After
ensuring that your belief and faith is correct, the biggest obligation
of all obligations is Namaz. There has been many messages in the Quran
and Hadith in relation to the importance of Namaz. Whoever does not
believe it as an Obligatory aspect i.e. Farz is a Kafir. and those who
do not pray it are great sinners and will be thrown into hell in the
after life, also in the event of an Islamic leadership, the king should
execute those who do not pray Namaz.
Rule: At what age should children be taught Namaz ?
When
a child reaches the age of seven he should be shown how to pray Namaz.
When the child reaches the age of ten. they should be made to pray via
use of beatings. Before we show you the way in which Namaz should be
prayed, we will first of all show you the six conditions/qualifiers that
must be performed, otherwise the Namaz will not begin.
These are known as the 'Shara'it-e-Namaz and are as follows
The call to start Namaz (Takbeer-e-Tahrima)
The
first qualification is cleanliness. This means that the person praying
Namaz (which will now be referred to as Namazee) must have their body,
clothing and the place where Namaz is going to be performed, clean from
impurities such as urine, stools, blood, alcohol. dung, animal
excretion, etc. Also the Namazee must not be without bathing or
ablution.
The
second qualification is covering of the body. This means that the
male's body must be covered from the navel upto and including the knees.
The female's body must be completely covered except for the face, the
hands below and including the wrists and feet below and including the
ankles.
The
third qualification is time. This means that whatever time is allocated
to a particular Namaz, that Namaz is prayed. For example, the Fajr
Namaz is prayed from the break of dawn to before sunrise. Zohar Namaz is
prayed after midday to the time when there are two shadows to
everything except for the original shadow (mid afternoon). Asr Namaz is
prayed from when there are two shadows until sunset. Maghrib Namaz is
prayed after sunset to when the natural light disappears. Isha Namaz is
prayed after the natural light has disappeared until before the break of
dawn.
The fourth qualification is the facing towards Qibla. This means to face towards the Holy Ka'aba (in Makkah).
The
fifth qualification is intention. This means that whatever Namaz is
being prayed for whatever time i.e. Ada, Qaza. Farz, Sunnat,Nafl etc. to
make a firm intention in the heart for that Namaz.
The
sixth qualification is Takbeer-e-Tahrima. This means to say
Allah-o-Akbar and start the Namaz. This is the last qualification and
once said the Namaz begins. If you then say something to someone or eat
something or drink something or perform any action which is against
Namaz then the Namaz will break. The first five qualifications must
remain from when the Takbeer-e-Tahrima is said, to until the Namaz is
completed, otherwise the Namaz will not count.
SECOND QUALIFICATION ON NAMAZ - SATRE-AURAT - COVERING OF THE BODY
It is compulsory to cover the body, meaning how much of the body in Namaz should be covered at least.
Rule:
For males, from below the naval to below the knees is compulsory, that
it is covered, it is not compulsory to cover the naval, but the knees
must be covered.
Rule:
For women who are not slaves nor have any restriction of Shariat on
them, it is compulsory for them to cover all their body except the face,
hands upto the wrists and feet upto the ankles. It is also compulsory
for women to cover the hair hanging from their heads, their necks and
their collars (throats).
Rule: If a woman has worn a very thin veil over her head that the hair's shininess can be seen then the Namaz will not count.
Rule:
For a female servant/slave the whole of the stomach, back, both sides
and from the navel to the knees is all aurat (parts that need covering).
Rule:
In all the parts that are compulsory to cover if one part was uncovered
and was less than a quarter, then the Namaz will count. If it is a
quarter in size and is recovered immediately, then the Namaz will count.
If the part was uncovered for one 'Rukun' meaning the time you could
say Subhanallah three times or was uncovered deliberately and whether it
was covered again immediately, the Namaz will not count.
Rule: There are nine parts of the body which are aurat for a male.
The right thigh (upto and including the knee)
The left thigh (upto and including the knee)
From below the naval upto the male organ and upto both sides of the body inclusive.
The area between the testicles upto the posterior is a single aurat.
The
aurats that have been counted above are all one part each, meaning if
less than a quarter of each part became uncovered, the Namaz would
count.
