Namāz of Mo'min Chapter 03 Obligations in Namāz

Chapter: 3
Obligations in Namz
(F ar i - e N amz)
Ru l e s a n d Re g u l a t i o n s Pe r t a i n i n g t o
Namz of Momin
(A comprehensive guide)
Chapter: 3: Obligations in namz
Namz is pillar of Islm (adee)
98
Namz of Momin
Contents
Introduction 103-104 103 103

1.1 1.2 1.3 1.4 1.5 1.6 1.7 2.
Khrijee fari (External obligations) Dkhlee fari (Internal obligations)
1. Takbeer-e tareemah Definition Prior fulfillment of prerequisites Must Far elements Vjib elements Snnat elements Degree of loudness of saying takbeer After saying takbeer-e tareemah
104-107 104 105 105 106 106 107 107 108-111 108 109 109 109 109 109 110 111 112-128 112 114 115 116 117 117 119 120 121 121 123 125 126 99
Qiym 2.1 2.2 2.3 2.4 2.5 2.6 2.7 2.8 Definition How to stand in qiym? Far elements Snnat elements Mstaab elements Makrooh elements Sick and aged persons Namz in sitting position
3.
Qirat: 3.1 3.2 3.3 3.4 3.5 3.6 Definition Pronunciation Volume (degree of loudness) Speed Length Reverse qirat an, Tasmiyah and Taavvz Recitation of Soorah-e Ftiah
3.7 3.8 3.9
Saying meen after Soorah-e Ftiah 3.10 Annexation of another soorah
3.11
Miscellaneous issues 3.12 Qirat of naf'l namz
3.13 3.14
4.
Qirat of mqtadee
Adee regarding qirat of mqtadee 3.15 Rectification of missed obligations Rkoo 4.1 4.2 Definition Vjib elements
126 127
129-133 129 129 130 130 131 132 133 133
4.3 Snnat elements

4.4 4.5 4.6 4.7 4.8 5. Mstaab elements What to recite in rkoo? What to recite while coming back from rkoo? Rectification of missed obligations Qaumah
Sajdah 5.1 5.2 5.3 5.4 5.5 5.6 5.7 5.8 5.9 5.10 Definition What to recite in sajdah? System of making sajdah Jalsah Far elements Vjib elements Snnat elements Mstaab elements Makrooh elements Sajdah on the back of the person of front row 5.11 Rectification of the missed obligation
134-140 135 135 135 136 137 137 138 138 138 139 140 140-147 140-145 140 141 141 141 142 143 143 144
6. 6.1
Qadah
Qadah-e kheerah 6.1.1 Introduction System of Qadah-e
6.1.2
kheerah 6.1.3 Far elements
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Namz of Momin
6.1.4 6.1.5 6.1.6 6.1.7
Vjib elements Snnat elements Mstaab elements Lifting index finger Masbooq and of qadah-e missed
144 145 145-147 145 146 146 147 148-153 148 149 150 150 150 150 150 151 153
6.1.8
kheerah 6.1.9 Rectification obligation
6.1.10Do 6.2
Qadah-e ool
not
respond
mazzin
whilst reciting kalima-e shahdat of tashahhd
6.2.1 6.2.4
7. 7.1 7.2 7.3 7.4 7.5 7.6 7.7 7.8
Introduction of missed
6.2.2 Vjib elements 6.2.3 Rectification obligation Lqmah
Khrooj be-nehi Introduction System of making salm Vjib elements Snnat elements Mstaab elements Makrooh elements Degree of loudness of making salm Supplications your place for snnat namz
7.9 Change
after congregational far namz
101
(Qr'n Shareef, Soorah 65 alq, Verse 2 & 3) And whenever someone observes his duty to Allh, Allh will prepare a way out for him. And He will provide for him from sources he could never imagine. And whoever puts all his trust
102
Namz of Momin
in Allh, He is sufficient for him. Verily, Allh is to fulfill his work. Undoubtedly, Allh has kept a measure for everything.
Allmah Amjad Ali Ravee has written in his renowned book of Islamic Jurisprudence Bahr-e Shariat that: Either inadvertent or deliberate omission of any fari invalidates the namz and cannot be rectified even with sajdahe sah'v. In such instances namz has to be repeated. Considering the aforementioned fact, we must take utmost care to abide by all obligations of namz (fari-e namz) and
103
must fulfill them as well. namz) are of two types:
Fari-e namz (obligations of
A. B. A.
Khrijee fari (external obligations) Dkhlee fari (internal obligations)
Khrijee fari:
Khrijee fari are those external obligations, which are supposed to be fulfilled prior to commencement of namz. We have already discussed these fari in Chapter II: Terms and Conditions for the validity of namz. As such, these are prerequisites for a perfect and acceptable namz. Without fulfilling these obligations namz cannot be established and if started, namz will be rendered null & void.
B.
Dkhlee fari:
Dkhlee fari are those internal obligations, which are to be fulfilled during namz. These are: 1. Takbeer-e tareemah 2. Qiym 3. Qirat 4. Rkoo 5. Sajdah
6. Qadah Qadah-e kheerah Qadah-e ool 7. Khrooj-be nehi

Above mentioned seven fari are to be fulfilled during namz and hence these are called Dkhlee fari. Namz will be rendered invalid if any one of them is unfulfilled.
104
Namz of Momin
Each and every rk'n of a rakat of namz contains its far, vjib, snnat and/or makrooh elements. On the pages ahead, we shall explain these in detail.
1.
Takbeer-e tareemah:
In fact, it is a prerequisite for namz. However, it is included in Farai-e namz owing to its immensely adjoined connection with acts of namz. Issues pertaining to takbeer-e tareemah will be discussed under following heads:
Definition Prior fulfillment of prerequisites Must
1.1
Far elements in takbeer-e tareemah Vjib elements in takbeer-e tareemah Snnat elements in takbeer-e tareemah
Degree of loudness of saying takbeer After saying takbeer-e tareemah
Definition:
Takbeer is praising Allh by saying:
Allh-Akbar (Allh is Great) There are two types of takbeer in namz: 1.1.1 Takbeer-e tareemah: Takbeer-e tareemah is the initial takbeer, announcing commencement of namz and after that all worldly thoughts are forbidden. It is obligatory. Namz will be rendered null and void if one has missed takbeer-e tareemah.
105
1.1.2
Takbeer-e intiql:
Takbeer-e intiql is takbeer said while moving from one position of namz to another, (or in other words, shifting over from one element of namz to another).
1.2
Prior fulfillment of prerequisites Must:
1.2.1
Issue: All terms and conditions of namz,
which are prerequisites of a valid namz (as discussed in chapter 2), should be fulfilled prior to utterance of takbeer-e tareemah. Once takbeer-e tareemah has been said and if any condition remains unfulfilled, then in fact, namz is not yet established. (Drr-e Mkhtr, Raddl-Mtr)
1.2.2
Issue: If rkoo of first rakat is found in
congregational namz then the virtues and divine excellencies of takbeer-e tareemah are achieved. (lam-geeri, Bahr-e Shariat)
1.3
Far elements in takbeer-e tareemah:
1.3.1
Issue:
To
say
takbeer-e
tareemah
in
standing position is obligatory in all those namzes in which qiym (standing up in namz) is obligatory. As a matter of fact the namz is not established, if some one says (Allh-Akbar) in sitting position and then stands up. (Drr-e Mkhtr, lam-geeri)
1.3.2
Issue: Namz will be rendered void if takbeer-e tareemah is said in rkoo. However, namz will remain in order if takbeer-e tareemah is said in sitting position in case of naf'l namz (which is being performed in sitting posture). (Raddl-Mtr)
106
Namz of Momin
1.3.3
Issue: In case of joining congregational namz, if imm is found in rkoo and someone hurriedly bows to rkoo saying (Allh-Akbar), pronouncing R of word Akbar in bent position (up to such an extent that his stretched hands can touch knee), then his namz would be rendered null and void. Namz has to be repeated. (Raddl-Mtr, Fatv Raaviyyah-III/393)
1.4
Vjib elements in takbeer-e tareemah:
1.4.1
Issue: It is vjib to say the verse (Allh-Akbar) in takbeer-e tareemah. Shariat)
(Bahr-e
1.4.2
Issue: It is not vjib to say takbeer-e tareemah with tongue for dumb people or whose ability of pronunciation has been hampered due to medical reasons. Here intention to say takbeer-e tareemah from the deepest heart will suffice. (Drr-e Mkhtr)
1.5
Snnat elements in takbeer-e tareemah:
1.5.1
Issue: For gents, it is snnat to raise both hands up to ear lobule while saying takbeer-e tareemah. (Bahr-e Shariat)
1.5.2
Issue: It is snnat-e makkadah to elevate hands while saying takbeer-e tareemah. One is sinner who develops habit of missing the act of hand elevation at the time of saying takbeer-e tareemah. (Fatv Raaviyyah-I/176)
1.5.3
Issue: While raising both hands up to ear lobules for takbeer-e tareemah fingers should be left in complete resting position. Fingers should be kept neither closely apposed nor widely separated. This is the snnat way of performing takbeer-e tareemah. (Bahr-e Shariat)
107
1.5.4
Issue: It is snnat to keep palm and ventral side (belly) of fingers towards qiblah while saying takbeer-e tareemah. (Bahr-e Shariat)
1.5.5 1.5.6
Issue: It is snnat to raise both hands before utterance of takbeer-e tareemah. (Bahr-e Shariat) Issue: It is snnat to keep head straight rather than stooped while saying takbeer-e tareemah. (Bahre Shariat)
1.5.7
Issue: If any one is unable to raise one hand due to some valid reason then one should elevate only one hand up to ear lobules. (lam-geeri)
1.5.8
Issue: For women, it is snnat to raise both hands up to shoulder while saying takbeer-e tareemah. (Raddl-Mtr)
1.6
Degree tareemah:
of
loudness
of
saying
takbeer-e
1.6.1 1.6.2
Issue: For imm, it is snnat to say both
takbeer-e tareemah well as takbeer-e intiql loudly. (Raddl-Mtr) Issue: Mqtadee (followers of the
congregational namz) and mnfarid (those who offer namz alone) are not supposed to say takbeer-e tareemah loudly. Volume of ones voice should be audible by oneself. (Barr-Riq, Drr-e Mkhtr)
1.6.3
Issue: Only snnat is missed if inadvertently
imm has said the takbeer-e intiql slowly. Since to say Allh-Akbar loudly is snnat, the act of saying takbeer-e intiql slowly is makrooh one, but namz remains in order. (Fatv Raaviyyah-II/147)
108
Namz of Momin
1.7
What tareemah?
to
do
after
saying
takbeer-e
Issue: Immediately after takbeer-e tareemah, fold the hands (i.e. right hand should be placed over left below umbilicus). Hands should not be hanged. (Bahr-e Shariat) Note: Some people first hang their hands straight parallel to trunk of the body, and, then place their right hand over left, after takbeer-e tareemah. One should abstain from such acts.
2.
Qiym:
Definition How to stand in qiym? Far elements in qiym Snnat elements in qiym
2.1
Mstaab elements in qiym Makrooh elements in qiym Sick and aged persons
Namz in sitting position
Definition:
According to Urdu lexicographers the term qiym is understood to mean: standing erect in namz. Essential feature of a valid qiym is to stand in such a way that if hands are stretched they should not reach up to the knee. Perfect qiym is standing totally erect.
Duration of qiym and qirat are same. If the category of qirat belongs to far, vjib or snnat then the same category applies to qiym respectively. (Drr-e Mkhtr)
109
2.2
Above decree is for all rakats except first. In first rakat, takbeer-e tareemah is a constituent of far component of qiym while an1, taavvz2 and tasmiyah3 are considered as snnat component of qiym. (Bahr-e Shariat)
How to stand in qiym:

