النص المفهرس

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tahiyyaat and thereafter recite the durood, dua, make salaam to both sides
and thereby complete his salaat.
4. If a person forgetfully makes sajdah-e-sahw before making salaam, even
then it will be considered and the salaat will be proper.
5. If a person forgetfully makes two rukus or three sajdahs, it is wajib to
make sajdah-e-sahw.
6. While in salaat, a person forgot to recite Surah Faatihah and only recited
another Surah, or he first recited a Surah and then recited Surah Faatihah -
sajdah-e-sahw will become wajib.
7. A person forgets to recite another Surah (after Surah Faatihah) in the first
two rakaats of a fard salaat. He should therefore recite another Surah in the
second two rakaats and also make sajdah-e-sahw. If he forgets to recite
another Surah in one of the first two rakaats, he should recite it in one of
the latter two rakaats and also make sajdah-e-sahw. If he forgets to recite
another Surah in the latter two rakaats as well, i.e. he forgets to recite
another Surah in the first two as well as in the latter two rakaats, and only
remembers at the time of reciting the at-tahiyyaat that he did not recite
another Surah in one or two rakaats, the salaat will still become proper if he
makes sajdah-e-sahw.
8. To recite another Surah (after Surah Faatihah) in all the rakaats of sunnah
and nafl salaat is wajib. If a person forgets to recite another Surah in any of
the rakaats, he will have to make sajdah-e-sahw.
9. After reciting Surah Faatihah, a person began thinking as to which Surah
he should recite. His thinking took so long that in that time Sub'haanallah
could be recited three times. Even then sajdah-e-sahw will become wajib.
10. In the last rakaat, after reciting at-tahiyyaat and durood shareef, a
person had a doubt as to whether he offered three or four rakaats. While
thinking about this, he kept silent and took so long to make the salaam that
in that time he could have recited Sub'haanallah three times, and after that
he remembered that he offered all four rakaats - even in this case it will be
wajib to make sajdah-e-sahw.
11. A person recited Surah Faatihah and another Surah, but thereafter he
unintentionally began thinking of something. He took so long to go into
ruku that in that time he could have recited Sub'haanallah three times. Even
then, sajdah-e-sahw will become wajib.
12. Similarly, sajdah-e-sahw will become wajib in the following instances:
while he was busy with his recitation he stopped and began thinking of

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something, he sat in the second or fourth rakaat for at-tahiyyaat and did not
commence reciting it immediately. Instead, he sat and started thinking of
something, when he stood up from the ruku, he stood silently and started
thinking of something, when he sat down in-between the two sajdahs, he
started thinking of something. In order words, if a person unintentionally
delays in executing a particular posture or gets delayed due to thinking of
something, then sajdah-e-sahw becomes wajib.
13. In a three or four rakaat fard salaat (irrespective of whether it is a salaat
that he is offering for that time, making qada of a salaat which he missed,
or it is a witr salaat or the first four rakaats of sunnah of zuhr 9 salaat)
when the person sat for the at-tahiyyaat in the second rakaat, he
unintentionally recited at-tahiyyaat two times. Even then sajdah-e-sahw
will become wajib. And after the at-tahiyyaat if he recited the following
from the durood:
اَللَّهُمَّ صَلِّ عَلى مُحَمَّدٍ
or if he recited more than that and only thereafter he remembered that he
was supposed to stand up for the third rakaat, even then sajdah-e-sahw will
become wajib. But if he recited less than this, sajdah-e-sahw will not
become wajib.
14. With regards to natl salaat (or even a salaat which is offered after the
fulfilment of a particular wish) it is permissible to recite the durood after
the at-tahiyyaat when sitting for the second rakaat. By reciting the durood
in a nafl salaat, sajdah-e-sahw does not become wajib. However, if at-
tahiyyaat is recited twice, sajdah-e-sahw will become wajib even in a nafl
salaat.
15. A person sat dowr for at-tahiyyaat but mistakenly recited something
else, or he recited Surah Faatihah. Sajdah-e-sahw will become wajib.
16. Upon commencing with his salaat, a person recited dua-e-qunoot
instead of reciting the thanaa'. Sajdah-e-sahw will not become wajib.
Similarly, if he recited at-tahiyyaat or something else instead of Surah
Faatihah in the third or fourt rakaat of a fard salaat, sajdah-e-sahw will not
be wajib.
10) This rule also applies to the first four sunnah rakaats of jumu'ah salaat for men.

