Written by Mufti Mohammed Tosir Miah Produced by the students of Darul Ilm.

1. PREFACE
1
FIQH FOR
BEGINNERS
‫أ‬‫للمبتدئي‬ ‫والصالة‬ ‫الطهارة‬ ‫حكام‬
k‫ن‬
Compiled by Shaykhul-Hadeeth Mufti Mohammed Tosir Miah

2. PREFACE
2
PREFACE
‫الرحيم‬ ‫الرحمن‬ ‫هللا‬ ‫بسم‬
In the name of Allah, the Most Gracious, the Most Merciful
Linguistically, Fiqh refers to one’s ‘understanding’. Studying fiqh develops
one's understanding of the commands and prohibitions of Allah ‫,ﷻ‬ as well as
the understanding of what has been revealed to our beloved Prophet ‫.ﷺ‬ Fiqh
(jurisprudence) entails recognising the permissibility or impermissibility of
actions, including them being encouraged or discouraged, liked or disliked,
and rewardable or punishable.
Such points of jurisprudence a studied with the intent of implementation, the
implementation of the Law of Allah, and the emulating of his Noble Prophet
‫.ﷺ‬ The study of fiqh is surely a commendable effort, not only learning
knowledge that is Fard ‘Ayn (obligatory on each Muslim), but a means of
bringing one’s self closer to Allah, the exalted. As our Beloved Prophet has said;
“If Allah intends goodness for someone, he gives him understanding (fiqh) of
the religion.” [Sahih Muslim and Sahih al-Bukhari]
This book is dedicated in covering the essentials of fiqh, in particularly within
the topics of Purification and Salah. Differences of opinion and the provision of
evidences have been deliberately omitted for the sake of simplicity.
This book will cover present rulings of fiqh according to the Hanafi Madhab.
Categories of Rulings
1. Fard (obligatory) - An obligatory act that is derived through daleel qat’i
(decisive proofs: i.e. Qur’an and Mutawatir Hadeeth) and are not subject
to interpretation as their meanings are established and firm. Examples
include; the five daily prayers and fasting. Those who deny such acts
will result in them becoming disbelievers.
2. Wajib (necessary) - Those necessary actions that are derived through
firm command, though are subject to possible interpretation. This is
because they are derived from daleel dhanni (speculative proofs). To deny
such acts do not make one a disbeliever, but rather a fasiq (transgressor)
3. Mubah (permissible): That which has no law defining its ruling. The
person who does the action is neither rewarded or punished.
4. Sunnah al-Mu-akkada (emphasised sunnah): Actions relating to
worship that the Prophet or the companions fulfilled did most of the
time and did not leave it except of rare occasions. Those who perform it

3. PREFACE
3
will earn reward but those who leave it without proper reasoning is not
admired. Those who neglect such acts habitually will be sinful,
rendering the person as a Fasiq (transgressor).
5. Mandoob/Mustahab/Sunnah Ghaiyr Mu-akkadah (recommended):
Irregular actions of the Prophet that are not emphasised upon but are
praiseworthy. Acting upon it will earn reward however leaving it out
will not earn any sin.
6. Makruh Tahrimun (prohibitively disliked): is a command to refrain
from an action, and it does earn punishment for its act. It is closer to the
unlawful (haram) and can also be defined as the opposite to Wajib.
7. Makruh Tanzihi (somewhat disliked): refers to an act that the Muslims
have been commanded to leave, although it not being sinful. The one
who leaves it will be rewarded, whilst those who act upon it have not
acted upon what is desired. These acts are not deserving of punishment.
It is closer to the lawful (mubah) than the unlawful (haram).
8. Haram: The opposite of halal. It refers to that action which is divinely
prohibited through a decisively established text. Acting upon it will
earn sin and is deserving of punishment.
Editor’s Note
The Fiqh for Beginner’s book has undergone a revision process with the intent
of simplifying and making particular concepts clearer to understand. This was
through the editing of language styles, the adoption of diagrams, and the
provision of evidence when doing so was crucial for the student’s
understanding.
Such revision was undertaken by students of Mufti Muhammad Tosir Miah,
and we ask Allah to forgive for any errors that we have encountered.
Please keep those who contributed to the establishment and revision of this
book in your dua’.

4. PREFACE
4
Contents
Part One: Purification
I. RELIEVING ONESELF....................................................................7
Istibraa........................................................................................................................7
Instinja........................................................................................................................7
Adab of relieving oneself............................................................................................8
II. WUDU (ABLUTION) ........................................................................9
Fardh actions of Wudhu.............................................................................................9
Sunnan of wudhu .....................................................................................................10
Things that nullify the Wudu....................................................................................11
Things that do not nullify Wudu ..............................................................................12
Miscellaneous...........................................................................................................12
III.GHUSL (BATHING)........................................................................13
Substances................................................................................................................13
Types of Ghusl:.........................................................................................................13
Things that do not necessitate Ghusl:......................................................................14
The Faraa’id (obligatory actions) of Ghusl:..............................................................14
The Sunan of Ghusl ..................................................................................................15
Description of Ghusl in the Hadeeth........................................................................16
IV. TAYAMMUM...................................................................................17
Circumstances that allow for the performance of Tayammum...............................17
Tayammum – its manner and obligatory conditions...............................................18
Wiping over the Khuffain (leather socks).................................................................18
Rulings ......................................................................................................................19
Its manner ................................................................................................................20
Masah on Bandages or Plasters (for Wudhu) ..........................................................20
V. MENSTRUATION...........................................................................21
Types of blood..........................................................................................................21
What is prohibited with hayd and nifas...................................................................22
Completion of purity................................................................................................22
Types of Najasa [Filth]..............................................................................................22
Purification of Filth...................................................................................................23

5. PREFACE
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Part Two: Prayer
VI. ATHAN..............................................................................................24
Virtues of Adhan.......................................................................................................24
Rulings ......................................................................................................................24
Ijabah (Replying to the Adhan) ................................................................................26
Is adhan and iqamat required if one is praying by himself?....................................26
Raising the hands for the dua’ after the Adhan.......................................................27
VII. SALAH.............................................................................................28
Times of Salah ..........................................................................................................28
Preferred times ........................................................................................................30
Prohibited Times of Prayer.......................................................................................31
Obligatory conditions before entering the salah.....................................................34
How should one determine the Qiblah....................................................................35
The Fardh actions of Salah .......................................................................................35
The Wajib actions of Salah.......................................................................................35
The Description of Salah ..........................................................................................36
Rules and regulations regarding women’s prayer: ..................................................42
Disruptors and Nullifiers of the Salah ......................................................................44
Imamat .....................................................................................................................45
Impermissible Imamate............................................................................................45
Making the Imam aware of his mistakes .................................................................46
Salah behind an Imam who is sitting down .............................................................46
Arrangement of Rows ..............................................................................................46
Sutrah .......................................................................................................................47
Qadha Prayers..........................................................................................................48
Witr...........................................................................................................................49
VIII. JUMU’AH AND EID SALAH .....................................................53
Jum’ah Salah.............................................................................................................53
Etiquettes of Jummah Salah.....................................................................................54
Sunnah Prayers of Jummah......................................................................................54
Is saying Jummah Mubarak permissible? ................................................................54
Etiquettes of Eid.......................................................................................................55
Eid Salah ...................................................................................................................55

6. PREFACE
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Method of Eid Salah.................................................................................................56
Hugging and Shaking hands on Eid Day ...................................................................56
Saying Eid Mubarak..................................................................................................57
Eid Cards...................................................................................................................57
If Jummah and Eid coincide on the first day............................................................57
Masbooq...................................................................................................................58

7. RELIEVING ONESELF
7
Part One: Purification
I. RELIEVING ONESELF
Istibraa (cessation of urine)
After relieving oneself, it is compulsory that one ensures that the drops of urine
has ceased and expelled from the private part. One’s heart should be content
according to one’s general habit, either by walking, coughing, lying down or
any other method. The woman is not required to do this. She is to wait a small
time and then clean herself.
It is unlawful to perform wudu until one is content that the drops of urine have
ceased.
Instinja (Cleansing the Private parts after relieving oneself)
After Istibraa one should correctly clean his private parts (i.e. the process of
Istinja). The private parts should be cleaned until the bad odour from the
private part is removed (unless it is hard to do so).
It is Obligatory to perform istinja if the najasa has spread to more, or equal, to
the size of a dirham. In this case, using water is obligatory and one would not
be permitted to use tissue paper alone.
It is best to use both tissue paper (first, to remove the filth) followed by washing
with water. If that is not possible then it is second best to use only water. If one
does not have access to water and he fears of missing his salah soon, he can
resort to only using tissue paper or any other substance (and for the prayer he
should make tayyamum due to the absence of water).
Note: A Dirham is approximately the size of a British Pence coin (or slightly
smaller than an Australian 50 cent coin).
It is Sunnah to perform istinja if the najasa that exists on the front and back
passages of the private parts and has not spread past the entrance. It is superior
to use water to clean in this case, but using paper alone is sufficient to fulfil the
sunnah.
Note: One should use dry toilet paper, rather than it being wet, this is because
wet toilet paper spreads the filth.

8. RELIEVING ONESELF
8
Adab of relieving oneself
1. Before entering, seek refuge in Allah from the rejected Satan.1
2. Enter the toilet leading with the left foot
3. Recite the following Dua upon entering:
‘Allahumma inni a’udhu bika min al-khubuthi wal khaba’ith’
O Allah, I take refuge from You from demons, male and female2
4. One should sit down to relieve himself. And not speak, except out of
necessity3
5. It is makruh tahrimi (prohibitively disliked) to have one’s face or back
towards the Qibla, even though one is in a building. It is Makruh Tanzihi to
urinate standing without an excuse.
6. One should leave the toilet with the right foot and recite:
‘Ghufaranak”4
“Alhamdulilla hilladhi adhhaba annil adha wa afani”5
Lord Your forgiveness. Praise be to Allah who rid me of the filth and gave
me health
Note: One may recite the Dua’ in the bathroom if they forget to recite it
before as long as ones awrah is not exposed.
1
Majority of scholars have said this dua should be recited before entering the toilet.
2
Sunan Abu Dawud
3
The hadith of Sunan Abu Dawud tells us that Allah’s anger will be on such people who talk whilst
relieving themselves. It is Makruh Tanzihi to speak. (Sunan Abu Dawud p.4 v.1 & Durre Mandhuud
p.102 v.1)
4
Sunan Abu Dawud and Sunan Tirmizi
5
Sunan Ibn Majah

9. WUDU (ABLUTION)
9
II. WUDU (ABLUTION)
Fardh actions of Wudhu
These actions need to be completed in order for one’s wudhu to be validate,
they form the minimum requirements of wudhu.
1. The Face - To wash the face from the point where the hairline begins to the
bottom of the chin in length, and in breadth the portion between the two
earlobes. Water does not need to reach the concealed (inner) part of the lips
when the mouth is closed.
Beard - For men it is obligatory to wash the
beard (being a part of the face). If one has a thick
beard, water does not need to reach the skin
underneath, as long as long as the apparent hair
is washed. However, if one has a sparse (thin)
beard, it is wajib for the water to reach (wet) the
skin having his skin underneath.
2. The Arms - Washing the arms up to and including the elbows.
3. The Feet - To wash the feet up to and including the ankle bones.
4. The Head - Wipe (masah) with a moist hand over a quarter of the head.
Note:
• It is compulsory for water to reach the entire outer skin of the body parts
mentioned above, if not, the wudhu will be invalid.
• It is also wajib to remove any substance which prevents waters from
reaching the body parts, such as an overgrown nail, dough, nail polish, glue,
paint or a ring (for the hands for example) or body parts that prevent water
from reaching them, such as hands that are held together tightly. These
barriers need to be removed or omitted.

