النص المفهرس

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6. Two rakaats of salaat are also sunnah at the time of lunar eclipse
(khusoof). However, jama'at is not sunnah for this salaat. The people should
offer this salaat at their homes individually. It is not preferable to go to the
musjid.
7. In the same way, if some fear or calamity is experienced, it is preferable
to offer salaat. For example: there is a severe hurricane, an earthquake,
lightning, thunder storms, a lot of snow falls, very heavy rain falls, a certain
disease such as cholera becomes rife or there is a fear of a certain enemy.
However, whatever salaat that is offered in this time should not be offered
with jama'at. Each person should offer his salaat at home individually.
When Rasulullah sallallahu alayhi wa sallam experienced any difficulty or
sorrow, he used to occupy himself in salaat.
8. Apart from these salaats that have been mentioned, the more optional
salaats a person engages in, the more reward he will receive and he will
reach higher stages. Especially salaats in those times for which certain
virtue has been mentioned in the Hadith. And also in which Rasulullah
sallallahu alayhi wa sallam has urged us to engage in some ibaadah or the
other. For example, in the last ten nights of Ramadaan and the fifteenth of
Sha'baan. Many virtues and a lot of reward has been mentioned in the
Hadith for engaging in ibaadah in these days and nights. We have avoided
going into details so that this chapter does not get too lengthy.
SALAATUL ISTISQAA'
When there is a need for water and there are no rains, then at such a time it
is sunnah to make dua and ask Allah Ta'ala for rains. The mustahab method
of making dua for rains is as follows: all the Muslims should get together
with their children, elderly people and animals, and walk towards the jungle
in a very helpless and humble way, while at the same time wearing very
simple clothing. They should renew their repentence, fulfil the rights of
those upon whom certain rights are due, and should not bring along any
kaafir friend of theirs. They should then offer two rakaats of salaat with
jama'at without any adhaan or iqaamah. The imam should recite the salaat
in a loud voice. He should then deliver two khutbahs just - as they are
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That is, the khutbahs should be delivered after the salaat just as they are delivered after the
Eid salaat.

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delivered on Eid day. The imam should then stand up facing the qiblah and
raise his hands and make dua to Allah Ta'ala for rains. All those present
should also make dua. This should be done for three consecutive days and
not more than that because this has not been established in the Shariah. If
the rains begin to fall before they can go out to the jungle, or after offering
this salaat for one day - even then the three days should be completed. It is
mustahab to fast on these three days. It is also mustahab to give something
in charity before going.
SALAATUT TARA WEEH
1. It is preferable to offer the witr salaat after the taraweeh salaat. However,
it is permissible to offer it before the taraweeh salaat.
2. After four rakaats of taraweeh, it is mustahab to sit down to the extent
that it took to offer the four rakaats. However, if sitting for so long will
inconvenience the people and there is a fear that the congregation will
decrease, then they should sit for a shorter period. In sitting down, one has
the choice of offering nafl salaat on his own, reading some tasbeehs, or if
he wishes, he could remain sitting silently.
3. A person completes offering his taraweeh salaat after having offered the
esha salaat. After completing both these salaats he realizes that something
in his esha salaat occurred which made this salaat invalid. After repeating
his esha salaat, he will also have to repeat the taraweeh salaat.
4. If the esha salaat was not offered with jama'at, the taraweeh salaat should
also not be offered with jama'at. This is because the taraweeh salaat is
subordinate to the esha salaat. However, if a group of people offer their
esha with jama'at and thereafter offer their taraweeh with jama'at, then it
will be permissible for a person who has not offered his esha with jama'at to
join this group in their taraweeh salaat. This is so because he will be
regarded as subordinate to these people whose jama'at is valid.
5. If a person enters the musjid at a time when the esha salaat is over, he
should first offer his esha salaat and then join the taraweeh salaat. And if in
the meanwhile he misses a few rakaats of taraweeh, he should complete
them after offering the witr salaat. He should offer the witr salaat with the
jama'at.
6. It is sunnah-e-mu'akkadah to recite the entire Quran in the order that it is
arranged in the taraweeh salaat in the month of Ramadaan. This should not

