Sunnat Actions in Namaaz
· To raise the hands for Takbeer-e-Tahreema
· To allow the fingers to remain in its natural manner. In other
words, without pressing them close together or spreading them wide apart
· To allow the palms of the hands, and the stomachs of the fingers
to face the direction of the Qibla
· To lower the head at the time of the Takbeer
· To raise the hands before proclaiming the Takbeer
· Similarly, in the Takbeers of Qunoot and both Eids, to proclaim
the Takbeer after raising the hands to the ears. With the exception of this, to
raise the hands in Namaaz at any other instance, is not Sunnat
Law: If one already proclaimed the
Takbeer and did not raise the hands in doing so, then he should not raise it
now. If one remembered that he has not as yet raised his hand and he has not as
yet completed proclaiming اﷲ اکبر ‘Allahu Akbar’ (i.e. he is in the midst of proclaiming
it), then he should now raise the hands, and if he is not able to raise it upto
the level where it is Sunnat to do so, then he should raise the hands as far as
he can (before completion of saying Allahu Akbar). [Alamgiri vol.1 pg.68;
Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.319]
Law: It is Sunnat for a female to raise
her hands upto the shoulders. [Raddul Muhtar vol.1 pg.324]
Law: If a person is only able to raise
one hand (due to illness or paralysis etc.), then he should only raise that one
hand. If he is only able to raise the hand upto which it is Sunnat to raise it
to, then he should still raise it. [Alamgiri vol.1 pg.68] · For the Imam to proclaim (call out) the اﷲ اکبر ‘Allahu Akbar’ and سَمِعَ اللہُ لِمَنْ حَمِدَہٗ ‘Sami Allahu li Mun Hamidah’ and to pronounce the Salaam, in a
loud voice as per necessity of loudness. However, to do so in a very loud voice
without need is Makruh. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg. 319]
Law: It is Masnun for the Imam to
proclaim the Takbeer-e-Tahreema and the ‘Takbeeraat-e-Intiqaal’ (i.e. Takbeers, which take one
from one act to the next) in Jahr (i.e. audibly). [Durr-e-Mukhtar vol.1
pg.319]
Law: If the sound of the Imam’s voice
does not reach all the Muqtadis, then it is better for one of the Muqtadis to
also proclaim the Takbeers aloud, so that there is awareness amongst all,
regarding the commencement of Namaaz and the moving from one action to the
next. However, to do this without a valid reason is Makruh and Bid’at
(innovation). [Raddul
Muhtar vol.1 pg.320]
Law: If the aim of proclaiming the
Takbeer-e-Tahreema is not Tahreema, but it is merely proclaimed as an
announcement, then the Namaaz will not be valid at all. The actual aim of the
Takbeer should be for Tahreema, and this should be done aloud. Similarly, the
one transferring the sound (of the Takbeer) to the people (i.e. the Mukabbir),
should also intend (for Tahreema). If he merely intends transferring the sound
to the people, then neither is his Namaaz valid, nor the Namaaz of those who
performed Tahreema following his voice. However, with the exception of
Takbeer-e-Tahreema, if he merely makes intention of announcement of Takbeers in
the other Takbeers, or in the سَمِعَ
اللہُ لِمَنْ حَمِدَہٗ Sami Allahu li Mun Hamidah or in the رَبَّنَا وَلَکَ الْحَمْدُ ‘Rab’bana Wa Lakal
Humd’, then in
this case, the Namaaz will not be ‘Faasid’ (i.e. ruined). It will however be
regarded as being Makruh, as this is to omit a Sunnat. [Raddul Muhtar vol.1
pg.319]
Law: A Mukabbir (one calling out the
Takbeer) should announce the Takbeer at a place, from where there is a need to
do so for the people. There is no benefit if he announces the Takbeers whilst standing
in the first or second Saff (row), whereas the voice of the Imam reaches these
rows without any difficulty. It is also very important, that he should call out
the Takbeers in conjunction with the voice of the Imam. If he announces the
Takbeers after the Imam has called out the Takbeers, it will cause confusion to
the followers. Also, if the Mukabbir delayed the announcement of the Takbeer, then
in this case, one should not wait for him to complete his Takbeer, if the Imam
has already completed his Takbeer but one should commence reciting the Tashahud
etc. The ruling is if after saying the Takbeer the Imam remained silent and
waited for a duration equivalent to saying Subhaan’Allah three times, (so as to
allow the Mukabbir to complete his Takbeer), and only commenced the Tashahud
thereafter, then he has omitted a Waajib then that Namaaz becomes Waajib ul
I’aada (compulsory to repeat).