10. WUDU (ABLUTION)
10
• For cleaning the face, arms and feet it is not compulsory need to wipe, rub,
scrub or make physical contact with the skin. Water having covered these
body parts is sufficient.
Sunnan of wudhu
Below are some of the sunnah actions that one is encouraged to do. These
should not be neglected as a habit as that can become sinful.
1. To make an intention before making wudhu.
2. Saying 'Bismillah ar-rahman ar-rahim' when starting wudhu and when
finishing saying,
‘Ash-hadu an la ilaha ill-Allahu wahdahu la sharika lahu, wa ash hadu
anna Muhammadan ‘abduhu wa Rasuluhu’
I testify that there is no one worthy of worship but Allah, He is Alone and
has no partner and Muhammad is his slave and Messenger
3. To use the miswak (tooth-stick) when commencing the wudu; to use one’s
finger in the absence of the miswak;
- One may use their fingers or a toothbrush if they do not have a miswak,
but one will receive the reward of cleanliness not the reward of the
miswak. Using the fingers cannot be used for before salah
4. Washing the hands including the wrists before starting wudhu. Doing this
three times is also sunnah.
5. After washing the hands, one should rinse the mouth thrice, even if all three
mouthfuls are from the same (single) handful of water. It is also from the
sunnah to gargle the water.
6. After rinsing the mouth, one should rinse the nostrils three times, it is
sunnah to use separate handfuls when doing so. This involves allowing
water to run into the nose.
7. If one is fasting he should not rinse the nose and mouth. However, when
not fasting, it is ideal for one to rinse the mouth properly so that water
gargles further down near the throat, as for the nostrils it should go further
up the nose. This is to complete the sunnah and is not fardh.
8. To saturate a thick beard by inserting a handful of water from underneath
and then combing it with the fingers upwards;
9. When cleaning the arms (i.e hands) it is sunnah to interlace the wet fingers
of one hands with the fingers of the other. This is also to be done later on

11. WUDU (ABLUTION)
11
when washing the feet whereby the finger’s of one’s hands are to be passed
through the gaps of the toes.
10. All limbs should be washed thrice, this is excluding the head which is to
be wiped once with wet hands (masah). It is sunnah to
wipe the entire head.
11.After wiping the head, the ears should be wiped (masah).
A sunnah is to do this with leftover water on one's hands
from wiping the head.6
The inner area the ear should be
done with the index finger, and the outside of the ear
should be done with the thumb.
12.Throughout making wudhu it is sunnah to rub the limbs with one’s hands
(with water). This is not obligatory to do so. To perform the actions of wudu
successively (which is to wash each limb before the former dries)
Things that nullify the Wudu
1. Anything which exits from the front and back passage of the private
parts, except wind from the front passage.
2. The flowing of an impurity, such as blood of pus, from anywhere else
other than the front and back passage of the private parts, nullifies the
wudhu. E.g. the hand bleeding. This is based upon the hadeeth of
Rasul’Allah (‫,)ﷺ‬ "Ablution is from all types of flowing blood."7
According to Imam Abu Hanifah (RA), the flowing of blood will break the
wudhu. However, according to Imam Shafi (RA) & Imam Malik (RA) the
wudhu will remain intact.8
3. Vomiting a mouthful of food, water, blood, clots or bile. The correct view
on determining a “mouthful” is to the extent to which one would be
unable to close their mouth, because of the vomit, except through
difficulty.
If one was to vomit multiple times and the summation of it reaches a
mouthful then it is considered to break the wudhu, provided that the
cause for each vomit is the same.
4. An equal amount or predominance of blood in one’s spit.
5. To sleep in such a way that one’s buttocks are not firmly established
upon the earth.
6. Losing consciousness.
6
This is based upon the hadeeth whereby Rasul’Allah (‫)ﷺ‬ said that the ears are from the head.
7
Al-Ayni.
8
Dars Tirmizi p.316 v.1

12. WUDU (ABLUTION)
12
7. Losing one’s sanity.
8. Upon xbecoming drunk.
9. Loud laughter by a conscious adult in any ritual prayer consisting of
ruku and sujud. This does not apply to prayer of Janaza (funeral) or
sajda tilawa as they do not consist of ruku’ and sujood.
Things that do not nullify Wudu
1. Blood which has not flowed from its wound.
2. The exiting of a worm from one’s wound, ear or nose.
3. Touching one’s private parts.
4. Touching a female.
5. Vomit which is not a mouthful.
6. Vomit of a mouthful or more but that of phlegm.
7. The sleeping of one, who is praying, even though it may be whilst
performing ruku or sujud, provided he maintains his posture according
to the sunnah.
Miscellaneous
The exposure and viewing of the satr, be it one’s own or another’s does not
break wudhu regardless of whether it occurred accidentally or purposely.9
9
Maraqil Falah, p. 337

13. GHUSL (BATHING)
13
III. GHUSL (BATHING)
Substances
1. Madhi (pre-coital fluid): is a thin, clear, and sticky liquid which is
discharged at the time of arousal, long before the orgasm (without
ejaculation). This is usually a result of foreplay or kissing by couples.
- This necessitates wudu when emission, not ghusl.
2. Mani (Sperm): is a white thick fluid which is discharged at the time of
ejaculation.
- This necessitates ghusl when emission.
3. Wadi: is a white cloudy thick fluid which has no smell and is discharged
either before or after urinating.
- This necessitates wudu on emission, not ghusl. 10
Types of Ghusl:
There are two types of Ghusl:
1. Compulsory
a. Ghusl is compulsory should one have a discharge of mani (sperm)
owing to stimulation while asleep or awake.
Abu Sa’eed reported that he heard Rasul’Allah (‫)ﷺ‬ say, “Water (washing)
is (needed) after (ejaculation of) sperm.” 11
b. After sexual intercourse
Abu Hurairah (‫عنه‬ ‫هللا‬ ‫)رضي‬ reported that the Prophet, (sallal lahu alayhi
wa sallam) said, “When anyone sits between the four parts of her body and
exerts himself (has intercourse), bathing becomes obligatory (for both).” 12
Thus, when the glans of the penis enters the vagina and is not visible,
ghusl becomes wajib irrespective of whether semen was discharged or
not.
c. After menstruation and childbirth bleeding
10
Hashiat Tahtawi p.100
11 Related by Muslim
12
Related by Ahmad and Muslim

14. GHUSL (BATHING)
14
Allah states in the Qur’an, “Do not approach them until they become pure.
When they are pure, go to them in the manner that Allah has prescribed for
you.”
Rasul’Allah (‫)ﷺ‬ said to Fatimah bint Abu Habish ( ‫عنه‬ ‫هللا‬ ‫رضي‬‫ا‬ ), “Do not
pray during your period. After it has ended, perform ghusl and pray.” 13
d. When a Muslim dies, it is obligatory to wash his or her body, according
to the consensus of the Muslims.
e. New converts to Islam must perform ghusl.
2. Sunnah/Preferred
Muslims are encouraged to perform ghusl:
a. For the Friday Prayer,
b. For the Eid prayers,
c. Before going to Arafah,
d. Before putting on Ihraam.14
Things that do not necessitate Ghusl:
1. The emission of madhi
2. Or wadi.
3. Upon witnessing an erotic dream but awaking to find no wetness.
The Faraa’id (obligatory actions) of Ghusl:
1. To rinse the mouth: It is not necessary to gargle for the water to reach all
parts of the mouth; this can be gained by merely performing ‘kulli’ i.e.
rinsing the mouth. 15
2. To snuffle water up the nose
3. To wash the entire body, including all the hair on the heard and beard,
including their roots.
Abu Hurayrah (‫عنه‬ ‫هللا‬ ‫)رضي‬ reported, “The Messenger of Allah said, ‘there
is janabah under every hair, so wash it and cleanse the skin’.”
13
Related by al-Bukhari and Muslim
14
Hidaya: Vol1, P32
15 Fataawa Darul Uloom Deoband Vol:1 Pg:140 & Raddul Muhtar Vol:1 Pg.423

15. GHUSL (BATHING)
15
Note: If one is unable to wash or wipe an injured or fractured area because of a
bandage, then it is compulsory to wipe the cast with wet hands for a person’s
ghusl to be valid. Otherwise the ghusl would not be complete.16
If a woman’s hair is braided or is in a bun then ghusl will be valid as long as
one is certain that the water reaches the roots of the hair.17
With regards to
ribbons, elastic etc. it will be necessary to take them off, as it is compulsory that
water must reach every portion of the body including the hair in an obligatory
ghusl.
The Sunan of Ghusl
These actions should not be neglected habitually.
1. To begin with “In the name of Allah the Most Beneficent, the Most Merciful.”
(the Basmallah)
2. To make an intention for Ghusl
3. To wash the hands up to and including the wrists.
4. To wash away the najasa from the private parts.
5. To wash the private parts.
6. To perform wudhu as one does for salah.
7. To delay the washing of the feet until the end of the entire procedure if
one is standing in a place where water accumulates to ensure that the
washed feet make no contact with unclean water.
8. Then pouring water over the entire body three times. First pouring
water over the head (thrice) and rubbing it through the hair (so that the
water reaches the roots), then pouring water over the right shoulder
(thrice), then the left shoulder (thrice) and then the rest of the body.
Note: One should rub the body with the water [dalk].
Note: One should wash successively (without pausing between the actions
when doing so) when performing ghusl to fulfil the sunnah.
16
Raddul Muhtar p.471 v.1
17
Maraqi Falah p.42

16. GHUSL (BATHING)
16
Description of Ghusl in the Hadeeth
‘Abdullah ibn ‘Abbad narrated that Maymunah the wife of the Prophet said,
“I put water out for the Messenger of Allah to do ghusl. He washed his hands two or
three times, and then he poured water from his right hand to his left and washed his
private parts, wiped his hands on the earth, rinsed his mouth and nose, washed his face
and hands, washed his head three times, poured water over his body, and finally moved
from his place and washed his feet. I brought him a towel, but he did not take it, for he
shook the water off with his hands"

17. TAYAMMUM
17
IV. TAYAMMUM
Linguistically, the word tayammum refers to ‘intention and purpose’. Whilst
the scholars of Jurisprudence mention that tayammum is the act of wiping the
face and hands on soil which is pure. This act can allow one to fulfil his wudhu if
water is not accessible.
Allah says, in the noble Qur’an (as to what means): "and if you find no water
(to clean yourselves), then seek clean earth and wipe over your faces and your
hands [with it]. Indeed, Allah is ever Pardoning and Forgiving.”
Circumstances that allow for the performance of
Tayammum
1. When one cannot find water whilst travelling.
2. When on is in a land where he is separated from water by approximately
one mile or more, even when in the city. If one is at the distance that is less
than a mile (from water), then he must go and reach it.
3. When one can find water, but is sick, and is afraid that if he uses the water,
his sickness will be intensified.
4. If one in janabah fears that makes ghusl with water will kill him (due to it
being cold) or make him ill. In this case one may perform tayammum.
5. When one is at a funeral and wishes to make wudhu, however is afraid that
doing so will lead to him missing out on the funeral prayer (which cannot
be made up). Tayammum is permissible for this person unless he is the
guardian/executor as he has the authority to delay the prayer.
6. Similarly, to the funeral prayer, when one is present at Eid prayer and
wishes to make Wudhu, however fears that doing so will make him miss
the prayer, then tayammum is permissible for this person.
7. It is mustahab (recommended) for one who has no water but expects to find
it before the end of the prayer time, to delay the prayer until the (last) part
of the prayer time and to make wudhu with it. This must be done before the
expiry of the prayer time.
However, if one is certain that he will access water, then it he must not make
tayammum and instead use the water. This is even if he will have to miss
the prayer and pray qadha.

