النص المفهرس

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Thereafter, she should recite the following dua:
اَللَّهُمَّ اغْفِرْلِيْ وَلِوَ الِدَيَّ وَلُأُسْتَاذِيُ وَلِجَمِيْعِ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ
وَالْمُسُلِمِيْنَ وَالْمُسْلِمَاتِ بِرَ حُمَتِكَ يَآ أَرْحَمَ الرَّاحِمِيْنَ
or, the following dua:
رَبَّنَّ اتِنَا فِي الدُّنْيَا حَسَنَةً وَّفِى الْآخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ
Alternatively, she could read any other dua that is found in the Quran or
Hadith. Thereafter, she should turn towards the right and say As salaamu
alaykum wa rahmatullah. She should then turn towards the left and say the
same thing. At the time of making salaam she should make the intention of
making salaam to the angels.
This is the method of offering salaat. If even one of the fard acts of salaat
are missed out, the salaat will not be complete, irrespective of whether it
was missed out intentionally or unintentionally. There are certain things
which are wajib. If they are left out intentionally then the salaat will
become worthless and it will have to be repeated. If a person does not
repeat it, then although he will be absolved of his fard duty, he will still be
committing a sin. But if he leaves out a wajib unintentionally, his salaat
will become valid by making sajdah-e-sahw. There are certain things which
are sunnah while others are mustahab.
2. The Fard Acts of Salaat
1. To say Allahu Akbar at the time of making the intention.
2. To stand up.
3. To recite any verse or Surah from the Quran.
4. To make the ruku.
5. To make the two sajdahs.
6. To sit down at the end of salaat for as long as it takes one to recite the
entire at-tahiyyaat.

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3. The Wajib Acts of Salaat
The following things are wajib in salaat:
1. To recite Surah Faatihah.
2. To recite some other Surah with it.
3. To execute every fard act at its specific place.
4. To stand and recite Surah Faatihah and to recite some Surah with it.
5. To go into ruku.
6. To go into sajdah.
7. To sit down after two rakaats.
8. To recite at-tahiyyaat in both the sitting postures.
9. To recite dua-e-qunoot in witr salaat.
10. To complete the salaat by saying As salaamu alaykum wa rahmatullah.
11. To perform all the acts with patience and without rushing.
4. Apart from the above acts, all the others are eithe: sunnah or mustahab.
5. A person does not recite Surah Faatihah but reads some other verse or
some other Surah, or he only recites Surah Faatihah and does not read any
other verse or Surah, or he does not sit down after the second rakaat but
stands up for the third rakaat without sitting down and without reading at-
tahiyyaat, or he sat down but did not read at-tahiyyaat - in all these cases,
although he will be absolved of his fard duty, his salaat will be worthless. It
is wajib on him to repeat his salaat. If he does not repeat his salaat, he will
be committing a great sin. However, if he does all these things unin-
tentionally, then by making sajdah-e-sahw, his salaat will become valid.
6. At the time of making salaam, the person did not make salaam. Instead
he started to speak, or conversed with someone, or got up and went away
somewhere, or did something else with which salaat breaks; then the same
rule applies over here. That is, although he will be absolved of his fard
duty, he will still have to repeat his salaat. If he does not do so, he will be
sinful.
7. If a person recited a Surah before Surah Faatihah, even then he will have
to repeat his salaat. If he did this unintentionally, he should make sajdah-e-
sahw.
8. After Surah Faatihah, at least three verses should be recited. If only one
or two verses are recited and they are such that they equal three verses in
length, salaat will still be valid.

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9. After standing up from ruku, a person did not recite:
سَمِعَ اللَّهُ لِمَنْ حَمِدَةَ رَبَّنَا لَكَ الْحَمُدُ
or in ruku he did not recite:
سُبْحَانَ رَبِّىَ الْعَظِيمِ
or in sajdah he did not recite:
سُبُحَانَ رَبِّىَ الْآَعْلے
or in the last sitting position he did not recite durood after at-tahiyyaat.
Then in all the above cases his salaat will be valid, but it will be contrary to
the sunnah. Similarly, if after the durood, he did not read any dua, but made
salaam immediately after reciting the durood, then too his salaat will be
valid but contrary to the sunnah.
10. It is sunnah to raise the hands at the time of commencing the salaat. If
one does not raise his hands, it will still be proper but contrary to the
sunnah.
11. In every rakaat, Bismillah should be read before Surah Faatihah. When
the next Surah is read, Bismillah should be read again. This is the pre-
ferable method.
12. When making sajdah, if one does not place the forehead and nose on the
ground, but places the forehead only, even then the salaat will be valid. But
if one does not place the forehead, and places the nose only, the salaat will
not be valid8 . However, if a person has a valid excuse, it will be permiss-
ible to place his nose only.
13. If a person did not stand upright in ruku, but merely lifted his head
slightly and went straight into sajdah, he will have to repeat his salaat.82
81
This is irrespective of whether this is done intentionally or unintentionally. The rule will be
the same.
82 This will apply if he had done this intentionally. If he did it unintentionally, he must make
sajdah-e-sahw.