Law: The Muqtadi and Munfarid do not
need to do so with Jahr (i.e. audibly aloud). However, it should be loud enough
that one can hear it personally. [Durr-e-Mukhtar vol.1 pg.319; Bahr vol.1
pg.303]
· After the Takbeer, to immediately tie the hands, in a
manner whereby the men tie their hands below the naval, with the palm of the
right hand being placed over the wrist joint of the left hand, and the little
finger and thumb should be on either side of the wrist, and the rest of the
fingers should be kept on the wrist of the left hand. Females and ‘Khunsa’ (a person
with reproductive organs of both sexes), should keep the left palm on the
chest, below the breasts, placing the palm of the right hand on the back of the
palm of the left hand. [Ghuniya pg.294]. Some people let the hands hang after proclaiming the
Takbeer, and only after doing this, do they tie their hands. This should not be
done, but the hands should be (immediately) tied below the naval (after Takbeer).
Law: If one reads Namaaz whilst sitting
or lying down, he should tie his hands in the same manner. [Raddul Muhtar]
Law: It is Sunnat to tie the hands in
that Qiyaam wherein there is ‘Zikr Masnun’, so when reading the Thana
(Subhaanak’Allah) and Duae-Qunoot; and in Janaazah, after Takbeer-e-Tahreema,
until the fourth Takbeer, the hand must be tied. When standing up from Ruku and
in the Takbeers of both Eid Salaahs, the hands should not be tied. [Durr-e-Mukhtar vol.1
pg.328]
· It is Sunnat to say the Thana (Subhaanak’Allah) Ta’ooz (A’oozubillah),
Tasmiyah (Bismillah), Aameen, and for all of them to be done softly; and to
first read the Thana, then the Ta’ooz, followed by the Tasmiyah, and to follow
with each one immediately after the other, without any stoppage; to recite the
Thana immediately after the Takbeer-e-Tahreema; and not to read وَجَلَّ ثَنَاؤُکَ ‘Wa Jalla Thana’uka’ except in Janaazah Namaaz. All
the other ‘Azkaar’
(blessed
prayers) that have been mentioned in the Ahadith are all for Nafils.
Law: If the Imam has already commenced
reciting the Qira’at with Jahr, i.e. audibly aloud, the Muqtadi should now not
recite the Thana, even if he is not able to hear the voice of the Imam due to being
far away or due to being deaf, as is in the case of the Muqtadis in the last
Saffs (rows) during the Jummah and Eid prayers, who are not able to hear the
Qira’at because they are in the last rows.[Alamgiri vol.1 pg.85; Ghuniya pg.297]. If the Imam is reciting (Qira’at)
softly, then you may recite the Thana. [Raddul Muhtar vol.1 pg.328]
Law: If you found the Imam in Ruku or
in the first Sajdah, and you are certain that you will be able to catch up to
the Imam, even after reading the Thana, then in this case you may read it, and
if you find him in the Qa’da or second Sajdah, then it is better to join
without reciting the Thana. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.328]
Law: In Namaaz, Ta’ooz and Bismillah
are subsidiary to Qira’at and there is no Qira’at for the Muqtadi (one
following the Imam), so Ta’ooz and Tasmiyah are not Masnun for the Muqtadi as
well. However, that Muqtadi who missed any Raka’ats may read both these in
those Raka’ats when he is completing them. [Durr-e-Mukhtar vol.1 pg.329]
Law: Ta’ooz is only to be recited in
the first Raka’at, and it is Masnun to recite the Tasmiyah in the beginning of