18. TAYAMMUM
18
Tayammum – its manner and obligatory conditions
1. One must make an intention of performing tayammum. The soil does not
act as a purifier except with an intention. For the prayer, one must intend
one of the three things in order for the tayyamum (thus, the prayer) to be
accepted.
a. To intend for tayammum to be a means of purification from an
unclean state
b. To intend for tayyumum to be a means of making prayer permissible
(which lifts of the impurity)
c. To intend for tayyumum to be a means of performing a specific act
of worship (an act that one cannot perform unless he is pure)
2. One must strike his hands on a pure
earth substance. Examples include,
soil, stone, sand, limestone, and
clay. The intention (as mentioned
above) is to be made whilst
performing this.
Then one must wipe his hands over
his face.
3. One must then strike his hands on
the earth substance again
Then one must wipe the
arms (from the hands up to
and including the elbow)
Note: Tayammum from hadath and janabah are performed the same tayammum
for salah is performed.
Wiping over the Khuffain (leather socks)
When one is wearing the appropriate footgear, it is permissible wipe over them
as a means of cleaning themselves from a state of minor impurity. This can
replace the action of cleaning the foot directly when making wudhu.

19. TAYAMMUM
19
The khuffain are traditionally made out of leather, however this is not a
necessary condition for them to be made out of leather to wipe on them – there
are other conditions that allow other types of socks.
There are conditions that socks must abide by, whether Jowrab (non-leather) or
leather. They must:
1. Cover the feet up to (and including) the ankles
2. Be made out of materials, that make it possible for one to continuously
walk in the socks for a distance of three miles or more, without them
being torn.
3. Be free from tears. There should be no hole greater than the size
equivalent to the three of the smallest toes.
4. The socks must remain held onto the feet without being tied, even by an
elastic.
5. The socks must prevent water from reaching the skin. Socks that are thin
to the extent the skin is visible will not be permitted.
If non-leather socks fulfil the above conditions they are permissible to make
masah on, however, if they don’t, then it will be permissible. Thus, socks made
out of cotton, wool, etc, are not permissible to use for masah and one would be
required to remove them.
Rulings
Wiping on the khuffs is permissible, provided one wore the khuffs in a state of
complete purity. One may wipe on the khuffs when his wudhu has broken after
this. Keep note that wiping on the khuffs is not permissible for one on whom
ghusl is obligatory.
Duration of wiping: If one is resident (non-traveller) he may wipe on his khuffs
over again for a duration of day and a night (i.e. 24 hours). After this time limit,
one must remove the khuffs and clean his feet directly when making wudhu.
If one is a traveller, one may wipe three days and nights (i.e. 72 hours)
The start (of the time limits) begin from the moment one breaks his wudhu after
wearing the socks.

20. TAYAMMUM
20
Its manner
Wiping on the khuffs is to be performed on the top of each foot, in line with the
fingers, one should start from the tip of the toes (and continuing) towards the
shin.
It is Fard (Compulsory) to make masah on each sock to the extent of the full
surface area of the three smallest fingers.
The wiping is invalidated by:
1. That which invalidates wudhu.
Meaning that if ones passes wind for example, then his wudhu will be
void and the (cleansing) from wiping of his khuffs will be void.
Therefore, he will be required to perform wudhu again and wipe his
khuffs (there is no need to take off the khuffs)
2. Removing the khuff (or removing the majority of it). This will invalidate
the wiping, but not the wudhu.
In this case, one will be required to wash his feet again and will not need
to perform wudhu.
Note: Removing one khuff will obligate one to wash both feet.
3. Expiry of the time limit.
Masah on Bandages or Plasters (for Wudhu)
1. Masah is allowed over bandages or the wound's covering, if their
removal is harmful, or causes much pain. This is so the water does not
trickle upon the injury, which may result in further damage or infection.
2. Masah needs to be made over the entire covering.
3. If washing the wound is not harmful, nor painful, then the
bandage/plaster must be removed
4. If after performing masah, the bandage, plaster, etc., opens up and one
sees that the wound has not healed as yet, then it should be re-tied and
the previous masah will suffice. However, if the wound has healed and
there is no need to bandage it again, then the masah will be broken. That
part of the body should be washed

21. MENSTRUATION
21
V. MENSTRUATION
Types of blood
There are several types of blood that is emitted from the female (from her
vagina), these include (i) Menstrual bleeding [hayd], (ii) post-natal bleeding [nifas]
and (iii) chronic vaginal discharge [istihada]
1. Menstrual Bleeding [Hayd]
• Menstrual bleeding occurs from the uterus of a female who has
attained puberty.
• Limit: The minimum menstrual bleeding is three days and nights,
anything which falls short of that is not menstrual blood (hayd) but
chronic bleeding (istihadah).
• The maximum menstrual bleeding is ten days, anything which
exceeds that is istihadah.
2. Post-Natal Bleeding (Nifas)
• Nifas is the blood which exits from the pregnant woman following
child-birth. The blood which is seen during pregnancy, and the
blood that is released during child-birth (before the emergence of the
child), is not nifas, but is rather chronic bleeding (istihadah)
• Limit: There is no limit for the minimum duration of nifas but its
maximum is forty days. If the bleeding exceeds forty days then it is
regarded as istihadah.
• Previous pregnancies: If a woman has given birth before, she should
no longer regard the maximium duration of post-natal bleeding as
forty days, rather she must refer to the cycle of her previous
pregnancy, and base the new maximum on its duration. Anything
that exceeds this period would be regarded as istihadah.
• For example, if a woman has experienced nifas for 35 days during
her other pregnancies, then for future pregnancies, she would have
to refer to this duration (35 days) as the maximum period for nifas.
Hence, bleeding that exceeds this period (35 days) would be
considered istihadah, and not nifas.
3. Chronic Bleeding (Istihadah)
• The blood of istihadah is that which a woman sees for less than three
days or more than ten days (in menstruation, or more than forty days
after child-birth).
• Istihadah does not prevent fasting, nor salah, nor intercourse.

22. MENSTRUATION
22
• If bleeding exceeds ten days, and a woman has a known cycle, it is
referred back to the days of her cycle, and whatever exceeds that is
considered istihadah.
What is prohibited with hayd and nifas
1. Prayer and Fasting (whether obligatory or optional) are prohibited. The
woman is to make up the fasting [later] but does not make up the salah.
2. It is prohibited to enter a mosque
3. It is prohibited to make tawaf around the Ka’bah
4. It is prohibited for her husband approach her [for sexual intercourse]
5. It is prohibited for her to recite the Qur'an. This prohibition is for those
in Janabah (sexual impurity) as well.
6. It is prohibited for her to touch the Mus’haf [Quran], unless she touches
it with a barrier such as gloves, etc. This applies to those in hadath
(minor and major ritual impurity)
Completion of purity
If the menstrual bleeding ceases in less than ten days, it is not permissible (for
her husband) to have intercourse with her until she performs ghusl or until the
next prayer time begins. If the next prayer time arrives, she is permitted to have
sexual intercourse without performing ghusl.
For example, if a woman’s menstrual bleeding ceases at 5pm, and the next
prayer time for Asr is at 5:30pm, the woman is not permitted to have sexual
intercourse unless she makes ghusl, or by waiting after 5:30pm, whereby she is
permitted to have sexual intercourse without making ghusl.
Types of Najasa [Filth]
1. Heavy filth: includes substances such as; flowing blood, urine, alcohol, the
meat of dead animals, and whatever nullifies a person’s wudhu when it
exits from the body, such as, semen, Madhi, menstrual period, post-natal
bleeding, vomit that is a mouthful, etc.
Ruling: If on a person, salah is permissible with it, but it cannot cover more
than the size of a dirham.
2. Light filth: these can include the urine of those animals whose flesh may be
eaten, or the dropping of birds that are not lawful to eat (such as falcons,
hawks and eagles)
Ruling: Salah is permissible with it, as long as it does not cover a quarter of
each portion of the garment. This can be demonstrated in the diagram below

23. MENSTRUATION
23
Purification of Filth
There are two categories of filth that are obligatory to remove.
1. Visible filth: its cleansing is the removal of the substance itself, even if it is
achieved by washing it once. If some trace of it (colour or smell) still persists
and it is difficult to remove, then there is no harm in that remaining. In
summary, washing is not a set condition after the substance is removed.
2. Invisible filth: its cleansing is that it be washed three times until the one
washing is satisfied that it has been cleansed. One should wring (twist and
squeeze) the clothing after each wash.
Method of cleansing
1. Cleansing of filth is permissible with water, or with any pure liquid with
which it can be removed, such as vinegar or rose-water.
2. If semen [mani] becomes dry there is no longer the obligation to wash it, it
will suffices to scratch it off the clothing and body (perhaps by using one’s
finger nail)
3. If filth becomes affixed to a mirror, or a sword, it is sufficient to wipe it. This
can be done with soil or a cloth for instance.

24. ATHAN
24
Part Two: Prayer
VI. ATHAN
Virtues of Adhan
Ibn ‘Umar narrates that Rasulullah (‫)ﷺ‬ said, ‘The Mu’adhin will receive forgiveness
to the extent the voice of his Adhan reaches; every living and non-living thing that
hears his voice, supplicates for his forgiveness. In another narration it is stated: Every
living and nonliving thing replies to his Adhan.’18
Mu’awiya (‫عنه‬ ‫هللا‬ ‫)رضي‬ narrates: I heard Rasulullah (‫)ﷺ‬ saying: ‘The Muadhdhins
will have the longest necks amongst the people on the Day of Resurrection.’ (Muslim)
Rulings
1. Adhan is regarded as Sunnah for the five prayers and Jumu’ah, not for any
others.
2. The method of Adhan is that one announces:
Allahu Akbar, Allahu Akbar
Ash-hadu alla ilaha illallah, Ash-hadu alla ilaha illallah
Ash-hadu anna Muhammadar Rasulullah, Ash-hadu anna Muhammadar
Rasulullah
Hayya 'alal-salah, Hayya 'alal-salah
Hayya ‘alal-Falah, Hayya ‘alal-Falah
Allahu Akbar, Allahu Akbar
La ilaha ilallah
18
Musnad Ahmad, Tabarani, Bazzar, Majma’uz-Zawaid

25. ATHAN
25
3. For the adhan of fajr, one should
add, after Haya ‘alal-Falah, ‘As-
salatu khayrun min an-nawm’
(twice).
4. One pronounces the Adhan
without haste, leaving a short pause
between each phrase, whilst the
Iqamah should be uttered with
haste (speedily)
5. One should face the Qiblah whilst
performing the Adhan.
6. When one reaches Hayalas Salah
and Hayalal Falah one turns one’s
face right and left.
7. It is appropriate that one makes
Adhan in a state of purity but if one
makes Adhan without purity, it is
still valid. However, it is disliked to
make Iqamah without Wudu’, or to
make Adhan whilst in the state of
Janabah.
8. One should not make Adhan for a
prayer before its fixed time.
9. The Muadhin is to be male, sane
and adherent to the Sunnah.
Women cannot make Adhan.
10. Adhan should be called whilst
standing. If it was done in a sitting
position it will have to be repeated.
11. It is the right of the Muadhin (the
one who made Adhan) that he
performs the Iqamah as well. If he
delegates the responsibility to
someone else then that is
permissible.
12. It is best to give the adhan from
outside the Masjid, however, if it is
done from inside the Masjid – that
will be permissible.
13. For the Iqamah its words are the
same as the Adhan, except that after
saying Haya ‘alal-Falah, one should
say Qad qamatis-salah (twice).