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14. A person did not sit properly in-between the two sajdahs, he merely
lifted his head slightly and went down for the second sajdah. If he does this,
he has in fact made only one sajdah and did not complete the two sajdahs.
His salaat is not valid. But if he lifted his head in such a way that he was
near the sitting position, he will be absolved of his duty but it will be worth-
less. He should therefore repeat his salaat. If he does not do so, he will be
sinful.
15. If a person makes sajdah on something made out of straw or cotton
wool, he should press his head down firmly and make sajdah. He should
press it down in such a way that he cannot press any further. If he does not
press it down firmly but merely places his head lightly, his sajdah will not
be considered.83
16. If a person adds another Surah after Surah Faatihah in the latter two
rakaats of a four rakaat fard salaat, then no harm will come to the salaat.
His salaat will be perfectly correct.
17. If a person does not read Surah Faatihah in the latter two rakaats but
merely reads Sub'haanallah three times, even then his salaat will be proper.
However, it is preferable to recite Surah Faatihah. And if he reads nothing
at all and merely remains silent, even then there is no harm and the salaat
will be proper.
18. It is wajib to read a Surah after Surah Faatihah in the first two rakaats.
If a person only recites Surah Faatihah in the first two rakaats or does not
even read Surah Faatihah but merely reads Sub'haanallah; then in the latter
two rakaats he should read a Surah after Surah Faatihah. If he did this
intentionally he will have to repeat his salaat. And if he did this
unintentionally, he will have to make sajdah-e-sahw.
19. In her salaat, a woman must recite Surah Faatihah, another Surah, and
all the other duas softly and silently. But she should recite them in such a
way that her voice reaches her own ears. If she cannot hear her own voice,
her salaat will not be valid. 84
83
Irrespective of whether he did this intentionally or unintentionally.
84
However, according to Imam Karkhi rahmatullahi alayhi, it is sufficient to pronounce the
letters correctly even if one is unable to hear one's own voice. Both the opinions in this regard are
correct but Hadrat Thanwi rahmatullahi alayhi seems to prefer the first opinion. Moreover,
precaution demands that preferance should not be given to the opinion of Imam Karkhi
rahmatullahi alayhi. However, if someone offers his salaat in the manner indicated by him, his
salaat will be valid. (for further details refer to Imdaadul Fataawa, vol. I, page 235)

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20. One should not set aside or specify a particular Surah for a particular
salaat. Instead, one should read whatever one wishes. To set aside a particu-
lar surah is makruh85.
21. In the second rakaat, one should not recite a Surah that is longer than
the one that one recited in the first rakaat.
22. Women should offer their salaat individually and not in congregation.
They should not go to the musjid to offer their salaat in congregation with
the men. If a woman offers her salaat in congregation with her husband or
any other mahram, she should find out the relevant rules in this regard. This
occurs very seldom. We have therefore not gone into details in this regard.
However, it should be noted that if such an occasion arises, the woman
should not stand in line with the man. She should stand behind him. If not,
her salaat and even his salaat will not be valid.
23. If one's wudu breaks while offering salaat, one should make wudu and
repeat the salaat.
24. It is mustahab to fix the eyes on the spot of sajdah when one is standing.
In ruku the eyes should be fixed on the feet, in sajdah on the nose, and
when making salaam on the shoulders. If one yawns, one should close
one's mouth tightly. If it does not stop in any other way, it should be
stopped with the back of the hand. If one feels an irritation in the throat,
then as far as possible, one should try to stop the cough or subdue it.
A few rules related to Fard Salaat
1. The "alif" of aameen should be lengthened and read. Thereafter, any
Surah of the Quran should be read.
2. If a person is travelling or he has some other necessity to fulfil, then after
reading Surah Faatihah, he has the choice of reading any other Surah. But if
he is not travelling or has no other necessity to fulfil, then in fajr and zuhr
salaat, he should recite any Surah from Surah Hujurat till Surah Burooj.
The Surah of the first rakaat of fajr should be longer than that of the second
rakaat. As for the rest of the salaats, the Surahs of both the rakaats should
be more or less equal. If they are longer or shorter by one or two verses,
85 However, if a person occasionally reads those Surahs which Rasulullah sallallahu alayhi wa
sallam had read in his salaat, it will not be makruh. Instead it will be mustahab.

