The Last Journey; Translation of Manazil Al- Akhirah

The Last Journey; Translation of Manazil Al- Akhirah30%

The Last Journey; Translation of Manazil Al- Akhirah Author:
Translator: Aejaz Ali Bhujwala (Al-Husainee)
Publisher: Ansariyan Publications – Qum
Category: Day_of_Resurrection

The Last Journey; Translation of Manazil Al- Akhirah
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The Last Journey; Translation of Manazil Al- Akhirah

The Last Journey; Translation of Manazil Al- Akhirah

Author:
Publisher: Ansariyan Publications – Qum
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Scrolls of Deeds (Name A’amal)

Allah says in the Qur’an:

“And when the books (of deeds) are spread.” (Surah at-Takweer, 81:10).

It is one of the important stages of the hereafter and belief in it is incumbent. It is stated in the Qur’an:

“And most surely there are keepers over you, Kiraman katebeen, they know what you do.” (Surah al-Infitar, 82:10-12).

In another place the two Angels are also referred to as ‘Raqeeb’ and ‘Ateed’. Whatever a man does, or sees, or even intends doing, is noticed and written down by these two Angels. Someone asked Imam (a.s.) as to how could ‘Kiraman-Katebeen’ know of the intentions (niyyah) of people (to perform good or bad deeds), so as to record them.

The Imam (a.s.) replied that, “When a person intends doing a good deed, sweet fragrance emits from his mouth. The Angels smell this fragrance and come to know. Whereas when a person intends doing an evil deed, a foul odor emits from his mouth, and the Angels become aware.” If a person intends doing a good deed, one good deed is written down in his scrolls, and if he performs that intended deed, ten good deeds are written down. Whereas if a person intends doing an evil deed, the same is not written down in his scrolls till he actually performs it. As written in the Qur’an:

“Whoever brings a good deed, he shall have ten like it, and whoever brings an evil deed, he shall be recompensed only with the like of it, and they shall not be dealt with unjustly.” (Surah al-An’am, 6:161).

It is one of the countless mercies of Allah that when a person commits a sin, ‘Ateed’ tries to enter it in his scrolls, but ‘Raqeeb’ tells him to wait lest the person may feel ashamed and apologize for his act.

He does not record the deed for five or seven hours. And if within that period the person does not repent, Ateed says: “Verily he is shameless,” and then records one evil deed in his scrolls.

It is stated in traditions (Ahadees) that every man has two scrolls of deeds, first in which are recorded all good and virtuous deeds, and second in which are recorded all bad and evil ones. All the acts of men are written in it, even to the extent that the air, which he blows out of his mouth to light a fire, is also recorded.

“And everything they have done is in the writings, And everything small and big is written down.” (Surah al-Qamar, 54:52-53)

Shaikh Sadooq relates in “E’eteqadatul Imamiyah,” that once the commander of the faithful - Ali (a.s.) passed by some youths who were busy in vain and useless gossip, and were laughing. He (a.s.) said, “Why do you blacken your scrolls (of deeds) with such vain talks”?

They said, “O Master, are these also recorded”? Imam Ali (a.s.) replied, “Yes, and even the breath that you exhale. The reward of removing a thorn or a stone or a skin from the path of other people is also recorded. These small deeds too do not go waste.”

Come and read my Scrolls”

“Then as for him who is given his book in his right hand, he will say: Lo! read my book, Surely I knew that I shall meet my account. So he shall be in a life of pleasure, in a lofty position.” (Surah al-Haqqah, 69:19-22).

A child who secures first rank in his school is so excited and happy, that he calls out to his friends “Come and see my result, that I have passed in the first rank.” In the same manner, on the day of Qayamat, a believer (Mo’min) will be given his scrolls in his right hand, and he will call out in excitement: “Lo! Come and read my book. Allah has accepted my prayers (namaz), fasts (siyam), and other deeds. Come and have a look at them. Surely I knew that I shall meet my account. In the world I was always worried about what would be the outcome of my deeds on the day of Qayamat. Today my accounting is over’.

So he shall be in a life of pleasure. Verily the person will be fortunate, and will remain in eternal bliss in paradise. While the unfortunate child who has failed in his exams, passes through the narrow lanes, hiding from people’s sight with his head bowed down in shame. Sometimes he wishes that he had died, and sometimes he pacifies himself. This will be the state of the evildoers on that day.

“And as for him who is given his book in his left hand he shall say: O would that my book had never been given to me, And I had not known what my account was, O would that it had made an end (of me), My wealth has a wailed me nothing.” (Surah al-Haqqah, 69:25-28)

“And as for him who is given his book behind his back, he shall call for perdition, and enter into burning fire.” (Surah al-Inshiqaq, 84:l0-l2)

The sinner will be given his scrolls from behind, in a manner that his right hand will be tied with his neck, and his left hand will be stretched behind. The scrolls will then be given in his left hand and it will be said unto him “Read your scrolls.” He will say, “How can I see what’s behind so as to read.” Then his neck will be twisted around. In some narratives it is stated that his neck will be turned around pulling him by the beard. And it will be said unto him, “

Read your book, your own self is sufficient as a reckoner against you this day.” (Surah al-Bani Israeel, 17:14)

He will read his scrolls of deeds and cry out “Sabbora” (perdition)

“Woe to us! What a book is this! It does not omit a small one nor a great one, but numbers them (all), and what they had done they shall find present (there), and your Lord does not deal unjustly with anyone.” (Surah al-Kahf, 18:49).

Refusal to accept the Scrolls

It is narrated that many people at that time will refuse to accept what is written in the scrolls, and will say, “O Allah! the deeds and actions written in these scrolls are surely not ours”

Imam Ja’far as-Sadiq (a.s.) says, that at that time Allah will bring forth the Angels (who wrote the scrolls) to testify. They will say, “O Allah! Verily these are Your own Angels and will testify in Your favor, while the reality is that we have not committed these acts,” and they will swear upon it.

As said in the Qu’ran:

“On the day that Allah will raise them up all, then they will swear to Him as they swear to you.” (Surah al-Mujadilah, 58:18)

And when their shamelessness reaches this stage, Allah will set a seal on their tongues, and their bodily parts will scream and testify against them.

“On that day We will set a seal upon their mouths, and their hands shall speak to Us, and their feet shall bear witness of what they earned.” (Surah al-Yaseen, 36:65).

In another place it is stated:

“And on the day that the enemies of Allah shall be brought together to the fire, then they shall be formed into groups. Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did.” (Surah al- Ha Meem Sajda, 32:19-20).

“And they shall say to their bodily components, ‘Why have you borne witness against us?’ They shall reply, ‘Allah who makes everything speak has given us speech.’” (Surah al-Ha Meem Sajda, 32:21).

At that time they will be rendered speechless.

“Say, then Allah is the conclusive argument.” (Surah al-An’am, 6:150)

Their refusal (to accept their faults) at that time will be the proof of their ignorance. For, if they accepted their faults, surely Allah would shower His mercy upon them and forgive.

It is narrated in “Anware No’maniyah,” that when a person’s deeds will be weighed, and his bad deeds will be more than his good ones, Allah will command His Angels to throw him into hell fire. When the Angels will be taking him, he will turn around and see. Allah will ask him, “Why do you look behind”? He will reply, “O my Lord! I had never expected that you would throw me to the flames.” Allah will say, “O my Angels! I swear by my Honor and Grandeur, verily he in his lifetime never ever thought of what he now says. But now when he claims to have thought so (of my mercy), I permit him to enter Paradise.”

Shaikh Ayyashi narrates from Imam Ja’far as-Sadiq (a.s.) that He said, that on the day of Qayamat every person will be given his scrolls (of deeds) and will be told to read it. At that time Allah will recollect the person’s strength of sight, speech and movement, and he will say, “O regrets! What has happened to my scrolls, for there is no big or small sin of mine which is not recorded in it.”

Shaikh Ibne Quwailah narrates from Imam Ja’far as-Sadiq (a.s.) that he said, that whoever goes for the pilgrimage (Ziyarat) to the Shrine of Imam Husain (a.s.) in the month of Ramazan or dies on the way while going there, then on the day of Qayamat there will be no accounting and reckoning for him, and he shall enter Paradise without fear or anxiety.

Allamah Majlisi narrates from Imam Ali ar-Ridha (a.s.) in ‘Tohfatus Saemeen’ that He said, “Whoever comes to visit my grave from far and near, We shall save him from three calamities on the day of Qayamat: (i) we shall give him refuge from the terrors of Qayamat, when the scrolls of good doers will be given in their right hands, and evil ones in their left hands, (ii) he will be safe from the punishment at the Bridge (Pool) of Serat, (3) we will help him during weighing of scales.”

It is written in ‘Haqqul Yaqeen’ that Husaini bin Sa’eed in ‘Kitabuz Zohd’ narrates from Imam Ja’far as-Sadiq (a.s.) that he said, that when Allah will wish to take account of a believer (mo’min), He will give his scrolls (of deeds) in his right hand. And Allah Himself will take his accounting so that no one else may come to know about his affairs. Allah will then ask him, “O My valuable slave! Have you committed such and such acts also”? The believer will answer (in repentance), “Yes my Lord, I have committed them.” Then Allah will say, “I have forgiven your sins and have replaced them with good deeds.” People will look at him with awe in paradise and exclaim: Glory be to Allah! Verily this person is free from all sins.

A narrator (rawi) asked Imam (a.s.) regarding Allah’s words:

“Then as to him who is given his book in his right hand, he shall be reckoned with by an easy reckoning, and shall go back to his people joyfully” (Surah al-Inshiqaq, 84:7- 9)

- as to who are the relatives of the believer in paradise. Imam (a.s.) replied, “His relatives will be the same as in this world, provided they be believers.”

And when Allah will take account of the evildoers, He shall do it in the open and in front of all those present in Qayamat. And Allah will end all correspondence with him, and give his scrolls in his left hand from behind. The person will cry out: What a catastrophe! And he will fall headlong into hell. He will be the one who led a luxurious and careless life with his family in the world, and disbelieved in the hereafter. It is also a fact that in Qayamat Allah will tie the hands of the hypocrites (munafeqeen) and disbelievers behind their necks. And in the supplication (du’a) to be recited during Wuzu, these two punishments are described:

اَللَّهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي

O Allah; (please) give me my Scroll in my right hand

وَالْخُلْدَ فِي الْجِنَانِ بِيَسَارِي

and eternity in the gardens of Paradise in my left hand

وَحَاسِبْنِي حِسَاباً يَسِيراً

and reckon with me by an easy reckoning.

اللَّهُمَّ لاَ تُعْطِنِي كِتَابِي بِشِمَالِي

O Allah; (please) do not give me my Scroll in my left hand

وَلاَ مِنْ وَرَاءِ ظَهْرِي

or from the side of my back,

وَلاَ تَجْعَلْها مَغْلُولَةً إِلَى عُنُقِي

and do not make my hand be tied to my neck

وَأَعُوذُ بِكَ مِنْ مُقَطَّعَاتِ النِّيرانِ

and I seek Your protection against the severing flames of Hellfire.

Here I quote the narration of Sayyed Ibne Tawoos: When the month of Ramazan would commence, Imam Ali Zainul Abedeen (a.s.) would stop punishing his male and female servants for their faults. Instead he would note down their names and their faults (which they committed) in a book, instead of punishing them at that very moment.

On the last night of the month of Ramazan, he (a.s.) would gather all of them. He would then bring the book and tell each of them, “Do you remember that on such and such day you committed such and such crime, and I had not punished you for it”? They would accept their mistakes and say, “O son of the Prophet! Verily we have committed these crimes.” Thereby he would make everyone accept their faults. Then he (a.s.) would stand in their midst and tell them all to call out in a loud voice: “O Ali bin Husain! Your Lord has also noted down your deeds as you have noted down ours. Surely Allah has with Him a book that speaks and in which are recorded all deeds whether big or small. And just as you desire that Allah may forgive your sins, in the same manner you too forgive and overlook ours. O Ali bin Husain! Ponder upon your state in Qayamat when you will be standing in front of the Almighty, for Allah is just and will not do injustice nor oppress anyone even equal to the size of a mustard seed. Then you too overlook our faults and forgive us so that Allah may forgive you on the day of Qayamat. For verily Allah says in the Qur’an:

“And they should pardon and turn away. Do you not love that Allah should forgive you.” (Surah an-Noor, 24:22).

Thus Imam Zainul Abidin (a.s.) requested his male and female servants to repeat these words again and again, and they did so. He stood in their midst and wept and asked for Allah’s forgiveness, and said, “O Allah! You have ordered us to forgive. O Allah we have forgiven all their faults and mistakes, so You too forgive our sins, for You are the Best Forgiver. O Allah You have commanded us not to let go any beggar empty-handed from our doors, so You too do not turn us empty-handed from Your door. O Allah You have commanded us not to let to any beggar empty-handed from Your doors. O Allah! We have also come to Your door like beggars, and crave for Your mercy and blessings. O Allah! do not disappoint us.”

Imam Zainul Aabedeen (a.s.), after uttering these words and would turn towards His servants say, “I have forgiven you all. Have you also forgiven my faults, which I have committed? For I am an oppressive ruler and am a subject of a Just King.” Then the servants would reply, “O our Master, we have forgiven you, but you have never ever wronged against us nor oppressed us.” But he (a.s.) would tell them to say, “O Allah! You forgive Ali bin Husain as he has forgiven us. O Allah, save him from the fire as he has freed us from bondage (slavery).” His servants would say this, and then Imam (a.s.) would say: O Allah; please respond! O Lord of the worlds. Go you all; I have forgiven you and freed you hoping for pardon and freedom from punishment.

Then when the day of Eidul Fitr would pass away, Imam (a.s.) would forgive all the things, which his servants owed him, and would make them independent of others. And every year on the last night of the month of Ramazan, He (a.s.) would free around twenty slaves in the way of Allah and say, “Verily on each night of the month of Ramazan during the time of the breaking of fast (Iftaar), Allah grants amnesty to seven people from hell-fire, each one of whom is worthy of punishment. And on the last night of the month of Ramazan, He grants liberty to the amount of people He freed in the whole month. And I like this that Allah may witness that I have freed the slaves in this world with the hope that He too delivers me from the fire of hell.”

Angels take the Scrolls to the Holy Prophet (s) and the Holy Aimmah (a.s.)

The Angels first take the scrolls to the Holy Prophet (s), and then to the Holy Imams (a.s.). Lastly the scrolls are handed over to Imam Mahdi (a.t.f.s.) for scrutiny. Imam (a.s.) looks at both (good as well as bad) scrolls, and asks for forgiveness from Allah for the sins of his Shi’ahs that are recorded in them. And those sins, which can be written off are done so. Hence Imam (a.s.) tells his Shi’ahs, “Beware! When your scrolls come to me, your sins should be such that can be written off, and should not be such that cannot be corrected or forgiven.” Then the scrolls are taken to the heavens.