Issue: In qiym, men should place their right hand over left below umbilicus and encircle right thumb and little finger over left wrist and remaining three fingers of right hand should be placed on the dorsal aspect of left wrist. Women should place left palm below breast and right hand be placed on the dorsum of left hand. (Ghnyah Shar'-e Mnyah, Fatv Raaviyyah-III/46)
2.3
Far elements:
Issue: Qiym is far (obligatory) in all far, vit'r, Eid and snnat of faj'r namz. If these namzes are offered in
an: Opening Supplication; to begin namz with praise of Allh Tal.
All Glory is to You, O Allh! All praises be to You. Blessed is Your Name and exalted is Your Majesty. There is non-worthy of worship besides You.
2
Taavvz: Seeking refuge in Allh by saying:
Aooz-o billhi minash shain ir-rajeem I seek refuge with Allh from shain, the accused. Shain is far removed from Allh, distant from all that is good, very far away from the Garden of Paradise and extremely close to the fire of Hell. This is why Allh has commanded us to make a practice of praying for refuge from Shain the accursed.
3
Tasmiyah: Saying
Bismillh-ir-Ramn-ir-Raeem Allhs Name I begin with, Extremely Compassionate, The Merciful. 110
Namz of Momin
sitting position without any valid reason then the namz is rendered invalid. (Drr-e Mkhtr, Raddl-Mtr)
2.4
Snnat elements:
2.4.1 Issue: Imm-e am has narrated that it is snnat to

keep four-finger space between two legs in qiym. (Fatv Raaviyyah-III/51)
2.4.2 Issue: It is snnat to keep body weight on either leg

one by one. (Fatv Raaviyyah- I/448)
2.5
Mstaab elements:
Issue: It is desirable (mstaab) to keep eyesight at the place of sajdah in qiym. (Bahr-e Shariat)
2.6
Makrooh elements:
2.6.1 Issue: In qiym it is makrooh-e tanzeehee to oscillate

ones body from side to side. (Bahr-e Shariat-III/173)
2.6.2 Issue: It is makrooh-e tareemee to do qiym on one

leg with other leg lifted. However, there is no harm to do so in presence of a valid reason. (lam-geeri)
2.7
Qiym for sick and aged persons:
2.7.1 Issue: If someone is able to stand up even for a while,

then it becomes obligatory to say takbeer-e tareemah while standing and then one may sit down and complete his namz. (Ghnyah, Fatv Raaviyyah-III/52)
2.7.2 Issue: Now-a-days, it is a common finding that if some

one is slightly weak, ill or very aged then he often used to offer namz in sitting position from the very beginning of namz. However, majority from the people who offer namz in sitting position can offer complete far namz
111
in standing position and while doing so their illness may not increase or even they are not in position to fall down. Such people are generally found indulged in worldly affairs while standing for a quite long time. For such people it is obligatory to offer far namz in standing position. (Fatv Raaviyyah-III/53 & 424)
2.7.3 Issue: If a person is sick or weak but can stand up with

the support of a wall, stick or servant then it is obligatory on him to offer his namz in standing position with the support. (Ghnyah Shar'-e Mnyah, Fatv RaaviyyahIII/53)
2.7.4 Issue: One is able to stand up erect but there is a

definite risk of bursting abscess in doing sajdah then, namz can be offered in sitting or standing position with sign (symbolic performance) of sajdah. (Bahr-e ShariatIII/68)
2.7.5 Issue:
Suppose if someone goes to mosque for congregational namz and is unable to stand up erect due to weakness (perhaps due to post walking fatigability). On the contrary, in case of offering namz at home he can stand up erect, then he should offer his namz at home only. It is better if congregational namz is available at home, otherwise namz can be offered alone. (Drr-e Mkhtr, Raddl-Mtr, Bahr-e ShariatIII/69) position and dripping of urine cannot be stopped by any means in standing position (suffering from incontinence of urine), then it is obligatory to offer namz in sitting position. (Drr-e Mkhtr, Raddl-Mtr, Bahr-e Shariat -III/69)
2.7.6 Issue: If urine drips while standing but stops in sitting
2.8
Namz in sitting position:

2.8.1
Issue: Naf'l namz can be offered in sitting position even though one is able to stand up. According to a adee, namz offered in sitting
112
Namz of Momin
position carry half reward than the namz offered in standing position. However, there will be no reduction in avb if namz is offered in sitting position due to some excuse (authentic reasons). Nowadays, it is customary to offer naf'l namz in sitting position and people feel proud of doing so. But, this attitude is wrong. It's better to offer naf'l namz in standing position and avb will be double if done so. Thus, naf'l namz offered in sitting position without any excuse (due authentic reasons) is in order but avb gained will be just half. (Drr-e Mkhtr, Raddl-Mtr, Bahr-e Shariat-IV/17)
2.8.2
Issue: Our Holy Prophet has offered namz in sitting position but has narrated that:
I am not alike you, my avb is same whether I offer namz in sitting or standing position. Hence, it is better to offer naf'l namz in standing position with double avb and there is no harm if offered in sitting position. (Fatv Raaviyyah-III/461)
2.8.3
Issue: While offering naf'l namz in sitting position, rkoo should be done in such a way that forehead reaches nearer to knee but buttocks should not be lifted. It is makrooh-e tanzeehee to lift buttocks while doing rkoo. (Fatv Raaviyyah-III/51& 69) Issue: Namz can be offered in sitting position in a moving boat. (Ghnyah). In moving vehicle like train, bus where a person may feel giddiness or vehicle in which it is not feasible to stand up, namz can be offered in sitting position. However, this namz should be repeated after completion of journey. (Fatv Raaviyyah-III/627)
2.8.4
3.
Qirat:
Definition Pronunciation Volume (degree of loudness) Speed Length 113
Reverse qirat

