The Rulings of Ramadhan According to the Way of the Best of Mankind

 

 

The Rulings of Ramadan

According to the Way of the Best of Mankind (Sall Allahu ‘alaihi wa Aalihi wa Sallim) –

by Abu Ammar

Content

1. Translator’s Introduction

2. The Blessed Month of Ramadan

3. Fasting During Ramadan

4. Types of Fast

5. The Sighting of the New Moon (Hilal)

6. Things Disliked and Those Not Disliked Whilst Fasting

7. Things Which Invalidate The Fast But Do Not Require Atonement (Kaffarah)

8. Things Which Invalidate the Fast and Require Kaffarah

9. Those Not Obliged to Fast

10) The Recitation of the Quran and its Etiquettes (Adab)

11. Tarawih

12. The Number of Rak’ahs for Tarawih

13. Spiritual Retreat (I’tikaf)

14. Types of I’tikaf

15. The Night of Power (Laylat al-Qadr)

16. The Descending of the Angels

17. Knowledge of Laylat al-Qadr

18. Witnessing Laylat al-Qadr

19. The Zakat of ‘Eid al-Fitr

20. The Day of ‘Eid al-Fitr

21. Description of The Prayer on ‘Eid al-Fitr

22. The Mysteries of Fasting

23. Epilogue

In the name of Allah the Most Merciful, and Compassionate

All praise is due unto Allah, Lord of the Worlds, and Sustainer of each and every atom in existence. Exalted is He, above all that is associated with Him. There is none like unto Him, and He is the All Hearing, All Seeing. He is the Knower of the Innermost Secrets, and the most hidden thoughts of men. He is the Light of the Heavens and the Earth. And I bear witness that our master, the Beloved of Allah – Muhammad , is His servant and messenger. He was sent with the Religion of Truth to make it manifest over all other religions. He was sent as a witness, a bringer of glad tidings, a warner, a caller to Allah by His leave and as a luminous lamp. May the peace and blessings of Allah Most High be showered upon him, and upon his family, and upon his wives, and his companions one and all. And may the mercy of Allah be upon those who followed him of the Tabi’in and their students, and those who follow in their footsteps, biting onto their way with their molars.

To continue, this is a brief outline of the matters pertaining to the blessed month of Ramadan, its virtues and the rulings which Allah Most High has commanded us with. The rulings of Islamic Sacred Law (Fiqh) in this work are taken from the Hanafi school of Islamic jurisprudence (Madhhab). This work has been compiled from Bada’i’ al-Sana’i’ by Imam al-Kasani and al-Fatawa al-Hindiyyah – two major works of Hanafi fiqh. The Hanafi school, established by Imam Nu’man bin Thabit, more commonly known as Abu Hanifah (May Allah be well pleased with him) (d. A.H. 150), is one of the four schools of Islamic Orthodoxy (Ahl al-Sunnah wal-Jama’ah) the other schools being the schools of Imam al-Shafi’i (d. A.H. 204), Imam Malik (d. A.H. 179) and Imam Ahmad (d. A.H. 241).

The rulings of a particular madhhab are changed and altered over time, as new evidence and understandings emerge, each time referring to the original principles (usul) by which the madhhab was laid down. Allah Most High commands us in the Quran:

Ask those who recall if you know not.

(Surat al-Nahl, Ayah 43)

It is this Divine Command that we follow when learning the shari’ah and passing its knowledge on to others, meaning that we return to what the classical scholars have adhered to, ultimately returning to the primary sources of shari’ah – the Quran and sunnah. May Allah reward all those who spent their time and resources on the translating and checking of this work.

May Allah increase them in Love for Allah and His Messenger , and grant them tawfiq seeking Allah alone. We pray that Allah Most High accepts our efforts, and that He grants us tawfiq to worship Him with sincerity and Ikhlas. And Allah Most High alone grants success.

And all praise is due unto Allah. Peace and blessings be upon our master Muhammad , and upon his family and companions, one and all.

