The wet-nurse

Meet her with respect. If she is in need of money and you are able to help her, then help her.

The Step-mother

Since she is an associate of your father, and we have been commanded to be kind and friendly to our parents' associates, the step-mother, therefore, also has certain rights over you as mentioned previously.

The elder brother

In the light of the Hadith, the elder brother is similar to one's father. From this we can deduce that the younger brother is similar to one's children. Based on this, they will have rights similar to those of parents and children. The elder sister and the younger sister should also be treated in the same manner.

Relatives

If any of your blood relatives is in need and is unable to earn, help him out with his expenses according to your financial position. Go and meet them occasionally. Do not cut-off relations with them. In fact, even if they cause you harm, it will be best for you to exercise patience.

The In-laws

In the Quran, Allah Ta'ala has mentioned the in-laws together with one's lineage. We learn from this that the father-in-law, mother-in-law, wife's brother, sister's husband, son-in-law, daughter-in-law, the previous children of the wife, the previous children of the husband - all of these have certain rights. Therefore, you have to be more considerate to them as opposed to others.

The Rights of Parents in ISLAM

1. You should not cause them any harm even if they commit any excesses.

2. Respect and honour them in your speech and dealings with them.

3. Obey them in permissible acts.

4. If they are in need of money, assist them even if they are kafirs.

5. The following rights are due to parents after their death:

(a) Continue making duas of forgiveness and mercy for them. Continue sending rewards to them in the form of optional acts of worship and charity on their behalf.

(b) Meet their friends and relatives in a friendly way and also assist them wherever possible.

(c) If you have the finances, fulfil their unpaid debts and the permissible bequests that they have made.

(d) When they pass away, abstain from crying and wailing aloud or else their souls will be troubled.

6. According to the Shariah, the rights of the paternal and maternal grandparents are similar to those of the parents and they should be regarded as such.

7. Similarly, the rights of the maternal and paternal uncles and aunts are similar to those of the parents. This has been deduced from certain Ahadith. (Rasulullah sallallahu alayhi wa sallam said: "The maternal aunt has the status of one’s mother." - Tirmidhi)

Rights of Husband in ISLAM

Allah TaAla has given great rights to the husband and has attached a lot of virtue to him. Pleasing the husband and keeping him happy is a great act of ‘ibadah and displeasing him or keeping him unhappy is a major sin.

1. Rasulullah sallallahu alayhi wa sallam said: "The woman who offers her five times salat, fasts in the month of Ramadan, protects her honour and respect, and obeys her husband has the choice of entering jannah from whichever door she wishes to enter from." This means that from the eight doors of jannah she can enter through whichever door she wishes without even having to knock on that door.

2. Rasulullah sallallahu alayhi wa sallam said: "The woman who passes away in such a state that her husband is pleased with her will enter jannah."

3. Rasulullah sallallahu alayhi wa sallam said: "Were I to command anyone to prostrate to anyone other than Allah, I would have commanded the woman to prostrate to her husband. If the husband orders his wife to carry the boulders of one mountain to the next mountain, and the boulders of the next mountain to a third mountain, she will have to do this."

4. Rasulullah sallallahu alayhi wa sallam said: "When the husband calls his wife, she should go immediately to him even if she is busy at her stove." In other words, no matter how important a task she may be busy with, she should leave it and go to him.

5. Rasulullah sallallahu alayhi wa sallam said: "When a man calls his wife to engage in sexual intercourse with him and she does not go and because of this he sleeps away angrily, the angels continue cursing this woman till the morning."

6. Rasulullah sallallahu alayhi wa sallam said: "When a woman troubles or displeases her husband in this world, the hûr of jannah that has been set aside for him says: "May Allah curse you! Do not trouble him. He is your guest for a few days. Soon he will leave you and come to me."

7. Rasulullah sallallahu alayhi wa sallam said: "There are three types of people whose salat is not accepted, nor is any other good act of theirs accepted. One is a slave who runs away from his master. The second is a woman whose husband is displeased with her. The third is a person who is in a state of intoxication."

8. A person asked: "Who is the best woman?" Rasulullah sallallahu alayhi wa sallam replied: "The best woman is one who pleases her husband when he looks at her, when he asks her to do something she obeys him, and she does not do anything that may displease him with regard to his wealth and honour."

One of the rights of the husband is that the wife should not keep any optional fasts nor offer any optional salat in his presence without his permission. Among the rights of the husband is that she should not remain in an untidy, dishevelled state. Instead, she should always remain clean and beautiful for her husband. In fact, if she remains untidy and dishevelled despite her husband ordering her to remain clean, he has the right of beating her (lightly) in order that she may obey him. Another right of the husband is that she should not leave the house without his permission irrespective of whether it be the house of a friend, relative or anyone else.

first Moharran [ shaheed ]

World's largest Holy Book of Islam on display in Kazan

The world's largest Quran, the Holy book for all Muslims, has arrived in Kazan. The huge book sized 1.5x2 meters weighs 800 kilos. The book has 632 pages, made from Scottish paper. The cover of the book is encrusted with semiprecious stones, malachite, fianites, jasper, as well as gold and silver leafs.

The book has already made a Guinness Book entry as the largest edition of the holy Muslim book. Before the summer of 2012, the world's largest Quran will be kept at Kazan's Qol-Sharif Mosque. Afterwards, the book will be taken to Bulgary for celebrations of the 1,122 years of Islam in Russia's Povolzhye region.

In Bulgary, the world's largest Quran will stay forever. The book will be stored in a special sarcophagus. The building for the book is about to be finished - it will be a museum of only one exhibit.

The book was made and printed in Italy on the order from Vozrozhdenie (Revival) Republican Foundation of Tatarstan, Tatar-Inform news agency said.

The book became possible to make owing to 1.5 million euros of donations.

Maulana Tariq Jameel - [HD] Full Bayan in Layari *2011*

A beautiful urdu bayan by Maulana tariq Jameel recorded in HD quality.
p.s. Pay attention to when Maulana makes salaam at the start, and the people say 'ahhhh', mashallah, it shows how much they respect him and indeed we all do, may Allah preserve him.

Very Historical welcome Molana Tariq Jameel & Mufti Muhammad Naeem visit Layari and Meet with Sardar Uzair Baloch & Molana Tariq Jameel give very historical speech on 30 July 2011 at Layari

Click here for more lectures by this Shaykh:
http://www.youtube.com/playlist?list=PL99EFF8ECA56A30AE

Maulana Tariq Jameel (complete bayan) Karwan e Aman 31July 2011 Banaras Karachi

Maulana Tariq Jameel (complete bayan) Karwan e Aman 31July 2011 Banaras Karachi

I'tikaaf - Complete book by Mufti Elias

Allama Ibn Qaiyyim Radiallâhu anhu says: “The basic purpose of I’tikâf is that the heart gets attached to Allâh and, with it, one attains inner composure and equanimity and pre‑occupation with the mundane things of life ceases and absorption in the eternal Reality takes its place, and the state is reached in which all fears, hopes and apprehensions are superseded by the love and remembrance of Allâh, every anxiety is transformed into the anxiety for Him and every thought and feeling is blended with the eagerness to gain His nearness and to earn His good favour, and devotion to the Almighty is generated instead of devotion to the world and it becomes the provision for the grave where there will be neither a friend nor a helper. This is the high aim and purpose of I’tikâf which is the speciality of the most sublime part of Ramadhân, i.e., the last ten days.”


Similarly, Hadhrat Shah Waliullah Radiallâhu anhu remarks, “Since I’tikâf in the masjid is a means to the attainment of peace of the mind and purification of the heart, and it affords an excellent opportunity for forging an indentity with the angels and having a share in the blissfulnes of the Night of Power and for devoting oneself to prayer and meditation Allâh has set apart the last ten days of the month of Ramadhân for it and made it a Sunnah for His pious and virtuous slaves.”