3.1
an, Tasmiyah and Taavvz Recitation of Soorah-e Ftiah
Saying meen after Soorah-e Ftiah Annexation of another soorah Miscellaneous issues Qirat of naf'l namz Mqtadees qirat Adee regarding mqtadees qirat Rectification of missed obligations
Definition:
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Namz of Momin
Lexically qirat is recitation of the Qr'n Shareef4 systematically and with correct pronunciation in namz.
3.2
Pronunciation:
3.2.1
Issue: In namz the holy Qr'n Shareef is to be recited in such a way that each and every word is pronounced clearly, syllable by syllable and can be differentiated from each other. For example jim ( ), zl ( ), z ( ), dd ( ) and zo'e ( ) should be pronounced
4
Qr'n Shareef: Qr'n Shareef is the collection of Divine verses. The words are in Arabic. Any human being did not arrange these words. Words of Qr'n Shareef have been revealed by Allh Tal and descended in verses. An angel named arat Jibra'eel (Gabriel) recited the verses with these words and letters, and uoor-e Aqdas , hearing them through his blessed ears, memorizing them and immediately recited them to his Companions. The Qr'n Shareef began to descend on the Qad'r night (Occurring the last ten nights of Ramn, usually regarded as 27th night), and continued to descend for 23 years. The Holy Prophet and majority of abah-e Kirm memorized the whole Qr'n. The Qr'n Shareef has been descended in a language suitable with Arabic Grammar spoken by the people of Qraish Tribe of that time. It is in poetic form and therefore it is harmonious like poetry. It is replete with the subtleties of Arabic language. It has all the subtleties of the Ilm-e Badee (Rhetoric, the art of effective or persuasive speaking or writing), Ilm-e Bayn (branch of Rhetoric dealing with metaphorical use of language i.e. a figure of speech in which a word or phrase is applied to something to which it is not literally applicable), Ilm-e Manee (meaning) and Ilm-e Balghat (eloquence). It is therefore, very difficult to understand. A person who does not know the subtleties of Arabic language cannot understand the Qr'n Shareef well even if he reads and write Arabic. Even those who knew these subtleties could not understand it. As a result, uoor-e Aqdas explained most of its parts. The abah-e kirm communicated to younger generations what they had heard and learned from our Prophet . These explanations are called adee Shareef. After the sad demise of uoor-e Aqdas from this world, arat Ab Bak'r iddique, the Caliph, gathering those who knew it by heart and, uniting the written parts together, formed a committee to write down the whole Qr'n on paper. Thus a manuscript was formed. At that time Soorahs (chapters) were not separated. arat Umn Ghanee, the third Caliph, separated the soorahs (chapters) from one another in 25 AH. He put them in 115
accurately so that the said syllable can be recognized on hearing. (Bahr-e Shariat, Fatv Raaviyyah--III/104 &111)
3.2.2
Issue: Knowledge of phonetics5 for recitation of Qr'n Shareef is not a must. Simply articulation (as per orthography rules) should be correct. There are so many persons who do not know the technique of phonetics and do not have the exact knowledge of
order. The Qr'n Shareef was sent down in clear Arabic language read and spoken by the people of Qraish tribe. There was some difference among various Arab tribes in reading and writing of Arabic language. One finds such differences usually in other languages too. In English and Urdu languages there is difference in the use of proverbs and words among literary men, and writers. Similarly there was difference in the way of eloquence and expression of Arabic words. In the beginning when various Arab tribes entered into Islm, it was not possible for young, old, women and children to read Holy Qr'n in only one dialect. Once arat mar found a person reciting some words of Qr'n Shareef other than the eloquence and expression of Qraish. Many such cases came to the knowledge of Caliph Umn. Even the students and teachers differed among themselves. This was the beginning of a great disruption whose end could have been disastrous and could spread havoc in Islamic World. Therefore it became necessary to solve this problem forever. arat Umn called the companions of the Prophet , and counseled among them and presented his own views. It was unanimously decided that entire Qr'n Shareef should be compiled in one Book form on one dialect and various copies should be prepared and be sent to various countries and regions, and all persons should necessarily be bound to follow the script strictly. While giving final shape to holy Qr'n arat Umn not only relied on the Book compiled by arat Ab Bak'r iddique but he collected all the writings and scribe from parchment and stone tablets and also consulted those who had learnt Qr'n Shareef by heart, so that any error or omission or oversight may be corrected. Extra ordinary precaution was taken by arat Umn while completing the Qr'n Shareef in a Book shape. All written pieces and the compilations of arat Ab Bak'r iddique were scrutinized and re-examined confirming from all those who heard and learnt by heart any verse or verses of Qr'n through Prophet himself. Then for complete satisfaction and for removing a least doubt or difference for every verse and written piece two witnesses were called, though there was no harm if the compilation of arat Ab Bak'r iddique would 116
Namz of Momin
syllabification and articulation but they have learnt the art of recitation of Qr'n Shareef just by listening others. (Fatv Raaviyyah-III/128)
3.2.3
Issue: Phonetic recitation of Qr'n Shareef is must. At least syllabification and articulation should be correct. It is far-e ain' to avoid wrong pronunciation in qirat. (Bazziah, Fatv Raaviyyah-III/130)
3.3
Degree of loudness in qirat (volume):
Minimum degree of loudness of voice in qirat of jahree namz should be such that at least first row of the congregation should listen. Maximum degree of loudness of voice in qirat is not limited or fixed. As far as sirree namz is concerned, silent recitation of qirat literally means that it should be listened by oneself.
have been accepted. Now it has been clearly proved without any doubt that there is no change, alteration, misplacement, shortfall, addition or omission in entire Qr'n Shareef, which was directly heard from the pious mouth of the Prophet , written and learnt by heart. The Holy Qr'n was saved from all such shortcomings from before and it shall remain saved forever as Allh Tal has Himself promised its safety. After completion of Qr'n Shareef, all scattered pieces were destroyed, so that no controversy and difference may arise after wards, and mischiefmakers may not get the chance to disturb Mslim unity. It is impossible to write the Qr'n in any language other than Arabic. This is because the meaning becomes defiled. The transliterations thus read become meaningless crowd of noises rather than the Qr'n Shareef. Translations of the Qr'n in other languages are not called the Qr'n. They are simply explanations. If devout Mslims, who are expert and who have good intentions towards the subject, have prepared them, they can be read in order to understand the meaning of Qr'n Shareef. However, they cannot be read as Qr'n itself. Mslims should read it as Allh Tal has revealed it. It is reward deserving to read it without understanding the meaning. Certainly, it is all the more reward deserving and better to read it with understanding the meaning.
5
Phonetics: The study and classification of speech sounds. 117
Jahree Namz (Audible Qirat) All rakats of Faj'r, Jmah, Eid, Tarvee & vit'r in Ramn month
First
Sirree Namz (Silent Qirat) oh'r & A'r - All four rakats Maghrib -- Third rakat Ish -- Last two rakats
two rakat Maghrib & Ish
of
3.3.1
Issue: Qirat should be done slowly. It means that the holy Qr'n Shareef should be recited in such a way that it should be audible to oneself. If the person is neither deaf nor noisy atmosphere around, then namz will be rendered invalid unless oneself hears qirat. (lam-geeri)
3.3.2 3.3.3
Issue: It is makrooh to keep the intensity of qirat so high that it causes pain for himself or others. (Raddl-Mtr) Issue: It is forbidden to recite Bismillh Shareef (tasmiyah) loudly in namz. However, wherein entire Qr'n Shareef is to be recited in the month of Ramn during tarvee namz, tasmiyah should be recited loudly only once in any soorah starting from Soorah-e Baqrah to Soorah-e Ns (Chapter 2: The Cow to Chapter 114: The Mankind of Qr'n Shareef). (Fatv Raaviyyah-III/484)
3.3.4 3.3.5
118
Issue: Regardless of whether namz is sirree or jahree, Bismillh-ir-Ramn-ir-Raeem should be recited slowly with low and soft voice in both conditions. (Drr-e Mkhtr, Fatv Raaviyyah-III/561 & 565) Issue: For imm, it is vjib to recite qirat aloud in jahree namz. (Drr-e Mkhtr)
Namz of Momin
3.3.6 3.3.7 3.3.8
Issue: For imm, it is vjib to recite qirat silently in sirree namz. (Drr-e Mkhtr, Fatv Raaviyyah-III/93) Issue: Recitation of qirat in such a way that only one or two persons who are nearby imm can listen, is not considered as loud qirat but it is silent one. (Drr-e Mkhtr) Issue: In jahree namz, recitation of qirat is left on mnfarids wish. Mnfarid may recite silently or loudly according to his wish. However, it is desirable to recite qirat loudly in case of ad namz whereas in qa namz it is vjib to recite qirat silently. (Drr-e Mkhtr, Bahr-e Shariat)
3.4
3.4.1
Speed of qirat:
Issue: Qirat of far namz should be recited very slowly (in terms of speed), of tarvee namz should be recited with intermediate speed whereas fast recitation is permissible in naf'l namz. However, one should recite in such a way that listener must understand and differentiate the syllabification and articulation of different words and punctuation marks. For instance, pronunciation of Madd must be clear. Qirat will be arm (unlawful, forbidden) if recited so hurriedly that utterance of Madd is not distinguishable. It is a clear decree that the Qr'n Shareef must be recited slowly with clear pronunciation. (Drr-e Mkhtr, RaddlMtr) Issue: Nowadays, in the month of Ramn whilst tarvee namz, fi (one who knows the Qr'n Shareef by heart) most often recites the Qr'n Shareef so hurriedly that
3.4.2
119
listener or mqtadee can just recognize the word Ya'lamoon - Ta'lamoon and rest of the words are slurred and muffled. Sometimes they use to skip few words from Soorah inadvertently just because of haste. If this is the case then clear pronunciation of Madd is a remote chance. Nevertheless people feel proud of them and often encourage them for their speedy recitation of Qr'n Shareef. However, speedy recitation in such manner is arm (unlawful, forbidden). (Bahr-e Shariat)
3.5
3.5.1
Length of qirat:
Issue: It is favorable (mstaab) to recite slightly longer qirat in first rakat than second one. Same dictum applies to Jmah & Eid namz. (lam-geeri, Bahr-e Shariat)
3.5.2
Issue: It is makrooh-e tanzeehee to keep qirat of second rakat longer than the first rakat with obvious difference. (Drr-e Mkhtr, Raddl-Mtr, Fatv Raaviyyah-III/100)
3.5.3
Issue: Imm should not recite lengthy qirat taking account of the presence of old and sick persons in congregation and those who has to go to their work places. This will help in alleviating their problems. (Fatv Raaviyyah-III/120)
3.5.4
Issue: It is better to keep equal length of qirat of both rakats of snnat and naf'l namz. (MnyatlMallee)
3.6
3.6.1
6
Reverse qirat:
Issue: Recitation of Qr'n Shareef in namz in reverse order6 is a great sin. Reverse order
Reverse qirat: In qirat after Soorah-e Fteah few verses of the Qr'n Shareef are to be recited in ascending order. It means,
120
Namz of Momin
of reciting Qr'n Shareef is recitation of Soorah-e Kfiroon (Chapter 109 of Qr'n Shareef: The disbelievers) in first rakat and Soorah-e Feel (Chapter 105 of Qr'n Shareef: The Elephant) in second rakat. (Drr-e Mkhtr)
.
3.6.2
Issue: Recitation of Qr'n Shareef in reverse order is strictly forbidden. has narrated that:
arat Abdllh ib'n-e Masud
Are those, who recite Qr'n Shareef in reverse order, do not fear with Allh that He may reverse their hearts? (Bahr-e Shariat)
3.6.3
Issue: If Qr'n Shareef has been recited inadvertently in reverse order, then there is no sin. Sajdah-e sah'v is also not required. (Bahr-e Shariat) Issue: If even a single word has been uttered with tongue from a particular soorah, then it is must to recite the same soorah irrespective of being in ascending or descending order from previously recited soorah. (Fatv Raaviyyah-III/135 & 136) Issue: If imm has recited Soorah Ns (Chapter 114 of Qr'n Shareef: The Mankind) in first rakat and Soorah-e Faluq (Chapter 113 of Qr'n Shareef: The Dawn) in second rakat erroneously, then there is no harm and even sajdah-e sah'v is also not required.
3.6.4
3.6.5
for example, in a four rakats namz, recite Soorah Al Feel, Chapter 105 of Qr'n Shareef in first rakat, then Soorah-e AlQraish, Chapter 106 of Qr'n Shareef in second rakat. In third rakat recite Soorah-e Al - Moon, Chapter 107 of Qr'n Shareef and lastly in fourth rakat Soorah-e Al - Kauar, Chapter 108 of Qr'n Shareef. Proper manner of reciting Qr'n Shareef in namz is this. Thus Recitation of Qr'n Shareef in namz in reverse manner is reciting Soorah-e Al - Kauar, Chapter 108 of Qr'n Shareef in first rakat and then Soorah-e Al - Moon, Chapter 107 of Qr'n Shareef in second rakat. 121
Moreover, if recited deliberately, then imm will be sinner but their namz will remain unharmed (i.e. in order) and sajdah- e sah'v is still not required. If so happens, imm should do taubah7 and abstain from such practice. (Fatv Raaviyyah-II/132)
3.7
7
an, Taavvz and Tasmiyah in qirat:
Taubah: Repentance: After performing namz-e taubah (consists of two rakat namz which should be performed after one has committed act of sinful disobedience) one should raise hands sincerely and humbly in d and repent abundantly. Say repeatedly:
Astaghfirllh-al aeem- l-ilha - ill hval- ayyl Qayyoom va atoob ilaih. I beg forgiveness of Allh the Almighty, affirming that there is none worthy of worship but Allh, the Ever-Living, the Eternally SelfSustaining, and I turn to Him in repentance. It is highly unlikely that any of us has never committed acts of sinful disobedience. Repentance is obligatory. It is inconceivable that any member of the human race could be exempt from the duty to repent. Repentance has three significant requirements: (1) The penitent must feel remorse. (2) He must make a firm resolution to refrain from any future lapse into conduct forbidden by Allh . It means that no trace of sinful disobedience remains attached to the person who is repenting, neither in private nor in public. When someones repentance is sincere, he is not the least bit worried about anything that may lie in store for him that night or the morning after. (3) He must make a strenuous effort to compensate for all the wrongs he has committed until the good deeds added to his credit are sufficient in every respect to cancel out all the bad deeds in his account. This is based on the words of Allh :
(Qr'n Shareef, Soorah 11: Hood, verse 114) Surely the pious deeds finish the evil deeds. 122
Namz of Momin
3.7.1
Issue: Taavvz is only in first rakat. It is snnat
to recite tasmiyah i.e. (Bismillh-irRamn-ir-Raeem) in the beginning of each and every rakat. (Raddl-Mtr)
3.7.2
Issue: Though (Bismillh-irRamn-ir-Raeem) is a complete verse in itself, nevertheless, far of qirat remains unfulfilled with recitation of only this verse. (Drr-e Mkhtr)
3.7.3
Issue: (Bismillh-ir-Ramnir-Raeem) is a complete verse from Qr'n Shareef. There fore it is unlawful to recite in rkoo, sajdah and qadah except in qiym. If recited it is vjib to perform sajdah-e sah'v. (Fatv Raaviyyah-III/134, Al-Malfoo III/43)
3.7.4
Issue: It is virtuous to recite tasmiyah if soorah (to be annexed to Soorah-e Ftiah) has been started from beginning. (Drr-e Mkhtr)
3.7.5
Issue: Taavvz is masnoon (traditional) for first rakat whereas tasmiyah in the beginning of every rakat. (Raddl-Mtr)
3.7.6
Issue: It is snnat to recite tasmiyah at the commencement of Soorah-e Ftiah. If commenced with initial verses, it is mstaab to recite tasmiyah at the commencement of soorah to be recited after Soorah-e Ftiah. (Fatv Raaviyyah-III/67)
For instance, for the sin of listening to musical entertainments, most appropriate atonement will be listening to the recitation of Qr'n Shareef, adee and the stories of the righteous saints (lieen). In case of omitted or defectively performed namz, the penitent is required to make up all the namz he ever omitted or performed defectively, from the time he reached puberty right up to the moment of his repentance. He must devote himself continuously to the performance of compensatory namzes, interrupting the process only when he would otherwise miss the period of time prescribed for one of the far or vjib namz of the current day. At this point he must perform the namz in question as a present duty, but then he must immediately apply himself again to the task of making up for the past omissions, continuing in this fashion until he has compensated for them all. 123
3.7.7
Issue: One has forgotten to recite an, taavvz and tasmiyah and started reciting qirat. At this moment there is no need to repeat an, taavvz and tasmiyah as the chronology has been missed. For instance, one has started taavvz, forgetting an; in that case an should not be recited. One can proceed from where he was. (Raddl-Mtr, Bahr-e Shariat)
3.8
Recitation of Soorah-e Ftiah:
3.8.1 3.8.2 3.8.3 3.9
Issue: It is vjib to recite all seven verses of Soorah-e Ftiah. If a word of Soorah-e Ftiah is missed, you have overlooked vjib. (Bahr-e Shariat) Issue: It is vjib to recite entire Soorah-e Ftiah with utmost perfection along with annexation of a long verse or three short verses from other soorah. (Fatv Raaviyyah-III/123) Issue: It is vjib to recite Soorah-e Ftiah only once but if recited more than once then one has missed vjib. (Bahr-e Shariat)
Saying Ftiah:
meen
after
Soorah-e
3.9.1 3.9.2 3.9.3