Basharat Janjua

Sha’ban A.H. 1421

2. The Blessed Month of Ramadan

The month of Ramadan is a month of grace and blessing. Upon arrival of this blessed month, Allah Most High causes His blessings and forgiveness to descend upon the one who gives this month its rights. Ramadan is the month in which Allah Most High showers His blessings upon our homes, and upon those who enter the mosques, especially the House of Allah – the Ka’bah. During Ramadan, the Mercy of Allah Most High falls upon us, like rain falling from the clouds.

One can liken the virtue of Ramadan with charity, which is of two kinds. The first kind is where one gives charity to someone whom one meets along the street or on the path. The second kind is likened to one who visits another with the intention of giving charity. Ramadan is likened to the latter; where Allah Most High causes His blessings to descend upon the ummah of the Blessed Prophet Muhammad (Allah bless him and give him peace). It is during this time, that little effort has the ability to earn high rewards, no matter where one is, be it in the Sacred Precinct in Makkah or in one’s home.

Allah Most High is the creator of all things. He created each year, month, day and hour. In the same way that Allah Most High has elevated the status of the Prophet (Allah bless him and give him peace) over the whole of creation; and the status of the Ka’bah over other places of worship, He has elevated and raised the month of Ramadan over all other months. This is entirely the will of Allah Most High, and a manifestation of His Omnipotent Power and Divine Will.

Allah Most High chose to reveal His Uncreated Speech – the Quran, in this blessed month, to His final and Most Beloved Prophet – Muhammad (Allah bless him and give him peace). Allah Most High says in the Quran:

“The month of Ramadan is the month in which the Quran was sent down, a guidance for the people, and clear verses of guidance and a criterion.”

(Surat al-Baqarah, ayah 185)

Imam al-Tabari writes that Wathilah (Allah be well pleased with him) narrated that the Prophet (Allah bless him and give him peace) said:

The Scrolls of Abraham were revealed on the first night of the month of Ramadan, the Torah was revealed on the sixth of Ramadan, the Bible on the thirteenth, and the Quran was revealed on the twenty-fourth of Ramadan.

He also writes that Ibn ‘Abbas (Allah be well pleased with him) said:

Allah caused the Quran to descend to the heaven of this world, on Laylat al-Qadr, and then when Allah wished to reveal anything from it, He revealed it. And that is what is meant by His Words, ‘Verily We have revealed the Quran in Laylat al-Qadr’.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Allah Most High says in the Quran:

O you who believe, fasting has been prescribed for you as it has been prescribed for those before you, so that you may attain unto piety.

(Surat al-Baqarah, Ayah 183)

Imam al-Tabari writes that Qatadah (Allah be well pleased with him) said, in reference to this ayah:

The month of Ramadan has been prescribed for the people as it was prescribed for those before them. Allah has prescribed the fast of three days of each month, before revealing the fast of Ramadan.

(Tafsir al-Tabari, by Imam al-Tabari, surat al-Qadr)

Fasting during the month of Ramadan is obligatory and is done solely for Allah Most High. In a hadith qudsi Allah Most High says:

Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.

(Muslim)

There can be neither false pretension nor showing off on the part of the one who is fasting. If one is offering prayers, giving zakah, making pilgrimage or any other form of worship, others can see one’s worship but fasting is distinguished by the fact that only Allah Most High can see who is fasting and who is not.

The polytheists may perform various acts of worship for their false gods to please them. They may make vows to them, make tawaf around them, travel for them and fight in their names. However, they do not fast for them nor has it ever been recorded that they fasted for them. Indeed it is clear that the fast of Islam is the fast of the Truth.

Hafiz al-’Asqalani, quoting from Imam al-Qurtubi, mentions the following hadith:

The bankrupt person is he who shall come on the Day of Judgment with prayer, charity and fast, but he had also swore at another person, beat another, and consumed the wealth of another. His good deeds will be taken from him, and the other person will take his good deeds. And when his good deeds are no more, before what is due upon him has been paid, he takes from their bad deeds. They will be thrown at him. Then he will be flung into the Fire.

He continues to says that there is a narration from by Abu Hurayrah (Allah be well pleased with him), in which Allah Most High says:

All actions are atonement, except for fasting. Fasting is for Me and I reward it.