As said in the Qur’an:

“And say: Work, so Allah will see your work and (So will) His Apostle and the Believers (Holy Aimmah)” (Surah al -Bara’at, 9:105)

Weighing Scales (Meezan)

Sects have interpreted the meaning of Meezan according to their own view. Some opine that the deeds shall literally be weighed. While others say that the deeds shall be given a physical form and then weighed. The good deeds shall be given a beautiful face, while the evil deeds an ugly one. Allamah Ne’matullah Jazaeri in “Anware No’maniyah” says, that according to trustworthy and consecutively transmitted reports it clearly proves that the deeds shall be given a physical form and then they shall be weighed. (Ehsanul Fawaed)

In some traditions it is related, that this deeds will be weighed with the weight of the deeds of the prophets and their successors. Hence in one ziyarat it is stated: “peace be on you, O the weighing scale” Here Imam Ali (a.s.) is referred to as the weighing scale. The prayers of all mankind will be weighed with the weight of the prayers of Imam Ali (a.s.).

Imam Ja’far as-Sadiq (a.s.) says, that the weighing scale (in which the prayer and deeds of men shall be weighed) is the prophets (Anbiya) and their successors (Awsiya). On the day of Qayamat our prayers will be compared with the prayers of Imam Ali (a.s.) - whether the humility and sincerity, which was present in the prayers of Imam Ali (a.s.) is found in our prayers or not. Our generosity, bravery, mercy and forgiveness are like his (a.s.) or not. Hence our deeds should not be contrary to his, so as not to turn away from the righteous scale (Ali a.s.) and turn towards His enemies Mu’ awiya and Yazid, and walk on their paths. And, our characters should not be like those who usurped the garden of fadak of Hazrat Zahra (a.s.).

Allah says in the Qur’an:

“And the measuring out on that day they will be just, then as for him whose measure (of good deeds) is heavy, those are they who shall be successful. And as for him whose measure (of bad deeds) is light, those are they who have made their souls suffer loss because they disbelieved in our communications” (Surah al-A’raf, 7:9-10)

In another place He says:

“The terrible calamity what is the terrible calamity and what will make you comprehend what the terrible calamity is? The day on which men will be as scattered moths, and the mountains shall be as loosened wool. Then as for him whose measure of good deeds is heavy, he shall live a pleasant life. And as for him whose measure of good deeds is light, his abode shall be the abyss. And whose will make you know what it is? A burning fire.” (Surah al-Qare’ah, 101:111)

The best actions, which help to increase the measure of good deeds in the scales in Qayamat, are sending salawat on Muhammad (s) and his progeny, and good character. I have stated below some traditions on the importance of Salawat, and later some incidents of good character.

Merits of Salawat

Shaikh Kulaini narrates from Imam Ja’far as-Sadiq (a.s.) or Imam Muhammad-al-Baqir (a.s.) that he said, “For increasing the measure of good deeds in the scales (meezan), no deed carries weight other than sending salawat on Muhammad (s) and his progeny. A person’s deeds will be weighed, and when his good deeds will seem less, salawat will be brought and kept, and the good deeds will increase.

The Holy Prophet (s) says, that on the day of Qayamat when the deeds shall be weighed, I will be present there, It a persons bad deeds will be weighing more than his good ones, I will bring along the salawat which he sent upon Me, and add it to the good deeds thereby increasing its weight.

Shaikh Sadooq narrates from Imam Ali ar-Ridha (a.s.) that he said, that if a person does not have the means to lessen the stock of his bad deeds, he should send salawat and salaam on Muhammad (s) and his progeny abundantly, doing so will decrease (the weight of) his sins.

Allamah Qutubuddin Rawandi narrates in “Dawaat” that Hazrat Muhammad (s) said that if a person sends salawat on me thrice every day and night in my love and affection, it becomes his right on Allah that He should forgive the sins which he committed during the day and night.

The Holy Prophet (s) says, that one night I saw in a dream my uncle ibne Abdul Muttalib and my cousin Ja’far ibne Abi Talib. In front of them was kept a tray full of plums. After sometime as they ate, the plums turned into grapes. Then again as they ate, the grapes turned into fresh dates. They again started eating them. I went towards them and asked, “May my father and mother be your ransom which particular deeds have you performed that has excelled all other deeds, and has made these blessings to be showered on you?” They replied, “May our parents be your ransom Those deeds are: sending salawat on you, feeding water to the pilgrims (of Hajj), and love (walayah) of Ali ibne Abi Talib (a.s.).

The Holy Prophet (s) says that, if anyone writes my name in a book and sends salawat on me, the Angels will seek forgiveness for him till my name remains in that book.

Shaikh Kulaini narrates from Imam Jafar-as-Sadiq (a.s.) who has said that whenever you talk about the Holy Prophet (s), send salawat on him.

When a person sends salawat once on him, Allah orders thousand ranks of His Angels to send a thousand salawat on the person himself. And because of Allah and His Angels sending salawat, the whole creation sends salawat on him. And the person who does not do so, is an arrogant and ignorant person. And Allah, His prophet, and the Holy Ahlulbait (a.s.) leave such a person to himself.

It is written in “Maaniyal Akhbaar” in the context of the meaning of the verse (Ayah) of salawat from Imam Jafar as-Sadiq (a.s.), that the meaning of salawat according to Allah is blessings (rehmat), while to the Angels it is safety and for the people it is a supplication (du’a). In the same book it is written that a narrator asked Imam (a.s.) as to how should we recite salawat on Muhammad (s) and His progeny Imam (a.s.) replied:

صَلاَةُ اللهِ وَصَلاَةُ مَلاَئِكَتِهِ

Blessings of Allah and blessings of His angels,

وَأَنْبِيَائِهِ وَرُسُلِهِ

Prophets, Messengers,

وَجَمِيعِ خَلْقِهِ

and all of His creatures

عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

be upon Muhammad and his Household.

وَالسَّلاَمُ عَلَيْهِ وَعَلَيْهِمْ

Peace be upon him and them.

وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

So be Allah’s mercy and benedictions.

The narrator continues that I then asked Imam (a.s.) as to what was the reward for this salawat? Imam (a.s.) replied, “A person reciting this salawat becomes clean from the sins as if he was just born from his mother’s womb.”

Shaikh Abul Futuh Razi narrates from the Holy Prophet (s) that he said, “on the night of me’raj when I ascended to the heavens, I saw an Angel who had a thousand hands. On each of his hands there were a thousand fingers, and he was counting some thing on them. I asked Jibrael as to who that Angel was, and what was he counting? Jibrael replied that the Angel had been appointed by Allah to count the drops of rain, so that it may be known as to how many drops have fallen down to the earth. I turned towards the Angel and asked him, “Do you know the total amount of the rain-drops which have fallen down on the earth from the day Allah created this world till now”? To which he replied. “O Prophet of Allah I swear by my Lord who has chosen you (as a blessing) for mankind, verily I know the total amount of rain-drops fallen on the earth till now. Even to the extent that how many drops have fallen in the wilds, in the prosperous lands, in the gardens and also in the cemetery.”

Then I told him that I was very much surprised by the power of his mind and intellect and the ability to remember, to which he replied, O Prophet of Allah verily this ability to count proves futile when I try to count only one thing.” I asked him as to what calculation was that. He replied, “‘when people of your ummah gather at one place and send salawat upon you, it is beyond my ability and capacity to count the rewards for it.”

Shaikh Kulaini relates, that whoever recites the following salawat seven times during Asr on Fridays, Allah gives him the rewards equal to all His servants, and accepts his deeds and prayers of that day. It is also related that the reward will be equal in the eyes of all men:

اَللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

O Allah, bless Muhammad and the Household of Muhammad;

الأَوْصِيَاءِ الْمَرْضِيِّينَ

the Successors and the pleased;

بِأَفْضَلِ صَلَوَاتِكَ

with the best of Your blessings,

وَبَارِكْ عَلَيْهِمْ

and confer upon them

بِأَفْضَلِ بَرَكَاتِكَ

with the best of your favors.

وَالسَّلاَمُ عَلَيْهِمْ

And peace be upon them

وَعَلَى أَرْوَاحِهِمْ وَأَجْسَادِهِمْ

and upon their souls and bodies;

وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ

and Allah’s mercy and blessings be upon them.

It is related that whoever recites the following salawat after morning prayers, will not die un till he sees his Imame Zaman (a.s.).

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَعَجِّلْ فَرَجَهُمْ

O Allah; bless Muhammad and the Household of Muhammad and hasten their Relief.

Narrations of Good Character

Narration 1

Anas ibne Malik says that once I was in the presence of the Holy Prophet (s) who was wearing a Yemeni shawl, the edges of which were shabby and torn. Suddenly a nomad came and pulled His shawl with such severity, that the edges gave way. He then shouted, “O Muhammad! Load all this wealth on the two camels, for verily this wealth is Allah’s, and not your father’s” The Holy Prophet (s) heard his words silently, and then said. “Surely this is Allah’s wealth, but I too am Allah’s servant. And O nomad, should I retaliate (for your harsh conduct)”? The nomad replied in the negative. The Holy Prophet (s) asked him the reason. He said, “O Master! Because giving bad in exchange of bad is not your nature.” The Prophet (s) smiled and gave order to load barley on one of his camels and dates on the other, and blessed him.

Narration 2

Isam bin Mutlaqe Shaami says, that once when I went to Madina, I saw Imam Husain ibn Ali (a.s.). I was very much influenced by his conduct and manners, and thus envy overtook me. I thought of revealing the enmity, which I bore towards his father. I went unto Him and said, “Are you the son of Abu Turab? You should know then, that the inhabitants of Syria attributed this name to Ali (a.s.), and thereby ridiculed and insulted him. I again asked him, “Are you the son of Abu Turab”? Imam (a.s.) answered, “Yes, I am. Then I started abusing Imam (a.s.) and his father. He looked at me with kindness and said,

“Take to forgiveness and enjoin good and turn aside from the ignorant. And if a false imputation from the shaitaan afflicts you, seek refuge in Allah. Surely He is hearing, knowing. Surely those who guard (against evil), when a visitation from the Shaitaan afflicts them, they become mindful, and so they see. And their brethren increase them in error, then they cease not.” (Surah al-A’raf: 199-202).

In this verse, the Holy Prophet’s (s) good conduct is discussed. Allah ordered the Prophet to bear patiently the bad behavior of the people, and stopped him from taking revenge for the bad attitude given in exchange to him by people and their behavior. And He ordered Prophet (s) to ignore foolish people, and to seek refuge of Allah from the temptation of Shaitaan.

Then Imam Husain (a.s.) said, “(O Isam) remain silent and thus lessen your burden (of sins) and seek forgiveness for your self and for me. If you seek my help, I shall give you a helping hand, if you are desirous of gifts, I shall present you. And if you desire consultation in any matter, I shall advise you.” Imam Husain (a.s.) by his knowledge of the unseen (ghaib) and wisdom (hikmah) understood that I was regretting my mistake and was repenting upon it. He therefore said,

“He said, (There shall be) no reproof against you this day, (Surah a1-Yusuf, 12:92)

Prophet Yusuf (a.s.) had said the above verse to his brothers, who repented.

Imam Husain (a.s.) then asked me, “Are you a native of Syria”? I answered in the affirmative. Then He said, “Verily the people of Syria are accustomed to abusing and ridiculing us, for Mu’awiyah has left this as his custom amongst them, may Allah keep them alive as well as us too. Whatever desire you may have, ask of me frankly and that will surely be fulfilled. You will find me the best in it.” After hearing these words from the mouth of Imam Husain (a.s.), I was very much ashamed for the abuses, which I had incurred upon him and his father. I was so much abashed that I wished the earth would swallow me. I tried to sneak away from his sight and hide myself amongst other people. But from that day onwards no one was dearer to me than Imam Husain (a.s.) and his father (a.s.).

The verse (ayah), which Imam Husain (a.s.) recited in the context of tale of Prophet Yusuf (a.s.), is the one that narrates that the brothers of Prophet Yusuf (a.s.) had recognized that the King who had mercy on them was no other than their brother, whom they had tried to kill. Yusuf invited them to come along with their father (Prophet Ya’qoob). They said, “Whenever you invite us to your banquet every morning and evening, we feel ashamed about what we had done with you”. To this, Prophet Yusuf replied, “You are responsible for my present honor and glory. Even now that I have ascended the throne of Egypt, people look at me with the same sight and say: ‘Glory be to Him who bestowed such honor to a slave purchased in twenty dirhams’. In reality it is because of you that I have gained this prestige and have become respected in the eyes of men, because they now know that I am your brother (and the son of prophet Ya’qoob), and not a slave (as they previously thought). In fact I am from the progeny of Prophet Ibraheem (a.s.)” It is also narrated that when Prophet Ya’qoob met Prophet Yusuf, he asked him as to what befell him, to which Yusuf replied, ‘O father do not ask me as to what (bad) my brothers did to me, but ask me what (favor) my Lord did to me’.

Narration 3

Shaikh Sadooq and others narrate, that in Madina a person from the progeny of Caliph Umar ibne Khattab frequently used to trouble Imam Moosa al-Kazim (a.s.). He insulted Imam (a.s.) and whenever he faced Him, he would start abusing Imam Ali (a.s.). One day a person told Imam-al-Kazim (a.s.) that, “If you permit us we will kill this evil and unchaste man.” The Imam (a.s.) was infuriated and told them not to take such a step. Imam (a.s.) then inquired as to where would he find that person now. They told him that he had a field near Madina and would be there at that moment.

Imam Moosa-al-Kazim (a.s.) sat on his mule and proceeded to meet him. He entered the field mounted on his mule. The person saw him coming and shouted, “Do not spoil my field.” Imam (a.s.) advanced further and went and sat near him and his field. He replied that he had spent a hundred Ashrafis on farming his land. Then Imam (a.s.) asked him as to how much gain he expected from it. He said, “Could you tell me what you expect.” The man replied, “I expect two hundred Ashrafis yield.” Imam removed a bag containing three thousand Ashrafis and handing it to him said, “Take this, for your field still needs proper ploughing. Almighty Allah will surely give you sustenance till you are alive.” The man kissed the forehead of Imam (a.s.) and requested him to forgive his bad attitude. The Imam (a.s.) smiled and returned home.

From that day onwards people saw him coming to the mosque daily, and whenever he looked at Imam Moosa-al-Kazim (a.s.), he would say:

“Allah best knows where He places His knowledge” Surah al-An’am, 6:125.

His companions asked him as to what was the reason for this sudden change. To which he replied, “Till now you have listened to what (bad) I said, and from now on listen to me what (good) I say”. Then he started praising Imam (a.s.). On hearing this, his companions started fighting with him and he defended his claim. Imam turned towards his companions and said, “Whatever you wished about this man (to kill him) was appropriate or what I did is right? In exchange of some money I bought his friendship and ended his enmity (by favoring him).”

Incidents of Good Character

Incident 1

Once Malik ibne Ashtar was passing through a market of Kufa wearing a cloak and a turban of hand woven cloth. A man who had not recognized him, looked at him with contempt, and to ridicule him , he flung a sword. When people saw this they came to the man and said, “Do you know who the person was whom you insulted thus”? He replied in the negative. He was told that he was Commander of the Imam Ali (a.s.).

Hearing this the person started trembling with fear and ran after Malik to ask his pardon. Malik at that moment was busy in prayers in the mosque. When he finished his prayers, the person fell on his feet and started kissing them. Malik asked him the reason for it, to which he replied that he was ashamed of his rude behavior and bad attitude. Malik replied “Do not worry, for by Allah, before even entering this mosque I prayed to Allah for your forgiveness.” Malik ibne Ashtar had learnt the lessons of good character from Imam Ali (a.s.) himself, and hence even after being the Commander in chief of the army of Imam Ali (a.s.), and one of his brave and valiant fighters, he did not retaliate, but instead forgave the man.