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17. In a three or four rakaat salaat, a person forgot to sit down after the
second rakaat. Instead, he stood up directly for the third rakaat. While
standing up, if he is closer to the sitting posture, he should sit down and
recite the at-tahiyyaat and thereafter complete his salaat and there is no
need to make sajdah-e-sahw. But if he is closer to the standing posture, he
should not sit down. Instead, he should continue with his salaat without
sitting down. He should only sit down at the end. In this case, sajdah-e-
sahw will become wajib. If after standing up, he still went back and sat
down; he will be committing a sin and even in this case he will still have to
make sajdah-e-sahw.
18. If a person forgets to sit down after the fourth rakaat, then if he is closer
to the sitting posture, he must sit down, recite the at-tahiyyaat, durood, etc.
and make his salaam. There is no need to make sajdah-e-sahw. And if he
stood up completely, even then he should go back and sit down. In fact,
even if he has recited Surah Faatihah, another Surah, and went into ruku, he
should still sit down, read the at-tahiyyaat and then make sajdah-e-sahw.
But if he still did not remember after the ruku and made the sajdahs for the
fifth rakaat, he should repeat his fard salaat. This salaat will now be
regarded as a nafl salaat and he will have to offer one more rakaat and
thereby complete six rakaats. There is no need to make sajdah-e-sahw. If he
did not add one more rakaat, or made salaam after the fifth rakaat, four
rakaats will be nafl and the one rakaat will not even be considered.
19. If a person sits down for the fourth rakaat, recites at-tahiyyaat and there-
after stands up, he should sit down when he remembers as long as it is
before making the next sajdahs. The moment he sits down, he should not
recite at-tahiyyaat. Instead, he should immediately make sajdah-e-sahw.
But if he makes the sajdahs for the fifth rakaat and only remembers
thereafter, he should add one more rakaat and complete six rakaats. The
first four rakaats will be for his fard and the other two will be regarded as
nafl. He will also have to make sajdah-e-sahw. If he makes sajdah-e-sahw
and then salaam in the fifth rakaat, he has committed a sin. In this case, the
first four rakaats will be of fard, and the remaining one will not be
considered.
20. If a person is offering four rakaats of nafl salaat and he forgets to sit
down after the second rakaat, then as long as he remembers before making
the sajdahs for the third rakaat, he should sit down. If he has already made

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the sajdahs for the third rakaat, his salaat will still be valid. But sajdah-e-
sahw will be wajib in both cases.
21. A person is in doubt as to whether he offered-three or four rakaats. If
this doubt was coincidental, i.e. he does not normally have this doubt, then
he will have to repeat his salaat. But if these sort of doubts occur quite
often, he should ponder in his heart and see what the heart's inclination is. If
it is more towards three rakaats, he should offer one more rakaat and
sajdah-e-sahw will not be wajib. But if he feels that he offered four rakaats,
he should not add another rakaat nor should he make sajdah-e-sahw. If he
still cannot make up his mind after pondering over the matter, then he
should regard it as if he offered three rakaats and add one more rakaat. But
in this case, he should also sit down after the third rakaat and recite the at-
tahiyyaat. He should then stand up and offer the fourth rakaat and also
make sajdah-e-sahw.
22. If he has a doubt as to whether it is the first or second rakaat, the above
rule will also apply. That is, if the doubt was coincidental, he should repeat
his salaat. But if such doubts occur quite often, he should act according to
that which his heart tells him. But if he is still not sure, he should regard it
as one rakaat. However, he has to sit down after the first rakaat and recite
the at-tahiyyaat, because it is possible that this is actually his second rakaat.
On completing his second rakaat, he should sit down again. He should also
recite another Surah after Surah Faatihah in this second rakaat. On
completing his third ral:aat, he should sit down again because it is possible
that this is actually his fourth rakaat. After the fourth rakaat he should sit
down again, make sajdah-e-sahw and then make salaam.
23. If he has a doubt as to whether it is the second or third rakaat, the same
rule will apply. If he cannot make up his mind, he should sit down after the
second rakaat and thereafter offer the third rakaat. On completing the third
rakaat, he should sit down again and recite at-tahiyyaat because it is
possible that this is his fourth rakaat. He should then offer the fourth rakaat,
make sajdah-e-sahw and then complete his salaat.
24. If the doubt occurrs after having completed his salaat, that is, he is not
sure as to whether he offered three or four rakaats. Then this doubt is not
even considered - the salaat is valid. But if he clearly remembers that he
only offered three rakaats, he should stand up and offer one more rakaat
and also make sajdah-e-sahw. However, if on completing his salaat, he
started speaking or did something else with which salaat breaks, he will

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have to repeat his salaat. Similarly, if this doubt creeps in after having
recited at-tahiyyaat, the same rule will apply. That is, as long as he does not
remember clearly, he should not worry about it. However, it will be good to
repeat the salaat110
1º as a precaution so that the uneasiness of the heart is
removed and no doubt remains.
25. If several things occur in salaat, whereby sajdah-e-sahw becomes wajib,
then one sajdah-e-sahw will suffice for all the mistakes. Sajdah-e-sahw is
not made twice in one salaat.
26. After making sajdah-e-sahw, a person commits another mistake which
makes sajdah-e-sahw wajib. The first sajdah-e-sahw will suffice and it will
not be necessary to make another one.
27. A person made a mistake in his salaat whereby sajdah-e-sahw had
become wajib on him. But he forgot to make sajdah-e-sahw and made
salaam on both sides. However, he remained sitting in that place without
turning his chest away from the qiblah, neither did he talk nor did he do
anything whereby salaat breaks. He should make sajdah-e-sahw at that
time. In fact, if he remained sitting in that position and engaged himself in
reciting the kalimah, durood or any other zikr, even then there is no harm in
this. Once he makes his sajdah-e-sahw, his salaat will be valid.
28. Sajdah-e-sahw was wajib on a person but he intentionally made his
salaam on both sides and made this intention that he will not make sajdah-
e-sahw. Despite this, as long as he does not do anything which makes the
salaat invalid, the choice to make sajdah-e-sahw will remain.
29. In a three or four rakaat salaat, a person unintentionally made salaam
after the second rakaat. He should immediately stand up, complete his
salaat and make sajdah-e-sahw. However, if after making salaam, he did
something which invalidates salaat, he will have to repeat his salaat.
30. A person forgetfully recited dua-e-qunoot in the first or second rakaat
of witr salaat. This will not be considered. He should recite the qunoot in
the third rakaat again and also make sajdah-e-sahw.
31. While offering witr salaat, a person had a doubt as to whether it is the
second or third rakaat. He cannot even make up his mind as to which of the
two is more correct. He should recite dua-e-qunoot in that rakaat and after
sitting down for the at-tahiyyaat he should stand up and offer one more
110
However, this salaat in which he has a doubt should be completed and then repeated. The
original salaat should not be broken.

