RULES OF A MOSQUE
Close to Allah the best place is the Mosque and the worst is the town centre (shopping
areas).
Dua of going into the Mosque
When you enter a Mosque, first pray the Durood Sharif and then pray this Dua 'Rabbigh
Firli Zunubi Waftahli Abwaaba Rahmatik' and
when coming out of the Mosque first pray the DuroodSharif and then pray this Dua'Rabbigh
Firli Zunubi Waftahli Abwaaba Fadlik'
- Rule: Pointing the soles of your feet towards the Qibla is
Makrooh, whether you do it when sleeping or when you are awake. The same rule applies for
small children and that it is Makrooh to have their feet pointing towards Qibia and the
person who has laid them down will obtain the sin.
- Rule: It is Haram to cause litter or any other sort of dirtiness
on the Mosque's roof, you must respect the roof of the Mosque as you would respect the
Mosque itself [Guniya].
- Rule: To climb on the roof of the Mosque without reason is
Makrooh [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: To make the Mosque an access-way, meaning to go through it
to get to the other side of the road etc. is not allowed. If you make a habit of this then
you will become a wrongdoer (Fasiq). If someone goes in the Mosque with this intention
then regrets it he must either come out of a different door than the one he intended to
come out from or pray Namaz there and then come out or if he has not performed Wuzu then
he can come out of the door he went in from [Durr-e-Mukhtar, Radd-ut-Mohtar].
- Rule: You are not allowed to urinate in a container or obtain
blood in the Mosque.
- Rule: To take a child or a mentally ill person into the Mosque
when you are in doubt that they might cause excretion or urinate then it is Haram and if
not then it is Makrooh.
- Rule: To write the Quran on walls of the Mosque or on the Mehrab
is not a good thing because there is the possibility that the words might drop off and
hence will be abused and for the same reason of disrespect to write the Quran on a pillow,
on the ground, on the bed or tablecloth or even on the prayer mat is not allowed [Alamgiri,Bahar].
- Rule: To perform Wuzu inside the Mosque (JamaatKhana) or to spit,
clean your nose or put dirt on the walls of the Mosque or on the carpet or underneath the
carpet is forbidden. If you have a need to spit or clean your nose the use a handkerchief [Alamgiri].
To burn impure oil or use an impure substance in the Mosque is forbidden.
- Rule: If a place within the Mosque has been designated from when
the Mosque was built as an area to perform Wuzu then you can do so and can do it using a
container but the condition is that you be very careful that splashes do not enter the
Mosque [Alamgiri]. After Wuzu to shake off the water from your hands or face in the
Mosque is forbidden [Bahar].
- Rule: Make sure that you do not put the dirt swept from the
Mosque in a place where it is open to disrespect.
- Rule: It is not allowed to plant trees in the Mosque, however, if
the ground is damp and therefore needs a tree to be planted there or the pillars are weak
and require additional support then it is allowable to plant trees in the Mosque [Alamgiri
etc.].
- Rule: To ensure that the rules of the Mosque are adhered to, you
are allowed to build a room or partition inside the Mosque [Alamgiri].
- Rule: It is Haram to beg inside the Mosque and to give a beggar
some money is also not allowed [Muslim etc.]. It is not allowed to go inside the
Mosque after eating or putting on a substance that gives off a foul stench.
- Rule: You are not allowed to go inside the Mosque after eating
raw garlic or onions until the smell disappears. The same rule applies to all those items
that smell and the Mosque should be protected from it until the smell goes, in the same
way if an ill person has applied ointment or medication that has a bad smell should not be
allowed in the Mosque and neither should a person who suffers from a disease such as
leprosy or skin disease etc. A person who has a habit of using bad language or has an
abusive manner should also be prevented from going into the Mosque [Durr-e-Mukhtar,
Radd-ul-Mohtar, Bahar]. It is not allowed to talk inside the Mosque of unnecessary
things and neither is speaking in a loud voice [Durr-e-Mukhtar, Sagiri].
- Rule: For the cleanliness of the Mosque you are allowed to clean
out the nest of a pigeon or bat etc [Durr-e-Mukhtar, Bahar].
- Rule: It is better to pray Namaz in the village or local Mosque
than to pray in the Jamia (Central) Mosque even if the Jamaat is small, in fact if there
is no Jamaat performed in the local Mosque then perform Azaan and pray Namaz alone as this
is better than to pray in the Jamia Mosque [Sagiri etc.].
WITR NAMAZ
The Namaz of Witr is Wajib and if for some reason it has not beer prayed during it's
allocated time then it's Qaza is also Wajib [Alamgiri, Hidaya]. Witr Namaz contains
three Rakaat to be performed with one Salaam, the same as the Maghrib Namaz. The first
Qaidah is Wajib, meaning after two Rakaats you must sit down and only pray Attahiyat and
then stand back up and pray Alhamdo and a Surat and then lift both hands upto the ear
lobes and whilst saying Allaho Akbar fold them again and pray 'Dua-e-Kunoot'. After
praying Dua-e-Kunoot perform Rukooh and finish the Namaz as normal.
- Rule: It is Wajib to pray Dua-e-Kunoot and it is not Wajib to
pray any specific Dua, however, it is better to pray those Duas which have been mentioned
in the Hadiths. The most common one is as follows;
"Allahumma Inna Nasta'inuka Wa Nastaghfiruka Wa Nu'Minu Beka
Wana Tawwakkalu Alaika Wanusni Alaikal Khair Wa Nashkuruka Walaa Nakfuruka Wa Nakhla'u
Wanatruku Mayyaf Juruka. Allahumma iyyakana'budu Walaka Nusalli Wanasjudu Wa ilaka Nas'aa
Wanahfidu Wanarju Rahamataka Wa Nakhsha Azaabaka inna Azaabaka BilKuffari Mulhiq".
- Rule: Those who cannot, pray Dua-e-Kunoot, should pray this;
"Rabbana Aatina Fiddunya Hasanataw Wafil Aakhirati Hasanataw Wa
Qina Azaaban Naar" and those who cannot pray this should pray
"Allahummagh Firli" three times [Alamgiri].
- Rule: Dua-e-Kunoot should always be prayed quietly, whether it be
the Imaam or a Muqtadee or a Munfarid, whether it be the month of Ramadan or other days,
whether it be Ada or Qaza [Radd-ul-Mohtar].
- Rule: Except for Witr, do not pray Dua-e-Kunoot in any other
Namaz. However, if there is a serious difficulty or incident then you can pray it in Fajr
also. The way to pray it in Fajr is the same as Witr except for it is done in the second
Rakat [Durr-e-Mukhtar, Bahar etc.].
- Rule: If you forget to sit in the first Qaidah then you are not
allowed to sit back down, but you should continue and perform Sijdah-e-Sahoo at the end.
If you forget to pray Kunoot and you go into the Rukooh then do not pray it in the Rukooh
nor return to the Qayam position, but continue your Namaz as normal and perform
Sijdah-e-Sahoo at the end and the Namaz will count. In Witr the Qiraayat is obligatory in
all three Rakats and to join a Surat after Alhamdo is Wajib.
