Law: To read Namaaz with something in
the mouth is Makruh if it is not hindering the Qira’at; and if it hinders the
Qira’at, or if such type of words are recited which are not of the Qur’an, then
the Namaaz will be nullified. [Durr-e-Mukhtar vol.1 pg.599]
Law: To read Namaaz without a ‘topi’
(proper Islamic hat) out of sheer laziness; in other words to regard wearing
the ‘topi’ is regarded a burden, or if one says he feels hot, then it is
Makruh-e-Tanzeehi; and if one does this in a demeaning manner; for example, one
does not regard Namaaz as something which is of such excellence and status that
one needs to wear a ‘topi’ or ‘Amaama’ (Turban), then this is regarded as Kufr.
If one reads Namaaz without a hat out of humility, then this is Mustahab
(desirable). [Durr-e- Mukhtar vol.1 pg.599]
Law: If the ‘topi’ falls of in Namaaz,
it is more virtuous to pick it up, as long as there is no need to do something,
which is ‘Amal-e-Katheer’; otherwise it will nullify the Namaaz. If one has to
pick it up several times, then it should be left (without picking); and if one does
not pick it up due to humility, then to not pick it up (in this instance) is
more virtuous (Afdal). [Durr-e-Mukhtar vol.1 pg.600]
Law: To clear grass or dust from the
forehead is Makruh, on condition that this does not cause any anxiety in
Namaaz. If this is done due to pride, then it is Makruh-e-Tahreemi; and if it
is causing discomfort and it is interfering with one’s attention, then there is
no harm (in dusting it); and to dust it off after Namaaz has absolutely no consequences,
and one should do this, to avoid boastfulness. [Alamgiri vol.1 pg.105]
Law: Similarly, when there is a need
to, it is also allowed to wipe perspiration from the forehead, or to do any
such ‘Amal-e-Qaleel’, which benefits the Musal’li; and to do that which is not
beneficial, it is Makruh. [Alamgiri vol.1 pg.105]
Law: If the nose drips in Namaaz, to
wipe it is better than allowing it to fall onto the ground; and if one is in
the Masjid, then to do this is necessary. [Alamgiri vol.1 pg.105]
Law: To use the fingers to count the
verses, Surahs and Tasbeehs whilst in Namaaz is Makruh, be this in Fard or
Nafil Namaaz. There is not harm to keep count in the heart, to keep the amount
(read) intact by pressing the ‘phalanges’ and to have all the fingers (still)
in place as per the Sunnah; but it is Khilaaf-e-Ula (contrary to that which is
better), as the heart will divert to something else. To count with the tongue
will nullify the Namaaz. [Durr-e-Mukhtar vol.1 pg. 804 etc]
Law: There is no objection in using
the fingers to count (tasbeehs) etc, outside Namaaz, but the Hadith has
commanded this, that the fingers will be questioned (on the last day) and they will
answer. [Raddul Muhtar vol.1 pg.608/609]
Law: There is no harm in keeping a
Tasbeeh (with you) as long as the aim is not to show-off. [Raddul Muhtar vol.1
pg.609]
Law: To reply to the Salaam by
gesturing with the hand or head is Makruh. [Durr-e-Mukhtar vol.1 pg.602]
Law: To sit crossed legged without
reason in Namaaz is Makruh; and if one has an ‘Uzr’, then there is no
objection; and to sit in any other place except in Namaaz, in this manner is
not objectionable. [Durr-e-Mukhtar vol.1 pg.603]
Law: To fan yourself with the lower
end of the upper garment or with the sleeves is Makruh. [Alamgiri vol.1 pg.107]
if this is done once [Maraqi Al Falaah] This is on the basis that in one Rukn
if one moved thrice (the hand etc) it will nullify the Namaaz.; and to use a fan
(hand fan) will nullify the Namaaz, for one who sees you from a distance will
think you are not in Namaaz. [Mantaqi Zakhira Muheet Razvi; Tahtawi ala Maraqi
al Falaah]
Law: ‘Asbaal’ in other words, the
wearing of clothes trailing (on the ground) is not allowed. Nabi صلی اللہ تعالی علیہ وسلم said, ‘When you read Namaaz, then raise up clothes that
are hanging, because the part that reaches the ground, is in the fire’. This
Hadith has been quoted by Bukhari in his Taarikh, and Tabrani in his Kabeer,
from Ibn Ab’bas رضی اﷲ تعالیٰ
عنہ Do not make Asbaal
in your lower end of the upper garments, and in your trouser legs. Asbaal is
when it is below your ankle; and for the sleeves to be longer than the sleeves,
and in the Amaama, it is when you sit and it presses (under you).
