النص المفهرس

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24. The masbuq, i.e. the one who has missed a few rakaats, should join the
imam and offer whatever is left of his salaat with the jama'at. Once the
imam completes his salaat, the masbuq should stand up and complete the
rakaats which he had missed.
25. The masbuq has to offer his missed rakaats as a munfarid with qira'at.
And if he makes any mistake in these rakaats, it is also necessary for him to
make sajdah-e-sahw.
26. The masbuq should offer his missed rakaats in the following order: he
should first offer those rakaats in which there is qira'at and then those
which have no gira'at. As for the rakaats which he has offered with the
imam, he should sit for them accordingly. That is, after counting the rakaa-
ts, he should make his first qa'dah after the one that is second. He should
make his last qa'dah after his third rakaat if the salaat is a three rakaat salaat
(such as maghrib). Examples: a person joined the jama'at for zuhr salaat
when three rakaats had already been completed. When the imam makes
salaam at the end of the salaat, this person should stand up and offer the
three rakaats which he missed in the following manner: in the first rakaat he
should recite Surah Faatihah, another Surah, make his ruku and sajdahs and
then sit down for his first qa'dah. He has to sit down because this rakaat is
regarded as his second rakaat after combining it with the rakaat that he had
offered with the imam. Thereafter, he should offer his second rakaat and
recite Surah Faatihah and another Surah in it as well. After this second
rakaat he should not sit down because this rakaat is regarded as his third
rakaat after joining it to the previous two. Thereafter, he should offer his
third rakaat without reciting another Surah after having recited Surah
Faatihah because this rakaat was not a rakaat of qira'at. After this rakaat, he
should sit down because this is his last qa'dah.
27. A person is a laahiq and a masbuq as well. Example, he joined the
jama'at after a few rakaats and after joining in, he also misses some rakaats.
He should first offer those rakaats which he missed after joining, i.e. in
which he was a laahiq. However, he should offer these as if he is following
the imam, i.e. he should not make qira'at and he should offer his salaat in
the same order as that of the imam. Thereafter, if the jama'at is still in
progress, he should join it. If not, he should also offer the balance of his
salaat after having read those rakaats in which he was a masbuq. Example:
a person joined the asr salaat after one rakaat. Upon joining the jama'at, his
wudu broke so he went to repeat his wudu. In the meantime, the salaat

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ended. He should first offer those three rakaats which he missed out after
having joined the jama'at. Thereafter, he should offer the one rakaat which
he had missed before joining the jama'at. He should offer those three
rakaats as a muqtadi, i.e. he should not make qira'at and he should sit down
after the first of those three rakaats. This is because this is the second rakaat
of the imam and he (imam) had sat in this rakaat. Thereafter, he should not
sit in the second rakaat because this is actually the third rakaat of the imam.
Thereafter, he should sit down in the third rakaat because this is actually the
fourth rakaat of the imam and he had sat in this rakaat. Thereafter, he
should offer that rakaat which he had missed before joining the jama'at, and
he should also sit in this rakaat because it is his fourth rakaat. He also has to
make qira'at in this rakaat because he is a masbuq in this rakaat and a
masbuq is regarded as a munfarid in the rakaats which he missed.
28. It is sunnah for the muqtadis to follow the imam in all the postures
without any delay. The takbeer-e-tahreemah, ruku, standing after ruku,
sajdahs - all have to be carried out with the imam. In other words, every act
has to be carried out simultaneously with every act of the imam. However,
if the imam stands up from the first qa'dah before the muqtadis could
complete their at-tahiyyaat, the muqtadis should complete their at-tahiyyaat
first and then stand up11. Similarly, if the imam makes salaam in the last
qa'dah before the muqtadis could complete their at-tahiyyaat, they should
complete their at-tahiyyaat first and then make salaam. However, if the
muqtadis have not read their tasbeehs102 in the ruku and sajdahs, they
should still stand up with the imam.
A few Masa'il Related to Fard and Wajib Salaats
101
This is even if there is the possibility of the imam going into ruku for the third rakaat. And if
this happens, then after completing his at-tahiyyaat, the muqtadi should stand up to the extent of
three tasbeehs and then go into ruku. In this way he should complete all the other postures in the
set order. This is irrespective of how long it takes him to catch up with the imam. This will not be
contrary to following the imam because just as being "with" the imam is called iqtidaa, being
behind him is also called iqtidaa. To do anything before the imam is contrary to iqtidaa.
102 That is, they did not read their tasbeehs entirely, or they read them less than three times.