- Rule: It is better if you pray 'Sabbihismi Rabbikal
Aalaa' or 'Inna Anzalna' in the first Rakat and in the second 'QuI Yaa
Ayyuhal Kafiroon' and in the third 'QuI Huwallah Ho Ahad' and sometimes pray
other Surats.
- Rule: The Namaz of Witr cannot be prayed whilst sitting down or
on a cavalcade (item used for travelling e.g. horse, car, camel etc.) without a real
reason [Durr-e-Mukhtar etc.].
- Rule: For a Sahib-e-Tarteeb who is aware that he has not yet
prayed the Namaz of Witr and during the Fajr time he prayed the Fajr Namaz and there is
enough time for him to pray the Qaza of Witr and then he must pray the Fajr Namaz again,
then his first Fajr will not count whether it be during the beginning time, middle or near
the end time of Fajr [Durr-e-Mukhtar, Bahar].
When can Witr be prayed with Jamaat?
- Rule: The Witr Namaz can only be prayed with Jamaat during the
holy month of Ramadan, except for Ramadan it is Makrooh to pray with Jamaat [Hidaya
etc.]. In fact it is Mustahhab to pray it with Jamaat in this great month of Ramadan.
- Rule: If a person has not prayed the Farz of Isha with Jamaat,
then he should also pray the Witr alone, even if he has prayed the Tarawih with Jamaat.
SUNNATS AND NAFLS
Rules of Sunnat-e-Maukida and Ghair Maukida
There are many Sunnats which are regarded as Maukida, whereby it has been regarded as
important in Shariat and to miss it even once without reason is worth reprimanding, and to
make a habit of missing them would mean being a wrongdoer (Fasiq) who's giving oath would
not be counted and is worthy of hell. To miss it is close to Haram and those who miss it
have a risk of not being interceded on the day of judgement. Sunnat-e-Maukida is sometimes
also referred to as Sunun-e-Hidaya. Many Sunnats are Ghair Maukida and are sometimes
referred to as Sunun-e-Zawa'id and it's importance has not been defined in Shariat and
sometimes is quoted as Mustahhab. Nafl are those actions which by doing would gain reward
and to miss carries no punishment and there is no harm in missing.
Namaz which is Sunnat-e-Maukida
- Rule: The Sunnat-e-Maukida are these;
- The first two Rakats of Fajr, before the Farz Namaz
- The first four Rakats of Zohr before the Farz Namaz and the two Rakats
of Zohr after the Farz Namaz.
- The two Rakats after the Farz Rakats of Maghrib.
- The two Rakats of Isha after the Farz Rakats.
- The first four Rakats before Farz of Ju'ma and the four Rakats after
Farz and it is better also to pray the two Rakats additionally after Farz [Guniya,
Hidaya].
- Rule: The most important Maukidah is the Sunnats of Fajr, upto
the extent that many Ulema regard them as Wajib. Therefore they cannot be prayed without
reason whilst sitting or on a vehicle or moving car [Fatahul Qadir etc.].
Rules of missing Sunnats
- Rule: If the Fajr Namaz became Qaza and you prayed them before midday then also
pray the Qaza for the Sunnats otherwise don't. Except for Fajr if all other Sunnats became
Qaza, then there is no Qaza for them.
- Rule: If you missed the first Sunnats of Zohr or Ju'ma and prayed the Farz Rakats
then if there is time pray the Sunnats after and it is better to pray them after the
normal Sunnats that are prayed after the Farz Namaz [Fatahut Qadir, Bahar].
- Rule: If the Sunnats of Fajr are not prayed and the Farz Namaz is prayed then do
not pray them until after sunrise as Qaza as it is better to pray them after sunrise and
it is not allowed to pray them in this situation before sunrise [Radd-ul-Mohtar,
Bahar].
- Rule: It is Sunnat to pray in the Sunnats of Fajr, in the first Rakat 'QuI Yaa
Ayyuhal Kafiroon' and in the second 'QuI Huwallaho Ahad'.
When Nafl is allowed
- Rule: It is not allowed to start any Nafl or Sunnat once
Jamaat has started. The only exception is the Sunnats of Fajr and the rule is you must
start them even if the Jamaat has started as long as you are aware that you can finish the
Sunnats and join the Jamaat even if it is in the last Qaidah. You must pray these Sunnats
separately away from the rows of Jamaat as to pray them in the same row as the Jamaat is
not allowed.
- Rule: If you are aware that if you pray Nafl or Sunnat then you will miss the
Jamaat, then it is not allowed to start the Nafl or Sunnat.
Mustahhab Namaz
- Rule: Four Rakaat Namaz before Isha and Asr and four
Rakats after Isha all with one Salaam is Mustahhab. It is also the case if you pray two
Rakats after Isha then the Mustahhab will be fulfilled. It is also Mustahhab to pray four
Rakats after Zohr. It is quoted in the Hadith that those who pray these will have the fire
of hell made Haram for them.
Salaatul Awaabeen
- Rule: After Maghrib, to pray six Rakats is Mustahhab and
they are known as SalaatuI Awaabeen. It is better to pray them in two, two Rakats [Durr-e-Mukhtar,
Radd-ul-Mohtar].
- Rule: The Mustahhab of Zohr, Asr and Isha include the Sunnat-e-Maukida. For
example if you pray four Rakats after Zohr Farz then both the Sunnats and the Mustahhab
will be fulfilled and alternatively you can pray them both with one Salaam. Meaning
perform Salaam after four Rakats and only the intention of Sunnat is sufficient, there is
no need to define the Maukida and Mustahhab separately as they both will be fulfilled [Fatahul
Qadir, Bahar].
- Rule: Qiraayat is obligatory in all the Rakats of Nafl and Sunnat.
- Rule: To intentionally start a Sunnat or Nafl Namaz will make it Wajib, meaning
if you break it then to repeat or perform it's Qaza is Wajib.
- Rule: Nafl Namaz can be prayed without reason whilst sitting down, however, to
pray it standing up carries double reward [Hidaya].
- Rule: If you are praying Nafl sitting down then sit as if you are
sat in Qaidah except for when you are praying Qiraayat have your arms folded below the
navel just as you have them when stood up [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: The two Rakats Nafl that are prayed after Witr, it is
better to pray 'Iza Zul ZilatuI Ardo' in the first Rakat and 'QuI Yaa Ayyuhal Kafiroon' in
the second Rakat.
Where is it better to pray Sunnat and Nafl
?
- Rule: It is better to pray the Sunnat and Nafl in the home
[Hidaya etc.].
- Rule: Do not talk between the Sunnat and Farz Namaz as the reward is reduced [Fatahul
Qadir], the same rule applies to any action which is forbidden as soon as
Takbeer-e-Tahrima is said (i.e. eat, drink, talk etc.) [Tanweer, Bahar].
Namaz of Tahajjud
After praying Isha and after sleeping, the time that you wake up is the time of
Tahajjud, however, it is better to pray in the last third of the night. Tahujjud is Sunnat
and is prayed without the intention of Sunnat and is at least two Rakats and most is eight
Rakats [Fatahul Qadir, Alamgiri].