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there is no harm in this. In asr and esha salaats, any Surah from Surah Tariq
till Surah Lam Yakun could be recited. In maghrib salaat, from Surah Zilzal
till the end of the Quran.
3. Whilst standing up from ruku, the imam should only say Sami Allahu
liman hamidah and the muqtadi should only say Rabbana lakal hamd. The
person offering salaat on his own should read both. While saying the
takbeer, the person should place his hands on his knees and then go into
sajdah. The termination of his takbeer and the beginning of his sajdah
should be done simultaneously. In other words, the moment he reaches the
sajdah posture, his takbeer should end.
4. When going into sajdah, the knees should first touch the ground. There-
after, the hands, nose, and forehead. The face should be in-between both the
hands and the fingers should be together pointing towards the qiblah. The
toes should be upright pointing towards the qiblah. The stomach should be
away from the thighs and the arms away from the sides. The stomach
should be so high from the ground that a small kid (young goat) could pass
through.
5. In the first two rakaats of fajr, maghrib, and esha; the imam should recite
Surah Faatihah, any other Surah, Sami Allahu liman hamidah, and all the
other takbeers in a loud voice. The one offering salaat on his own has the
choice of reciting the Quran aloud or softly while Sami Allahu liman
hamidah and all the other takbeers should be read softly.
As for zuhr and asr, the imam should only read Sami Allahu liman hamidah
and all the takbeers in a loud voice. The one offering salaat on his own
should read everything softly.
As for the muqtadi, he should always say the takbeers, etc. softly -
irrespective of what salaat it is.
6. On completing the salaat, both the hands should be raised upto the chest
and dua to Allah Ta'ala should be made for oneself. And if he is an imam,
he should make dua for all those following him as well. On completing the
dua, both hands should be passed over the face. The muqtadis could make
their individual duas or, if they can hear the dua of the imam, they could
say aameen to it.
7. One should not make very lengthy duas after those salaats that are
followed by sunnah salaats, eg. zuhr, maghrib and esha. The person should
make a brief dua and occupy himself with the sunnah salaats. One could
lengthen the duas for as long as one wishes for those salaats that are not

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followed by sunnah salaats, such as the fajr and asr salaats. If the person is
the imam, he should turn towards his right or left, facing the muqtadis.
Thereafter, he should make the dua on condition that there is no masbuq86
facing him.
8. It is preferable to read the following after the fard salaat:
اَسْتَغْفِرُ اللهَ الَّذِىْ لَآإِلَهُ إِلَّ هُوَ الْحَىُّ الْقَيُّوُمُ وَأَتُوبُ إِلَيْهِ)
three times, aayatul kursi, Surah Ikhlaas, Surah al-Falaq, Surah an-Naas, 33
times Sub'haanallah, 33 times Alhamdolillah, and 34 times Allahu Akbar.
All this is on the condition that there is no sunnah after the fard salaat. If
there is, then it will be preferable to recite these duas after the sunnah
salaat.
9. On entering the musjid and finding the imam in ruku, a few ignorant
people rush to join the congregation. They immediately go into ruku and in
the same instance they say the takbeer-e-tahreemah. Their salaat is not valid
because the takbeer-e-tahreemah is a prerequisite of salaat. And the
prerequisite for takbeer-e-tahreemah is that one must be standing. So if the
person did not stand, his takbeer-e-tahreemah is not valid, and if that is not
valid, his salaat will not be valid.
Difference in Salaat between Men and Women
There are a few differences with regards to the postures adopted by men
and women when offering salaat. They are as follows:
1. If a man is covered with a sheet or shawl, then at the time of saying takb-
eer-e-tahreemah he has to take out his hands from under the shawl and raise
them upto his ears if there is no need to keep them inside. For example,
when it is cold, he still has to take them out. As for women, under all
conditions they have to keep their hands inside and raise them upto their
shoulders.
2. After saying the takbeer-e-tahreemah, men have to clasp their hands
below the navel while women have to clasp them on their chests.
86 A masbuq is a person who joined the congregation late and missed a rakaat or more.

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3. When clasping the hands, men have to place the right hand over the left
hand in such a way that the thumb and little finger encircles the left wrist
with the remaining three fingers extended along the left arm. A woman has
to place her right palm over the back of her left hand and she should not
form a circle with the right hand, nor should she clasp her left hand.
4. In ruku men have to bow down quite low, to the extent that their heads,
hips, and backs are in line. Women should not go so low down. Instead,
they should only bow down to the extent that their hands touch their knees.
5. In ruku, men should spread out their fingers and place them on their
knees while women should not do this. Instead, they should keep their
fingers together when placing them on their knees.
6. In ruku, men should keep their elbows away from their sides while
women should keep them close to their sides.
7. In sajdah, men should keep their stomachs away from their thighs and
their arms away from their sides while women have to keep all these parts
close together.
8. In sajdah, men should raise their elbows above the ground while women
should place them on the ground.
9. In sajdah, men should keep the toes upright while women should not do
this.
10. In the sitting posture, men should sit on their left leg and the fingers of
the right leg should be upright. Women have to sit on their left buttock and
both their legs should point towards the right hand side in such a way that
the right thigh comes over the left thigh and the right calf over the left calf.
11. Women do not have the choice of offering their salaat aloud under any
circumstances. They should always offer all their salaats in a soft voice.
Rules Concerning Recitation of the Quran
1. It is wajib to recite the Quran correctly. Every letter should be pro-
nounced correctly. Just as there are differences in pronouncing the "ain"
and "hamza", there are similar differences in pronouncing the following
letters:
ح ه ذ ظ ز ض س ص ث