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rakaat. He should recite dua-e-qunoot in this rakaat as well. In the end he
should also make sajdah-e-sahw.
32. Instead of reciting dua-e-qunoot in the witr salaat, the person read
thanaa'. Later when he remembered, he recited the qunoot. Sajdah-e-sahw
will not be wajib.
33. A person forgot to recite dua-e-qunoot in witr salaat. Instead, he went
into ruku after reciting a Surah. Sajdah-e-sahw will be wajib.
34. After reciting Surah Faatihah, a person recited two or three Surahs.
There is no harm in this and sajdah-e-sahw will not be wajib.
35. In the latter rakaats of a fard salaat, a person recited another Surah after
Surah Faatihah in one or both the rakaats. Sajdah-e-sahw will not be wajib.
36. Sajdah-e-sahw is not wajib in the following instances: he forgets to
recite the thanaa' in the beginning, he forgets to recite the tasbeeh in ruku,
he forgets to recite the tasbeeh in sajdah, he forgets to recite:
سَمِعَ اللهُ لِمَنْ حَمِدَه،
when standing up from ruku, at the time of saying takbeer-e-tahreemah he
forgets to raise his hands to his ears (or to the shoulders for women), at the
end of his salaat he made salaam without reciting the durood and a dua. In
all the above cases, sajdah-e-sahw is not wajib.
37. In the latter one or two rakaats of a fard salaat, he forgot to recite Surah
Faatihah and went into ruku after standing silently"- even then sajdah-e-
sahw will not be wajib.
38. If a person intentionally committs those errors which make sajdah-e-
sahw wajib, then sajdah-e-sahw will not become wajib. Instead, he will
have to repeat the salaat. Even if he makes the sajdah-e-sahw, the salaat
will still not be valid. If a person forgets those things which are not fard nor
wajib in salaat, his salaat will remain valid and he will not have to make
sajdah-e-sahw.
39. If a salaat which has to be offered silently is offered in a loud voice,
sajdah-e-sahw will have to be made irrespective of whether the person is a
munfarid or an imam. If an imam performs a salaat which has to be offered
That is, as long as he stood to the extent of three Sub'haanallah's. If not, the salaat will have
to be repeated.

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aloud, silently, then he will have to make sajdah-e-sahw12. But if very little
qira'at is made in a loud voice in a silent salaat, which is not sufficient for
the salaat to be valid, then sajdah-e-sahw will not be wajib. For example,
just one or two words come out aloud, or an imam recites one or two words
silently in a salaat that is offered aloud, then sajdah-e-sahw will not be
wajib.
SAJDAH-E-TILAAWAT
1. There are fourteen places of sajdah-e-tilaawat in the Quran. Wherever the
word "sajdah" appears on the margin of the Quran, then on reciting that
verse, sajdah becomes wajib. This sajdah is known as sajdah-e-tilaawat.
2. The method of making sajdah-e-tilaawat is as follows: the person should
say Allahu Akbar and go into sajdah. When saying Allahu Akbar the hands
should not be raised. While in sajdah, he should say:
سُبْحَانَ رَبّىَ الاَ على
at least three times. Thereafter, he should say Allahu Akbar and raise his
head. The sajdah-e-tilaawat is now complete.
3. It is preferable to stand up, say Allahu Akbar and go into sajdah. And
thereafter to say Allahu Akbar and stand up from the sajdah. It is also
permissible to go into sajdah and come up from it while in the sitting
position without standing up at all.
4. Sajdah-e-tilaawat becomes wajib on the person who recites a verse of
sajdah and also on the person who hears it being recited. This is irrespective
of whether the person had sat down with the intention of listening to the
Quran, whether he was preoccupied with some work, or whether he heard it
without intending to listen to it. It is therefore better to recite the verse of
sajdah softly so that sajdah-e-tilaawat does not become wajib on anyone
else.
5. Those factors that are a prerequisite for salaat are also prerequisites for
sajdah-e-tilaawat. That is, the person must be in a state of wudu, the place
must be clean, the body and clothing must be pure, sajdah must be made in
the direction of the qiblah, etc.
112 If a munfarid does this, he will not have to make sajdah-e-sahw.