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be left out due to the laziness and negligence of the people. However, if
there is the fear that by reciting the entire Quran the people will stop
coming for salaat, and there will be no jama'at left, or that this will be
extremely unpleasant for them; then it will be better to recite as much as
they can bear. If they wish they could recite the ten Surahs from Surah al-
Feel till the end. In each rakaat one Surah should be recited. When ten
rakaats are completed, the same ten Surahs should be recited in the next ten
rakaats. Alternatively, one could recite any other Surah which one desires.
7. More than one Quran should not be recited until the desire of the people
is not known.
8. It is permissible to recite the entire Quran in one night on condition that
the people are extremely anxious to do this and it will not be difficult for
them. If it will be difficult for them and they will be displeased with this, it
will be makruh to recite the entire Quran in one night.
9. Bismillahir Rahmaanir Raheem should be recited loudly for any one
Surah in the taraweeh salaat. This is because Bismillah is also a verse of the
Quran even though it is not a part of any Surah. If Bismillah is not recited,
one verse will be short for the completion of the Quran. If it is recited
silently, the Quran of the muqtadis will not be complete.
10. It is sunnah to offer taraweeh salaat in the entire month of Ramadaan
even if the Quran is completed before the end of the month. For example, if
the entire Quran is completed in 15 days, it will be sunnah-e-mu'akkadah to
continue offering taraweeh for the rest of the month.
11. Reciting Surah Ikhlaas three times in the taraweeh salaat as is the
custom today, is makruh. 126
SALAATUL KHAUF
When the Muslims are confronted with an enemy, whether it is man or a
wild animal, and in such a situation all the Muslims or even a part of them
cannot get together and offer their salaat with jama'at, and they do not even
get the opportunity of getting off the animals on which they are riding -
then all of them should offer their salaat individually while sitting on their
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The reason for it being makruh is that today the people have regarded it as one of the
necessities of the completion (khatam) of the Quran. This does not mean that repeating a Surah in
one rakaat is makruh in itself. It has been made makruh because it has become a custom to do so.

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animals. In this case, even facing the qiblah is not a prerequisite. However,
if two people are seated on one animal, they can offer their salaat with
jama'at.
If they cannot even do this, they will be regarded as excused (ma'zur). They
should not offer their salaat now. Once they are at ease and have peace of
mind, they should make qada of their missed salaat. If it is possible for only
a few of them to offer salaat with jama'at, in such a case they should not
leave out the jama'at. In this case, salaat should be offered in the following
way: all the Muslims should be divided into two groups. One group will
remain fighting the enemy while the second group will commence it's salaat
with the imam. If it is a three or four rakaat salaat, such as zuhr, asr,
maghrib, esha, and these people are not musafirs, then once the imam
completes two rakaats and stands up for the third rakaat, this first group
should go away. If these people are musafirs, or it is a two rakaat salaat
such as fajr, jumu'ah, eid, or the zuhr, asr and esha of a musafir; then this
first group should go away after the first rakaat. The second group should
come and join the imam for the balance of the salaat. The imam should wait
for the arrival of this second group. Once the imam completes the balance
of the salaat, he should make salaam and this second group should go to
fight the enemy without making salaam. The first group should then return
and complete it's salaat without making qira'at. They should then make
salaam. This is because this first group is regarded as a laahiq. This group
should then go to fight the enemy. The second group should return and
complete its salaat with qira'at and then make salaam. This is so because
this group is regarded as a masbuq.
1. When these groups go to confront the enemy in their state of salaat or
return to complete their salaat, then this going and coming has to be done
on foot. If this is done by mounting an animal, their salaat will become
invalid. This is because it is regarded as amal-e-katheer, i.e. excessive
movement (which invalidates salaat).
2. The second group's offering the balance of the salaat with the imam, the
first group's returning and completing it's salaat, and thereafter the second
group's returning and completing it's salaat - all this is mustahab and
preferable. It is also permissible for the first group to offer it's salaat and go
away. Thereafter, the second group comes and offers the remainder of the
salaat with the imam and thereafter completes it's salaat on it's own. Only
after completing it's salaat, it will go towards the enemy. When this second

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group reaches there, the first group will complete it's salaat over there and
does not have to return to the place where it had offered the first half of it's
salaat.
3. This method of offering salaat will only apply if all the people wish to
offer their salaat behind one imam, e.g. a person is very pious and all the
people wish to offer their salaat behind him. If this is not the case, it is
preferable for one group to offer it's entire salaat behind one imam and
thereafter to go to confront the enemy. Thereafter, the second group will
appoint it's own imam and offer the entire salaat behind him.
4. If there is the fear that the enemy is very close and it will reach here very
soon, and in thinking so they offered their salaat as mentioned in the begin-
ning. Later they realized that this fear of theirs was unfounded. In such a
case the salaat of the imam will be valid. The muqtadis will have to repeat
their salaat. This is because this type of salaat has been stipulated at the
time of extreme necessity. So much so that contrary to sound reasoning,
even amal-e-katheer has been permitted. Without any extreme necessity,
this sort of amal-e-katheer makes the salaat invalid.
5. If the fighting is a forbidden type of fighting, then to offer the salaat in
this method is not permissible, e.g. a few renegades rise up against the ruler
of the Islamic state or someone fights with another person for a forbidden
worldly reason. For such people this amal-e-katheer will not be permitted.
6. If they commenced their salaat without facing the qiblah, and in the
meanwhile the enemy flees, they should immediately turn towards the
qiblah. If not, the salaat will not be valid.
7. If they commenced their salaat while facing the qiblah, and in this state
the enemy arrives, it will be permissible to immediately turn towards the
enemy. In this case, facing the qiblah will no longer be a prerequisite.
8. If a person is swimming in the sea and the time of salaat is about to
expire, then if it is possible, he should stop moving his hands and legs for a
little while and offer his salaat with ishaarah.
SALAATUL ISTIKHAARAH
1. When a person intends doing something, he should seek advice from
Allah Ta'ala. This seeking of advice is called istikhaarah (asking for proper
guidance from Allah Ta'ala). This has been greatly recommended in the
Hadith. Rasulullah sallallahu alayhi wa sallam said: "Not seeking advice