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All these have to be pronounced correctly and no letter should be pro-
nounced in place of another.
2. If a person is unable to pronounce a particular letter correctly, it is
incumbent on him to practise pronouncing it correctly. If he does not make
an effort to pronounce it correctly, he will be a sinner and no salaat of his
will be correct. However, even if he is unable to correct himself after
making concerted efforts, then there is no compulsion.
3. If the letters can be pronounced correctly, but due to negligence and
complacency they are uttered incorrectly, then the person will be a sinner
and his salaat will not be correct.
4. There is no harm in reciting the Surah that had been recited in the first
rakaat, in the second rakaat as well. But to do this unnecessarily is not
good. (In fact, it is makruh tanzihi to do so).
5. In salaat, the Surahs should be recited in the same order as that of the
Quran. For example, if a particular Surah is recited in the first rakaat, then
in the second rakaat a Surah which comes after it in the Quran should be
recited and not one that comes before it. For example, a person reads Surah
al-Kafirun in the first rakaat. So in the second rakaat he should read: Surah
an-Nasr, Surah Ikhlaas, Surah al-Falaq or Surah an-Naas. He should not
recite any Surah that comes before it, such as Surah al-Fil or Surah
Quraysh. To do so is makruh. But if one does this forgetfully or uninten-
tionally, it will not be makruh.
6. Once a person commences with a Surah, it is makruh for him to leave it
and start with a new Surah unnecessarily.
7. If a person does not know how to offer salaat at all, or has just accepted
Islam, he should continue reading Sub'haanallah in his salaat. In doing so
his fard duty will be completed. However, he should continue learning the
method of offering salaat properly. If he displays any laziness in this
regard, he will be extremely sinful.
Acts that Nullify Salaat
1. If a person speaks in salaat intentionally or unintentionally, his salaat will
be nullified.
2. If a person utters the following sounds in salaat, his salaat will be
nullified: for example he says: aah, ooh, oof, etc. or he cries out aloud.

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However, if his heart is overcome by emotion out of thinking of jannah or
jahannam and he utters these sounds, then his salaat will not break.
3. By clearing one's throat unnecessarily whereby even half a letter is
uttered, salaat will break. However, it is permissible to do this when one is
compelled to do so - salaat will not break.
4. A person sneezes in salaat. After sneezing he says Alhamdulillah. His
salaat will not break, but it is preferable not to say anything. But if someone
else sneezed and this person said Yarhamukallah while he was in salaat, his
salaat will break.
5. Continuously looking into the Quran and reading nullifies the salaat. (A
glance or two will not break the salaat)
6. Salaat will break if a person turns to such an extent that his chest turns
away from the qiblah.
7. If a person replies to someone's salaam by saying Wa alaykumus salaam,
his salaat will break.
8. If a woman plaits her hair while offering salaat, her salaat will break.
9. Eating or drinking anything in salaat will break the salaat. So much so
that if a person picks up a sesame seed or a small piece of betel leaf, and
eats it, his salaat will break. However, if a food particle was stuck in-
between his teeth and he swallowed it, his salaat will break if that particle
was larger or equal to a gram seed. If it was less than a gram seed, his salaat
will not break.
10. If a betel leaf is placed in the mouth and its juice goes down the throat,
salaat will break.
11. A person ate something sweet. He then rinsed his mouth and
commenced offering his salaat. However, some taste of that sweet thing is
still in the mouth and goes down the throat together with his saliva. In this
case, his salaat will be in order.
12. While in salaat, a person hears some good news and therefore says
Alhamdo lillah. Alternatively, he hears of the death of someone, so he says:
Inna lillahi wa inna ilayhi raaji'un. In both cases his salaat will break.
13. A child or something fell down. At the time of its falling the person
uttered Bismillah. His salaat will break.
14. While a woman was offering salaat, a child came and drank milk from
her. Her salaat will break. However, if the milk did not come out, her salaat
will not break.