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6. Sajdah-e-tilaawat should be made in the same way as sajdah is made in
salaat. Some people make their sajdah on the Quran itself. Sajdah in this
manner is not valid and one is not absolved from this wajib.
7. If a person does not have wudu at that time, 13 he could make wudu at a
later stage and then make the sajdah. It is not necessary to make sajdah
immediately. However, it is better to make it immediately because it is
possible that the person might forget later.
8. If a person has several sajdah-e-tilaawats to make and has not made them
till now, he should make them now. He should make them at some time or
the other of his life. If he does not do so he will be sinning.
9. If a woman hears a verse of sajdah while she is in her haid or nifaas,
sajdah-e-tilaawat is not wajib on her. But if she hears it when she is in a
state when ghusl was wajib on her, it will be wajib on her to make sajdah-e-
tilaawat after having a bath.
10. If a person hears the verse while he is very ill and does not have the
strength to make sajdah, he should make sajdah-e-tilaawat just as he makes
the sajdah of salaat through gestures.
11. If a person recites a verse of sajdah while he is in salaat, then upon
reciting the verse he should immediately go into sajdah, thereafter continue
with the rest of the Surah, and then go into ruku. If a person does not go
immediately into sajdah, but goes into sajdah after reciting two or three
more verses, this sajdah will still be proper. And if he recites several more
verses and then goes into sajdah, the sajdah will be proper but he will be
sinning.
12. If he recites a verse of sajdah while in salaat but does not make sajdah
in the salaat, the sajdah will not be valid if he makes it out of salaat. He will
remain a sinner forever. Now there is no way of absolving himself except
through repentance and seeking forgiveness.
13. If a person recites a verse of sajdah and immediately thereafter goes
into ruku and makes this intention that he is making this ruku for the
sajdah-e-tilaawat as well, even then the sajdah will be considered to be
valid. If he did not make this intention in his ruku, the sajdahs that he
113
" If a person is unable to make sajdah-e-tilaawat immediately after hearing the verse of sajdah
being recited, it is mustahab for him to recite the following dua: sami'naa wa ata'naa
ghufraunaka rabbanaa wa ilaykal maseer. Sajdah-e-tilaawat will still have to be made at a later
stage.

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makes after the ruku will also suffice for the sajdah-e-tilaawat. This is
irrespective of whether he makes any intention or not.
14. While in salaat, a person hears a verse of sajdah being recited by
someone else. He should not make sajdah-e-tilaawat in his salaat but after
completing his salaat. If he makes it in his salaat it will not be valid. He will
have to repeat it, and he will also be committing a sin.
15. A person was sitting in one place and reciting the same verse of sajdah
several times - only one sajdah-e-tilaawat will be wajib. He could either
recite that verse as many times as he wishes and then make one sajdah right
at the end, or he could recite that verse once, make one sajdah and then
recite that verse as many times as he wishes. But if he changes his place,
and then repeats that verse, then goes to a third place and recites that same
verse, and in this way he continues changing places and also continues
reciting that same verse - then for every time that he repeats that verse he
will have to make sajdah for it.
16. If a person sits at one place and recites several verses of sajdah, he will
have to make sajdah-e-tilaawat for every verse of sajdah.
17. While sitting down, a person recited a verse of sajdah. He then stood up
but did not move from that place of sitting, i.e. he stood on the same spot
where he had been sitting. He then repeated that same verse - he will only
have to make one sajdah-e-tilaawat.
18. He recited a verse of sajdah at one place, got up and went to do some
work, came back and sat at that same spot and recited that same verse
again. He will have to make two sajdahs.
19. While sitting in one place he recited a verse of sajdah. On completing
the recitation of the Quran, he remained sitting in that place and started
doing some other work. For example, he started eating, or a woman started
sewing or feeding her child. Thereafter he (or she) recited that same verse
of sajdah again. Even then, two sajdahs will have to be made. When a
person engages in any other task, it will be regarded as if the place has
changed.
20. A person recited a verse of sajdah in one corner of a small room or
verandah. He then went and recited the same verse in another corner - even
then only one sajdah will suffice irrespective of how many times he recites
that verse. However, if he commences with some other work and then
recites that verse agair, he will have to make another sajdah. And if he

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occupies himself with a third type of work, a third sajdah will become
wajib.
21. If it is a big house, then by repeating the verse in another corner, he will
have to make another sajdah. And if he repeats it in a third corner, he will
have to make a third sajdah.
22. The rule that applies to a small room also applies to a musjid. That is, if
he repeats the same verse of sajdah several times, only one sajdah will be
wajib irrespective of whether he recites it while sitting down in one place or
he recites it while walking about in the musjid.
23. If a person recites the same verse of sajdah several times in one salaat,
even then he will only have to make one sajdah. If he wishes, he could
recite it for as many times as he wishes and thereafter make one sajdah, or
he could recite it once, make one sajdah and thereafter recite it as many
times as he wishes in that same rakaat or even in the next rakaat.
24. A person recited a verse of sajdah but did not make sajdah-e-tilaawat.
Thereafter, he stood up at that very spot, commenced offering salaat, and
recited that very verse in his salaat and also made sajdah-e-tilaawat in his
salaat. This sajdah which he made will be sufficient for both the recitations.
However, if he changed his place, it will be wajib to make two sajdahs.
25. He recited a verse of sajdah and also made sajdah-e-tilaawat.
Thereafter, he stood up, commenced offering a salaat, and recited that same
verse in his salaat. Now he will have to make a sajdah again in salaat.
26. The person who was reciting did not change his place. He recited the
same verse of sajdah several times. However, the place of the person who
was listening changed: he heard the verse in one place for the first time, he
then heard it in another place a second time, and in another place a third
time. Only one sajdah-e-tilaawat will be wajib on the person who was
reciting. But the person who was listening will have to make a sajdah for
every time that he hears it.
27. If the place of the person who was listening did not change but the place
of the person who was reciting changed, then several sajdahs will become
wajib on the person who was reciting while the person who was listening
will have to make only one sajdah.
28. It is makruh to recite the entire Surah and leave out the verse of sajdah.
That verse should not be left out merely to save oneself from making
sajdah. In doing so, it will be regarded as if the person is rejecting that
verse.