every Raka’at. If after Surah Faateha, one commenced recitation of a Surah from
the beginning, then in this case it is Mustahsan (virtuously recommended), be
it in Sirri (soft) or Jahri (loud) Qira’at. However, Bismillah will be recited
silently at all times. [Durr-e-Mukhtar & Raddul Muhtar vol.1 pg.329]
Law: If one forgot to recite Thana, Ta’ooz
and Tasmiyah and already commenced the Qira’at, then there is no need to repeat
it as the time for it has gone. Similarly, if one forgot to recite the Thana and
already commenced reciting Ta’ooz, there is no repeating the Thana. [Raddul Muhtar vol.1
pg.329]
Law: If a Masbooq was not able to read
the Thana at the beginning, he should recite it when he is completing his remaining
Raka’ats. [Ghuniya
pg.297]
Law: In the Fard Namaaz, one should
not read اِنِّیْ وَجَّھْتُ ‘Inni Waj’jahtu....’ (Until its
end), after the Niyyah and before the Takbeer, or afterwards; but if one does
read it, then at the end of it instead of وَاَنَا اَوَّلُ الْمَسْلِمِیْن you should read وَاَنَا مِنَ الْمُسْلِمِیْن. [Ghuniya
pg.296]
Law: During both of the Eid Prayers,
it is Sunnat to say the Thana after the Takbeer-e-Tahreema. When reciting the
Thana, one should tie the hands, and the A’oozu Bil’laah should be recited
after the fourth Takbeer. [Durr-e-Mukhtar vol.1 pg.329]
Law: The آمین can be recited in three ways. It can be recited with the ‘Madd’,
in other words, by pulling the ‘Alif’ or with ‘Qasr’ in other words without
(excessively) pulling the ‘Alif’, or with ‘Imaala’, similar to Madd, whereby
the Alif is concentrated towards the ‘Yaa’. [Durr-e-Mukhtar vol.1 pg.331]
Law: If with the ‘Madd’ the ‘Meem’ was
read with ‘Tashdeed’, (Aam’meen), or if it was read by dropping the ‘Yaa’ i.e. (Aamin), then in these cases, the
Namaaz will still be valid but this is Khilaafe- Sunnat, i.e. contrary to the
Sunnat. If one read it with a ‘Madd’ in a manner whereby there is a Tashdeed on
the ‘Meem’ and the ‘Yaa’ has been dropped, i.e. (Aam’min), or one read it with
Qasr and added the Tashdeed, i.e. (Am’meen) or he read it with Qasr by dropping
the ‘Yaa’, i.e. (Amin); then in all three cases, the Namaaz has been
invalidated. [Durr-e-Mukhtar
vol.1 pg.331]
Law: If the voice of the Imam did not
reach him (the Muqtadi) but the Muqtadi next to him said Aameen, and he heard
him saying Aameen, even if he did so softly, then he too should say Aameen. This
means that if one becomes aware that Imam has said, وَلَا الضَّآلِّیْنْ then it becomes Sunnat for him to say Aameen, be this by
hearing the voice of the Imam or by hearing another Muqtadi saying Aameen. [Durr-e-Mukhtar vol.1
pg.331]
Law: In a Sirri (i.e. inaudible)
Namaaz, if the Imam said, ‘Aameen’ and one heard this then in such a case, he too should say
‘Aameen’.
[Durre- Mukhtar vol.1 pg.331]
· To say سُبْحَانَ
رَبِّیَ الْعَظِیْم Subhaana Rabbiyal Azeem 3 times in Ruku.
· To grasp the knees with the hands.
· To spread the fingers wide apart when doing so. This
ruling is for the males.
· The women should simply place their hands on the knees.
· They should not spread out the fingers. Nowadays, many males
are seen merely placing their hands on the knees, (without grasping the knees)
and they keep the fingers close together (not spread out). This is
Khilaaf-e-Sunnat.
· To keep the legs straight whilst in Ruku. Many people
keep the bent like a bow. This is Makruh.