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15. At the time of saying Allahu Akbar, the person lengthened the alif of
Allah and said "Aaallah" or Allahu "Aaakbar", or lengthened the baa of
Akbar and said "Akbaaar" - in all these cases his salaat will break.
16. While offering salaat, a person's eyes fell on a letter or a book. He did
not read it verbally but merely understood its meaning with his heart - his
salaat will still be valid. However, if he reads it verbally, his salaat will
break.
17. If a person, dog, cat, goat or any other animal walks across the person
who is offering salaat, his salaat will not break. But the person who walked
across will be committing a sin. One should therefore offer ones salaat at
such a place where no one walks in front and people do not have any diffi-
culty in walking about. But if a person cannot find such a secluded spot, he
should fix a stick in front of him which is at least one arm's length and
equal to a finger in thickness. The person should then stand behind that
stick. The stick should not be directly in front of him but should be slightly
to the right or left of his eyes. If a person does not fix a stick, he could place
anything else which is similar to it, such as a stool. In doing so, it will be
permissible to walk across (beyond the stick) and there will be no sin.
18. If, due to some necessity, a person steps slightly forward or backwards
without his chest turning away from the qiblah, his salaat will be valid. But
if he moves beyond the place of sajdah, his salaat will break.
Acts that are Makruh in Salaat
1. Makruh is that act with which salaat does not break but the reward
diminishes and it is sinful.
2. It is makruh to play with one's clothing, body, jewellery, or to remove
pebbles. However, if one cannot make sajdah because of the pebbles, he
could move them once or twice with his hands.
3. It is makruh to do the following in salaat: to crack one's fingers, to rest
one's hands on one's hips, to turn one's head and look to the left or right.
However, if one looks at something by glancing sideways without turning
one's head, then this is not makruh. However, to do this without any real
need is also not good.
4. It is makruh to sit in salaat in the following ways: to sit on one's heels, to
squat, to sit like a dog. However, if a person cannot sit in the prescribed

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way because of some sickness or pain, then he can sit in whichever position
that is comfortable to him. In this case, nothing will be makruh.
5. It is makruh to raise one's hands in reply to a salaam or to reply to a
salaam by moving one's hands. And if one gives a verbal reply, salaat will
break - as has been mentioned before.
6. It is makruh to gather one's clothes in order to prevent them from getting
dirty with soil.
7. It is makruh to offer salaat at a place where one fears that someone will
cause one to laugh while in salaat, one's attention will be diverted or one
will make a mistake in salaat.
8. If someone is sitting in front and talking or occupied in some other work,
then it is not makruh to offer salaat facing that person's back. But if the
person who is sitting down is discomforted by this, and gets agitated by this
interruption, then in such a case salaat should not be offered behind such
people. If that person is talking so loudly that the person fears forgetting
something in his salaat, then it will be makruh to offer salaat near him. It is
makruh to offer salaat facing someone who is also facing you.
9. If there is a Quran or sword suspended in front of the person offering
salaat, there is no harm in this.
10. Salaat is permissible on a floor on which there are pictures. However, it
is makruh to make sajdah on the picture itself. It is also makruh to have a
musallah which has pictures (of animate objects) on it. It is a major sin to
have pictures in the house.
11. If the picture is above one's head, i.e. on the ceiling or canopy, in front
of the person, on his right or left, then his salaat will be makruh. But it will
not be makruh if it is under his feet. If the picture is so small that if the
person keeps it on the floor and stands up, he will not be able to see it
clearly, or if the head of the picture is cut off, or the head is erased, then
there is no harm in this. Salaat will not become makruh with a picture of
this sort, no matter where it is kept.
12. It is makruh to offer salaat with clothing that has pictures on it.
13. It is not makruh to have a picture of a tree, house or any other inanimate
object.
14. While in salaat, it is makruh to count any verse or anything else with
one's fingers. However, there is no harm in counting by pressing one's
fingers down lightly.
15. It is makruh to make the second rakaat longer than the first rakaat.

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16. It is makruh to specify or set aside a particular Surah for a particular
salaat in such a way that he recites that Surah only and never ever reads any
other surah.
17. It is makruh to place a scarf or any other clothing over the shoulders
and offer salaat.
18. It is makruh to offer salaat with clothes that are very dirty and soiled.
But this will be permissible if he has no other clothes.
19. It is makruh to offer salaat with a coin, etc. in the mouth. And if the
thing is such that it prevents one from reciting the Quran in salaat, then the
person's salaat will break.
20. It is makruh to offer salaat when one has the urge to go and relieve one-
self87.
21. If person is very hungry and the food is already prepared, he should
partake of his meal first and then offer his salaat. It is makruh to offer salaat
without eating. But if there is very little time left88, he should offer his
salaat first89.
22. It is not good to close one's eyes and offer salaat. But if by closing his
eyes, a person is able to concentrate better, then there is no harm in doing
this.
23. It is makruh to spit or clean one's nose unnecessarily in salaat. But if
there is a need to do this, it will be permissible. For example, a person
coughs and phlegm comes into his mouth - it will be permissible for him to
spit on his left hand side or wipe it into a cloth. However, he should not spit
on his right hand side or towards the qiblah.
24. If a bug bites a person while offering salaat, he should catch it and
throw it aside. It is not good to kill it while in salaat. But if it has not bitten
one as yet, one should not even catch it because it is makruh to do so.
25. When offering a fard salaat, it is makruh to lean against a wall or any-
thing else unnecessarily.
26. A person did not complete the Surah that he was reciting - there were a
few words still left to be read. Without completing these few words, he
87
But if he fears that by going to relieve himself, the time of that salaat will expire, he should
offer his salaat first.
88
This will apply when there is so little time that he cannot offer his fard and sunnat-e-
mu'akkadah salaats.
89
Similarly, if he fears missing the congregation, he should offer his salaat first.