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and proper guidance from Allah Ta'ala is a great misfortune and cause of
bad luck." If a person intends sending a proposal somewhere, marrying
someone, travelling somewhere or intends doing anything else, and he does
not do these things without making istikhaarah, then Insha Allah he will not
regret doing what he did.
2. The method of offering istikhaarah salaat is as follows: first two rakaats
of nafl salaat should be offered. Thereafter, the following dua should be
made with full concentration:
اَللَّهُمَّ إِنِّى اَسْتَجِيْرُكَ بِعِلْمِكَ، وَاَسْتَقْدِرُكَ بِقُدُرَتَكَ، وَاَسْئَلُكَ
مِنْ فَضْلِكَ الْعَظِيمِ، فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ، وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ
عَلَّاُمُ الْغُيُوُبِ، اَللَّهُمَّ إِنَّ كُمُتَ تَعَلَمُ أَنَّ هَذَ الَّهُرَ خَيْرٌ لِّىُ فِىْ دِيْنِىُ
وَمَعَاشِىُ وَعَاقِبَةِ أَمْرِىُ، فَاقْدِرْهُ لِىُ وَيَسِّرُهُ لِىُ ثُمَّ بَارِكُ لِىُ فِيْهِ، وَإِنْ
كُنْتَ تَعْلَمُ أَنَّ هَذَا لَّمُرَ شَرٌّلِى فِىُ دِيْنِىُ وَ مَعَاشِىُ وَعَاقِبَةِ أَمْرِىُ،
فَاصُرِفُهُ عَنِى وَاصْرِفُنِىُ عَنْهُ، وَاقْدِرُ لِىُ الْخَيْرَ حَيْثُ كَانَ ثُمَّ أَرْضِنِىُ بِهِ
when he reaches the underlined words, he should think of the thing for
which he is making istikhaarah. Thereafter, he should sleep on a pure and
clean bed with his face towards the qiblah in a state of wudu. Once he
wakes up from his sleep, then whatever comes out strongly in his mind will
be best for him. He should act according to that which comes to his mind.
3. If he has not made up his mind after the first day, and some doubt still
persists, he should do the same the following day. In this way, he could
continue doing this for seven days. Insha Allah, he will come to know of
the advantage or disadvantage of that matter.
4. If a person intends going for hajj, he should not make istikhaarah as to
whether he should go or not. Instead, he should make istikhaarah to decide
as to whether he should go on a particular day or not.

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SALAATUT TAUBAH
If a person does something contrary to the Shariah, he should offer two
rakaats of nafl salaat and thereafter repent to Allah Ta'ala with full devotion
and humility. He should also express his regret for committing that sin. He
should seek forgiveness from Allah Ta'ala and make a firm intention that he
will not commit that sin in the future. Through the virtue and bounty of
Allah Ta'ala, that sin will be forgiven.
TAHIYYATUL MUSJID
1. This salaat is sunnah for the one who enters the musjid.
2. The purpose of this salaat is to show respect to the musjid which in
reality is respect to Allah Ta'ala. This is because showing respect to a place
only comes after taking the owner of that place into consideration. So in
doing this, showing respect to anyone or anything other than Allah Ta'ala is
not intended. After entering the musjid and before sitting down, two rakaats
should be offered. This is on condition that it is not at any makruh time.
3. If it is at a makruh time, the following dua should be read four times:
سُبُحَانَ اللّهِ وَالحَمْدُ لِلْهِ وَلَا إِلَهُ إِلَّ اللَّهُ وَ اللّهُ أَكْبَرُ
Thereafter, durood should be recited.
The intention for this salaat is as follows:
نَوَيْتُ أَنْ أُصَلِّىَ رَكُعَتَىُ تَحِّيَّةِ الْمَسْجِدِ
Translation: "I intend offering two rakaats of tahiyyatul musjid."
4. It is not necessary to offer two rakaats. There is no harm in offering four
rakaats as well. If a person offers a fard or sunnah salaat immediately after
entering the musjid, then that fard or sunnah salaat will take the place of
tahiyyatul musjid. That is, he will receive the reward of tahiyyatul musjid
even if he did not make the intention for tahiyyatul musjid.
5. A person enters the musjid and sits down. Thereafter he offers tahiyyatul
musjid, there is no harm in this. However, it is preferable to offer this salaat
before sitting down. Hadith: Rasulullah sallallahu alayhi wa sallam said:

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'When anyone of you enters the musjid he should not sit down until he
offers two rakaats salaat."
6. If a person happens to enter the musjid several times, it will be sufficient
for him to offer tahiyyatul musjid once only. He could either offer it at the
beginning or at the end.
NAFL SALAAT BEFORE EMBARKING ON A JOURNEY
1. When a person intends leaving his home in order to undertake a journey,
it is mustahab for him to offer two rakaats of nafl salaat before leaving
home. When he returns from his journey, it is mustahab for him to go to the
musjid first. He should offer two rakaats of nafl salaat in the musjid and
then go to his house.
Hadith: Rasulullah sallallahu alayhi wa sallam said: "A person does not
leave behind at home anything better than the two rakaats which he offers
before embarking on a journey." It is related in another Hadith that when
Rasulullah sallallahu alayhi wa sallam used to return from a journey, he
used to go to the musjid first and offer two rakaats of nafl salaat.
2. It is also mustahab for a musafir to offer two rakaats of nafl salaat when
he intends staying over at any place during the course of his journey. These
two rakaats should be offered before he can sit down.
SALAATUL-QATL
When a Muslim is about to be killed, it is mustahab for him to offer two
rakaats of salaat and make dua to Allah Ta'ala and ask Him to forgive him
his sins. This is so that this salaat and dua of his will be his last act in this
world.
Hadith: Once Rasulullah sallallahu alayhi wa sallam had sent a few qaaris
from among his companions to a certain place in order to teach the Quran.
During the course of the journey, the kuffaar of Makkah captured them.
Apart from Hadrat Khubayb radiallahu anhu, they killed all the other
companions at that very spot. They took Hadrat Khubayb radiallahu anhu to
Makkah in a great procession and they martyred him with great pomp and
ceremony. When he was about to be martyred, he asked them for per-
mission and offered two rakaats of salaat. Since then, this salaat became
mustahab.

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SALAATUT TASBEEH
1. Great virtue has been mentioned for salaatut tasbeeh in the Hadith. One
is rewarded abundantly on offering this salaat. Rasulullah sallallahu alayhi
wa sallam had taught this salaat to his uncle, Hadrat Abbas radiallahu anhu,
and said to him that by offering this salaat, all your future, past, minor and
major sins will be forgiven. He also said to him that if it is possible, he
should try to offer this salaat daily. If it cannot be offered daily, then once a
week, if not, then once a month, if not, then once a year. And if even this is
not possible, then at least once in a lifetime. The method of offering this
salaat is as follows: intention should be made for four rakaats of salaat.
After reciting the thanaa', Surah Faatihah and another Surah, the person
should recite the following dua fifteen times before going into ruku:
سُبْحَانَ اللهِ وَالحَمْدُ لِلْهِ وَلَا إِلَهُ إِلَّا اللّهُ وَ اللّهُ أَكْبَرُ
He should then go into ruku and after reading:
سُبْحَانَ رَبِىَّ الْعَظِيمُ
three times, he should again recite the above dua ten times
He should then stand up from the ruku and after reading:
رَبَّنَا لَكَ الْحَمْدُ
he should again recite the above dua ten times. He should then go into
sajdah and after reading:
سُبُحَانَ رَبِىَ الْلاَ عُلى
three times, he should again recite the above dua ten times. After coming
up from the first sajdah, he should again recite the above dua ten times. He
should then go for the second sajdah and again recite it ten times. He

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should then get up from the second sajdah and sit and recite it ten times.
After reciting it ten times, he should stand up for the second rakaat. The
second rakaat should be offered in the same manner. When he sits after the
second rakaat for at-tahiyyaat, he should recite this dua ten times first, and
then recite the at-tahiyyaat. In this manner, he should offer all four rakaats.
2. He can recite any Surah that he wishes in these four rakaats - there is no
specific Surah to be recited.
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3. If he forgets and recites less than the normal number of tasbeehs or
completely forgets to recite them in any particular posture, then in the next
posture he should also recite those tasbeehs that he forgot to recite, e.g. he
forgot to recite the ten tasbeehs in ruku and remembered this while he was
in sajdah. He should therefore recite the ten that he forgot as well as the ten
tasbeehs of sajdah. In this case he will actually have to recite twenty
tasbeehs in his sajdah. It should be remembered that 75 tasbeehs have to be
read in one rakaat and 300 tasbeehs in four rakaats. If one recites 300 tasbe-
ehs in four rakaats, he will Insha-Allah get the reward of salaatut tasbeeh.
But if he did not complete this number in the four rakaats, this salaat will
become a nafl salaat and will no longer be salaatut tasbeeh.
4. If sajdah-e-sahw becomes wajib for some reason or the other, the
tasbeehs will not be recited in both the sajdahs of sahw nor in the ga'dah
thereafter.
5. Sajdah-e-sahw does not become wajib for completely forgetting the
tasbeehs or for reciting less than the stipulated number.
OFFERING SALAAT INSIDE THE KA'BAH
1. Just as salaat is valid facing the Ka'bah it, in the same way salaat is also
valid inside the Ka'bah. Istiqbaal-e-qiblah (facing the qiblah) will be
fulfilled irrespective of the direction in which the person faces. This is
because all four sides are regarded as the qiblah. In whichever direction a
person faces, it will still be the Ka'bah. Just as nafl salaat inside the Ka'bah
is valid, so is fard salaat.
2. If salaat is offered on the roof of the Ka'bah, it will also be valid. This is
because that place on which the Ka'bah is, that ground and all the space in
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However, Hadrat Ibn Abbas radiallahu anhu maintains that one should recite the following
Surahs: at-Takaasur, al-Asr, al-Kafirun and al-Ikhlaas. Others are of the opinion that one should
recite Surahs al-Hadeed, al-Hashr, as-Saff and at-Taghaabun. (Shaami, vol. 1, page 508,
Maktabah Rashidiyyah)

