Law: If the sound of ‘Ah’ was uttered
by an ill person without control, or if he uttered the words ‘Oh’, the Namaaz
will not be nullified. Similarly, whilst sneezing, coughing, yawning and
burping, all the alphabets that emanate without control, they are excused. [Durr-e-Mukhtar
vol.1 pg.578]
Law: If whilst thinking of Jannat and
Jahanum, one utters these words, the Namaaz will not be nullified.
[Durr-e-Mukhtar vol.1 pg.579]
Law: If the recitation of the Imam
pleased you and causing you to cry, and the words ‘Ar’re’, ‘Na’am’ and ‘Haa’
etc emanated through the tongue, there is no harm in this, as this is due to
humility; and if he uttered this due to the melodiousness (in the recitation),
then the Namaaz is nullified. [Durr-e-Mukhtar; Raddul Muhtar vol.1 pg.579]
Law: If blowing does not cause any
noise to emanate, then it is regarded as being the same as breathing and does
not nullify the Namaaz; but to intentionally do this is Makruh; and if two
alphabets emanate (when blowing) such as ‘Uf’ or ‘Taf’ then it will nullify the
Namaaz. [Alamgiri vol.1 pg.101; Ghuniya]
Law: In clearing the throat when two
alphabets emanate, such as ‘Akh’ it nullifies the Namaaz, whereas there is not
real reason or proper excuse; If it is due to some ‘Uzr’, for example; it is
the demand of one’s condition; or if it is for some proper reason, for example
to clear ones voice; or one is clearing the throat because the Imam made an
error, so that some other person may recognise that he is in Namaaz; then in
all these cases, the Namaaz is not nullified. [Durr-e- Mukhtar vol.1 pg.578
etc]
Law: To look into the Mushaf Shareef
and recite the Holy Qur’an absolutely nullifies the Namaaz. However, if he is
reading from his memory and his vision is only on the Mushaf or the Mehraab,
there is no harm. [Durr-e-Mukhtar; Raddul Muhtar vol.1 pg.583]
Law: if he saw a piece of paper with
Qur’an (verses) written on it, and he noticed it and understood (what is
written on it), there is no harm to the Namaaz. Similarly, if his eyes fell on
a Fiqh Kitaab and he understood (what he saw), the Namaaz will not be
nullified, even if he looked at it so that he may understand it. However, if he
intentionally looked at it, and intentionally made effort to understand it,
then this is Makruh, and this happened without intent, then it is not even
regarded as being Makruh. [Alamgiri vol.1 pg.101]
Law: The same ruling applies to any
writing, and if it is something that is not of a Deeni nature, then the
disapproval is even more severe. [Alamgiri vol.1 pg.101]
Law: If one only recited the ‘Taurah’
or the ‘Injeel’ in Namaaz, the Namaaz is not valid, be this whether he knows
how to recite the Qur’an or not. [Alamgiri] If he recited the amount of the
Qur’an Shareef which is sufficient to fulfil the requirement of recitation, and
then he read few verses of the ‘Taurah’ or ‘Injeel’ which discusses the remembrance
of Allah, there is no objection (i.e. Harj) but he should not do this.
[Alamgiri vol.1 pg.101]
Law: Amal-e-Katheer, which is (an
action) which is neither from amongst the actions of Namaaz, nor is it done to
rectify or correct the Namaaz; nullifies the Namaaz. Amal-e-Qaleel, does not
nullify the Namaaz. The one who is doing such an action, which when seen by someone
from far, not only does he doubt that he is not in Namaaz, but he
pre-dominantly assumes (Gumaan Ghalib) that the person is not in Namaaz, then
that action is known as ‘Amal-e-Katheer’ (Excessive movement). If a person looking
from far away had doubt as to whether the person is really in Namaaz or not,
then this (action) of the (person in Namaaz) is ‘Amal-e-Qaleel’ (limited movement).
[Durr-e-Mukhtar vol.1 pg.583/584 etc]
Law: If (in Namaaz) one wore a Kurta
(upper garment) or Pajaama (trouser), or if he tied a tahband (waistcloth), the
Namaaz is nullified. [Ghuniya]
Law: If one made Sajdah on a Na-Paak
(impure) place without anything (separating it from him), the Namaaz is nullified,
even if he repeats that Sajdah on a pure place. [Durr-e-Mukhtar vol.1 pg.585] Similarly,
if one keeps the knees or the hand on an impure place, the Namaaz is nullified.