· To proclaim the ‘Allahu Akbar’ for Ruku. [Durr-e-Mukhtar & Raddul
Muhtar vol.1 pg.332]
Law: One who is not able to correctly
pronounce the letter ظ (Zau), should say, سُبْحَانَ رَبِّیَ الْکَرِیْم Subhaana Rabbiyal
Kareem, instead of
saying سُبْحَانَ رَبِّیَ
الْعَظِیْم Subhaana
Rabbiyal Azeem. [Raddul Muhtar vol.1
pg.332]
Law: It is better to say اﷲ اکبر ‘Allahu Akbar’ as you are going into Ruku. In other
words, when you start bending for Ruku, you should commence saying Allahu
Akbar, and you should complete the Takbeer when in Ruku. [Alamgiri vol.1 pg.69].
In order to
cover this entire distance, you should lengthen the ‘Laam’ of the word ‘Allah’.
Do not lengthen the ‘Baa’ of the word ‘Akbar’ or any other alphabet.
Law: In every Takbeer, the ‘Raa’ of the
word ‘Akbar’ should be read with a ‘Jazm’. [Alamgiri vol.1 pg.69]
Law: If the latter part of the Surah
ends with the Thana (Glorification) of Almighty Allah, then in this case, it is
better and more virtuous to join the Qira’at to the Takbeer, such as in this
case: وَکَبِّرْہُ تَکْبِیْرَ اللہُ اَکْبَرُ and in this case: ْ وَاَمَّا بِنِعْمَۃِ رَبِّکَ فَحَدِّث اللہُ اَکْبَر Here, the ث (Thaa) should be recited with Kasra. However, if there is
such a word at the end of the Surah, which is disliked to be joined to the
‘Ism-e-Jalaalat’, i.e. (the Divine Name of Allah), then in this case, it is
better and more virtuous not to join it to the Takbeer. In other words, one
should stop at the end of the Qira’at and thereafter say Allahu Akbar, such as
in the case of a verse like, اِنَّ
شَانِئَکَ ھُوَ الْاَبْتَر where you should pause and give space after the verse and
then say the Takbeer for the Ruku. If neither of the two cases (mentioned
above) exists, then one may make either ‘Fasl’ (to separate) or ‘Wasl’ (to join) (in regards to the Takbeer,
i.e. one may join the verse to the Allahu of the Takbeer or keep both
separate). [Raddul
Muhtar vol.1 pg.332; Fatawa Razviyah vol.3 pg.126]
Law: To lengthen the Ruku or the
Qira’at because of some person who is about to join (the Jama’at), is
Makruh-e-Tahreemi. This is in the case where you recognise and know him. In
other words, your aim is to show (special) consideration to him. However, if
you do not know or recognise the person who is about to join, then in such a case,
it is ‘Afdal’
(better and
more virtuous) to lengthen (the Ruku or Qira’at), for it is to assist one in acquiring
good deeds. One should however not lengthen it to such an extent that it causes
concern to the Muqtadis (followers). [Raddul Muhtar vol.1 pg. 332]
Law: The Muqtadi had not as yet
proclaimed the Tasbeeh thrice, when the Imam raised his head from Ruku or
Sajdah, so in this case, it is Waajib upon the Muqtadi to adhere to the Imam
(i.e. to follow with the Imam). If the Muqtadi raised his head before the Imam,
then he should return to (the said act). If he does not return, then he will be
liable for an offence which, is disallowed and this will render him sinful. [Raddul Muhtar &
Durr-e-Mukhtar vol.1 pg.333]
Law: The back should be spread out nice
and flat whilst in Ruku, to the degree that if a glass (or bowl) of water is kept
on the back, it should remain (without falling). [Fathul Qadeer vol.1
pg.259]
Law: In Ruku, neither should the head
be bent (lowered), nor should it be raised high but it should be in line with
the back. [Hidaya
vol.1 pg.89]
It has been mentioned in the Hadith
Shareef that, ‘The Namaaz of that person who does not properly straighten his
back in Namaaz, is insufficient (i.e. not completely perfect)’. This Hadith has
been reported by Abu Dawud, Tirmizi, Nasa’i, Ibn Majah, and Daarimi from Abi
Mas’ud Al Ansari رضی اﷲ تعالیٰ
عنہ . Imam Tirmizi
has mentioned this Hadith to be on the merit of Hassan Sahih. Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Perform your Ruku and your Sujood correctly, for
By Allah! I am able to see you from behind as well.’ This Hadith has been
reported by the Shaykhaan from Anas رضی اﷲ تعالیٰ عنہ .