26. ATHAN
26
Ijabah (Replying to the Adhan)
It is mustuhub (recommended) to respond to the adhan and doing so holds
great reward. It is mentioned in a hadith that the Prophet of Allah Sallallahu
Alahi Wasalam said,
“Whoever repeats the words of the muadhin with conviction will enter Paradise.”19
It is preferred that whoever is listening to the adhan repeat its phrases after the
caller. However, when it comes to the words of hayya 'alas-salah, hayya 'alal-
falah, he should say La haula wa la quwatah illa billah (there is no power or
might save Allah).
If one is reciting the Quran and the muadhin calls the Adhan, it is preferable to
stop and reply to the Adhan. However, if he continues reciting the Quran, there
is no sin for him.20
Is adhan and iqamat required if one is praying by himself?
If a person is praying alone at home and he is not within the vicinity of a Masjid
where the Adhan and Iqamat take place, then it is Sunnah Muakkadah (a
confirmed sunnah) to perform both the Adhan and Iqamah at home.
- It is severely disliked to omit both the Athan and Iqamah
- It is Makruh (disliked) to make the Adhan and to omit the Iqamah
- However, if one gives the Iqamah and not the Adhan then it will not be
Makruh.
If one is praying alone at home and he is within the vicinity of the mosque
where the Adhan and the Iqamah take place, then it is mustahab
(recommended) to give the Adhan and Iqamah. Omitting both of them is not
considered as makruh (disliked).21
Note: It is not necessary for one to have physically heard the Adhan and the
Iqamah from the Masjid. If one is within the vicinity of a Masjid (where the
Adhan and Iqamah takes place) then that is sufficient.
19
Sahih Muslim p.167 v.1.
20
Raddul Muhtar p.65-p.66 v.2.
21
Fatawa Hindiyyah p.54 v.1.

27. ATHAN
27
Raising the hands for the dua’ after the Adhan.
In regard to the raising of hands, the principle is as follows:
1) When Rasul’Allah (‫)ﷺ‬ raised are is hands, we are encouraged to do the
same.
Some examples of this is raising the hands after the salah, when repenting,
or when requesting something from Allah.
Rasul’Allah (‫)ﷺ‬ mentions an etiquette of raising one’s hands when
supplicating, he has said,
‘Indeed, Allah is shy and beneficent. He is shy when his servant raises his hands to
him (in dua) to return them empty, disappointed’.22
2) When Rasul’Allah (‫)ﷺ‬ recited a particular dua’ without raising his
hands, then we shouldn’t (to be in accordance to the sunnah) raise our
hands.
For instance, the dua’ for entering and exiting the toilet, before and after
eating, before sexual intercourse, and dua’ after the athan were recited by
Rasul’Allah (‫)ﷺ‬ without raising his hands.
22
Ahmad, Abu Dawood and Tirmidhi stated that it is Sahih. Ibn Hibban in his Saheeh, Hakim, stating
that the hadeeth reached the conditions of Bukhari and Muslim.

28. SALAH
28
VII. SALAH
Times of Salah
Fajr begins at true dawn, which is the second dawn, also known as al-fajr al-
sadeeq. This is when the sky near the horizon begins to increase in a white
(horizontal) light. The end of its time is when the sun begins to rise (begins to
rise above the horizon)
Note: Before true dawn there is a small time in which a dim (vertical) light
appears in the horizon for several minutes, followed by darkness, this is termed
as al-fajr al-kathib (deceptive dawn).
Dhuhr (the noon prayer) begins when the sun starts to decline from its zenith
position (istiwa) at midday. Dhuhr ends when the shadow of all things
(upright) become twice as long.
Note: Istiwa refers to when the sun is at a stationary position

29. SALAH
29
‘Asr begins when the time for Dhuhr departs. This time is known when the
shadow of all things become twice as long. The Asr prayer ends at sunset.
Sunset is accompanied with a redness in the horizon (al-shafaqul ahmar) that
lasts for a short while, and is followed by a white evening glow in the sky
(shafaqul abyad), also known as twilight. According to Imam Abu Hanifa,
Maghrib ends when Shafaqul abyad disappears, leaving a complete darkness in
the night sky.
Maghrib (sunset) begins when the sun has
completely set.

30. SALAH
30
‘Isha begins when the twilight has disappeared from the sky. The end of its
time is when the time for Fajr has come. However, it is Makruh to delay the
salah after one half of the night.
The Witr prayer time initiates and ends at the same time of Isha. However, the
Witr prayer must be prayed after ‘Isha.
Preferred times
It is recommended:
1. To pray the Fajr Salah at the glow of dawn (when the sky is at its brightest).
Rasul’Allah (‫)ﷺ‬ said,
“Perform the morning prayer at the shining time of dawn, as your reward will be
greater”23
2. To delay the Dhuhr Salah when it is summer (or when it is hot), until the
weather gets cooler. And to pray the Dhuhr salah early in the winter (or
when it is cold). However, during overcast conditions, one should delay the
prayer to ensure that the time for the prayer has arrived.
“The Prophet would offer the noon prayer earlier if it was very cold”24
3. To delay 'Asr Salah in the winter and summer, as long as the colour of the
sun has not changed (becomes paler), in which it would be come makruh to
pray in. The change in colour of the sky occurs approximately 20 minutes
before sunset.
Rasul’Allah (‫)ﷺ‬ said, “Would delay the afternoon prayer as long as the sun
was still clear white”25
Also, during overcast conditions the ‘Asr Salah should be performed
earlier in order to avoid the makruh (disliked) time to pray.
4. To hasten the Maghrib Salah in the winter and summer. There should be
left a short time between the Adhan and the Iqamah. This time should be
equivalent to the recitation of three verses in the Qur’an, except in overcast
conditions (then it is better delay a little to ensure that the time for the
prayer have arrived). Rasul’Allah (‫)ﷺ‬ has said,
23
Narrated by the five.
24
Bukhari 906.
25
Abu Dawud 408

31. SALAH
31
“My nation will never cease to follow their natural behaviour, so long as they do
not delay the sunset prayer till the stars appear in a large number”26
5. To delay ‘Isha Salah to just before one third of the night has passed. For one
who is accustomed to praying during the night (tahajjud), it is
recommended to delay witr to the end of the night. If one is not certain of
waking up at that time one should perform witr before sleeping.
Rasul’Allah (‫)ﷺ‬ said;
“Whoever fears that they will not rise for tahajjud prayer at the end of the night,
then he should pray witr at the beginning of the night, and whoever intends to
rise at the end of the night, then he should perform it at the end of the night”27
Prohibited Times of Prayer.
Salah is not permissible at the rising of the sun, the sun’s zenith (istiwa), and at
the sun’s setting. This will be elaborated below.
1. Salah is not permissible at the rising of the sun. This is from the point at
which sun begins to rise above the horizon, until the point at which the sun
has risen to the height of a spears length (approximately 10-15 minutes after
sunrise). This is when the sun appearance is bright, making it difficult to
look at directly with the naked eye.
It is not permissible to perform any salah during this period, including the
fajr salah. If one has not yet prayed Fajr salah, he would have to make up his
prayer after this period, as Qada (missed prayer).
26
Ibn Majah 689
27
Muslim 755

32. SALAH
32
2. Salah is not permissible during the Istiwa time, that is the moment in time
where the sun has reached its stationary point or highest peak (zenith).28
On the other hand, Zawal is the time in which the sun moves away from its
peak ]and this is when Dhuhr time begins. This time is commonly mistaken
to be the prohibited period of praying, but rather, it is permissible to pray
at this time. Instead, the Istiwa time is when salah is impermissible.
To calculate Istiwa one must calculate the half way point between the time
Sunrise and Sunset. This is when the sun is at its zenith (highest/stationary
point).
Since Istiwa is only for a specific moment in time it is difficult to pinpoint as
to when the fragment of time is. Because of this the Jurists have said that
five minutes should be left before and after the proposed Istiwa time – to
eliminate the risk of praying in the prohibited (istiwa) time.29
3. Salah is not permissible when the sun is setting (approaching sunset), nor
is the performance of the funeral prayer or the sajdah of (Qur’an) recitation.
This is period is when colour of the sun has become a pale (yellow) colour,
also known as esferar al-shams.
The ‘asr prayer of that day is an exception to this prohibition, which may be
performed during this time (although one would be makruh for delaying the
prayer to this time).
28
Raddul Muhtar p.31 v.2
29
Aapke Masaail p.144 v.2

33. SALAH
33
4. It is makruh tahrimi (prohibitively disliked) to perform voluntary prayers after
‘Asr Salah until the sun sets, and after Fajr Salah until the beginning of
sunrise.
However, during these two times (unless the prohibited times of prayer
have come), it is permissible to perform obligatory prayers that need to be
fulfilled, as well as the prostrations of (Qur’an) recitation and funeral
prayers.
Keep note: For the time between Fajr Salah until the beginning of sunrise, the
only voluntary prayers which may be performed are the two Sunnah
Raka’aat of Fajr, which are an exception to the period which may be prayed.
However, one must perform them before praying the fajr salah. If these two
Sunnah rak’aat are not prayed before fajr salah, one should pray them after sunrise.
Rasul’Allah (‫)ﷺ‬ has said,
“Know! There is no salah after true dawn except two raka’aat [of the sunnah of
Fajr]”30
Below is a diagram demonstrating the appropriate prayer times and
prohibitions (diagram is referenced in accordance to number points listed
above)
30
Hashiya al-Tahtawi ala Maraqi al Falah, p. 151

34. SALAH
34
Obligatory conditions before entering the salah
1. Purify himself from minor and major hadath.
2. To cover his/her awrah:
a. The awrah of a man is that which is beneath the navel up to and
including the knees
- The awrah (area which needs to be covered for Salah) for a woman
is her full body including her descending hair according to the
correct opinion, except for the face, hands and feet”31
. According to
Imam Abu Yusuf, the woman should not expose her forearms during
the prayer, as it will be considered as Makruh Tanzihi.
b. The awrah must be concealed from before entering into Salah and
must remain concealed until the end.
- If quarter of a part or organ that requires concealment is exposed
intentionally, then the Salah will not be valid.
- If however, quarter of the body (that is awrah) becomes exposed
during Salah unintentionally, then the prayer will still be valid.
However, if this portion of the body remains uncovered for the
duration of (reciting) ‘Subhan Allah’ thrice, then the Salah will become
invalid.
3. To intend perform the Salah into which one is entering, one is to make
this intention whilst making the initial takbir (i.e. takbir tahrimum). One
must also intend to follow the imam in a congregational prayer.
4. To face the Qiblah.
a. Those living in Makkah and can see the ka’bah must face it directly.
b. As for those who cannot see the ka’bah, whether in Makkah or not,
they are permitted to face its direction [location]. This is the most
correct view in the Hanafi. The scholars have said that one must be
certain that he is praying within 45 degrees of the Qibla [thus having
total of 90 degrees lean way]. If he moves away from the 45 degrees
mark, the pray will become invalid.
31 Raddul Muhtar p.77 v.2

35. SALAH
35
How should one determine the Qiblah
If one does not know the direction of prayer and there is no one to inform him
about it, then one must investigate using his reasoning, intellect and other
evidence to determine the location of the Qiblah. He should then begin the
pray.
- If he later learns that he was incorrect, he is not required to repeat the
Salah. This is because he had the intention and effort to face the Qiblah.
- If one realises his error during the prayer, he must turn to the correct
direction [whilst praying] and continue with the prayer.
If a person begins with his prayer to a particular direction with NO
investigation, then:
- If he realises after the prayer that he was facing the correct direction,
then his prayer would be complete and correct.
- However, if he finds out during or after the prayer that he was
incorrect, his prayer will become invalid. He would need to repeat it.
The Fardh actions of Salah
The Faraaidh of Salah are six, without them the prayer would be invalid:
1. Reciting the Takbir Tahrimun. One must initiate the prayer by saying
‘Allahu Akbar’. One must be able to hear himself saying this.
2. Standing during the prayer.
3. Recitation of the Qur’an.
4. Ruku (bowing)
5. Sujud (prostration)
6. The Final Sitting (tashahhud)
The Wajib actions of Salah
1. Recitation of al-Fatihah in every Rak’ah.
2. Adding a Surah (or a minimum of three verses) in the first two Rak’ahs
of Fard salah, and in every Rak’ah of Witr and Nafl prayers.
3. Standing up after ruku’
4. Tranquillity in each position, without haste.
5. The middle sitting.
6. Recitation of the tashahhud in every sitting.