Rasulullâh Sallallâhu ‘alayhi wasallam always observed, I’tikâf and the Muslims have on the whole adhered to it. It has become a regular feature of the month of Ramadhân and a confirmed practice with the devout and the faithful. Hazrat Ayesha Radiallâhu anha relates that “Rasulullâh. Sallallâhu ‘alayhi wasallam regularly observed I’tikâf during the last ten days of Ramadhân till the end of his life. After him, his wives maintained the tradition.” (Bukhari)

It is related by Hazrat Abû Huraira Radiallâhu anhu that “Rasulullâh Sallallâhu ‘alayhi wasallam observed I’tikâf for ten days every year in the month of Ramadhân. In the year he passed away he observed it for twenty days.” (Bukhari)

MEANING OF I’TIKAF

The reality of I’tikâf is that a person remains in the masjid for a certain period with the intention [niyyah] of I’tikâf. There is no time limit prescribed for whatever time is spent in the masjid with the intention of I’tikâf such spending of time will constitute I’TIKÂF. However, a period of ten days is prescribed for the Masnun I’tikâf of Ramadhân ‑ the Sunnah will not be fulfilled for a period less than ten days. In the case ofI’tikâf Wâjib (that’ is, a person who has taken a vow to perform I’tikâf, it cannot be fulfilled in a period less than one day and one night. (Badai)

WHO MAY PERFORM I’TIKAF

1. It is necessary for I’tikâf that a person be a Muslim and sane. Hence, the I’tikâf of an insane person or a kafir will not be valid. However, just as a minor child may perform Salâh or keep fast, similary such minor may perform I’tikâf. (Badai).

2. A woman may also perform I’tikâf in her home by setting aside a specified place for ibâdah and performing therein such I’tikâf. However, it is necessary for her to obtain her husband’s consent for such I’tikâf. Moreover, it is essential that she is not in a state of menstruation and nifâs.

3. it is a condition of I’tikâf Masnun and I’tikâf wâjib that a person be in a state of fasting. Hence, if a person is not in a state of fasting, he cannot perform these categories of I’tikâf. However, fasting is not a condition in the case of Nafl I’tikâf.

PLACE OF I’TIKAF

For male persons, ‘Itikat can only be performed in the masjid. The most blessed and preferred I’tikâf is that performed at al‑Masjid al Harâm in Makkah. The next most preferred I’tikâf is that performed at al‑Masjid al‑Nabawî in al‑Madinah. Third in order of preferability is al‑Masjid al Aqsa (in Al‑Quds). Fourthly, any Jam’i Masjid. However, it is not necessary to perform I’tikâf at a Jam’i Masjid. On the contrary, I’tikâf may be performed at any masjid where prayers are said five times (each day) in jama’at. If a masjid is such that five time prayers (each day) are not said therein, then in such an event there is a difference of opinion amongst the ‘Ulamâ’. Some scholars are of the view that I’tikâf may be performed at such a masjid, although it is not preferable. (Shâmi)
I’tikâf can be made in a masjid wherein only in Ramadhân 5 daily Salâh are performed (Fatâwa Rahîmîyah vol. 2. p. 30)

TYPES OF I’TIKAF

I’tikâf Masnun ‑ This refers to that I’tikâf which is only performed in the month of Ramadhân during the last ten days thereof commencing on the twenty‑first night and terminating upon the sighting of the the moon of Shawwal (that is, on the eve of ‘Id al‑Fitr) It is termed I’tikâf Masnun because Rasulullâh Sallallâhu ‘alayhi wasallam performed I’tikâf every year in these days.
I’tikâf Nafl ‑ This refers to that ‘Itikaf which may be performed at any time.
I’tikâf Wâjib ‑ This refers to that I’tikâf
(a) which becomes wâjib because of making nadhr, that is, taking a vow, or
(b) which becomes wâjib as Qada’ for rendering void a Masnun I’tikâf.

MEANING AND EFFECT OF MASNUN I’TIKAF

TheI’tikâf which is performed in the last ten days of Ramadhân Mubarak is known as Masnun I’tikâf. The time for this I’tikâf commences upon completion of the twentieth day (of Ramadhân), that is, with effect from the setting of the sun, and remains until the sighting of the Shawwal moon (Eid moon). In view of the fact this I’tikâf commences from the twenty‑first night (of Ramadhân) ‑ and the night commencing from the setting of the sun ‑ it is therefore necessary for the person wishing to performI’tikâf to enter the hudud of the masjid on the twentieth day on such time before Maghrib so that the setting of the sun takes place whilst he is in the masjid.
The I’tikâf of the last ten days of Ramadhân is Sunnah Mu’akkadah Kifayah. This means that if one person, who lives in a particular area in which a masjid is situated, performs I’tikâf, then in such an event the Sunnah is fulfilled on behalf of all the members of that area. However, if nobody in the entire area performs I’tikâf, then all the members of the area will be liable for the sin of failing to fulfil a Sunnah.

RESPONSIBILITY OF MEMBERS OF AN AREA AND MAIN FEATURE OF I’TIKAF

1. It is clear from the foregoing that it is the responsibility of every member of the area or township to ascertain in the beginning whether any person is to sit for the I’tkâf in their masjid or not.

2. However, it is not permissible to cause some person to sit by giving him payment or money because it is not permissible in the case of ‘Ibadah to give or take money or wages. (Shâmi)
If no member of a particular area is able to sit forI’tikâf due to circumstances of necessity, then in that event arrangements must be made to cause some person from another area to sit. (Fatâwa Darul Ulûm Deoband)
The outstanding pillar of I’tikâf is that a person remains for the duration of I’tikâf within the hudûd of the masjid. Save and except for the necessities of nature (see details later), he must not leave the hudud of the masjid even for one moment. For, if he leaves the hudûd of the masjid for one moment without a valid Shar’î reason (the details of which are dealt with later), the I’tikâf is rendered void.

LEAVING THE MASNUN ON THE GROUNDS OF SHAR’Î NECESSITY

By the term Shar’î necessity, we mean those necessities on the basis of which the Sharî‘ah has permitted the person performing I’tikâf to leave the masjid. TheI’tikâf is not rendered void if the person leaves by virtue of such necessities.
These necessities are as follows:
1. The need to urinate or defecate, that is, to attend to the call of nature.
2. The need for Ghusl of janabah when it is not possible to make Ghusl in the masjid.
3. The need to make wudhu when it is not possible to make wudhu while in the masjid.
4. The need to bring food and drink when another person is not available to do so.
5. The need of the Mu’adhin to go out for the purpose of calling Adhân.
6. If Jumuah Salâh is not performed in the masjid wherein I’tikâf is performed, the need to go to another masjid to perform Jumu’ah.
7. The need to move to another masjid in the event of leaking, etc. of the the masjid.
Apart from these needs, it is not permisible for the person performing I’tikâf to leave the masjid for any other purpose. Now, we shall, insha-Allâh, explain details of each of these needs.

CALL OF NATURE

(a) The person performingI’tikâf can leave the rnasjid to attend the call of nature, that is, to urinate of defaecate. In so far as urinating is concerned, he must go to the place nearest the masjid where it is possible to urinate. In regard to defaecation, if a toilet has been built attached to the masjid, and if it is possible to defaecate therein, then he must go there. It is not permissible to go to another place. However, if a person cannot defaecate due to his nature or because of extreme difficulty at any place besides his home, then it is permissible forlim to go to his house for this purpose, even if a toilet is available near the triasjid. (Shâmi)
If a person does not have this difficulty, then he should utilise the toilet of the masjid. If such a person leaves the masjid toilet and goes to his house, then his I’tikâf is rendered void according to some ‘‘Ulamâ. (Shâmi)

(b) If the masjid does not have any toilet, or if it is not possible to attend the call of nature therein, or in the case of extreme difficulty, then in such events it is permissible to go home to attend the call of nature, notwithstanding the distance of such home. (Shâmi)

(c) If the home of a friend or a relative is present near the masjid, it is not necessary to go to his friend’s or relative’s home to attend the call of nature. Despite this, one is permitted to go to one’s home even if it is situated at a distance in comparison to the home of such a friend or a relative. (Shâmi)

(d) If a person owns two houses then he should go to the nearer one to attend the call of nature. If he goes to the further home then his I’tikâf is rendered void according to some ‘ulama. (Alamgiri)

(e) If the toilet is occupied, then it is permissible to wait until it is vacant. But it is not permissible to remain even for one moment once the need is fulfilled. If one remains then, I’tikâf is rendered void. (Barjandi)

(f) It is permissible to make Salâm to someone or to reply to a Salâm or to talk briefly in the house or on the way to the toilet and on return, provided that one does not stop for such brief talk. (Mirqat)

(g) It is not necessary to walk briskly on the way to the toilet or on return. It is permissible also to walk slowly. (Âlamghiri)

(h) On the way to the toilet to attend to the call of nature, one must not stop at the instance of another. One must while walking indicate to such other person that one is in a state of I’tikâf. One can not stop for this purpose. If one stopped for some time at the instance of another, then his I’tikâf is rendered void. This applies to the extent that if a debtor has on the road stopped the person performing I’tikâf then according to Imâm Abû Hanifah Rahmatullâh ‘alayhi the I’tikaf is rendered void. The I’tikâf is not rendered void by virtue of his necessity according to Imâm Abû Yusuf and Imâm Muhammad Rahmatullâh ‘alayhi. Imâm Sarakasi Rahmatullâh ‘alayhi has on the basis of ease and facility manifested a preference for the view point of the latter two. (Mabsut) However, precaution demands that one must not stop on the road under any circumstances.