(Fath al-Bari, by Hafiz al-’Asqalani, Book of Fasting)

It can be concluded that Allah Most High loves the fast of a Muslim, as it is a means for him to become more aware and fearful of Allah Most High.

3. Fasting During Ramadan

Abu Hurayrah (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

When Ramadan arrives, the gates of Paradise are opened, the gates of Hell are closed and the devils are chained.

(Bukhari and Muslim)

He (Allah be well pleased with him) also narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Whomsoever fasts the month of Ramadan, with faith, seeking reward from Allah, his past sins will be forgiven.

(Bukhari and Muslim)

It has also been narrated by Abu Hurayrah (Allah be well pleased with him) that the Messenger of Allah (Allah bless him and give him peace) said:

Allah Mighty and Majestic says, ‘Every action of the son of Adam belongs to him except the fast. It is Mine, and I repay him for it.’ Fasting is a protection. When one of you has a day of fasting, he should then speak neither obscenely nor too loudly; and if someone seeks to curse him or fight with him, let him say, ‘I am fasting.’ By Him in whose hand is the soul of Muhammad , the smell of the mouth of the one who fasts is more delectable to Allah than the scent of musk. The one who fasts has two joys in which to delight: when he breaks his fast, he rejoices; and when he meets his Lord, he rejoices in his fast.

(Muslim)

Sahl bin Sa’d (Allah be well pleased with him) narrated that the Messenger of Allah (Allah bless him and give him peace) said:

Verily there is a gate in Paradise which is called ‘al-Rayyan’. Those who fasted will enter it on the Day of Judgement, and none shall enter it except them. It will be said, ‘Where are those who fasted?’ They will come forward and none shall enter it except them. When they have entered, the gate will be closed and none shall enter it except them.

(Bukhari and Muslim)

***

Fasting is to refrain from things that break the fast with the intention of worshiping Allah Most High. The levels of the fast are three:

1) to simply refraining from food and drink, and other things which invalidate the fast;

2) in addition to (1) above, to protect one’s eyes, ears, tongue and all other parts of the body from disobedience to Allah Most High;

3) and in addition to (1) and (2) above, to devote oneself entirely to Allah Most High, through repentance, worship and abstinence from all that distracts one from Allah Most High.

Allah Most High rewards each level of fasting, accordingly.

Fasting during Ramadan is obligatory for every one who:

a) is Muslim;

b) has reached puberty;

c) is sane;

d) is capable of bearing the fast;

e) and if female, is not in the period of menstruation or postnatal bleeding (nifas).

One must make the intention to fast for each day one fasts.

Imām Ibn Aābidīn Shāmī

(1198-1252 AH / 1783-1836 AD)

by

Abu Hasan

Based on the biographical note in Arabic by Shaykh Ábd al-Jalil Áta of Damascus printed as the preface of Radd al-Mukhtar, the Dar Ihya at-Turath edition. [Square parenthesis indicate translator's comments]

Index

1. Family

2. Growing Up

3. Seeking Knowledge

4. Heir of the Prophet

5. Degrees of Authorization

6. The Scholar

7. Setting of a Star

8. A Note on Radd al-Muĥtār

9. His Works

10. Ibn Aābidīn, the Poet

Imām Ibn Aābidīn Shāmī

Sayyid Muhammad Amin ibn Sayyid Úmar ibn Sayyid Ábd al-Áziz ibn Sayyid Ahmed ibn Sayyid Ábd ar-Rahim ibn Sayyid Najmuddin ibn Sayyid Muhammad Salahuddin widely known as ‘Ibn Áabidin’ is praised in these words: the prominent, praiseworthy and noble scholar; an ocean of knowledge; the master scholar [jahbadh]; the great jurist [faqih]; the genius; the finest among the later scholars and the last of the research scholars; one with an exalted ancestry [hasib, nasib]; the erudite Imam; the litterateur.

Family

The Imam was born - Rahimahullah - in Damascus (Syria), in an family of scholars and high ancestry in the year 1198 AH. His lineage reaches Sayyid Sharif Zayn al-Áabidin and from him to Sayyidah Fatimah, the daughter of the Master of all creation, Sall Allahu ‘alaihi wa Aalihi wa sallim. Ibn Áabidin’s father Sayyid Úmar and his mother were both famed for their righteousness and taqwa [being fearful of Allah]. May Allah have mercy on them.