[Raddul Muhtar vol.1 pg.585]
Law: If one completed an entire Rukn
with the ‘Satr’ opened, or with impurity, which is the disallowed amount, or
two for the duration of three tasbeehs to pass (in this condition), nullifies
the Namaaz. Similarly, due to the crowd, if one ended up in the Saff of females
for that duration of time; or if he ended up in front of the Imam, the Namaaz
is nullified. [Durr-e-Mukhtar vol.1 pg.585 etc] To intentionally open the
‘Satr’ (Private area, which needs to be covered) is absolutely a nullifying
factor of Namaaz, even if he immediately covers up again. There is even no rule
of duration or delay in this (i.e. the moment he does this the Namaaz will be nullified).
[Raddul Muhtar vol.1 pg.585]
Law: If a cloth (sheet etc) has been sewn
joined together and in it, the lining is impure, but the outer fold is paak
(pure), then Namaaz on the side of the outer fold is also invalid, when the
prohibited amount of impurity is on the areas of Sujood; and if it is not sewn,
then to read on the outer fold is permissible, as long as it is not so thin
that the lining can be seen through. [Durr-e-Mukhtar; Raddul Muhtar vol.1
pg.585/586]
Law: If lime, and sand was used to
properly cover an impure piece of ground, Namaaz can now be read on it; and if
one simply scattered some dust over it, whereby the odour is still evident,
then it is impermissible, if the impurity is on the areas of Sujood. [Muniya Shaami
vol.1 pg.586]
Law: To eat or drink whilst in Namaaz
absolutely nullifies Namaaz, be it with intent or without intent, or be it a
little or a lot, to the extent that if he chews a sesame seed and swallows it,
or if a drop fell into his mouth and he swallowed it, the Namaaz will be
nullified. [Durr-e-Mukhtar; Raddul Muhtar vol.1 pg.582]
Law: If some food particles are left
between the teeth, and one swallowed it, then if it is small than a (grain) of
gram (i.e. chana) the Namaaz will not be nullified, but it is Makruh; and if it
is equivalent to a (grain) of gram, it will nullify the Namaaz. If the teeth
bled, then if the saliva is more, then swallowing it won’t nullify the Namaaz; otherwise
it will nullify it (if the blood is more) [Durr-e-Mukhtar vol.1 pg.582;
Alamgiri vol.1 pg. 102] The sign of it being more, is that the taste of the
blood must be felt from the throat. In Namaaz, the nullification is dependent
on the taste and in Wudu it is dependent on the colour.
Law: If before Namaaz a person ate
something sweet and its particles where already swallowed, but only its sweet
sensation remained in the saliva of the mouth, then by swallowing this saliva, the
Namaaz will not be nullified. If one put sugar into the mouth (in Namaaz) which
melted and reached the throat, the Namaaz has been nullified. If there is gum
in the mouth, and if one chewed on it and particles of it entered into the
throat, the Namaaz becomes nullified. [Alamgiri vol.1 pg.102]
Law: To turn away the chest from the
Qibla nullifies the Namaaz, if there is no valid reason for doing this. In
other words, one turned to such an extent that the chest is diverted 45 degrees
away from the actual direction of the Kaaba; and if this is due to an ‘Uzr’,
then it is not a nullifying factor of Namaaz. For example if he thought he was affected
by hadath, and he had just turned his face, when he realized his assumption was
wrong; then in this case, if he has not left the Masjid yet, the Namaaz is not
nullified. [Durr-e-Mukhtar vol.1 pg.586]
Law: If he walked towards the direction
of Qibla equal to the distance of one Saff, then if he stopped for the amount
of duration it takes to complete one Rukn, then he walked again and then
stopped, even if this happens on numerous occasions, until he does not change
the location, the Namaaz will not be nullified. For example; if he comes out of
the Masjid, or if the Namaaz was taking place in an open field and this person
went ahead of the Saffs, as both these are regarded as changing the location,
and in both instances, the Namaaz will be nullified. Similarly, if at once, he
walked the distance of two Saffs Space, the Namaaz is nullified.