(i) It is permissible to smoke a cigarette upon leaving to visit the toilet provided that one does not have to stop for this purpose.

(j) If any person who has gone to his house for the purpose of attending to the call of nature, then it is permissible for him to make wudu therein, after attending to the call of nature. (Majma‑ul‑Anhar)

(k) Istinjah is included in the term “attending to call of nature”. Hence, if a person suffers from the disease of urine drops, he can go outside for the purpose only of Istinjah for this reason, the jurists have set forth Istinjah as a separate ground of necessity entitling a person to leave apart from the ground of “attending to the call of nature.” (Shâmi)

(l) While in I’tikâf to be in state of wudhu is Mustahab [desirable] and not wâjib [compulsory]. To read books of Tafsîr and jurisprudence in the state of wudhu is also mustahab. (Fatâwa Mehmoodiya vol. 3 p. 117/2)
(m) While in I’tikâf one can inquire from vistors about those who are absent. (ibid.)

GHUSL

It is permissible for the person performing I’tikaf to leave the masjid for the purpose of Ghusl of Janabah in the event of emission of semen.

This is subject to the explanation that if such a person can make Ghusl whilst remaining in the masjid, for example, by sitting in some big tub and performing Ghusl in a manner that the water does not fall in the masjid then it is not permissible for him to go outside.
However, if this is not possible or there is extreme difficulty then he may go outside for Ghusl of Janabah. (Fath‑ul‑Qadir) If there is a Ghusl Khanah in the masjid, then he must perform Ghusl there. However, if there is no Ghusl Khana in the masjid, or it is not possible to make Ghusl therein for some reason, or if there is extreme hardship, then one can perform Ghusl in one’s home.
Apart from Ghusl of Janabah, it is not permissible to leave the masjid for any other Ghusi. It is not permissible to leave the masjid for the purpose of Jurnu’ah Ghusl or a Ghusl to cool oneself. If one has left the masjid for this purpose then I’tikâf is rendered void. However, if one wishes to make Jumu’ah Ghusl or cool oneself, then he must adopt such a course that the water does not drip into the masjid. For example, he must sit in some tub and bathe himself, or make Ghusl at the corner of the masjid in such a way that the water drips outside the masjid.

EATING

If a person has another available to bring food and water for him to the masjid, then it is not permissible for such a person performing I’tikâf to leave the masjid for the purpose of fetching food. If, however, he does not have available any person to bring food and water, then it is permissible for him to leave the masjid to bring food (al‑Bahr‑ur‑Raiq). However, the food must be brought to the masjid and eaten therein. (Kifayat‑ul‑Mufti)
Such a person moreover must bear in mind that he must leave the masjid at a time when he is able to receive the food. But if he has to wait for some reason to receive the food, there is no objection.

ADHÂN

(a) If a mu’adhin is performing I’tikâf and he has to leave the masjid for the purpose of giving Adhân, then it is permissible for him to go outside. But he must not remain there after giving the Adhân.

(b) If a person is not a mu’adhin but he wishes to give Adhân for a particular time, then it is permissible for him to leave the masjid for the purpose of giving Adhân. (Mabsut)

(c) If the door of the minaret of the masjid is situated within the masjid, then it is absolutely permissible for the person performing I’tikâf to climb the minaret because it will constitute part of the masjid. However, if the door of the masjid is outside the masjid itself, then apart from the need to give Adhân, the person performing ’ltikaf is not permitted to climb such a minaret. (Shâmi)

(d) It is preferable that I’tikâf be made in such a masjid where Jumu’ah Salâh is performed so that it is not necessary to go outside for Jumu’ah. However, if no Jum’ah Salâh is said in a particular masjid and only five times Salâh is said therein, then it is permissible to perform I’tikâf in such a muffid. (Âlamghiri)

(e) In such a situation, it is permissible to go to another masjid to perform Jum’ah Salâh. However, one must leave for this purpose at such a time that, in his estimation, upon reaching the Jam’i Masjid, he will be able to perform the four rakâh sunnah and thereafter, witness immediately the commencement of the khutbah. (ibid.)

(f) If the person performing I’tikâf has gone to a certain masjid to perform Jurn’ah, then he may perform sunnah prayers after completing the fard in that masjid. However, he cannot remain (in the masjid) thereafter. (Ibid). If he remains for a period exceeding necessity then his I’tikâf is not rendered void because he has remained in a masjid. (Badai)

(g) If a person goes to a Jam’i Masjid to perform Jum’ah and thereafter remains there and completes the remaining period of I’tikâf, then his I’tikâf will remain valid. This act is, however, makrûh. (Âlamgiri)
One can make I’tikâf in one masjid and lead tarawîh in another provided when sitting for I’tikâf this intention was made. (Âlamqiri vol. 1, p. 199)

TRANSFER OF MASJID
It is necessary for every person performing I’tikâf to complete his I’tikâf in the masjid where he commenced it. However, if he is faced with such an extreme difficulty and hardship that it is not possible for him to complete the I’tikâf in such a masjid, for example, because such a masjid may collapse, or he is removed therefrom under compulsion, or there is a strong danger to life or property by staying there (in the masjid), then it is permissible to move to another masjid and complete the I’tikâf there. If one has left for this purpose, the ’ltikaf will not be rendered void, provided that upon leaving one does not wait or remain on the road but proceeds directly to the other masjid. (Âlamgiri)

JANAZAH SALÂH AND VISITING THE SICK
(a) Generally it is not permissible for the person performing I’tikâf to leave the masjid to participate in Janazah Salâh or to visit the sick. However, if one left to attend the call of nature, and incidentally, on the road enquired of some person’s health or participated in a Janazah Salâh, then theI’tikâf is not rendered void. (Badai)
Moreover, one can visit or enquire of the sick whilst one is walking on. Consequently, Hadrat ’Aishah (R.A.) has said that the Rasululla Sallallâhu ‘alayhi wasallam enquired of the sick whilst walking on, and he did not change his way for the purpose. (Abû Dawûd). In regard to Janazah Salâh it is a condition that one does not stop at all after the Salâh itself. (Mirqat).
(b) Apart from this, if a person makes a condition at the time of the intention of the I’tikâf itself to the effect that if he wishes during the course of the I’tikâf to visit a certain sick person, or participate in Janazah Salâh, or attend a certain Islâmic or religious gathering, he will do so, then in such a situation it is permissible to leave the masjid for these purposes, and his I’tikâf will not thereby be rendered void. However, in this manner, his I’tikâf will become a nafl one, and will not remain Masnun.

FACTORS THAT RENDER I’TIKÂF VOID
I’tikâf is rendered void by the following factors:
1. Apart from the necessities mentioned above, I’tikâf is rendered void if the person performing I’tikâf leaves the hudud of the masjid for any other purpose although such leaving is for one moment (Hidâyah). It is clear that one will be said to have left the masjid when the feet (of the person performing I’tikâf) have been put outside in such a manner that according to custom one will be said to have left the masjid. Hence, if only the head is outside the masjid, then I’tikâf shall not thereby be rendered void. (Al‑Bahr‑ur‑Raiq).

2. Similarly, if a person performing I’tikâf leaves for a valid Shar’î necessity, but after completing such a necessity, he waits or stays outside (the masjid) even for one moment, then theI’tikâf is thereby rendered void. (Shâmi)

3. If one leaves the masjid without a valid Shar’î reason or need, whether intentionally, in forgetfulness or by mistake, then in such situations the I’tikâf is rendered void. However, one will not sin for rendering the I’tikâf void if the leaving is due to mistake or forgetfulness. (ibid.)