Growing up

He grew up in his father’s care in the Qanawat area. He memorized the Qur’an at a very young age. He was a frequent visitor at his father’s shop where he learnt the skills of the trade [to enable him earn an honest livelihood]. Sometimes, he would recite the Qur’an in the shop.

On one such occasion, a passerby objected to his recitation in a public place, since people neither listen to the Qur’an nor pay heed to what is being recited. He also pointed out a few minor mistakes in his recitation. Immediately, he set out seeking good reciters to correct his mistakes.

Seeking Knowledge

He was referred to the master reciter of his time, [shaykh al-qurra'a, államah] Muhammad Saýid ibn Ibrahim al-Hamawi (d.1236 AH). He perfected his tajwid under him and memorized Sha_ibiyyah, Maydaniyyah and Jazariyyah. He also learnt Shafiýi fiqh from him and memorized Az-Zabd. He learnt Arabic grammar and morphology [nahw, sarf] before finally completing his studies and obtaining a general degree of authorization from him [ijazatun áammah].

Allah táala had destined him to meet the greatest scholar of his age, Shaykh Shakir al-Áqqad, famously known as Ibn al-Miqdam Saád. Under him, he read books of Qur’anic exegesis, juristic principles, inheritance, tasawwuf, mathematics [tafsir, hadith, usul, farayiI, tasawwuf, hisab] and the rational sciences.

Áqqad was instrumental in changing his madh’hab to that of Imam al-Aážam [Ibn Áabidin was a Shafiýi earlier]. He read major books of Hanafi fiqh under him like Multaqa al-Abhur, Kanz ad-Daqayiq and its exegesis Bahr ar-Rayiq, Dirayah and Hidayah.

He began reading Durr al-Mukhtar under well-known scholars, the most famous among whom was Shaykh Saýid al-Halabi. Ibn Áabidin’s meeting with Shaykh Shakir was a giant stride in his career as a scholar and a pilgrim upon the spiritual path. No wonder then, he remained in his company for seven years, after which Shaykh Shakir would present him to his own teachers and recommend them to grant him authorizations. His chain of transmissions [sanad] became more elevated and shorter than earlier ones. He also became a member [murid] of the Qadiri order to which he kept forever. [Tariqah of Ghawth al-Aážam Shaykh Ábd al-Qadir Jilani Radiyallahu ánhu]

Women’s Prayer: Why is it different? An answer to the Modernist Salafis

Women’s Prayer: Why is it different?
An Answer to the Salafis

 From:

THE SALAH OF WOMEN

published by Madrasah Arabiyyah Islamiyah (Aazadville)

Sheikh Albani says in his book ‘The Prophet’s Prayer’:
All that has been mentioned of the description of the Prophet’s prayer (sallallaahu ‘alaihi wasallam) applies equally to men and women, for there is nothing in the Sunnah to necessitate the exception of women from any of these descriptions; in fact, the generality of his statement (sallallaahu ‘alaihi wasallam), “Pray as you have seen me praying”, includes women.
This is the view of Ibraaheem an-Nakh’i, who said, “A woman’s actions in the prayer are the same as a man’s” - transmitted by Ibn Abi Shaibah(1/75/2), with a saheeh sanad from him.

Also, Bukhaari reported in at-Taareekh as-Sagheer (p.95) with a saheeh sanad from Umm ad-Dardaa’, “that she used to sit in her prayer just as a man sits, and she was a woman of understanding. “
The hadeeth about the indimaam (tucking up) of a woman in prostration, and that she is in that regard not like a man, is mursal and not authentic. Abu Daawood transmitted it in al-Maraaseel on the authority of Yazeed ibn Abi Habeeb.
As for what Imaam Ahmad has reported, as in his son ‘Abdullaah’s Masaa’il, from Ibn ‘Umar, that he used to instruct his wives to sit cross-legged in prayer, its sanad is not authentic, for it contains ‘Abdullaah ibn ‘Umar al-’Amri, who is a da’eef (weak) narrator.