Rule:
If some parts of the aurats became uncovered but were all less than a
quarter, however, when added together the size would be more than a
quarter of the smallest part that has been uncovered, then the Namaz
will not count. For example, if a ninth of a thigh was uncovered, a
ninth of hip and a ninth of a penis was uncovered then the size added
together is more than a quarter of the penis, the Namaz will not count
[Alamgiri, Radd-ul-Mohtar].
Rule:
At the start of the Namaz if one quarter of a part is left uncovered
and you say Allah-o-Akbar, the Namaz will not start [Radd-ul-Mohtar].
Rule:
For women who are not slaves, except for the five parts mentioned above
(face, both hands upto the wrists and both feet upto the ankles) all
the body is aurat. This is split into thirty parts of the body. The same
rule applies in Namaz (as mentioned above) if a quarter became
uncovered for each part.
The head, meaning from the top of the head upto the start of the neck.
The top right arm including the elbow
The top left arm including the elbow
The bottom right arm (below the elbow upto and including the wrist)
The bottom left arm (below the elbow upto and including the wrist)
The chest, below the neck/throat to the breasts
The stomach, meaning from below the breasts upto and including the navel
The upper back, meaning the other side of the chest
Both armpits upto the lower back
The right thigh upto and including the knees, the knee is not a separate part but is included
The left thigh upto and including the knees, the knee is not a separate part but is included
Below the naval upto the start of the pubic hair and the lower back, is all one aurat.
The right shin, from below the knee upto and including the ankle
The left shin, from below the knee upto and including the ankle.
The right base of the foot
The left base of the foot
Many Ulema have not included the back of the hands and the base of the feet as Aurat.
Rule:
Although the woman's face is not an Aurat, it is still forbidden to
expose it to non permissible males (those a woman is not restricted to
marry). Also it is forbidden for non permissible males to look at their
face.
Rule:
If a male does not have clothing that is allowed, i.e. he only has silk
to cover his body, then it is obligatory for him to cover his body with
the silk cloth and can pray Namaz with it on, however, if a male has
other material available then it is Haram for a male to wear silk, and
if a Namaz is prayed with silk on, then it will become
Makrooh-e-Tahrimi.
Rule:
If a naked person can obtain access to a table or floor cloth, then
they must cover themselves with this and pray Namaz, and also if they
can use leaves or straw to cover themselves, then they must do this
[Alamgiri].
Rule:
If someone has no clothes or material, then they should pray Namaz
seated and perform Rukoo and prostration (Sijdah) by actions [Hidaya,
Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule:
If another person has material or clothing and the naked person feels
sure that the person will lend it to them, then it is necessary to ask
for the material [Radd-ul-Mohtar].
Rule:
If you only have impure clothes and there is no way of cleaning them,
then pray with the impure clothes, do not pray naked [Hidaya].
Rule:
If there isn't enough clothing to cover the whole of the body but you
can only cover some parts, then it is necessary that you do this and
cover the private parts (vagina and posterior) first. And if there is
only enough to cover one private part, then cover one of the two.
Rule:
If by praying Namaz whilst standing, one quarter of an aurat becomes
uncovered, then pray Namaz whilst seated [Durr-e-Mukhtar,
Radd-ul-Mohtar].
THIRD QUALIFICATION OF NAMAZ - TIME
From
the break of dawn upto the first ray of sunrise. The break of dawn
(Subah Sadiq) is a light which is seen before sunrise from the east and
generally gets more lighter and eventually is spread completely across
and then it becomes daylight. As soon as this light of the break of dawn
is seen, the time of sehri for fasting finishes and the time of Fajr
Namaz begins. Before this light a seam of whiteness is seen in the
middle of the sky from east to west, and underneath it the whole is area
is black.
The
break of dawn comes from underneath this and spread across to the north
and south and gets lighter. The whiteness disappears when the light of
dawn starts spreading. The long whiteness is known as Subah Kazab and the time of Fajr does not begin with this [Qazi Khan, Bahar-e-Shariat].
(The
time of Subah Sadiq is dependent upon the town and country you are in.
It is advisable to get the time from the observatory).
Rule:
For the time of Fajr Namaz wait until the break of dawn starts
spreading and it's light can be seen, and the finishing of Sehri and the
end of Isha Namaz time is as soon as the break of dawn starts, meaning
pray the Fajr Namaz at least after the light of the break of dawn can be
seen and end the Sehri and the time of Isha once the break of dawn
occurs [Alamgiri].