124
Issue: It is makrooh and against snnat to say meen loudly in namz. (Fatv Raaviyyah-III/63) Issue: It is snnat to say (meen) after vala lleen of Soorah-e Ftiah for both imm and mnfarid in each and every rakat of namz. (Fatv Raaviyyah-III/72) Issue: If voice of imm is not perceived by a mqtadee but he sensed that his neighboring mqtadee has said (meen), albeit silently, then he should also
Namz of Momin
imitate and say (meen). Thus it is obvious that to say (meen) is snnat if you come to know (either perceived directly from voice of imm or sensed from neighboring mqtadee) that imm has recited the word vala lleen. (Drr-e Mkhtr)
3.9.4
Issue: Mqtadee should imitate and say (meen) if he is around imm and perceived the voice of imm saying (meen) in sirree namz. (Drr-e Mkhtr)
3.10 Annexation of another soorah: 3.10.1 Issue: No sooner recitation of
Soorah-e Ftiah is completed; recitation of other soorah should be started without any gap or delay and within less time than taken to recite (Sb'nallh) thrice. If time taken to start reciting soorah is more than the time taken to recite (Sb'nallh) thrice, then it will be considered as delayed starting and one has missed the vjib for which sajdah-e sah'v is must. (Fatv Raaviyyah-III/279 & 630)
3.10.2 3.10.3 3.10.4 3.10.5
Issue: It is vjib to recite Soorah-e Ftiah first and then add another soorah. (Bahr-e Shariat) Issue: It is vjib to annex a soorah with Soorah-e Ftiah in initial two rakats of far namz. (Bahr-e Shariat) Issue: In all rakats of vit'r, snnat and naf'l namz, it is vjib to annex a soorah with Soorah-e Ftiah. (Bahr-e Shariat) Issue: There is no harm if a soorah is annexed to Soorah-e Ftiah either inadvertently or deliberately in the last two rakats of far (of oh'r, a'r and ish) namz. Namz remains undisturbed and sajdah-e sah'v is not required. (Akm-e ShariatII/10, Fatv Raaviyyah-III/637)
125
3.10.6
Issue: It is vjib to annex a short soorah with Soorah-e Ftiah. A soorah comprised of three short verses or a long verse equal to three short verses should be annexed with Soorah-e Ftiah. (Bahr-e Shariat, Fatv Raaviyyah-III/123 & 134)
3.10.7
Issue: It is makrooh to skip the short (in terms of less number of verses) soorahs following the soorah recited in the first rakat of namz and recite longer one (in terms of more number of verses in a soorah) just after it. For instance, after reciting Soorah Kfiroon (Chapter 109 of Qr'n Shareef: The disbeliever) in the first rakat it will be makrooh to recite Soorah-e Lahub (Chapter 111 of Qr'n Shareef: The Flame which consists of 5 verses) in the second rakat skipping Soorah-e Na'r (Chapter 110 of Qr'n Shareef: The Help - which consists of 3 verses). (Drr-e Mkhtr, Fatv Raaviyyah-III/136)
3.10.8
Issue: It is makrooh-e tanzeehee to repeat the same soorah in both rakats without any excuse (due authentic reason). However, there is no harm in repeating same soorah in both rakats with due authentic reasons like:
1. 2.
One has inadvertently started reciting same soorah, which was recited in previous rakat. One has memorized only one soorah and wish to perform namz. (Fatv Raaviyyah-III/99)
3.10.9
Issue: In naf'l namz, it is permissible to
Repeat same soorah in both rakats. Recite any one soorah repeatedly in a rakat. (Ghnyah, Fatv Raaviyyah-III/655)
3.10.10
126
Issue: It is vjib that there should be no gap or unknown word as separator between Soorah-e
Namz of Momin
Ftiah and another soorah. Soorah should be annexed to Soorah-e Ftiah immediately. Word (meen) is considered as part of Soorah-e Ftiah; moreover Bismillh is considered as part of soorah to be annexed to Soorah-e Ftiah and hence these two words do not play the role of separator. (Bahr-e Shariat)
3.11 Miscellaneous issues: 3.11.1 3.11.2

Issue: Qirat is obligatory in initial two rakats of far namz and in all rakats of snnat, vit'r and naf'l namz. It is obligatory to recite at least one small verse in qirat. (Fatv Raaviyyah-III/122, 123) Issue: Far will be accomplished if a small verse containing two words is recited. However, if a verse is of a single alphabet e.g. swd ( ,)noon ( )or qf ( ,)then far will not be accomplished even though recited repeatedly. (lam-geeri, Raddl-Mtr, Fatv Raaviyyah-III/131)
3.11.3 3.11.4 3.11.5
Issue: It's obligatory to recite at least a small verse in initial two rakats of far namz and all rakats of vit'r, snnat and naf'l namz for both imm and mnfarid. (Bahr-e Shariat-III/71) Issue: Namz will be rendered void if qirat is done in only one rakat and forgotten in another rakats. (lam-geeri, Bahr-e Shariat-III/70) Issue: As soon as yat-e sajdah (verse of the Qr'n Shareef where sajdah is obligatory ) has been recited in qirat of any sort of namz (viz. tarvee, far, snnat, naf'l), either performing alone or in congregation, sajdah must be done immediately. It is sin to delay more than the time taken to recite three verses. (Fatv Raaviyyah-III/655)
127
3.11.6
Issue: Part A:
One should not pause at the last word of a soorah before saying takbeer, where lexically the last word denotes the name of Allh and rather adjoin this last word to takbeer. For instance,
i.
Last word of Soorah-e Na'r (Chapter 110 of Qr'n Shareef: The help; (innah-kna , Iz ja narllh) is tauvban8). Here, adjoin
takbeer to last word of soorah and say (tauv banillh-o-Akbar).
ii. Similarly
in Soorah-e Teen (Chapter 95 of Qr'n
Shareef: The fig), last word (bi-akamil kimeena9) should be adjoined to takbeer and say (Bi-akamil keminallh-Akbar). Part B: If last word of soorah does not denote the name of Allh or the word does not concern with the honour and dignity of Allh , then one may or may not adjoin the last word of soorah to takbeer. For instance, in Soorah-e Alam nashra (Chapter 94 of Qr'n Shareef: The Expanding) the last
Innah-kna tauvban ( ): He is All Relenting. According to Arabic lexicographers the term is understood to mean: He accepts all repentance (taubah). As per exegesis of Qr'n Shareef this term is used for Allh . Bi-akamil - kimeena ( ): Mightiest Ruler above all rulers. As per exegesis of Qr'n Shareef this term is used for Allh .
128
Namz of Momin
word is (farghab10). Here one may pause and then say takbeer or may adjoin with takbeer. Part C: Where last word of soorah is inappropriate in association with the name of Allh or lexically the word is against the honour and dignity of Allh , then one should never adjoin such word to takbeer and must pause. For instance, last word of Soorah-e Kauar (Chapter 108 of Qr'n Shareef: The Abundance) is (huvalabtar11). Here one should pause and then say takbeer. The word abtar must not be adjoined with takbeer. (Fatv Raaviyyah- III/126)
3.11.7
Issue: To pause at the completion of each and every verse of Qr'n Shareef is absolutely correct, and it is described as snnat. Furthermore, if one has refrained from reciting qirat and performed rkoo at the verse labeled with symbol la ( ,)his namz will be in order. (Fatv Raaviyyah-III/132 and XII/113, Akm-e Shariat-II/32)
3.11.8
Issue: Namz will be rendered invalid if in qirat, Qr'n Shareef has been recited by reading on seeing the text in the Qr'n Shareef (i.e. with open
10
Farghab ( ): According to Arabic lexicographers the term farghab is understood to mean: to keep attention or to pay attention. The term attention is not concerned any way with the dignity and honour of Allh and hence there is no harm in adjoining this word with takbeer. Abtar: According to Arabic lexicographers the term abtar is understood to mean one with severed (chopped off) tail. As per exegesis of Qr'n Shareef this term is used for those with lost progeny. 129
11
book), written on the wall or on arch or niche 12 of mosque. (Drr-e Mkhtr, Raddl-Mtr)
3.11.9
Issue: It is vjib immediately after completion Shariat)
to perform rkoo of qirat. (Bahr-e
3.11.10
Issue: There is no harm in extending qirat to recite more Qr'n Shareef, even if takbeer has been said to bow to rkoo but yet hands have not reached up to knee. (lam-geeri)
3.12 Qirat of naf'l namz: 3.12.1 3.12.2

Issue: For imm, it is vjib to recite audible qirat if naf'l namz is performed in congregation at night. (Drr-e Mkhtr) Issue: For imm, it is vjib to recite qirat silently if naf'l namz is performed in congregation in daytime. Even if naf'l namz is to be performed alone in daytime, qirat should be recited silently. However, it is up to you to recite qirat silently or aloud if naf'l namz is being performed alone (not in congregation) at night. (Drr-e Mkhtr, Bahr-e Shariat)
3.13 Qirat of mqtadee: 3.13.1

Issue: Mqtadee must not recite qirat (Soorah-e Ftiah or any soorah) in congregational namz. Mqtadee ought to remain silent whether imm is reciting qirat loudly or silently in a particular namz (see table, page-115). Qirat of imm is qirat of mqtadee in both types of namzes. (Fatv Raaviyyah-III/62 & 88)
12
Niche: A shallow recess, especially one in a wall to display something.
130
Namz of Momin
3.13.2
Issue: Mqtadee should stand silently. He is
not supposed to recite qirat in congregation. Taavvz & tasmiyah are considered as part of qirat and hence they are not supposed to be recited by mqtadee. However, if mqtadee has missed some rakats due to delayed joining the congregation and he is completing his remaining missed rakats after imm concludes congregational namz by means of one salm', then and only then taavvz & tasmiyah should be recited. (Drr-e Mkhtr)
3.13.3
Issue: In jahree namz, once imm has
started reciting qirat loudly with audible voice then mqtadee must not recite an (opening supplication), and he should stay and listen qirat silently. As a matter of fact, listening qirat is obligatory. (Fatv Raaviyyah-III/61)
3.13.4
Issue: Once imm has started the qirat in
jahree namz, mqtadee must not recite an. Even if qirat is not being heard as in farther row or owing to far distance from Imm (especially in Jmah or Eid namz) or in case of inability to listen the qirat due to deafness, an must not be recited by mqtadee in jahree namz. However, in Sirree namz (viz. oh'r or a'r) mqtadee can recite an. (lam-geeri, RaddlMtr)
3.14 Adee regarding qirat of mqtadee:

Qirat is strictly forbidden for mqtadee behind imm in congregation. In this regard stern instructions and, if not followed, stringent punishment is mentioned in adee Shareef. Following are few adee for the ready reference of the readers.
3.14.1 adee Shareef:
131
Tirmizee, kim and Mslim have recorded this adee ascribing to arat Jbir that uoor-e Aqdas has narrated that: If someone is behind imm then imms qirat is his qirat.

arat Saad bin Abee Vaqq that: has once narrated
I would like to see fire in the mouth of those mqtadee who recite qirat behind imm.

Ameer-l-momineen, arat has narrated that: mar Frooq-e am
Alas! There should be stones in the mouth of those mqtadee who recite qirat behind imm.

arat Abdllh ib'n-e Zaid ib'n-e bit and arat Jabir bin Abdllh when asked, they narrated that: There is no qirat for mqtadee behind imm in any namz.