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rushed into ruku and completed the Surah in his ruku. In such a case, his
salaat will become makruh.
27. If the spot of sajdah is higher than his feet, for example a person makes
sajdah on the porch, we will have to check how much higher it is. If it is
more than a span, the salaat will not be proper. But if it is equal to a span or
less than that, the salaat will be valid. However, it is makruh to do so
unnecessarily.
28. It is makruh-e-tahrimi to offer salaat while wearing clothes in a dis-
orderly manner. That is, to wear them in a way that is contrary to the norm
or contrary to the way in which cultured people dress. For example, one
covers oneself with a sheet but does not throw both the corners over one's
shoulders. Alternatively, he is wearing a kurta but his hands are not in the
sleeves. In doing so, the salaat becomes makruh.
29. It is makruh to offer salaat bare-headed. However, if one does this with
the intention of humility or submissiveness, there is no harm in this.
30. If a person's hat or turban falls off while in salaat, it is preferable to pick
it up and wear it. But if wearing it will require a lot of movement, it should
not be picked up.
31. It is makruh-e-tahrimi for men to place their elbows on the ground
when in sajdah.
32. It is makruh-e-tanzihi for the imam to stand in the mihraab. But if he
stands out of the mihraab and makes his sajdah in the mihraab, this will not
be makruh.
33. It is makruh-e-tanzihi for the imam to stand alone unnecessarily on an
elevated place which is equal to or higher than one arm's length. But if
there are a few muqtadis with the imam, it will not be makruh. And if there
is only one muqtadi with the imam, it will be makruh. Some scholars have
said that if it is less than one arm's length and the imam is distinguishable
merely by glancing at him, it will also be makruh.
34. It is makruh-e-tanzihi for all the muqtadis to be higher than the imam
unnecessarily. However, if there is some need, for example, there are many
people and the place is not sufficient, then in such a case it will not be
makruh. It is also permissible for some muqtadis to be on the same level as
the imam, and for others to be on a higher place.
35. It is makruh-e-tahrimi for the muqtadi to start any act prior to the imam.

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36. It is makruh-e-tahrimi for the muqtadi to read any dua, verse from the
Quran or even Surah Faatihah while the imam is standing and busy with
recitation.
Conditions which Permit the Breaking of Salaat
1. A person is offering his salaat and the train on which his belongings or
family is, is about to leave. In such a case, it will be permissible for him to
break his salaat.
2. A snake appears in front of a person. Out of fear for it, it will be
permissible for him to break his salaat.
3. At night, a fowl was left open and a cat came to attack it. Out of fear of
the consequences, it will be permissible to break the salaat.
4. While in salaat, someone picked up one's shoes and he fears that if he
does not break his salaat his shoes will get stolen. It will be permissible for
him to break his salaat.
5. A person is in salaat and the pot which costs about R1 - R2 begins to
boil. So it will be permissible to break the salaat and move the pot. In other
words, if there is a fear of losing anything which costs even R1 - R2, it will
be permissible to break the salaat and save that thing.
6. If a person has a very urgent need to go and relieve himself, he should
break his salaat, relieve himself and repeat his salaat.
7. A blind man or woman is walking and there is a well ahead and there is a
fear that he or she will fall into it. In such a case, it will be fard to break the
salaat and go and save them. If he did not break his salaat, and that person
fell and died, he will be sinful.
8. A child's or anyone else's clothes caught on fire and they started to burn.
It will also be fard to break the salaat.
9. A person's parents or grand-parents are in some sort of difficulty and
they call for him while he is offering his fard salaat. It will be wajib to
break the fard salaat. For example, one of his parents is sick and he went to
the toilet. While going to the toilet or returning from it, he slipped and fell.
He should break his salaat and go and pick him up. But if there is someone
else who could pick him up, he should not unnecessarily break his salaat.
10. If he did not fall as yet, but fears that he will fall and he called out for
him, even then he should break his salaat.

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11. If he called him without any real reason, it is not permissible for him to
break the fard salaat.
12. If the person is offering a nafl or sunnah salaat and his parents or grand-
parents do not know what salaat he is offering and they call for him, even
then it will be permissible to break the salaat and answer to their call. This
is irrespective of whether they call the person because of a need or for no
apparent reason. It will be a sin not to break the salaat and respond to their
call. But if they know that the person is in salaat, and yet they call him, he
should not break his salaat. But if they call him out of a need and there is a
fear of some harm, he should break his salaat.
SALAAT WITH JAMA'AT (CONGREGATION)
1. Offering salaat with jama'at is wajib according to some ulama, and
sunnat-e-mu'akkadah according to others. This will be discussed in more
detail, Insha Allah.
2. To offer salaat with jama'at means that at least two people must get
together and offer their salaat in such a way that one person leads the salaat
and the other person follows him. The person who leads the salaat is called
the imam, and the person who follows him is called the muqtadi.
3. If even one person joins the imam, jama'at becomes valid. This is
irrespective of whether the person is a man, woman, slave, free person,
mature person or a child who has reached the age of understanding.
However, for the jumu'ah and eid salaats, there has to be at least three
persons apart from the imam.
4. In order for the jama'at to be valid, it is not necessary for the salaat to be
a fard salaat. Even if it is a nafl salaat and two people get together and offer
it with jama'at, it will be valid. This is irrespective of whether both the
imam and the muqtadi are offering nafl salaat, or only the muqtadi is
offering nafl salaat and the imam is offering fard salaat. However, it is
makruh to make a habit of offering nafl salaat with jama'at or for more than
three people to offer nafl salaat with jama'at.
The Virtues and Importance of Jama'at
So many Sahih Ahadith have been narrated with regards to the virtues and
importance of jama'at that if all of them had to be collected at one place, a