From
Zawal, meaning midday until everything has except for it's original
shadow a double shadow. For example, there was a shadow in the afternoon
of an item the size of four fingers and the item is actually eight
fingers in size, the time of Zohr will not finish until the size of the
shadow gets to twenty fingers in length.
The
original shadow is the shadow which occurs exactly at midday. This is
when the sun reaches exactly middle of the sky and the distance of east
and west is exactly the same. When the sun moves from this position
slightly to the east, the time of Zohr begins. The recognition of the
sun moving is by digging a stick upright into the ground, and then the
shadow continues to reduce until it cannot reduce anymore, this is
exactly the time of midday and is known as the original shadow, when the
shadow starts growing again the time of Zohr has begun because the sun
has moved. The time of Jum'a is the same as the time of Zohr.
As
soon as the time of Zohr finishes, the time for Asr begins. Depending
upon the city and country, the length of Asr varies. The length of the
time of Asr is also dependent on the time of the season, i.e. autumn,
summer etc.
As
soon as the sun sets until the dusk (Shafaq) disappears. Dusk is the
twilight that is seen after the redness of the sun has gone and is
spread like the whiteness of dawn from east then from north to south
[Hidaya, Alamgiri, Khanya]. In the UK the length of Maghrib is usually
approximately a minimum of one hour and fifteen minutes and a maximum of
one and a half hours. The length of the time of Maghrib is exactly the
same as the time length of Fajr for that day.
As
soon as the twilight of dusk disappears the time of Isha begins until
the break of dawn. As well as the twilight of dusk, there is also a
twilight seen after this from north to south but the time of Isha has
begun and the time of Maghrib has ended.
The
time of Witr is the same as the time of Isha. However, Witr cannot be
prayed before the Farz Namaz of Isha, as the sequencing is obligatory.
If the Namaz of Witr is prayed purposely before the Farz Namaz of Isha,
then the Witr will not count and will have to be prayed again after the
Farz Namaz of Isha. However, if the Witr Namaz is prayed before Isha by
mistake or you have realised that you prayed the Isha Namaz without Wuzu
and prayed the Witr Namaz with Wuzu, then it is accepted
[Durr-e-Mukhtar, Alamgiri].
Rule:
In those countries where the time of Isha does not come, then the Qaza
of Isha and Witr should be prayed [Bahar-e-Shariat].
In
Fajr, delaying is Mustahhab (Preferred). Meaning when there is good
light then start the Namaz. Also Mustahhab time is that you can pray
approx. forty to sixty verses of the Quran in a clear and distinct
manner (tarteel), and after performing Salaam there is enough time left
that if there was a fault you could repeat your Wuzu and pray the Namaz
again with forty or sixty verses in a clear and concise manner. To delay
so much that there is doubt that the sun will rise is Makrooh disliked)
[Qazi Khan etc.].
Rule:
For women it is always Mustahhab to pray Fajr at the beginning time and
the rest of the Namaz's prayed after the Jamaat of the males has
completed.
Rule:
In winter, early Zohr is Mustahhab. In the warm weather it is Mustahhab
to pray the Namaz late, whether it is prayed alone or with Jamaat.
However, in the warm weather, if the Jamaat of Zohr is early, you are
not allowed to miss it for the Mustahhab time. The season of autumn is
in the same rule as winter, and the season of spring is in the same rule
as summer [Radd-ul-Mohtar, Alamgiri].
Rule: The Mustahhab time of .Jum'a is the same as the Mustahhab time of Zohar [Hijr].
Rule:
It is Mustahhab to delay the Asr Namaz, but not too much that the rays
of the sun go deep red and that without any difficulty you could look
directly at the sun, the sun shining is not a form of deep redness
[Alamgiri, Radd-ul-Mohtar, etc.].
Rule: It is better that you pray Zohr in the first half of it's time and Asr in the second half of it's time [Guniya].
Rule:
From study it is apparent that the sun goes deep red twenty minutes
before sunset and also it stays red twenty minutes after sun rise, which
is the out of Namaz time [Fatawa-e-Razvia, Bahar-e-Shariat].
Rule:
The clarification of delay is that the time allocated for a particular
Namaz is split into two and then the Namaz is prayed in the second half.