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1. The mudrik does not have to make any qira'at. The qira'at of the imam is
sufficient for all the muqtadis. According to the Hanafee school of thought,
it is makruh for the muqtadis to make qira'at behind the imam.
2. It is fard on the masbuq to make qira'at for the rakaats which he missed.
3. In other words, the muqtadi should not make qira'at in the presence of the
imam. However, the masbuq has to make qira'at because the imam is not
present for the rakaats which he missed.
4. The spot on which sajdah will be made should not be higher than half
metre than the spot at which the feet are placed. If sajdah is made at a spot
that is higher than half metre, this will not be permissible. However, if there
is a need to do this, it will be permissible. For example, the congregation is
very large and the people are standing so close to each other that it is not
possible to make sajdah on the ground. It will be permissible to make
sajdah on the backs of those offering salaat. This is on condition that the
person on whose back sajdah is being made is also offering the same salaat
as the person making the sajdah.
5. It is wajib to offer six extra takbeers apart from the normal takbeers in
the eid salaats.
6. It is wajib for the imam to make qira'at in a loud voice in the following
salaats: both the rakaats of fajr, the first two rakaats of maghrib and esha
irrespective of whether it is a qada or an adaa salaat, jumu'ah, eid, taraweeh,
and the witr of Ramadaan.
7. The munfarid has the choice of reciting the two rakaats of fajr and the
first two rakaats of maghrib and esha, in a loud or soft voice. In order to
differentiate between loud and soft, the jurists have written that "loud" will
mean that someone else can hear the recitation, and "soft" will mean that
only the person reciting can hear his own voice.
8. It is wajib on the imam and the munfarid to make the qira'at softly in all
the rakaats of zuhr and asr, and the latter rakaats of maghrib and esha.
9. The nafl salaats that are offered during the day should be offered softly.
As for those at night, one has a choice between reciting loudly or softly.
10. If a munfarid offers qada salaat of fajr, maghrib, and esha during the
day, it will also be wajib to make the qira'at softly in them. But if he makes
gada of them at night, he has a choice.
11. If a person forgets to recite another Surah after the Surah Faatihah in the
first two rakaats of maghrib or esha, he will have to recite it in the third and
fourth rakaats after Surah Faatihah. It will be wajib to make the qira'at

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loudly in these rakaats as well. At the end of the salaat, sajdah-e-sahw will
also be wajib.
Masa'il Related to Joining and Not Joining the Jama'at
1. If a person reaches the musjid of his area or the musjid nearest to his
home at a time when the jama'at is over, then it is mustahab for him to go to
another musjid with the intention of getting the jama'at over there. He also
has the choice of returning home, getting his house-folk together and
making jama'at with them.
2. If a person has already offered his fard salaat alone at home and then sees
that the same fard salaat is being offered with jama'at, he should go and join
that jama'at. This is on condition that it is the time of zuhr or esha. He
should not join the jama'at if it is the time of fajr, asr or maghrib. This is
because it is makruh to offer nafl salaat after fajr and asr salaat. And as for
maghrib salaat, it is makruh because it will be considered to be a nafl salaat
and we do not get a nafl salaat of three rakaats.
3. If a person has already commenced with offering his fard salaat and the
jama'at also commences with the same fard salaat, then the following rules
will apply: if that fard salaat is a two rakaat salaat, such as fajr salaat, then
the rule is that he should break his salaat and join the jama'at if he has not
made the sajdah for the first rakaat as yet. If he has made the sajdah for the
first rakaat and has not made the sajdah for the second rakaat as yet, he
should still break his salaat and join the jama'at. And if he has already made
the sajdahs for the second rakaat, he should complete both the rakaats. If it
is a three rakaat salaat, such as maghrib salaat, then the rule is that if he has
not made the sajdah for the second rakaat as yet, he should break his salaat.
If he has already made the sajdah for the second rakaat, he should complete
his salaat and should not join the jama'at because it is not permissible to
offer a nafl salaat of three rakaats.
If it is a four rakaat salaat, such as zuhr, asr, and esha, then the rule is that if
he has not made the sajdah for the first rakaat, he should break his salaat. If
he has made the sajdah, he should sit down after the second rakaat, read the
at-tahiyyaat, make salaam, and join the jama'at. And if he has commenced
with his third rakaat, but has not made the sajdah for it as yet, he should
break his salaat. If he has made the sajdah, he should complete his salaat.

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In those instances where he completed his salaat, he should not join the
jama'at if it is a fajr, asr or maghrib salaat. For zuhr and esha salaats he
should join the jama'at. In those instances where he has to break the salaat,
he should make one salaam while standing.
4. If a person has already commenced with a nafl salaat and the jama'at
commences, he should not break his salaat. Instead, he should make salaam
after the second rakaat even if he has made an intention for four rakaats.
5. If a person has already commenced with the sunnat-e-mu'akkadah of
zuhr or jumu'ah, and the jama'at commences, then the zaahir-e-madh'hab103
is that he should make salaam after two rakaats and join the jama'at. But the
majority of the jurists feel that it is better to complete the four rakaats. And
if he has already commenced with the third rakaat, then it is necessary to
complete the full four rakaats.
6. If the jama'at for fard salaat has already commenced, a person should not
commence with any sunnah salaat provided that he fears that he will miss a
rakaat. However, if he is certain or confident of not missing any rakaat,
then he should offer the sunnah salaat. For example, the fard salaat of zuhr
commences and he fears that if he had to occupy himself with the sunnah
salaat he would miss a rakaat of the fard salaat. He should therefore leave
out the sunnah-e-mu'akkadah before the fard salaat. After offering the fard
of zuhr and jumu'ah, it will be better for him to offer the sunnah-e-mu'akka-
dah that is normally offered after these two salaats first, and then to offer
those that are normally read before these two salaats.
As for the sunnahs of fajr salaat, since they are more important, the rule in
regard to them is that even if the fard salaat has commenced, he should
offer the sunnah salaat first. This is on condition that he has the hope of get-
ting at least one rakaat of the fard salaat. But if he has no hope of getting at
least one rakaat, he should not offer the sunnah salaat. If he wishes, he
could offer it after sunrise.
7. A person offering the sunnah of fajr salaat fears that if he had to offer
this salaat with full consideration of all the sunnahs and mustahabs of sala-
at, he will not get the jama'at, he should suffice with the fard and wajib acts
of salaat and leave out the sunnahs and mustahabs.
103
This refers to mas'alas mentioned by Imam Muhammad rahmatullahi alayhi in one of the
following books of his: Jaami al-Kabeer, Jaami as-Sagheer, Siyarul Kabeer, Siyarus Sagheer, al-
Mabsut.