[Durr-e-Mukhtar; Raddul Muhtar vol.1; pg.586]
Law: If he is in the wilderness (or desert)
and there are no Saffs in front of him, but in the case where he is the Imam,
if he went beyond the area of Sujood, then if he went so far ahead that the
amount of space is equal to distance which was between him and the closest Saff
to him, then the Namaaz is not nullified; but if he moved further ahead than
this, the Namaaz is nullified; and if he is a Munfarid, then the ruling in
regards to the area of Sujood. In other words, if he moves front, back, left or
right more than the space upto the area of Sujood, the Namaaz will be nullified.
[Shaami vol.1 pg.586]
Law: If an animal dragged a person in
one pull, for a distance of three foot-spaces, or if it pushed him that
distance away, the Namaaz has been nullified. [Durr-e-Mukhtar vol.1 pg.587]
Law: If a person said the Takbeer and
moved from one Namaaz into another Namaaz, the first Namaaz has been nullified.
For example, if he was reading Zuhr, and then with the Niyyat of (commencing)
Asr of Nafil if he said ‘Allahu Akbar’, the Zuhr Namaaz has been nullified. Then,
if he is Saahib-e-Tarteeb, and there is sufficient time, then even the Asr will
not be valid, but in both cases it will be regarded as Nafil. If he intends
Asr, then it is Asr and if he intends Nafil, it is Nafil. Similarly, if he was
performing his Namaaz alone, and now he said ‘Allahu Akbar’ with the Niyyat of
Iqtida (i.e. following the Imam); of if he was a Muqtadi and he said ‘Allahu
Akbar’ with the intention of reading alone, then the Namaaz has been nullified.
Similarly, if he was reading Namaaz-e-Janaazah and then another Janaazah was
brought, so he said Allah Akbar with the Niyyat of both the Janaazahs or with
the Niyyat for the second Janaazah, then the Janaazah Namaaz of the second one
has commenced, and the Namaaz he was reading for the first Janaazah, has been
nullified. [Durr-e-Mukhtar, Shaami vol.1 pg.583]
Law: A female was reading her Namaaz
and a child suckled on her breast, then if milk is released, the Namaaz is
nullified. [Shaami vol.1 pg.587]
Law: If a female was in Namaaz and the
man kissed her or touched her body with lust (desire), the Namaaz has been
nullified. If he had oil on his hands and he wiped it on her head or on some
part of her body, then in this case the Namaaz will not be nullified. [Muniya; Ghuniya;
Shaami vol.1 pg.587/588]
Law: If whilst in Namaaz one slapped
or hit with a whip (etc) a person, the Namaaz is nullified; if he is reading
Namaaz whilst riding an animal, and with his heel of hand he urged the animal
on, once or twice, it will not nullify the Namaaz. If he does this thrice continuously,
it will nullify the Namaaz. If he urged it with the heel of one foot,
continuously thrice, the Namaaz will be nullified, otherwise not; and if he
urged it with the heels of both feet it will nullify the Namaaz, but if he only
shakes the feet gently, that another person will only take notice if he looks
very carefully, then in this case, the Namaaz is not nullified. [Muniya; Ghuniya;
Alamgiri vol.1 pg.103]
Law: If one pointed out the road to the
horse by using a whip and he hit it as well, the Namaaz has been nullified. If
in the midst of reading Namaaz, he mounted the horse, the Namaaz is nullified;
and if he was reading on a conveyance and he got off, it will not nullify the
Namaaz. [Muniya; Qadi Khan; Alamgiri vol.1 pg.103]
Law: (Whilst in Namaaz) to write three
words in such a manner that the alphabets are clearly visible, nullifies the
Namaaz. If the alphabets were not clearly written; for example, if he wrote
them on water, or in the air, then it is in vain, and the Namaaz has become Makruh-e-Tahreemi.