Regarding the bravery and valor of Malik, Ibne Abi Hadeed Mu’tazili says that if anyone in the Arabs or the non-Arabs swears that Malik was the second in bravery and chivalry after Imam Ali (a.s.), and none equaled him, I shall bear witness to it. What else can I say regarding this fabulous personality, except that his life destroyed the Syrians and his death the Iraqis (meaning when alive he slew the enemies of Ali (a.s.), and when he died the friends of Ali (a.s.) suffered a great loss).”

Regarding him Imam Ali (a.s.) said, “Malik holds the same status near me, as I held near the Holy Prophet (s)”, meaning he was a similar source of my strength as I held with respect to the Holy Prophet (s). Then he turned towards his companions and said, “I wish one or two persons from amongst you could be like Malik.” In short Malik’s bravery, chivalry, virtue and good character had earned him a very dignified position.

When the person insulted him he was not in the least effected, nor did he become angry or retaliate, but went to the mosque and prayed for his forgiveness. We conclude from the above incident, that Malik had control over passions of his own self, and that this strength is more worthy of praise than the physical strength. Imam Ali (a.s.) has said, “The bravest man is the one who controls the passions of his self.”

Incident 2

Allamah Husain Noori in the latter part of book Mustadrakul Wasail quotes an incident of the celebrated Scholar Khwaja Nasiruddin Toosi. One day Khwaja Naseer received a letter, which contained abuses for him and filthy language. One of the sentences was: “The dog (referred to as Khwaja Naseer) and the son of a dog.” When he read it he became serious, and sat down to answer it. He used neither a bad word nor filthy language and wrote: “You have addressed me as a dog, but it is not at all true. For a dog walks on his four legs and its paw has large nails, whereas I am a human who talks and laughs, and laughs, and my qualities are averse to that of a dog.” After finishing he declared openly that the writer of the letter was his friend from that day onwards and that he bore no animosity towards him.

The presence of such a good character in the personality of Khwaja Naseeruddin Toosi is not strange. Allamah Hilli says regarding him that, “Khwaja Naseeruddin Toosi was the greatest Scholar (Aalim) of his age. He has authored many books on reason and authority (Uloome Aqaliyah wa Naqaliyah), wisdom - knowledge, and principals of Islam, the true Religion. He was also the best in character among Ulama.

Khwaja Naseer had learnt the lesson of good character from the illustrious lives of our Holy Aimmah (a.s.). As has been narrated, that once Imam Ali (a.s.) heard a person abusing Qambar, who tried to retaliate in the same manner when Ali (a.s.) stopped him and said, “O Qambar remain silent, for verily the person will suffer because of our silence. Gain Allah’s happiness by your silence and let the person fall prey to the mischief of Shaitaan. I swear by the Lord who split open the seed to grow plant from it, and who created human beings, that no other quality of a believer is dearer and pleasing to Allah than controlling one’s temper, and no other quality of a believer is disagreeable to shaitaan than this. For this reason verily all friends and foes alike praised Khwaja Naseer alike.

Jurji Zaidan in the translation of Uadabul Lughattul Arabiyah writes that, “Khwaja Naseeruddin Toosi’s library contained four books, and he was a master in the field of astrology and philosophy. He had under his care many endowment (waqf) properties of the Mongols, in short he was a tower of light in the darkness of this world.”

I have discussed about the life of this great personality in my book Ufawaede Razawiyah. His family was related to the Uwasharah family of the Kings of Jahrood, situated at distance of 10 Farsakh from Qum. Khwaja Naseeruddin Toosi was born in Toos on 11 Jamadi ul Ula 597 A.H./ 1201 A.D. and died on Sunday 18 zilhaj 672 A.H. /1274 A.D. in Kazmayn. It is engraved on his grave:

“While their dog (lay) out stretching it’s paws at the entrance.” (Surah al Kahf, 18:18).

Incident 3

It is narrated that one day the great Scholar Shaikh Ja’far Kashifal Ghita was distributing some money among the poor before going to recite the namaz. After finishing distributing, he became engrossed in prayers. A Sayyed then asked him, “Give me the wealth of my Grandfather (referred to the Holy prophet and Aimmah).” Shaikh Ja’far replied that he had exhausted all the money and had nothing left to give him. At this the Sayyed became enraged and spit on the face of Shaikh Ja’far. The Shaikh got up to address the worshippers saying, “those amongst you who hold my beard dear, please help this Sayyed.”

It is to be pondered upon what a great character Shaikh Ja’far had. It is he who has authored Kashful Ghita the famous book on Jurisprudence (Fiqh) while in journey. He himself used to say that. “It all the books on Jurisprudence (Fiqh) are compiled, I with my memory can write down all the points from the Chapter of purification (Taharah) till the Chapter on compensation (for murder, Diya).”

There were many Ulama from amongst his children Allamah Noori says about him that, if one looks at the morning supplications of Shaikh Ja’far, his virtues, piety and worship, will understand his high honor. He addressed himself thus: previously you were a Jafar (small river), then later became Ja’far (a vast sea). Shaikh Ja’far became a ship (to guide) and an ocean (of knowledge), and the spiritual master of Iraq and its Muslim inhabitants. His address to himself is because he says that even after having bestowed with such a high rank, he never forgot the days of his hardships.

He was among those in the battle of Jamal, about whom Imam Ali (a.s.) said to Ahnaf bin Qays, after returning from the battle of Jamal, “If you look at them at that time of the night when eyes become heavy with sleep and voices fade away, when the birds are resting in their nests, these people remain awake due to the fear of Resurrection and the promised event (Qayamat). As Allah says in the Quran: do the people of that town think that they are fast asleep. Sometimes they get up in the dark of the night and weep and recite namaz, and sometimes praise and glorify Allah in the niche of the mosque. During the dark night they lament and wail and supplicate to the Almighty Allah.

O’ Ahnaf when you look at them during the night, you will see that their backs have dent (due to excessive bowing, Ruku), and they will be reciting the chapters of the Qur’an in their prayers (namaz). And they will be weeping and wailing as if the fire from all sides has surrounded them, which has reached their throats. And when you hear them cry, you will think that their necks are bound in chains. And if you look at them during the day, you will find them men who walk slowly and humbly upon the earth, having a courteous speech. And when they are confronted with ignorant people they salute them, and when they pass by vain and useless things, they pass away with honor.

They keep their feet away from slander, and their tongues become speechless, so they do not speak against the honor of other people. And they keep their ears away from listening to vain sounds, and have applied in their eyes the collirium of refraining to see forbidden things. And surely they wish to enter the City of peace (Darus Salaam), the place where one remains free from doubts and anxieties

It is appropriate to quote here a saying of a monk. It is related from Oasam Zahid, that one day I saw a monk in a sorry state at the gate of in Jerusalem. I went towards him and told him to advice me, to which he said, an animal is timid and dejected, and is afraid that if he moves an inch, other beasts would devour him. And it’s better to be like a man whose night passes in fear (of his Almighty) while the liars sleep in peace, and whose days are so filled with grief while the powerful sit contented.” Then the monk turned his back away from me and started going away. I told him to advice me further, to which he replied that, “A thirsty man is contented even with a small quantity of water.”

Incident 4

It is related that one day the great Scholar (Aalim) Sahib ibne Abbad asked for a drink (Sherbet). A servant brought it for him. As he was about to drink, one of those present there told him not to drink it for it contained poison. The servant who had brought the drink was also present there. Sahib asked the informer as to what proof he had. He answered that the servant should be asked to consume, and thus the matter would be clear. Sahib replied, “Then give it to an animal to drink.” Sahib then replied. “I do not even deem this to be lawful.”

Saying this Sahib ordered the drink to be thrown away and told the servant to go away from his house and not enter his house again. But he ordered that he should not be banished from the town, nor should people sever relations with him or despise him, because one should not rely on doubts, nor should punish a person by stopping his sustenance.

Sahib ibne Abbad was one of the viziers of the Buwaid kings he helped the common man and was a marja’. The people honored him and they held him in high esteem. He was also a poet and an unparallelled scholar of Arabic. It is said regarding him, that when he sat down to write his orthographic (amla), people gathered around him to hear. At least six people would be appointed to read out his orthographic to the people.

He had with him so many books on grammar that sixty camels could be loaded with them. He gave due respect to the Scholars (Ulama), Jurists (Fuqaha), Alids (Alawis) and Sadats, and encouraged them to write and compile books. Shaikh Hasan bin Muhammad Qummi wrote Tareekhe Oum. Shaikh Sadooq Uyoonul Akhbarur Ridha, and Sa’labi compiled Yateematud Dahr for his sake. Many scholars, jurists, sadats and poets owed their work to him.

Every year he sent five thousand Ashrafis to the Jurists (Fuqaha) of Baghdad. Whoever went to visit him after Namaze Asr in the month of Ramazan, he did not allow the person to go away without breaking the fast (Iftaar). At least a thousand people did Iftaar daily in his house during the month of Ramazan. He gave the same quantity of alms (Sadaqah) in this one month, as he gave in the whole year. He has also written many couplets (Ash’ar) in the praise of Imam Ali (a.s.) and vilifying His enemies. He died on 24th Safar, 358 A.H. in Ray, and is buried in Isfahan. His grave still lies there.

Rules of Salat (Part III of III)

Qir'at (Reciting the Surah Al-Hamd and Other Surah of Holy Qur'an)

Issue 987: * In the the daily obligatory prayers, one should recite Surah al-Hamd in the first and second Rak'ats, and thereafter one should, on the basis of precaution, recite one complete Surah. The Surah az Zuha and Surah Inshirah are treated as one Surah in Salat, and so are the Surah al-Fil and Quraysh.

Issue 988: If the time left for Salat is little, or if a person has to helplessly abandon the Surah because of fear that a thief, a beast, or anything else, may do him harm, or if he has an important work, he should not recite the other Surah. In fact, there are situations when he should avoid it, like when the Salat time at his disposal is limited, or when in fear.

Issue 989: If a person intentionally recites Surah before Hamd, his prayer is void, and if he does it by mistake, and realises this while reciting it, he should abandon the Surah and recite Hamd first, and then the Surah.

Issue 990: If a person forgets to recite Hamd and Surah, or either of them and realises after reaching the Ruku, his prayers are in order.

Issue 991: If a person realises before bowing for Ruku, that he has not recited Hamd and Surah, he should recite them, and if he realises that he has not recited the Surah, he should recite the Surah only. But, if he realises that he has not recited Hamd only, he should recite Hamd first and then recite the Surah again.

Moreover, if he bends but before reaching the Ruku realises that he has not recited Hamd and Surah, or only Surah, or only Hamd, he should stand up and act according to the foregoing rules.

Issue 992: * If a person intentionally recites one of the four Surahs which contain verses ofWajib Sajdah, in Salat, he will perform an immediate Sajdah upon reciting the verse. And if he does so, as a precaution, his Salat will be void, and he will have to pray again. But if he does not go to Sajdah immediately, and continues to pray, it will be in order, though he will have committed a sin for not going to Sajdah immediately.

Issue 993: * If a person begins reciting by mistake, a Surah which has verses ofWajib Sajdah and he realises this before reaching the verse of Sajdah, he should abandon that Surah and recite some other Surah. But if he realises this after reciting the verse of Sajdah, he should act as guided in the above rule (i.e. 992).

Issue 994: If during Salat a man listens to the verses making Sajdah obligatory, his prayer are in order, and on the basis of precaution, he should make a sign of Sajdah, and should also offer Sajdah after the prayers.

Issue 995: It is not necessary to recite a Surah after Hamd inMustahab prayers, even if that prayers may have become obligatory due to Nazr. But, as for someMustahab prayers like wahshat prayers, in which a particular Surah is recommended, if a person wishes to act according to the rules, he should recite the prescribed Surah.

Issue 996: While offering Friday prayers, or Zuhr prayers on Friday, it isMustahab that after reciting Surah al-Hamd, Surah al-Jumu'ah should be

recited in the first Rak'at, and Surah al-Munafiqun in the second Rak'at, and once a person begins reciting one of these Surahs he is not allowed as per obligatory precaution, to abandon it and recite another Surah in its place.

Issue 997: * If after Hamd, somebody begins reciting the Surah Qul Huwallah or Qul ya ayyuhal Kafirun, he cannot abandon it and recite some other Surah. However, if in Friday prayers and in Zuhr prayers on Friday, he recites one of these Surahs forgetfully, instead of Surah Jumu'ah and Surah Munafiqun, he can abandon it and recite Surah Jumu'ah and Surah Munafiqun, but the precaution is that he should not abandon that Surah after having read more than half of it.

Issue 998: If a person recites intentionally Surah Qul Huwallah or Surah Qul ya ayyuhal Kafirun in Friday prayers or in Zuhr prayers on Friday, he cannot, as an obligatory precaution, abandon it to recite Surah Jumu'ah and Surah Munafiqun, even if he may not have reached half of it.

Issue 999: * If in Salat, a person recites a Surah other than Surah Qul Huwallah and Surah Qul ya ayyuhal Kafirun he can abandon that Surah before reaching half of it, and recite some other Surah. But as a precaution, he should not abandon it after having reached half, and it is not permissible to resort to another Surah.

Issue 1000: * If the person in Salat forgets a part of a Surah, or cannot complete it owing to helplessness, like very little time of Salat is left, or for some other reason, he can abandon that Surah and recite some other Surah, even if he may have reached half of it. This applies to Surah Qul Huwallah or Surah Qul ya ayyuhal Kafirun also.

Issue 1001: * It isWajib for a man to recite Surah al-Hamd and the other Surah loudly, while offering Fajr, Maghrib and Isha prayers, and it isWajib for a man and a woman to recite Surah al-Hamd and the other Surah silently while offering Zuhr and Asr prayers.

Issue 1002: * As a precaution, men must take care to recite loudly every word of Surah al-Hamd and the other Surah, including their last letters, in the prayers of Fajr, Maghrib and Isha.

Issue 1003: * A woman can recite Surah al-Hamd and other Surah in Fajr, Maghrib and Isha prayers loudly or silently. But, if a na-Mahram hears her voice, she should, on the basis of precaution, recite them silently, especially if allowing him to listen is haraam.

Issue 1004: * If a person intentionally prays loudly where he should pray silently, and vice versa, his prayer is void. But, if, he does so owing to forgetfulness, or not knowing the rule, his prayer is in order. And if he realises that he is doing a mistake while reciting the Surah al-Hamd and the other Surah, it is not necessary to recite again what he has recited not following the rule.

Issue 1005: If a person raises his voice unusually high while reciting Surah al-Hamd and Surah, as if he were shouting, his prayer will be void.

Issue 1006: * A person should learn Surahs to be recited in Salat, so that he may not recite them incorrectly, and if one cannot by any means learn the whole of Surah al-Hamd, he should learn as much of it as he can and recite; but if that is a very small part, then as an obligatory precaution, he should add to it as many verses of Qur'an that he can remember. And if he cannot

do that, he should add some Tasbeeh to it. But if someone cannot recite Surah al-Hamd at all, then there is no necessary replacement for it. The recommended precaution for him is to join Salat al-Jamaat.

Issue 1007: * If a person does not know Surah al-Hamd well, but can learn it, he should do so if the time of Salat permits. And if the time does not permit, he should act as guided in the above rule, and his prayers will be valid. But wherever possible, such a person should join Salat al-Jamaat to relieve himself of the responsibility.