Law: A female should only bend (bow) a
little in Ruku. In other words, enough for her to just touch her knees with her
hands. She should not straighten her back, and she should not press on the knees,
but she should simply keep the hands on the knees. She should not properly
straighten up as the men do. [Alamgiri, vol.1 pg.69]
Law: To recite the Tasbeeh thrice is
the minimal requirement, because reciting less than this will not allow the
Sunnat to be fulfilled. If one recites more than thrice, then this is ‘Afdal’
(more virtuous), but one should end with and odd number (of tasbeehs). However,
if you are the Imam, and they (Muqtadis) become restless, then do not increase
(the Tasbeehs too much). [Fathul Qadeer, vol.1 pg.259]
It is in Huliya from Abdullah ibn
Mubarak etc. that it is Mustahab (desirable and recommended) for the Imam to
say the Tasbeehs five times (each). It has been mentioned in the Hadith Shareef
that Huzoor صلی اللہ تعالی علیہ وسلم said, ‘When one makes Ruku, he
should say سُبْحَانَ رَبِّیَ
الْعَظِیْم thrice, so
his Ruku has been completed, and this is the (very) minimal requirement, and
when he performs Sajdah, he should say سُبْحَانَ رَبِّیَ الْاَعْلیٰ thrice, so his Sajdah has been completed, and this is the
minimal requirement.’ This Hadith has been reported by Abu Dawud, Tirmizi and
Ibn Majah from Ibn Mas’ud رضی اﷲ
تعالیٰ عنہ .
Law: When standing from Ruku, do not
tie the hands, but let them hang. [Alamgiri, vol.1 pg.68]
Law: The ہ ‘Haa’ of سَمِعَ اللہُ
لِمَنْ حَمِدَہ ‘Sami Allahu li mun Hamidah’ should be read with ‘Saakin’
(i.e. as a quiescent letter). Do not apply any ‘Harkat’ (vowel marks, i.e.
zabar, zer, pesh etc.) and nor should the د0 ‘Daal’
be
lengthened. [Alamgiri,
vol.1 pg.70] · For the Imam to say سَمِعَ اللہُ لِمَنْ حَمِدَہ ‘Sami Allahu li mun
Hamidah’ when coming
up from Ruku.
· and for the Muqtadi to say اَللّٰھُمَّ رَبَّنَا وَلَکَ الْحَمْد ‘Allahum’ma Rab’bana wa Lakal Hamd’.
· and for the Munfarid to say both is Sunnat. [Alamgiri, vol.1 pg.70]
Law: Saying رَبَّنَا لَکَ الْحَمْد ‘Rab’bana Lakal Hamd’ will also allow the Sunnat to be
fulfilled but it is better to add the ‘waw’ (in other words ‘Rab’bana wa Lakal
Hamd’) and to add: اَللّٰھُمَّ ‘Allahum’ma’ is even better. It is best to say
both. [Durr-e-Mukhtar
vol.1 pg.334]. Huzoor صلی اللہ تعالی علیہ وسلم said, ‘When the Imam says سَمِعَ اللہُ لِمَنْ حَمِدَہ say, اَللّٰھُمَّ
رَبَّنَا لَکَ الْحَمْد for one whose words correspond to the words of the Angels, will
have his past sins forgiven.’ This Hadith has been reported by the Shaykhaan
from Abu Hurairah رضی اﷲ تعالیٰ عنہ.