[Ghuniya; Alamgiri vol.1 pg.103]
Law: If a person carried a person who
is reading Namaaz and then put him back down on the same place, then if his
chest did not turn away from the Qibla, the Namaaz has not been nullified; and
if he carried him and put him onto a conveyance (horse etc), the Namaaz is
nullified. [Alamgiri vol.1 pg.103]
Law: Namaaz is nullified by death,
insanity and unconsciousness; If one (who is unconscious etc) comes through
within the prescribed time (of that Namaaz), he should read it, otherwise he
should make Qaza of it, on condition that it does not exceed one day and night.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.589]
Law: If one intentionally broke his
Wudu or something which necessitates Ghusl occurred; or if he left out any
Rukn, whereas he has not fulfilled it in that particular Namaaz; or if he left
out any prerequisite without an ‘Uzr’; or if the Muqtadi superseded the Imam in
any Rukn (i.e. completed it before the Imam), and if he did not do it again,
either with the Imam or afterwards, until such time that he made Salaam with
the Imam; or if the Masbooq fulfilled his missed Sajdah and joined the Imam in
Sajdah-e-Sahw; or if after the Qa’da-e-Aakhira, one remembered the Sajdah of
Namaaz or Sajdah-e-Tilaawat and after fulfilling it, he did not make Qa’da
again; or if he performed any Rukn whilst asleep and did not repeat it; then in
all these cases the Namaaz has been nullified. [Durr-e-Mukhtar vol.1 pg.589]
Law: The Namaaz is not nullified by killing
a snake or scorpion (i.e. venomous and harmful creatures), as long as one does
not have to walk more than three steps or strike it more than thrice; otherwise
the Namaaz will be nullified (i.e. become Faasid). One is permitted to kill
these, even if the Namaaz becomes nullified. [Alamgiri vol.1 pg.103; Ghuniya]
Law: It is only ‘Mubah’ in Namaaz to
kill a snake or scorpion, when it passes in front of you, and there is a fear
of it harming you. If there is no fear of it causing any harm, then to do so is
Makruh. [Alamgiri vol.1 pg.103]
Law: One after the other, if one removes
three strands of hair, or if he kills three lice; or if he hit one lice thrice,
the Namaaz will be nullified; and if he does not do this one after the other (continuously),
then it will not nullify the Namaaz, but it is Makruh to do so. [Alamgiri vol.1
pg.103]
Law: If one is wearing a broad (loose)
sock, then removing it will not nullify the Namaaz, but by wearing the leather
sock will nullify the Namaaz. [Alamgiri vol.1 pg.103]
Law: If one put (or checked) the bridle
in the mouth of the horse or if he saddled it, or unsaddled it, the Namaaz will
be nullified. [Alamgiri vol.1 pg.97]
Law: To scratch thrice in one Rukn
nullifies the Namaaz. In other words, in this manner that if one scratched once
and then move the hand away, then scratched again and lifted the hand, and so
on; but if one kept the hand once on an area and moved the hand on that area
few times (i.e. scratched few times without lifting the hand), it is counted as
scratching once. [Alamgiri vol.1 pg.104; Ghuniya]
Law: In the Takbeeraat-e-Intiqaal
(i.e. Takbeers which take one from one Rukn to the next), if one lengthened the
Alif of اللہ or اکبر ‘Allah’ or ‘Akbar’ proclaimed it
as آللہ or آکبر or after the ‘be’ if one added an
Alif and said اکبار اللہ the Namaaz will be nullified; and if this happened in the
Tahreema (i.e. in the first Takbeer pronounced to commence Salaah), then in this
case the Namaaz has not even commenced. [Durr-e-Mukhtar vol.1 pg.589] Such an
error in Qira’at or in the Azkaar (words) of Namaaz, which caused the meaning
to be changed then this, causes the Namaaz to be nullified. A detailed explanation
in this regard has already gone by.
Law: Walking in front of the Namaazi
(the worshipper), or for anyone to pass in the area of Sujood, does not nullify
the Namaaz. This is the rule no matter who or what passes, be it a male,
female, or a dog, or a mule. [General books; Shaami vol.1 pg.593; Alamgiri
vol.1 pg.104]
Law: To pass in front of a Musal’li
(one in Namaaz) is a serious sin. It has been mentioned in the Hadith Shareef
that if the one who passes in front of a Musal’li knew the severity of the sin,
he would regard it better to stand for forty years instead of passing in front
of him. The narrator says that he is not sure whether it was said for 40 days,
40 months, or 40 years. This Hadith has been reported in Sihah Sit’ta from Abu
Juhaim رضی اﷲ تعالیٰ عنہ and in the narration of Baz’zaz,
40 years has been stipulated. The narration of Ibn Majah from Abu Hurairah رضی اﷲ تعالیٰ عنہ mentions that Rasoolullah صلی اللہ تعالی علیہ وسلم said that if a person knew what it meant to pass in front
of him brother in Namaaz as a hindrance, he would prefer to stand waiting for 100
years instead of taking that one step. Imam Maalik رضی اﷲ تعالیٰ عنہ reported that Ka’ab Ahbaar says, that if the one who
passes in front of a Namaazi knew the sin he will get for doing this, he would
prefer to sink into the earth, rather than passing. It is in Sahih Bukhari and
Muslim from Abu Juhaifa رضی اﷲ تعالیٰ
عنہ wherein he
says, I saw Rasoolullah صلی اللہ تعالی
علیہ وسلم in Makkah. Huzoor صلی اللہ تعالی علیہ وسلم was seated in a valley inside a red
leather tent. Hazrat Bilal رضی اﷲ
تعالیٰ عنہ took the
Wudu water of Rasoolullah صلی اللہ
تعالی علیہ وسلم and the people (companions) were taking it very quickly.