36. SALAH
36
7. The words of ‘Salam’ at the end of the prayer.
8. Reciting aloud the Fajr, Maghrib and Isha and reciting softly the Dhuhr
and Asr.
9. If one is praying by himself, he has the choice of reciting loud prayers to
loud or to himself (so that he can hear himself)
The Description of Salah
1. One pronounces the Takbir (Allahu Akbar). One should
raises his hands whilst doing this, ensuring his thumbs are
raised to the level his earlobes.
Qataada relates that he saw Rasulullah (‫)ﷺ‬ performing his
salaah. He relates that Rasulullah used to lift his hands
until they were in line with his earlobes.32
2. One then places his right hand on his left bringing them
together under his navel.
Ali (‫عنه‬ ‫هللا‬ ‫)رضي‬ relates that the sunnah of Rasulullah (‫)ﷺ‬ is
to place one hand over the other below the navel.33
3. Then, whilst in the standing position, one says,
‫ك‬ُْ‫ْي‬َ‫غ‬ َ‫ه‬َ‫ل‬‫ح‬‫إ‬ َ‫َل‬َ‫و‬ ، َ‫ُّك‬‫د‬َ‫ج‬ َ‫اَل‬َ‫ع‬َ‫ت‬َ‫و‬ ،َ‫ك‬ُْ‫اْس‬ َ‫ك‬َ‫ار‬َ‫ب‬َ‫ت‬َ‫و‬ ،َ‫ك‬‫ح‬‫د‬ْ‫م‬َ
‫ح‬‫ِب‬َ‫و‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬ َ‫ك‬َ‫ن‬‫ا‬َ‫ح‬ْ‫ب‬ُ‫س‬
Glory is to You O Allah, and praise. Blessed is Your Name and Exalted is
Your Majesty. There is none worthy of worship but You.
4. Then, one seeks refuge with Allah from Shaytaan, saying,
‫ح‬‫م‬‫ي‬ ‫ح‬‫ج‬َّ‫ٱلر‬ ‫ح‬‫ن‬ََٰ‫ط‬ۡ‫َّي‬‫ٱلش‬ َ‫ن‬‫ح‬‫م‬ ‫ح‬َّ‫ٱَّلل‬‫ح‬‫ب‬ ُ‫ذ‬‫أعو‬
I seek refuge with Allah from the accursed Shaytaan
5. Then, one recites,
‫ح‬‫م‬‫ي‬‫ح‬‫ح‬َّ‫ٱلر‬ ‫ح‬‫ن‬َْٰ‫ْح‬َّ‫ٱلر‬ ‫ح‬َٰٰ‫ٱَّلل‬ ‫ح‬‫م‬ْ‫س‬‫ح‬‫ب‬
In the name of Allah, the Beneficent, the Merciful
32 Sahih Muslim, ch. on Istihbaabur Raf’, Hadith 391
33 Abu Daud, ch. on Wad’ul Yumna, Hadith 756

37. SALAH
37
One should read the above phrases silently, to himself.
• Anas (‫عنه‬ ‫هللا‬ ‫)رضي‬ states, "I have performed congregational salaah
behind Rasul’Allah (‫,)ﷺ‬ Abu Bakr, Umar and Uthmaan (‫عنهم‬ ‫هللا‬ ‫)رضي‬
and I did not hear any one of them recite Bismillahir rahmaan nir
raheem" 34
• Imaam Tirmidhi (‫هللا‬ ‫)رحمه‬ states that the majority of the Sahaba ( ‫رضي‬
‫عنهم‬ ‫)هللا‬ also used to recite Bismillah softly.
6. Then, one recites Surah al-Fatiha and another Surah from the Qur’an -
or three verses of any surah he wishes - along with it.
• The view of the Hanafi Madhab with regards to the aforementioned
issue is that it is considered Makruh Tahrimi (prohibitively disliked)
for the follower of a congregational prayer to recite any portion of
the Qur’an behind the Imam, regardless of it being a loud or quiet
prayer. One should not be reciting anything, except for the Imam.
Abdullah Ibn Umar (‫عنه‬ ‫هللا‬ ‫)رضي‬ used to repeatedly say: "Whoever
performs salaah behind the Imaam, the Imaam’s recitation suffices for him".
• However, an opinion of Imam Muhammad (‫هللا‬ ‫)رحمه‬ is that recitation
of Surah Fatiha behind the Imam in loud prayers is Makruh, but is
mustuhub (desirable) or mubah (permissible) in the quiet prayers.
Some Hanafi scholars choose this opinion of Imam Muhammad
(‫هللا‬ ‫)رحمه‬ in particular if it is for concentration purposes. However,
Ibnul Humam (‫هللا‬ ‫)رحمه‬ has rejected this opinion of Imam
Muhammad.35
• It is permissible to read Surah al-Fatiha in one’s mind as long as the
tongue or lips are not moving.
7. After the Imam completes the recitation of Surah al-Fatiha, he should
say, ‘Ameen’, any followers should also say it, all of them subduing their
voice when doing so. The second Surah is recited after this.
34 Sahih Muslim, Hadith 399
35 Dars Tirmizi p.72 v.2

38. SALAH
38
8. Then, one pronounces takbir (Allahu akbar), and makes ruku’
(bowing).
In a congregational prayer, all followers should follow the Imam,
and bow with him. This is to be done only when he pronounces
the takbir.
Rasulullah (‫)ﷺ‬ is reported to have said: "Do not hasten before the
Imaam! When he says the takbir, then you should do the same”
• In ruku’ one should rests his hands on his knees, spreads his fingers,
extends his back and neither raises his head nor drops it.
• When in ruku’ one should say the following three times,
‫ى‬َ‫ل‬ْ‫َع‬ْ‫اْل‬ َٰ‫ح‬‫ِب‬َ‫ر‬ َ‫ن‬‫ا‬َ‫ح‬ْ‫ب‬ُ‫س‬
Glory to my Lord, the Most High
9. Then, one (the imam only) raises up from ruku’ into the standing
position, saying, Sami’-Allahu li-man Hamidah. The followers and
the imam after that would say Rabbana lakal-Hamd (to themselves)
10. Then, one would pronounce the takbir, and perform Sajdah
(prostration), resting his hands on the ground. Keep note
that one’s knees should touch the ground before his hands
do.
Sayyiduna Abu Hurairah reports that Rasulullah (‫)ﷺ‬ said,
‘When one of you falls down into sajdah he should begin with his knees before
his hands and he should not descend in the manner of a camel.’36
11. During prostration one’s face should be between his palms,
and his nose and forehead should be touching the ground. The
male should reveal his upper arms, separating his belly from
his thighs, and should turn his toes towards the qiblah.
12. When rising up from prostration one should lift his hands off
the ground and then your knees.
36 Ibn Abi Shaibah 2702

39. SALAH
39
12. Now that one is in sujood (prostration), it is wajib to recite the following at
least three times.
‫ى‬َ‫ل‬ْ‫َع‬ْ‫اْل‬ َٰ‫ح‬‫ِب‬َ‫ر‬ َ‫ن‬‫ا‬َ‫ح‬ْ‫ب‬ُ‫س‬
Glory be to my Exalted Lord
13. One should then recite the takbeer (Allahu Akbar) and rise from
the sujood into the sitting position. It is Sunnah to remain in this
position for a short moment as the body rests. One should place
his hands on his thighs whilst in this sitting position.
Furthermore, the following recitation is praiseworthy during the
two prostrations.
‫ح‬‫ِن‬ْ‫ق‬ُ‫ز‬ْ‫ار‬َ‫و‬ ‫ح‬‫ِن‬‫ح‬‫اف‬َ‫ع‬َ‫و‬ ‫ح‬‫ِن‬‫ح‬‫د‬ْ‫اه‬َ‫و‬ ‫ح‬‫ِن‬َْ‫ْح‬ْ‫ار‬َ‫و‬ ‫ح‬‫ِل‬ ْ‫ر‬‫ح‬‫ف‬ْ‫غ‬‫ا‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬
O Allah, forgive me, have mercy on me, guide me, deliver free from need (and
poverty), and provide for me
14. One should then recite the takbeer (Allahu Akbar) again whilst
going down into the second Sujood (prostration). Whilst in
sujood, it is wajib to recite the following at least three times.
‫ى‬َ‫ل‬ْ‫َع‬ْ‫اْل‬ َٰ‫ح‬‫ِب‬َ‫ر‬ َ‫ن‬‫ا‬َ‫ح‬ْ‫ب‬ُ‫س‬
Glory be to my Exalted Lord
15. One should then announce the takbeer (Allahu-Akbar) whilst
standing up for the second Raka’ah. The standing should be done
in one continuous motion i.e. one should not sit and rest and then get
up for the second Raka’ah.
Ibn Sahl (‫عنه‬ ‫هللا‬ ‫)رضي‬ reports that Rasulullah (‫)ﷺ‬ said the takbeer
and simultaneously went into sajdah. Then he said the takbeer and
simultaneously stood up erect without sitting. 37
16. Now that the second raka’ah has commenced, the one praying alone or the
Imam of the congregational Salah should now say Bismillah quietly.
17. The Imam should now recite Surat al-Fatiha and a another surah or three
verses in the second raka’ah.
18. The person will now repeat everything that occurred for the first raka’ah
37
Abu Daud

40. SALAH
40
19. Once one reaches the second prostration, instead of
raising up for the third raka’ah immediately, he
should recite the takbeer (Allahu-Akbar) and remain
in the sitting position.
In this sitting, men should place their left foot flat on the ground while
sitting on it and the right foot should be upright with its toes pointing to the
Qiblah.
A'isha (‫عنها‬ ‫هللا‬ ‫)رضي‬ reported:
The Messenger of Allah ‫ﷺ‬ used to begin prayer with takbir (saying Allahu Akbar)
and the recitation:" Praise be to Allah, the Lord of the Universe." When he bowed
he neither kept his head up nor bent it down, but kept it between these extremes;
when he raised his head after bowing he did not prostrate himself till he had stood
erect; when he raised his head after prostration he did not prostrate himself again
till he sat up. At the end of every two rak'ahs he recited the tahiyya; and he used
to place his left foot flat (on the ground) and raise up the right; he prohibited the
devil's way of sitting on the heels, and he forbade people to spread out their arms
like a wild beast. And he used to finish the prayer with the taslim.38
30. Whilst in the sitting position, one should recite the tashahhud.
ُ‫ه‬ُ‫ت‬‫ا‬َ‫ك‬َ‫ر‬َ‫ب‬َ‫و‬ ‫ح‬َّ‫اَّلل‬ ُ‫ة‬َْ‫ْح‬َ‫ر‬َ‫و‬ ُّ‫ح‬‫َِّب‬‫ن‬‫ال‬ ‫ا‬َ‫ه‬ُّ‫َي‬‫أ‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫م‬ َ‫َل‬َّ‫الس‬ ُ‫ات‬َ‫ب‬ٰ‫ح‬‫ي‬َّ‫ط‬‫ال‬َ‫و‬ ُ‫ات‬َ‫و‬َ‫ل‬َّ‫الص‬َ‫و‬ ‫ح‬َّ‫ح‬‫َّلل‬ ُ‫ات‬َّ‫ي‬‫ح‬‫َّح‬‫ت‬‫ال‬
َ‫ني‬‫حح‬‫اِل‬َّ‫الص‬ ‫ح‬َّ‫اَّلل‬ ‫ح‬‫اد‬َ‫ب‬‫ح‬‫ع‬ ‫ى‬َ‫ل‬َ‫ع‬َ‫و‬ ‫ا‬َ‫ن‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫م‬ َ‫َل‬َّ‫الس‬
All services rendered by words, by acts of worship, and all good things are due to
Allah. Peace be upon you, O Prophet, and Allah's mercy and blessings. Peace be upon
us and upon Allah's upright servants.
ُ‫ه‬ُ‫ل‬‫و‬ُ‫س‬َ‫ر‬َ‫و‬ ُ‫ه‬ُ‫د‬ْ‫ب‬َ‫ع‬ ‫ا‬ً‫د‬َّ‫م‬َُ‫ُم‬ َّ‫َن‬‫أ‬ ُ‫د‬َ‫ه‬ْ‫ش‬َ‫أ‬َ‫و‬ َُّ‫اَّلل‬ َّ‫َل‬‫ح‬‫إ‬ َ‫ه‬َ‫ل‬‫ح‬‫إ‬ َ‫َل‬ ْ‫ن‬َ‫أ‬ ُ‫د‬َ‫ه‬ْ‫ش‬َ‫أ‬
I testify that there is no God but Allah and I testify that Muhammad is His
servant and Messenger
The index finger of the right hand should be raised during the denial part
of Shahada (َ‫ه‬َ‫ل‬‫ح‬‫إ‬ َ‫َل‬ ْ‫ن‬َ‫أ‬ ُ‫د‬َ‫ه‬ْ‫ش‬َ‫أ‬) and put down during the affirmation part of
Shahada (ُ‫ه‬ُ‫ل‬‫و‬ُ‫س‬َ‫ر‬َ‫و‬ ُ‫ه‬ُ‫د‬ْ‫ب‬َ‫ع‬ ‫ا‬ً‫د‬َّ‫م‬َُ‫ُم‬ َّ‫َن‬‫أ‬ ُ‫د‬َ‫ه‬ْ‫ش‬َ‫أ‬َ‫و‬ َُّ‫اَّلل‬ َّ‫َل‬‫ح‬‫إ‬). The other four fingers should
38
Bukhari