Response to this:

As for those who claim there is no difference in the salah of males and females, they have absolutely no evidence – neither from the Qur’aan nor the Ahaadith. However, if they use the practice of Umm ud-Dardaa, their proof is unsubstantiated for several reasons.

Ibn Abi Shaybah narrates:

“Makhul reports that Umm ud-Dardaa used to sit like males in salaah. “
(al-Musannafli-Ibn Abi Shaybah: vol. 1 p 270) (Imam Bukhari has also quoted this statement. However, he has not mentioned any chain of narrators for it. It is for this reason I have quoted the work of Ibn Abi Shaybah)
It is incorrect to use this athar for the following reasons:

1. Hafizh Jamaal ud-Din Yusuf al-Mizzi has mentioned her among the Taabi’in. (Tahzheeb al-Kamaal fi-Asmaa ir-Rijaal: vol.22 p 464).The practice of a lone tabi’i is incorrect to adopt even if it may not be contrary to the principles. Hafiz Ibn Hajar Asqalaani states in Fath ul-Baari:
“The practice of a lone Tabi’i, even though it may not contradict any principle, will not be used as proof. ” (Fath ul-Baari: vol. 2 p 243)

Hafizh Ibn Hajar has only counted her among the Taabi’in. He says:

“It can be realised from the narration of Makhul that that narration refers to the younger Umm ud-Dardaa, the Tabi’iyyah, not the elder sahabiyyah because Makhulmet the former not the latter. ” (Ibid)

2. Even if it accepted that she was a Sahabiyyah, then the narration becomes munqati’ and will not be acceptable according to the principles of the Muhaddithin. It will also be regarded as her opinion. She did not encourage anyone else to follow her practice . Neither did she present any action or statement of Rasulullah nor the fatwa of any Khalifah.
Accordingly, with regard to the salah of women, the position of this opinion in the face of the practically adopted method of the ummah (tawaatur) is like the position of shaazqira’a has opposed to mutawaatir qira’ah. It is very clear that no muslim leaves the mutawaatir qira’ah for the shaazqira’ah.

3. Furthermore, if one examines the words of this narration carefully, it supports the view of the majority. The sitting posture of Umm ud-Dardaa has been compared to the posture of males in this narration which infers that the posture of the other Sahaabiyyaat was different as mentioned previously.

4. Imam Abu Ja’far at-Tahaawi rahimahullah has narrated the following hadith:
“Ibrahim Abi Abalah reports that he saw Umm ud-Dardaa performing salaah cross-legged”
(Tuhfat al-Akhyaarbi-Tarteebi SharhMushkil al-Aathaar li-Abi Ja’farat-Tahaawi: vol. 2 p 338, and Hafizh Mizzi has narrated this atharin Tahzheeb al-Kamaal: vol. 22 p 46

This narration contradicts the one mentioned by Ibn Abi Shaybah rahimahullah. It will accordingly not remain worthy of substantiating any Shar’i law.
.. .
in another narration of Musannaf Ibn Abi Shaybah (vol. 1 p270), one finds the following words:
Ibrahim said: “A woman should sit in salah as a man does. ” This quotation indicates permissibility. However, Naasir ud-Din al-Albaani has interpolated the words of this narration thus:
“A woman should so as a man does in salah. “(Sifatu Salatin-Nabiy p 207)

This interpolation has clearly changed the meaning of the words and is a misleading act.
(Taken from THE SALAH OF WOMEN published by Madrasah Arabiyyah Islamiyah Aazadville)

Chapter 4 – Proofs from Prophetic Hadiths

Imam Bayhaqi has mentioned a principle which is the basis of the differences found in the salah of males and females.