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8. The sunnah salaats that are being offered while the fard salaat is in prog-
ress should be offered at a place that is separate from the musjid (main
jama'at area) irrespective of whether they are the sunnahs of fajr or of any
other salaat,. This is because it is makruh-e-tahrimi to offer any other salaat
at the place where a fard salaat is being offered. If there is no such place, it
should be offered in the musjid but in some corner away from the saff.
9. If a person gets the last qa'dah of the jama'at and does not get any of the
rakaats, he will still receive the reward of the jama'at.
10. If a person gets the ruku of any of the rakaats with the imam, it will be
regarded as if he got that rakaat. And if he does not get that ruku, it will be
regarded as though he did not get that rakaat.
Acts which Invalidate Salaat
1. To give luqmah to anyone other than the imam while one is in salaat
makes that salaat invalid. To give luqmah means to correct someone who
has made a mistake in reciting the Quran. Note: Since there is a difference
of opinion among the jurists with regard to the masa'il of luqmah, some
ulama have written special books on this subject. We are therefore
mentioning a few details over here.
2. If the muqtadi gives a luqmah to his imam, his salaat will not become
invalid. This is irrespective of whether the imam has recited the specified
amount or not. The "specified amount" in this context refers to that amount
of qira'at which is the recommended amount. But in this case, it will be
better for the imam to go into ruku, as will be mentioned in the next
mas'ala.
3. If the imam has recited the specified amount, he should go into ruku and
should not force the muqtadis to give him luqmah. (To do so is makruh)
The muqtadis should also note that as long as there is no genuine need, they
should not give luqmah to the imam. (To do so is also makruh) Here
"genuine need" means that the imam wishes to continue forward despite
making a mistake, or that he does not go into ruku, or that he keeps silent
and remains standing. Even if they correct him without any "genuine need",
the salaat will not become invalid - as has been mentioned in the previous
mas'alas.
4. If a person gives luqmah to another person who is in salaat and the
person who gave the luqmah was not his muqtadi - irrespective of whether

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he was offering any salaat or not - then if the person accepts the luqmah
then his salaat will become invalid. However, if the person remembers on
his own, either at the same time when the luqmah was given or prior to that,
or he was not influenced by the luqmah from the back, but reads from his
memory, then the salaat of the one to whom luqmah was given will not
become invalid.
5. If a person who is offering salaat gives luqmah to someone who is not his
imam, irrespective of whether the latter is offering salaat or not, then the
former's salaat will become invalid.
6. If the muqtadi gives luqmah to the imam by hearing the recitation of
someone else or by looking into the Quran, his salaat will become invalid.
And if the imam accepts this luqmah, his salaat will also become invalid. If
after looking into the Quran or by hearing the recitation of someone else,
the muqtadi remembers the verse and gives the luqmah based on his
memory, then the salaat will not become invalid.
7. Similarly, if a person is offering his salaat and recites one verse after
looking into the Quran, his salaat will still become invalid. And if he had
known this verse before looking into the Quran, his salaat will not become
invalid. Alternatively, he did not remember this verse previously, but
looked at less than the complete verse, then too his salaat will not become
invalid.
8. If a woman stands near a man in such a way that any part of her body
comes in line with any part of the body of the man, then the salaat will
become invalid. So much so that when she goes into sajdah and her head
comes in line with his feet, even then the salaat will become invalid. How-
ever, for the salaat to become invalid, the following conditions have to be
found:
i) The woman is mature (irrespective of whether she is young or old), or
she is immature but old enough for sexual intercourse. If a very young
immature girl is in line with a man in salaat, the salaat will not become
invalid.
ii) Both, man and woman, have to be in salaat. If any one of them is not in
salaat and they come in line, the salaat will not become invalid.
iii) There must be no barrier between the two. If there is a curtain between
the two, a sutra, or there is such a gap between the two that one person can
stand there without any difficulty, the salaat will not become invalid.