41. SALAH
41
be closed (as in a fist) throughout this, ensuring that a ring shape is made
by connecting the thumb and the index finger together.
31. If this is a 4 Raka’aat Salah then the person should stand and complete the
3rd and the 4th Raka’aat as described above.
32. After completing the required number of units, one should go into the final
sitting position. Once in the final sitting, after reciting the Tashahhud
should recite the Tashahhud, and followed by the sunnah action of reciting
Salat al-Ibrahimiyyah.
Salat al-Ibrahimiyyah
‫سيدان‬ ‫ى‬َ‫ل‬َ‫ع‬ َ‫ت‬ْ‫ي‬َّ‫ل‬َ‫ص‬ ‫كما‬,ٍ‫مد‬ ُ‫ُم‬ ‫سيدان‬ ‫ح‬‫آل‬ ‫وعلى‬ ‫مد‬ ُ‫ُم‬ ‫سيدان‬ ‫ى‬َ‫ل‬َ‫ع‬ ‫ح‬ٰ‫ل‬َ‫ص‬ َ‫اللهم‬
,ٍ‫مد‬ ُ‫ُم‬ ‫سيدان‬ ‫ح‬‫آل‬ ‫وعلى‬ ٍ‫مد‬ ُ‫ُم‬ ‫سيدان‬ ‫على‬ ْ‫وابرك‬ ,َ‫اهيم‬‫ر‬‫إب‬ ‫سيدان‬ ‫ح‬‫آل‬ ‫وعلى‬ َ‫اهيم‬‫ر‬‫إب‬
ٌ‫د‬‫ْحي‬َ‫ك‬ٰ‫ن‬‫إ‬ َ‫ني‬‫ح‬‫امل‬َ‫الع‬ ‫يف‬ َ‫اهيم‬‫ر‬‫إب‬ ‫سيدان‬ ‫ح‬‫آل‬ ‫وعلى‬ َ‫اهيم‬‫ر‬‫إب‬ ‫سيدان‬ ‫على‬ َ‫ت‬ْ‫ك‬َ‫ر‬َ‫اب‬ ‫ا‬َ‫م‬َ‫ك‬
ٌ‫د‬‫جمي‬
After this, one may make dua. The following is one of the ada’iyaat (plural
for Dua’) mentioned in the ahadeeth:
ْ‫ر‬‫ح‬‫ف‬ْ‫غ‬‫ا‬َ‫ف‬ .َ‫ت‬ْ‫ن‬َ‫أ‬ َّ‫َل‬‫ح‬‫إ‬ َ‫وب‬ُ‫ن‬ُّ‫الذ‬ ُ‫ر‬‫ح‬‫ف‬ْ‫غ‬َ‫ي‬ َ‫َل‬َ‫و‬ ،‫ا‬ً‫ْي‬‫ح‬‫ث‬َ‫ك‬‫ا‬ً‫م‬ْ‫ل‬ُ‫ظ‬ ‫ي‬‫ح‬‫س‬ْ‫ف‬َ‫ن‬ ُ‫ت‬ْ‫م‬َ‫ل‬َ‫ظ‬ ٰ‫ح‬‫ِن‬‫ح‬‫إ‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬ً‫ة‬َ‫ر‬‫ح‬‫ف‬ْ‫غ‬َ‫م‬ ‫ح‬‫ِل‬
ُ‫يم‬‫ح‬‫ح‬َّ‫الر‬ ُ‫ور‬ُ‫ف‬َ‫غ‬ْ‫ل‬‫ا‬ َ‫ت‬ْ‫ن‬َ‫أ‬ َ‫ك‬َّ‫ن‬‫ح‬‫إ‬ ‫ح‬‫ِن‬َْ‫ْح‬ْ‫ار‬َ‫و‬ ، َ‫ك‬‫ح‬‫د‬ْ‫ن‬‫ح‬‫ع‬ ْ‫ن‬‫ح‬‫م‬
O Allah, verily I have greatly wronged myself and no one forgives sins except You
so forgive me with a forgiveness from You and have mercy on me. You are indeed
All-Forgiving and All-Merciful.
33. Salah should now be finished by saying the Salam (‫هللا‬ ُ‫ة‬َ‫م‬ْ‫ح‬َ‫ر‬ َ‫و‬ ْ‫م‬ُ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ُ‫م‬َ‫ال‬َّ‫س‬‫)ال‬
to the right side (whilst looking at the shoulder) and then the left side
(whilst looking at the shoulder). Followers of a congregational prayer
should say each salam as soon as the imam does.

42. SALAH
42
Rules and regulations regarding women’s prayer:
The Prophet (‫)ﷺ‬ has clearly differentiated the sajdah, posture and sitting of men
and women in prayer:
Imam Baihaqi states: “All the laws of salat in which a woman differs from a man are
based on the principle of satr (concealment). This means that the women are instructed
to do all that which is most concealing for them”39
1. Before they begin, women should ensure that their whole body is
covered, except for her hands, face, and feet.
2. When beginning salat, a woman should raise her hands to her shoulders
without taking her hands out of her cloak.
3. Women should stand with both feet close together, there should not be
separating distance between the legs and
4. The hands of the woman should be placed on top of each other, on her
chest.
5. When in ruku’ (bowing) the woman should place her hands on her
knees, but contrary to the man, her fingers should be close together and
not spread out open.
Women should bow down slightly, just enough for the hands to touch
the knees. Women should not bend down so much that the back
becomes completely straight like the
males.
39 Sunan Al-Kubra al-Baihaqi, vol 2, pg 222, Idarat Al-Talifaat

43. SALAH
43
6. When in prostration, women should make their stomach come to rest
upon their thighs, and their arms close by their sides.
Abdullah Bin Umar (‫عنه‬ ‫هللا‬ ‫)رضي‬ reports that the Prophet (sallallaahu
alayhi wa sallam) said:
“When a women sits in salaat, she should place the thighs of one leg upon the
thighs of the other and when she makes sajda, she should attach her stomach to
her thigh so that it is as concealing as possible, for indeed Allah Ta’ala looks at
her saying: ‘O my angels, I make you witness that I have indeed forgiven
her”.40
7. Also, when in prostration, the woman’s arms including the elbows
should be touching the ground.
Verdicts and practices of Sahaba and with regards to a women’s salat:
➢ Ali (‫عنه‬ ‫هللا‬ ‫)رضي‬ said: "When a woman makes sajdah (prostrates), she
should practise ihtifaaz and keep her thighs close together”41
o Ihtifaaz is when a woman draws herself close together and
leans onto one side by resting on her left buttocks and
completely contracting herself.
➢ Ibn Abbas (‫عنه‬ ‫هللا‬ ‫)رضي‬ was asked about the salaah of a woman; he
replied: "She must draw herself close together and do Ihtifaz” 42
8. When in the final sitting, women will sit in the tawarruk position, she sits
with her knees bent and both legs on the right side of her body. One
thigh is placed on top of the other thigh while her leg rests underneath
her right hip.
40 Al-Baihaqi, vol 2, pg 223
41 Musannaf Ibni Abi Shayba, vol 2, pg 504, #2793, Al-Majlis al-Ilmi
42 Musannaf Ibni Abi Shayba, vol 2, pg 505, #2794, Al-Majlis al-Ilmi

44. SALAH
44
Disruptors and Nullifiers of the Salah
1. Eating or drinking renders the salah invalid.
2. If he spoke any word consisting of two letters or more in his salah,
intentionally or by mistake, then his salah is nullified.
a. To groan, moan, sigh renders the salah as invalid.
b. Clearing the throat without a reason renders the salah as invalid.
c. Audible cries due to pain, or a calamity (such as losing a friend)
nullifies the prayer. However, audible cries due to the thought of
paradise or hell does not invalidate the prayer, this is because such
thoughts are part of one’s concentration.
d. Replying to someone’s salam or shaking hands renders the salah as
invalid. However, a gesture with the hand only without shaking
hands or talking does not render the salah as invalid, however it is
disliked according to all jurists.
3. Exposure of the nakedness, for the duration of three tasbih, nullifies the
salah. If done unintentionally then the prayer would become invalid,
however if you were informed after the prayer, then it would invalid
4. Excessive movement nullifies the prayer. Such excessive movements are
defined as any movements one from afar would look at and conclude that
the person is not engaged in the prayer. It does not matter whether these
movements are intentional or unintentional.
5. Turning one’s chest away from the direction of prayer. However, if these is
a reason to do so, such as making wudhu within the duration of the prayer,
then it would not render the prayer as invalid.
6. The remembering of a missed prayer, once which is required to be
performed in order, renders the current salah as invalid.
For example, if one is praying the ‘asr prayer and then remembers he had
not prayed the dhuhr prayer, then the current prayer is void, and he must
make up the dhuhr prayer. After this, he should prayer the ‘asr prayer. This
is because it is wajib for the prayers to be prayed in order
7. Laughter – if one is an adult then loud laughter in the prayer invalidates the
prayer. There are three possible scnerios of laughing during the prayer
Loud laughter: This is to the extent that the person praying next to you can
hear the laughter. In this case, you would have to repeat the prayer, and
make wudhu again.