Law: The Munfarid should say سَمِعَ اللہُ لِمَنْ حَمِدَہ as he is coming up from Ruku, and
then say اَللّٰھُمَّ رَبَّنَا
وَلَکَ الْحَمْد once he stands up straight from Ruku. [Durr-e-Mukhtar vol.1
pg.334]
· To say ‘Allahu Akbar’ for Sajdah
· and when getting up from Sajdah
· and to say سُبْحَانَ رَبِّیَ الْاَعْلٰی at least thrice in Sajdah
· and to keep the hands on the ground in Sajdah [Durr-e- Mukhtar vol.1
pg.339]
Law: When going into Sajdah
· First place the knees on the ground
· then the hands
· then the nose
· then the forehead
· and when coming up from Sajdah then do the opposite, i.e.
first the forehead, then the nose, then the hands, and then the knees. [Alamgiri vol.1 pg.70]
When Rasoolullah صلی اللہ تعالی علیہ وسلم would go into Sajdah, he first placed his knees down and
then his hands, and when he rose from Sajdah; he would first raise his hands
and then his knees. Reported by the Ashaab us Sunan Al Arba’ and Daarimi from
Waa’il bin Hajr رضی اﷲ تعالیٰ
عنہ .
Law: For males, it is Sunnat in Sajdah,
to keep the arms away from the sides, to keep the stomach away from the thighs,
and the wrists should not be placed on the ground. However, if one is in a Saff
(rows for Jama’at), then the arms will not be kept away from the sides. [Hidaya vol.1 pg.90;
Alamgiri vol.1 pg.70; Durr-e-Mukhtar vol.1 pg.338]
It is mentioned in the Hadith
that Rasoolullah صلی اللہ تعالی علیہ وسلم said, ‘Be balanced in your
Sajdah, and do not spread out your wrists, like a dog.’ This Hadith has been
reported by the Shaykhaan from Anas رضی اﷲ تعالیٰ عنہ. Huzoor صلی اللہ تعالی علیہ وسلم said, ‘When you perform Sajdah,
then keep your palms on the ground and raise your elbows.’ This Hadith is
reported in Muslim from Bara ibn Aazib رضی اﷲ تعالیٰ عنہ.
‘When Rasoolullah صلی اللہ تعالی علیہ وسلم used to perform Sajdah, he would keep both his hands away
from his sides, to the extent that if a baby goat wanted to pass from under his
hands, it would be able to pass.’ Abu Dawud has reported this Hadith on the
authority of Ummul Momineen Maymuna رضی اﷲ تعالیٰ عنہا.
It has been narrated in another narration
of Bukhari and Muslim from Abdullah ibn Maalik in Buhayna رضی اﷲ تعالیٰ عنہ that he صلی اللہ تعالی علیہ وسلم would keep his hands so well spread out that the
whiteness of his holy armpits could be seen.
Law: A female should gather herself
when performing Sajdah (i.e. not spread out the body). She should join her arms
to her sides, and her stomach close to her thighs, and her thighs to her shin
and her shin should be close to the ground. [Alamgiri vol.1 pg.70]
Law: Both knees should be kept on the
ground at once, and due to any valid excuse, if one is not able to place both
on the ground at once then one should first place the right knee and then the
left knee. [Raddul
Muhtar vol.1 pg.335]
Law: There is no harm on placing a fabric
(i.e. cloth) on the ground to make Sajdah. If one made Sajdah on an end of the
clothing one is wearing or on one’s hand, without any valid excuse, then to do
so is Makruh. If it is a stony ground, or if the ground is intensely hot or severely
cold, then to do so is not Makruh. If there is dust there and one made Sajdah
on clothing, which one is wearing, in order to protect ones turban from the
dust (or grime), then there is no harm in doing so; and if one did this merely
to avoid dust getting onto the face, then to do so is Makruh. [Durr-e-Mukhtar vol.1
pg.338]
Law: If one placed an ‘Achkan’ (long
coat) etc. on the ground and read Namaaz on it, then the upper portion should
be under the feet and one should make Sajdah on the lower portion (its skirt). [Durr-e-Mukhtar vol.1
pg.338]
Law: To keep one foot raised up during
Sajdah is Makruh and ‘Mumnoo’ (disapproved and disallowed). [Durr-e-Mukhtar vol.1
pg.339]
· To sit between both the Sajdahs, like one sits in