- Rule: In a Nafl Namaz during the day it is Makrooh to pray it
more that four Rakats without performing Salaam and during the night it is Makrooh to pray
it more than eight Rakats without performing salaam. Whether it is be day or night it is
better to perform Salaam at the maximum of four Rakats [Durr-e-Mukhtar].
- Rule: If you have made the intention of praying more than two
Rakats of Nafl then you must perform Qaidah between every two Rakats.
- Notice: To pray more than two Rakats of Nafl in one Salaam will
make the rules rather difficult to observe and that is why it is better to pray two, two
Rakats.
Namaz Ishraq
This Namaz is also Sunnat. After praying Fajr keep on praying the Durood Sharif. After
the sun has risen slightly meaning at least twenty minutes from the start of sunrise has
passed, then pray two Rakats.
Namaz_Chaast
This is also Sunnat and there are at least two Rakats or at the most twelve Rakats, and
it is better to pray all twelve. The time for this is when the sun has well risen upto the
start of midday, however, it is better to pray it when the sun has quarter risen in the
sky.
Namaz Istikhara
It has been quoted in the Hadiths that when a person makes an intention for something
then he should pray two Rakats Nafl. In the first Rakat after Alhamdo pray 'QuI Yaa
Ayyuhal Kafiroon' and in the second Rakat after Alhamdo pray 'QuI Huwallaho Ahad' and then
pray the following Dua and with Wuzu face the Qibla and go to sleep. At the beginning of
the Dua and at the end, pray Alhamdo and Durood Sharif. The Dua is as follows;
"Allahumma inni Astakhiruka Bi ilmika Wa Astakdiruka Bi
Qudratika Wa As'aluka Min Fadlikal Azueemi Fa innaka Taqdiru Wala Aqdiru Wa Ta'lamu Walaa
A'lamu Wa anta Allamul Ghuyub Allahumma In kunta Ta'lamu Anna Hazal Amra Khairulli Fi
Deeni Wa Ma'aashi Wa Aaqibati Amri Wa Aajili Amri Wa'Aajilihi Faqdurhuli Wa Yasirrihuli
Summa Baarikli Feehi Wa'inkunta Ta'lamu Anna Hazal Amra Sharruli Fi Deeni Wa ma'aashi
Wa'Aaqibati Amri Wa Aajili Amri Wa Aajilihi Fa'asrif'hu Anni Wa as'rifni Anhu Waqdur liyal
Khaira Haiysu Kaana Summa Raddini Bihi"
At both 'Al Amra' mention your request. Just like in the first one say 'Haza
Safara Khairuli' and in the second one say "Haza Safara Sharruli' [Guniya].
When should Istikhara be done ?
- Rule: There is no Istikhara for pious actions such as
Hajj, Jihad etc. However, you can perform Istikhara to designate a fixed time for them [Guniya].
- Rule: It is better to perform Istakhara at least seven times and
then see wherever your conscience is fixed that is what is best for you. Many pious
Buzrukhs say that if you see whiteness or greenery in your dreams then it is good and if
you see darkness or redness then it is a bad thing and you should stay away from it [Radd-ul-Mohtar].
Namaz-e-Haajat (Fulfilling Needs)
When someone has a need from Allah Ta'ala or requires something from a person or they
are in some sort of difficulty, then carefully perform Wuzu and then pray two or four
Rakats Nafl Namaz. In the first Rakat after Alhamdo pray 'AyatuI Kursi' three times. In
the second Rakat after Alhamdo pray 'QuI Huwallaho Ahad' once. In the third Rakat after
Alhamdo pray 'QuI A'oozo Birabbil Falaq' once and in the fourth Rakat after Alhamdo pray
'QuI A'oozo Birabbin Naas' once. After Salaam pray the following three times;
"Huwallahul Lazi Laa'ilaha illa Huwa Aalimul Ghaibi
Wash'shahaadati Huwar Rahmanur Rahim" then three times pray "Subhanallahi
Walhamdo Lillahi Wa Laailaha illallaho Wallaho Akbar Walaa Hawla Walaa Quwwata illa
Billah"
then three times pray a Durood Sharif and then pray this Dua;
"La ilaha illallahul Hakeemul Kareem Subhanallahi Rabbil Arshil
Azeem Alhamdo Lillahi Rabbil Aalameen As'aluka Maujibaati Rahmatika Wa'azaai'ma
Maghfiratika Wal Ghanimati Min Kulli Birriw Wassalamata Min Kulli Ismin Laatada' Li Zamban
illa Ghafaratahu Walaa Hamman illa Farrajtahu Walaa Haajatan Hiya Laka Rizan illa
Qafaytuhi Yaa Ar'hamarraahimin"
Namaz of Tarawih
Tarawih is the twenty Rakat Namaz that is Sunnat-e-Maukida and is prayed in the month
of Ramadan after the Farz Namaz of Isha every night.
- Rule: The time of Tarawih is after praying the Farz of Isha until
the beginning of the break of dawn [Hidaya]. In Tarawih the Jamaat is
Sunnat-e-Kifayaa, meaning if all the people of the Mosque missed it then they would all be
responsible for the sin and if one person prayed at home alone then he has not committed a
sin [Hidaya, Qazi Khan].
- Rule: It is Mustahhab to delay it until one third of the night
has passed and if you wait until half the night has passed then there is no harm [Durr-e-Mukhtar,
Bahar-e-Shariat].
- Rule: Just as the Tarawih is Sunnat-e-Maukida for men, in the
same way it is Sunnat-e-Maukida for women and they are not allowed to miss it [Qazi
Khan].
- Rule: The twenty Rakats of Tarawih are to be prayed in two, two
Rakats i.e. performing salaam after every two Rakats and therefore in total ten salaams.
After every four Rakats it is Mustahhab to rest for the duration it took to pray the four
Rakats, this rest is called Tarwih [Alamgiri, Qazi Khan].
- Rule: After the Tarawih has finished the fifth Tarwih is also
Mustahhab. If the fifth Tarwih is a burden on people then do not do it [Alamgiri,
etc.].
- Rule: There is flexibility in Tarwih, whether you remain quiet or
you can pray some Tasbeeh, Quran, Durood Sharif or Dua and if he wished he can pray Nafl
alone, but to do this with Jamaat is Makrooh [Qazi Khan].
- Rule: Those who have not prayed the Farz of Isha cannot pray the
Tarawih nor Witr until he prays the Farz.
- Rule: Those who prayed the Farz of Isha alone can pray the
Tarawih with Jamaat but he must pray the Witr alone [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: If you have prayed the Isha Farz with Jamaat and then
prayed the Tarawih alone, he can join the Jamaat for Witr [Durr-e-Mukhtar,
Radd-ul-Mohtar].
- Rule: If you have some Rakats of Tarawih left and the Imam has
stood up for Witr then it is better to pray the Witr with Jamaat as long as you have
prayed Isha Farz with Jamaat and then you can pray the remaining Rakats of Tarawih. It is
also allowed to complete your Rakats of Tarawih and then pray Witr alone [Alamgiri,
Radd-ul-Mohtar].