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line with it upto the heavens - all falls within the qiblah. The qiblah is not
restricted to the walls of the Ka'bah. Therefore, if a person offers his salaat
on a high mountain whereby he is nowhere in line with the walls of the
Ka'bah, even then his salaat will be valid according to all the jurists. But
because this will amount to disrespect to the Ka'bah, and because Ras-
ulullah sallallahu alayhi wa sallam has prohibited salaat from being offered
on the roof of the Ka'bah, it is therefore makruh-e-tahrimi to do so.
3. It is permissible to offer salaat alone in the Ka'bah and also with jama'at.
It is not a prerequisite for the imam and the muqtadis to face in one direc-
tion. This is because the qiblah is in every direction. However, this
condition remains that the muqtadi must not stand ahead of the imam. If the
muqtadi faces the face of the imam, it will still be permissible because in
this case, the muqtadi will not be regarded as being ahead of the imam.
Being ahead of the imam is only considered when both of them are facing
in one direction and the muqtadi stands ahead of him. However, in this case
where the muqtadi faces the imam, the salaat will become makruh. This is
because it is makruh to offer salaat while facing another person. However,
if a barrier is placed between the two, it will no longer be makruh.
4. Salaat will also be valid if the imam stands inside the Ka'bah and the
muqtadis stand outside around the Ka'bah. However, if the imam stands
alone inside the Ka'bah without any muqtadis being inside with him, then the
salaat will be makruh. This is because since the imam is inside the Ka'bah, he
will be higher than the muqtadis, equal to the height of one person.
5. The salaat will still be valid if the muqtadi is inside and the imam is
outside the Ka'bah. This is on the condition that the muqtadi is not ahead of
the imam.
6. If all of them are outside with the imam on one side and the muqtadis
around the Ka'bah from all sides, as it occurs today, this will be
permissible. However, the condition for this is that no one else should be
closer to the Ka'bah than the imam on the side where he is standing. This is
because in this case he will be regarded as being ahead of the imam, and
this makes following an imam invalid. However, if the muqtadis at the
other sides are closer to the Ka'bah than the imam, there is no harm in this.
It can be understood through the following illustration:

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f
e
b
a
d
c
g
a,b,c,d is the ka'bah. e is the imam who is standing 2m away from the
ka'bah. f and g are the muqtadis who are standing Im away from the
ka'bah. However f is standing on the same side as e who is the imam and g
is standing on the opposite side. The salaat of f will not be valid while that
of g will be valid.
RULES CONCERNING THE MUSJID
We do not intend mentioning those rules of the musjid that are connected to
waqf. It will be more appropriate to mention those rules in the chapter on
waqf. We will mention those rules that are connected to salaat or to the
actual musjid itself.
1. It is makruh-e-tahrimi to lock the doors of the musjid. However, if it is
not the time of salaat and the doors are locked in order to safeguard the
valuables and other goods in the musjid, it will be permissible.
2. Just as it is not permissible to urinate, pass stool or have sexual inter-
course inside the musjid, in the same way it is not permissible to do so on
the roof of the musjid.
3. The house in which there is a musjid, the entire house will not be
regarded as a musjid. In the same way, that place which has been set aside
for the eid and janaazah salaats will not be regarded as a musjid.
4. There is no harm in decorating128 the walls of the musjid with one's own
wealth. However, it is makruh to do so on the mihraab and the wall of the
mihraab. If this decoration is done with the income of the musjid, it will not
be permissible.
5. It is not good to write verses and Surahs of the Quran on the musjid
walls.
128
This decoration should not be done in a manner that would distract the attention of the
musallis and are thereby unable to offer their salaat with full concentration. If this is done, as is the
habit today, they will be sinning.

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6. It is an extremely detestable habit to spit or blow the nose in the musjid
or onto the walls of the musjid. If there is a dire need to do so, it should be
done into a handkerchief or any other cloth.
7. It is makruh-e-tahrimi to make wudu or rinse the mouth inside the
musjid.
8. It is a sin for a person upon whom ghusl is fard or a woman who is in her
haid to enter the mujid.
9. It is makruh-e-tahrimi to do any buying or selling in the musjid.
However, it is permissible to do so according to necessity if one is in
i'tikaaf. If it is beyond necessity, it will not be permissible even in this state.
One of the conditions for carrying out any business while in i'tikaaf is that
the item that is being bought or sold should not be in the musjid.
10. If any mud or sand is stuck on a person's feet, it is makruh for him to
rub it against the walls or pillars of the musjid.
11. It is makruh to plant trees in the musjid because this is the way of the
Ahl ul-Kitaab. However, if there is any benefit in it for the musjid, it will be
permissible, e.g. there is a lot of moisture in the land of the musjid and
there is the fear that the walls of the musjid will collapse. In such a case, if
trees are planted, they will draw all the moisture.
12. It is not permissible to make the musjid into a road (or short cut).
However, if there is an absolute necessity, it will be permissible to pass
through the musjid occasionally.
13. It is not permissible for any craftsman to use the musjid to practice his
craft. This is because the musjid has been built for Deeni activities,
especially the offering of salaat. Worldly activities should not be under-
taken in the musjid. So much so, that the person who charges fees for
teaching the Quran also falls under the rule of the craftsman. He must teach
in a place away from the musjid. However, if a person sits in the musjid in
order to safeguard it, and also does his work by the way, it will be
permissible, e.g. a calligrapher or tailor sits in the musjid in order to
safeguard it and also occupies himself with his writing or sewing - this will
be permissible.
MAUT - DEATH
1. When a person is about to die, make him lie down flat on his back. Place
his feet towards the qiblah and raise his head so that his face could be