Issue 1008: * To take wages for teaching obligatory acts of prayers is haraam, as a precaution, and taking wages for teachingMustahab things is permissible.

Issue 1009: * If a person does not know a certain word of Surah al-Hamd or Surah, or does not utter it intentionally, or utters one letter for another like, Za for Zad, or changes the inflections, by giving movements of Fathah or Kasrah where not needed, or does not render tashdid properly, his prayer is void.

Issue 1010: If a person has learnt a word which he believes to be correct, and recites it that way in prayers, but comes to know later that he has been reciting it incorrectly, it is not necessary for him to offer the prayers again.

Issue 1011: * If a person does not know whether a particular word is to be read with Fathah or Kasrah, of if he does not know whether a particular word has a “seen” or a “swad” in it, he should take pains to learn that. But if he tries to recite in two or more ways, and if the wrong or incorrect recitation is neither from the Qur'an nor any Zikr, his prayers will be void. But if both the recitations are correct, like, reciting the 'S' of “Siratal” with “seen” and “swad”, then the prayers will not be affected.

Issue 1012: * The Ulama of Tajweed, that is, the art of reciting the Qur'an, have outlined several places where “Madd” (prolonging certain letters) is necessary. Wherever a vowel in a word precedes another vowel, say, 'alif' or 'hamza', it has to be prolonged, so that the utterances of each word is clear. But in Salat, its validity does not depend upon following these rules, so if one does not strictly follow them, his Salat will not be void. Except in “Wal-dhaalleen” (the last word of Surah al-Hamd) one should exercise certain care to prolong, so that tashdid is properly pronounced.

Issue 1013: * The recommended precaution is that while offering prayers, one should not recite the ending word of any Ayat with Waqf if one wishes to join it to the next Ayat. Nor should one render it without waqf and join. For example, if you recite “ar Rahmanir Rahimi” and then wait before starting the next, it is not proper. You should continue with no waiting. Similarly, in the same Ayat, that is, “ar Rahmanir Rahim”, if you read the last letter “mim” with sakin, you should not attach the “mim” to “Maliki Yawmi ddin”.

Issue 1014: * In the third and fourth Rak'ats of prayers, one may either read only Surah al-Hamd orTasbihat Arba'ah - Subhanallahi wal hamdu lillahi wa la ilaha illal lahu wallahu Akbar which may be said once, although it is better that it should be said three times. It is also permissible to recite Surah al-Hamd in one Rak'at, and Tasbihat Arba'ah in the other, but it is better to recite Tasbihat in both.

Issue 1015: * When time for Salat is short, one must recite Tasbihat Arba'ah once, and if even that much cannot be recited within time, then he must say only “Subhanallah” once.

Issue 1016: * It is obligatory for men and women that in the third and fourth Rak'ats, they should recite Surah al-Hamd or Tasbihat Arba'ah silently.

Issue 1017: * If a person recites Surah al-Hamd in the third and fourth Rak'ats, it is not obligatory for him to recite its “Bismilla” silently, except in the case of one who is following in congregational prayers, for whom, as an obligatory precaution, it is necessary that “Bismillah” is recited silently.

Issue 1018: A person who cannot learn Tasbihat Arba'ah, or cannot pronounce them correctly, should recite Surah al-Hamd in the third and fourth Rak'ats.

Issue 1019: If a person recites Tasbihat Arba'ah in the first two Rak'ats, thinking that they are the last two Rak'ats, and if he realises the error before Ruku, he should recite Surah al-Hamd and Surah. But if he realises this during or after the Ruku, his prayer is in order.

Issue 1020: If a person recites Surah al-Hamd in the last two Rak'ats, thinking that they are the first two Rak'ats, or recites Surah al-Hamd in the first two Raka'ts, thinking that they are the last two Rak'ats, his prayer is in order, whether he realises the mistake before or after Ruku.

Issue 1021: * If in the third or fourth Rak'at, a person wanted to recite Surah al-Hamd, but instead of that,Tasbihat Arba'ah came on his tongue, or if he wishes to recite Tasbihat Arba'ah but Surah al-Hamd comes on his tongue, he should abandon it and recite Tasbihat Arba'ah or Surah al-Hamd again with the intentions. However, if the recitation which came on his tongue was the one to which he was habituated, then he should complete it and his prayers will be valid.

Issue 1022: If a person who has the habit of reciting Tasbihat Arba'ah in the third and fourth Rak'ats, ignores his habit and begins reciting Hamd, with the intention of performing his obligation, it will be sufficient, and it will not be not necessary for him to recite Surah al-Hamd or Tasbihat Arba'ah again.

Issue 1023: In the third and fourth Rak'ats, it isMustahab to seek forgiveness from Allah after Tasbihat Arba'ah. That is, one should say, Astaghfirullaha Rabbi wa Atubu Illayhi, or one should say, Allahummaghfir li. And before bowing for Ruku, while he is uttering Istighfar or has finished it, if he doubts whether he has read al-Hamd or Tasbihat or not, he should read either of them.

Issue 1024: * If the person doubts while in Ruku of third or fourth Rak'at, whether or not he has recited Surah al-Hamd or Tasbihat Arba'ah, he should ignore his doubt. Similarly, he should ignore the doubt if it occurs while bowing for Ruku.

Issue 1025: If a person doubts whether he has pronounced a verse or a word correctly, like, whether he has uttered Qul Huwallahu Ahad correctly or not, he may ignore his doubt. However, if he repeats that verse or word correctly as a precautionary measure, there is no harm in it. And if he doubts often he may repeat as many times. However, if it becomes an obsession,

and he still goes on reading it again, as a recommended precaution, he should pray all over again.

Issue 1026: It isMustahab that in the first Rak'at one should say A'uzubillahi Minash shaytanir Rajim before reciting Surah al-Hamd, and in the first and second Rak'ats of Zuhr and Asr prayers one should say Bismillah loudly. It isMustahab also to recite Surah al-Hamd and other Surah distinctly, with a pause at the end of every verse i.e. not joining it with the next verse, and while reciting Surah al-Hamd and Surah, one should pay attention to the meanings of each verse. And it isMustahab to say, Alhamdulillahi Rabbil 'Alamin after the completion of Surah al-Hamd by the Imam in the congregation, and by himself, if he is praying alone. And after reciting Surah Qul huwallahu Ahad he should say, “Kazalikallahu Rabbi” once, twice or three times or “Kazalikallahu Rabbuna” three times. Similarly, it isMustahab to pause a little after reciting the Surah, then say Takbir, before going to Ruku or reciting Qunut.

Issue 1027: It isMustahab that in all the prayers, one should recite Surah Inna Anzalnahu in the first Rak'at, and Surah Qul huwallahu Ahad in the second Rak'at.

Issue 1028: It is Makrooh not to recite Surah Qul huwallahu Ahad even in one of the daily prayers.

Issue 1029: It is Makrooh to recite the whole ofSurah Qul huwallahu Ahad in one breath.

Issue 1030: It is Makrooh to recite in the second Rak'at the same Surah, which one has recited in the first Rak'at. However, if one recites Surah Qul huwallahu Ahad in both the Rak'ats, it is not Makrooh.

Ruku (Bowing)

Issue 1031: * In every Rak'at, a person offering prayers should, after reciting the Surahs (Qira'at), bow to an extent that he is able to rest his finger tips on his knees. This act is called Ruku.

Issue 1032: * If the person performs Ruku in an unusual manner, like, if he bends towards left or right, his Ruku is not correct even if his hands reach his knees.

Issue 1034: Bending should be with the niyyat of Ruku. If a person bends for some other purpose (e.g. to kill an insect), he cannot reckon it as Ruku. He will have to stand up and bend again for Ruku, and in so doing, he will not have added any Rukn, nor will his prayers be void.

Issue 1035: If a person has abnormally long hands, so that if he bends a little they reach his knees, or if his knees are lower than usual, so that he has to bend himself lower to make his hands reach his knees, he should follow the normal bowing by the others.

Issue 1036: A person who performs Ruku in the sitting position, should bow down till his face is parallel to his knees. And it is better that he should bow down till his face reaches near the place of Sajdah.

Issue 1037: It is better that in normal situations one should say in Ruku, Subhanallah three times or Subhana Rabbiyal 'Azimi wa bi hamdih once. But actually, uttering any Zikr to this extent is sufficient. However, if Salat time is short, or if one is under any pressure, it will be sufficient to say Subhanallah once.

Issue 1038: The Zikr of Ruku should be uttered in succession, and in correct Arabic, and it isMustahab that it should be uttered 3, 5 or 7 times or more than that.

Issue 1039: * In Ruku, the body should be steady, and one should not purposely move or shake oneself. And as a precaution, one should not have any movement when reciting the obligatory Zikr.

Issue 1040: If at the time of uttering the obligatory Zikr of Ruku, he loses steadiness because of uncontrollable vigorous movement, it will be better that after his body resumes steadiness he repeats the Zikr. However, if the movement is so negligible that steadiness is not lost, or if he just moves his fingers, there is no harm in it.

Issue 1041: If a person intentionally recites the Zikr of Ruku before he has properly bowed down, and before his body becomes still, his prayers will be void.

Issue 1042: * If a person intentionally raises his head from Ruku before completing obligatory Zikr, his prayer is void. If he raises his head by mistake, and if he has not completely ceased to be in Ruku and he recollects that he has not completed the Zikr of Ruku, he should make himself steady and recite the Zikr. And if he recollects after he has arisen totally from Ruku, his prayers are in order.

Issue 1043: * If a person is unable to remain in the state of Ruku all the time while reciting the Zikr, then the recommended precaution is that he should complete the remainder while standing up from Ruku.

Issue 1044: If a person cannot remain steady during Ruku owing to some disease etc, his prayers are in order. But he should complete the obligatory part of Zikr, as explained, before totally rising from Ruku.

Issue 1045: * If a person cannot bow down for Ruku properly, he should lean on something and perform Ruku. And if he cannot perform Ruku even after he has leaned, he should bow down to the maximum extent he can, so that it could be customarily recognised as a Ruku. And if he cannot bend at all, he should make a sign for Ruku with his head.

Issue 1046: If a person supposed to make a sign with his head for Ruku is unable to do so, he should close his eyes with the niyyat of Ruku, and then recite Zikr. And for rising from Ruku, he should open his eyes. And if he is unable to do even that, he should, as a precaution, make a niyyat of Ruku in his mind, and then make a sign of Ruku with his hands and recite Zikr.

Issue 1047: If a person cannot perform Ruku while standing, but can bend for it while sitting, he should offer prayers standing and should make a sign with his head for Ruku. And the recommended precaution is that he should offer another prayers in which he would sit down at the time of Ruku, and bow down for it.

Issue 1048: * If some one raises his head after reaching Ruku, and bows down twice to the extent of Ruku, his prayer is void.

Issue 1049: After the completion of the Zikr of Ruku, one should stand straight, and proceed to Sajdah after the body has become steady. If one goes to Sajdah intentionally before standing erect, or before the body is steady, the prayers are void.

Issue 1050: * If a person forgets to perform Ruku, remembering it before Sajdah, he should stand up first, and then go into Ruku. It will not be proper for him to go into Ruku in a bent position.

Issue 1051: * If a person offering prayers remembers after his forehead reaches the earth, that he has not performed Ruku, it is necessary that he should return to standing position and then perform Ruku. But, if he remembers this in the second Sajdah, his prayers are void.

Issue 1052: It isMustahab that before going into Ruku, a person should say Takbir while he is standing erect, and in Ruku, he should push his knees back, keep his back flat, stretch forth his neck, keep it in line with his back, look between his two feet, say Salawat before or after Zikr. And when he rises after Ruku, it isMustahab to stand erect, and in a state of steadiness say Sami'allahu liman hamidah.

Issue 1053: It isMustahab for women that while performing Ruku, they should keep their hands higher than their knees, and should not push back their knees.

Sujood

Issue 1054: * A person offering prayers should perform two sajdahs after the Ruku, in each Rak'at of the obligatory as well asMustahab prayers. Sajdah means that one should place one's forehead on earth in a special manner, with the intention of humility (before Allah).

While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground.

Issue 1055: * Two Sajdahs together are a “Rukn” (elemental), and if a person omits to perform two Sajdah in one Rak'at of an obligatory prayers, whether intentionally or owing to forgetfulness, or adds two more Sajdahs, his prayers are void.

Issue 1056: If a person omits or adds one Sajdah intentionally, his prayers become void. And if he omits or adds one Sajdah forgetfully, the rules regarding it will be explained later.

Issue 1057: * If a person who can keep his forehead on the ground, does not do so whether intentionally or forgetfully, he has not performed Sajdah, even if other parts of his body may have touched the ground. But, if he places his forehead on the earth, but forgets to keep other parts of his body on the ground, or forgets to utter the Zikr, his Sajdah is in order.

Issue 1058: * It is better in normal situation to say Subahanallah three times, or Subhana Rabbiy al-A'la wa bi hamdhi once. And he should utter these words in succession and in correct Arabic. Actually, as an obligatory precaution, uttering any Zikr to this extent is sufficient. And it isMustahab that Subhana Rabbiyal A'la wa bi hamdhi should be said three, five or seven times, or more.

Issue 1059: * In the Sajdah, the body should be steady, and one should not move or shake oneself purposely, and as a precaution, one should be totally steady in Sajdah even while one is not engaged in any obligatory Zikr.

Issue 1060: If a person intentionally utters the Zikr of Sajdah before his forehead reaches the ground, and his body becomes steady, or if he raises

his head from Sajdah intentionally before the Zikr is completed, his prayers are void.

Issue 1061: * If a person utters the Zikr of Sajdah by mistake, before his forehead reaches the ground and realises his mistake before he raises his head from Sajdah, he should utter the Zikr again, when his body is steady.

Issue 1062: If after raising his head from Sajdah, a person realises that he has done so before the completion of the Zikr of Sajdah, his prayers are in order.

Issue 1063: * If at the time of uttering Zikr of Sajdah, a person intentionally lifts one of his seven limbs from the ground, his Salat will be void. But if he lifts the limbs, other than the forehead, when he is not reciting anything, and then places them back again, there will be no harm, unless that movement renders his body unsteady, in which case, Salat will be void.

Issue 1064: If a person raises his forehead from the ground by mistake, before the completion of the Zikr of Sajdah, he should not place it on the ground again, he should treat it as one Sajdah. However, if he raises other parts of the body from the ground by mistake, he should place them back on the ground and utter the Zikr.

Issue 1065: After the Zikr of the first Sajdah is completed, one should sit till the body is steady, and then perform Sajdah again.

Issue 1066: * The place where a person places his forehead for Sajdah should not be higher than four joined fingers, compared to where he places his knees and the tips of the toes. As a matter of obligatory precaution, the place of his forehead should not be more than four joined fingers lower or higher than the place where he stands.

Issue 1067: * If a person prays on a sloped ground, whose slant may not be known exactly, and if his forehead goes higher or lower than the place where he keeps his knees and tips of the toes by a span of four joined fingers, his Salat will be a matter ofIshkal .