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large voluminous book would get filled. After examining all these Ahadith,
one aspect is very apparent, i.e. jama'at is a very important prerequisite for
the perfection of salaat. Rasulullah sallallahu alayhi wa sallam never ever
discarded jama'at. So much so that when he fell ill and did not have the
strength to walk on his own, he came to the musjid with the assistance of
two people and offered his salaat with jama'at. He used to become
extremely angry on the person who did not offer his salaat with jama'at and
desired to mete out severe punishment on the abandoning of jama'at.
Without doubt, very great importance has been attached to offering salaat
with jama'at in the Shariah of Muhammad sallallahu alayhi wa sallam. And
it ought to have been like this. The high status of salaat demanded that
whatever was going to complement it should also be given full importance
We will now quote a verse which some commentators and jurists have used
as a proof on the establishment of jama'at. Thereafter, we shall quote a few
Ahadith. The verse reads as follows:
Translation: "And bow down (in prayer) with those who bow down." (i.e.
with jama'at).90
There is an explicit order to offer salaat with jama'at in this verse. But
because a few commentators have taken "bow down" (ruku) to mean
"humility" (khudu), therefore the fardiyyat (compulsion) of salaat with
jama'at cannot be established (from this verse).
Ahadith on the Virtues and Importance of Jama'at
1. Ibn Umar radiallahu anhu narrates from Rasulullah sallallahu alayhi wa
sallam on the virtue of offering salaat with jama'at as being 27 times more
rewarding than offering it alone.
2. Rasulullah sallallahu alayhi wa sallam said: "It is better to offer salaat
with another person than to offer it alone. And it is even better to offer it
with two people. And the bigger the jama'at, the more beloved it is in the
sight of Allah."91
Surah al-Baqarah, verse 43.
91 Narrated by Abu Daud and Nasa'ee, Mishkaat, page 96.

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3. Anas bin Maalik radiallahu anhu narrates that the Banu Salimah who
used to live quite far from the Musjid un-Nabawi decided to shift from their
original place and come and settle down somewhere near Rasulullah sal-
lallahu alayhi wa sallam. On hearing about this, Rasulullah sallallahu alayhi
wa sallam asked them saying: "What! Don't you regard your footsteps
which touch the ground as being worthy of reward?" From this we can
deduce that the further one lives from the musjid, and still comes walking
to it, the more reward he will receive.92
4. Rasulullah sallallahu alayhi wa sallam said: "Whatever time that is spent
waiting for salaat will be regarded as though the person was actually in
salaat."
5. One night Rasulullah sallallahu alayhi wa sallam addressed those com-
panions of his who were present for the esha jama'at saying: "People are
offering their salaat and going away to sleep, while whatever time you are
spending in waiting for salaat is being calculated as if you are already in
salaat."
6. Buraydah Aslami radiallahu anhu narrates that once Rasulullah sallallahu
alayhi wa sallam said: "Glad tidings to those who go to the musjids in the
dark of the night in order to attend the jama'at, that they will be bestowed
with full light on the day of resurrection."
7. Uthmaan radiallahu anhu narrates that Rasulullah sallallahu alayhi wa
sallam said: "The person who offers esha salaat with jama'at will get the
reward of spending half the night in ibaadah. And the one who offers the
esha and fajr salaats with jama'at will get the reward of spending the whole
night in ibaadah."
8. Abu Hurayrah radiallahu anhu reports that once Rasulullah sallallahu
alayhi wa sallam said: "It crossed my mind that I order someone to gather
some firewood, thereafter the adhaan be called out and I order someone to
perform the salaat while I go to the houses of those people who do not
attend the jama'at and I set fire to their houses."
9. Another narration reads as follows: "Were it not for the little children and
women, I would have occupied myself with the esha salaat and ordered the
servants to go to the houses and set them alight together with them and their
possessions." (Muslim)
92 However, if there is a musjid in one's residential area, one should not leave it and go to some
other musjid which is further away. So much so that if no jama'at takes place in his musjid, he
should still go there, call out the adhaan and iqaamah and offer his salaat on his own.