4. The I’tikâf will also be rendered void if a person under mistaken belief enters a part of the area of the masjid thinking that it falls within the hudud of the masjid, whereas in fact it is excluded there from. Hence, one must properly ascertain the hudud of the masjid before commencing I’tikâf.

5. Since fasting is a condition for I’tikâf, if the fast breaks then I’tikâf is rendered void accordingly, irrespective whether such fast was broken for a valid reason or not, or intentionally or by mistake. In each of these cases, I’tikâf is rendered void. The meaning of breaking fast by mistake is that a person whilst remembering that he is fasting does some involuntary act which is opposed to the requirement of fasting; for example, the person continued eating until the rise of dawn, or made Iftar before the setting of the sun under the mistaken belief taht the time for Iftar had passed; or whilst gargling water entered the gullet by mistake althought the person remembered that he was fasting. In all these situations, the fast is broken and I’tikâf is correspondingly rendered void.
However, if a person forgot that he was fasting and in such state of forgetfulness ate, and drank something, then both his fast and I’tikâf are not rendered void. (Shâmi)

6. I’tikâf is also rendered void by sexual intercourse whether done intentionally or by mistake, and whether done during the day or night, inside the masjid or outside, and whether emission results or not. In all these situations, I’tikâf is rendered void.

7. Kissing and cuddling is not permissible during the course of I’tikâf if this causes emission, then I’tikâf is rendered void. However, if no emision results then notwithstanding its illegality, the ’ltikaf is not rendered void. (Hidâyah)

SITUATIONS IN WHICH IT IS PERMISSIBLE TO BREAK I’TIKÂF
It is permissible to break I’tikâf in the following situations:

1. If such a disease emerges during the course of I’tikâf which is not possible to cure except by leaving the masjid, then it is permissible to break the I’tikâf.

2. It is permissible to break I’tikâf and go outside (the masjid) in order to save a person who is drowning or burning or to prevent a fire. (Shâmi)

3. It is permissible to break I’tikâf because of extreme disease which has afflicted one’s parents, wife or children.

4. It is permissible to break I’tikâf if one is compelled to go outside (the masjid), for example, if a warrant of arrest is issued by the government.

5. If a janazah arrives and there is nobody else to perform the Janazah Salâh, then also it is permissible to break the I’tikâf. (Fath‑ul‑Qadir)

THE CONSEQUENCES OF BREAKING I’TIKÂF: RULES OF QADHA

1. If the I’tikâf Masnûn is rendered void for any of the reasons set forth above, then it is wâjib to make qadah only of that day in which the ’ltikaf’ was rendered void. It is not wâjib to make qadah of the full ten days. (Shâmi). The procedure of making qadha of this one day is as follows:

If there is time remaining in that Ramadhân, then one must perform I’tikâf with the niyâh of qadha in that Ramadhân commencing from the setting of the sun of one day until the setting of the sun of the following day. If there is not time in that particular Ramadhân or if it is not possible for any reason to perform I’tikâf therein, then apart from Ramadhân, one can keep fast on any day and perform I’tikâf for one day. On the other hand, if one makes qadah the following Ramadhân this also will be valid. However, there is no guarantee of life and accordingly one must make qadah as quickly as possible.

2. If the I’tikaf Masnun is rendered void, it is not necessary to leave the masjid. But one can continue the I’tikâf for the remainder of the last ten days with niyyah of nafl. In this way, the sunnah al‑Mu’akkadah will not be fulfilled but thawab will be obtained for the nafl I’tikaf. On the other hand, if the I’tikâf was rendered void due to some involuntary mistake, then it is not inconceivable that Allâh Ta’âla may bestow in His infinite mercy the reward of the Masnun I’tikâf of the last ten days. Hence, it is preferable in the case of the breaking of the I’tikâf is broken and to commence a permissible to leave on the day that I’tikaf is broken and to commence a nafl I’tikâf with nafl niyyah the following day.

THE ADAB OF I’TIKAF
In view of the fact that the purpose of I’tikâf it to withdraw oneself from worldly affairs and devote oneself entirely to the remembrance of Allâh, therefore, one must during the course ofI’tikâf avoid unnecessary talk and work. Whatever time one finds, one must spend in performing qadha salâh, nawafil (Salâh), tilawah al‑Qur’ân, and other ‘ibâdah, dhikr and tasbihat. Moreover, the learning and teaching of ‘ilm of dîn, lectures and nasiliat and study of Islâmic books is not only permissible but also a cause of obtaining thawab.

PERMISSIBLE ACTS [MUBAHAT] IN I’TIKAF
The following acts are permissible in the state of I’tikâf

1. Eating and drinking.

2. Necessary transactions of purchase and sale relating to the necessities of life. However, it is not permissible to make the masjid a centre of trade as such. (Qazi Khan)

3. Sleeping.

4. Haircut provided the hair does not fall in the masjid.

5. Talking and conversation, but it is necessary to avoid unnecessary talk. (Shâmi)

6. To contract a Nikâh or other transactions. (al‑Bahr)

7. To change clothes, apply scent and oil. (Kulasatul Fatâwa)

8. To assist a sick person in the masjid, apply bandage or show him a medicine. (Fatâwa Darul Uloom)

9. To give lessons on the Qur’an or ’ilm of Din. (Shâmi)

10. To wash and sew clothes provided that when washing the person remains within the masjid and the water falls outside the masjid. This ruling also applies in the case of washing pots or utensils.

11. To pass wind in the masjid at the time of necessity. (Shâmi)
Moreover, all those actions are permissible in I’tikâf which are not makrûh or render I’tikâf void, and which actions in themselves are halâl.

MAKRUHAT OF I’TIKÂF
The following matters are makrûh in the state of I’tikâf:

1. To adopt complete silence because the adoption of complete silence in the Sharî’ah does not constitute I’tikâf. If one adopts silence with the intention that such silence is I’tikâf, then he will receive the sin of bid’ah. However, there is no objection if one does not regard silence as ibâdah and endeavours to remain silent in order to avoid sin. However, whenever a necessity arises, one must not avoid or abstain from talk. (Durre‑Mukhtâr)

2. To indulge in unnecessary and vain talk; some conversation is permissible in accordance with necessity, but it is obligatory to avoid making the masjid a place of vanities and unnecessary talk. (Minhatul Kaliq)

3. To bring goods of trade and throw them in the masjid.

4. To enclose such area of the masjid for the purpose of I’tikâf that other persons performing I’tikâf or Salâh are caused difficulty or hardship.

5. To charge a fee for writing, or sewing clothes, or teaching on the part of the person performing I’tikâf has been considered as makrûh by the jurists (Al‑Bahr). However, if a person cannot earn to provide for himself for the fasts of the days of I’tikâf without charging such fee, then it is permissible for him to do so on the analogy of sale. (And Allâh knows best).

6. While performing the sunnah to indulge in a makrûh is not correct.

I’TIKÂF MANDHUR
The second type of I’tikâf is I’tikâf Mandhur”, that is, that I’tikâf which a person has made obligatory upon himself by taking a vow [nadhr].
Having regard to the fact that this particular form of I’tikâf is rare in occurrence, only the necessary rules have been set out below. For details, one should refer to the books or jurisprudence or a Mufti.

CATEGORIES OF NADHR AND THEIR LEGAL EFFECT
There are two categories of Nadhr:
(i) Nadlir Mu’ayyan, and
(ii) Nadhr Ghayr Mu’ayyan.
(i) Nadbr Muayyan: this means that the Niyyah of I’tikâf is made for specific day or days or month; for example, a person makes Nadhr that he will perform I’tikâf in the last ten days of Sha’ban. However, if for some reason he cannot keep fasts in these days, then he must make qadah in other days. (Shâmi)
(ii) Nadhr Ghayr Muayyan: this means that no specific month or day is fixed for the performance of I’tikâf; for example, a person makes Nadhr that he will perform I’tikâf for three days. Hence, it will be permissible for him to performI’tikâf in all those days in which it is valid to keep fasts, and accordingly, his Nadhr will be fulfilled if he performs I’tikâf in such days.