45. SALAH
45
Laughing: Laughing that you yourself can hear, but the person praying
besides you does not. In this casw, the prayer is invalidated and not the
wudhu.
Smiling: If not one can hear it, then it has no effect upon the validity of the
prayer.
Imamat
1. The worthiest of people to lead the prayer is prioritised by the following,
a. Being more knowledgeable of the sunnah regarding the prayers and
purification, provided that he has memorised a sufficient amount of
the Qur’an.
b. If they are equal in that, then the best and most correct reciter of the
Qur’an;
c. then if they are equal in that, then the most pious of them;
d. then if they are equal [in that] then the eldest.
e. And then the one who possesses the best manners.
2. It is Makruh Tahrimi to stand behind an imam who is a fasiq (immoral
person) or blind. However, doing so will not invalidate the prayer and the
prayer will not need to be repeated.43
3. It is appropriate that the imam does not prolong the salah for the followers.
An imam should analyse the followers to see if there are elders or anyone
who may be handicapped, so to ensure that he lengthens the prayer
appropriately (by reducing its length)
4. The heels of the imam is to be in front of the heels of the follower/s,
otherwise the follower’s prayer is invalid.
Impermissible Imamate
1. It is not permissible for men to follow a woman or a [non-adult] boy who
has not reached puberty.
2. One who is performing fardh should not pray behind one who is performing
nafl (voluntary prayers), nor behind one who is performing another fardh.
However, one performing nafl may pray behind one performing fardh.
43 Raddul Muhtar p.298 v.2

46. SALAH
46
Making the Imam aware of his mistakes
Narrated by Saaiduna Sahl bin Sad (‫عنه‬ ‫هللا‬ ‫)رضي‬ that the Prophet of Allah (‫)ﷺ‬
has said, "...If something happens to anyone during his prayer the men should say
Subhan Allah and the women should clap."44
If an Imam makes a mistake in Salah then the men behind the Imam should say
‘Subhan Allah’ to make the Imam aware of the mistake. If the men behind say
‘Allahu Akbar’ or any other Tasbeeh, it will be permissible (but against the
sunnah) and such Salah will not be invalidated. If there are women praying
behind then they should clap.
The sunnah method for a woman to clap in salah to make the Imam aware of
his mistake is by tapping the two fingers on her right hand on the palm of the
left hand or by striking the back of one of the hands on the palm of the other
hand.45
Salah behind an Imam who is sitting down
It is permissible to follow an Imam who is sitting down and performing the
ruku and sajdah on the ground. However, if the Imam does not perform the
ruku’ and sajdah on the ground (by gesturing the actions wit his head for
instance), then it will not be permissible to follow him. 46
If the imam performs his salah on the floor and everyone behind is standing,
the salah would also be valid.
Arrangement of Rows
1. When there is only one follower praying with the Imam, the follow
should stand on the right-hand side of the Imam. The follower’s toes
should be in line with the Imam’s heels. It is disliked to stand on the left
hand side in this case. If there are two or more followers, then the Imam
should stand in front of the row of men.
2. The men form the first rows, then behind them the boys, and then the
women at the back.
3. If a woman stands beside a man in salah, then his salah is invalidated,
and not the prayer of the women. This comes with certain conditions
which make the salah invalid, the main conditions are that:
44 Sunan Abu Dawud p.143 v.1
45 Taqrir Abu Dawud p.347 v.2
46 Fatawa Hindiyyah p.85 v.1

47. SALAH
47
a. The prayer of both consist of ruku’ and sajdah. Hence the funeral
prayer will not invalidate the prayer of a man if a women stands
besides him.
b. There is no barrier between the man and woman. If there is a barrier,
then the salah of the man would become valid.
A barrier should be at a minimum, the size of the rear of a saddle
in length, and to the thickness of a finger. An empty space
between the man and woman is also a barrier, but it must be wide
enough for another person to fit in between them.
Hence, if a man prayed next to a woman, but there was enough
space for another to pray between them, then the man’s pray will
not become invalidated.
4. It is Makruh tahrimi (prohibitively disliked) for women to pray in
congregation by their own, but if they do then the imama stands in the
same row as them, yet slightly ahead of them.
Sutrah
When one intends to pray and believes that someone will walk passed him
whilst praying, then it is preferred for the Musalee (praying person) to place a
sutrah (or some sort of partition) in front of him. The sutrah should be of the
height of an arm’s length or longer.
It is forbidden to pass in front of a Musalee (praying person), one who
intentionally does this would have committed a grave sin. If the Musalee has
placed a sutrah it is permissible to walk passed it (in front of it).
There will be three situations if a person walks in front of a Musalee when there
is no sutrah.

48. SALAH
48
1. When the Musalee had nowhere else to pray besides a particular spot
where people pass by, and a person walks past him whilst having access
to an alternate route. In this situation the person who walked past the
Musalee will be sinful.
2. The Musalee prayed in a spot where people are passing, when there
were other places to pray, leaving no alternative route for people to walk
in. In this situation the Musalee would be sinful.
3. The Musalee and the passer-by had alternative places to read Salah and
pass by respectively but chose not to. In this instance, both will be
sinful.47
If someone tries to walk past a praying person, the praying person is allowed
to drive the person back (stopping them). This can be done by saying
‘Subhan’Allah’, or reciting the Qur’an out loudly, or alerting them using a
gesture of the hand, head or eyes. Nothing more than this can be done to alert
others, as excessive movements in the salah can lead to it being invalid.
Qadha Prayers
It is Fard (compulsory) to perform Qadha (make-up prayers) for the prayers
that one has missed. This is regardless of why they have been missed.
Rasul’Allah (‫)ﷺ‬ has said, “Whosoever forgets to pray, he should pray it when he
remembers. There is no Kaffarah except that.” (Sahih Bukhari P.84 V.1)
If a person has passed away and he has some prayers outstanding whether it
was during the period he was ill or young then there are two scenarios:
• If the deceased person gave consent that the fidyah (fee for kaffarah –
expiation) can be taken from his wealth, then the heirs are obligated to
discharge the fidya on his/her behalf.
• However, if the deceased did not consent to this, then the heirs are not
obliged to give any amount of money as fidya on behalf of the deceased.
• However, if the heirs gave the fidyah out of their own pockets, then it is
hoped that Allah (‫)ﷻ‬ may accept it and may not hold the deceased
responsible for the missed prayers.
The fidyah for each missed fardh prayer and wajib prayer (witr) is to give the
amount equivalent to the amount given for Sadaqah al-Fitr.
47
Aapke Masaail p.416 v.2

49. SALAH
49
Witr
The Witr prayer is wajib (obligatory) and should be prayed every day after the
‘Isha prayer.
1. The witr prayer comprises of three raka’aat (units) which should not be
split into separate prayers (by giving salam after two Rak’ahs), rather one
should give salam at the end of the three units.
2. One should recite Surah al-Fatiha and another from the Qur’an for every
single rak’ah of the witr prayer.
3. The Dua al-Qunoot is a wajib step in the witr prayer and should be
performed in the third rak’ah before ruku’. If one forgets to perform this,
sajdah as-sahwah (prostration of forgetfulness) must be performed.
How to perform Dua’ al-Qunoot
One should perform Dua’ in the third rak’ah (unit) before the final ruku
(bowing position).
This occurs after the recitation of Surah al-Fatiha and another verse from
the Qur’an whereby one should be raising his hands (to the level of his ears)
and say ‘Allahu akbar’. Still standing, one should recite the prescribed dua’
for Qunoot, which is,
َ‫ك‬ُ‫ر‬‫ح‬‫ف‬ْ‫غ‬َ‫ت‬ْ‫س‬َ‫ن‬َ‫و‬ َ‫ك‬ُ‫ن‬ْ‫ي‬‫ح‬‫ع‬َ‫ت‬ْ‫س‬َ‫ن‬ َّ‫ان‬‫ح‬‫إ‬ َّ‫م‬ُ‫ه‬ٰ‫ل‬‫ل‬َ‫ا‬
،َْ‫ْي‬َْ‫اْل‬ َ‫ك‬ْ‫ي‬َ‫ل‬َ‫ع‬ ْ
‫ح‬‫ِن‬ْ‫ث‬ُ‫ن‬َ‫و‬ ‫ح‬‫ك‬‫ح‬‫ب‬ ُ‫ن‬‫ح‬‫م‬ْ‫ؤ‬ُ‫ن‬َ‫و‬
َ‫و‬ ُ‫ع‬َ‫ل‬َْ‫َن‬ َ‫و‬ ، َ‫ك‬ُ‫ر‬ُ‫ف‬ْ‫ك‬َ‫ن‬ َ‫َل‬َ‫و‬ ،ُ‫ر‬ُ‫ك‬ْ‫ش‬َ‫ن‬َ‫و‬َ‫ك‬ُُ‫ُت‬َ‫ن‬
َ‫ك‬َ‫ل‬َ‫و‬ ُ‫د‬ُ‫ب‬ْ‫ع‬َ‫ن‬ َ‫ك‬َّ‫َّي‬‫ح‬‫إ‬ َّ‫م‬ُ‫ه‬ٰ‫ل‬‫ل‬َ‫ا‬ ، َ‫ك‬ُ‫ر‬ُ‫ج‬ْ‫ف‬َ‫ي‬ ْ‫ن‬َ‫م‬
ُ‫د‬‫ح‬‫ف‬َْ‫َن‬َ‫و‬ ‫ى‬َ‫ع‬ْ‫س‬َ‫ن‬ َ‫ك‬ْ‫ي‬َ‫ل‬‫ح‬‫إ‬َ‫و‬ ُ‫د‬ُ‫ج‬ْ‫س‬َ‫ن‬َ‫و‬ ْ‫ي‬‫ح‬ٰ‫ل‬َ‫ص‬ُ‫ن‬
َّ‫ن‬‫ح‬‫إ‬ َ‫ك‬َ‫ت‬َْ‫ْح‬َ‫ر‬ ْ‫و‬ُ‫ج‬ْ‫ر‬َ‫ن‬َ‫و‬ َ‫ك‬َ‫اب‬َ‫ذ‬َ‫ع‬ ‫ى‬َ‫ش‬َْ‫َن‬َ‫و‬
‫ح‬‫ر‬‫ا‬َّ‫ف‬ُ‫ك‬ْ‫ل‬‫ح‬‫اب‬ َّ‫د‬‫ح‬ْ‫ْل‬‫ا‬ َ‫ك‬َ‫اب‬َ‫ذ‬َ‫ع‬ٌ‫ق‬‫ح‬‫ح‬ْ‫ل‬ُ‫م‬ .
O Allah we seek help from You. We
seek Your forgiveness. We believe in
you. We praise Your name. We do
not turn from You in disbelief. We
renounce and turn away from
whoever disobeys You and breaks
Your commandments. O Allah we
worship you. To You we pray and to
You we pray and to You we bow
before. To you we hasten to work for
You and to serve You. We beg for
Your Mercy and fear Your
punishment. Indeed Your severe
punishment will overtake and strike
the disbelievers.

50. SALAH
50
If one has not memorised the above dua’ he can recite,
‫ا‬َ‫ن‬‫ح‬‫ت‬َّ‫ي‬‫ح‬ٰ‫ر‬ُ‫ذ‬ ‫ن‬‫ح‬‫م‬َ‫و‬ َ‫ك‬َ‫ل‬ ‫ح‬ْ‫ني‬َ‫م‬‫ح‬‫ل‬ْ‫س‬ُ‫م‬ ‫ا‬َ‫ن‬ْ‫ل‬َ‫ع‬ْ‫اج‬َ‫و‬ ‫ا‬َ‫ن‬َّ‫ب‬َ‫ر‬
ْ‫ب‬ُ‫ت‬َ‫و‬ ‫ا‬َ‫ن‬َ‫ك‬‫ح‬‫اس‬َ‫ن‬َ‫م‬ َ‫ان‬‫ح‬‫ر‬َ‫أ‬َ‫و‬ َ‫ك‬َّ‫ل‬ ً‫ة‬َ‫م‬‫ح‬‫ل‬ْ‫س‬ُّ‫م‬ ً‫ة‬َّ‫ُم‬‫أ‬
ُ‫يم‬‫ح‬‫ح‬َّ‫الر‬ ُ‫اب‬َّ‫َّو‬‫الت‬ َ‫َنت‬‫أ‬ َ‫ك‬َّ‫ن‬‫ح‬‫إ‬ ‫آ‬َ‫ن‬ْ‫ي‬َ‫ل‬َ‫ع‬
Our Lord, give us good in this world
and in the Hereafter, and protect us
from the torment of the Fire
Or at least, one can recite the following three times,
‫ح‬‫ِل‬ْ‫ر‬‫ح‬‫ف‬ْ‫غ‬‫ا‬ َّ‫م‬ُ‫ه‬َّ‫ل‬‫ال‬
Oh Allah forgive me
Whilst performing Dua’ al-Qunoot the relied upon opinion is that one one
should place his right hand over his left hand (as done during salah). This
position was held by Imam Abu Hanifah. Imam Abu Yusuf on the other hand
stated that one should raise his hands (towards the sky) when making the
supplication.
Qunoot Nazilah
It is permissible to perform Qunoot after the Fajr and Loud prayers, on the
condition that a major difficulty or disaster befalls the Muslims.
Contrary to the Qunoot of Witr, this should be performed after Ruku’,
according to the strongest opinion of the Hanafi madhab.
One should also place his right hand over his left hand (as done during salah),
according to the opinion of Imam Abu Hanifa and Imam Abu Yusuf. Imam
Muhammad was on the opinion that one should leave his hands beside his
body, so one should not object others for doing so.
Sajdah Sahw (prostration of forgetfulness)
Sajdah sahw becomes wajib (necessary) for any wajib that is forgetfully omitted.
Below are the circumstances that would necessitate this:
1. When any wajib act of the prayer is omitted. Even if the acts are multiple.
2. When any wajib act being displaced, i.e. observing it before time or later
than its actual occasion of being observed.
3. Any wajib act being delayed to the extent of one rukn i.e. the time taken
to say subhanallah three times.