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towards the qiblah. Sit near him and recite the kalimah aloud so that by
listening to you he will also commence reading. Do not order him to read
the kalimah because this is a very difficult time and we do not know what
he will utter.
2. The moment he recites the kalimah once, keep quiet and do not try to
make him read it again and again until he passes away. Because the purpose
of this is that the last words that are uttered by him are that of the kalimah.
It is therefore not necessary that the kalimah be continuously recited until
he passes away. However, if he starts talking of any worldly matter after
having recited the kalimah, commence reciting the kalimah again. Once he
recites it, keep quiet.
3. Once the breathing begins to stop, he starts taking quick breaths, the
limbs get loose and he is unable to stand, the nose gets crooked and the
temples begin to cave in, one should know that death has approached. At
that time, the kalimah should be recited in a loud voice.
4. By reciting Surah Yaaseen, the severity of death decreases. This Surah
should be recited by sitting near his head or anywhere else near him. If one
cannot recite it oneself, one should ask someone else to recite it.
5. At that time, do not speak anything that will turn his attention towards
the world because this is the time of leaving the world and presenting
oneself in front of Allah Ta'ala. Do such things and talk of such things that
his heart turns away from the world and directs itself towards Allah Ta'ala.
In this lies full benefit for the dead person. To bring his family and children
in front of him, or anyone else for whom he had a lot of love, or to talk of
such things towards which his heart turns or whose love enters his heart is
extremely detestable at such a time. If a person passes away with love for
the world in his heart, then, Allah forbid, it is a terrible death.
6. If at the time of death, he uttered some words of kufr, do not worry about
it and do not announce it. Instead, think that due to the difficulty of death
his mind is not normal and this therefore occurred. When one is not in
one's senses, everything is forgiven. Continue making dua to Allah Ta'ala
for his salvation.
7. Once the person dies, straighten all his limbs. Close his mouth in the
following way: take a cloth and tie it in such a way that it goes from below
his chin and around both sides of his head. Thereafter, tie a knot so that his
mouth does not open. Close his eyes and thereafter tie the toes of both his

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feet together so that his legs do not move about. Cover him with a sheet and
thereafter, as far as possible, hasten towards his ghusl and kafan.
8. At the time of closing his mouth, recite the following dua:
بَسمِ اللهِ وَعَلَى مِلَّةِ رَسُوْلِ اَللهِ
Translation: "In the name of Allah and on the creed, religion and faith of
Rasulullah."
9. After he passes away, some incense should be burnt near him. A person
upon whom ghusl is fard or a woman in her haid or nifaas should not sit
near the dead person.
10. After a person dies, it is not be permissible to recite the Quran near him
as long as he has not been given the ghusl.
Ghusl of the Deceased
1. Once all the preparations for the grave and kafan are complete and the
deceased is about to be given a bath, a wooden bed or platform should be
brought and incense sticks or any other type of perfume should be burnt
around that wooden bed. After the incense is burnt for an odd number of
times around the bed, lay the deceased person onto it and remove his
clothing. Cover the area between his navel and knees with a piece of cloth
so that this portion of his body remains covered.
2. If the place where he is being bathed is such that the water will flow
away, then this will be good. If not, dig a hole under the wooden bed so that
all the water will collect at that spot. If a hole was not dug and the water
spread throughout the house, even then there is no sin in this. The object is
that one should not have difficulty in walking about, and no one should slip
and fall.
3. The method of bathing the deceased is as follows: First wash the private
parts of the deceased. However, do not touch the private parts with your
hands nor look at them. Instead, wrap your hands with a cloth and wash his
private parts by inserting your hands under the cloth that was originally
placed over the area between his navel and knees.