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29. There is no harm in reciting the verse of sajdah only and leaving out the
entire surah. If this is done in salaat, then an additional condition is that this
one verse must be such that it equals three short verses. However, it is
better to recite a few verses together with the verse of sajdah.
30. If a person hears an imam reciting a verse of sajdah and he joins the
jama'at thereafter, he should make the sajdah-e-tilaawat with the imam. But
if the imam has already made the sajdah, there are two conditions for this:
(1) If he gets that rakaat in which he heard the imam reciting the verse, he
will not have to make a sajdah. By getting that rakaat, it will be regarded as
if he got that sajdah as well. (2) He did not get that rakaat. After completing
his salaat, it will be wajib on him to make that sajdah out of salaat.
31. If a verse of sajdah is heard from the muqtadi, sajdah-e-tilaawat will not
have to be made - not by him, not by the imam, nor by those who are with
the muqtadi in that very salaat. However, sajdah-e-tilaawat will be wajib on
those who are not with them in that salaat. This is irrespective of whether
they heard it while they were out of salaat or whether they were offering
some other salaat.
32. By laughing aloud in sajdah-e-tilaawat (which is offered out of salaat),
one's wudu does not break. However, the sajdah-e-tilaawat itself becomes
invalid.
33. If a woman stands in line with a man, the sajdah-e-tilaawat will not
become invalid.
34. When sajdah-e-tilaawat becomes wajib in salaat, it is wajib to make that
sajdah immediately. It is not permissible to delay it.
35. Sajdah-e-tilaawat which became wajib out of salaat cannot be made in
salaat. Similarly, if it becomes wajib in salaat, it cannot be made out of
salaat. In fact, it cannot even be made in another salaat. If a person recites a
verse of sajdah in salaat and does not make sajdah-e-tilaawat in salaat, the
sin for that will rest on his shoulders. He can do nothing except make
taubah and ask Allah Ta'ala to forgive him through His bounty.
36. If two people are travelling separately on horse-back and both of them
are offering salaat while the horses are moving. And each one of them
recites the same verse of sajdah and both of them hear each others
recitation, one sajdah-e-tilaawat will be wajib on each of them. It will be
wajib to make that sajdah in their salaat. If they recited the same verse in
salaat and thereafter recited it again out of salaat, it will be wajib to make
two sajdahs. One because of recitation and the other because of listening.

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However, the one that is because of recitation will be considered to be in
salaat and will therefore have to be made in salaat. And the one that is
because of listening will be made out of salaat.
37. The verses of sajdah should not be recited in the jumu'ah salaat, eid
salaats, and in those salaats which are offered silently. This is because there
is a fear of putting the muqtadis into doubt.
SALAAT OF THE SICK
1. Under no condition should salaat be left out. As long as a person has the
strength to stand up and offer his salaat, he should stand up. If he cannot
stand, he should sit down and offer his salaat. He should make his ruku
while sitting. After the ruku, he should go down for the two sajdahs. He
should make the ruku in such a way that his forehead comes in line with his
knees.
2. If he is unable to make ruku and sajdah as well, he should make them by
gestures (ishaarah) and he should bow down a little further for the sajdahs.
3. It is not good to keep a pillow or any other high object in order to make
sajdah on it. If a person is unable to make sajdah, he should make it through
ishaarah - there is no need to make sajdah on a pillow.
4. If a person has the strength to stand up and offer his salaat but there is a
lot of difficulty in doing this, or he fears that his sickness will get worse, it
is still permissible for him to sit down and offer his salaat.
5. A person can stand up, but is unable to go into ruku and sajdah. If he
wishes, he could stand up and thereafter make his ruku and sajdahs through
ishaarah. Alternatively, he could sit down and make his ruku and sajdahs
through ishaarah. However, it is better to sit down and offer his salaat.
6. If a person does not have the strength to sit, he should lie down with a
pillow or large cushion behind him in such a way that his head is raised
quite high - in fact, close to the sitting position. His legs should be stretched
towards the qiblah. If he has some strength, he should not stretch them,
instead, he should raise his knees. He should then offer his salaat by
making ishaarah and the ishaarah for the sajdahs should be more lower. If
he cannot lie down by having a pillow or cushion behind him in such a way
that his head and chest can face the qiblah, he should stretch his legs
towards the qiblah and lie flat on his back. However, he should place a