- Rule: If people have prayed the Tarawih and now they want to pray
it again then they can pray it alone but it is not allowed to pray it with Jamaat again [Alamgiri].
If one Imam prays Tarawih in two mosques and if he prays the full Tarawih in both mosques
then this is not allowed. If the Muqtadee prays the Tarawih in full in both mosques [hen
there is no problem, however, he is not allowed to pray Witr again if he has already
prayed in the first mosque [Alamgiri].
- Rule: It is better to pray the Tarawih with Jamaat in the mosque.
If the Tarawih is prayed in a house with Jamaat then you will not get the sin of missing
Jamaat as it will still be counted but the reward will be less than praying in the mosque [Alamgiri].
- Rule: The Tarawih prayed behind a child will not count for any
adults who prayed behind the child [Hidaya, Durr-e-Mukhtar, Alamgiri].
- Rule: In the whole month of Ramadan to finish the Quran once is
Sunnat-e-Maukidah and to finish it twice is virtuous and to finish it three times is a
good thing. You should not miss this opportunity just because people are idle [Durr-e-Mukhtar].
- Rule: To give a Hafiz a salary for praying the Tarawih is not
allowed and the giver and taker are both sinners. A salary is not just a fixing of the fee
such as I will take this much for praying the Tarawih or I will give you so much for
praying the Tarawih, but if a Hafiz believes he will pray at a certain place he will get
so much then this is also not allowed. If the people say we will not give you anything or
the Hafiz says I will not take anything and then the public decide to give the Hafiz a
gift or some money as a gesture to thank him for his efforts then there is no problem with
this [Bahar-e-Shariat].
Shabinah
- Rule: Shabinah meaning to finish the whole Quran in one night in
Tarawih. During today's era where a Hafiz prays the Quran at great speed that the words
cannot be understood. Never mind praying the words where the pronunciation is done
correctly the listeners are also in a state where some are sat down, some are lying down,
some are even sleeping and some perform the Takbeer-e-Tahmnah when the Imam goes into the
Rukooh and then they are doing this very quickly, in all these situations the Shabinah is
not allowed. If the Hafiz prays speedily to pose off then this is Haram and is a sinner.
NAMAZ FOR THE SICK
If a person due to illness cannot stand and pray Namaz then they should sit and pray
Namaz. Whilst seated he should perform Rukooh by leaning far forward and pray 'Subhana
Rabbial Azueem' and then sit back up straight and then go into Sijdah as normal. If he is
not able to pray Namaz whilst being seated then he should lay down and pray. The method is
to lay down flat and point the feet towards Qibla and keep the knees up and keep a pillow
underneath the head so that the face is pointing towards Qibia and the head is higher than
the rest of the body. To perform Rukooh and Sijdah by actions, for the Sijdah lean the
head completely forward and for the Rukooh lean the head slightly forward. In the same way
Namaz can also be prayed lying on your left or right side.
When can an ill person miss Namaz. ?
- Rule:When an ill person cannot even move his head then the Namaz
is forgiven and there is no need to use the eyes to perform the actions or eyebrows or to
pray with an intention only in the heart. If six Namaz pass like this then there is no
need to perform Qaza as this is also forgiven and there is no need for Fidya (monetary
compensation). If the time like this is less than six Namaz then Qaza is obligatory even
if the health is only a little better that the person can now move his head to perform the
actions [Durr-e-Mukhtar, Bahar etc.].
- Rule: If an ill person is in a state whereby he cannot keep count
of the Rakats and Rukoohs or Sijdahs then there is no need for him to perform Namaz on
time [Durr-e-Mukhtar etc.].
- Rule: To stand in all Farz Namaz, Witr, Eid Namaz and the Sunnats
of Fajr is obligatory and if Namaz is prayed whilst sitting down without genuine reason
then the Namaz will not count [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: Because the Qayam is Farz therefore without a genuine
religiously recognised reason it cannot be missed, otherwise the Namaz will not count.
Upto the extent that if you can lean on a stick, servant or wall then it is Farz to do
this and if you can only stand for a small amount of time like whilst saying Allaho Akbar
in Takbeer-e-Tahrimah then it is Farz to start the Namaz whilst standing and then sit down
afterwards otherwise the Namaz will not count. If you have a slight headache or flu or a
cold or a small wound where people can walk about, is in no way a reason to pray the Namaz
whilst being seated and if you have done so then it has not counted and you must pray Qaza
for them [Guniya, Bahar-e-Shariat].
- Rule: If a person leaks drops of urine or blood if he stands and
doesn't if he sits then it is Farz for him to pray whilst seated as long as there is no
other way of stopping his illness.
- Rule: A person is so weak that if he goes to the mosque to pray
the Namaz with Jamaat then he will have to sit down and pray Namaz, but if he remains at
home then he can pray the Namaz standing, then it is Farz for him to pray the Namaz at
home with Jamaat if possible otherwise alone [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: If an ill person prays whilst standing then he cannot pray
the Quran at all and if he prays whilst seated he can pray the Quran, then it is Farz for
him to pray whilst sitting down and if he can pray a little bit of the Quran whilst
standing then it is Farz to pray as much as he can whilst standing and then the remainder
whilst seated [Durr-e-Mukhtar, Radd-ul-Mohtar]. Rule: If a blanket is put
underneath the ill person praying Namaz and it has become impure but if you were to change
it, it will become impure' again then continue to pray the Namaz on the original blanket
and if the blanket is changed then the new blanket will not become as impure as quickly
but by changing the blanket it will cause great distress to the ill person then do not
change it [Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
- Rule: If a person is drowning and he can gain support from a
stick then it is Farz for him to pray the Namaz as long as Amar-e-Kasir is not performed
and if he does not pray and he survives then he must perform Qaza [Durr-e-Mukhtar,
Radd-ul-Mohtar, Bahar].
QAZA NAMAZ
To make a Namaz Qaza without genuine Shariat reason is a big sin and to pray the Namaz
is Farz and is necessary to perform repentance with sincerity. By the use of repentance or
having the Hajj accepted will eradicate the sin for delaying the Namaz [Durr-e-Mukhtar].
- Rule: Repentance is only correct when the Qaza is prayed and if
you perform repentance but continue not to pray the Qaza or continue committing the sin
then this is not repentance [Radd-ul-Mohtar]. It is quoted in the Hadith that a person who
performs Tauba (repentance) but continues performing that sin then he has not performed
repentance but is playing a joke with Allah.
Description of Qaza
- Rule: Whatever a servant has been ordered, then to perform that
act on time is known as Ada, and if the time passes then it is known as Qaza.
- Rule: If you perform Tahrima within the time then the Namaz is
not Qaza but it is Ada, however, the exception to this rule is for the Namaz of Fajr,
Ju'ma or Eid Namaz whereby the final salaam has to be performed before the time has ended
[Durr-e-Mukhtar, Bahar].
- Rule: If a Namaz becomes Qaza due to sleeping or by forgetting
then to pray the Qaza is Farz but the sin for Qaza does not apply, however once awake or
remembering and as long as the time is not Makrooh then you must pray it immediately and
to deiay will be a Makrooh [Alamgiri].