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Thereafter, make wudu for him. However, do not gargle his mouth, do not
pour water into his nose nor wash his hands upto his wrists. Instead, wash
his face first, thereafter his hands upto his elbows, make masah of his head
and then wash both his feet. It is also permissible to wet some cotton wool
and cleanse his teeth, ear lobes, and nostrils. If the deceased was in a state
of impurity or a woman was in her haid or nifaas, it will be obligatory to
wash these parts in the way mentioned.
The nostrils, ears and mouth should be sealed with cotton wool so that
water does not go inside at the time of wudu or ghusl. After making wudu
for him, apply some soap or any other cleaning agent to his head and
cleanse it. Thereafter, make the deceased lie on his left side and wash him
with water that has been made hot with berry leaves (or any other cleansing
agent). This water should be poured three times from head to toe until it
reaches his left side. Thereafter, make him lie on his right side and pour
water in the same way three times. Use such an amount of water that will
reach his right side.
Having done this, make him sit up while leaning him back slightly and rub
his stomach gently. If any stool or urine comes out, wipe it and wash it off.
The expulsion of urine or stool will not affect his wudu and ghusl in any
way and there is no need to repeat this. Thereafter, make him lie on his left
side again and pour camphor water three times from head to toe. Thereafter,
wipe his body with a cloth or towel and make him wear his kafan.
4. If there is no water that has been made hot with berry leaves, ordinary
warm water will suffice. He should be washed three times in the same way
mentioned above. Very hot water should not be used to bathe the deceased.
This method of bathing the deceased is the sunnah method. If someone
does not bathe the deceased three times in this way but washes his entire
body once only; even then the fard will be fulfilled.
5. Once the deceased is placed on the kafan, apply perfume to the head. If
the deceased is a male, apply perfume to his beard as well. Thereafter,
apply camphor to the forehead, nose, both palms, both knees, and both the
feet. Some people apply perfume to the kafan, and even place a piece of
cotton wool that has been immersed into perfume into the ears. All this is
based on ignorance. Do not do anything beyond what the Shariah has men-
tioned.
6. Do not comb the hair, clip the nails nor cut the hair from anywhere.
Leave all these things as they are.

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7. If a man passes away and there are no men to give him ghusl, it is not
permissible for any woman except his wife to give him ghusl. It will not be
permissible even if the other woman is his mahram. If even his wife is not
present, tayammum should be made for him. However, his body should not
be touched with the bare hands. Instead, wear a glove and then make
tayammum.
8. If the husband dies, it is permissible for the wife to give him ghusl and
make him wear the kafan. But if the wife dies, it is not permissible for the
husband to touch her with his bare hands (nor is it permissible for him to
give her ghusl). However, it is permissible for him to look at her and touch
her while she is covered.
9. A woman who is in her haid or nifaas should not give ghusl to the
deceased. To do so is makruh and not permissible.
10. It is preferable for the closest relative to give the ghusl. If she cannot
give ghusl, any other religious minded woman could do so.129
11. If the person who is giving ghusl notices some blemish on the deceased,
he should not mention it to anyone. If, Allah forbid, the deceased's face
became distorted or blackened at the time of death, the person giving ghusl
should not even mention this to anyone nor should he announce it. All this
is not permissible. However, if the deceased used to commit sins openly,
e.g. if she was a dancer, a musician or a prostitute, then it will be
permissible to mention these things. This is so that others will abstain from
such things and repent to Allah Ta'ala.
130
12. If a person drowns and dies in the sea, it is fard to give him a ghusl once
he is taken out of the water,. Drowning in the water will not suffice for his
ghusl. This is because giving ghusl to the deceased is fard on those who are
alive and they did not take any part in his drowning. However, if at the time
of taking him out, they make intention of ghusl and move him about in the
water, the ghusl will be complete. Similarly, if any water falls onto the
deceased or water reaches him in some other way, it will still be fard to
give him ghusl.
129
This mas'ala applies when the deceased is a woman. Bahishti Zewar was originally written
for women, therefore this mas'ala deals with a woman giving ghusl to a woman, and does not
mean that she should give ghus/ even if the deceased is a male.
130
If the person sees some good on the face of the deceased, e.g. there is a lot of light and
beauty on his face, it will be mustahab to mention such things.

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13. If only a person's head is found somewhere, he will not be given ghusl.
Instead, he will be buried just as he is. And if more than half of a person's
body is found, it will be necessary to give him ghusl irrespective of whether
he is found with his head or without. If it is not more than half but exactly
half, then he will only be given ghusl if he is found with his head. If not, he
will not be given ghusl. If less than half is found, ghusl will not be given
irrespective of whether he is found with his head or not.
14. If a deceased is found somewhere and it is not known whether he is a
Muslim or a kaafir, ghusl will be given to him and salaat will also be
performed over him if he is found in Dar ul-Islam. 131
15. If the corpses of Muslims are found among the corpses of the kuffaar
and they cannot be distinguished from each other, ghusl will be given to all
of them. If they can be distinguished, the corpses of the Muslims will be
separated and ghusl will be given to them. Ghusl will not be given to the
corpses of the kuffaar.
16. If a close friend of a Muslim is a kaafir and he passes away, his corpse
should be given to those who are of the same religion. If no one can be
found or they refuse to accept his body, then due to necessity, it will be
permissible for that Muslim to give him ghusl. However, this ghusl should
not be given in the normal sunnah method. That is, he should not be given
wudu, his head should not be washed thoroughly nor should camphor be
applied to his body. Instead, he should be washed just as any other impure
object is washed. By washing a kaafir, he does not become pure. So much
so, that if someone offers salaat over him, that salaat will not be valid.
17. If rebels or highway robbers are killed, ghusl should not be given to the
dead among them as long as they were killed in the actual battle.
18. If one who renounces Islam (murtad) is killed, ghusl should not be
given to him. If the followers of that religion which he accepted ask for his
body, it should not be given to them.
19. If a deceased person is given tayammum because of a lack of water and
later water is found, ghusl should be given to him.
Kafan for the Deceased
1. It is sunnah to enshroud a woman with five pieces of cloth. 132
That is, a
shirt, loincloth, a head band, a sheet and a chest band. The loincloth should
131
In this context, Dar ul-Islam refers to that place where the Muslims are in a majority.