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pillow under his head so that at least his face could be in the direction of the
qiblah and not facing the sky. He should then offer his salaat through
ishaarah, and the ishaarah for the sajdahs should be slightly more than the
ishaarah for the ruku.
7. If a person does not lie flat on his back, but instead lies on his left or
right side while facing towards the qiblah and makes ruku and sajdah with
the ishaarah of his head, then this is also permissible. However, it is better
to lie flat on the back.
8. If a person does not have the strength to even make ishaarah with his
head, he should not offer salaat. If this condition remains for more than
twenty four hours, he will be completely excused from offering salaat and
will not have to make qada after recovering from his sickness. But if this
condition did not last for more than twenty four hours and he regained the
strength to offer his salaat with ishaarah, then he should make qada with
ishaarah. He should not have this in mind that when he recovers
completely, only then will he make his qada. If he passes away (without
having made qada), he will die as a sinner.
9. Similarly, if a normal healthy person becomes unconscious and remains
in this state for less than twenty four hours, it will be wajib on him to make
qada of the salaats that he missed. But if he remained unconscious for more
than twenty four hours, he will not have to make qada.
10. When a person commenced his salaat, he was normal and healthy.
However, while in salaat, one of his nerves got pinched and he was unable
to stand up. He should therefore sit down and offer the remainder of his
salaat, and if he can, he should also make ruku and sajdah. But if he cannot,
then he should make them with ishaarah of his head. But if his condition is
such that he does not even have the strength to sit down, he should lie down
and complete the remainder of his salaat.
11. Because of some sickness, a person offered part of his salaat sitting
down and also made the ruku in the place of ruku and the sajdah in the
place of sajdah. Thereafter, he recovered in that very salaat. He should
therefore stand up and complete the remainder of his salaat.
12. A person did not have the strength to make ruku and sajdah because of
some sickness and therefore made ishaarah with his head. In the course of
his salaat he felt better and was able to make ruku and sajdah - this salaat
will become invalid. He should not complete it. Instead, he should repeat
this salaat.

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13. A person became paralysed and fell so ill that he is unable to make
istinja with water. He should wipe himself with a cloth or lumps of sand
and offer his salaat in this way. If he cannot make tayammum himself,
someone else should make it for him. If he does not have the strength to
even wipe himself with a piece of cloth or lumps of sand, he should offer
his salaat in this very state and should not allow himself to miss any salaat.
It is not permissible for anyone else to look at his body or to touch it - not
his father, mother, son nor daughter. However, it is permissible for the
husband to look at his wife's body, and the wife to look at her husband's
body. Apart from these two, it is not permissible for anyone else.
14. A person missed a few salaats while he was sound and healthy. He then
fell ill. He should make gada of these salaats while he is sick, in whichever
way he can. He should not wait and think that he will make qada of them
when he is able to stand, or when he begins to sit, or when he is able to
make ruku and sajdah. These are all thoughts influenced by shaytaan. Piety
demands that qada be made immediately and not delayed.
15. If the bed of a sick person is impure and it will cause the sick person
much difficulty if it were to be changed, it will be permissible to offer
salaat on that very bed.
16. A doctor carried out an eye operation upon a person and prohibited him
from moving about. He should continue offering his salaat while lying
down.
17. If a sick person made ruku and sajdah with ishaarah and thereafter felt
better in that very salaat and is now able to make ruku and sajdah, then that
salaat of his will become invalid. It will be wajib on him to repeat that
salaat. But if he had not made ishaarah for ruku and sajdah as yet and
already felt better, then that salaat of his will be valid and he can continue
with it.
18. If a person gets tired because of the qira'at being very lengthy and finds
it difficult to stand, it will not be makruh to lean against a wall, tree or
pillar. Weak and old people find this necessary especially in taraweeh
salaat.
SALAAT ON A JOURNEY
1. If a person travels for a few kilometres, no rule of the Shariah changes
because of this journey. According to the Shariah, he will not be regarded

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as a musafir. He will have to do everything in the same way that he would
have done at home. He will have to offer four rakaats for those salaats that
are of four rakaats. If he is wearing leather socks, he can only make masah
for twenty four hours and thereafter masah will not be permissible.
2. The person who sets out with the intention of travelling three manzils is
regarded as a musafir in the Shariah. The moment he comes out of the
boundaries of his town or city, he is a musafir according to the Shariah. As
long as he moves around within the boundaries of his town or city, he will
not be a musafir. If the railway station is within the boundaries of the town,
it will fall under the rule of the town. If it is out of the boundaries, then
upon reaching it, the person will be regarded as a musafir.
3. Three manzils means that most people who on foot, normally reach that
place in three days. Presently, this is estimated at being approximately 77
kilometres.
4. If a place is so far that when it is calculated according to the pace of a
man or camel it is three manzils, but when calculated according to a hand-
driven cart or a horse and cart, one could reach there in two days. Or, if one
travels by train, one would reach there in a short space of time - then in all
these cases the person will still be regarded as a musafir.
5. If a person is termed a musafir according to the Shariah, he has to offer
two rakaats each for the zuhr, asr and esha salaats. As for the sunnah
salaats, the rule is that if he is in a hurry, then apart from the sunnah of fajr
salaat, it will be permissible for him to leave them out completely. There
will be no sin in leaving them out. If he is not in a hurry and does not fear
his companions leaving him behind, he should not leave the sunnahs out
and should offer them completely. It is not permissible to reduce the
number of rakaats (for sunnah salaats).
6. There is no reduction in the fajr, maghrib and witr salaats as well. He has
to offer them completely as he normally does.
7. More than two rakaats should not be offered for the fard of zuhr, asr and
esha salaats. To offer four rakaats is a sin just as it is a sin to offer six
rakaats for the fard of zuhr salaat.
8. If a person mistakenly offers four rakaats, and he had sat down after the
second rakaat and recited the at-tahiyyaat, then the first two rakaats will be
regarded as fard and the other two rakaats as nafl. He will also have to
make sajdah-e-sahw. But if he did not sit after the second rakaat, all four
rakaats will become nafl and he will have to repeat his fard salaat.