Whoever got anything from it, rubbed it on his face and chest, and the one who
did not manage to get some, wiped the wetness of the hands of another person.
Bilal رضی اﷲ تعالیٰ عنہ then planted a spear (into the ground) and Rasoolullah صلی اللہ تعالی علیہ وسلم emerged wearing a red striped outfit. Huzoor صلی اللہ تعالی علیہ وسلم then faced the direction of the spear and led 2 Raka’ats
of Namaaz, and I noticed people and animals passing on the other side of the
spear.’
Law: In an open field and in a ‘Big
Mosque[1]’
to pass between the feet of the Musal’li upto the area of Sujood is
impermissible. The ‘Area of Sujood’ or ‘Line of Sujood’ refers to this: Whilst
in Qiyaam (standing position) when looking at the place where you will make
Sajdah, then for as far as the sight spread (whilst looking at that) that is regarded
as the ‘Area of Sujood’ (Mawdi’ Sujood). To pass through it is impermissible.
In a house or ‘Small Masjid’ to pass anywhere between the feet to the wall of
the Qibla, is impermissible, if there is no ‘Sutrah’ [Alamgiri vol.1 pg.104;
Durr-e-Mukhtar vol.1 pg.593]
Law: If someone is reading (Namaaz) on
a height, to even pass under him is also not permissible, when some part of the
person passing is in front of the Namaazi. The same rule applies to passing in
front of a person reading on a roof or on a platform. If these things are so
high, that no part of the body will come in front, then there is no harm. [Durr-e-Mukhtar
vol.1 pg. 593/594]
Law: If one passed in front of a
Musal’li whilst riding on a horse etc; if the feet or the lower part of the
passer-by’s body is in front of the Musal’lis head, then it is disallowed (to
do this). [Raddul Muhtar vol.1 pg.594]
Law: If there is a ‘Sutrah[2]’
in front of a Musal’li, in other words something is placed there as a
partition, then there is no harm in passing beyond the Sutrah. [General Books;
Alamgiri vol.1 pg.104]
Law: The ‘Sutrah’ should be one had length
in height and as thick as a finger, and should be a maximum or 3 hand lengths
in height. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg. 595/596]
Law: If the Imam and Munfarid are
reading Namaaz in the wilderness or in such a place where there is a possibility
of people passing, then it is Mustahab (desirable) to fix (in the ground) a partition,
and the Sutrah should be close. The Sutrah should not be directly in line with
the nose, but it should be either to the right or left, in line with the
eyebrows, and for it to be in line with the right eyebrow is more virtuous.
[Durr-e-Mukhtar vol.1 pg.596/597]
Law: If it is no possible to plant it (into
the ground), then keep it straight (i.e. flat), and if there is no such thing
which can be kept like this, then draw a line, be it lengthwise or like a
Mehraab. [Durr-e- Mukhtar vol.1 pg.596; Alamgiri vol.1 pg.104]
Law: If there is nothing that can be
used as a Sutrah, and if he has a Kitaab (book) or cloth with him, then he
should keep this in front of him. [Raddul Muhtar, vol.1 pg.596] Note: This
objective of doing this is also the same (as aforementioned), in other words it
is done so that the attention of the Namaazi does not drift (i.e. he is not
distracted), because by keeping the Kitaab or cloth in front of him will not
make it permissible to pass in front of him. However, if it reaches a height which
is stipulated for a ‘Sutrah’ then to pass beyond that will also be permissible.