He says:

“The separating factor between the laws of salah of males and females is that of concealment . A woman is commanded to do all those actions which are more concealing for her. ” (as-Sunan al-Kubra alil-Bayhaqi: vol. 2 p 222)

RAISING THE HANDS

Hafidh Nur ud-Din Haythami states:

Wa’il ibn Hujr states that Rasulullah said to him, “O Ibn Hujr, when you perform salah, raise your hands till your ears while a woman should raise her hands till her chest . “(Majma’ uz-Zawaa’id: vol. 2 p 103, and I’laa us-Sunan: vol. 2 p 156)
Imam Abu Bakr Ibn Abi Shaybah narrates:

“Abd Rabbih Ibn Zaytun said that he saw Umm ud-Dardaa raising her hands parallel to her shoulders when beginning salah. “(al-Musannaf li-Ibn Abi Shaybah: vol. 1 p 239)
Ibn Abi Shaybah has also narrated:

“`Ataa was asked how a woman should raise her hands in salah. He replied that she should raise them till her breast ” (Ibid)

Based at Makkah, Ataa [the great Follower (tabi`i) and imam] used to issue this fatwa.
Ibn Abi Shaybah narrates:

“Hammad ibn Salamah al-Basri used to say that a woman should raise her hands parallel to her breast when beginning salah. “(Ibid)

Hammad was based at Kufa and he used to issue this fatwa.

The narration of Ibn Jurayj has been mentioned as follows:

Ibn Jurayj said, “I asked Ataa whether a woman should gesture with her hands like a male when making takbir. Ataa replied that she should not raise her hands like a male. Then he practically indicated with his hands how it should be done by lowering his hands and drawing them very close to his body. Then he said, “In the raising of the hands, a woman is unlike a man . And if she leaves that, there is no harm. “”

The Muslim Ummah continued this practice over the centuries. Imam Zuhri used to issue the same fatwa in Madinah.

PLACING THE HANDS

Allamah Abdul-Hayy Luckhnawi writes:

“As for women, the jurists are unanimous that it is sunnah for them to place their hands on their bosoms. “
(as-Si’aayah: vol. 2 p 152)

There is ijmaa’ on this mas’alah.

51 Sunnah’s of Salaah

Bismillahir Rahmanir Rahim
Nahmaduhu wa Nusalli ‘alaa Rasulihil Kareem

51 SUNNATS OF SALAAH

THERE  ARE 11 WHILST STANDING UP

(1) AT THE TIME OF STANDING, ONE SHOULD HAVE HIS BACK UPRIGHT; THE HEAD SHOULD NOT BE POINTING DOWN.
(2) THE TOES SHOULD BE FACING QIBLAH.
(3) THE MUQTADEES (FOLLOWERS) SHOULD RAISE THEIR HANDS TO SAY TAKBIR-E-TAHREEMA (I.E. ALLAHU-AKBAR) IMMEDIATELY AFTER THE IMAM *.
(4) AT THE TIME OF SAYING TAKBEER-E-TAHREEMA BOTH HANDS SHOULD BE RAISED TO THE EARS *.
(5) THE PALM OF THE HANDS SHOULD BE FACING QIBLAH AT THE TIME OF TAKBIR.
(6) THE FINGERS SHOULD BE IN THEIR NATURAL POSITION AT THE TIME OF TAKBIR IE. NEITHER SPREAD OUT NOR TIGHTLY CLOSED.
(7) WHEN FOLDING THE HANDS THE PALM OF THE RIGHT HAND SHOULD BE PLACED ON THE BACK OF THE LEFT HAND.
( THE SMALL FINGER AND THE THUMB OF THE RIGHT HAND SHOULD FORM A CIRCLE ROUND THE WRIST OF THE LEFT HAND.
(9) THE MIDDLE THREE FINGERS SHOULD BE LEFT FLAT OVER THE FOREARM.
(10) ONE SHOULD POSITION THE HANDS BELOW THE NAVEL (BELLY BUTTON)*.
TO READ THANAA.