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9. If a person stopped at a place during the course of his journey, he will
remain a musafir if he made the intention of staying at that place for less
than fifteen days. He will have to continue offering two rakaats for the four
rakaat salaats. But if he made the intention of staying there for fifteen days
or more, he will no longer be a musafir. Thereafter if he changes his
intention and decides to leave before fifteen days, even then he will not
become a musafir and will have to offer all his salaats completely. When he
leaves that place, he will become a musafir only if that place where he
intends to go to is at a distance of about 77 kilometres. If that place is less
than 77 kilometres away, he will not be a musafir.
10. A person left home with the intention of travelling 77 kilometres, but
before leaving he also made this intention that he will stop over at a
particular place for 15 days. He will not be regarded as a musafir. He will
have to offer complete salaat throughout his journey. If on reaching that
place he did not stay there for 15 days, he will still not be a musafir.
11. A person intends travelling 77 kilometres but his house falls within this
distance - even then he will not be a musafir.
12. A woman left with the intention of travelling approximately 92
kilometres. However, the first half of the journey passed while she was in
her haid. Even then she will not be a musafir. She will have to have a bath
and offer the full four rakaats. However, if she became pure from her haid
and there is still a distance of 77 kilometres or more to cover, or, when she
left home she was pure and got her haid in the course of the journey, then
she will be a musafir and will have to offer her salaat as a musafir.
13. While offering his salaat, a person made the intention of staying for 15
days. He will no longer remain a musafir and will have to offer this very
salaat completely.
14. A person stopped at a particular place for two or three days, but due to
certain circumstances he does not leave that place. Every day he makes the
intention of leaving the following day or the next day, but does not leave. In
this way, he stays at that place for fifteen days, twenty days, a month or
even more than that. But he never made the intention of staying there for
fifteen days. He will remain a musafir irrespective of how many days he
stays there.
15. A person left with the intention of travelling 77 kilometres but after
travelling some distance, he changes his mind for some reason or the other

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and decides to return home. From the moment he makes the intention of
returning, he will no longer be a musafir.
16. A woman is travelling with her husband. In the course of the journey,
she will stop when he stops and will not stop for a longer period than that
without him. In such a case, the intention of the husband will be taken into
consideration. If the husband intends stopping at a place for 15 days, the
wife will not be a musafir as well irrespective of whether she makes the
intention of stopping or not. And if the husband intends staying for less
than 15 days, she will also be a musafir.
17. A person travelled 77 kilometres and reached his home. He will not be a
musafir irrespective of how long he stays there. If it is not his house and he
made an intention of staying there for 15 days or more, then too he will not
be a musafir. He will have to offer all his salaats completely. And if it is not
his house nor does he intend staying there for 15 days, he will be a musafir
even after reaching that place. He will have to offer two rakaats for all the
four-rakaat fard salaats.
18. A person intends to stop over at several places during the course of his
journey: 10 days here, 5 days there, 12 days at another place - but does not
have the intention of stopping over anywhere for 15 days - he will still
remain a musafir.
19. A person shifted from his home town and became a resident of another
place and he has nothing to do with the first place. So now his former home
town and any other place will be the same. If that former place of his falls
on any journey of his and he intends staying there for a few days, he will
remain a musafir. He will have to offer all his salaats as a musafir.
20. A person missed a few salaats of his while on a journey. Upon reaching
home he will have to offer only two rakaats when making qada of zuhr, asr
and esha salaats. If he misses any salaat such as zuhr before embarking on a
journey, and makes qada of it while on his journey, he will have to offer the
full four rakaats.
21. After her wedding, a woman began living solely with her in-laws. So
now her actual home will be that of her in-laws. If she travels 77 kilometres
and goes to her parents home and does not intend staying there for more
than 15 days, she will be a musafir. She will have to offer her salaats and
keep her fasts according to the rules laid down for a musafir. But if she did
not intend staying with her in-laws forever, then that place which was her
former home will still be regarded as her original home.