Issue 1068: * If a person places his forehead by mistake, on a thing which is higher than the span of four joined fingers compared to the place where his knees and the toes are, and if it so high that it does not look like a normal Sajdah, he should raise his head and place on a thing which is not as high. And if the height does not change the appearance of the Sajdah, and his attention is drawn to it after completing the obligatory Zikr, he should raise his head and may complete the prayers. But if his attention is drawn to it before the obligatory Zikr, he should gradually push or move his forehead to a lower level, and recite the obligatory Zikr. And if that is not possible, he should recite the obligatory Zikr and complete his prayer. It would not be necessary for him to repeat the prayers.

Issue 1069: * It is necessary that there should be nothing between the forehead of the person offering prayers, and the thing on which he offers Sajdah. If the mohr (sajdagah) is so dirty that the forehead does not reach the mohr itself, the Sajdah is void. But if only the colour of mohr has changed, there is no harm.

Issue 1070: In Sajdah a person offering prayers should place his two palms on the ground. In a state of helplessness, there will be no harm in

placing the back of the hands on the ground, and if even this is not possible, he should, on the basis of precaution, place the wrists of hands on the ground. And if he cannot do even this, he should place any part of the body up to his elbow on the ground, and if even that is not possible it is sufficient to place the arms on the ground.

Issue 1071: * In Sajdah, a person should place his two big toes on the ground, but it is not necessary to place the tips of the toes. If he places the outer or the inner parts of the toes, it will be proper. But if he places, instead other smaller toes on the ground, or the outer part of his feet, or if his big toe does not rest on the ground due to very long nails, his Salat will be void. And if a person does not follow this rule due to ignorance or carelessness, he has to pray again.

Issue 1072: If a part of the big toe is cut off, one should place the remaining part of it on the ground, and if nothing of it has remained or what has remained is too short, he should, on the basis of precaution, place the other toes on the ground, but if he has no toes at all, he should place on the ground whatever part of the foot has remained.

Issue 1073: * If a person performs Sajdah in an unusual manner, like if he rests his chest and stomach on the ground, or stretches his feet, his Salat will be correct and valid if it still appears like a normal Sajdah. But if it appears more like sleeping on one's stomach, rather than a Sajdah, his Salat will be void.

Issue 1074: The mohr (sajdagah) or other thing on which a person performs Sajdah, should be Clean (tahir/pak ). If, he places the mohr on a najis carpet, or if one side of the mohr is najis, and he places his forehead on its Clean (tahir/pak ) part, there is no harm in it.

Issue 1075: * If there is a sore or a wound etc. in the forehead of a person, making him unable to rest his forehead on the ground, and if the sore or the wound has not covered the whole of the forehead, he should perform Sajdah with the unaffected part of the forehead. And if it becomes necessary to dig a hole, or a pit so that the part with the sore or the wound stays there, while the healthy part is on the ground, he should do so.

Issue 1076: * If the sore or the wound has covered the entire forehead, he should perform Sajdah with other parts of his face. As an obligatory precaution, he should perform Sajdah with his chin, and it that is not possible, with one of the two sides of the forehead. When it is not possible to perform Sajdah with the face in any way, he should perform Sajdah by sign.

Issue 1077: * If a person can sit but cannot make his forehead reach the ground, he should bow as much as he can, and should place the mohr or any other allowable thing on something high, and place his forehead on it in such a way that it may be said that he has performed Sajdah. But his palms, his knees, and toes should be on the ground as usual.

Issue 1078: * If a person cannot find something high on which he may place the mohr, or any other allowable thing, and if he cannot find any person who would raise the mohr etc. for him, then as precaution, he should raise it with his hand and do Sajdah on it.

Issue 1079: * If a person cannot perform Sajdah at all, he should make a sign for it with his head, and if he cannot do even that, he should make a sign with his eyes. And if he cannot make a sign even with his eyes he should, on the basis of obligatory precaution, make a sign for Sajdah with his hands etc. and should make a niyyat for Sajdah in his mind, and recite the obligatory Zikr.

Issue 1080: * If the forehead of a person is raised involuntarily from the place of Sajdah, he should not, if possible, allow it to reach the place of Sajdah again, and this will be treated as one Sajdah even if he may not have uttered the Zikr of Sajdah. And if he cannot control his head, and it reaches the place of Sajdah again involuntarily, both of them will be reckoned as one Sajdah, and if he has not uttered the Zikr, as a recommended precaution, he will do so with the niyyat of Qurbat.

Issue 1081: * At a place where a person has to observe taqayyah (concealing one's faith in dangerous situation) he can perform Sajdah on a carpet, or other similar things, and it is not necessary for him to go elsewhere, or delay the prayers so that he is able to pray freely at that place without taqayyah. But if he finds that he can perform Sajdah on a mat, or any other allowed objects, without any impediment, then he should not perform Sajdah on a carpet or things like it.

Issue 1082: If a person performs Sajdah on a mattress filled with feathers, or any other similar thing, his Sajdah will be void if his body cannot remain steady.

Issue 1083: If a person is obliged to offer prayers on a muddy ground, and if no hardship will be caused to him if his body and dress become soiled with mud, he should perform Sajdah and tashahhud as usual. If it is going to prove extremely hard for him, he should make a sign for Sajdah with his head while he is standing, and recite tashahhud in the standing position. His prayers will be in order.

Issue 1084: * The obligatory precaution is that in the first Rak'at and in the third Rak'at, which do not contain tashahhud (like the third Rak'at in Zuhr, Asr and Isha prayers) one should sit for a while after the second Sajdah before rising.

Things on which Sajdah is Allowed

Issue 1085: * Sajdah should be performed on earth, and on those things which are not edible nor worn, and on things which grow from earth (e.g. wood and leaves of trees).

It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things which are not considered to be parts of the earth (e.g. gold, silver, etc.). And in the situation of helplessness, asphalt and tar will have preference over other non-allowable things.

Issue 1086: * Sajdah should not be performed on the vine leaves, when they are delicate and hence edible. Otherwise, there is no objection.

Issue 1087: It is in order to perform Sajdah on things which grow from the earth, and serve as fodder for animals (e.g. grass, hay etc.).

Issue 1088: * It is in order to perform Sajdah on flowers which are not edible, and also on medicinal herbs which grow from the earth.

Issue 1089: * Performing Sajdah on a grass which is eaten in some parts of the world, but not in the rest, but it is classified as edible, will not be permissible. Similarly, Sajdah on raw fruits is not allowed.

Issue 1090: It is allowed to perform Sajdah on limestone and gypsum, but the recommended precaution is that Sajdah should not be optionally performed on baked gypsum, lime, brick and baked earthenware etc.

Issue 1091: * It is in order to perform Sajdah on paper, if it is manufactured from allowed sources like wood or grass, and also if it is made from cotton or flax. But if it is made from silk etc., Sajdah on it will not be permissible.

Issue 1092: Turbatul Husayn is the best thing for performing Sajdah. After it, there are earth, stone and grass, in order of priority.

Issue 1093: * If a person does not possess anything on which it is allowed to perform Sajdah, or, even if he possesses such a thing, he cannot perform Sajdah on it due to severe heat or cold, he should perform Sajdah on asphalt or tar, and if that is not possible, on his dress or the back of his hand, or on any thing on which it is not permissible to perform Sajdah optionally. However, in such a situation, the recommended precaution is that as long as it is possible to perform Sajdah on his dress he should not do Sajdah on any other thing.

Issue 1094: The Sajdah performed on mud, and on soft clay on which one's forehead cannot rest steadily, is void.

Issue 1095: If the mohr sticks to the forehead in the first Sajdah, it should be removed from the forehead for the second Sajdah.

Issue 1096: * If a thing on which a person performs Sajdah gets lost while he is offering prayers, and he does not possess any other thing on which Sajdah is allowed, he can act as explained in rule 1093, irrespective of whether the time for Salat is limited or ample.

Issue 1097: * If a person realises in the state of Sajdah that he has placed his forehead on a thing on which Sajdah is void, and if he becomes aware of it after completing the obligatory Zikr, he can raise his head and continue with his prayers. But if he becomes aware of it before reciting the obligatory Zikr, he should gradually slide or move his head onto an allowed object, and recite the Zikr. But if that is not possible, he should recite the obligatory Zikr and continue with his Salat. His prayers in both cases will be valid.

Issue 1098: * If a person realises after Sajdah, that he had placed his forehead on a thing which is not permissible for Sajdah, there is no objection.

Issue 1099: It is haraam to perform Sajdah for anyone other than Almighty Allah. Some people place their foreheads on earth before the graves of the holy Imams. If this is done to thank Allah, there is no harm in it, but otherwise it is haraam.

TheMustahab and Makrooh Things in Sajdah

Issue 1100: Certain things areMustahab in Sajdah:

• It isMustahab to say Takbir before going to Sajdah. A person who prays standing, will do so after having stood up from Ruku, and a person who prays sitting will do so after having sat properly.

• While going into Sajdah, a man should first place his hands on the ground, and woman should first place her knees on the ground.

• The person offering prayers should place his nose on a mohr, or on any other thing on which Sajdah is allowed.

• While performing Sajdah, fingers should be kept close to each other, parallel to the ears, with their tips towards Qibla.

• While in Sajdah one should pray to Allah, and express his wishes, and should recite this supplication: Ya Khayral Mas'ulin wa Ya Khayral Mu'tin, Urzuqni warzuq 'Ayali Min Fazlika Fa Innaka Zulfazlil 'Azim - O You Who are the best from whom people seek their needs, and O You, Who are the best bestower of gifts! Give me and the members of my family sustenance with Your grace. Undoubtedly You possess the greatest grace).

• After performing Sajdah, one should sit on his left thigh, placing the instep of the right foot on the sole of the left foot.

• After every Sajdah, when a person has sat down and his body is composed, one should say takbir.

• When his body is steady after the first Sajdah, he should say:”Astaghfirullaha Rabbi wa Atubu Ilayhi”.

• He should say Allahu Akbar for going into second Sajdah, when his body is steady.

• It isMustahab to prolong the Sajdah, and when sitting after the Sajdah, to place one's hands on the thighs.

• He should recite Salawat while in prostrations.

• At the time of rising, he should raise his hands from the ground, after raising his knees.

• Men should not make their elbows and stomach touch the ground; they should keep their arms separated from their sides. And women should place their elbows and stomachs on the ground, and should join their limbs with one another.

• OtherMustahab acts of Sajdah have been mentioned in detailed books.

Issue 1101: * It is Makrooh to recite the holy Qur'an in Sajdah. It is also Makrooh to blow off the dust from the place of Sajdah, and if, by so doing, one utters anything intentionally, the prayers will be, as a precaution, void. Besides these, there are other Makrooh acts, which are given in detailed books.

Obligatory Sajdahs in the Holy Qur'an

Issue 1102: Upon reciting or hearing any of the following verses of the holy Qur'an, the performance of Sajdah becomes obligatory:

• Surah as-Sajdah, 32:15

• Surah Ha Mim Sajdah, 41:38

• Surah an-Najm, 53:62

• Surah al-'Alaq, 96:19

Whenever a person recites the verse or hears it when recited by someone else, he should perform Sajdah immediately when the verse ends, and if he forgets to perform it, he should do it as and when he remembers. If one hears the verse without any expectation, in an involuntary situation, the Sajdah is not obligatory, though it is better to perform it.

Issue 1103: * If a person hears the Sajdah verse, and recites it himself also, he should perform two Sajdahs.

Issue 1104: If a person hears a verse of Sajdah, while he is in Sajdah other than that of Salat, or recites it himself, he should raise his head from that Sajdah, and perform another one.

Issue 1105: * If a person hears the verse of obligatory Sajdah from a person who is asleep, or one who is insane, or from a child who knows nothing of the Qur'an, it will be obligatory upon him to perform Sajdah. But if he hears from a gramophone or a tape recorder, Sajdah will not be obligatory. Similarly, the Sajdah will not beWajib if he listens to a taped recitation from radio. But if there is a person reciting from the radio station, and he recites the verse of Sajdah, it will be obligatory to perform Sajdah.

Issue 1106: * As an obligatory precaution, the place where a person performs an obligatory Sajdah upon hearing the verse, should not be a usurped one, and, as a recommended precaution, the place where he places his forehead, should not be higher or lower than a span of four joined fingers than the place where his knees and tips of the toes rest. However, it is not necessary to be in Wudhu or Ghusl, or to face Qibla, nor is it necessary to conceal one's private parts or to ensure that the body and the place where he has to place his forehead are Clean (tahir/pak ). Moreover, the conditions for dress in Salat do not apply to the performance of these obligatory Sajdah.

Issue 1107: * The obligatory precaution is that in the obligatory Sajdah caused by the Qur'anic verse, a person should place his forehead on a mohr, or any other thing on which Sajdah is allowed, and also one should keep other parts of one's body on the ground, as required in a Sajdah of prayers.

Issue 1108: When a person performs the obligatory Sajdah upon hearing the relevant verse, it will be sufficient even if he does not recite any Zikr. However, it isMustahab to recite Zikr, preferably the following: La ilaha illal lahu haqqan haqqa; La ilaha illal lahu imanan wa tasdiqa; la ilaha illal lahu 'ubudiyyatan wa riqqa; Sajadtu laka ya Rabbi ta'abbudan wa riqqa la mustankifan wa la mustak biran bal ana 'abdun zalilun za'ifun kha'ifun mustajir.

Tashahhud

Issue 1109: * In the second unit of all obligatory prayers, and in the third unit of Maghrib prayers and in the fourth unit of Zuhr, Asr and Isha prayers, one should sit after the second prostration with a tranquil body, and recite tashahhud thus: “Ash hadu an la ilaha illal lahu wahdahu la sharika lah, wa ash hadu anna Muhammadan 'Abduhu wa Rasuluh, Alla humma salli 'ala Muhammadin wa Ali Muhammad”. And it will be sufficient if one recited the tashahhud this way: Ash hadu an la ilaha illal lahu was ash hadu anna Muhammadan Sallal lahu Alayhi Wa Aalihi Abduhu Wa rasuluh.

It is also necessary to recite tashahhud while offering Witr (in Salat al-Shab) prayers.

Issue 1110: The words of tashahhud should be recited in correct Arabic, and in usual succession.

Issue 1111: * If a person forgets tashahhud, and rises and remembers before Ruku, he should sit down to recite it, and then stand up again. He

will then continue with his prayers. After the prayers, it is a recommended precaution that he should perform two Sajda al-Sahv for the additional standing. But if he remembers this in Ruku or thereafter, he should complete the prayers and after the salam of prayers, should, as a recommended precaution, perform the qadha of tashahhud. He should perform two sajdatus sahv for the forgotten tashahhud.

Issue 1112: It isMustahab to sit on the left thigh during tashahhud, and to place the upper part of the right foot on the sole of the left foot and to say: 'Al-hamdu lillah' or 'Bismillahi wa billahi wal-hamdu lillahi wa khayrul asma'i lillah' before reciting tashahhud.

It is alsoMustahab to place one's hands on one's thighs, with joined fingers, and to look at one's laps, and to say this after tashahhud and salawat: Wa taqabbal shafa'atahu warfa' darajatahu.

Issue 1113: It isMustahab for women to keep their thighs close to each other when reciting tashahhud.

Salam in the Prayers

Issue 1114: While a person sits after reciting tashahhud in the last Rak'at, and his body is tranquil, it isMustahab to say: Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh. Then he should say: Assalamu Alaykum and as a recommended precaution add to it Wa Rahmatullahi Wa Barakatuh. Alternatively, he can say: Assalamu Alayna Wa Ala Ibadi llahis Salihin. But if he recites this Salam, then as per obligatory precaution, he must follow it up with saying: Assalamu Alaykum.

