awwal. Nay, some people have extended it even more and increased the period to the whole year. According to the latter, the Milad Shareef can be celebrated on any day of the year. The objective here is the same, i.e. to rejoice at and celebrate the Holy Birth of the Noble Prophet (Allah's Grace & Peace be upon Him). 4. Imam Abu-Bakr Abdullah Al-Dimashqi compiled a number of books on the subject and called them "Collection of Traditions on the Birth of the Chosen Prophet", "The Pure Expression on the Birthday of the Best of Creations" and "The Spring for the Thirsty One on the Birth of the Rightly Guided". 5. Imam Al-Hafiz Al-Iraqi wrote a book and called it "The Pure Spring on the Sublime Birth". 6. Imam Ibn Dahyah wrote a book and called it "Enlightenment on the Birthday of the Bearer of Good News, The Warner". 7. Imam Mulla Ali Qari wrote a book and called it "The Quenching Spring on the Birthday of the Prophet". (Allah's Grace & Peace be upon Him) 8. Imam Shams ul-Din bin Naseer Al-Dimashqi, said in his book: "The Spring for the Thirsty One on the Birth of the Rightly Guided" about the story of Abu Lahab that he will receive a light punishment every Monday for expressing joy at the birth of the Noble Prophet (Allah's Grace & Peace be upon him) on that day. The Imam said the following verse of poetry, the translation is: If such Kafir was denounced in the (Qur'an) and perished are his hands, and in the Flames is his eternal abode It is narrated that every Monday. His torment is made easy for his Joy at the Birth of Ahmad What is the expectation then of a servant who spent all his life Happy with the Arrival of Ahmad (Allah's Grace & Peace be upon Him) and died on the Oneness of Allah. 9. Imam Shams Ul-Din Ibn aL-Jazri, the Imam of reciters, wrote a book and named it "The Scent of Notification on the Blessed Birthday". 10. Imam Al-Hafiz Ibn Al-Jawzi said in the description of Milad: "Peace and Tranquility takes over during that year and a good glad tiding to obtain your wish and inspiration". 11. Imam Abu-Shamah, The Sheikh of Al Hafiz Al Nawawi, said: "The best of the innovations of our times is what is carried out on the day of corresponding to the birthday of our Beloved Prophet (Allah's Grace & Peace be upon Him), where people give out donations, practice what is right, express their joy and happiness, in doing so is surely a sign of love and admiration for the Prophet (Allah's Grace & Peace be upon him)". Regarding the validity of celebrating the birth of Nabi SAW is a divisive issue with some ulema allowing it and others not. And when there is a genuine difference of opinion on any matter then there one is obliged to condemn the act. This ummah is facing many difficulties, surely our efforts should be used to help against those atrocities. We will be questioned on how we spent our time and I for one will not want to answer that I spent my time arguing with my brother whether we should be celebrating the birth of His Prophet of Mercy SAW, but I rather say that I spent my time providing food and shelter, constructing His Houses (masjids), helping the orphans etc..

Hadhrat Sahib

Pictured Above:

Hadhrat Muhammad Sardar Ahmad Naqshbandi (d.b) more pics... Hadhrat Khwaja Muhammad Abdul Ghaffar (r.a) Shijra Sharif Urdu | English Kamil, Muqammal & Akmal Noorul Huda Sheikh. ~ 1958 30th June 1930 Pakistani 81 Married with children Grand Master of Naqshbandi Tariqah, Alim & Mufti Spiritual Guide for over 1 Million Mureeds worldwide Darbar Pir Mitha, Rehmat Pur Sharif, Bucheki,

Hadhrat's Murshid: Spiritual Lineage: Type of Sheikh: Khalifa Since: Date of Birth: Nationality: Age: Marital Status: Qualification: Disciples: Main Address:

Type of Sheikh: Khalifa Since: Date of Birth: Nationality: Age: Marital Status: Qualification: Disciples: Main Address:

Kamil, Muqammal & Akmal Noorul Huda Sheikh. ~ 1958 30th June 1930 Pakistani 81 Married with children Grand Master of Naqshbandi Tariqah, Alim & Mufti Spiritual Guide for over 1 Million Mureeds worldwide Darbar Pir Mitha, Rehmat Pur Sharif, Bucheki, Nankana Sahib, Punjab, Pakistan

Khalifa Saleem

Pir-o-Murshid: Khalifa: Relationship: Khalifa Since: Nationality: Age: Qualification:

Hadhrat Muhammad Sardar Ahmad Naqshbandi more... Mohammed Saleem Latif (above) Hadhrat Sahib's Son in Law 5 Nov 2006 British 33 BEng(hons): Medical Engineering, Bradford University, Aug 1999 PGCE Secondary ICT: Liverpool Hope University, July 2009 Qur'an Hafiz, Aug 1996

Previous work: Currently working as: Hobbies & Interests:

IBM, E-Business Head of ICT Computers, Science.& Sunnah

Home