Ameerl-mo'mineen, arat Sayyedn Mrta has stated that: Maul Ali
One is faulty of the dictum of divine power if recited qirat behind imm.
3.15 Rectification
qirat
13
of a missed obligation in
3.15.1
13
Issue: Sajdah-e sah'v is must if even a word is missed from Soorah- e Ftiah. (Drr-e Mkhtr)
Ibid, page 370
132
Namz of Momin
3.15.2
Issue: Namz will be valid only if sajdah-e sah'v is performed in case of: Forgotten to add a soorah to Soorah-e Ftiah.
Forgotten to recite Soorah-e Ftiah and recited other soorah directly. (Fatv Raaviyyah-III/125)
3.15.3 Issue: sajdah-e sah'v is vjib: If a soorah has been recited before Soorah-e Ftiah
(Alamdo-Shareef)
There is delay in annexation of a soorah to Soorah-e Ftiah for more than the time taken to recite (Sb'nallh) thrice. (Drr-e Mkhtr, Bahr-e Shariat)
3.15.4
Issue: Recitation of a soorah after Alamdo Shareef has been forgotten and one recollects in rkoo', at this moment, immediately return to qiym position and recite the soorah, thereafter perform the rkoo after saying takbeer. Sajdah-e sah'v is must in the end to rectify the error. Namz will be in order. There is no need to repeat the namz. (Fatv Raaviyyah-III/639)
3.15.5 Issue:
After reciting yat-e sajdah, if performance of sajdahe tilvat14 has been inadvertently delayed for the time taken to recite three verses or more, then sajdah-e sah'v is must. (Ghnyah)
3.15.6 Issue: Sajdah-e sah'v will become vjib if imm

has erroneously or inadvertently recited even a single verse of Qr'n Shareef aloud in qirat of sirree namz. However, in such instances, namz will have to be repeated if Sajdah-e sah'v is not done,
14
Ibid, Sajdah-e tilvat, Page 134 133
Deliberately recited loudly. (Fatv Raaviyyah-III/93)
4.
Rkoo:
Definition Vjib elements in rkoo Snnat elements in rkoo
Mstaab elements in rkoo
What to recite in rkoo? What to recite while coming back from rkoo? Rectification of missed obligations Qaumah
4.1
Definition:
The term Rkoo15 can be defined as flexing from waist (i.e. Hip joint) in such a way that hands reach up to the knee. This (posture of the body) is the minimum prerequisite that must be satisfied for a perfect rkoo. (Drr-e Mkhtr)
4.1.1
Rkoo is exclusively our Prophets and his disciples peculiarity. Rkoo has been conferred to us after merj16. The rkoo did not exist until the day of merj up to oh'r namz. It was commanded to perform
15
Rkoo: (Mslim form of) Genuflection, Bowing in namz. According to English lexicographers the word genuflection (L. Genu knee + L.flectere to bend) is generally understood to mean: lower ones body briefly by bending knee on ground in worship or as a sign of respect. But in Mslim form of genuflection knee remains unbent and bending takes place at hip joint to the extent of 90 degree in male and less than 90 degree in female. Ibid, page 502-503
16
134
Namz of Momin
rkoo on the day of merj from a'r namz and our Holy Prophet along with abah-e Kirm performed the rkoo from then onward. (Fatv Raaviyyah-II/182)
4.2
Vjib element in rkoo:

Issue: It is vjib to remain in rkoo position at least for the time taken to recite (Sb'nallh: Glory be to Allh) once. (Bahr-e Shariat)
4.3 4.3.1
Snnat elements in rkoo:

Issue: For gents, it is snnat to hold the knee firmly with hands and keep the fingers wide apart. (Bahr-e Shariat) Issue: For ladies, it is snnat not to hold the knee firmly with hands and not to keep the fingers wide apart. (Bahr-e Shariat) Issue: For ladies, it is snnat to flex slightly, not to keep back straight, to hold the knee loosely with fingers approximated, lower extremity relaxed with slightly bent knee joint (unlike gents who keep knee joint straight). (lam-geeri) Issue: For gents, it is snnat to keep back straight and parallel to ground in rkoo position. A bowl filled with water should not fall if kept on the back whilst in rkoo position (Fat'l Qadeer). For perfect rkoo back should be kept straight and parallel to ground (Bahr-e Shariat). adee Shareef: Ab Dood, Tirmizee, Nasa'ee, Ib'n-e Mjah and Dramee have recorded a adee transmitted through arat Ab Masood that once uoor-e Aqdas has narrated that:
4.3.2
4.3.3
4.3.4
135
Namz of those who do not keep their back straight in rkoo and sajdah is incomplete.
4.3.5
Issue: For gents, it is snnat to keep head straight in the level of back. It should remain neither markedly stooped nor raised upward. (Hidyah, Drr-e Mkhtr) Issue: For gents, it is snnat to keep lower extremity straight in rkoo position. It is makrooh to keep lower extremity bow shaped whilst in rkoo. (Bahr-e Shariat)
4.3.6
4.4
Mstaab elements in rkoo:

Issue: It is mstaab (desirable) to look at the feet in rkoo position. (Fatv Raaviyyah-III/72)
4.5 4.5.1 4.5.2
What to recite in rkoo?

Issue: It is snnat to say (Allh-Akbar) while bowing to rkoo. (Bahr-e Shariat) Issue: It is snnat to say thrice following verse in rkoo: (Sb'n Rabbiyal Aeem) How Glorious is my Rabb17, The Great. Snnat will not be accomplished if said less than thrice. Further, it is better to say five times. (Fat'l Qadeer) Authors note: The pronunciation of (Sb'n Rabbiyal Aeem) should be distinct and the word Aeem must be articulated with utmost care. Some people articulate Aeem as Ajim. The lexical meanings of these two words
17
Rabb: Rabb is the most brilliant characteristic of Allh as His ifati (gracious) Name out of His 99 Glorious Names. It never should be translated as Lord, as there are hundreds of lords everywhere. Jesus, Buddha and Krishna are also Lords but Rabb of Mslims sustains all creatures. So we should not translate this Glory of Allh as Lord but it should be maintained as Rabb as repeated in the Holy Qur'n 2660 times. 136
Namz of Momin
are totally different. According to Urdu Lexicographers the term Aeem is used to mean, exalted, great, magnificent, august, glorious whereas Ajim is meant to understand dumb. Please note that the use of word ajim is strictly forbidden for Allh .
4.5.3
Issue: In case of inability to syllabize (divide into or articulate by syllables) the word Aeem, Sb'n Rabbiyal Kareem (lexically kareem means merciful or generous) can be said in place of Sb'n- Rabbiyal Aeem. (Raddl-Mtr) Issue: Namz will be in order even if inadvertently recited (Sb'n Rabbiyal Al) instead of (Sb'n Rabbiyal Aeem). Sajdah-e sah'v is not required. (Fatv Raaviyyah-III/64)
4.5.4
4.6
What to rkoo?
recite
while
coming
back
from
4.6.1
Issue: While coming back from rkoo it is snnat to say:
1. For imm:
Samiallh leman amidah has listened to him, who has praised Him
Allh
2. For mqtadee:
Allhmma Rabban va lakal amd O Allh, our creator! All praise belongs unto you
3. For mnfarid:
Both
While returning back from rkoo mnfarid should say (Samiallh leman amidah) and immediately after standing erect say (Allhmma Rabban va lakal amd). (Drr-e Mkhtr)
4.6.2
Issue: Do not stress the syllable h of Samiallh leman amidah i.e. do not articulate as amidahu; similarly do not stress the syllable da also.
137
Aforementioned way of articulation is snnat. (lamgeeri)
4.6.3
Issue: Snnat will be accomplished if just said: Rabban lakal amd O our creator! All praise belongs unto you. But it is better to add Allhmma (O Allh!) and va (and, also ) and say: Allhmma Rabban va lakal amd. (Drr-e Mkhtr) adee Shareef: This adee Shareef is quoted here in support of issue 4.6.3. According to arat Ab Hrairah , uoor-e Aqdas has narrated that: When imm says (Samiallh leman amidah), at that time you say (Allhmma Rabban va lakal amd). This will resemble angels way and all your previous sins will be forgiven. (Bkhree, Mslim)
4.6.4
Issue: Namz will be in order even though imm has inadvertently said (Allh-Akbar) instead of (Samiallh leman amidah). Sajdahe sah'v is not required. (Fatv Raaviyyah-III/647) Issue: It is snnat to begin (Samiallh leman amidah) as soon as you raise your head while returning back from rkoo and complete the verse with h syllable of amidah' in qaumah. (Fatv Raaviyyah-III/65)
4.6.5
4.7
Rectification rkoo:
due
to
missed
obligation
in
138
Namz of Momin
Issue: Sajdah-e sah'v becomes vjib if inadvertently performed twice in a rakat as there is only one rkoo in each rakat. (Drr-e Mkhtr)
4.8
Qaumah:
Standing up in namz after making rkoo is known as qaumah.
4.8.1
Issue: It is vjib to stay in qaumah at least for the time taken to recite (Sb'nallh) once. (Bahr-e Shariat) Issue: Just after coming back from rkoo (in qaumah), it is snnat to keep upper extremity straight hanging side by side. Hands must not be folded on navel alike qiym. (lam-geeri, Bahr-e Shariat)
4.8.2
5.
18
Sajdah18:
Sajdah: (Mslim form of) Prostration on knees and forehead. Prostration: Lying stretched out on the ground with ones face downwards. However, in Mslim form of prostration body is not stretched out on the ground but only eight parts of the body viz. forehead, nose, both hands, both knees and all toes of the feet touches the ground, remaining parts of the body remains away from the ground. Sajdah is only offered to Allh in Ah'l-e Islm. Various types of Sajdah:
1. 2.
Sajdah-e ibdat: Devotional sajdah (as of namz) Sajdah-e tilvat: Sajdah after reciting yat-e sajdah (verse of the Qr'n Shareef where sajdah is obligatory). There are 14 yat-e sajdah in Qr'n Shareef. For any one who reads or hears one of them, even if he does not understand its meaning, it is vjib to make one sajdah. A person who writes or spells yat-e sajdah does not need to make sajdah. To make sajdah-e tilvat, with an ablution, one stands towards the qiblah, says Allh-Akbar without lifting hands up to the ears, prostrate for sajdah. In the sajdah one says (Sb'n Rabbiyal Al) thrice and then stands up saying Allh-Akbar to complete the sajdah. It is 139
Definition What to recite in sajdah? System of making sajdah Jalsah Far elements in sajdah Vjib elements in sajdah Snnat elements in sajdah Mstaab elements in sajdah Makrooh elements in sajdah Sajdah on the back of the person of front row Rectification of the missed obligation
5.1
Definition:
The term Sajdah can be defined as placing the forehead on the ground wherein below mentioned eight parts of the body must touch the ground. 1. 2. 3. 4. 5. 6. 7. 8. Forehead Nose Right hand Left hand Right knee Left knee Toes of right leg Toes of left leg
It is unlawful to offer sajdah except to Allh , and further it is shir'k (polytheism) to offer devotional sajdah to other than Allh and Shariat has declared reverential sajdah as arm (unlawful, forbidden).
necessary to make the niy'yat first.
3. 4. 5.
140
Sajdah-e sah'v: Compensatory sajdah (in namz for some missed obligations of it) Sajdah-e taeem: Reverential Sajdah, which has been declared arm (unlawful, forbidden) in Islm. Sajdah-e shuk'r: Sajdah for thanking Allh
Namz of Momin
(Concept borrowed from: Azz-bad'tz-zakkiyyah letareem-e sujoodit-taeeyah by Imm Amad Ra Mhaddi-e Bareillvee) adee Shareef: According to arat Ab Hrairah has narrated that: Worshiper is closest to his Allh (Imm Mslim) uoor-e Aqdas in sajdah position.
5.2
What to recite in sajdah:

Issue: It is snnat to say following verse thrice in sajdah: Sb'n Rabbiyal Al All glory is to my Rabb, the Most High. Snnat will not be accomplished if said less than thrice. Further, it is better to say five times. (Fat'l Qadeer)
5.3 5.3.1
System of making sajdah: Issue: Snnat method of sajdah is as follow: While going into sajdah first place the knee on the ground, then the hands, then the nose and lastly forehead. Whilst coming back from sajdah just do in reverse manner. (lam-geeri, Bahr-e Shariat) Issue: For gents, it is snnat to perform sajdah with following posture: Arm should be kept away from the trunk (sides of the body) Abdomen should be kept away from thighs Wrist should not touch the ground Only palm should be placed on the ground and elbow is raised to keep the wrist away from the ground. (Drr-e Mkhtr, lam-geeri, Bahr-e Shariat) Issue: For ladies, it is snnat to perform sajdah by drawing whole body close together viz. arms touching the trunk, abdomen touching the thigh, legs with calf
141
5.3.2
5.3.3
touching the ground, elbow and wrist touching the ground. (lam-geeri)
5.3.4
Issue: If due to any lawful authentic reason one is unable to place the forehead on the ground, then perform sajdah only on nose. However, in this condition nose will have to be pressed up to bone. Merely placing the nose on the ground will not suffice. (Raddl-Mtr, lam-geeri) Issue: Whilst standing from sajdah for second rakat snnat method is just to hold the knee to stand erect. Dont take support of the ground. There is no harm if due to weakness or any lawful authentic reason one keeps the hands on the ground to take support. (Drr-e Mkhtr, Raddl-Mtr)
5.4
5.3.5
Jalsah:
Sitting for a while in-between two-sajdah (consecutive) is called Jalsah.
5.4.1 5.4.2
Issue: Jalsah between two sajdah is vjib. (Bahr-e Shariat) Issue: For gents, snnat method of sitting in Jalsah position is as follows. Left leg should be turned and spread in such a way that one can sit on it and right leg should be placed erect perpendicular to the ground with toes facing qiblah. Both palms should be placed on respective thigh with fingers in natural (normal rest) position. Fingers should neither be widely spread nor closely approximated. Knee should not be hold with fingers. (Bahr-e Shariat) Issue: For ladies, snnat method of sitting in jalsah position is as follows: Both legs should be placed on the right side and sit on the ground on left buttock. (Bahr-e Shariat)
5.4.3
142
Namz of Momin
5.4.4
Issue: It is snnat to keep all fingers in close approximation and facing towards qiblah. (Bahr-e Shariat) Issue: It is vjib to remain in Jalsah position for the time taken to recite (Sb'nallh) once. (Bahr-e Shariat) Issue: For both imm and mqtadee, it is mstaab to say in Jalsah position: Allhmmagh firlee var amnee O my Allh! Forgive me and have mercy upon me. (Fatv Raaviyyah-III/62)
5.5
5.4.5
5.4.6
Far elements in sajdah:
5.5.1
Issue: It is obligatory (far) to touch the ground by the belly of at least one toe in sajdah. Namz will be rendered null and void if either all toes are totally lifted from the ground or just touching the ground from tip of toe only while performing sajdah. (Fatv RaaviyyahI/556) Issue: It is obligatory to perform two sajdah in each rakat. (Bahr-e Shariat, Fatv Raaviyyah-III/57)
5.6
5.5.2
Vjib elements in sajdah:

Issue: It is vjib to remain in sajdah position at least for the time taken to recite (Sb'nallh) once. (Bahr-e Shariat) Issue: It is vjib to touch the ground by the belly of at least three toes of each leg while performing sajdah. It is snnat if belly of all ten toes are touching the ground. (Fatv Raaviyyah-I/556) Issue: It is vjib not to offer more than two successive sajdah in a rak'at. (Bahr-e Shariat)
5.6.1
5.6.2
5.6.3
143
5.6.4
Issue: It is vjib to perform second sajdah consecutively after first one. There should be no rk'n as separator in-between two-sajdah. (Bahr-e Shariat, Fatv Raaviyyah-III/59)
5.7
Snnat elements in sajdah:
5.7.1 5.7.2
Issue: It is snnat to keep all ten fingers towards qiblah. (Bahr-e Shariat) Issue: It is snnat to say (Allh-Akbar) while going into as well as returning back from sajdah. (Bahr-e Shariat)
5.8
Mstaab elements in sajdah:
5.8.1 5.8.2
Issue: It is mstaab to look at nose in sajdah. (Bahr-e Shariat) Issue: It is better and mstaab to offer namz on the ground rather than on clothe or prayer carpet. It is mstaab to perform sajdah directly on the ground without any intervening object between forehead and ground. (Bahr-e Shariat, Fatv Raaviyyah- I/203) Issue: It is mstaab to keep the body weight on right side while going into sajdah and on left side whilst coming back from sajdah. (Fatv Raaviyyah-III/173)
5.9
5.8.3
Makrooh elements in sajdah:
5.9.1
Issue: Namz will be rendered invalid if forehead is not pressed enough to feel hardness of the ground in sajdah. It will be makrooh-e tareemee if nose is not pressed up to bones and kept just touching the ground. If such makrooh-e tareemee occurs, it becomes vjib to repeat the namz. (Bahr-e Shariat) Issue: If namz is being performed on a thick carpet, soft thick carpet type grass or cotton mattress then namz will be valid only if forehead is pressed enough to feel rigidity of it and does not deepens more with increasing pressure; i.e. your forehead cannot move
5.9.2
144
Namz of Momin
downward any more. Thus the forehead is to be set and feel hardness whilst in sajdah. Otherwise namz will be rendered invalid. (lam-geeri)
5.9.3
Issue: If namz is being performed on cushion with underlying spring, namz will be rendered invalid. This is because one can press forehead more and more with increasing pressure and forehead will not be set and feel hardness. (Bahr-e Shariat) Issue: Sajdah will be rendered invalid, if performed on heap of grains (viz. millet, oat, wheat, rice, corn etc.) on account of non-availability of hard surface for the forehead to be set there. However, if grains are tightly packed in bag (sack) and sajdah is being done on this bag then namz will be in order. (lam-geeri) Issue: If forehead is covered with cap, handkerchief or turban, sajdah will be in order. Nevertheless, namz becomes makrooh. (Fatv Raaviyyah-III/419) Issue: Sajdah will be rendered invalid if the place where the forehead touches whilst in sajdah is at about 12 fingers height than the level of place of feet. (Drr-e Mkhtr)
5.9.4
5.9.5
5.9.6
5.10
Sajdah on the back of the person of front row:

Issue: If due to heavy rush or over congestion sajdah is being done on some ones back who is also performing sajdah in front row, then following conditions apply. 1. If the person in the front row, on whose back you are performing sajdah, is offering the same namz as of yours (e.g. as in congregational namz), then sajdah is in order.
2.
If the person in the front row, on whose back you are performing sajdah, is not in the namz then your sajdah tends to be invalid. 3. If the person in the front row, on whose back you are performing sajdah, is offering some other namz (other than yours namz), then yours sajdah tends to be invalid. (lam-geeri)
145
5.11
Rectification of the missed obligations:

Issue: If three-sajdah (consecutive) has been performed rather than obligatory two-sajdah: (a) Recollects before concluding the namz by making salm, then perform sajdah-e sah'v. Here, far component has been accomplished but you have missed the vjib and hence, sajdah-e sah'v is must. (b) Recollects after concluding the namz by making salm, then repeat the namz from beginning. (Fatv Raaviyyah-III/646)
6. 6.1
Qadah:
Qadah-e kheerah:
Introduction System of Qadah-e kheerah Far elements in qadah Vjib elements in qadah Snnat elements in qadah Mstaab elements in qadah
Lifting index finger Masbooq and qadah-e kheerah
Rectification of missed obligation Do not respond mazzin whilst reciting kalima-e
6.1.1
146
shahdat of tashahhd
Introduction:
Namz of Momin
Qadah is to sit in namz to recite tashahhd. Last qadah after which namz is concluded by making salm is called qadah-e kheerah. Tashahhd: Confessing faith openly by reciting the formula called Kalima-e Shahdat. In namz it is generally understood to mean to recite At-taiyt in qadah position.
All reverence, all worship, all sanctity are due to Allh . Salutation to you O Prophet ! and the mercy of Allh and His blessings. Blessings of Allh be upon us and all righteous servants (Pious saints) of Allh . I bear witness that none is worthy of worship besides Allh and Moammad is His devotee and Rasool.
6.1.2
System of qadah:
Issue: In qadah both palms should be placed on respective thigh near the knee with fingers in natural (normal rest) position. Fingers should neither be widely spread nor closely approximated. Knee should not be hold with fingers. (Bahr-e Shariat)
6.1.3
Far elements in qadah:

(Recitation of entire tashahhd Must) Issue: If imm has either started third rakat or concluded the namz and mqtadee has not yet finished tashahhd, in this situation mqtadee has to recite entire tashahhd whatsoever time he may take. (Fatv Raaviyyah-III/319)
6.1.4
Vjib elements in qadah:

understand and intent its literal meaning. One must not recite tashahhd keeping in view and with the
147
6.1.4.1 Issue: While reciting tashahhd it is highly essential to
6.1.4.2
consideration of story and incidence of the Merj 19. (Drre Mkhtr, lam-geeri) Issue: It is obligatory to sit in qadah-e kheerah (last qadah) to recite entire tashahhd from the word Attaiyyt (lexically this term is understood to mean: the salutation to Allh ) to the last word Rasoolllh . (Bahr-e Shariat)
20 the Holy Face of uoor-e Aqdas . Holding a view of the existence and presence of uoor-e Aqdas in ones heart say As-salm-alaikaaiyhan-nabiya with due respect and believe that my salm reaches Him and He replies in His own grandeur way.
6.1.4.3 Issue: While reciting At-taiyyt one should visualize
(Ref: Iyal-loom, arat Imm Ghazlee (Arabic edition) Part-1, Page-107)
6.1.5
Snnat elements in qadah:
19 20
Ibid: Page 502-503 Ibid: The appearance of uoor-e Aqdas
; Page 496-497
148
Namz of Momin
6.1.5.1 Issue: It is snnat to recite drood shareef21 and d-e 6.1.5.2

moorah22 after tashahhd. (Bahr-e Shariat) Issue: Recite d-e moorah in Arabic only. It is makrooh to recite in other than Arabic language. (Drr-e Mkhtr) with the Holy name of uoor-e Aqdas and arat Ibrheem . (Drr-e Mkhtr, RaddlMtr)
21
6.1.5.3 Issue: In drood it is favorable to add word sayyedn
Drood: Invoke Allhs
blessings on the Holy Prophet
O Allh! Shower Your mercy on Moammad and the followers of Moammad as You showered Your mercy upon Ibrheem and the followers of Ibrheem . No doubt, You are Praiseworthy, Glorious. O Allh! Shower Your mercy on Moammad and the followers of Moammad as You showered Your mercy upon Ibrheem and the followers of Ibrheem . No doubt, You are Praiseworthy, Glorious.
22
Moorah: Mentioned in the Holy Prophet's tradition. D-e Moorah: Prayer of the Holy Prophet . A adee is worth quoting here from Bkhree Shareef and Mslim Shareef: Once arat Ab Bak'r iddeeque asked uoor-e Aqdas to confer him a d which can be recited during namz. In response uoor-e Aqdas conferred him following D.
Allhmma innee alamt- nafsee l-man kaee-rav- va innah l yagh-fi-rz-z-nooba ill an-ta fagh-fir-lee magh-fi-ra-tam'min-indee-ka varamnee inna-ka an-tal ghafoo-r-raeem. 149
6.1.5.4 Issue: Drood shareef should not be recited except in

qadah kheerah in far namz. (Drr-e Mkhtr, Bahr-e Shariat)
6.1.6
Mstaab elements in qadah:

qadah. (Bahr-e Shariat)
6.1.6.1 Issue: It is mstaab to fix eyesight at (ones) lap in 6.1.6.2 Issue: It is favorable to recite Drood-e Ibrheem as
drood shareef. (Drr-e Mkhtr, Raddl-Mtr, Bahr-e Shariat)
6.1.7
Lifting of index finger:

While reciting tashahhd, when kalima-e shahdat (Ash'had-all-ilha-il'lal'lh) is said, all fingers except index finger should be lightly closed alike a fist with the syllable la ( ) of (l-ilha- il'lal'lh). Keeping the thumb slightly touched with the middle finger, raise index (shahdat) finger. No sooner than the word (il'lal'lh) has been recited, immediately all fingers including index finger and thumb should be taken back to original position. (Fatv Raaviyyah- III/173) Postscript: Some people after reciting (il'lal'lh) bring down the index finger but keep remaining fingers as in fist position and therefore do not keep their palm on thigh. This trend is incorrect. One must immediately bring back all fingers including thumb in original position i.e. fingers directed towards qiblah.
6.1.7.2
6.1.7.1 Issue:
There are various advantages of lifting the index finger, below mentioned adee Shareef reconfirms the same.
adee Shareef:
O Allh! I have been extremely unjust to myself, and none grant forgiveness against sins but you, therefore forgive me, with forgiveness that comes from you, and have Mercy upon me. Verily you are the Forgiving the Merciful. 150
Namz of Momin
According to arat Abdllh ib'n-e mar uoor-e Aqdas has narrated that:
Indicating index finger is more distressing and painful to shain than attacking with sharp instruments. (Fatv Raaviyyah-III / 48)
6.1.8
Masbooq and qadah kheerah:

Issue: Masbooq will have to recite only tashahhd in qadah kheerah. Imm will take more time as he has to recite drood and d, as well. Therefore masbooq should recite tashahhd a bit slowly to reduce waiting period till imm accomplishes namz with salm. If masbooq has concluded tashahhd earlier, he should repeatedly repeat last verse of tashahhd. (Drr-e Mkhtr, Fatv Raaviyyah-III/69)
6.1.9
Rectification of missed obligations:

is forgotten to recite in any qadah. (Drr-e Mkhtr, Bahr-e Shariat)
6.1.9.1 Issue: Sajdah-e sah'v is vjib if any portion of tashahhd
6.1.9.2 Issue: Sajdah-e sah'v should be performed after reciting

tashahhd and performing only one salm. Second salm is forbidden. If one has accomplished second salm, sajdah-e sah'v is not possible now. It is vjib to repeat the namz. (Fatv Raaviyyah-III/638)
6.1.10 Do
not respond mazzin whilst kalima-e shahdat of tashahhd:
reciting
Issue: Someone is reciting kalima-e shahdat of tashahhd in qadah and at the same time mazzin (one who shouts the call to namz) calls shahdat in azn (call to namz). In this situation, if namzee recites kalima-e shahdat (viz. (Ash'had-all-ilha-il'lal'lh va ash-had an'na Mammadan abd-h va Rasoolah) with the intention
151
of responding to mazzin, his namz will be rendered invalid. (Fatv Raaviyyah-III/406)
6.2
Qadah-e ool:
Introduction Vjib elements in qadah-e ool
Rectification of missed obligation Luqmah
6.2.1
Introduction:
Qadah-e ool (chief or main qadah) and qadah-e kheerah (last qadah) are same in two-rakats namz whereas in four-rakats namz the first qadah to be performed after second rakat is qadah-e ool and the second qadah to be performed after fourth rakat is qadah-e kheerah.
6.2.1.1 Issue: Qadah-e ool is vjib even if namz is naf'l.

(Bahr-e Shariat)
6.2.1.2 Issue: Nothing should be recited after tashahhd in

qadah-e ool of four-rakats far or snnat-e makkadah and vit'r namz. After completing tashahhd one should immediately stand up for third rakat. (Drr-e Mkhtr)
6.2.1.3 Issue: To recite drood shareef and d-e moorah

after tashahhd is masnoon in qadah-e ool of naf'l and snnat-e ghair makkadah namz. (Drr-e Mkhtr, Fatv Raaviyyah-III/469)
6.2.1.4 Issue: Do not take support of the ground while standing

from qadah-e ool for third rakat. However, one can hold his knee to have support while standing. There is no harm in taking the support of the ground in case of any diseases or pain. (Ghnyah Shar'e Mnyah, Bahr-e Shariat)
6.2.2
Vjib elements:
152
Namz of Momin
6.2.2.1 Issue: It is vjib not to do qadah before second rakat.

(Bahr-e Shariat)
6.2.2.2 Issue: It is vjib not to do qadah in third rakat in a fourrakats namz.
6.2.3
Rectification of missed obligation:

makkadah, in case of inadvertent utterance of
6.2.3.1 Issue: In qadah-e ool of far, vit'r and snnat-e

(Allhmma alli al Mammadin) OR (Allhmma alli al Sayyeden) after tashahhd, sajdah-e sah'v becomes absolutely essential. However, if recited deliberately, namz must be repeated. (Drr-e Mkhtr, Fatv Raaviyyah-III/626)
6.2.3.2 Issue: The impetus behind the decree in abovementioned issue is not because drood shareef has been recited but it is in view of delaying the qiym. Qiym is far for third rakat. By reciting, even if inadvertently, the initial few words of drood shareef cause delay in accomplishment of a far component and thats why sajdah-e sah'v is must. Thus it is self-explanatory why, if someone does not recite anything after tashahhd and just delays up to the extent of time taken to recite (Allhmma alli al Mammadin), then also sajdah-e sah'v becomes vjib. (Raddl-Mtr, Drre Mkhtr, Bahr-e Shariat- IV/53, Fatv RaaviyyahIII/636) Issue: It is vjib to recite entire tashahhd in qadah-e ool. Even if a single word has been missed, one has missed the vjib, and then sajdah-e sah'v has to be performed. (Drr-e Mkhtr, Bahr-e Shariat) tashahhd that he has forgotten sajdah (either of namz or sajdah-e tilvat) and consequently performs sajdah. Now, it becomes far to repeat tashahhd as previous qadah stands invalid. Without qadah namz is rendered null & void and hence it is to be repeated. (MunyatlMallee, Bahr-e ShariatIII/73)
153
6.2.3.3
6.2.3.4 Issue: If someone recollects after reciting entire
6.2.4
Luqmah (Prompting):
rakats and stands up by saying (Allh-Akbar) for qiym. Herein, if imm stands completely and then prompted (given luqmah) by a mqtadee then
6.2.4.1 Issue: Suppose, imm forgets qadah-e ool after two
Namz of the mqtadee will be rendered invalid If imm comes back for qadah-e ool then namz of
imm and all mqtadees will be rendered null & void. Hereupon namz will have to be repeated. (Fatv Raaviyyah-III/645)
6.2.4.2
Issue: In case, imm is being standing up for qiym forgetting qadah-e ool and still has not come absolutely in qiym position, then mqtadee can and should prompt. Imm should not be prompted for the error when he has already come back entirely in qiym position (i.e. stands up erect). It is forbidden (arm) to come back for qadah-e ool from qiym position and hence if mqtadee prompts imm at this point then it is not only worthless trouble and unsolicited sentence but a call for arm and therefore a seditious step in namz. (Fatv Raaviyyah-III/123)
7.
Khrooj be-nehi: (Concluding Namz)

Introduction System of making salm Vjib elements Snnat elements Mstaab elements Makrooh elements Degree of loudness of making salm Supplications
154
Namz of Momin
Move in any direction for snnat namz after
congregational far namz
7.1 Introduction:
According to Urdu lexicographers, the word Khrooj benehi is generally understood to mean: to terminate and come out from namz by making salm. Khrooj: to come out nehi: to occur
Making salm means to say following verse after

qadah kheerah: As salm alaikm va Ramatllh Salutations be upon you and mercy of Allh As such saying salm or replying salm is forbidden in namz but this salm is for the purpose of terminating the namz. One should note that if any word other than salm is uttered deliberately even in or after qadah kheerah, namz will be rendered null & void, and this namz will have to be repeated. (Bahr-e Shariat)
7.1.1
Issue: Once imm says As-salm he comes out of namz even though the word alaikm is not yet uttered. If someone joins the congregation at this moment, his injunction in congregation is invalid. (Raddl-Mtr) Issue: Simply saying salm concludes the namz. (Fatv Raaviyyah-III/344)
7.1.2
7.2 System of making salm23: 7.2.1

Issue: While making salm on right side face should be turned in such a way that right cheek becomes visible and similarly while making salm on left side left cheek
23
How to make salm: Salm is made by saying (As salm alaikm va Ramatllh) and simultaneously turning the head towards the right side focusing ones gaze on right shoulder. Again salm is recited second time, turning the face to the left side with gaze fixed on the left shoulder this time. 155
should be visible to those who are in back rows. (lamgeeri)
7.2.2 7.2.3
Issue: It is unlawful to make salm by mqtadee prior to the imm. (Raddl-Mtr) Issue: Mqtadee must follow imm in making salm, except he has not yet recited entire tashahhd. Suppose, imm is making salm and at this juncture mqtadee has not yet recited entire tashahhd, then it becomes vjib on mqtadee to complete the tashahhd first before imitating in making the salm. (Drr-e Mkhtr, Bahr-e Shariat) Issue: Imm should have intention to address the mqtadee of respective side while making Salm. Especially niyyat should be to address Kirman Ktebeen (twin-recording angels who record the aml) and those angels who are deputed by Allh for protection. However, one should not fix their number. (Drr-e Mkhtr) Issue: Niyyat of the mqtadee should be to address mqtadee and angels of the respective side while making salm. If imm is on the right side of the mqtadee then he should also be included while making salm on right side. Correspondingly if imm is on the left side of the mqtadee then he should also be included while making Salm on left side. If imm is exactly in front of the mqtadee then he should be included while making Salm on both sides. (Drr-e Mkhtr) Issue: Mnfarid should have the intention to address only angels while making Salm. (Drr-e Mkhtr)
7.2.4
7.2.5
7.2.6
7.3 Vjib elements in salm: 7.3.1

Issue: To say saying (As-salm) is vjib. Please note that (alaikm) is not vjib. (Bahr-e Shariat)
156
Namz of Momin
7.3.2
Issue: Namz of mqtadee would not be concluded along with the salm of imm until mqtadee himself makes salm. (Drr-e Mkhtr, Bahr-e Shariat)
7.4 Snnat elements in salm:

Issue: It is snnat to say (As salm alaikm va Ramatllh) twice to conclude the namz. It is snnat too to make salm first on right side and then on left side. (Bahr-e Shariat)
7.5 Mstaab elements of salm:

Issue: It is favorable to fix gaze on right shoulder while making first salm and on left shoulder while making second salm. (Bahr-e Shariat)
7.6 Makrooh elements of salm: 7.6.1

Issue: To say (alikms-salm) is makrooh and (va-barkth) should not be added in the end. (Bahr-e Shariat)
7.6.2
Issue: It is makrooh for imm to remain seated facing qiblah even after namz. Imm should turn either towards north, south or east. If any masbooq is still offering namz, though in the last row, imm should not turn and face towards east. If imm did not turn after namz, he has missed the snnat. (Fatv RaaviyyahIII/74)
7.7 Degree of loudness of saying salm:

Issue: It is snnat to make salm loudly for imm. However, second salm should be with slightly lower magnitude than first one. (Drr-e Mkhtr)
7.8 Supplication (d):
157
7.8.1
Issue: After terminating the namz it is snnat for imm to turn either towards right or left side for d24. It is favorable to turn towards right side. However, if none is in namz (not even in last row) then imm can turn and face mqtadee also. (Ghnyah Shar'-e Mnyah, Fatv Raaviyyah-III/66)
24
D - (a) Invocation of Allh (b) Appeal to Allh , (c) Supplication.
Put faith in Allh . Seek His protection. Direct your prayers, requests, solicitations and supplications to Him and Him alone. Ask as much of His favours as you can. Know that Allh owns the treasures of the heavens and the earth. Not only He has given permission to ask for His mercy and favours, but also has promised to listen to your prayers. Invoke His help in difficulties and distress. Implore Him to grant you long life and sound health. Pray to Him for prosperity. Think over it that by simply granting you the privilege of praying for His favours and mercy, He has handed over the keys of His treasures to you. Whenever you are in need, pray, and He gives His favours and blessings. Every true believer must seek help of Allh to avoid the company of unjust people who not only do not believe in Allh but have gone astray by not following the rules and regulations made by Allh to direct their behaviour in this world. Although good in the permanent life of Hereafter is the aim of all Mslims, but good in this world is also necessary because man has been asked by his creator Allh to take part in all activities of this world without breaking the rules and regulations, made by Him. So beseech Him for the good in both the worlds. No matter how much wisdom you have, beseech Allh to guide you on the right path, whatever the field of enquiry or activity you are taking after. Seek help of Allh to keep you very close to the ways and means of the righteous and the pious servants of His, the surest road to success, in this and the next world, and to keep you away from the dishonest methods and hypocritical attitude of the astray shain, although they may appear profitable for a little while, but finally bring ruin and destruction in the end. Putting in the best efforts does not make your labour fruitful, because there are many unknown and uncontrollable forces working in the universe that can bring disappointment if Allh , who not only knows but has total control over all things and events, does not help you. So always invoke Allh . 158
Namz of Momin
7.8.2
Issue: It is snnat to supplicate d after namz. It is also snnat to raise hands for d and rub hands slightly on face afterwards. (Fatv Raaviyyah-III/83) Issue: There should be some space between two hands while making d. Hands should not be kept in approximation. (Fatv Raaviyyah-III/131) Issue: It is lawful for mnfarid to beg for d, whilst sitting on the same place without turning. (lam-geeri)
7.8.3
7.8.4
We are responsible for what we do. If we make mistakes, by breaking laws of Shariat, we must admit our mistakes and humbly and sincerely seek forgiveness (with firm determination that we will not commit such sins any more) of our merciful Creator, who not only forgives faults but helps us to overcome our enemies and the enemies of Allh ; and in this way, keeps away from us hardships and sorrows that they (enemies) might bring if Allh does not stop them, in answer to our supplications. Sometimes you find requests are not immediately granted. Do not be disappointed. Fulfillment of desires rest in the true purpose or intention of the prayer. More often fulfillment is delayed because Allh wants to bestow upon you suitable rewards. In the meantime bear patiently hardships, believing sincerely in His help. You will get better favours, because, unknowingly you may ask for things which are really harmful to you. Many of your requests, if granted, may bring eternal damnation. So at times, withholding fulfillment is a blessing in disguise. Do not turn to anyone but Allh to ask for fulfillment of all your wants and needs, and also makes it clear that there is no other way to get satisfaction of your desires except to invoke Allh , who answers whenever called by a supplicant. It brings you near Allh and keeps you on the right path. He answers to the cry for help because the love of Allh for His servants is much greater than the love of a mother for her children. System of saying d: When saying d raise your (man) arms up to the level of your chest. Do not open your arms apart in the right-left direction. They are held close to each other, forward. It is snnat to begin the d with amd, with an (praise of Allh ) and drood (prescribed blessing invoked on the Prophets blessed soul) and to rub both palms gently on the face after d. While making d both hands should be opened towards the sky, apart from each other, and on the level with the chest. A woman does not stretch her hands forward while making d, but she keeps them inclined towards her face.
159
7.8.5
Issue: One should satisfy oneself with short supplications after far namz of oh'r, maghrib and ish to perform subsequent remaining snnat namz at the earliest. After aforesaid far namz lengthy supplications should be avoided. (lam-geeri, Fatv Raaviyyah-III/86)
7.9 Change your place for snnat namz after

congregational far namz:
7.9.1
Issue: It is makrooh to delay snnat namz after far. One should not talk after far namz, if subsequent snnat namz is to be performed. If delay occurs, namz will be in order but avb will be reduced. Lengthy litanies (aurd25 and vaa'if26) are unlawful between far and snnat namz. (Ghnyah, Raddl-Mtr) Issue: It is better to sit on the very same place after far namz of faj'r till sunrise and should remain busy in
7.9.2
25
Aurd: (Pl of Vir'd) Daily round of optional prayer formula or litanies. In the context of Islamic worship, it refers to a definite time of day or night devoted to private namz (over and above the five daily namzes) as well as to the litany (a tedious recital) or zik'r-e ilhee. Vaa'if: (Pl. of vaeefh) Daily round of practice or recital incantation. Incantation: series of words said as a magic spell or charm.
26
160
Namz of Momin
7.9.3
zik'r27-o azkr28 and recitation of Qr'n Shareef. (lamgeeri) Issue: It is better not to perform snnat namz on the very same place where far has been performed. One should move in any direction (viz. right, left, anterior or posterior) or snnat namz may be offered at home. (Drr-e Mkhtr, lam-geeri)
27
Zik'r: Repeatedly invoke Allhs Name. Zik'r means to remember Allh Tal. When a person makes zik'r, his heart becomes purified. That is, love of the world leaves his heart and love of Allh takes its place. There are mainly three types of devotion: 1. Zik'r: This act is verbal and performed by the tongue 2. Shugh'l: This is silent act performed by heart 3. Murqabah: This is an act of meditation to visualize a thing and lock it in ones thought. Azkr: (Pl. of zik'r) Recital commemoration Example of zik'r-o azkr' and vaza'if: Following litanies (vaa'if) are very simple but most beneficial and full of virtues. They are to be recited at least 100 times.
28
1. 2. 3. 4. 5.
After faj'r namz: Y Azeez Y Allh ( After oh'r namz: Y Kareem Y Allh ( After a'r namz: Y Jab'br Y Allh ( After maghrib namz: Y Sat'tr Y Allh ( After ish namz: Y Ghaf'fr Y Allh (
) ) ) ) )
Recite Drood-e Ghauia thrice before and after each vaza'if
Tasbee:
After namz, it was the Prophets habit, so it is snnat, to recite: yatal-Krsee once, Sb'nallh ( Alamd-lillh ( Allh-Akbar ( ) 33 times, ) 33 times, ) 34 times.
We must recite Drood-e Ghauia thrice before and after each vaa'if. One should make it daily practice to read the Shajra Shareef (list of a saintly line), especially the silsila (saintly line viz. Ra'vee or Barktee) of which one is mreed (spiritual disciple). After reading 161
the complete Shaj'ra Shareef make the Fteah as per system given below: 1. Recite the complete Shajra Shareef once 2. Read 11 times Drood-e Ghauia
3. 4.
5.
Soorah-e Ftiah once yatal-Krsee once 3 or 7 times Soorah-e Ikhl with tasmiyah 3 or 7 times Drood-e Ghauia
6.
Offer the avb of this to the souls of the Mashikh (all saintly guides of the chain) and if your Mrshid (spiritual guide) is alive, then pray for his well-being. If he has passed away, then include him in the Fteah. The Fteah is read after faj'r and maghrib namz.
The
author and translator both are follower of Qdiriy'yah order and therefore in aforementioned litany advised to recite Durood-e Ghauia. In fact, all Mashikh and spiritual orders derive spiritual enlightenment and blessings from the Ghau-e am. However, if a devotee belongs to any spiritual order, viz. Soharvardee, Chishtee or Naqshbandee, he will always love and respect Say'yedn Shaikh Abdl Qdir Jilnee.
162

Namāz of Mo'min Chapter 03 Obligations in Namāz

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Namāz of Mo'min Chapter 03 Obligations in Namāz

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Chapter: 3

Chapter: 3: Obligations in namz

Namz is pillar of Islm (adee)

Khrijee fari (External obligations) Dkhlee fari (Internal obligations)

3.7 3.8 3.9

Saying meen after Soorah-e Ftiah 3.10 Annexation of another soorah

Miscellaneous issues 3.12 Qirat of naf'l namz

Chapter: 3: Obligations in namz

129-133 129 129 130 130 131 132 133 133

4.3 Snnat elements

Qadah-e kheerah 6.1.1 Introduction System of Qadah-e

kheerah 6.1.3 Far elements

6.1.4 6.1.5 6.1.6 6.1.7

kheerah 6.1.9 Rectification obligation

whilst reciting kalima-e shahdat of tashahhd

6.2.2 Vjib elements 6.2.3 Rectification obligation Lqmah

after congregational far namz

Chapter: 3: Obligations in namz

Chapter: 3: Obligations in namz

must fulfill them as well. namz) are of two types:

Fari-e namz (obligations of

Khrijee fari (external obligations) Dkhlee fari (internal obligations)

6. Qadah Qadah-e kheerah Qadah-e ool 7. Khrooj-be nehi

Degree of loudness of saying takbeer After saying takbeer-e tareemah

Chapter: 3: Obligations in namz

Prior fulfillment of prerequisites Must:

Issue: All terms and conditions of namz,

Issue: If rkoo of first rakat is found in

Far elements in takbeer-e tareemah:

Vjib elements in takbeer-e tareemah:

Issue: It is vjib to say the verse (Allh-Akbar) in takbeer-e tareemah. Shariat)

Snnat elements in takbeer-e tareemah:

Chapter: 3: Obligations in namz

Issue: For imm, it is snnat to say both

Issue: Only snnat is missed if inadvertently

Namz in sitting position

Chapter: 3: Obligations in namz

How to stand in qiym:

an: Opening Supplication; to begin namz with praise of Allh Tal.

Taavvz: Seeking refuge in Allh by saying:

2.4.1 Issue: Imm-e am has narrated that it is snnat to

2.4.2 Issue: It is snnat to keep body weight on either leg

2.6.1 Issue: In qiym it is makrooh-e tanzeehee to oscillate

2.6.2 Issue: It is makrooh-e tareemee to do qiym on one

Qiym for sick and aged persons:

2.7.1 Issue: If someone is able to stand up even for a while,

2.7.2 Issue: Now-a-days, it is a common finding that if some

Chapter: 3: Obligations in namz

2.7.3 Issue: If a person is sick or weak but can stand up with

2.7.4 Issue: One is able to stand up erect but there is a

2.7.6 Issue: If urine drips while standing but stops in sitting

Namz in sitting position:

Chapter: 3: Obligations in namz

an, Tasmiyah and Taavvz Recitation of Soorah-e Ftiah

Chapter: 3: Obligations in namz

Degree of loudness in qirat (volume):

Phonetics: The study and classification of speech sounds. 117

Chapter: 3: Obligations in namz

two rakat Maghrib & Ish

3.3.6 3.3.7 3.3.8

Chapter: 3: Obligations in namz

arat Abdllh ib'n-e Masud

Chapter: 3: Obligations in namz