THERE ARE 7 SUNNATS WHILST PRAYING QIRAAT

(12) ONE SHOULD RECITE TA’AWWUZ (A-OOTHO-BILLAH).
(13) TO RECITE TASMIA (IE. BISMILLAH)
(14) TO SAY AA’MEEN SOFTLY.
(15) IN FAJR AND ZUHR SALAT, ONE SHOULD PRAY ANY SURATS FROM SURAH HUJRAAT (26 JUZ) TO SURAH BOROOJ (30 JUZ). IN ASAR AND ISHA SALAT PRAY ANY SURATS FROM SURAH BOROOJ TO SURAH LAMYAKUN (30 JUZ). IN MAGHRIB SALAT ONE SHOULD PRAY ANY SURATS FROM SURAH LAMYAKUN TO SURAH NAAS (30 JUZ).
(16) TO LENGTHEN THE FIRST RAKAT OF FAJR SALAT (ONLY).
(17) QURAN SHOULD NOT BE RECITED VERY FAST NOR VERY SLOW BUT TO DO QIRAAT AT A STEADY PACE.
(1 ONLY SURAH FATEEHA SHOULD BE READ IN THE THIRD AND FOURTH RAKATS OF FARDH SALAT.

THERE ARE 8 SUNNAHS DURING RUKU

(19) TO SAY TAKBIR WHILST GOING INTO RUKU.
(20) TO GRASP THE KNEE CAPS BY THE HANDS *.
(21) WHILST GRASPING THE KNEE CAPS THE FINGERS SHOULD BE SPREAD *.
(22) TO KEEP THE CALVES OF THE LEGS STRAIGHT (I.E. THE SECTION FROM THE ANKLES TO THE KNEES).
(23) TO KEEP THE BACK STRAIGHT.
(24) TO KEEP THE HEAD AND THE LOWER BACK IN A STRAIGHT LINE *.
(25) TO READ SUBHANA-RABBIYALAZEEM AT LEAST 3 TIMES IN RUKU.
(26) THE IMAM SHOULD SAYY SAMI’-ALLAHU LIMAN HAMIDAH, WHILST THE FOLLOWERS SHOULD SAY RABBANA-LAKAL-HAMD. IF ONE IS PRAYING SALAT ALONE HE SHOULD SAY BOTH.

THERE ARE 12 SUNNAHS WHILST IN SAJDAH

(27) TO RECITE TAKBIR GOING INTO SAJDAH.
(2 TO PLACE BOTH KNEES ON THE FLOOR FIRST.
(29) THEN PLACE BOTH HANDS ON THE FLOOR
(30) THEN PLACE THE NOSE ON THE FLOOR.
(31) THEN TO PLACE THE FOREHEAD ON THE FLOOR.
(32) THE HEAD SHOULD BE PLACED BETWEEN THE TWO HANDS ON THE FLOOR.
(33) TO KEEP A GAP BETWEEN THE STOMACH AND THE THIGHS, TO PERFORM SAJDAH IN A RELAXED STRETCHED OUT POSITION *.
(34) ARMS SHOULD NOT TOUCH THE SIDES OF THE BODY *.
(35) TO KEEP THE ELBOWS OFF THE GROUND (I.E. RAISED) *.
(36) TO RECITE SUBHA-NA-RABIYAL-AALA AT LEAST 3 TIMES.
(37) TO RECITE TAKBIR WHILST GETTING UP FROM SAJDAH.
(3 WHEN GETTING UP FROM SAJDAH THE FOREHEAD THEN THE NOSE THEN THE HANDS AND THEN THE KNEES SHOULD BE RAISED. ONE SHOULD PAUSE AND SIT WITH EASE BETWEEN THE TWO SAJDAHS.