Rule:
Except for the days when there is cloud, it is always Mustahhab to
start Maghrib quickly, and if the time is delayed for more than the
length of two rakats then it is Makrooh-e-Tanzihi. Also, if without
cause i.e. travelling, illness etc. if the time is delayed so that the
stars can be seen clearly, then this is Makrooh-e-Tahrimi
[Durr-e-Mukhtar, Alamgiri, Fatawa-e-Razvia].
Rule:
It is Mustahhab for Isha Namaz to be delayed for the first third part
of the time. It is allowed to be prayed after the first half of the
time, meaning you prayed the Farz rakats just before the first half
ended, and if delayed that the night had dropped (meaning after the
first half) then this it is Makrooh as it would mean missing Jamaat
(congregation) [Hijr, Durr-e-Mukhtar, Khaniya].
Rule: It is Makrooh to sleep before praying the Isha Namaz.
Rule:
After the Isha prayer it is Makrooh to talk about worldly things, to
tell or listen to stories or fables. It is not Makrooh to talk about
important issues, to pray the Quran, or recite Allah's name, or talk
about religious regulations, stories of pious people and to talk with
guests. Also, from the break of dawn upto sunrise all types of
conversation except to recite the name of Allah is Makrooh
[Durr-e-Mukhtar, Radd-ul-Mohtar] .
Rule:
If a person is confident in waking up then they should pray the Witr
Namaz in the last part of the night just before sleeping and then if
they wake up in the last part of the night they should pray Tahajjud,
they cannot pray Witr again [Qazi Khan].
Rule: During dull and cloudy days it is Mustahhab to pray the Asr and Isha Namaz early and Mustahhab to delay the other Namaz's.
Whilst
the sun is rising or setting and at exactly midday, at these three
times no Namaz is allowed. No Farz, no Wajib, no Nafl, no Ada (current),
no Qaza (expired), no Sijdah-e-Tilawat, No Sijdah-e-Sahoo. However, if
the Asr Namaz for that day is still left to pray then you must pray
whether the sun is setting, but to delay it for so long is Haram.
Rule:
Sun rising means from the edge of the sun has come out until all the
sun has risen and the eye sparkles when directly looked at, and this is a
total time of twenty minutes.
Rule: Midday (Nisfun Nihar) means starting from exact mid sun until the sun drops.
Rule:
The way of finding the exact time of Nisfun Nihar (midday) is to find
out what day today the break of dawn started and what time the sun set.
Split this into two halves and as soon as the first half ends this is
the time of midday until the sun starts dropping from this position.
For
example, say today the 20th March the sun sets at 6pm and also risen at
6am, then the afternoon started at 12pm, and in the morning at 4.30am
the dawn broke. Therefore a total of thirteen and a half hours have
occurred between the break of dawn until sun set and so half of it would
be six and three quarter hours. The time therefore of Nisfun Nihar
would be quarter past eleven and the sun would drop at 12pm, and hence a
total of three quarters of one hour would be the total time when any
Namaz would not be allowed.
Notice:
The above calculation is a mere example and therefore the time would
differ according to the city and country and the season. Different
destinations and different times show that the approximate time would be
twenty minutes and in all places the above method of calculation should
be used.
Rule:
If a funeral (Janaza) is brought at the three prohibited times there is
no harm in praying the Namaz. It is not allowed to be prayed when all
the funeral is ready beforehand and the time is delayed until the
prohibited times start [Alamgiri, Radd-ul-Mohtar].
Rule:
During these three prohibited times it is better if you do not pray the
Holy Quran, it is better to recite the name of Allah or pray the Durood
Sharif continuously [Alamgiri].
Twelve times where Nafl Namaz is prohibited
Rule: It is prohibited to pray Nafl (voluntary) Namaz during twelve times;
From
the break of dawn (SubahSadiq) until the sun has risen fully, no Nafl
Namaz is allowed, except for the two Sunnats of Fajr. From when the call
to establish rows for congregation (Iqamat for Jamaat) until the Farz
Namaz finishes, to pray a Nafl or Sunnat is Makrooh-e-Tahrimi. However,
if the Jamaat of Fajr Namaz has stood up and you know that if you pray
the Sunnats of Fajr you will still be able to join the Jamaat, whether
it be in the last sitting position (Qaida) it is necessary that you pray
the Sunnats separately from the rows of Jamaat and then join the
Jamaat.