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22. A ship is sailing and salaat time has entered. Salaat will have to be
offered in that moving ship. If one feels dizzy by standing, one should sit
and offer one's salaat.
23. The same rule applies to a moving train. That is, it is permissible to
offer salaat in a moving train. If he feels dizzy by standing or fears that he
will fall, he can sit and offer his salaat.
24. While offering salaat, the train turned and the direction of the qiblah
also changed. The person will also have to turn in his salaat and face the
qiblah.
25. If a woman wishes to travel 77 kilometres or more, then as long as she
does not have a mahram from among the males or her husband, it will not
be permissible for her to travel. It is a major sin to travel without a mahram.
It is not good to even travel less than 77 kilometres without a mahram.
Prohibition in regard to this has also been mentioned in the Hadith.
26. It is also not permissible to travel with that mahram who does not fear
Allah and His Rasul sallallahu alayhi wa sallam and does not conform to
the Shariah.
27. A woman is travelling on a carriage or ox-wagon and salaat time enters.
She should get off and offer her salaat in a secluded place. Similarly, if she
cannot make her wudu on the carriage, she should get off and make her
wudu in a concealed place. If she does not have her head-covering (burqah)
with her, she should wrap herself properly with a sheet or something and
then get off and offer her salaat. To make very strict purdah whereby she
misses her salaat, is haraam. The ruling of the Shariah should be given
preference to everything. Even in purdah, the limit which has been
specified by the Shariah has to be maintained. To go beyond the limit of the
Shariah and to transgress the laws of Allah is a sign of stupidity and
immaturity. However, to be unnecessarily negligent in the matter of purdah
is also shameful and sinful.
28. If she is so sick that she has to sit and offer her salaat, even then it will
not be permissible to offer salaat in a moving ox-wagon. If the ox-wagon is
at a standstill, but it is resting on the shoulders of the oxen - even then it
will not be permissible to offer salaat on it. The oxen will have to be
removed and then salaat offered. The same rule applies to a carriage, i.e. as
long as the horse is not separated from the carriage, salaat in it will not be
permissible.

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29. If a person is excused from standing and offering salaat, it is permiss-
ible for him to offer it sitting down even while he is in a carry couch or
palanquin. But this will only be permissible if the carry couch or palanquin
is placed on the ground. It will not be permissible to offer salaat if it is still
resting on the shoulders of those carrying it.
30. If a person fears for his life or possessions by getting off a camel or ox,
his salaat will be valid without getting off.
31. A person makes an intention of staying for 15 days at two different
places, and the distance between the two places is such that the adhaan of
one place cannot be heard at the other place. For example, he intends
staying for 10 days in Makkah and 5 days in Mina which is approximately
5 kilometres from Makkah. In such a case he will be a musafir.
32. If in the above mentioned mas'ala he intends spending the night at one
place and the day at the other place, then that place where he spends the
night will be regarded as his watan-e-iqaamat. It will not be permissible for
him to shorten his salaat over here. As for the place where he intends
spending the day, if it is at a distance of 77 kilometres from the first place,
then by going there he will be a musafir. If it is less than that distance, he
will not be a musafir.
33. If in the above mentioned mas'ala, both places are so close that each
others adhaan can be heard, then both places will be regarded as one place.
He will become a muqeem in both places by intending to stay there for 15
days.
34. A muqeem can follow an imam who is a musafir under any condition,
irrespective of whether it is a salaat for that time or for a qada salaat. When
the musafir imam completes his salaat, the muqeem muqtadi should stand
up and complete his salaat. He should not make any qira'at, instead, he
should remain silent. This is because he is regarded as a laahiq. Since this
muqtadi is following this imam, the first qa'dah will also be fard on him.
Once the musafir imam makes his salaam, it is mustahab for him to inform
his followers that he is a musafir. And even better than this is to inform
them before commencing with the salaat.
35. A musafir can also follow an imam who is a muqeem as long as it is
within the time of that salaat. If the time has expired, then he can follow
him for the fajr and maghrib salaats and not for the zuhr, asr, and esha
salaats. This is because if the musafir will follow a muqeem, he will also
follow the imam and offer the full four rakaats. And the first qa'dah of the

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imam will not be fard while his will be fard. In this way, the person off-
ering fard salaat will actually be following one who is not offering a fard
salaat. And this is not permissible.1
36. If a musafir decides to become a muqeem while he is in his salaat, he
will have to offer it completely and it will not be permissible for him to
shorten his salaat. This is irrespective of whether he makes this intention in
the beginning, middle or at the end - as long as it is made before making
sajdah-e-sahw or the salaam. If he made this intention after sajdah-e-sahw
or the salaam, this salaat will not be offered completely. If he makes this
intention after the expiry of the time or while he is a laahiq, this intention of
his will have no effect on this salaat. And if this salaat is going to be a four
rakaat salaat, he will have to shorten it. Examples: (1) A musafir
commenced zuhr salaat. After offering one rakaat, the time for that salaat
expired. Thereafter he made the intention of becoming a muqeem. This
intention will not have any effect on his salaat and he will have to shorten
his salaat. (2) A certain musafir was a muqtadi of another musafir and
became a laahiq. He then began offering the rakaats which he had missed.
He then made the intention of becoming a muqeem. This intention of his
will have no effect on this salaat of his. If this salaat is a four rakaat salaat,
he will have to shorten it and offer only two rakaats.
JUMU'AH SALAAT
Allah Ta'ala does not like anything more than salaat. It is for this reason
that we do not find such great emphasis for any other form of ibaadah in the
pure Shariah. It is for this reason that Allah Ta'ala has specified this ibaadah
five times daily as a form of gratitude for His endless bounties. These
bounties which commence from birth right until death - in fact they
continue after death and commence even before birth.
Since Friday has been accorded the most amount of merits as opposed to
other days, so much so that the father of all mankind Hadrat Aadam alayhis
salaam was created on this day, a special salaat was therefore ordered for
this day. We have already mentioned the benefits and wisdom of jama'at. It
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This situation is not found in that salaat which is offered in it's appointed time. Because
once the musafir follows a muqeem, four rakaats become fard on him as well. But once the time
passes, this rule does not apply.