- Rule: The Qaza of Farz Namaz is Farz, the Qaza of Wajib is Wajib
and the Qaza of Sunnat is Sunnat for those Sunnats that carry a Qaza such as the Sunnats
of Fajr when the Farz has also been missed and the first Sunnats of Zohr when the Farz has
been prayed and the time of Zohr has not finished [Alamgiri, Durr-e-Mukhtar,
Radd-ul-Mohtar].
Time of Qaza
- Rule: There is no fixed time for praying Qaza as whenever it is
prayed the duty will be fulfilled except for sunrise, just before sunset and exact midday,
as no Namaz is allowed during these times [Alamgiri].
- Rule: Whichever Namaz has been missed has to be prayed like that,
for example, if a four Rakat Namaz has been missed whilst on a journey then only two
Rakats will be prayed when praying it's Qaza even if you are praying it back at home and
if a four Rakat Namaz was made Qaza at home then if you pray it on a journey you will
still have to pray four Rakats. If there is a problem when praying Qaza then you are
allowed to accommodate for that meaning, if when the Namaz was made Qaza you were allowed
to stand and pray and now you are unable to stand and pray and therefore have to sit and
pray the Namaz then you are allowed to do this and when you get better there is no need to
repeat this Qaza [Alamgiri].
Which Qaza Namaz is forgiven
- Rule:If a person is so ill that they cannot pray Namaz even by
actions and if this situation remains for six Namaz then the Qaza Namaz is not Wajib [Alamgiri].
- Rule: If a mental person has missed Namaz during his illness and
it has been for a period of more than six Namaz continuously then there is no need to
perform Qaza [Alamgiri].
- Rule: If there is enough time to pray both Qaza and Ada in short
then you can do this and if by expanding the praying then there is not enough time to pray
both Namaz then the routine (Tarteeb) is still Farz and if by missing all allowed things
but not Wajibs or Farz in Namaz you can pray both, then this should be done if possible [Alamgiri].
ROUTINE IS NECESSARY IN QAZA
NAMAZ
- Rule: For a
Sahib-e-Tarteeb, meaning for those who have less than six Namaz in total of Qaza to pray,
then when remembering and there being enough time to pray the Qaza, he prays his Ada
instead then this Namaz will not count. This means he will still have to pray the Ada
Namaz again. If he continued praying the Ada Namaz and missed the Qaza until he has prayed
the sixth Namaz and then all the Namaz will be correct as he will no longer be
Sahib-e-Tarteeb any more and if in between he prays one Qaza, then all the Ada will not
count.
- Rule: Tarteeb meaning routine is necessary for the missed Namaz
and the Ada Namaz as long as there are less than six missed Namaz and hence first the Qaza
should be prayed then the Ada. For example if today someone's Fajr, Zohr, Asr and Maghrib
became Qaza then he cannot pray the Isha Namaz until he has prayed the Qaza for the four
Namaz in sequence first.
- Rule: If there isn't enough time to pray the Ada and all the Qaza
Namaz then pray as many Qaza and the Ada as possible and for the rest, Tarteeb can be
missed, for example, if both the Farz of Isha and Witr became Qaza and in Fajr you only
had time to pray five Rakats then you pray three Rakats of Witr and two of Fajr, and if
you only had time for six Rakats then pray the Qaza of Farz Isha and pray two Rakats Farz
of Fajr [Shareh Wiqaya].
- Rule: If six Namaz became Qaza and as soon as the time for the
sixth is finished there is no longer a need for Tarteeb and now regardless of remembering
and having time if you pray the Ada Namaz it will count. Whether the Qaza have occurred
all in one go meaning six Namaz together or by six in a few days, for example, your Fajr
became Qaza for six days and you continued praying Ada and totally forgot about the Qaza
then the same rule applies and you are no longer a Sahib-e-Tarteeb [Radd-ul-Mohtar].
- Rule: As soon as six Namaz became Qaza and the time for the sixth
Namaz has gone then Tarteeb is no longer Farz anymore, whether all the missed Namaz are
old or some are recent and some are old , meaning if you missed a month's Namaz and then
started praying again and again missed a couple you are still no longer a Sahib-e-Tarteeb
as you have more than six Qaza in total to pray [Radd-ul-Mohtar].
- Rule: When due to having more than six Qaza the Tarteeb is no
longer necessary then if some of the Qaza is prayed and there are less than six Qaza remaining in total then you will still no
longer be Sahib-e-Tarteeb until all the Qaza is prayed, and when this is the case you will
become Sahib-e-Tarteeb again [Shareh Wafaya, Alamgiri, Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: Just as six or more Qaza Namaz clears the necessity for
routine for the Ada and Qaza Namaz, there is also no need for routine for the Qaza Namaz,
meaning that the remanding Qaza can be prayed in whichever sequence deemed suitable, for
example, if someone missed a full month's Namaz and then he prayed them first the thirty
Farz of Fajr then the thirty Namaz of Zohr etc. and this would also be acceptable and the
Namaz will count [Alamgiri]. Whoever has the responsibility of praying Qaza Namaz
although it is necessary for them to be prayed as soon as possible they can be delayed due
to responsibilities towards the family, or work etc. and whenever he gains some free time
he should pray the Qaza until they are all complete [Durr-e-Mukhtar].
- Rule: Qaza Namaz is more important than the Nafl Namaz and
therefore when you pray the Nafl instead you should pray any Qaza you may have left,
however, do not replace the Tarawih or the twelve Sunnat-e-Maukidah (in the day).
- Rule: For those who have the responsibility of many years Qaza
and they cannot remember exactly how many then they should make the intention that "I
am praying the first Qaza of Fajr or Zohr or Asr, that is due from me" and complete
all the Qaza like this until they are certain that they have none left to perform.
Age of becoming an Adult
- Rule: Whether a
person is male or female, once they reach the age of adolescence all Namaz and Roza etc.
will become obligatory for them. A female's age is at least nine and at the most fifteen
and a male's age is a minimum of twelve and a maximum of fifteen. It is necessary to
believe a fifteen year old as an adult according to Shariat whether or not they show signs
of adulthood.
To be illiterate is not an excuse
- Rule: It is
obligatory for all adult Muslims to learn the Farz rules of Shariat and being illiterate
or a female is not an excuse. If you are not aware of your obligations and necessities
according to Islam then you will be a sinner and caught in the grounds of punishment.
Compensation for Namaz (Fidya)
- Rule: If a person's Namaz has become Qaza and he dies then if he
has left an order in his will to pay Fidya for his Qaza Namaz and he has left some money
or goods, then Fidya should be paid from one third of the money or goods left by him and
one half Sa'a (approx. 4lb 8oz) of wheat or one Sa'a ( approx. 9lb) of Sadqa is to be
given to the poor for every Farz or Wajib missed. If the dying person has not left any
goods then the next of kin can give to the poor from his own goods. The way to do this is
the next of kin to give half a Sa'a to a pauper and he would become the owner, and the
pauper would now as the owner give the goods back to the next of kin as a gift and now the
next of kin would become the owner and to continue this process until all the Namaz have
been counted for. If the person who has died has left some goods but is not enough then
the same process should be applied. If the person who has died has not left an order in
his will to give Fidya and the next of kin wishes to do so then they can.