NAFL I’TIKAF

1. The third type ofI’tikâf is Nafl I'tikâf. This form of I’tikâf is not subject to time, fasting, day, night ‑ on the contrary, g person will receive the reward of I’tikâf if he enters the masjid with the intention of I’tikâf at any time and for whatever period.

2. In the last ten days of Ramadhân, if a person performs I’tikâf with the requisite intention for less than ten days, then such I’tikâf will be Nafl I’tikâf.

3. If a person goes to the masjid for the purpose of Salâh and at the time of entering (the masjid) formulates an intention to the effect that he will remain in I’tikâf for whatever time he spends in he masjid, then such person will receive the reward of I’tikâf.

4. Nafl I’tikâf remains in force for the period that the person is in the masjid. Upon leaving or emerging from the masjid, this I’tikâf ends.

5. The person performing Nafl I’tikaf should complete I’tikâf for the period or days that he intended to undergo in I’tikâf.

6. However, if he leaves the masjid for some reason prior to completion of the intended period, then he will receive reward for the period he remained in the masjid. For the remaining (that is, uncompleted) period, he is not obliged (that is, it is not wâjib upon him) to make qadah. (Shâmi).

7. If a person, for example, made intention to perform I’tikâf for three days and thereafter upon entering the masjid, he commits an act which breaks his I’tikâf, then in such event his I’tikâf is completed, that is, he will receive the reward for the period he spent in the masjid prior to breaking of his I’tikâf, and furthermore, no qada’ is wâjib upon him (for the uncompleted period). In this event, he may leave the masjid if he wishes, or remain therein by making a new intention of I’tikâf. In such a situation, it is preferable that he completes the period for which he had made the intention of I’tikâf.

I’TIKÂF OF WOMEN

1. The fadilah of I’tikâf is not confined to men; women also can take advantage of it. However, women should not perform I’tikâf in the masjid. Their I’tikâf is only possible in the house. The procedure is as follows:
Women should sit for I’tikâf in that place in the house which has been set aside for Salâh and ‘Ibadah. If no such place has been previously set aside, then a place must be so set aside prior to the commencement of I’tikâf, and I’tikâf must accordingly be performed therein. (Shâmi)

2. If no specific place has been built or set aside in the house for Salâh, and it is not possible for some reason to so build or set aside a place therein, then in such event a woman may at her discretion demarcate any place within the house and perform I’tikâf there. (Âlamghiri)

3. It is necessary for a married woman to obtain the consent of her husband for the purpose of performing I’tikâf. It is not permissible for a woman to perform I’tikâf without the permission of her husband. (Shâmi) However, husbands should not without reason deprive their wives of performing I’tikâf by refusing consent. On the contrary, they should grant consent.

4. If a woman has commenced I’tikâf with the permission of her husband and thereafter he endeavours to prohibit or prevent her from completing same, then he cannot do so. If he succeeds in preventing her, then the woman is not obliged to complete I’tikâf. (Alamghiri)

5. It is necessary for a woman to be free from menstruation and Nifâs in order to perform I’tikâf ‑ that is, she cannot perform I’tikâf in a stage of menstruation and Nifâs.

6. Consequently, a woman should, prior to the commencement of Masnun I’tikâf, determine whether the date of her menstruation will coincide with the period of I’tikâf. If the menstruation is expected to occur towards the end of the last ten days of Ramadhân, then she must not perform Masnun I’tikâf. However, she may perform Nafl I’tikâf for the period until the arrival of her menstruation.

7. If a woman has commenced I’tikâf, and thereafter menstruation commences during the duration of I’tikâf, then it is wâjib upon her to immediately abandon I’tikâf, as soon as her menstruation commences. In such a situation it is wâjib upon her to make qada I’tikâf of only the day in which she abandoned the I’tikâf (as a result of the intervention of menstruation). The procedure of such qadah is as follows:

After the woman becomes pure of such menstruation, she keeps fast on any day and performs I’tikâf. If the days remain in Ramadhân, then she may make qadha in Ramadhân in which case the fast of Ramadhân will be sufficient. However, if Ramadhân has terminated at the time of her becoming pure from such menstruation, then she must thereafter specifically keep fast qadha I’tikâf for one day. (Commentary to Behesti Zewar)

8. The place within the home demarcated by a woman for the purpose of I’tikâf will for the duration thereof fall within the hukm of the masjid. It is not permissible for her to move from such place without a Shar’î necessity. She cannot leave such place and enter any other portion or area of the home. If she does so, her I’tikâf will break.

9. The rules applicable to men relating to moving from the place of I’tikâf are also applicable to women. For those needs and necessities in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâf for such needs and necessities. (not Janazah). For those works in relation to which it is permissible for men to leave the masjid, it is similarly permissible for women to leave the place of I’tikâf for such works. Accordingly, women should, prior to commencing I’tikâf, thoroughly acquaint themselves with the rules relating to I’tikâf Masnun which have been discussed earlier under the heading “I’tikâf Masnun”.

10. During the I’tikâf, women may, whilst sitting in their place of I’tikâf indulge in sewing and knitting. They can advise and guide others in regard to matters affecting the home. However, they cannot leave the place demarcated for I’tikâf. Moreover, it is preferable if they concentrate during the I’tikâf on Dhikr, Tasbihat, Tilawat al‑Qur’an and ‘Ibadat. They should not spend too much time on other matters.

Source: Kitaabus Saum - Mufti Afzal Elias

Reflections on Ramadan and EID

Around the world, the Muslim community has completed Ramadan, the month of fasting. Ramadan, the ninth month in the Islamic calendar, is terminated with the ceremony of Eid, a day of thanksgiving and rejoicing. The word "Ramadan" comes from the Arabic root word denoting “scorching heat” and "sun-baked ground". Symbolically, Ramadan provides “spiritual heat” with great therapeutic effect, which is soaked up slowly over the whole month by the soul and heart of the fasting person, just as stones soak up the sun's heat.


Heat therapy is increasingly being applied as a medical treatment to remove toxins, cold and other harmful conditions from the body. In a similar manner, the spiritual heat of Ramadan expunges and “dries out” greed, arrogance, lethargy, indifference and other spiritual deficiencies from the soul of man. Viewed from another angle, heat is vital to all manufacturing processes. Metals, plastic, glass, wood, etc. are all moulded into various beneficial products under scorching temperatures. Similarly, figuratively speaking, the heart of man is cast into a beautiful spiritual mould in the heat of the crucible of Ramadan, thereby becoming a wonderful receptacle of good values and noble ideals.

Long term benefits of fasting
Fasting throughout the month of Ramadan, the third of Islam’s five pillars, is compulsory for Muslims. Fasting is not a mindless exercise of torturing the body by remaining hungry and thirsty, but is extremely meaningful and produces great long term benefits for the fasting person. As a whole, people indulge excessively in food, snacking and nibbling the whole day, thereby heading towards weight gain, obesity and health problems. The intake of drinks such is coffee, tea and fizzy or carbonated drinks is also excessive. When one is fasting, strong discipline is exercised and despite mouth-watering food and delicious drinks being readily obtainable, the fasting person cannot even taste these.



Besides regulating the intake of food, some of the benefits of fasting in Ramadan are tabulated as follows:
• Increase in prayers and devotional practices in Ramadan generate a feeling of spiritual awakening, greater God-consciousness and a sense of closeness to the Almighty Lord
• Fasting, which entails abstention from food and drink for the whole day, creates a greater appreciation for the bounty of food and drinks which are easily taken for granted
• Strong self-discipline and control is developed - a direct effect of fasting – which is essential for achieving any of life’s worthy goals and ambitions
• Fasting requires patience – a sublime virtue - which in turn contributes towards the development of tolerance, contentment and good conduct
• Ramadan causes a change in life’s routine, which enforces healthier habits - particularly with regard to diet and consumption, sleeping routine and giving up bad habits, such as smoking
• Because fasting is a collective activity, it creates a universal sense of belonging and cohesion which is vital for social stability and emotional well being

Sympathy for the poor and underprivileged
One of the great benefits of fasting is that a person experiences hunger and thirst first hand, thereby personally identifying with the plight of the hungry and poor. This in turn generates a real and intense degree of sympathy and concern for the poor and needy, who have so little to live on each day. Ramadan is truly a month of charity and sharing with the poor and underprivileged. Fasting galzanises and mobilises people into programs and campaigns of poverty eradication. One who does not from time to time experience hunger and thirst, cannot truly experience what the poor and hungry feel.