Law: To yawn and to intentionally
cough or clear the throat is Makruh; and if nature is repulsing, then there is
no harm; and to spit in Namaaz is Makruh. [Alamgiri vol.1 pg. 107] In Tahtawi
ala Maraqi Al Falaah it has mentioned that evidently to yawn is Makruh-e- Tanzeehi.
Law: For one who is a ‘Munfarid’ to
stand in a Saff, is Makruh, as he will perform Qiyaam and Qu’ood etc actions
contrary to those (in Jama’at). Similarly, for the Muqtadi to alone behind the
Saff is Makruh, when there is space in the Saff. If there is no space in the Saff,
then there is no objection. It is better to pull someone back from the Saff and
to stand with them, but it is important to note that if the person whom you are
pulling back, knows the Mas’ala (ruling), and one should be careful that by
pulling him, he does not break his Namaaz. [Alamgiri vol.1 pg.107] This person
should gesture to someone, and he in-turn should not move back; in this way
there Karahat is moved away from him. [Fathul Qadeer]
Law: To repetitively read the same
verse in a one Raka’at of Fard (repeatedly), in a normal controlled condition,
is Makruh; and if this is done due to some ‘Uzr’ (valid reason), then there is
no harm in it. Similarly, to recite one Surah repetitively is also Makruh.
[Alamgiri vol.1 pg.107; Ghuniya]
Law: Without reason to place the hands
on the ground before the knees when going into Sajdah and when coming up from
Sajdah to lift the knees before the hands is Makruh. [Alamgiri vol.1 pg.107]
Law: To have the head higher or lower
than the back in Ruku is Makruh [Alamgiri vol.1 pg.107] (In other words the
head should be in line with the back).
Law: To recite the ‘Bismillah’,
Ta’ooz, Thana and Aameen aloud, and to read the Azkaar (tasbeehs etc.)
different from where they ought to be read, is Makruh. [Alamgiri vol.1 pg.107;
Ghuniya]
Law: Without any valid reason, to lean
against a wall or Aasa (stick/staff) is Makruh; and if there is an ‘Uzr’ there
is no harm; actually in the Fard and Waajib (Salaahs) and in the Qiyaam of the Sunnat
of Fajr, to stand whilst leaning against it (in case of Uzr) is Fard, if Qiyaam
(Standing) without it will not be possible, just as this has already been
explained on the discussion on Qiyaam (during Namaaz). [Ghuniya; Shaami vol.1
pg.612 etc]
Law: Not to keep the hands on the
knees during Ruku, and not to keep the hands on the ground during Sajdah, is
Makruh. [Alamgiri vol.1 pg.109]
Law: To remove the Amaama (Turban) and
keep it on the ground, or to pick it up from the ground and keep it on the
head, does not nullify the Namaaz, but it is Makruh. [Alamgiri vol.1 pg.107]
Law: To lay the sleeve down and make
Sajdah on it, so that dust does not get onto the face, is Makruh; and if this
is done due to Takab’bur (Pride) then it is Tahreemi; and if one made Sajdah on
a cloth to avoid the heat, then there is no harm. [Alamgiri vol.1 pg.108]
Law: For a Munfarid (one who is
reading Namaaz alone), it is permissible to ask (Dua) when reciting a Verse
depicting Mercy, and to ask protection when reciting a Verse depicting
Punishment. It is Makruh for the Imam and Muqtadi to do this. [Alamgiri vol.1
pg.108] and if this is a means of heaviness upon the Muqtadis, then for the Imam
it is Makruh-e-Tahreemi.