If
you know that if you start the Sunnats you will not be able to join the
Jamaat but you still start the Sunnats then this is forbidden and a
sin. Except for the Fajr Namaz it is not allowed to start a Sunnat even
if you know you can join the Jamaat late when the Iqamat has been called
for Jamaat.
After praying the Asr Namaz until the sun goes red, no Nafl Namaz is allowed.
As soon as the sun has set, until the Farz Namaz of Maghrib has been prayed, no Nafl is allowed [Alamgiri, Durr-e-Mukhtar].
From
the time in Juma the Imam stands up from his place to perform Khutba
until the Farz Namaz of Juma has been prayed, no Nafl is allowed.
At
the start of a Khutba (sermon), whether it is the first or the second
for Juma, Eids, Kusoof, Istisqa, Hajj or Nikah, all Namaz is not allowed
even Qaza Namaz. However, for Sahib-e-Tarteeb (those who have less than
five Namaz of Qaza due) at the start of the Juma Khutba, Qaza Namaz is
allowed [Durr-e-Mukhtar].
Rule:If
the Sunnats of Juma have been started and the Imam stands up for the
Khutba, then complete all four rakats of the Sunnat.
All Nafl Namaz is Makrooh before the Eid Namaz, whether you pray them at home, Mosque or Eid hall [Alamgiri, Durr-e-Mukhtar.
It
is Makrooh to pray Nafl Namaz after the Eid Namaz if they are prayed at
the Eid hall or Mosque, if they are prayed back at home then they are
not Makrooh [Alamgiri, Durr-e-Mukhtar].
At Arafat, where the Zohr and Asr is prayed together, to pray a Nafl or Sunnat in between them or after them is Makrooh.
In
Muzdalifa, where the Maghrib and Isha is prayed joined together, it is
Makrooh to pray any Sunnat or Nafl Namaz in between the two Namaz, it is
not Makrooh to pray Nafl after the Isha Jamaat [Alamgiri,
Durr-e-Mukhtar].
If the time of Farz is very short, then all Nafl and Sunnats including those of Fajr and Zohr are Makrooh.
Whatever
aspect that makes the heart distract and you can relieve yourself from
that aspect then all Namaz are Makrooh until you relieve yourself, for
example, urination or excretion or to release wind, then these must be
performed otherwise the Namaz will be Makrooh. However, if the time is
going to finish, then pray the Namaz and repeat it afterwards. Also if
food is presented in front of you and you have the desire to eat, or any
other aspect that you may have a desire for without which you will not
be able to gain satisfaction, then it is necessary to fulfil this desire
before praying Namaz otherwise the Namaz will be Makrooh
[Durr-e-Mukhtar, etc.].
Rule:
The whole of the time of Fajr and Zohr is okay from the start to the
end, meaning these Namaz can be prayed at any point within the time and
is not Makrooh [Bararaiq, Bahar-e-Shariat].
AZAAN (The reward of Azaan)
It
is stated in the Hadiths that there is a lot of reward for Azaan. In
one Hadith it is stated that the Holy Prophet has said "If people knew
how much reward there is for calling the Azaan, then there would be
fighting of swords between them [Riwa'al Hamd].
Rule:
Azaan is a rule in Islam, meaning if within a city, town or village
people stopped calling the Azaan, then the king within the Islamic
country can force the people to call the Azaan and if they do not
co-operate, then he can order to have them executed [Qazi].
Method of Azaan, it's contents and it's place
Position
yourself outside the Mosque (Jamaat Khana), at a high place, facing the
Qibla and place the index finger in each ear or cover the ears with the
palm of the hand and say 'Allaho
Akbar, Allaho Akbar', Both of these statements make one submission.
Then pause slightly and repeat again 'Allaho Akbar, Allaho Akbar' again
both of these statements make one submission. Then state twice 'Ashhadu
An La ilaha illallah', then state twice 'Ashhadu Anna Muhammadanr
Rasoolullah'. Then turn the head to the right and state twice 'Hayya
Alas Salaah', then turn your head to the left and state twice 'Hayya
Alal Falaah'. The turn your head back towards facing the Qibla and say
once 'Allaho Akbar, Allaho Akbar' , this again is one submission, and
then finally say once 'La illaha illallah'.