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iv) All the prerequisites for the salaat to be valid have to be found in the
woman. If a woman is a lunatic, in the state of menstruation or nifaas, then
her coming in line with the man will not make the salaat invalid because
she herself will not be considered to be in salaat.
v) The salaat must not be a janaazah salaat. Being in line with a man in
janaazah salaat will not invalidate the salaat.
vi) Being in line has to be to the extent of one rukn 104
of salaat. If it is any
less, the salaat will not become invalid. For example, they stand in line for
such a short period of time that the ruku or anything else cannot be made,
and thereafter she goes away. This little while will not invalidate the salaat.
vii) The takbeer-e-tahreemah of both is the same. That is, this woman is a
muqtadi of that man, or this man and woman are the muqtadis of a third
person.
viii) At the time of commencing the salaat, the imam had made the
intention of imamat for the woman or made this intention in the midst of his
salaat when she joined the jama'at. If the imam did not make an intention of
imamat for her, the salaat will not become invalid. Instead, only her salaat
will not be valid.
9. If the imam's wudu breaks and he leaves the musjid without appointing
anyone as his deputy, the salaat of all the muqtadis will become invalid.
10. The imam appointed such a person as his deputy who does not possess
the requirements to be an imam. For example, he appointed a lunatic, an
immature child or a woman. In this case, everyone's10 salaat will become
invalid.
11. If a woman kisses her husband while he is in salaat then his salaat will
not become invalid. However, if at the time of being kissed, the man is
overtaken by passion, then his salaat will become invalid. If a woman is in
her salaat and a man kisses her, then her salaat will become invalid
irrespective of whether he kissed her with desire or not, and irrespective of
whether she was overcome by passion or not.
104
There are four arkaan (plural of rukn) of salaat: standing, qira'at, ruku, and sajdah. "To the
extent of one rukn" refers to the extent with which one can say Sub'haanallah three times.
105
That is, "everyone's" salaat will become invalid: the imam's, the deputy's, and even all the
muqtadis'.

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12. If a person tries to pass in front of a musalli, it is permissible for the
musalli to push him aside or to stop him from this act. This is on condition
that this act of stopping him does not involve a lot of movement. If it
involves a lot of movement, his salaat will become invalid.
The Experiencing of Impurity in Salaat
If a person experiences hadath in his salaat, his salaat will become invalid if
he experienced hadath-e-akbar, whereby ghusl becomes wajib. If he
experiences hadath-e-asghar, it will either be two things: this hadath-e-
asghar will either be ikhtiyaari or ghair ikhtiyaari. Ikhtiyaari means it was
caused or brought about by the will of man. Ghayr ikhtiyaari means that it
was not caused or not brought about by the will of man.
If it is ikhtiyaari, the salaat will become invalid. For example, a person
laughs loudly in his salaat, he hurts his body and thereby draws out blood,
he forces himself to pass wind, a person walks on the roof and by walking
there a stone or anything else falls down on the head of a musalli and he
starts to bleed - in all these cases the salaat will become invalid. This is
because all these actions are carried out through the will of man.
If it is ghayr ikhtiyaari, then there are two conditions in this. It is either
something that occurs very rarely, such as madness, unconsciousness or the
death of the imam,or something that occurs often, such as passing of wind,
urinating, passing stool or the emission of pre-coital fluid, etc. If it is
something that occurs very rarely, the salaat will become invalid. And if it
is something that occurs often, the salaat will not be invalidated. Instead,
after having made his wudu, the person has the choice and the permission
to either continue his salaat from where his wudu had broken or to repeat
the entire salaat. However, it is better to repeat the entire salaat. There are
certain prerequisites in the case where he wishes to continue his salaat from
where his wudu had broken:
i) he should not offer any rukn in the state of hadath.
ii) he should not offer any rukn while walking, for example, while he is
going towards or returning from wudu, he should not recite the Quran
because recitation of the Quran is a rukn of salaat.
iii) he should not do any act which negates salaat nor should he do anything
which is possible to refrain from.

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iv) once he experiences any hadath, he should not delay in stopping any
rukn without any valid excuse. Instead he should immediately go to make
his wudu. However, if there is a valid excuse, there is no harm in delaying.
For example, there are many saffs and he is standing in the first saff and it
is difficult to break16 through the saffs.
1. If a munfarid experiences hadath, it is permissible for him to make wudu
immediately, and he should complete his wudu as quickly as possible. But
this should be done with due consideration to all the sunnahs and must-
ahabs of wudu. In the meanwhile, he should not engage in any
conversation. If water is available nearby, he should not go to any place
that is further away. In short, he should not do anything more than what is
necessary. On completing his wudu, he could continue with his salaat at
that very place of wudu, and this is preferable; or he could go back to his
original place. It is preferable to break his first salaat by making salaam for
it, and after completing his wudu, to repeat his entire salaat.
2. If the imam experiences hadath, he should immediately go to make his
wudu even if he is in the last qa'dah. It is preferable for him to choose the
one whom he feels to be most suitable for imamat from among the
muqtadis. It is better to make the mudrik his deputy. It is also permissible to
make the masbuq his deputy. He should indicate to the masbuq as to the
number of rakaats he still has to perform. He should do this by means of his
fingers: if he has one rakaat left, he should lift one finger, and if two
rakaats, two fingers. If he has to make a ruku, he should place his hand on
his knees. If he has to make a sajdah, he should place his hand on his fore-
head. If it is qira'at, he should place his hand on his mouth. If it is sajdah-e-
tilaawat, he should place his hand on his forehead and mouth. If it is sajdah-
e-sahw, then on his chest. All this is if the masbuq understands. If he does
not understand, he should not make him his deputy. Once the imam has
repeated his wudu, he should join the jama'at and become a follower of his
deputy, that is if the jama'at is still in progress. If he did not go and join the
jama'at, but instead stood and followed his deputy from the very place
where he made his wudu, then this will only be permissible if there is no
106
Just as it is permissible to break through the saffs and go to one's place, it is also permissible
to break through the saffs and leave one's place in order to make wudu. This rule applies to the
imam and the muqtadis as well. In this going and coming, it is also permissible to turn away from
the giblah.