Law: To shake to the left and right
(in Namaaz) is Makruh; and ‘Tarawah’ in other words to sometimes put weight on
one foot and to sometimes put weight on the other foot, is Sunnat. [Hilya]
Law: When waking up, to move the feet
back and forth is Makruh; and when going into Sajdah, to put some press down on
the right foot and when getting up (from Sajdah) to press down on the left foot,
is Mustahab. [Alamgiri vol.1 pg.108]
Law: To keep the eyes closed in Namaaz
is Makruh, except if there is no concentration when keeping them opened. In
this case, one may close them. There is no harm in this, but it is better.
[Durr-e-Mukhtar vol.1 pg.603]
Law: To turn the toes away from the
Qibla in Sajdah etc is Makruh [Alamgiri vol.1 pg.108 etc]
Law: If lice or mosquitoes cause harm,
there is no harm in catching and killing them. [Ghuniya; Shaami vol.1 pg.611]
In other words as long as there is no ‘Amal-e-Katheer’
Law: For the Imam to stand alone, in
the Mehraab is Makruh; and if he is standing outside the Mehraab and made
Sajdah inside the Mehraab, or if he is not alone, and some Muqtadis are with
him inside the Mehraab, then there is no harm. Similarly, if the space has become
less for the Muqtadis, then in this case it is not Makruh for him to stand in
the Mehraab. [Durr-e-Mukhtar vol.1 pg.604/605; Alamgiri vol.1 pg.108]
Law: For the Imam to stand in the
doorways is also Makruh. Similarly for the Imam of the first Jama’at, to stand
in the corner or side of the Masjid is Makruh. It is Sunnat for him to stand in
the middle. This middle (area) is called the Mehraab, whether the wellknown niche
in the wall is there or not. If he leaves the middle and stands anywhere else,
then even if the Saffs to both sides of him are equal, it is still Makruh.
[Raddul Muhtar vol.1 pg.602]
Law: For the Imam alone to stand on a
high place (raised area) is Makruh. The height means that when looking at him,
it is evident that he is distinctly high. If the height (raised area) is small,
then it is Tanzeehi, otherwise Tahreemi. It is also Makruh for the Imam to be down
and the Musal’lis to be on a higher area. It is Khilaaf-e-Sunnat. [Durr-e-Mukhtar
vol.1 pg.604]
Law: To read Namaaz on the Holy Kaaba
and on the roof of a Masjid is Makruh, as this is failing to show respect.
[Alamgiri vol.1 pg.108]
Law: To have a special area set aside
for yourself in the Masjid, whereby you only read Namaaz there is Makruh.
[Alamgiri vol.1 pg.108 etc]
Law: If a person is talking whilst
standing or sitting, there is no hindrance in reading Namaaz behind him, if you
are sure that your heart will not drift due their discussion. To read Namaaz
behind the Mushaf Shareef, behind a Sword, and behind a person who is asleep, is
Makruh. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.610]
Law: To use a Sword or Bow etc. as a
partition when reading is Makruh if its movement distracts the heart;
otherwise, there is no harm. [Alamgiri vol.1 pg.109]
Law: For a fire to be burning in front
of a Namaazi is cause for ‘Karahat’. There is no harm in a lamp or candle
burning. [Alamgiri vol.1 pg.108]
Law: If there is such a valuable in
your hand that needs to be held, then to read Namaaz whilst holding it is
Makruh; unless one is at such a place that without doing this, protecting it is
not possible. If there are faeces etc impurities in front of you, or to read at
such a place that is a place of impurity, is also Makruh. [Alamgiri vol.1 pg.107/108;
Raddul Muhtar vol.1 pg.612]
Law: To touch the thighs to the
stomach and to chase away flies and fleas with the hand is Makruh. [Alamgiri
vol.1 pg.109] A female will however join her thighs to the stomach in Sajdah.