THERE ARE 13 SUNNATS WHILST SITTING IN QA’ADAH

(39) WHILST SITTING IN QA’ADAH THE RIGHT FOOT SHOULD BE UPRIGHT. WHILST THE LEFT FOOT SHOULD BE LAYED OUT TO SIT ON THE TOES OF BOTH FEET SHOULD BE FACING QIBLAH *.
(40) TO PLACE BOTH HANDS ON THE THIGHS.
(41) IN TASHAHOOD WHILE RECITING ASH-HADO-AL LAA-ELAAHA, THE THUMB, AND THE MIDDLE FINGER SHOULD FORM A CIRCLE WHILST THE INDEX FINGER (KALIMAH) SHOULD BE RAISED, WHEN PRAYING ELAAHA, IT SHOULD BE LOWERED AGAIN, BUT THE CIRCLE TO REMAIN TILL THE END.
(42) TO RECITE DUROOD SHARIFF IN THE FINAL QA’ADAH.
(43) AFTER DUROOD SHARIFF PRAY A DUA WHICH APPEARS IN THE QURAN OR HADITH SHARIF.
(44) TO DO SALAAM ON BOTH SIDES ON CONCLUSION OF SALAT.
(45) TO BEGIN SALAAM FROM THE RIGHT HANDSIDE.
(46) THE IMAM WHILST DOING SALAAM SHOULD DO NIYAAT FOR THE MUQTADEES (FOLLOWERS), ANGELS PIOUS JINNS *.
(47) THE MUQTADEES (FOLLOWERS) WHILST DOING SALAAM SHOULD DO NIYYAT FOR THE IMAM ANGELS, PIOUS JINNS, AND ALL THE FOLLOWERS ON HIS RIGHT AND LEFT SIDE RESPECTIVELY.
(4 THE MUNFARID (A PERSON PRAYING THE SALAT ON HIS OWN) SHOULD DO NIYYAT ONLY FOR THE ANGELS *.
(49) THE MUQTADEE (FOLLOWER) SHOULD DO SALAAM AT THE SAME TIME AS THE IMAM *.
(50) THE SECOND SALAAM SHOULD BE SAID IN A LOWER TONE THAN THE FIRST SALAAM.
(51) THE MASBOOQ (A PERSON WHO HAS JOINED THE JAMMAT LATE) SHOULD WATT FOR THE IMAM TO FINISH HIS SECOND SALAAM BEFORE GETTING UP TO PERFORM THE MISSED RAKAATS.

NOTE * THESE APPLY TO MALE MUSALLI’S ONLY.

Difference in Salaah between Men and Women

Some people are of the view that all the laws of salah are common to both men and women, and that there is no difference between them. They also claim that the hadeeth ‘Pray as you have seen me praying’ is general and, therefore, should be applied equally to both men and women. It should be realised, however, that our own interpretation and logical inference of this hadeeth cannot compare with the other ahadeeth of the Messenger of Allah ( صلى الله علیه وسلم) and the verdicts and practice of the Sahabah and Tabi’un (رضئ الله عنهم) quoted below.The Shariah has ordained distinct rules for men and women in many important questions of salah. For example,

• Jumuah is fardh upon men but not on women, and the Eid prayer is wajib for men but again not for women

Sayyiduna Tariq bin Shthab (رضئ الله عنه ) reports that the Prophet ( صلى الله علیه وسلم), said, ‘Jumuah in congregation is an obligatory duty upon every Muslim except four people: a slave, a woman, a child, and one who is sick.’’538

Sayyidatuna Umm Atiyyah . says as part of a longer hadeeth, ‘We have been forbidden from following funerals and there is no Jumuah upon us. 539

• The reward of congregational prayer for men is twenty seven times more than an individual prayer. Contrary to this, the more rewarding prayer of a woman is that which is most concealed and performed within the confines of her innermost living quarters.

Sayyiduna Abdullah bin Mas’ud (رضئ الله عنه ) reports that the Prophet ( صلى الله علیه وسلم) said, ‘The prayer of a woman in her makhda’ (partition) is better than her prayer in her hujrah (chamber), and her prayer in her hujrah is better than her prayer in her bait (house).’540

Sayyiduna Abu Hurairah (رضئ الله عنه ) narrates that the Prophet ( صلى الله علیه وسلم) said, The most beloved salah to Allah of a woman is one that she performs in the darkest spot of her home.’541

• Unlike men women should not give adhan or say the iqamah.

Sayyidatuna Asmaa (R) narrates as part of a longer hadeeth that the Prophet ( صلى الله علیه وسلم) said, ‘There is no adhan iqamah or Jumuah upon women.’542

Sayyidatuna Ibn Umar (R) says ‘There is no adhan or iqamah upon women.’543

• There is a great difference in the awrah of a man and that of a woman in salah. Women must cover their entire body including the hair, leaving only the face, hands and feet exposed.

Ummul Mu’mineen Aisha (R) reports that the Prophet ( صلى الله علیه وسلم) said, ‘Allah does not accept the salah of a mature female without a scarf.’544