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barrier between them, or if he is not very far away from the jama'at. If this
is not the case, it will not be permissible to follow his deputy from the place
of wudu. However, if the jama'at is already over, he can complete his salaat
wherever he wishes; either at the place of wudu or at his original place.
3. If water is available inside the actual musjid, then it is not necessary to
appoint anyone as his deputy. He has the choice to either appoint or not to
appoint. If he does not appoint a deputy, he should go and make his wudu
and come back and lead the jama'at. In the meantime, the muqtadis should
wait for him.
4. Once a person appoints a deputy, he no more remains an imam but
becomes a muqtadi of his deputy. Therefore, if the jama'at is over, the
imam should complete his salaat as a laahiq. If the imam does not appoint
anyone as his deputy, but the muqtadis appoint someone from among them
or one of the muqtadis steps forward of his own accord and goes and stands
in the place of the imam and makes the intention of imamat, then all this is
permissible on condition that the original imam has not gone out of the
musjid as yet. And if the salaat is not performed in the musjid, then on
condition that he has not stepped beyond the saffs or beyond the sutra. If he
has already stepped out of these boundaries, the salaat will become invalid.
Now, another person cannot become an imam107
5. If a muqtadi experiences hadath, he should also immediately go to repeat
his wudu. On completing his wudu, he should join the jama'at if it is still in
progress. If not, he should complete his salaat on his own. If the jama'at is
still in progress, he should go and stand in his original place. However, if
there is nothing between him and the imam which can prevent him from
following the imam, then it will also be permissible for him to stand at the
place of wudu and follow the imam from there. If the jama'at is over, he has
the choice of going to his original place and offering his salaat, or of
offering it at the place of wudu. This latter option is preferable.
6. If the imam appointed a masbuq as his deputy, he should perform the
balance of the rakaats for the imam and thereafter appoint a mudrik so that
this mudrik could make the salaam and the masbuq could offer the rakaats
which he had missed.
107
That is, another person cannot become an imam in order to complete the salaat. Instead, the
entire salaat will have to be repeated with jama'at.

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7. If a person becomes a lunatic, experiences hadath-e-akbar, experiences
hadath-e-asghar unintentionally or becomes unconscious; and any of the
above occurs after having sat in the last qa'dah to the extent of at-tahiyyaat -
then his salaat will become invalid and he will have to repeat his salaat.
8. Because these masa'il are complicated, and because of a lack of knowl-
edge - the possibility of mistakes is inevitable. It is therefore better not to
continue the salaat. Instead, one should break the salaat by making salaam
and repeat the entire salaat.
WITR SALAAT
1. Witr salaat is wajib. The status of wajib is very close to that of fard. To
leave out a wajib is a major sin. If a wajib is missed out, one should make
qada of it as soon as possible.
2. Witr salaat comprises of three rakaats. After offering two rakaats, one
should sit down and read the at-tahiyyaat. The durood should not be read.
Instead, one should immediately stand up after the at-tahiyyaat. One should
then read the Surah Faatihah and another Surah. Thereafter, one should say
Allahu Akbar and raise one's hands upto one's ears (and upto the shoulders
if it is a woman). The hands should be clasped again, and thereafter, the
dua-e-qunoot should be recited. Thereafer, he should go into ruku,
complete the third rakaat, sit down for at-tahiyyaat, durood, and a dua and
then make the salaam.
3. The dua-e-qunoot is as follows:
اَللَّهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَتَوَ كَلُ عَلَيْكَ وَنُثْنِىُ
عَلَيْكَ الْخَيْرَ وَ نَشْكُرُكَ وَلاَ نَكُفُرُكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَّفْجُرُكَ
اَللَّهُمَّ إِيَّاكَ نَعْبُدُ وَ لَكَ نُصَلِىُ وَ نَسْجُدُ وَ إِلَيْكَ نَسُعْ وَنَحْفِدُ وَ
نَرْجُوْرَحُمَتَكَ وَ نَخْشُ عَذَابَكَ إِنَّ عَذَابَكَ بِالْكُفَّارٍ مُلُحِقٌه

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4. After the Surah Faatihah, another Surah should also be recited in all the
three rakaats of witr salaat as has been mentioned above.
5. If a person forgets to recite dua-e-qunoot in the third rakaat, and remem-
bers it when he goes into ruku, he should not recite it now. Instead, he
should make sajdah-e-sahw at the end of his salaat. If a person reads the
dua-e-qunoot after standing up from ruku, even then his salaat will be valid,
but it is preferable not to do so. In any case, it will still be wajib on him to
make sajdah-e-sahw.
6. If a person forgetfully reads dua-e-qunoot in the first or second rakaat,
this is not considered. He will still have to recite it in the third rakaat and
also make sajdah-e-sahw.
7. If a person does not know the dua-e-qunoot, he should recite the fol-
lowing dua:
رَبَّنَآَ اتِنَاَ فِى الدُّنْيَاَ حَسَنَةً وَّ فِى الْأَ خِرَةٍ حَسَنَةً وَّ قِنَا عَذَابَ النَّارِ
or the following dua three times:
اَلْهُمَّ اغْفِرُ لِیُ یَارَبِّ یَارَبِّ یَارَبِّ
or the following dua three times:
الْهُمَّ اغْفِرُ لِی یَارَبِّ يَارَبِّ يَارَبِّ
If he recites any of the above duas, his salaat will be valid.
QADA SALAAT
1. If a person misses a salaat, then on remembering it, he should
immediately make qada of it. It is a sin to delay offering a qada salaat
without any valid excuse. If a person misses a salaat and does not make
qada of it immediately, but postpones it to another time or to another day,
and then suddenly dies - he will get a double sin. One for missing the salaat
and the other for not making qada of it immediately.