- Rule: For whose Namaz there is fault or improper then they should
repeat the whole lot as this is a good thing and if there is no fault then they shouldn't
but if they would like to do so then they pray them after Fajr or Asr and should pray all
the Rakats in full (with a Surat attached) and for Witr after Kunoot they should perform
Qaidah and then join another Rakat to make it a total of four [Alamgiri].
Qaza-e-Umri does not exist
- Rule: Many people on the night of Shabb-e-Qadr or at the end of
Ramadan pray two Rakats Namaz and believe that all their Qaza for a lifetime has been
fulfilled, this is totally wrong and incorrect and is not possible.
NAMAZ FOR A TRAVELLER
According to Shariat a traveller is a person who leaves his village or area with an
intention of travelling for a distance of three days.
- Rule: A day means the shortest day in the year and the whole day
does not mean a distance of a person travelling from in the morning to night but the major
part of the day. For example, started walking from the break of dawn to the afternoon and
then repeated the same for the next two days, then the total distance is regarded as
travelling distance according to Shariat. Walking from dawn to the afternoon does not mean
continuous walking, but resting as and when necessary and the speed is not too fast nor
too slow. Walking on dry land means the same speed as a camel and a man walking, walking
on rocks and rough ground is whatever speed necessary to walk and travelling on a boat is
the speed when the wind is not too fast nor too still [Durr-e-Mukhtar, Alamgiri].
- Rule: On dry ground the measurement is taken as miles and the
total amount of miles are fifty seven and a half {57.5} (we have not mentioned any old
measurements used) [Fatawa-e-Razvia, Bahar-e-ShariatJ.
Distance of Travel and the application of
Qasr
- Rule: If the distance of three days is covered in two days or
less then it is still regarded as a journey and a distance of less than three days is
covered in more than three days then it is still not regarded as a journey [Durr-e-Mukhtar,
Alamgiri}.
- Rule: A clear route on dry round for a distance of 57.5 miles is
covered in a car or train in less than an hour but according to Shariat it is still
regarded as a journey and the rules of Qasr and other journey rules will apply [Radd-ul-Mohtar].
- Rule: Only an intention of travelling is not sufficient but they
have to leave the area, if it is a city then to leave the city, if it is a town to leave
the town and if it is a city then not only the city but it's associated landmarks then the
journey has begun [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: If the station is outside the area then once reaching the
station the journey will begin as long the intention to travel for a 'journey' has been
made.
- Rule: It is also necessary for a traveller to make the intention
of a distance of more than three days (57.5 miles) from where he starts and if he makes
the intention to travel for a distance of two days and then from there he made the
intention of travelling another two days distance he will not be a traveller even though
like this he may travel the whole world [Durr-e-Mukhtar].
- Rule: It is also necessary for a journey to make the intention of
travelling for a continuous distance of three days meaning if a person made the intention
of travelling two days and stopping and did some work and then travelled for another day
this would not be counted as a journey [Fatawa-e-Razvia, Bahar-e-Shariat].
ORDERS FOR A TRAVELLER
The meaning of Qasr
It is Wajib for a traveller to perform Qasr for Namaz, meaning For four Rakat Farz he
should pray two Rakats as for the traveller this the full Namaz.
- Rule: There is no Qasr for Maghrib and Fajr and should be prayed
in full. Only for the Farz Namaz of Zohr, Asr and Isha there is Qasr.
- Rule: If a traveller does not perform Qasr then he will be a
sinner.
No Qasr for Sunnats
- Rule: There is no Qasr in Sunnat and therefore should be prayed
in full. In fact due to fear or if in a hurry you can miss the Sunnats but you cannot pray
them as Qasr [Alamgiri].
- Rule: If a traveller instead of praying Qasr he prays the full
four Rakats then if he has performed Qaidah in the second Rakat, then his Namaz will count
and if he does not perform Qaidah in the second Rakat then his Namaz will be void.
- Rule: A person is a traveller until he returns to his area or
makes the intention of staying at the destination for more than fifteen days and this
applies when he has travelled for a distance of three days. If he has not yet travelled
for a distance of three days and decides to return, he is no longer a traveller even
though he might be in a jungle [Alamgiri, Durr-e-Mukhtar].
Conditions of intention when reaching
destination
For the intention of reaching destination to be correct there are six conditions,
meaning when all six conditions have been fulfilled then he will have finished his full
journey, otherwise not.
When you stop walking, if you make the intention whilst walking then
you haven't finished your journey.
Wherever you have stopped is fit for stopping, meaning a jungle or boat
in a river or ship at sea does not end the journey.
The intention is to stay for fifteen days, if the intention is for less
then you will not have finished your journey.
This intention is for one place, if it is for two separate places, i.e.
to stay in one place for ten days and the other for five days then you will not have
finished your journey.
Your intention is made by yourself and not under the influence of
another person who has authority over you and you have total control of your own
intention.
- Rule: A traveller is walking and he has not yet reached his
destination and makes the intention then he is still a traveller and if he has reached his
destination and makes the intention then he has finished his journey even though he may
not have found a place to stay.[Alamgiri, Radd-ul-Mohtar].
- Rule: Those who are under the control of someone else then their
intention will count and those they are being controlled by, their intention will count. A
husband's intention will count a wife's won't. A master's intention will count a slave's
intention will not. An officer of the army's intention will count, the soldier's intention
will not. Therefore, if the husband made the intention of finishing the journey and the
wife did not then both will have finished the journey because the husband's intention will
count and the wife's intention will not and in the same way if the wife made the intention
of finishing the journey and the husband did not then they will not have finished the
journey, and the same rule applies to all those who are dependent on someone else.
When can a traveller and non traveller
follow each other
- Rule: A non
traveller can follow a traveller and when the Imam (who is the traveller) performs Salaam
after two Rakats the non traveller who is the Muqtadee will stand up and finish his two
remaining Rakats but in Qayam he must not pray anything and remain stood for the length of
time it takes to pray Surah Fatiha and then go into Rukooh and finish his Namaz off as
normal [Durr-e-Mukhtar, etc.].
- Rule: If the Imam is a traveller then he should state that he is
a traveller and when he performs Salaam he should say 'all of you finish your Namaz, as I
am a traveller'.
- Rule: If a traveller followed a non traveller meaning the non
traveller was the Imam then for the traveller the first Qaidah will become Wajib and will
no longer be Farz and therefore if the Imam did not perform the first Qaidah then the
Namaz will not become void and if the traveller was Imam then the first Qaidah will be
Farz for the non traveller Muqtadees [Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: Once a traveller reaches his proper home town then he has
finished his journey regardless of making an intention or not.
Definition of proper home town
- Rule: Watn-e-Asli
(proper town) is that place where you were born or where people from your family live or
you have settled there and the intention is not to move from there. Watn-e-lqamat (Place
of stay) is that place where a traveller has made the intention of staying for fifteen or
more days [Alamgiri, Bahar].