Issue 1115: If a person forgets the salam of prayers, and remembers when the form of Salat has not be disrupted, nor has he performed any act, which if done intentionally or forgetfully, invalidates the prayers (e.g. turning away from Qibla), he should recite the salam and his prayers will be valid.

Issue 1116: * If a person forgets the salam of prayers, and remembers after the form of prayers has been disrupted, or after he has performed an act which if done intentionally or forgetfully, invalidates the prayers (e.g. turning away from Qibla), his prayers are in order.

Tartib (Sequence)

Issue 1117: If a person intentionally changes the sequence of the prayers, for example, if he recites the other surah before reciting Surah al-Hamd, or performs the two Sajdah before Ruku, his prayers are void.

Issue 1118: * If a person forgets a rukn (elemental part) of the prayers, and performs the next rukn, like, before performing Ruku if he performs the two Sajdah, his prayers would become void, as a measure of precaution.

Issue 1119: If a person forgets a rukn, and performs an act after it which is not a rukn, like, if he recites tashahhud without performing the two Sajdah, he should perform the rukn and should recite again the part which he performed erroneously, earlier than the rukn.

Issue 1120: If a person forgets a thing which is not a rukn, and performs a rukn which comes after it, like, if he forgets Surah al-Hamd and begins performing Ruku, his prayers is in order.

Issue 1121: If a person forgets an act which is not a rukn, and performs the next act which too, is not a rukn, like, if he forgets Surah al-Hamd and recites the other Surah, he should perform what he has forgotten, and then recite again the thing which he mistakenly recited earlier.

Issue 1122: If a person performs the first Sajdah thinking that it is the second one, or performs the second one under the impression that it is the first Sajdah, his prayer is in order; his first Sajdah will be treated as the first one, and his second Sajdah will be treated as the second one.

Muwalat (Maintenance of Succession)

Issue 1123: A person should maintain continuity during prayers, that is he should perform various acts of prayers, like, Ruku, two Sajdah and tashahhud, in continuous succession, and he should recite the Zikr etc. also in usual succession. If he allows an undue interval between different acts, till it becomes difficult to visualise that he is praying, his prayers will be void.

Issue 1124: If a person in Salat forgetfully allows a gap between letters, or words, and if the gap is not big enough so that the form of the prayers is disrupted, he should repeat those letters or words in the usual manner, provided that he has not proceeded to the ensuing rukn. And he will repeat those lines which were read in continuation. But if he has already got into the ensuing rukn, then his prayers are in order.

Issue 1125: * Prolonging Ruku and Sajdah, or reciting long Surahs, does not break Muwalat.

Qunut

Issue 1126: It isMustahab that qunut be recited in all obligatory andMustahab prayers before the Ruku of the second Rak'at, and it is alsoMustahab that qunut be recited in the Witr (Salat al-Shab) prayers before Ruku, (although that prayer is of one Rak'at only).

In Friday Prayers there is one qunut in every Rak'at. In Salat al-Ayaat, there are five qunut, and in Eid Prayers there are five qunut in the first Rak'at, and four in the second Rak'at. In the prayers of Shafa',which is a part of Salat al-Shab, qunut is to be performed with the niyyat of Raja'.

Issue 1127: It is alsoMustahab that while reciting qunut, a person keeps his hands in front of his face, turning the palms facing the sky, and keeping both, the hands and the fingers, close together. It isMustahab to look at the palms in qunut.

Issue 1128: Any Zikr in qunut is sufficient, even if he says, 'Subhanallah' only once. It is, however, better to make the following supplication: La ilaha illallahul Halimul Karim, La ilaha illallahul 'Aliyyul 'Azim, Subhanallahi Rabbis samawatis sab', wa Rabbil 'arazinas sab', wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim, wal hamdu lillahi Rabbil'alamin.

Issue 1129: It isMustahab that qunut is recited loudly. However, if a person is offering prayers in congregation, and if the Imam can hear his voice, it will not beMustahab for him to recite qunut loudly.

Issue 1130: If a person does not recite qunut intentionally, there is no qadha for it. And if he forgets it, and remembers before reaching Ruku, it isMustahab that he should stand up and recite it. And if he remembers while

performing Ruku, it isMustahab that he should perform its qadha after Ruku. And if he remembers it while performing Sajdah, it isMustahab that he should perform its qadha after Salam.

Rules of Salat (Part III of III)

Qir'at (Reciting the Surah Al-Hamd and Other Surah of Holy Qur'an)

Issue 987: * In the the daily obligatory prayers, one should recite Surah al-Hamd in the first and second Rak'ats, and thereafter one should, on the basis of precaution, recite one complete Surah. The Surah az Zuha and Surah Inshirah are treated as one Surah in Salat, and so are the Surah al-Fil and Quraysh.

Issue 988: If the time left for Salat is little, or if a person has to helplessly abandon the Surah because of fear that a thief, a beast, or anything else, may do him harm, or if he has an important work, he should not recite the other Surah. In fact, there are situations when he should avoid it, like when the Salat time at his disposal is limited, or when in fear.

Issue 989: If a person intentionally recites Surah before Hamd, his prayer is void, and if he does it by mistake, and realises this while reciting it, he should abandon the Surah and recite Hamd first, and then the Surah.

Issue 990: If a person forgets to recite Hamd and Surah, or either of them and realises after reaching the Ruku, his prayers are in order.

Issue 991: If a person realises before bowing for Ruku, that he has not recited Hamd and Surah, he should recite them, and if he realises that he has not recited the Surah, he should recite the Surah only. But, if he realises that he has not recited Hamd only, he should recite Hamd first and then recite the Surah again.

Moreover, if he bends but before reaching the Ruku realises that he has not recited Hamd and Surah, or only Surah, or only Hamd, he should stand up and act according to the foregoing rules.

Issue 992: * If a person intentionally recites one of the four Surahs which contain verses ofWajib Sajdah, in Salat, he will perform an immediate Sajdah upon reciting the verse. And if he does so, as a precaution, his Salat will be void, and he will have to pray again. But if he does not go to Sajdah immediately, and continues to pray, it will be in order, though he will have committed a sin for not going to Sajdah immediately.

Issue 993: * If a person begins reciting by mistake, a Surah which has verses ofWajib Sajdah and he realises this before reaching the verse of Sajdah, he should abandon that Surah and recite some other Surah. But if he realises this after reciting the verse of Sajdah, he should act as guided in the above rule (i.e. 992).

Issue 994: If during Salat a man listens to the verses making Sajdah obligatory, his prayer are in order, and on the basis of precaution, he should make a sign of Sajdah, and should also offer Sajdah after the prayers.

Issue 995: It is not necessary to recite a Surah after Hamd inMustahab prayers, even if that prayers may have become obligatory due to Nazr. But, as for someMustahab prayers like wahshat prayers, in which a particular Surah is recommended, if a person wishes to act according to the rules, he should recite the prescribed Surah.

Issue 996: While offering Friday prayers, or Zuhr prayers on Friday, it isMustahab that after reciting Surah al-Hamd, Surah al-Jumu'ah should be

recited in the first Rak'at, and Surah al-Munafiqun in the second Rak'at, and once a person begins reciting one of these Surahs he is not allowed as per obligatory precaution, to abandon it and recite another Surah in its place.

Issue 997: * If after Hamd, somebody begins reciting the Surah Qul Huwallah or Qul ya ayyuhal Kafirun, he cannot abandon it and recite some other Surah. However, if in Friday prayers and in Zuhr prayers on Friday, he recites one of these Surahs forgetfully, instead of Surah Jumu'ah and Surah Munafiqun, he can abandon it and recite Surah Jumu'ah and Surah Munafiqun, but the precaution is that he should not abandon that Surah after having read more than half of it.

Issue 998: If a person recites intentionally Surah Qul Huwallah or Surah Qul ya ayyuhal Kafirun in Friday prayers or in Zuhr prayers on Friday, he cannot, as an obligatory precaution, abandon it to recite Surah Jumu'ah and Surah Munafiqun, even if he may not have reached half of it.

Issue 999: * If in Salat, a person recites a Surah other than Surah Qul Huwallah and Surah Qul ya ayyuhal Kafirun he can abandon that Surah before reaching half of it, and recite some other Surah. But as a precaution, he should not abandon it after having reached half, and it is not permissible to resort to another Surah.

Issue 1000: * If the person in Salat forgets a part of a Surah, or cannot complete it owing to helplessness, like very little time of Salat is left, or for some other reason, he can abandon that Surah and recite some other Surah, even if he may have reached half of it. This applies to Surah Qul Huwallah or Surah Qul ya ayyuhal Kafirun also.

Issue 1001: * It isWajib for a man to recite Surah al-Hamd and the other Surah loudly, while offering Fajr, Maghrib and Isha prayers, and it isWajib for a man and a woman to recite Surah al-Hamd and the other Surah silently while offering Zuhr and Asr prayers.

Issue 1002: * As a precaution, men must take care to recite loudly every word of Surah al-Hamd and the other Surah, including their last letters, in the prayers of Fajr, Maghrib and Isha.

Issue 1003: * A woman can recite Surah al-Hamd and other Surah in Fajr, Maghrib and Isha prayers loudly or silently. But, if a na-Mahram hears her voice, she should, on the basis of precaution, recite them silently, especially if allowing him to listen is haraam.

Issue 1004: * If a person intentionally prays loudly where he should pray silently, and vice versa, his prayer is void. But, if, he does so owing to forgetfulness, or not knowing the rule, his prayer is in order. And if he realises that he is doing a mistake while reciting the Surah al-Hamd and the other Surah, it is not necessary to recite again what he has recited not following the rule.

Issue 1005: If a person raises his voice unusually high while reciting Surah al-Hamd and Surah, as if he were shouting, his prayer will be void.

Issue 1006: * A person should learn Surahs to be recited in Salat, so that he may not recite them incorrectly, and if one cannot by any means learn the whole of Surah al-Hamd, he should learn as much of it as he can and recite; but if that is a very small part, then as an obligatory precaution, he should add to it as many verses of Qur'an that he can remember. And if he cannot

do that, he should add some Tasbeeh to it. But if someone cannot recite Surah al-Hamd at all, then there is no necessary replacement for it. The recommended precaution for him is to join Salat al-Jamaat.

Issue 1007: * If a person does not know Surah al-Hamd well, but can learn it, he should do so if the time of Salat permits. And if the time does not permit, he should act as guided in the above rule, and his prayers will be valid. But wherever possible, such a person should join Salat al-Jamaat to relieve himself of the responsibility.

Issue 1008: * To take wages for teaching obligatory acts of prayers is haraam, as a precaution, and taking wages for teachingMustahab things is permissible.

Issue 1009: * If a person does not know a certain word of Surah al-Hamd or Surah, or does not utter it intentionally, or utters one letter for another like, Za for Zad, or changes the inflections, by giving movements of Fathah or Kasrah where not needed, or does not render tashdid properly, his prayer is void.

Issue 1010: If a person has learnt a word which he believes to be correct, and recites it that way in prayers, but comes to know later that he has been reciting it incorrectly, it is not necessary for him to offer the prayers again.

Issue 1011: * If a person does not know whether a particular word is to be read with Fathah or Kasrah, of if he does not know whether a particular word has a “seen” or a “swad” in it, he should take pains to learn that. But if he tries to recite in two or more ways, and if the wrong or incorrect recitation is neither from the Qur'an nor any Zikr, his prayers will be void. But if both the recitations are correct, like, reciting the 'S' of “Siratal” with “seen” and “swad”, then the prayers will not be affected.

Issue 1012: * The Ulama of Tajweed, that is, the art of reciting the Qur'an, have outlined several places where “Madd” (prolonging certain letters) is necessary. Wherever a vowel in a word precedes another vowel, say, 'alif' or 'hamza', it has to be prolonged, so that the utterances of each word is clear. But in Salat, its validity does not depend upon following these rules, so if one does not strictly follow them, his Salat will not be void. Except in “Wal-dhaalleen” (the last word of Surah al-Hamd) one should exercise certain care to prolong, so that tashdid is properly pronounced.

Issue 1013: * The recommended precaution is that while offering prayers, one should not recite the ending word of any Ayat with Waqf if one wishes to join it to the next Ayat. Nor should one render it without waqf and join. For example, if you recite “ar Rahmanir Rahimi” and then wait before starting the next, it is not proper. You should continue with no waiting. Similarly, in the same Ayat, that is, “ar Rahmanir Rahim”, if you read the last letter “mim” with sakin, you should not attach the “mim” to “Maliki Yawmi ddin”.

Issue 1014: * In the third and fourth Rak'ats of prayers, one may either read only Surah al-Hamd orTasbihat Arba'ah - Subhanallahi wal hamdu lillahi wa la ilaha illal lahu wallahu Akbar which may be said once, although it is better that it should be said three times. It is also permissible to recite Surah al-Hamd in one Rak'at, and Tasbihat Arba'ah in the other, but it is better to recite Tasbihat in both.

Issue 1015: * When time for Salat is short, one must recite Tasbihat Arba'ah once, and if even that much cannot be recited within time, then he must say only “Subhanallah” once.

Issue 1016: * It is obligatory for men and women that in the third and fourth Rak'ats, they should recite Surah al-Hamd or Tasbihat Arba'ah silently.

Issue 1017: * If a person recites Surah al-Hamd in the third and fourth Rak'ats, it is not obligatory for him to recite its “Bismilla” silently, except in the case of one who is following in congregational prayers, for whom, as an obligatory precaution, it is necessary that “Bismillah” is recited silently.

Issue 1018: A person who cannot learn Tasbihat Arba'ah, or cannot pronounce them correctly, should recite Surah al-Hamd in the third and fourth Rak'ats.

Issue 1019: If a person recites Tasbihat Arba'ah in the first two Rak'ats, thinking that they are the last two Rak'ats, and if he realises the error before Ruku, he should recite Surah al-Hamd and Surah. But if he realises this during or after the Ruku, his prayer is in order.

Issue 1020: If a person recites Surah al-Hamd in the last two Rak'ats, thinking that they are the first two Rak'ats, or recites Surah al-Hamd in the first two Raka'ts, thinking that they are the last two Rak'ats, his prayer is in order, whether he realises the mistake before or after Ruku.

Issue 1021: * If in the third or fourth Rak'at, a person wanted to recite Surah al-Hamd, but instead of that,Tasbihat Arba'ah came on his tongue, or if he wishes to recite Tasbihat Arba'ah but Surah al-Hamd comes on his tongue, he should abandon it and recite Tasbihat Arba'ah or Surah al-Hamd again with the intentions. However, if the recitation which came on his tongue was the one to which he was habituated, then he should complete it and his prayers will be valid.

Issue 1022: If a person who has the habit of reciting Tasbihat Arba'ah in the third and fourth Rak'ats, ignores his habit and begins reciting Hamd, with the intention of performing his obligation, it will be sufficient, and it will not be not necessary for him to recite Surah al-Hamd or Tasbihat Arba'ah again.