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2. If a person misses several salaats, as far as possible he should make qada
of all. If it is possible, he should make an effort to offer all of them at one
time. It is not necessary that the qada of zuhr be offered in zuhr time or that
the qada of asr be offered at asr time. If he has to make qada for several
months or several years, as far as possible he should make qada of them as
quickly as possible. He should try and offer several qada salaats in one
salaat time. However, if he is compelled or has no alternative, he should
offer one qada salaat in one salaat time. But this is the minimum.
3. There is no stipulated time for qada salaat. Whenever one gets the
opportunity, one should make wudu and offer salaat. However, one should
take the makruh times of salaat into consideration.
4. If a person has only one qada salaat to offer and before this he never
missed any salaat, or he had missed in the past but he made qada of all of
them, then he should offer this one qada salaat before offering any other
salaat. If he offers any other salaat without offering this qada salaat, it will
not be valid. He must offer the qada salaat and repeat that other salaat.
However, if he completely forgot to offer the qada salaat, the other salaat
will be valid. When he remembers, he will merely have to offer the qada
salaat and it will not be necessary to repeat the other salaat.
5. If the time is so short that if he offers the qada salaat first, he will miss
the other salaat, then he should offer the other salaat108 first and then offer
the qada salaat.
6. A person misses two, three, four or five salaats and does not have to read
any other salaat for the past. That is, from the time he became mature he did
not miss any salaat, or if he missed, he made qada of all. Then as long as he
does not offer these five salaats, it will not be permissible to offer any other
salaat. When he offers these five qada salaats, he should offer them in the
same order as he had missed them, i.e. the one that he missed first should
be offered first and the one that he missed second should be offered second,
and so on. For example, if a person misses the salaats of an entire day: fajr,
zuhr, asr, maghrib and esha. When he is offering his qada, he should offer it
in the same order. If he does not offer fajr first, but zuhr or asr or any other
salaat, then this will not be proper. He will have to repeat it.
7. If a person has to make qada of six salaats or more, he can offer any
other salaat without having offered the six qada salaats. And when he offers
108 Here, "other salaat" refers to the fard and wajib salaats only.

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these six salaats, he does not have to offer them in the order that he missed
them. He can offer them in any order that he wishes. It is no longer wajib to
offer them in order.
8. Several months or several years have passed and the person has not
offered those six or more salaats. However, thereafter he always offered his
salaats on time and did not allow himself to miss any salaat. After all these
months or years, he now misses one salaat. Even in this case it will be
permissible to read all other salaats without making qada of those that he
missed. When offering these salaats, he does not have to follow any set
order.
9. A person had to offer six or more qada salaats and therefore did not have
to offer them in the order that he missed them. However, he offered these
salaats by reading one or two at a time and thereby completed all of them.
No salaat is left which he has to make qada of. If he now misses out one to
five salaats again, he will have to make qada of them in the order that he
missed and it will not be permissible for him to offer any other salaat with-
out offering these qada salaats first. But if he misses out six salaats or more
again, he will once again be excused from offering them in the order that he
missed them. He will also be able to offer other salaats without having
offered his qada salaats first.
10. A person had many qada salaats to offer. He commenced offering them
and gradually completed all of them with the exception of four or five. It is
not wajib to offer these four or five salaats in order. He has the choice of
offering them as he wishes. It is also permissible for him to offer other
salaats without having offered these qada salaats.
11. A person missed out witr salaat and does not have any other qada salaat
to offer. It is therefore not permissible for him to offer the fajr salaat
without having offered the qada of witr salaat first. If he knows that he has
to make qada of the witr salaat first and still offers the fajr salaat, he will
have to offer the qada salaat of witr and repeat the fajr salaat.
12. A person offered only his esha salaat and slept away. He then awoke for
tahajjud, made wudu and offered his tahajjud and witr salaats. In the morn-
ing he remembered that he had forgetfully offered his esha salaat without
wudu. He will now have to make qada of the esha salaat only, and not the
witr salaat.
13. Qada is only made for the fard and witr salaats. There is no qada for the
sunnah salaats. However, if a person misses out his fajr salaat and makes