- Rule: One Watn-e-lqamat makes another Watn-e-lqamat void, meaning
you stayed with the intention in one place for more than fifteen days and then went to
another place with the intention to stay there for fifteen or more days then the first
place is no longer a Watn-e-lqamat even if the distance between the two places is not as
long as the distance of travel [Alamgiri, Bahar].
- Rule: If you reached from Watn-e-lqamat to the Watn-e-Asli or
travelled from Watn-e-lqamat for a distance of travel (57.5 miles) then the Watn-e-lqamat
is no longer Watn-e-lqamat, meaning if you returned to that place and decided to stay less
than fifteen days then you will remain a traveller [Alamgiri].
- Rule: If a traveller gets married and even though his intention
is not to stay there for fifteen days he is no longer a traveller and if a person has two
wives then once he reaches their home in two different places he is not a traveller.
- Rule: A woman marries and then goes to live at her husband's
place and lives there permanently then her own home is no longer Watn-e-Asli, meaning if
her husband's home is a distance of three days from her parent's home and she does not
intend to stay there for fifteen days or more then she must pray Qasr Namaz, and if she
has not left her parent's home permanently then when she reaches her parent's home her
journey has finished and she must pray the full Namaz [Bahar-e-Shariat].
A Woman cannot travel without a Mahrum
- Rule:It is not allowed for a woman to travel for a distance of
three days or more without a Mahrum (her husband or adult relative with whom her marriage
is permanently forbidden, e.g. father, brother etc.). In fact she cannot travel for a
distance of one day with a child or a person with less intelligence than average without
being assisted by her husband or adult Mahrum [Alamgiri, Bahar etc.], it is necessary that
the Mahrum is not a big wrongdoer or a person who; has gained disrespect
[Bahar-e-Shariat].
PRAYING NAMAZ ON A CONVEYANCE
Whether a person is a traveller due to religion or due to worldly affairs once he
leaves the outskirts of his town he can pray Nafl Namaz on his conveyance (vehicle of
travel e.g. car, horse, camel etc.) whilst seated and he can perform the Namaz whilst
seated and perform the Rukooh by action and the Sijdah by bending slightly more than the
Rukooh. Do not place your head on an ornament to perform Sijdah or put something on it to
perform Sijdah as this is not allowed and whichever way the conveyance is going, keep your
face pointing that way as to point it in another direction is not allowed even for the
Takbeer-e-Tahrima it is not necessary for the face to be towards the Qibla
[Durr-e-Mukhtar, Radd-ul-Mohtar].
- Rule: When praying Nafl on the conveyance and the conveyance was
urged along by Amal-e-Qalil for example, if you used the heal of your foot or in one hand
had a whip to urge the horse then this is allowed and to do this, however, without reason
it is not allowed [Radd-ul-Mohtar]. The Farz, Wajib, Sunnats of Fajr, Namaz of
Janaza, Namaz of Mannat (fulfilled wish), Sijdah-e-Tilawat of those verses which have been
prayed on the ground and those Nafl that had started on the ground and were broken cannot
be prayed on a conveyance without reason and if there was a genuine reason then if
possible the conveyance should be made to face the Qibla and if this is also not possible
then try to perform the Namaz in any way possible [Durr-e-MukhtarJ.
Situations when Namaz can be prayed on a
conveyance
- Rule: The reasons whereby the above conditions can be used to
pray the Namaz on a conveyance are as follows,
- It is raining.
- It is muddy that if you got out and prayed then your face would be sunk
in the mud or would be filled with mud and whatever cloth that is laid will become wet
through with mud. If in this situation you do not have a conveyance then you should stand
and pray Namaz with actions.
- Your companion will go off without you.
- The animal that is used to travel on is awkward and if you got off you
have no-one to help you to get back on.
- You have an illness and it will get worse by coming off the conveyance.
- There is a fear or risk to your life, property or woman.[Durr-e-Mukhtar]
Praying Namaz on a moving train
- Rule: Farz, Wajib
or Sunnat cannot be prayed on a moving train. Therefore when the train stops at a station
pray these Namaz and if you see that the time is running out then pray the Namaz whichever
way possible and then when you get the time repeat the Namaz [Bahar-e-Shariat]. IMPORTANT
A moving train should not be mixed with a moving boat or ship because if these are
stopped then they wouldn't be stopped on ground and you can touch the ground from the
train if you get off and you cannot do that on a ship. It is only allowed to pray Namaz on
a ship when it is in mid water, if it is on the shore and you can get off then you must do
this as praying on the ship in this situation is not allowed.
Praying Namaz on a boat or ship.
- Rule:To pray Namaz on a moving ship or boat without cause when
you can get off and pray it on the ground is not proper.
- Rule: If the boat has come up on the ground and is stable then
there is no need to come off and you can pray on it.
- Rule: If the boat is tied on the edge and you have the chance of
coming off onto the dry ground and praying then you should do this and if this is not
possible then you should pray on the boat whilst standing.
- Rule: If the ship is anchored in the middle then you can pray
sitting down if the winds are strong and there is a fear of falling, and if the winds are
not that strong then you cannot pray whilst seated.
- Rule: Whilst praying Namaz on a ship to remain facing the Qibla
is necessary and therefore if the ship moves you move so that you continue facing the
Qibla and if it is happening fast then do not pray Namaz at that time, however, if time is
running out then you must pray it [Guniya, Durr-e-Mukhtar, Radd-ul-Mohtar].
JUMA (FRIDAY PRAYER)
Juma is Farz-e-Ain meaning obligatory on all individuals. It's obligation is more
important than Zohr and those who reject it is a Kafir [Durr-e-Mukhtar, etc.]. It
is quoted in the Hadith that those who miss three Jumas has thrown Islam behind them, and
he is a hypocrite and is disassociated from Allah [Ibne-Khuzaima, Imam Shafaee].
- Rule: To pray Juma there are six conditions and if one of these
is not fulfilled then the Juma will not count.
Conditions of Juma
- Town or outskirts of town
- Leadership (King)
- Time of Zohr
- Khutba - (Speech)
- Jamaat
- Acceptance by majority.
First Condition - Town or Outskirts of town
Town means a place which has many streets and a shopping centre or markets etc. It also
has a district and villages belonging to that district. There must also be a judge or
mayor belonging to it whom by his power or authority can ensure people go on trial and
justice is upheld, even though he may himself be injustice or does not uphold the law.
Outskirts of town mean them places which are constructed because of the town, such as a
cemetery, stables for horses, barracks for the army and courts and these are on the
outskirts of the town to give service to the town and Juma is allowed there. Therefore the
Juma should be either prayed in the city or town or the outskirts of the town, it is not
allowed in the villages [Guniya, Bahar-e-Shariat]. Rule: For the town, it's judge or mayor
needs to reside there and if he travels and goes elsewhere that place visited will not
become a town and the Juma would not be allowed there [Radd-ul-Mohtar, Bahar-e-Shariat].
Rule: If a person who lives in a village goes to a town and intends to stay there that day
then the Juma is Farz for them.