Ramadan as an ideal lifestyle altering program
It is significant to note that lifestyle change and inculcation of a new routine only comes about with a sustained program carried out steadfastly and with discipline over a period of time. Change in routine and habit is usually achieved over the duration of a month at least. This brings about the desirable change in routine that is otherwise difficult to achieve. Ramadan – a month long intensive program - provides exactly this opportunity for lifestyle change. Then when the momentum begins to slacken over the year, along comes the next Ramadan to put things back on track, and so the cycle continues year after year. In this way, the benefits of this month, as elucidated above, are retained for most of the year. When the “batteries” begin to weaken and loose charge, again comes the next Ramadan to give a full charge!

The completion of the holy month, is followed by a day of celebration and rejoicing, referred to as the Day of Eid. This is a day of indulgence in good food, fine dress and great socialising with family and friends, but again with much emphasis on sharing with the poor and needy. Muslims who own wealth just above their own basic needs are required to contribute a small but compulsory charity, called “Fitra”, towards the poor before or on the arrival of Eid day, so that they may also participate in the joys and celebrations of Eid, thus reinforcing the concept of social cohesion and brotherhood.

In a sense, the Day of Eid is a huge “graduation” ceremony for the Muslim community who have just successfully completed a grueling month’s workshop in discipline-building and character development, which is the most essential and basic requirement for a successful, fulfilling and prosperous life.

I take this opportunity to wish one and all a joyous and happy Eid. Eid Mubarak!

(Mufti Zubair Bayat is a Durban-based Islamic scholar and the Director of Darul Ihsan Islamic Services Centre)

(article for MERCURY newspaper p.12 on Friday, 10 September 2010)

Requirements of salaah

Fard Parts in the Prayer

There are fourteen things called the Fard (imperative) parts which have to be fulfilled for the Prayer to be valid and proper. Seven of these are prerequisites which must be fulfilled before the commencement of the Prayer. The other seven, called the pillars of the Prayer, have to be observed during the Prayer.

PREREQUISITES

If any of the following seven prerequisites is ignored, the Prayer will not be deemed to have been performed at all :

1. Cleanliness of Body
The body has to be cleaned of all sorts of impurities, whether these are impurities in effect or impurities in fact, and one must have obtained purity either through Wudu or, if need be, through Ghusl.

2. Cleanliness of Garments
All the garments including even the cap, socks, gloves, etc., that one is wearing or having on one's body must be clean and pure beyond any shadow of a doubt.

3. Cleanliness of Place
The minimum requirement is that the place where one intends to stand and where one's knees, hands and forehead would rest in Sajdah, must be clean, whether it is a piece of plain ground or floor, or a mat, etc., bat one should also avoid standing for the Prayer at a place which is stinking with filth and dirt around it.

4. Covering of Satar
For males it is the part of the body between the navel and the knee, and for females it is the whole body excluding the face, hands and feet. Women should see that the ankles do not remain uncovered.

5. Ascertaining the right time for a Prayer
Each Prayer has to be performed within the time limit prescribed for it. If a Prayer is performed before its time, it will be no Prayer at all, and if it is offered after the time for it has elapsed, it will have to be offered as a missed (Qada) Prayer.

6. Facing the Qibla
If a person performs his Prayer with his face turned towards a direction other than that of the Qibla, unless there is a genuine reason for that, his Prayer will not be deemed to have been performed.

7. Intention
Having the intention in the mind, which may also be expressed with the tongue, to offer a particular Fard Prayer at a prescribed time, or a particular missed Prayer afterwards. For the Sunnat or Nafl Prayers, however, the mention of the time is not necessary. If one is going to offer a Prayer under the leadership of an Imam, one has to express intention to that effect, too.

PILLARS OF PRAYER

These are the pillars or principles which have to observed during the Prayer :

1. Takbir Tahrimah
To begin the Prayer with (Allahu Akbar), (Allahu A'zam) or (Allahu A'la) etc., expressing the greatness and glory of Allah. This is called Takbir Tahrimah because after one has pronounced it, one is forbidden to move about, talk or drink, etc.

2. Qiyam
To stand upright in a Fard or Wajib Prayer at least for so long that one may complete recitation of that much [of a] portion of the Qur'an, which one has to recite as an imperative duty. In the Nafl Prayer, however, Qiyam is not necessary.

3. Qira'at
To recite by heart one verse of the Qur'an, consisting of at least two words, like (Allah-us-Samad). According to Imam Muhammad and Abu Yusuf, one should make it a habit to recite more of the Qur'an, for instance, three short verses or one long verse, though according to Imam Abu Hanifah, one short verse containing at least two words will suffice for the purpose.

Qira'at is obligatory in any two of the rak'ahs of the Fard Prayer, e.g., in the first and second, second and third, third and fourth, or the first and last, but in the Wajib Sunnat, or Nafl Prayer, Qira'at has to be done in all the rak'ahs.

3. Ruku
To bend down to the extent that the hands reach the knees is obligatory once in each rak'ah.

4. Sajdah
To prostrate oneself twice in every rak'ah.

5. Qa'dah Akhirah
To sit in the prescribed way at the end of the last rak'ah of the Prayer for so long that one may complete recitation of Tashahhud.

6. Salam.
To end the prayer with a voluntary action or words not included in the Prayer after one has performed the full Prayer and brought it to completion.

Wajib Parts in the Prayer

These are those essential parts which have to be carried out during the Prayer, and if one of these is missed due to forgetfulness, one has to perform Sajdah Sahv to rectify the mistake. If Sajdah Sahv is not performed, or an essential part if ignored deliberately, the Prayer will be rendered void and will have to be repeated. The essential parts are:

1. To recite a portion of the Qur'an in the first two rak'ahs of the Fard Prayer.

2. To recite Al-fatihah in the first two rak'ahs of the Fard Prayer and in all the rak'ahs of the other Prayers.

3. To recite another Surah or passage containing one long verse or three short verses after Al-Fatihah in the first two rak'ats of the Fard Prayer and in all the rak'ahs of the other Prayers.

4. To recite Al-Fatihah before the other Surah or passage.

5. To observe the sequence in recitation, Ruku, Sajdah and the rak'ahs.

6. To observe Qaumah, i.e. to stand upright after Ruku.

7. To observe Jalsah, i.e. to sit upright between the two Sajdahs.

8. To perform Ruku, and Sajdahs peacefully and with perfect tranquillity.

9. To observe Qa'dah Ula, first sitting for Tashahhud after two rak'ahs in the Prayer consisting of three or four rak'ahs.

10. To recite Tashahhud at least once in the two Qa'dahs.

11. To recite Al-Fatihah and an additional passage (for the lmam) aloud in the two Fard rak'ahs of the Fajr and Jumu'a Prayers and in the first two Fard rak'ahs of the Maghrib and Isha Prayers, and in the 'Id and Taravih Prayers, and to recite it inaudibly in the last rak'ahs of Zuhr, 'Asr, Maghrib and 'Isha' Prayers.
12. To bring the Prayer to completion with salutation: (As-Salamu 'alaikum wa rahmatullah).

13. To raise hands with Takblr for the Qunut and to recite the Qunut in the last rak'ah of the Witr Prayer.

14. To pronounce the additional Takbirs in the 'Id Prayers.

Sunnat Parts in the Prayer

The Holy Prophet observed certain other things in his Prayer besides the Fard and Wajib parts, which though not equal to Fard or Wajib in status, deserve to be observed by Muslims to make their Prayers as much like the Holy Prophet's as possible. If a Sunnat part is missed or ignored, it does not entail Sajdah Sahv, nor does it render the Prayer void. These are 21 in number and are as follows :

1. To raise the hands before Takbir Tahrimah to ear-lobes for males, and to shoulder level for females, though the males may also raise them only to shoulder level in case of a genuine reason.

2. To keep the fingers apart and straight in the natural state at the time of Takbir Tahrimah and to turn the palms towards the Qiblah.

3. To keep the head erect while pronouncing Takbir Tahrimah.

4. To place the hands after Takbir Tahrimah under the navel or on the breast for females.The prescribed way is that the palm of the right hand should be placed over the back of the left hand and the wrist of the left hand should be gripped with the thumb and little finger of the right hand and the three middle fingers spread on the wrist of the left hand, though for the females it is not necessary to grip the left wrist with the thumb and the little finger of the right hand.