Law: The Sutrah of the Imam is the Sutrah
of the followers (i.e. The Sutrah of the Imam is the Sutrah of everyone behind
him). There is no need for a new (separate) Sutrah for the Muqtadis, so in a
‘Small Masjid’ even if you pass in front of a Muqtadi, as long as you do not pass
in front of the Imam; there is no harm. [Raddul Muhtar vol.1 pg.597 etc]
Law: A tree, animal or person can also
act as a Sutrah, that in this case there is no harm in passing beyond them.
[Ghuniya] A man should be used to act as a Sutrah, when his back is facing the Musal’li,
because to face the Musal’li is disallowed.
Law: If one on a conveyance (horse etc)
wishes to pass in front of a Musal’li, the valid way of doing this is to put
the animal in front of the Musal’li and then pass beyond that [Alamgiri vol.1
pg.104] (i.e. on the other side of the animal and then pull the animal away).
Law: If two people together (walking
next to each other) passed in front of the Imam, then the one who is closest to
the Musal’li is sinful, and he has become the Sutrah for the other person.
[Alamgiri vol.1 pg.104]
Law: If one wishes to pass in front of
the Musal’li, then if he has something, which can be used as a Sutrah, then he
should keep it in front of him and pass, and then pick it up (after passing).
If two people wish to pass and they have nothing to use as a Sutrah, then one
from amongst them should stand in front of the Namaazi with his back facing
him, and the other should use him as a partition and pass, then the other
should stand behind him, facing his back to the Namaazi, and this person should
now pass, then the second should move away to the side now, from where he came
at this time. [Alamgiri; Raddul Muhtar vol.1 pg.595]
“Note: In the two
situations, it does not mean that passing is permissible, but it is so that the
attention of the Namaazi does not drift.”
Law: If he has an ‘Asaa’ (Staff/Stick)
but he is not able to plant it (into the ground), he may make it stand and pass
in front of the Musal’li (beyond it) as to do so is permissible, on condition
that he must be able to pass before it falls after he leaves it with his hand. [Shaami
vol.1 pg.595]
Law: If there was place in the front Saff,
but one left it empty and stood in the back Saff, then the one who comes later
is permitted to walk over his shoulder and go into that empty space, because he
has himself lost his dignity. [Durr-e-Mukhtar vol.1 pg.595]
Law: If there is no possibility of people
passing by in front of you, and if there is no pathway in front, then there is
no harm in not establishing a Sutrah. However, it is still better to establish
a Sutrah. [Durr-e-Mukhtar vol.1 pg.597]
Law: If there is no Sutrah in front of
the Namaazi and someone wishes to pass by, or if there is a Sutrah but the
person wishes to pass between the Musal’li and the Sutrah, then the Musal’li is
given ‘Rukhsat’ (permission/leave) to stop him from passing, either by saying
‘Subhaan’Allah’ or by reciting the Qira’at with Jahr (i.e. audibly), or to stop
him by gesturing to him by way of hand, head or eyes. One is not permitted to
do more than this. For example (it is not allowed) to grab his clothing and tug
at it, or to hit him; actually if it becomes Amal-e-Katheer, the Namaaz will be
nullified. [Raddul Muhtar; Durr-e-Mukhtar vol.1 pg.596/597]
Law: To gather together Tasbeeh and
gesturing without need, is Makruh, If someone passes in front of a female, she
should stop them by means of ‘Tasfeeq’ in other words, she should hit the
fingers of her right hand onto the back of the left hand; and if a man used ‘Tasfeeq’
and a female used ‘Tasbeeh’, then to the Namaaz will not be nullified; but it
is contrary to the Sunnat (Khilaaf-e-Sunnat). [Durr-e-Mukhtar vol.1 pg.597]
Law: If a person is performing his
Namaaz in The Masjid Al Haraam Shareef, then people may pass in front of him
whilst making Tawaaf. [Raddul Muhtar vol.1 pg.594]
[1]
That which the Fuqaha-e-Kiraam have referred to as a
‘Big Masjid’ here there are none. Masjid-e-Khwarzim one fourth of which
consists of 4000 pillars, is regarded as a ‘Big Mosque’ (Malfoozat-e-Aala
Hazrat vol.1)
[2]
Note: Sutrah refers to some sort of legal partition, which
is placed in front of the Musal’li.
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