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qada of it before mid-day, he should also make qada of the sunnah of fajr
salaat. And if he makes the qada after mid-day, he should only make qada
of the fard salaat.
14. If there was very little time left for fajr and he therefore only read the
fard salaat, it is preferable to offer the sunnah salaat after the sun has risen
considerably. But he has to read it before mid-day.
15. A person who rarely used to offer his salaats made taubah. It will now
be wajib for him to make qada of all the salaats which he had missed thro-
ughout his life. By making taubah, one is not excused from offering salaats.
However, by making taubah, he is forgiven from the sin which he
committed by missing out the salaats. Now, if he does not make qada of
these missed salaats, the sin will return to him.
16. A person had missed several salaats and did not get the opportunity to
make qada of them as yet. At the time of death, it will be wajib for him to
make a wasiyyat to pay fidyah for all the missed salaats. He will be sinning
if he does not do this. The masa'il related to giving fidyah for missed salaats
will be explained in Part Three in the chapter dealing with fidyah for
missed fasts - Insha Allah.
17. If several people have missed a particular salaat, they should make qada
of it with jama'at. If it is a salaat in which qira'at is normally made aloud,
then when making qada, it should also be recited aloud. If it is normally
made softly, it should also be made softly when making qada.
18. If an immature child offers his esha salaat and sleeps away, and after
the break of dawn he notices traces of semen which indicates that he had a
wet dream, then the preferred opinion is that he should repeat his esha
salaat. And if he wakes up before the break of dawn and notices traces of
semen, then all the ulama say that he will have to make qada of the esha
salaat.
SUNNAH AND NAFL SALAAT
1. At fajr time, it is sunnah to offer two rakaats of salaat before the fard
salaat. These two rakaats have been emphasized greatly in the Hadith and
should not be left out at any time. If on some day, it gets extremely late and
very little time is left for the salaat, then at such a time of necessity; one
should only offer the two rakaats of fard salaat. However, when the sun
rises considerably, then one should make qada of the two rakaats of sunnah.

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2. At zuhr time, one should first offer four rakaats of sunnah, then the four
rakaats of fard and again two rakaats of sunnah. These six rakaats of sunnah
are also necessary. There is great importance in offering them and it is a
great sin to leave them without any valid reason.
3. At asr time, one should first offer four rakaats of sunnah and then the
four rakaats of fard. However, the sunnah of asr time is not emphasized. If a
person does not offer this sunnah, he will not be sinning. But the person
who offers them will be greatly rewarded.
4. At maghrib time, one should first offer the three rakaats of fard and
thereafter two rakaats of sunnah. These two rakaats are also necessary. Not
offering them will amount to sinning.
5. At esha time, it is better and mustahab to first offer four rakaats of
sunnah. Thereafter, the four rakaats of fard and again two rakaats of
sunnah. If one wishes, he could also offer two rakaats of nafl thereafter.
According to this, there are six rakaats of sunnah. If a person does not offer
all these rakaats, then he should first offer the four rakaats of fard, and then
two rakaats of sunnah, and thereafter he should offer his witr salaat. These
two rakaats of sunnah after the fard salaat are necessary. Not offering them
will amount to sinning.
6. In the month of Ramadaan, the taraweeh salaat is also sunnah. It has also
been emphasized. Leaving them out and not offering them is a sin. Many
women leave out the taraweeh salaat - they should never do this. Twenty
rakaats of taraweeh have to be offered after the fard and sunnah of esha
salaat. These could be offered either by making intention for two rakaats at
a time or for four rakaats at a time. However, it is preferable to offer two
rakaats at a time. The witr salaat should be offered after completing these
twenty rakaats. Note: Those sunnahs that are necessary to offer are called
sunnat-e-mu'akkadah. There are twelve such sunnah rakaats in a day: two
rakaats of fajr, four rakaats before zuhr and two rakaats after, two rakaats
after maghrib and two rakaats after esha. In Ramadaan, the taraweeh is also
sunnat-e-mu'akkadah. Some ulama have also regarded tahajjud to be
sunnat-e-mu'akkadah.
7. These are the salaats that have been stipulated by the Shariah. If anyone
wishes to offer more than these, then he can offer as much as he wishes and
whenever he wishes. However, he has to bear in mind that he should not
offer any salaat in those times when it is makruh to do so. Whatever salaats
apart from fard and sunnah that he may offer, are known as nafl. The more

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nafl salaats a person offers, the more reward he will receive - there is no
limit to this. There were such great servants of Allah in the past, who used
to offer nafl salaat throughout the night and never used to sleep.
8. There are a few nafl salaats the performance of which is greatly
rewarded. It is therefore better to offer these nafl salaats as opposed to the
other nafl salaats. Due to a little effort, one is greatly rewarded. These nafl
salaats are: tahiyyatul wudu, ishraaq, chaasht, awwaabeen, tahajjud, and
salaatut tasbih.
9. Tahiyyatul wudu is that after a person makes wudu, he must offer two
rakaats of salaat. Great virtue with regard to this salaat has been mentioned
in the Hadith. However, it should not be offered at those times when nafl
salaat is makruh.
10. Ishraaq salaat is offered in the following way: after the fajr salaat one
should not get up from his musallah. Instead, he should sit in the same
place and occupy himself in reading durood shareef, or the kalimah, or the
remembrance of Allah Ta'ala. He should not involve himself in any worldly
talk, nor in any worldly activity. When the sun ises considerably, he
should offer two or four rakaats of salaat. In doing so, he will get the
reward of cne hajj and one umrah. If a person gets occupied in some
worldly activity after the fajr salaat, and after sunrise he offers ishraaq
salaat; this will also be permissible. However, the reward will be less.
11. Thereafer, once the sun rises quite high, and it gets quite hot; one
should offer at least two rakaats of salaat. If he wishes, he could offer more.
That is, four, eight, or twelve rakaats. This is known as chaasht salaat.
There is a lot of reward in offering this salaat.
12. After offering the fard and sunnahs of maghrib salaat, one should offer
at least six rakaats and at the most, twenty rakaats of nafl salaat. This is
called awwaabeen.
13.There is great virtue in getting up in the middle of the night and offering
salaat. This is called tahajjud salaat. This salaat is most acceptable in the
sight of Allah, and one gets the most reward for it. The minimum for
tahajjud salaat is four rakaats and the maximum is twelve rakaats. If not,
even two rakaats will suffice. If one does not have the courage to offer it
later, then he could offer it after esha. However, he will not receive the
same reward. Apart from tahajjud, one could offer as many nafl salaats as
he wishes at night.