After the Azaan has finished, first pray the Durood Sharif and then pray this Dua;
"Allahumma
Rabba Hazihid Da'awat'it Ta'ammati, Wassalaatil Qa'ammati, Aati Sayyadi
Muhammadanit Wasilata Wal Fadilata Wad Darajatar Rafi'ata, Wab'as'u
Muqamam Mahmoodanil Lazi Wa'ad'tahu Warzukna Shafa'atahu Yawmal Qiyamati
Innaka La Tukhiiful Mi'ad."
Rule:
In the Fajr Azaan, after 'Hayya Alal Falah', also say twice 'Assalatu
Khairum Minan Naum' as this is Mustahhab, and if it is not said, the
Azaan will still count.
Which Namaz does Azaan have to be called for ?
Rule:
All the five Farz Namaz and also the Juma Namaz where one goes into the
Mosque to pray with Jamaat and is prayed at a designated time, then
Azaan for these Namaz is Sunnat-e-Maukida, and it's order is the same a
Wajib. If the Azaan is not called, then all the people from there are
sinners [Khaniya, Hindiya, Radd-ul-Mohtar, Durr-e-Mukhtar].
Rule:
If someone prayed Namaz at home and did not call the Azaan then there
is no problem because the Azaan at Mosque would be sufficient for them.
Although it is Mustahhab to say the Azaan at home.
When should the Azaan be called ?
Rule:
The Azaan must be called after the time for that Namaz has begun. If
the Azaan is called before the time then it must be called again [Qazi
Khan, Shareh Waqiya, Alamgiri].
Rule: The time of Azaan is the same as the time of Namaz.
Rule: The Mustahhab time of Azaan is the same as the Mustahhab time of Namaz.
Rule:
If the Azaan was called at the start of the time and the Namaz is
prayed towards the end of the time, then the Sunnat will still be
fulfilled [Durr -e-Mukhtar,` Radd-ul-Mohtar].
Which Namaz do not contain Azaan
Rule:
Except for the Farz Namaz's no other Namaz have the Azaan, Not for
Witr, or Janaza, or Eid, or Nazr (gift) Namaz, or Sunun (Sunnats) Namaz,
or Rawatib (traditional), or Tarawih (in Ramadan), or Istisqa
(Thankful) Namaz, or Chast (mid morning), or Kusoof or Khusoof (sun or
moon eclipse) or any Nafl Namaz [Alamgiri].
Rule:
It is Makrooh-e-Tahrimi for women to call the Azaan or Iqamat. If a
woman calls the Azaan she will be sinful and the Azaan will have to be
called again.
Rule:
It is Makrooh to call the Azaan for women Namaz Ada or Qaza, whether it
is prayed by Jamaat, although their Jamaat itself is Makrooh
[Durr-e-Mukhtar, etc.].
Order of Azaan for children, blind people and those without Wuzu
Rule:
The Azaan called by a clever child, or a blind person or a person
without Wuzu is correct and permissible [Durr-e-Mukhtar]. However, to
call the Azaan without Wuzu is Makrooh [Miraqul Falah].
Rule:
In a city during the day of Juma (Friday) it is not allowed to call the
Azaan for Zohr Namaz, whether some people are excluded from praying
Juma and are praying Zohr because the Juma Namaz is not Farz for them
[Durr-e-Mukhtar, Radd-ul-Mohtar].
Who should say the Azaan?
Rule:
Azaan should be called by those who recognise the times of Namaz. Those
who do not recognise the Namaz times are not worthy of gaining the
reward of Azaan which is gained by the Moazzin [Bazazia, Alamgiri,
Gunya, Qazi Khan].
Rule: It is better.if the Imam calls the Azaan [Alamgiri].
Order of talking between the Azaan
Rule: To talk between the Azaan is prohibited and if you (the Moazzin) did talk the Azaan has to be called again [Sagiri].
Rule:
To perform a melody in Azaan is Haram, meaning to sing the words like a
song. Or to change the words of the Azaan such as to change the word
Allah to Aallah due to melody, or to change the word Akbar to Aakbar or
Akbaar is all Haram. However, it is better to call the Azaan in a sweet
sharp voice [Hindiya, Durr-e-Mukhtar, Radd-ul-Mohtar].
Rule:
If the Azaan is called quietly then it should be called again and the
first Jamaat is not the Jamaat-e-Ula (main Jamaat) [Qazi Khan].
Rule:
The Azaan should be called in a minaret or outside the Mosque, do not
call the Azaan in the mosque (Jamaat hall) [Khulasa, Alamgiri, Qazi
Khan].