Tashahud, in other words, by keeping the left foot placed on the ground and
keeping the right foot upright
· and to place both hands on the thighs
· for the fingers to be facing the direction of Qibla in
Sajdah
· and for the fingers of the hands to be together [Durr-e- Mukhtar vol.1
pg.335]
Law: For the stomachs of all ten toes
of the feet to touch, the ground in Sajdah is Sunnat, and for the stomachs of three
toes of each foot to touch the ground in Sajdah is Waajib, and for all ten to face
the direction of Qibla (in Sajdah) is Sunnat. [Fatawa Razviyah vol.1 pg.565]
Law: When completing both Sajdahs,
then get up from the Sajdah position for the next Raka’at by using the tips of
the feet, and by placing the hands on the knees. However, due to weakness or
some other illness etc. if one places the hands on the ground to get up, then
too there is no harm in this. [Durr-e-Mukhtar & Raddul Muhtar vol.1
pg.340]
Now, in the second Raka’at, do
not recite Thana and Ta’ooz. After completing the Sajdahs of the second
Raka’at,
· place the left foot on the ground
· and sit with both buttocks on it
· and to keep the right foot upright
· and to allow the toes of the right foot to face the Qibla
direction (this is for the males)
· females should sit with both the legs to the right side,
· sitting on the left buttock
· to keep the right hand on the right thigh· and to keep the left hand on the left thigh
· to keep the fingers in its natural form, neither spread
out, nor close together
· the ends of the fingers should be close to the knees and
should not grasp the knees
· to gesture at the point of proclaiming the Shahaadat, by closing,
i.e. bringing together the little finger and the finger next to it, and to form
a circular shape with the thumb and middle finger, and to raise the Kalima
finger on the saying the word ‘Laa’, and to place it down at ‘il’la’ and then
to immediately straighten all the fingers.
It has been mentioned in the
Hadith that, ‘When Nabi صلی اللہ تعالی
علیہ وسلم would make Dua (i.e. when he
reached the Kalima Shahaadat in Tashahud), he would gesture with the finger, and
he would not move his finger around (i.e. shake it).’ Abu Dawud and Nasa’i have
reported this Hadith on the authority of Abdullah ibn Zubair رضی اللہ تعالٰی عنہما. In addition, He صلی اللہ تعالی علیہ وسلم once saw a person gesturing with two fingers. He صلی اللہ تعالی علیہ وسلم said, ‘Make Tauheed! Make Tauheed! (i.e. gesture with
only one finger).’ This Hadith has been reported by Tirmizi, Nasa’i and Baihaqi
from Abu Hurairah رضی اﷲ تعالیٰ
عنہ.
Law: When getting up for the third Raka’at
after Qa’da-e-Ula, do not do so by placing the hands on the ground, but get up
by applying pressure on the knees (with the hands). However, if there is some valid
excuse, then there is no harm in doing so. [Ghuniya pg.321]
Law: In the third and fourth Raka’ats of
a Fard Namaaz, it is ‘Afdal’ (more virtuous) to read Surah Faateha and to say
‘Subhaan’Allah’ is also permissible, and for the duration of three tasbeehs, if
one stood silently, the Namaaz will still be done but one should not remain silent
(i.e. without reciting anything). [Durr-e-Mukhtar vol.1 pg.343]
Law: One should sit in the second Qa’da
just as one did in the first Qa’da and one should recite the Tashahud in this
as well. [Durr-e-
Mukhtar vol.1 pg.344] · After
Tashahud, to recite Durood Shareef in the second Qa’da and the most virtuous
Durood is that which has already been presented. [Durr-e-Mukhtar vol.1
pg.344; Fatawa Razviyah vol.3 pg.62]
Law: It is better to say the word
‘Sayyidina’ with the names of Huzoor صلی اللہ تعالی علیہ وسلم and Hazrat Ibrahim (alaihis salaam) when reciting the Durood
Shareef. [Durr-e-Mukhtar
& Raddul Muhtar vol.1 pg.345]
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