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14. When one is offering nafl salaat during the day, then he should make
intention of offering two rakaats at a time; or if he wishes, four rakaats at
time. It is makruh to offer more than four rakaats of nafl at a time (with one
salaam) during the day. As for nafl salaat at night, it is permissible to make
intention for six or even eight rakaats at a time. To make intention for more
than this at night is also makruh.
15. If a person makes intention for four rakaats (of nafl), then when he sits
down after the second rakaat, he has the choice of reading durood and a dua
after the at-tahiyyaat and then standing up for the third rakaat and
commencing with Surah Faatihah after reciting the thanaa' and the ta'aww-
udh. Alternatively, he could stand up after reciting the at-tahiyyaat only and
thereafter commencing with Surah Faatihah in the third rakaat. He should
then sit down in the fourth rakaat and recite the at-tahiyyaat, all the other
duas, and then make the salaam.
If he made intention for eight rakaats and wishes to offer all eight rakaats
with one salaam, then he still has the same two options as mentioned above.
He could recite the at-tahiyyaat, durood shareef and a dua, and stand up and
thereafter recite the thanaa'; or he could stand up after reciting at-tahiyyaat
and commence with Surah Faatihah. He has the choice of doing the same
thing for the sixth rakaat as well and thereafter sitting for the eighth rakaat
and reciting everything that is necessary therein. In the same way, he has
the choice of doing both things in every two rakaats.
16. It is wajib to recite a Surah after Surah Faatihah in every rakaat of a
sunnah or nafl salaat. If a person intentionally leaves out a Surah, he will be
committing a sin. But if he forgets to recite a Surah, he will have to make
sajdah-e-sahw. The masa'il related to sajdah-e-sahw will be explained in a
later chapter.
17. Once a person commences with a nafl salaat, it now becomes wajib
upon him to complete it. If he breaks it, he will be sinning and he will also
have to make qada of it. However, every two rakaats of a nafl salaat are
considered separate. If a person makes intention of offering four or six
rakaats, then it will only be wajib on him to complete two rakaats. All four
rakaats will not become wajib. So if a person makes intention of four
rakaats of nafl salaat and then makes salaam after two rakaats, there will be
no sin on him.

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18. If a person made intention of four rakaats of nafl salaat and thereafter
broke it before he could offer even two rakaats, he will only have to make
qada of two rakaats.
19. If he made intention of four rakaats and already completed two rakaats
and broke his salaat in the third or fourth rakaat, then the following rules
will apply: if he had sat down after the second rakaat and recited the at-
tahiyyaat, etc., he will only have to make qada of two rakaats. And if he did
not sit in the second rakaat and stood up either forgetfully or intentionally
without reciting the at-tahiyyaat, then he will have to make qada of all the
four rakaats.
20. If a person breaks the four rakaats sunnah of zuhr salaat, then he will
have to make qada of all four rakaats irrespective of whether he sat down
after the second rakaat for at-tahiyyaat or not.
21. It is permissible to offer nafl salaat while sitting. However, by sitting
down, he will only get half the reward. It is better to stand and offer the
salaat. The nafl salaats after the witr salaat are also included in this rule.
However, if a person cannot stand up because of some sickness, then he
will receive the full reward. As for fard and sunnah salaats, as long as a
person does not have a valid excuse, it will not be permissible to sit and
offer them.
22. A person commenced offering a nafl salaat while standing, but he sat
down in the very first or second rakaat. This is permissible.
23. A person stood up and offered his nafl salaat. However, because of
some weakness, he got tired. So it will be permissible to lean against a pole
or wall and get support from it. This is not makruh.
SAJDAH-E-SAHW
1. If any one or several of the wajib acts of salaat is left out forgetfully, it
becomes wajib to make sajdah-e-sahw. By making sajdah-e-sahw, the
salaat becomes proper. If one does not make sajdah-e-sahw, the salaat will
have to be repeated.
2. If one forgetfully leaves out a fard act of salaat, the salaat will not
become proper by making sajdah-e-sahw. It will have to be repeated.
3. The method of making sajdah-e-sahw is that in the last rakaat the person
should recite the at-tahiyyaat only and thereafter make salaam towards the
right only and thereafter make two sajdahs. He should then repeat the at-