When
you hear the Azaan, it is an order to reply to it. Meaning whatever the
Moazzin calls reply back with the same submission. The only exceptions
are 'Hayya Alas Salah' and 'Hayya Alal Falaah', where the reply is 'La
Hawla Wala Quwwata ilia billah' and it is better if you say both
(meaning Hayya......and La Hawla....). Also add this onto it 'Mashaa
Allaho Kaana Wamaalam Yashaa Lam Yakun' [Radd-ul-Mohtar, Alamgiri].
Rule:
In reply to 'Assalato Khairum Minan Naum' the following is to be said
'Sadaqta Wa Bararta Wa bil Haqqi Nataqta'[Durr-e-Mukhtar,
Radd-ul-Mohtar].
Stop all activities whilst the Azaan is being called
Rule:
A Junub should also reply to the Azaan. It is not Wajib for a women in
her period or is still bleeding after childbirth, or a person who is
listening to the Khutba, or a person praying the Namaz of Janaza, or a
person engaged in sexual intercourse, or a person in the toilet to reply
to the Azaan.
Rule:
Whilst the Azaan is being called, all talking, greeting and reply to
the greeting should be stopped, and all other occupations should be
stopped, even the recitation of the Quran should be stopped if the sound
of Azaan is heard and it should be listened and replied. The same rule
applies for Iqamat [Durr-e-Mukhtar, Alamgiri]. Those who remain busy in
chit chat, their death will be bad (Muazallah) [Fatawa-e-Razvia].
Rule: If you are walking and you hear the sound of Azaan, then stop and listen to it and reply back [Alamgiri, Bazazia].
Rule:
Iqamat is the same example as the Azaan. Meaning the rules that have
been stated for Azaan also apply to Iqamat. However, there are a few
differences. In Iqamat after 'Hayya Alal Falah' also say 'Qad Qamatis
Salaat' twice. Also the volume whilst calling the Iqamat should be loud
but not as loud as the volume for Azaan. But loud enough so that all
that are present can hear.
The
words andsubmissions of Iqamat should be said quickly without a pause
and you should not cover your ears with your hands or put your fingers
into your ears when calling the Iqamat, you should not say 'Assalatu
Khairum Minan Naum' in the morning Iqamat and the Iqamat should be
called from inside the Mosque (Jamaat Khana).
Rule:
If the Imam called the Iqamat, then when he calls 'Qad Qamatis Salaat',
he should move forward to the Imam prayer mat (Musalla)
[Durr-e-Mukhtar, Radd-ul-Mohtar, Guniya, Alamgiri, etc.].
Rule:
In Iqamat, you should also move your head when saying 'Hayya Alas Salah
and Hayya Alal Falah' to the right and left [Durr-e-Mukhtar].
Rule:
If someone came during the time of Iqamat, then for them to stand and
wait is Makrooh, they should sit down and wait until the Mukabbir
(caller of Iqamat) says 'Hayya Alal Falah' then stand up. The same rule
applies to those already present, they should not stand until 'Hayya
Alal Falah' is called and the same order also applies to the Imam
[Alamgiri]. Nowadays there has been a tradition made that until the Imam
does not stand on his prayer mat the Iqamat is not started, this is
against the Sunnat.
Rule:
It is not allowed to speak between the Iqamat as it is not allowed to
speak between the Azaan. Also for the Mo'azzin or Mukabbir, if some
greeted them with a Salaam, then they should not reply and it is not
Wajib for them to reply after the Azaan has finished [Alamgiri].
Rule:
It is Mustahhab to reply to the Iqamat. The reply to Iqamat is similar
to the reply to the Azaan. The difference is, when replying to 'Qad
Qamatis Salat' say 'Aqa Mahallahu Wa Ada Maha Wa Ja'alna Min Saalihi
Ahliha Ah'Ya'aw Wa'Amawata' [Bahar-e-Shariat].
Rule: If you did not reply to the Azaan and there has not been a long duration gone by, then reply to it now [Durr-e-Mukhtar].
Rule: To reply to the Azaan of Khutba with the tongue is not allowed for the Muqtadees [Durr-e-Mukhtar].
Rule:
It is Sunnat to leave a gap between the Azaan and the Iqamat, to call
the Iqamat immediately after the Azaan is Makrooh. The gap for Maghrib
is equivalent to three small verses or one big verse (Ayats). For the
rest of the Namaz's the gap should be long enough so that those who
regularly attend Jamaat arrive, however, it should not be left so long
that the time of Namaz lapses.