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be from head to toe. The sheet should be slightly longer than that. The shirt
should be from the neck till the feet. However, it should not have any side
panels or sleeves. The head band should be 180cm x 90cm. The chest band
should be as wide as the distance from the chest to the knees. It should be
so long that it could be closed.
2. If anyone is not enshrouded in five cloths, but only three cloths, i.e. the
loincloth, sheet, and head band, this is also permissible and this kafan will
be sufficient. It is makruh and a sin to use less than three cloths. However,
if there is a severe need or no other alternative, then to use less than three
will also be permissible.
3. If the chest band extends from the chest till the navel, it will also be per-
missible. But it is preferable to have it till the thighs.
4. The kafan should be first smoked with some incense an odd number of
times. Thereafter, the deceased should be enshrouded.
5. The method of enshrouding the deceased is as follows: firstly spread out
the sheet, then the loin cloth above it, and thereafter, the shirt above it.
Thereafter, lay the deceased on this and make her wear the shirt. The hair of
the head should be parted and placed above the sheet on her chest. One part
of the hair should be placed on the left hand side and the other on the right.
Thereafter, place the head band over the head and hair. It should not be tied
nor wrapped. Thereafter, wrap the loin cloth: first the left side and then the
right side. Thereafter, tie the chest band. And then wrap the sheet: first the
left side and then the right side. Thereafter, tie the kafan on the head side
and feet side with a strip of cloth. Also tie another strip of cloth around the
stomach so that the kafan does not get loose on the way.
6. If the chest band is tied after the head band but before wrapping the
loincloth, this is also permissible. It will also be permissible if it is tied after
all the cloths.
7. Once the kafan is completed, send the deceased away so that the men
could offer the salaat and complete the burial.
8. It is also permissible for women to offer the janaazah salaat. However,
since this does not happen, we will not mention the mas'alas concerning the
salaat and the burial."
133
1.32
The kafan (shroud) of a man consists of three pieces of cloth, i.e. a loincloth, a shirt and a
sheet.
133
We have now included these masaa'il from the Bahishti Gauhar.

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9. It is not permissible to place one's will or lineage of a saint in the kafan
or the grave. Similarly, it is not permissible to write the kalimah or any dua
on the kafan or the deceased's forehead with camphor or any pen. However,
it is permissible to place the cover of the Ka'bah or the scarf (or any other
clothing) of one's spiritual guide as a source of barakah.
10. A child that dies a few moments after birth or immediately after birth
will also be given ghusl and kafan in the same way as mentioned above.
Janaazah salaat will also be offered over him and he will also be buried in
the normal way. This child should also be named.
11. A child that is stillborn, and there are no signs of life at the time of birth
will also be given ghusl in the normal way. However, do not enshroud him
in the normal kafan. Instead, wrap him in a piece of cloth and bury him. He
should also be given a name.
12. If a woman aborts (miscarries) and the child is not formed as yet, i.e. it's
hands, feet, face, nose, etc. have not formed as yet, it should not be given a
bath nor a kafan. Instead, it should be wrapped in a piece of cloth and
buried in a hole. If any of it's limbs are formed, the same rule will apply as
that of a baby that is stillborn. That is, it should be named and given ghusl,
but it should not be given the normal kafan nor should salaat be offered
over it. Instead, it should be wrapped in a cloth and buried.
13. At the time of delivery, only the child's head appeared. At that time it
was alive. Thereafter, it died. The same rule will apply as that of a baby that
is still-born. However, if a major portion of the baby appeared and it passed
away after that, it will be regarded as if it was born alive. If it was born
from the head section, then upto the chest will be regarded as "a major
portion". But if it is born the other way, then upto the navel.
14. If a young girl who is close to the age of puberty (but has not matured
as yet) passes away, then the five pieces of cloth for the kafan which are
sunnah for a mature woman will be sunnah for her kafan as well. If five
pieces are not available, three pieces will suffice. In other words, the rules
that apply to a mature woman will apply to a young immature girl as well.
The difference is that these rules are emphasised for the mature woman
while they are preferable for the young immature woman.
15. Five pieces of cloth are also preferable for the girl who is very young,
i.e. not even close to maturity. Using two pieces will also be permissible,
i.e. the loincloth and sheet.