5. The Imam has to pronounce all the Takbirs aloud beginning from Takbir Tahrimah for moving from one article of the Prayer to the other.

6. To recite Thana

(Subhanak-Allahumma wa bi-hamdika wa tabarak-asmuka wa ta'ala jadduka wa la-ilaha ghairuk)

7. To pronounce Ta'awwuz:

(A'uzu billahi min-ash-shaitan-ir-rajim)

8. To recite Bismillah before Al-Fatihah in every rak'ah.

9. To recite only Al-Fatihah in the third and fourth rak'ahs of the Fard Prayer.

10. To pronounce Aamin behind the Imam as well as the individual Prayer after finishing Al-Fatihah.

11. To pronounce Thana, Ta'awwuz, Bismillah and Aamin inaudibly.

12. To perform recitation to the extent as prescribed for various Prayers.

13. To pronounce Tasbih (Subhana Rabbi-yal-'Azim) in Ruku and (Subhana Rabbi-yal-A'ala) in Sajdah at least thrice.

14. To keep the head and the back level and aligned in Ruku and to grip the knees with the hands

15. The lmam has to pronounce (Sami-Allahu-li-man hamidah) during Qaumah and the followers (Rabba-na la-kal-Hamd). The person offering the Prayer independently has to pronounce both.

16. To place the knees first on the ground while going down for Sajdah, then the two hands, then the nose and last of all the forehead.

17. To sit on the left foot placed flat on the ground during Jalsah and Qa'dah and to keep the right foot upright in a manner that the tips of the toes are turned towards the Qiblah, and to place the open hands naturally on the thighs.

18. To raise the forefinger of the right hand while pronouncing La Ilaha in Tashahhud.

19. To recite salat in the final Qa'dah after Tashahhud.

20. To recite any of the prescribed supplications after salat.

21. To turn the face first to the right with salutation (As-Salamu 'Alaikum wa rahmat-ullah) and then to the left, over the shoulders.

Mustahabb Parts in the Prayer

These are five in number. They merit reward if observed, but there is no harm if ignored :

1. To take the hands out of the over garment (sheet, blanket, etc.) and raise them to the ears while pronouncing Takbir Tahrimah ; the women, however, should raise the hands from under the over garment to shoulder level.

2. To look during Qiyam at the place where the head would rest in Sajdah, between the two feet during ruku', at the thighs during Qa'dah and at the shoulders in salutation.

3. To pronounce Tasbih more than thrice in Ruku' and Sajdah when praying individually.

4. To avoid coughing as far as possible.

5. To try to keep the mouth closed while yawning, but if unavoidable, to cover the mouth with the right hand during Qiyam and with the back of the left hand in other postures.

THlNGS WHICH RENDER THE PRAYER VOID

These are 18 in number. One must guard one's Prayer against these, and if any of them occurs, the Prayer becomes void and has to be observed afresh:

1. To talk in the Prayer, whether little or much. This may happen in one of the following five ways :

First Case

To talk to another person, or respond to him, whether in one's own language or in Arabic, or in the words of the Qur'an. Instances of responding in the words of the Qur'an are as follows:

(i) To say to a person named Yahya(Ya Yahya Khuz il-Kitab) "O Yahya! Hold your book."

(ii) Or to say to a woman, named Maryam: ' (Ya Maryam-uqnuit li Rabbi-ki wasjudi) "O Mary! carry out the will of Thy Lord, prostrate yourself before Him and bend down in worship with those who bend down."

(iii) Or to ask somebody : (Fa aina tazhabun) "So, where are you going?"

(iv) Or to tell somebody (Iqra'a Kitabak) "Read your book."

(v) Or to express sorrow and sympathy with somebody, saying, (Inna lillahi wa inna ilaihi raji'un) "To Allah we belong and to Him we shall return."

(vi) Or to respond to somebody's sneezing with (Yar hamu-Kallah) "May Allah have mercy on you ."

(vii) Or to express wonder, saying (Subhan-Allah) "Glory be to Allah!"

(viii) Or to express joy at good news, saying (Alhamdu Lillah) "All praise is only due to Allah."

(ix) Or to forbid somebody to do something indecent, saying (Allahu Yahdika) "May Allah guide you to do right."

(x) Or to greet somebody or respond to his greeting.

(xi) Or to respond with Aamin to somebody's invocation outside the Prayer.

(xii) Or to respond with (Jalla Jalaluhu) on hearing Allah's name being mentioned.

(xiii) Or to recite salat on hearing the Holy Prophet's name being mentioned.

(xiv) Or a woman's crying Bismillah on seeing a child fall down etc.

Second Case

To utter a cry with a view to driving away an animal, like a cat or hen, from one's food, drink, etc.

Third Case

To utter an extraneous word or words in one's own language or in Arabic, unless, however, the word or words uttered belong to the Quranic text ; but if the word or words uttered are [of] a person's verbal 'mannerism or habitual sort of utterance, the Prayer will be rendered void even if they belong to the Quranic text.

Fourth Case

To invoke Allah or remember Him, whether in Arabic or in one's own language, unless a prescribed invocation, given in the Qur'an or Hadith, is made inadvertently at a time where it is not meant to be made, but this is not to be made a matter of habit. A prayer expressed to human beings for fulfilment, whether in Arabic or in one's own language, also renders the Prayer void.

Fifth Case

1. To correct a mistake of recitation of another person, whether the other person is reciting the Qur'an in the Prayer or outside it, unless, however, the one committing the mistake of recitation is an Imam and the one correcting him a follower, but if the follower corrects the Imam after looking up the correction in the Qur'an, or after hearing it being correctly recited by another person, his own Prayer will be rendered void, and if the Imam accepts his correction, the Imam's Prayer as well will be rendered void.

2. To recite the Qur'an from the Book instead of from memory.

3. Breaking down of any of the prerequisites or conditions of the Prayer, e.g. losing the state of purity, breaking of Wudu or standing in need of Ghusl; issuing of the menses; or the garments becoming impure or the place of worship; or turning away of the face from the direction of the Qiblah, without a genuine reason; or exposition of sat'ar for so long that one may be able to perform Ruku or Sajdah in the meantime; or losing one's consciousness; or falling into a fit of madness or hysteria; or becoming intoxicated on any account, etc.

4. To ignore or miss one of the Fard parts of the Prayer, intentionally or unintentionally, e.g., forgetting to stand in Qiyam, or perform Ruku or Sajdah; or recite a portion of the Qur'an, etc.

5. To ignore or miss one or more of the Wajib parts of the Prayer deliberately.

6. To ignore or miss one or more of the Wajib parts of the Prayer unintentionally, and failing to perform Sajdah Sahv.

7. To cough unnecessarily without a genuine cause, unless, however, coughing is unavoidable on account of an ailment; or somebody has to cough to clear the throat; or a follower has to warn the Imam of a mistake; or one has to cough to indicate that one is engaged in Prayer, etc.

8. To moan or cry unnecessarily on account of a loss, or suffering or intense pain, etc., unless, it occurs involuntarily due to the fear of Allah, or the fear of the torment of the grave or Hell in the Hereafter or somebody begins to cry under the effect and influence of the Qur'an, etc.

9. To chew or eat something, even if unintentionally, unless somebody swallows a particle of food, less than a grain of gram in size, stuck between the teeth, but even this is not allowed to be done on purpose. One should clean one's mouth thoroughly before standing up for the Prayer.

10. To commit a blunder in the recitation of the Qur'an so as to effect a change in the meaning, e.g., prolonging the sound of 'A' in Allah in Takbir, which renders it to mean: "Is Allah great?"

11. Breaking into laughter by an adult person.

12. To try to read or write somewhere in the front, unless, however, the words are not uttered with the tongue, but only their meaning is perceived.

13. To move about or shift unnecessarily.

14. To repeat an act irrelevant to the Prayer over and over again ; for instance, to set the clothing right, or twist the hair into a plait, or to suckle a baby, etc.

15. Standing of a man and a woman side by side for the Prayer, without a curtain between them, for so long that one may bo able to perform a Ruku, or a Sajdah, in the meantime, unless it is a minor girl towards whom one cannot feel sexually inclined and attracted.