Law: There is no harm in reading
Namaaz on a carpet or on
bedding, on condition that it is
not so soft or think the forehead cannot be firmly planted on it; otherwise the
Namaaz will not be done. [Ghuniya]
Law: To read Namaaz in front of something that diverts the heart is Makruh, such as something beautiful, or games and entertainment etc. [Durr-e-Mukhtar vol.1 pg.612]
Law: To read Namaaz in front of something that diverts the heart is Makruh, such as something beautiful, or games and entertainment etc. [Durr-e-Mukhtar vol.1 pg.612]
Law: To run for Namaaz is Makruh.
[Raddul Muhtar vol.1 pg.612]
Law: Namaaz is Makruh on a public
pathway (road), at dumpsite for dirt, in a slaughter house, grave-yard,
bathroom, Barbershop, cattle kraal, especially where camels are tied, stables,
the roof of a toilet, and in the wilderness, without a ‘Sutrah’ i.e. partition,
when there is a risk of people passing in front. [Durr-e-Mukhtar vol.1
pg.352-354]
Law: In a ‘Maqbara’, in an area which
is set aside for Namaaz, and if there is no grave in that area, then there is
no harm in Namaaz there. The ‘Karahat’ is only if there is a grave there, in the
sense where the grave is in front of the Musal’li and there is no partition as per
a ‘Sutrah’ between the Musal’li and the grave. Thus, if the grave is at the
right, left or behind (the Musal’li) or if there is something there fulfilling
the objective of the Sutrah, then there is ‘Karahat’. [Alamgiri vol.1 pg.107]
Law: If there, is a land (property)
belonging to a Muslim, and one belonging to an unbeliever; then Namaaz should
be read on the property of the Muslim, if it is not cultivated. If it is cultivated,
then one should read on the road (pathway). One should not read on the property
of the unbeliever. If there is cultivation (fruits) etc on the land (of the
Muslim), and he has a friendly relationship with the owner, and (he knows) that
the owner will not be offended; then in this case he may read in his property.
[Durr-e-Mukhtar vol.1 pg.354]
Law: To break Namaaz to kill a snake
if there is real fear of harm being caused, or to catch an animal that has run
away, or if there is fear that a wolf will attach his sheep, is permissible.
Similarly, if one fears your own loss or loss of a someone else, which will
cause a loss of one dirham (or more), for example, if one fears that the milk
will boil over, or meat, curry or roti (bread) etc. will burn, or a thief will steal
and run away with something to the value of a dirham; then in all these
circumstances, one is permitted to break the Namaaz. [Durr-e-Mukhtar vol.1,
512; Alamgiri vol.1 pg.109]
Law: If one feels the urge to pass
urine or still, or if one saw that there is an amount of Najaasat on the
clothing or body which does not hinder Namaaz; or if some strange female
touched him, then in this case it is Mustahab to break the Namaaz; on condition
that the time of Jama’at does not lapse; and if the urge to pass urine or stool
is intense, then one should not even worry about the Jama’at time lapsing;
however attention will be given to the expiration of time of that Namaaz.
[Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.612/613]
Law: If someone who is in distress is
asking for assistance, and he is calling out to the particular Musal’li or
absolutely to someone; or if someone is drowning; or there is risk of him being
burnt by a fire; or a blind person is about to fall into a well; then in all
these circumstances, to break the Namaaz is Waajib, if one has the ability to
save him. [Durr-e-Mukhtar, Raddul Muhtar vol.1 pg.613]
Law: If ones father, mother, paternal
grandfather (Dada), or paternal grandmother (Daadi) call for you, just on the
basis of principal, then it is not permissible for one to break the Namaaz for this.
However, if they calling you because of some serious difficulty or calamity, as
mentioned above, then one should break the Namaaz. This is the ruling if you
are in Fard (Namaaz). If you are reading Nafil and they are aware that you are
in Namaaz, but they are calling you for some simple thing, then you should not
break the Namaaz; and if they are not aware that he is in Namaaz, and they
called, then one should break the Namaaz and reply to them, even if they are
calling lightly. [Durr-e-Mukhtar vol.1 pg.613]
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