51. SALAH
51
4. Any wajib act being reported by a follower of the congregation.
5. Any wajib act being altered, e.g. loud recitation being recited in place of
silent recitation.
6. Any fardh act being displaced, i.e. observing it before time or later than
its actual occasion of being observed.
7. Any fardh act being repeated. (Raddul Muhtar p.543 v.2)
If any of the above mishaps occur due to forgetfulness, then Sajdah Sahwa
will suffice to make up for the error. However, if a person deliberately
missed the aforementioned things then his salah will be nullified. Sajdah
Sahwa will not be sufficient.
Keep note: Any Fardh act that is omitted, even out of forgetfulness, will
nullify the prayer and one would have to repeat the prayer.
How to perform Sajdah al-sahw
1. In the final sitting of the prayer, one must give one salam towards his
write shoulder (as opposed to the normal two) after reciting the Attaiyat
(attahiyatu lil-lahi wasalawatu…) and Salat al-Ibrahimiyyah (allahuma Sali
‘aala sayidina Muhammad wa ‘ala ali Muhammad kama...)
2. Following this one says the takbir (Allahu Akbar), then perform two
prostrations (as is usually done in the normal prayer). One would recite
what is normally recited in these prostrations.
3. Then one should then return to the final sitting position whereby he
recites the Attahiyat and Salat al-Ibrahimiyyah, followed by the two
salams.
Sajdah al-sahw in congregation
1. The forgetfulness or error of the imam makes the prostrations binding
upon the followers, though if the follower is forgetful, the prostrations
are neither binding on the iman nor the follower
2. If an imam of a congregational prayer forgetfully makes an error in the
salah, then it is obligatory for those following to perform sajdah al-sahw
with him.
3. However, if a follower makes an (forgetful) error, he do not need to
perform sajdah al-sahw, and neither is the imam accountable for the
follower's forgetfullness. This is because of the saying of Rasul’Allah (‫)ﷺ‬
(‫,)ﷺ‬ "The imam is responsible for you, who lifts off you your forgetfulness and
your recitation."

52. SALAH
52
4. Also, if a late comer comes to the prayer and the imam had forgotten an
wajib action (prior to his arrival), the late comer is still obliged to
perform the sajdah al-sahw (with the imam), after which he is to make
up what he had missed from the prayer.

53. JUMU’AH AND EID SALAH
53
VIII. JUMU’AH AND EID SALAH
Jum’ah Salah
Conditions that make the Friday Prayer wajib (obligatory).
1. One must be a male. Thus, females are not obliged to attend the Friday
prayer.
2. To be a resident in a city or a large town. Thus, a traveller is not obliged
to attend the Friday prayer, and nor is someone who is a resident outside
of the city.
3. To be healthy, and not in a state of illness. (physically able to perform
Salah)
4. To be safe from an oppressor. The Friday prayer is not obligatory upon
he who fears oppression.
5. The road should be safe
6. Not being handicapped – the blind or those unable to walk are not
obliged to attend the Friday prayer.
The following conditions are necessary for the Jumu’ah Salah to be correct:
1. A large town
- The Jummah Salah will not be valid unless it is held in large
towns or cities. To hold Jummah Salah in small villages is not
permissible. Saaiduna Ali ( ‫رضي‬‫عنه‬ ‫هللا‬ ) has said “The Jummah and Eid
prayers cannot be held except in large towns.” 4849
2. It must take place at the time of dhuhr.
3. The Khutbah (sermon) is to be performed, it must be performed for the
purpose of the Friday prayer, and it must be delivered in its time.
4. Congregation
• There are three men besides the Imam (four Muslims) who will make
up the congregation. This can even be achieved if the men are
travellers or ill. The presence of females or minors do not suffice.
• If the number of four men are not present, then the jumu’ah salah
will not be valid.
5. Ithnul Aam (general consent for the prayer)
• The jumu’ah salah must be held at a place that is open to all. All
Muslims should be welcome to attend the congregation, if not, the
48 Mussanaf Abdur Razzaq
49 Raddul Muhtar p.24 v.3)

54. JUMU’AH AND EID SALAH
54
jumu’ah salah will be invalid. Also, any form of discrimination
would make the salah invalid.
• Some locations are not open to the public, for instance in prison or
universities. For this, some scholars have said that it then must be
open to all those within the institution.
Etiquettes of Jummah Salah
1. Trim unwanted hair and cut nails
2. Make ghusl (bath)
3. Put on fragrance
4. Wear clean clothes.
Sunnah Prayers of Jummah
1. Four Rak’ah (sunnah mu-akkadah) prayers before the Friday prayer
2. Six sunnah prayers after it50
This consists of the Four Rak’ah (Sunnah
Mu-akkadah) prayer and another Two Rak’ah (sunnah) prayer.
Overall: One should pray 4 before Jumu’ah, 4 after and then another 2
Is saying Jummah Mubarak permissible?
In principle to give greetings on blessed days is something which is
permissible. A good example will be of Eid where it is established that the
Companions will say to each other, “Taqabbal Allaahu minnaa wa minka” (May
Allah accept from us and from you).”51
Saying Jummah Mubarak in principle is permissible, however, if someone
thinks it to be necessary or that it is an established sunnah of Friday, then it will
become a bid’ah and thus impermissible.
The scholars have written that if someone deems or believes something which
in Islam is desirable and mustuhub to be necessary, then that can amount to a
bidah (innovation) 52
50 Raddal Muhtar, V.1, P497 & V.2, P144
51 Fatawa Rahimiyah p.281 v.1
52 Takmilul Hajah, Sharah Sunan Ibn Majah p.103

55. JUMU’AH AND EID SALAH
55
Etiquettes of Eid
1. It is Sunnah to eat before going to the salah for Eid ul-fitr, (the end of
Ramadan) but not do so on the occasion of the Eid ul-adha
(commemorating Prophet Ibrahim's (AS) sacrifice).
For Eidul fitr, it is a sunnah to eat an odd number of dates before going
to pray Salatul Eid while for Eidul adha the eating should be delayed
until one returns from the Eid prayers and then he may eat of his
sacrifice if he has sacrificed an animal.
2. While going towards the place of Eid prayer Takbeer should be recited
softly for Eidul Fitr prayer and loudly for Eidul-Adha prayers.
3. There is no Nafl Salah before or after the Eid Salah in the Masjid and no
Nafl Salah before Eid at home. One can pray Nafl at home after Eid
Salah.
4. Salatul Eid can be performed in the mosque but it is preferred to perform
in a place outside the city. There are exceptions to this, such as if it is
raining, etc.
This is because the Prophet (‫)ﷺ‬ would pray the two Eids in the outskirts
of Madinah and he never prayed it in his mosque, except once and
because it was raining.
5. The time for Eid Salah is after sunrise but the prayer for Eidul Fitr should
be slightly delayed while the prayer for Eidul Adha should be hastened.
6. It is Sunnah to take one route to the place of Eid Salah and take a
different route when returning.
7. In the time of Rasulullah (‫)ﷺ‬ women attended the Eid Salaah, however
the practises of women for attending Mosque must be followed and
practised (adherence to rules of Hijab etc.). Women should go even if
they are on their menses.
Eid Salah
The prayers for both Eids are wajib for anyone who is obliged to attend the
jumu’ah salah. Thus, the conditions for the Eid Salah and Jumu’ah salah are the
same.

56. JUMU’AH AND EID SALAH
56
The main difference of the Eid prayer is that:
1. No adhaans or iqamah are made.
2. There are six extra takbeers (allahu akbar) for the two raka’ah prayer.
3. And the khubta (sermon) is not necessary for the Eid salah to become
valid, but it shouldn’t be neglected as it is a sunnah.
Method of Eid Salah
1. The prayer begins with the first Takbeer (i.e. Takbeeratul-Ihraam)
followed by Thana.
2. The Imam will then pronounce three additional Takbeers, in which the
followers raise their hands for each one and drop them by their sides. At
the pronouncement of the fourth Takbeer the congregation will fold
their hands and the Imam will then complete the Rak'ah as normal after
reciting Surah Al-Fatiha and another Surah.
3. In the second Raka’ah the Imam will recite Surah Al-Fatiha and another
Surah and then pronounce three additional Takbeers, everyone will
raise hands and then drop them by the side each time. At the
pronouncement of the fourth Takbeer the congregation will go into
ruku’ and the Imam will then complete the Rak'ah as normal.
4. It is Sunnah for the Imam to deliver the Khutbah after the Eid prayers.
Hugging and Shaking hands on Eid Day
Greeting one another and making musafahah (shaking hands) and mu’aanaka
(hugging) was common among the Sahaba (‫عنهم‬ ‫هللا‬ ‫.)رضي‬ There are many
ahadeeth showing their permissibility and their compliance with the sunnah.
Hazrat Qatada relates that I asked Anas (‫عنه‬ ‫هللا‬ ‫,)رضي‬ “Was it a custom of the
companions of the Prophet to shake hands with one another?” He said, “Yes.”53
Aisha (‫عنها‬ ‫هللا‬ ‫)رضي‬ narrates that Zayd ibn Harisah came to Medina (to meet The
Prophet), and at that time The Prophet was staying in my house. Zayd came
and knocked at the door. The Prophet went out to meet him (hurriedly), trailing
his cloak, and embraced and kissed him.54
However, when it comes to the celebration of Eid, or any other celebration for
that matter, it will be impermissible to perform Musafahah and Mu’aanaka whilst
53 Sahih Al Bukhari 279.
54 Tirmidhi. 281

57. JUMU’AH AND EID SALAH
57
insisting that it is necessary to perform, or insisting that it is a sunnah to do so
for that specific occasion – this is incorrect and believing so will render the
actions as innovations.55
When making Musafahah in general it is from the sunnah to do so using both
hands.4
Saying Eid Mubarak
Eid mubarak or similar greetings can be said during Eid, However, a person
not doing so should not be condemned or rebuked. A specific greeting that the
Sahabah ( ‫عن‬ ‫هللا‬ ‫رضي‬‫هم‬ ) used is recorded by Haafidh Ibn Hajr in his book Fath-ul
Bari. who said: The Companions of the Prophet (‫)ﷺ‬ used to, when they met on
the day of ‘Eid, say to each other:
Taqabbala Allaahu minnaa wa minkum.56
May Allah accept it from you and us.
Eid Cards
Some scholars have deemed the sending and receiving of cards relating to the
Eid celebration to be an impermissible imitation of the non-muslims and their
own celebrations, especially as it relates to religious holidays.
However, most contemporary scholars see the giving of cards (whether for Eid,
or other for other occasions) as a harmless social custom, as long as it is free of
gross extravagance, wastefulness and other forbidden matters. In fact, if given
with the intention of maintaining family and friendship ties, it would be an act
of goodness.
If Jummah and Eid coincide on the first day
According to the Hanafi, Shaafi’ee and Maaliki Madhab, if Eid falls on a Friday,
then the Eid Salah and Khutbah will not suffice for Jummu'ah, and the usual
practice of Jumu’ah salah must be performed. The jurists have ruled that the
Eid Salah and Jumu’ah Salah are two different commandments and cannot be
combined under any circumstances.57
55 Fatawa Rashidiyah,
p. 138. 4 Sahih al-
Bukhari 59/8.
56 Fath-ul-Bari (2/568)
57 I'laaus Sunan vol.8 p. 92.