UNDESIRABLE THINGS DURING THE PRAYER

These are the things which do not render the Prayer void, yet make it defective and unsound. These are 28 in number, and one must avoid them scrupulously to make one's prayer worthy of due merit and excellence.

1. Wearing clothes against the established custom and practice. For instance, leaving the wrapper of the over garment hanging from the head on the sides instead of covering the shoulders, etc. with it, or putting the shirt or coat over the shoulders without inserting the arms into the sleeves, etc.

2. Trying to fold the garments to protect them from dust, or shaking off dust from the hands, or blowing off dust or removing pebbles, etc. from the place of Sajdah.

3. Playing with the garments, hair of the beard or head, teeth, or putting the finger into the mouth, or tapping the wrist with fingers during Qiyam, or scratching the body unnecessarily.

4. Offering the Prayer in an undignified dress in which one would not like to come out in the open or sit in a gathering or meeting, for instance, putting on a child's cap or an ordinary straw cap kept in the mosque.

5. Performing the Prayer bare-headed or in an improper dress in the mosque on account of sheer negligence : however, if a person prays bare-headed at home out of humility, there is no harm.

6. Standing up for the Prayer when one is feeling a strong desire for passing stool or urinating or releasing wind.

7. Praying with one's (male's) hair tied up in a knot.

8. Snapping the fingers or intertwining the fingers of one hand with those of the other.

9. Placing one's hands on the hip or back.

10. Turning the face away from the direction of the Qiblah or casting side glances, unless unavoidable and necessary.

11. Resting the forearms up to the elbows on the ground during Sajdah.

12. Turning one's face during the Prayer towards a person who is facing the one praying.

13. Standing of the Imam wholly inside the niche ; if however, he keeps his feet outside the niche and prostrates himself inside it, there is no harm.

14. Yawning deliberately and failing to control it if one could.

15. Praying in garments or on a mat having pictures of animals on them, or in a place where there are pictures of living beings overhead or on the sides.

16. Standing in a back row for a congregational Prayer when there is room for standing in a front row.

17. Responding to somebody's greeting with a gesture of the head or hand.

18. Keeping the eyes closed while praying unless it is done with a view to achieving concentration.

19. Prostrating oneself by touching only the forehead on the ground, or only the nose, or the edge of the cap, or a fold of the turban.

20. Sitting square during the prayer without a genuine reason, or sitting with the hips and hands resting on the ground and knees in contact with the belly and chest.

21. Standing of the Imam or of the followers separately on raised ground, unless unavoidable, if, however, some of the followers stand with the Imam on raised ground, there is no harm.

22. Bending down for Ruku before finishing the recitation properly and trying to complete it in the posture of Ruku.

23 Reciting the Qur'an regardless of the sequence in the various rak'ahs of the Fard Prayer, for instance, reciting Surah Al-lkhlas (112) in the first rak'ah and Surah Al-Lahab (111) in the second rak'ah or reciting two Surahs one after the other, omitting in between a short Surah containing three verses, or reciting a few verses of a Surah in the first rak'ah and then, omitting one or two verses in between, reciting the next few verses in the second rak'ah. Likewise, it is undesirable to recite two Surahs one after the other in the same rak'ah omitting in between one or more. short or long, intermediary Surahs, or recite a longer Surah or passage in the second rak'ah and a shorter one in the first rak'ah, or recite always one and the same Surah in the prayer; however, if one commits an error with regard to sequence due to forgetfulness, there is no harm.

24. Neglecting a sunnat part in the prayer.

25. Raising both the feet off the ground in Sajdah.

26. Counting the verses, Surahs or Tasbihs on the fingers.

27. Stretching the limbs to shake off lethargy.

28. Praying with something pressed in the month, unless it does not obstruct the recitation; if it does, the Prayer will be rendered void.

CASES IN WHICH PRAYER MAY BE BROKEN

1. When the train is going to start and one has children and luggage on board, one may break the prayer.

2. If a snake appears in front, or a scorpion or wasp or other poisonous insect has entered the garments, one must break the prayer, kill the harmful animal or insect first and then resume the prayer.

3. If a cat has appeared and is likely to harm poultry, pigeons or other domestic fowls, it is permissible to break the prayer and drive it away.

4. In case of a danger of material loss, e.g., boiling over of the milk or burning away of a kettle on the fire when a housewife is engaged in prayer; or danger of theft of the umbrella, shoes, or other luggage of a person who has put them in an unsafe place and started the prayer in a mosque; or a woman's remembering that she did not secure the door before standing up for the prayer and there is a likelihood of theft, or a dog, cat or monkey has entered the house and there is a possibility of damage being done to property, etc. However, if one feels that the loss or damage occurring would be negligible, one should complete the prayer and avoid breaking it unnecessarily.

5. If a person feels a strong desire for passing stool or urine, he should break the prayer and relieve himself and then resume the prayer with a fresh Wudu.

6. If there is a danger of a blind person's falling and drowning in a stream, canal or well, it is imperative to give up the prayer and save him. If this is not done and the blind person suffers an injury or loses his life, the one praying will be a sinner and held responsible of negligence.

7. If a person's clothing catches fire, or a baby reaches the edge of the roof and is likely to fall down, or a monkey or ape enters the house and is likely to carry away a baby, or a baby has picked up a sharp knife or blade and is likely to injure itself or somebody else, or there is the danger of a child's being attacked by a thief or robber or enemy or a wild beast, etc. it is imperative to give up the prayer and help save life. If one does not do so, one will be a sinner.

8. If a person's parents or grandparents call him for help in affliction, he must give up even the Fard Prayer and go to help them. If, however, there is somebody else nearby to render help, then one should not break the Fard Prayer, but if one is engaged in a Sunnat or Nafl Prayer, one must break it and attend to them, even if the help needed is of an ordinary nature.

NOTES

1. According to Imam Shafi'i, both the males and the females should raise the hands to shoulder level.

2. According to Abu Da'ud, the Holy Prophet raised his hands up to shoulder level from under his over garment in winter.

3. According to Imam Shafi'i and the Ahl al-Hadith, males also have to place the hands on the breast. However, according to an authentic Tradition reported by 'Alqamah from Wa'il bin Hujr, the latter saw the Holy Prophet with his hands placed under the navel. The Ahl al-Hadith therefore, are not correct in their assertion that placing the hands under the navel is not supported by Hadith. (Al-Qual al Hazim by Allama Farang-i-mahalli).

4. The following supplication is also supported by Hadith:

(Allahumma ba'id baini wa baina khatayaya kama ba'atta bain al-mashriq-i wal-maghrib; Allahumma naqqini min al-khataya kama yunaqqth-thaub ul-abyad-u min ad-danas; Allahumm aghsil khatayaya min-al-ma'i wa-th-thalj-i wal-barad).

"O Allah! keep me away from my sins as is the east from the west. O Allah! purify me from my sins as is a white garment from dirt. O Allah! wash off my sins with water and snow and hail."

According to Imam Abu Yusuf, it is commendable to recite the following invocation:

(Inni wajjaht-u wajhiya lillazi fatar-s-samawat-i wal-arda hanif-am wa ma ana min al-mushrikin. Inna Salati wa nusuki wa zalika umirt-u wa ana awwal-uo-muslimin).

"I have turned my face sincerely towards that Being Who created the heavens and the earth, and I am not from among the idolatrous people. My Salat and my rites of worship and my life and my death are all for Allah, the Lord of the universe, Who has no partner with Him. This is what I have been enjoined and I am the first to surrender to Him'.

5. This is according to the Hanafi Imams. Imam Malik also has supported this view in one of his sayings and Imam Shafi'i as well in one of his later pronouncements, though according to Hadith, it is permissible to pronounce Aamin both audibly and inaudibly. It is, therefore, wrong to create schisms owing to this difference of opinion and condemn one another. One may follow and practise either of the ways as both are based on the practice and Sunnah of the Holy Prophet,

6. There is no harm if a person does so once to clean the place.

7. Such things are very common among the people, and need to be avoided carefully by paying full attention to the meaning and praying with due concentration.

8. This is for males. Females have to rest their elbows squarely on the ground during Sajdah.

9. The restrictions of sequence are not applicable to Taravih or other voluntary prayers

Source: everymuslim