Issue 1023: In the third and fourth Rak'ats, it isMustahab to seek forgiveness from Allah after Tasbihat Arba'ah. That is, one should say, Astaghfirullaha Rabbi wa Atubu Illayhi, or one should say, Allahummaghfir li. And before bowing for Ruku, while he is uttering Istighfar or has finished it, if he doubts whether he has read al-Hamd or Tasbihat or not, he should read either of them.

Issue 1024: * If the person doubts while in Ruku of third or fourth Rak'at, whether or not he has recited Surah al-Hamd or Tasbihat Arba'ah, he should ignore his doubt. Similarly, he should ignore the doubt if it occurs while bowing for Ruku.

Issue 1025: If a person doubts whether he has pronounced a verse or a word correctly, like, whether he has uttered Qul Huwallahu Ahad correctly or not, he may ignore his doubt. However, if he repeats that verse or word correctly as a precautionary measure, there is no harm in it. And if he doubts often he may repeat as many times. However, if it becomes an obsession,

and he still goes on reading it again, as a recommended precaution, he should pray all over again.

Issue 1026: It isMustahab that in the first Rak'at one should say A'uzubillahi Minash shaytanir Rajim before reciting Surah al-Hamd, and in the first and second Rak'ats of Zuhr and Asr prayers one should say Bismillah loudly. It isMustahab also to recite Surah al-Hamd and other Surah distinctly, with a pause at the end of every verse i.e. not joining it with the next verse, and while reciting Surah al-Hamd and Surah, one should pay attention to the meanings of each verse. And it isMustahab to say, Alhamdulillahi Rabbil 'Alamin after the completion of Surah al-Hamd by the Imam in the congregation, and by himself, if he is praying alone. And after reciting Surah Qul huwallahu Ahad he should say, “Kazalikallahu Rabbi” once, twice or three times or “Kazalikallahu Rabbuna” three times. Similarly, it isMustahab to pause a little after reciting the Surah, then say Takbir, before going to Ruku or reciting Qunut.

Issue 1027: It isMustahab that in all the prayers, one should recite Surah Inna Anzalnahu in the first Rak'at, and Surah Qul huwallahu Ahad in the second Rak'at.

Issue 1028: It is Makrooh not to recite Surah Qul huwallahu Ahad even in one of the daily prayers.

Issue 1029: It is Makrooh to recite the whole ofSurah Qul huwallahu Ahad in one breath.

Issue 1030: It is Makrooh to recite in the second Rak'at the same Surah, which one has recited in the first Rak'at. However, if one recites Surah Qul huwallahu Ahad in both the Rak'ats, it is not Makrooh.

Ruku (Bowing)

Issue 1031: * In every Rak'at, a person offering prayers should, after reciting the Surahs (Qira'at), bow to an extent that he is able to rest his finger tips on his knees. This act is called Ruku.

Issue 1032: * If the person performs Ruku in an unusual manner, like, if he bends towards left or right, his Ruku is not correct even if his hands reach his knees.

Issue 1034: Bending should be with the niyyat of Ruku. If a person bends for some other purpose (e.g. to kill an insect), he cannot reckon it as Ruku. He will have to stand up and bend again for Ruku, and in so doing, he will not have added any Rukn, nor will his prayers be void.

Issue 1035: If a person has abnormally long hands, so that if he bends a little they reach his knees, or if his knees are lower than usual, so that he has to bend himself lower to make his hands reach his knees, he should follow the normal bowing by the others.

Issue 1036: A person who performs Ruku in the sitting position, should bow down till his face is parallel to his knees. And it is better that he should bow down till his face reaches near the place of Sajdah.

Issue 1037: It is better that in normal situations one should say in Ruku, Subhanallah three times or Subhana Rabbiyal 'Azimi wa bi hamdih once. But actually, uttering any Zikr to this extent is sufficient. However, if Salat time is short, or if one is under any pressure, it will be sufficient to say Subhanallah once.

Issue 1038: The Zikr of Ruku should be uttered in succession, and in correct Arabic, and it isMustahab that it should be uttered 3, 5 or 7 times or more than that.

Issue 1039: * In Ruku, the body should be steady, and one should not purposely move or shake oneself. And as a precaution, one should not have any movement when reciting the obligatory Zikr.

Issue 1040: If at the time of uttering the obligatory Zikr of Ruku, he loses steadiness because of uncontrollable vigorous movement, it will be better that after his body resumes steadiness he repeats the Zikr. However, if the movement is so negligible that steadiness is not lost, or if he just moves his fingers, there is no harm in it.

Issue 1041: If a person intentionally recites the Zikr of Ruku before he has properly bowed down, and before his body becomes still, his prayers will be void.

Issue 1042: * If a person intentionally raises his head from Ruku before completing obligatory Zikr, his prayer is void. If he raises his head by mistake, and if he has not completely ceased to be in Ruku and he recollects that he has not completed the Zikr of Ruku, he should make himself steady and recite the Zikr. And if he recollects after he has arisen totally from Ruku, his prayers are in order.

Issue 1043: * If a person is unable to remain in the state of Ruku all the time while reciting the Zikr, then the recommended precaution is that he should complete the remainder while standing up from Ruku.

Issue 1044: If a person cannot remain steady during Ruku owing to some disease etc, his prayers are in order. But he should complete the obligatory part of Zikr, as explained, before totally rising from Ruku.

Issue 1045: * If a person cannot bow down for Ruku properly, he should lean on something and perform Ruku. And if he cannot perform Ruku even after he has leaned, he should bow down to the maximum extent he can, so that it could be customarily recognised as a Ruku. And if he cannot bend at all, he should make a sign for Ruku with his head.

Issue 1046: If a person supposed to make a sign with his head for Ruku is unable to do so, he should close his eyes with the niyyat of Ruku, and then recite Zikr. And for rising from Ruku, he should open his eyes. And if he is unable to do even that, he should, as a precaution, make a niyyat of Ruku in his mind, and then make a sign of Ruku with his hands and recite Zikr.

Issue 1047: If a person cannot perform Ruku while standing, but can bend for it while sitting, he should offer prayers standing and should make a sign with his head for Ruku. And the recommended precaution is that he should offer another prayers in which he would sit down at the time of Ruku, and bow down for it.

Issue 1048: * If some one raises his head after reaching Ruku, and bows down twice to the extent of Ruku, his prayer is void.

Issue 1049: After the completion of the Zikr of Ruku, one should stand straight, and proceed to Sajdah after the body has become steady. If one goes to Sajdah intentionally before standing erect, or before the body is steady, the prayers are void.

Issue 1050: * If a person forgets to perform Ruku, remembering it before Sajdah, he should stand up first, and then go into Ruku. It will not be proper for him to go into Ruku in a bent position.

Issue 1051: * If a person offering prayers remembers after his forehead reaches the earth, that he has not performed Ruku, it is necessary that he should return to standing position and then perform Ruku. But, if he remembers this in the second Sajdah, his prayers are void.

Issue 1052: It isMustahab that before going into Ruku, a person should say Takbir while he is standing erect, and in Ruku, he should push his knees back, keep his back flat, stretch forth his neck, keep it in line with his back, look between his two feet, say Salawat before or after Zikr. And when he rises after Ruku, it isMustahab to stand erect, and in a state of steadiness say Sami'allahu liman hamidah.

Issue 1053: It isMustahab for women that while performing Ruku, they should keep their hands higher than their knees, and should not push back their knees.

Sujood

Issue 1054: * A person offering prayers should perform two sajdahs after the Ruku, in each Rak'at of the obligatory as well asMustahab prayers. Sajdah means that one should place one's forehead on earth in a special manner, with the intention of humility (before Allah).

While performing Sajdahs during prayers, it is obligatory that both the palms and the knees, and both the big toes are placed on the ground.

Issue 1055: * Two Sajdahs together are a “Rukn” (elemental), and if a person omits to perform two Sajdah in one Rak'at of an obligatory prayers, whether intentionally or owing to forgetfulness, or adds two more Sajdahs, his prayers are void.

Issue 1056: If a person omits or adds one Sajdah intentionally, his prayers become void. And if he omits or adds one Sajdah forgetfully, the rules regarding it will be explained later.

Issue 1057: * If a person who can keep his forehead on the ground, does not do so whether intentionally or forgetfully, he has not performed Sajdah, even if other parts of his body may have touched the ground. But, if he places his forehead on the earth, but forgets to keep other parts of his body on the ground, or forgets to utter the Zikr, his Sajdah is in order.

Issue 1058: * It is better in normal situation to say Subahanallah three times, or Subhana Rabbiy al-A'la wa bi hamdhi once. And he should utter these words in succession and in correct Arabic. Actually, as an obligatory precaution, uttering any Zikr to this extent is sufficient. And it isMustahab that Subhana Rabbiyal A'la wa bi hamdhi should be said three, five or seven times, or more.

Issue 1059: * In the Sajdah, the body should be steady, and one should not move or shake oneself purposely, and as a precaution, one should be totally steady in Sajdah even while one is not engaged in any obligatory Zikr.

Issue 1060: If a person intentionally utters the Zikr of Sajdah before his forehead reaches the ground, and his body becomes steady, or if he raises

his head from Sajdah intentionally before the Zikr is completed, his prayers are void.

Issue 1061: * If a person utters the Zikr of Sajdah by mistake, before his forehead reaches the ground and realises his mistake before he raises his head from Sajdah, he should utter the Zikr again, when his body is steady.

Issue 1062: If after raising his head from Sajdah, a person realises that he has done so before the completion of the Zikr of Sajdah, his prayers are in order.

Issue 1063: * If at the time of uttering Zikr of Sajdah, a person intentionally lifts one of his seven limbs from the ground, his Salat will be void. But if he lifts the limbs, other than the forehead, when he is not reciting anything, and then places them back again, there will be no harm, unless that movement renders his body unsteady, in which case, Salat will be void.

Issue 1064: If a person raises his forehead from the ground by mistake, before the completion of the Zikr of Sajdah, he should not place it on the ground again, he should treat it as one Sajdah. However, if he raises other parts of the body from the ground by mistake, he should place them back on the ground and utter the Zikr.

Issue 1065: After the Zikr of the first Sajdah is completed, one should sit till the body is steady, and then perform Sajdah again.

Issue 1066: * The place where a person places his forehead for Sajdah should not be higher than four joined fingers, compared to where he places his knees and the tips of the toes. As a matter of obligatory precaution, the place of his forehead should not be more than four joined fingers lower or higher than the place where he stands.

Issue 1067: * If a person prays on a sloped ground, whose slant may not be known exactly, and if his forehead goes higher or lower than the place where he keeps his knees and tips of the toes by a span of four joined fingers, his Salat will be a matter ofIshkal .

Issue 1068: * If a person places his forehead by mistake, on a thing which is higher than the span of four joined fingers compared to the place where his knees and the toes are, and if it so high that it does not look like a normal Sajdah, he should raise his head and place on a thing which is not as high. And if the height does not change the appearance of the Sajdah, and his attention is drawn to it after completing the obligatory Zikr, he should raise his head and may complete the prayers. But if his attention is drawn to it before the obligatory Zikr, he should gradually push or move his forehead to a lower level, and recite the obligatory Zikr. And if that is not possible, he should recite the obligatory Zikr and complete his prayer. It would not be necessary for him to repeat the prayers.

Issue 1069: * It is necessary that there should be nothing between the forehead of the person offering prayers, and the thing on which he offers Sajdah. If the mohr (sajdagah) is so dirty that the forehead does not reach the mohr itself, the Sajdah is void. But if only the colour of mohr has changed, there is no harm.

Issue 1070: In Sajdah a person offering prayers should place his two palms on the ground. In a state of helplessness, there will be no harm in

placing the back of the hands on the ground, and if even this is not possible, he should, on the basis of precaution, place the wrists of hands on the ground. And if he cannot do even this, he should place any part of the body up to his elbow on the ground, and if even that is not possible it is sufficient to place the arms on the ground.

Issue 1071: * In Sajdah, a person should place his two big toes on the ground, but it is not necessary to place the tips of the toes. If he places the outer or the inner parts of the toes, it will be proper. But if he places, instead other smaller toes on the ground, or the outer part of his feet, or if his big toe does not rest on the ground due to very long nails, his Salat will be void. And if a person does not follow this rule due to ignorance or carelessness, he has to pray again.

Issue 1072: If a part of the big toe is cut off, one should place the remaining part of it on the ground, and if nothing of it has remained or what has remained is too short, he should, on the basis of precaution, place the other toes on the ground, but if he has no toes at all, he should place on the ground whatever part of the foot has remained.

Issue 1073: * If a person performs Sajdah in an unusual manner, like if he rests his chest and stomach on the ground, or stretches his feet, his Salat will be correct and valid if it still appears like a normal Sajdah. But if it appears more like sleeping on one's stomach, rather than a Sajdah, his Salat will be void.

Issue 1074: The mohr (sajdagah) or other thing on which a person performs Sajdah, should be Clean (tahir/pak ). If, he places the mohr on a najis carpet, or if one side of the mohr is najis, and he places his forehead on its Clean (tahir/pak ) part, there is no harm in it.

Issue 1075: * If there is a sore or a wound etc. in the forehead of a person, making him unable to rest his forehead on the ground, and if the sore or the wound has not covered the whole of the forehead, he should perform Sajdah with the unaffected part of the forehead. And if it becomes necessary to dig a hole, or a pit so that the part with the sore or the wound stays there, while the healthy part is on the ground, he should do so.

Issue 1076: * If the sore or the wound has covered the entire forehead, he should perform Sajdah with other parts of his face. As an obligatory precaution, he should perform Sajdah with his chin, and it that is not possible, with one of the two sides of the forehead. When it is not possible to perform Sajdah with the face in any way, he should perform Sajdah by sign.

Issue 1077: * If a person can sit but cannot make his forehead reach the ground, he should bow as much as he can, and should place the mohr or any other allowable thing on something high, and place his forehead on it in such a way that it may be said that he has performed Sajdah. But his palms, his knees, and toes should be on the ground as usual.

Issue 1078: * If a person cannot find something high on which he may place the mohr, or any other allowable thing, and if he cannot find any person who would raise the mohr etc. for him, then as precaution, he should raise it with his hand and do Sajdah on it.

Issue 1079: * If a person cannot perform Sajdah at all, he should make a sign for it with his head, and if he cannot do even that, he should make a sign with his eyes. And if he cannot make a sign even with his eyes he should, on the basis of obligatory precaution, make a sign for Sajdah with his hands etc. and should make a niyyat for Sajdah in his mind, and recite the obligatory Zikr.

Issue 1080: * If the forehead of a person is raised involuntarily from the place of Sajdah, he should not, if possible, allow it to reach the place of Sajdah again, and this will be treated as one Sajdah even if he may not have uttered the Zikr of Sajdah. And if he cannot control his head, and it reaches the place of Sajdah again involuntarily, both of them will be reckoned as one Sajdah, and if he has not uttered the Zikr, as a recommended precaution, he will do so with the niyyat of Qurbat.

Issue 1081: * At a place where a person has to observe taqayyah (concealing one's faith in dangerous situation) he can perform Sajdah on a carpet, or other similar things, and it is not necessary for him to go elsewhere, or delay the prayers so that he is able to pray freely at that place without taqayyah. But if he finds that he can perform Sajdah on a mat, or any other allowed objects, without any impediment, then he should not perform Sajdah on a carpet or things like it.

Issue 1082: If a person performs Sajdah on a mattress filled with feathers, or any other similar thing, his Sajdah will be void if his body cannot remain steady.