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The wisdom behind mentioning esha salaat is that it is the time for sleeping
and generally most of the people are at home at that time. After quoting this
Hadith, Imam Tirmidhi rahmatullahi alayh says that a similar Hadith has
been narrated by Ibn Mas'ud, Abu Darda, Ibn Abbas, and Jaabir radiallahu
anhum. All these people were among the respected companions of
Rasulullah sallallahu alayhi wa sallam.
10. Abu Darda radiallahu anhu reports that Rasulullah sallallahu alayhi wa
sallam said: "Even if there are only three persons in a particular locality or
jungle and they do not offer salaat with jama'at, then shaytaan will most
certainly overpower them. O Abu Darda! Regard jama'at as being
incumbent upon you. Remember, the wolves attack that sheep which has
strayed away from the main flock."
11. Ibn Abbas radiallahu anhu narrates that Rasulullah sallallahu alayhi wa
sallam said: "The person who hears the adhaan and still does not attend the
jama'at without any valid excuse, then the salaat which he offers alone is
not accepted.""" The Sahabah asked as to what that excuse was, upon which
Rasulullah sallallahu alayhi wa sallam replied that it was fear or sickness.
In this Hadith fear and sickness have not been explained. In other Ahadith
some explanation of fear and sickness has been given.
12. Mihjan radiallahu anhu narrates: "Once I was with Rasulullah sallallahu
alayhi wa sallam when we heard the adhaan. Rasulullah sallallhu alayhi wa
sallam commenced with his salaat while I went and sat down in my place.
After completing his salaat, Rasulullah sallallahu alayhi wa sallam asked
me: "O Mihjan! Why didn't you offer your salaat with jama'at? Are you not
a Muslim?" I replied saying: "O Rasulullah sallallahu alayhi wa sallam! I
am indeed a Muslim, but I had already offered my salaat at home."
Rasulullah sallallahu alayhi wa sallam said: "When you come to the musjid
and see that the jama'at has commenced, join the people and offer your
salaat even if you have already offered your salaat."94
93
In other words he will not receive the full reward. It does not mean that this fard duty will not
be considered to be fulfilled.
94
However, if a person has already offered his fajr, asr or maghrib salaat on his own, and
thereafter the jama'at commences, then he should not join the jama'at. The reason for this is that
one should not offer any nafl salaat after the fajr and asr salaats. And as for maghrib, the reason
is that there is no three rakaats of nafl in the Shariah.

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Ponder over this Hadith and see how Rasulullah sallallahu alayhi wa sallam
reprimanded his selected companion, Mihjan radiallahu anhu, and asked
him: "Are you not a Muslim?"
Sayings of the Sahabah on the Virtues and Importance of Jama'at
A few Ahadith have been mentioned to serve as an example. We will now
mention the sayings of the companions of Rasulullah sallallahu alayhi wa
sallam in order to illustrate the importance they attached to the offering of
salaat with jama'at, and how they regarded the abandoning of jama'at. Why
should they not regard it like this? Who can be more cautious in obeying
and seeking the pleasure of Rasulullah sallallahu alayhi wa sallam than
them?
1. Aswad says that once he was in the company of Hadrat A'ishah
radiallahu anha when the discussion turned towards the virtues and
importance of salaat. In order to substantiate what she was saying, she
quoted an incident from the marad ul-maut (the last sickness before death)
of Rasulullah sallallahu alayhi wa sallam. One day, the time of salaat
entered and the adhaan was called out. Rasulullah sallallahu alayhi wa
sallam said that Abu Bakr radiallahu anhu should be told to perform the
salaat. I said to him that Abu Bakr is a very soft-hearted person. When he
stands to perform the salaat in your place, he will become incapable and
will not be able to perform the salaat. However, Rasulullah sallallahu alayhi
wa sallam repeated the same command, so I gave him the same reply. Upon
this, Rasulullah sallallahu alayhi wa sallam said: "You are saying the same
things which the women of Egypt used to say to Hadrat Yusuf alayhis
salaam95. Tell Abu Bakr that he should perform the salaat." Anyway, Abu
95
Here Rasulullah sallallahu alayhi wa sallam has compared Hadrat A'isha radiallahu anha to
Zulaykha. The reason for comparing her with Hadrat Zulaykha is that when it became known in
Egypt that she desired her husband's slave-boy, she invited the women of Egypt for a feast. But the
actual purpose of inviting them was so that they will see the beauty and handsomeness of Hadrat
Yusuf alayhis salaam and excuse her for desiring him and thereby stop mocking at her. In the
same way, apart from the excuse which Hadrat A'isha radiallahu anha had given, she also felt that
the people will regard it as an ill-omen if Hadrat Abu Bakr stood in place of Rasulullah sallallahu
alayhi wa sallam. And based on this, they will have resentment towards Hadrat Abu Bakr after the
demise of Rasulullah sallallahu alayhi wa sallam. (Fathul Baari)