FOURTH QUALIFICATION OF NAMAZ FACING TOWARDS THE QIBLA
The fourth qualifier for Namaz is facing towards the Qibla, meaning to point your face towards the Holy Ka'aba.
Rule:
The Namaz is prayed for Allah and the Sijdah is performed for Him not
for the Ka'aba. If Moazallah (Allah forgive) someone performed the
Sijdah for the Ka'aba then he will be a grave sinner as it is Haram, and
if someone performed the Sijdah with the intention of worshipping the
Ka'aba then he is an open infidel as it is infidelity to worship someone
other than Allah [Durr-e-Mukhtar, Ifaadat Zawia].
In what situations can Namaz be performed without facing the Qibia ?
Rule:
If a person is helpless in facing towards the Qibia, then he should
pray facing whichever direction he can, and he would not have to repeat
the Namaz [Muniya].
Rule:
If in illness you have not got enough strength to turn yourself towards
the Ka'aba and there is no-one there that can assist you. then face
whichever way you can and pray the Namaz and it will count.
Rule:
If someone has their or someone else's goods in their possession and
knows that if he faced towards the Qibia the goods would be stolen, then
he can face whichever way suits him.
Rule:
A person is travelling on a vicious animal and it is not letting him
down or he can come down but without assistance he cannot mount the
animal again, or is an old person and will not be able to mount the
animal again and there is no-one who can assist him, then whichever
direction he prays the Namaz will count.
Rule:
If a person has the power to stop an animal or vehicle he is travelling
in, then he should do this and if possible make it face towards the
Ka'aba otherwise pray whichever way it is possible. If by stopping the
animal the group he is travelling with will go out of sight, then he
does not have to stop, pray whilst moving [Radd-ul-Mohtar].
Rule:
If you are praying Namaz on a moving boat, then when saying the
Takbeer-e-Tahrima face towards the Qibia and as the boat moves, you move
keeping yourself pointing towards the Qibla [Guniya].
What if you don't know the direction of the Qibla ?
Rule:
If you do not know the direction of the Qibia and there is no-one to
show you, then think and wherever you think the Qibia is most likely to
be pray Namaz that way, that is your Qibia [Muniya].
Rule:
If you prayed Namaz by making an assumption and then later you found
out that this was not the right direction for the Qibia, your Namaz will
count and there is no need to repeat the Namaz [Muniya].
Rule:
You are praying Namaz whilst making an assumption of the Qibia and
whether you are in Sijdah and you change your mind or have been told of
your mistake then it is compulsory that you change direction
immediately, and the Namaz that has been prayed so far is not wrong, and
similarly if you prayed four rakats in four directions then this is
allowed. If you did not change direction immediately and there was a
delay equivalent to saying 'Subhanallah' three times, then the Namaz
will not count [Durr-e-Mukhtar, Radd-ul-Mohtar].
A
Namazee turned his chest deliberately away from the Qibia whilst
praying Namaz and whether he turned it back immediately, the Namaz will
break. If he turned his chest away from the Qibia by mistake and turned
back without the delay time of saying 'Subhanallah' three times then the
Namaz will count [Muniya, Hijr].
Rule:
If only the face turned away from the Qibia, then it is Wajib that it
is turned back immediately and the Namaz will not break, however, to
turn it away from the Qibia deliberately is Makrooh [Muniya].
FIFTH QUALIFICATION OF NAMAZ NIYYAT - INTENTION
Niyyat means a fixed intention of the heart, only a thought or an indication is not sufficient until there is a fixed intention.
Rule:
It is better if you say it with your tongue, for example, "I make the
intention of two rakat Farz of Fajar Namaz, for Allah Ta'ala, my face
towards the Ka'aba, Allah-o-Akbar."
Rule: It is necessary for a Muqtadee to make the intention of following the Imam.
Rule:
If the Imam did not make the intention of being the Imam, the Namaz of
the Muqtadees will count but they will not gain the reward of Jamaat
(congregation) prayers.
Rule:
The intention of Namaz-e-Janaza (funeral) is like this; "I make the
intention of Namaz, for Allah Ta'ala, and prayer for this dead person,
Allah-o-Akbar.