Issue 1083: If a person is obliged to offer prayers on a muddy ground, and if no hardship will be caused to him if his body and dress become soiled with mud, he should perform Sajdah and tashahhud as usual. If it is going to prove extremely hard for him, he should make a sign for Sajdah with his head while he is standing, and recite tashahhud in the standing position. His prayers will be in order.

Issue 1084: * The obligatory precaution is that in the first Rak'at and in the third Rak'at, which do not contain tashahhud (like the third Rak'at in Zuhr, Asr and Isha prayers) one should sit for a while after the second Sajdah before rising.

Things on which Sajdah is Allowed

Issue 1085: * Sajdah should be performed on earth, and on those things which are not edible nor worn, and on things which grow from earth (e.g. wood and leaves of trees).

It is not permissible to perform Sajdah on things which are used as food or dress (e.g. wheat, barley and cotton etc.), or on things which are not considered to be parts of the earth (e.g. gold, silver, etc.). And in the situation of helplessness, asphalt and tar will have preference over other non-allowable things.

Issue 1086: * Sajdah should not be performed on the vine leaves, when they are delicate and hence edible. Otherwise, there is no objection.

Issue 1087: It is in order to perform Sajdah on things which grow from the earth, and serve as fodder for animals (e.g. grass, hay etc.).

Issue 1088: * It is in order to perform Sajdah on flowers which are not edible, and also on medicinal herbs which grow from the earth.

Issue 1089: * Performing Sajdah on a grass which is eaten in some parts of the world, but not in the rest, but it is classified as edible, will not be permissible. Similarly, Sajdah on raw fruits is not allowed.

Issue 1090: It is allowed to perform Sajdah on limestone and gypsum, but the recommended precaution is that Sajdah should not be optionally performed on baked gypsum, lime, brick and baked earthenware etc.

Issue 1091: * It is in order to perform Sajdah on paper, if it is manufactured from allowed sources like wood or grass, and also if it is made from cotton or flax. But if it is made from silk etc., Sajdah on it will not be permissible.

Issue 1092: Turbatul Husayn is the best thing for performing Sajdah. After it, there are earth, stone and grass, in order of priority.

Issue 1093: * If a person does not possess anything on which it is allowed to perform Sajdah, or, even if he possesses such a thing, he cannot perform Sajdah on it due to severe heat or cold, he should perform Sajdah on asphalt or tar, and if that is not possible, on his dress or the back of his hand, or on any thing on which it is not permissible to perform Sajdah optionally. However, in such a situation, the recommended precaution is that as long as it is possible to perform Sajdah on his dress he should not do Sajdah on any other thing.

Issue 1094: The Sajdah performed on mud, and on soft clay on which one's forehead cannot rest steadily, is void.

Issue 1095: If the mohr sticks to the forehead in the first Sajdah, it should be removed from the forehead for the second Sajdah.

Issue 1096: * If a thing on which a person performs Sajdah gets lost while he is offering prayers, and he does not possess any other thing on which Sajdah is allowed, he can act as explained in rule 1093, irrespective of whether the time for Salat is limited or ample.

Issue 1097: * If a person realises in the state of Sajdah that he has placed his forehead on a thing on which Sajdah is void, and if he becomes aware of it after completing the obligatory Zikr, he can raise his head and continue with his prayers. But if he becomes aware of it before reciting the obligatory Zikr, he should gradually slide or move his head onto an allowed object, and recite the Zikr. But if that is not possible, he should recite the obligatory Zikr and continue with his Salat. His prayers in both cases will be valid.

Issue 1098: * If a person realises after Sajdah, that he had placed his forehead on a thing which is not permissible for Sajdah, there is no objection.

Issue 1099: It is haraam to perform Sajdah for anyone other than Almighty Allah. Some people place their foreheads on earth before the graves of the holy Imams. If this is done to thank Allah, there is no harm in it, but otherwise it is haraam.

TheMustahab and Makrooh Things in Sajdah

Issue 1100: Certain things areMustahab in Sajdah:

• It isMustahab to say Takbir before going to Sajdah. A person who prays standing, will do so after having stood up from Ruku, and a person who prays sitting will do so after having sat properly.

• While going into Sajdah, a man should first place his hands on the ground, and woman should first place her knees on the ground.

• The person offering prayers should place his nose on a mohr, or on any other thing on which Sajdah is allowed.

• While performing Sajdah, fingers should be kept close to each other, parallel to the ears, with their tips towards Qibla.

• While in Sajdah one should pray to Allah, and express his wishes, and should recite this supplication: Ya Khayral Mas'ulin wa Ya Khayral Mu'tin, Urzuqni warzuq 'Ayali Min Fazlika Fa Innaka Zulfazlil 'Azim - O You Who are the best from whom people seek their needs, and O You, Who are the best bestower of gifts! Give me and the members of my family sustenance with Your grace. Undoubtedly You possess the greatest grace).

• After performing Sajdah, one should sit on his left thigh, placing the instep of the right foot on the sole of the left foot.

• After every Sajdah, when a person has sat down and his body is composed, one should say takbir.

• When his body is steady after the first Sajdah, he should say:”Astaghfirullaha Rabbi wa Atubu Ilayhi”.

• He should say Allahu Akbar for going into second Sajdah, when his body is steady.

• It isMustahab to prolong the Sajdah, and when sitting after the Sajdah, to place one's hands on the thighs.

• He should recite Salawat while in prostrations.

• At the time of rising, he should raise his hands from the ground, after raising his knees.

• Men should not make their elbows and stomach touch the ground; they should keep their arms separated from their sides. And women should place their elbows and stomachs on the ground, and should join their limbs with one another.

• OtherMustahab acts of Sajdah have been mentioned in detailed books.

Issue 1101: * It is Makrooh to recite the holy Qur'an in Sajdah. It is also Makrooh to blow off the dust from the place of Sajdah, and if, by so doing, one utters anything intentionally, the prayers will be, as a precaution, void. Besides these, there are other Makrooh acts, which are given in detailed books.

Obligatory Sajdahs in the Holy Qur'an

Issue 1102: Upon reciting or hearing any of the following verses of the holy Qur'an, the performance of Sajdah becomes obligatory:

• Surah as-Sajdah, 32:15

• Surah Ha Mim Sajdah, 41:38

• Surah an-Najm, 53:62

• Surah al-'Alaq, 96:19

Whenever a person recites the verse or hears it when recited by someone else, he should perform Sajdah immediately when the verse ends, and if he forgets to perform it, he should do it as and when he remembers. If one hears the verse without any expectation, in an involuntary situation, the Sajdah is not obligatory, though it is better to perform it.

Issue 1103: * If a person hears the Sajdah verse, and recites it himself also, he should perform two Sajdahs.

Issue 1104: If a person hears a verse of Sajdah, while he is in Sajdah other than that of Salat, or recites it himself, he should raise his head from that Sajdah, and perform another one.

Issue 1105: * If a person hears the verse of obligatory Sajdah from a person who is asleep, or one who is insane, or from a child who knows nothing of the Qur'an, it will be obligatory upon him to perform Sajdah. But if he hears from a gramophone or a tape recorder, Sajdah will not be obligatory. Similarly, the Sajdah will not beWajib if he listens to a taped recitation from radio. But if there is a person reciting from the radio station, and he recites the verse of Sajdah, it will be obligatory to perform Sajdah.

Issue 1106: * As an obligatory precaution, the place where a person performs an obligatory Sajdah upon hearing the verse, should not be a usurped one, and, as a recommended precaution, the place where he places his forehead, should not be higher or lower than a span of four joined fingers than the place where his knees and tips of the toes rest. However, it is not necessary to be in Wudhu or Ghusl, or to face Qibla, nor is it necessary to conceal one's private parts or to ensure that the body and the place where he has to place his forehead are Clean (tahir/pak ). Moreover, the conditions for dress in Salat do not apply to the performance of these obligatory Sajdah.

Issue 1107: * The obligatory precaution is that in the obligatory Sajdah caused by the Qur'anic verse, a person should place his forehead on a mohr, or any other thing on which Sajdah is allowed, and also one should keep other parts of one's body on the ground, as required in a Sajdah of prayers.

Issue 1108: When a person performs the obligatory Sajdah upon hearing the relevant verse, it will be sufficient even if he does not recite any Zikr. However, it isMustahab to recite Zikr, preferably the following: La ilaha illal lahu haqqan haqqa; La ilaha illal lahu imanan wa tasdiqa; la ilaha illal lahu 'ubudiyyatan wa riqqa; Sajadtu laka ya Rabbi ta'abbudan wa riqqa la mustankifan wa la mustak biran bal ana 'abdun zalilun za'ifun kha'ifun mustajir.

Tashahhud

Issue 1109: * In the second unit of all obligatory prayers, and in the third unit of Maghrib prayers and in the fourth unit of Zuhr, Asr and Isha prayers, one should sit after the second prostration with a tranquil body, and recite tashahhud thus: “Ash hadu an la ilaha illal lahu wahdahu la sharika lah, wa ash hadu anna Muhammadan 'Abduhu wa Rasuluh, Alla humma salli 'ala Muhammadin wa Ali Muhammad”. And it will be sufficient if one recited the tashahhud this way: Ash hadu an la ilaha illal lahu was ash hadu anna Muhammadan Sallal lahu Alayhi Wa Aalihi Abduhu Wa rasuluh.

It is also necessary to recite tashahhud while offering Witr (in Salat al-Shab) prayers.

Issue 1110: The words of tashahhud should be recited in correct Arabic, and in usual succession.

Issue 1111: * If a person forgets tashahhud, and rises and remembers before Ruku, he should sit down to recite it, and then stand up again. He

will then continue with his prayers. After the prayers, it is a recommended precaution that he should perform two Sajda al-Sahv for the additional standing. But if he remembers this in Ruku or thereafter, he should complete the prayers and after the salam of prayers, should, as a recommended precaution, perform the qadha of tashahhud. He should perform two sajdatus sahv for the forgotten tashahhud.

Issue 1112: It isMustahab to sit on the left thigh during tashahhud, and to place the upper part of the right foot on the sole of the left foot and to say: 'Al-hamdu lillah' or 'Bismillahi wa billahi wal-hamdu lillahi wa khayrul asma'i lillah' before reciting tashahhud.

It is alsoMustahab to place one's hands on one's thighs, with joined fingers, and to look at one's laps, and to say this after tashahhud and salawat: Wa taqabbal shafa'atahu warfa' darajatahu.

Issue 1113: It isMustahab for women to keep their thighs close to each other when reciting tashahhud.

Salam in the Prayers

Issue 1114: While a person sits after reciting tashahhud in the last Rak'at, and his body is tranquil, it isMustahab to say: Assalamu 'alayka ayyuhan Nabiyyu wa rahmatullahi wa barakatuh. Then he should say: Assalamu Alaykum and as a recommended precaution add to it Wa Rahmatullahi Wa Barakatuh. Alternatively, he can say: Assalamu Alayna Wa Ala Ibadi llahis Salihin. But if he recites this Salam, then as per obligatory precaution, he must follow it up with saying: Assalamu Alaykum.

Issue 1115: If a person forgets the salam of prayers, and remembers when the form of Salat has not be disrupted, nor has he performed any act, which if done intentionally or forgetfully, invalidates the prayers (e.g. turning away from Qibla), he should recite the salam and his prayers will be valid.

Issue 1116: * If a person forgets the salam of prayers, and remembers after the form of prayers has been disrupted, or after he has performed an act which if done intentionally or forgetfully, invalidates the prayers (e.g. turning away from Qibla), his prayers are in order.

Tartib (Sequence)

Issue 1117: If a person intentionally changes the sequence of the prayers, for example, if he recites the other surah before reciting Surah al-Hamd, or performs the two Sajdah before Ruku, his prayers are void.

Issue 1118: * If a person forgets a rukn (elemental part) of the prayers, and performs the next rukn, like, before performing Ruku if he performs the two Sajdah, his prayers would become void, as a measure of precaution.

Issue 1119: If a person forgets a rukn, and performs an act after it which is not a rukn, like, if he recites tashahhud without performing the two Sajdah, he should perform the rukn and should recite again the part which he performed erroneously, earlier than the rukn.

Issue 1120: If a person forgets a thing which is not a rukn, and performs a rukn which comes after it, like, if he forgets Surah al-Hamd and begins performing Ruku, his prayers is in order.

Issue 1121: If a person forgets an act which is not a rukn, and performs the next act which too, is not a rukn, like, if he forgets Surah al-Hamd and recites the other Surah, he should perform what he has forgotten, and then recite again the thing which he mistakenly recited earlier.

Issue 1122: If a person performs the first Sajdah thinking that it is the second one, or performs the second one under the impression that it is the first Sajdah, his prayer is in order; his first Sajdah will be treated as the first one, and his second Sajdah will be treated as the second one.

Muwalat (Maintenance of Succession)

Issue 1123: A person should maintain continuity during prayers, that is he should perform various acts of prayers, like, Ruku, two Sajdah and tashahhud, in continuous succession, and he should recite the Zikr etc. also in usual succession. If he allows an undue interval between different acts, till it becomes difficult to visualise that he is praying, his prayers will be void.

Issue 1124: If a person in Salat forgetfully allows a gap between letters, or words, and if the gap is not big enough so that the form of the prayers is disrupted, he should repeat those letters or words in the usual manner, provided that he has not proceeded to the ensuing rukn. And he will repeat those lines which were read in continuation. But if he has already got into the ensuing rukn, then his prayers are in order.

Issue 1125: * Prolonging Ruku and Sajdah, or reciting long Surahs, does not break Muwalat.

Qunut

Issue 1126: It isMustahab that qunut be recited in all obligatory andMustahab prayers before the Ruku of the second Rak'at, and it is alsoMustahab that qunut be recited in the Witr (Salat al-Shab) prayers before Ruku, (although that prayer is of one Rak'at only).

In Friday Prayers there is one qunut in every Rak'at. In Salat al-Ayaat, there are five qunut, and in Eid Prayers there are five qunut in the first Rak'at, and four in the second Rak'at. In the prayers of Shafa',which is a part of Salat al-Shab, qunut is to be performed with the niyyat of Raja'.

Issue 1127: It is alsoMustahab that while reciting qunut, a person keeps his hands in front of his face, turning the palms facing the sky, and keeping both, the hands and the fingers, close together. It isMustahab to look at the palms in qunut.

Issue 1128: Any Zikr in qunut is sufficient, even if he says, 'Subhanallah' only once. It is, however, better to make the following supplication: La ilaha illallahul Halimul Karim, La ilaha illallahul 'Aliyyul 'Azim, Subhanallahi Rabbis samawatis sab', wa Rabbil 'arazinas sab', wama fi hinna wama bayna hunna, wa Rabbil 'arshil 'azim, wal hamdu lillahi Rabbil'alamin.

Issue 1129: It isMustahab that qunut is recited loudly. However, if a person is offering prayers in congregation, and if the Imam can hear his voice, it will not beMustahab for him to recite qunut loudly.

Issue 1130: If a person does not recite qunut intentionally, there is no qadha for it. And if he forgets it, and remembers before reaching Ruku, it isMustahab that he should stand up and recite it. And if he remembers while

performing Ruku, it isMustahab that he should perform its qadha after Ruku. And if he remembers it while performing Sajdah, it isMustahab that he should perform its qadha after Salam.


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