Multiple places in a town where Juma can be
prayed
- Rule: Juma can be
performed in a town in multiple locations and anywhere within the town, whether the town
is large or small and the Juma can be in two Mosques or more [Durr-e-Mukhtar etc.]. However,
without reason Juma should not be prayed in many different locations because Juma is a
sign of Islam and is a congregation of all Jamaats and if it is spread about in different
Mosques then the same show does not remain as you would get in one large gathering and it
is because of the sign of all Muslims uniting that it has been allowed and so the
gathering should not be split and a Juma should not be done in every street or area
unnecessarily.
Who should lead the Juma ?
There is a very important point that people have not been paying attention to and have
been treating Juma like other normal Namaz and whoever wishes has started a new Juma and
whoever wishes they have lead it, this is not allowed, because leading the Juma is the
duty of the king of Islam or his deputies and wherever there is not Islamic rule then the
highest qualified scholar who is from the correct faith of Ahl-e-Sunnat Wa Jamaat is the
person who substitutes the Sultan of Islam and ensures that the rules of Islamic law are
followed should lead the Juma, and without his permission the Juma cannot be performed. If
this is not possible then the person who people choose as their Imam has to lead the Juma
prayers. Also whilst the majority of people being present some of them cannot make a
person an Imam or four people decide on an Imam, this type of Juma is not proven anywhere [Bahar-e-Shariat].
Second Condition - King or leader
Leader means a Sultan of Islam or his deputy whom the Sultan has given authority to
lead the Juma prayers. Even if the Sultan is a ferocious person or a good person he can
lead the prayers. If a person has forced himself into power and according to Shariat he
has no right of becoming an Imam, such as he is not a Qureshi or does not fulfil any other
condition he can still call for juma prayer [Durr-e-Mukhtar, Radd-ul-Mohtar etc.].
Third condition - Time
The time of Juma is the time of Zohr, meaning the Juma should be prayed in the time
that Zohr is prayed and if in Juma Namaz you got upto praying Attahiyat and the time of
Asr started then the Juma Namaz becomes void and you would have to pray the Qaza of Zohr.
Fourth Condition - Khutba (Speech)
- Rule: The condition
for the Khutba of Juma is that it is done within the time and is done before the Juma
Namaz. It must be performed in front of such a Jamaat which is necessary for Juma and that
is a minimum of three men except for the person performing the Khutba. It should be so
loud that the people nearby can hear it and if this is not the case or the Khutba is
prayed before midday or after the Namaz or prayed alone or prayed in front of women or
children then in all these situations the Juma will not count.
- Rule: If between the Khutba and Namaz there is a big gap
then that Khutba would not be sufficient [Durr-e-Mukhtar, Bahar-e-Shariat].
What is known as a Khutba
- Rule: Khutba is the
remembrance of Allah and therefore even if once 'Alhamdo Lillahi' or 'Subhanallahi' or
'La ila Ha illallah' is prayed, then the Farz would be fulfilled, but to make the
Khutba that short is Makrooh [Durr-e-Mukhtar etc.].
- Rule: It is Sunnat to pray two Khutbas and they should not be
very long and if they both together are longer than 'Tawal-e-Mufassal' then it is Makrooh
especially in the winter [Guniya, Durr-e-Mukhtar, Bahar].
Things that are Sunnat in the Khutba Rule:
Rule: The things that are Sunnat in the Khutba is;
- The Khateeb (person praying the Khutba) to be clean and stood up.
- Before the Khutba the Khateeb to be sat down.
- The Khateeb to be stood on the Mimbar facing the audience and with his
back towards the Qibla.
- The audience to be paying attention to the Imam.
- To pray 'A'oozubillah' quietly before the Khutba.
- To pray with your own voice so loud that the people can hear.
- To start with 'Alhamdo'.
- To praise Allah Subhana Wa Ta'ala.
- To bear witness of Allah's monotheism and to bear witness the
prophet-hood of the Holy Prophet Sallallaho Alaihi Wasallam.
- To send the Holy Prophet Durood.
- To pray at least one verse of the Holy Quran.
- In the first Khutba to be words of guidance and advice and in the second
Khutba to contain praise and witness and to repeat the Durood and to pray for other
Muslims.
- Both Khutbas to be light.
- To sit between the two Khutbas for a length of three verses.
- It is Mustahhab to lower the voice for the second Khutba slightly less
than the first one and to remember the great Sahhabis and Hazrat Hamza and Hazrat Abbas
Radi Allaho Ta'ala Anhum.
It is better to start the Second Khutba like this:
"Alhamdo Lillahi Nahmadaho Wa Nasta'eenuhu Wa Nastaghfiruhu
Wanu'Minu Bihi Wanatawakkalu Alaihi Wa Na'uzubillahi Min Shururi Anfusina Wa Min Sayyi
Aati A'malina Mayyahdihillahu Fala Mudillalah Wamayyudlillhu Falaa Haadiyalah Wanash Hadu
An La ilaha illallahu Wahdahu La Sharika Lahu Wa Nash Hadu Anna Sayyadina Wa Maulana
Muhammadan Abduhu Wa Rasooluh"
If a person is in front of the Imam then he should face the Imam and if he is either on
his left or right side then he should turn towards the Imam. It is better to be close to
the Imam, however, it is not allowed to cross other people's necks to get there. Although
if the Imam has not yet stood up for the Khutba and there is space near the front then it
is allowed to go there and if the Imam has already started the Khutba and you then enter
the Mosque, then you should sit in the nearest space or corner available. You should sit
whilst listening to the Khutba as you sit in Qaidah in Namaz [Alamgiri, Durr-e-Mukhtar,
Guniya and Bahar].
- Rule: To praise and exalt a king of Islam which he does not
acquire is Haram, for example to call him 'the one who owns people's lives' etc. because
this is a lie and is Haram [Durr-e-Mukhtar].
- Rule: Not to pray a verse of the Quran in the Khutba or not to
sit between two Khutbas or for the Khateeb to speak whist praying the Khutba is Makrooh.
However, if the Khateeb promoted good or forbid evil then there is no harm [Alamgiri,
Bahar].
- Rule: To pray the Khutba in another language except Arabic or to
mix another language with Arabic is against the Sunnat and is not preferred. Also poetry
should not be prayed in the Khutba even if it is in the Arabic language. If the a couple
of verses of poetry is said which is about advice and is prayed sometimes then there is no
harm [Bahar-e-Shahat].
Fifth Condition - Jamaat
Except for the Imam there must be at least another three men, otherwise the Juma will
not count [Hidaya, Shareh Wiqaya, Alamgiri, Qazi Khan].
- Rule: If there are three servants or three travellers or ill
people or uneducated or dumb Muqtadees then the Juma will still count. If there are only
women or children present then the Juma will not count [Alamgiri, Radd-ul-Mohtar].
Sixth Condition - Acceptance of all
This means that the doors of the mosque are opened so that anyone wishing could attend
the Juma, no-one must be stopped or prevented. If in a major Mosque (Jamia Mosque) when
everyone gathers, the doors were locked behind then the Juma will not count [Alamgiri].
- Rule: If women are prevented from coming into the Mosque then it
won't be against accepting all, as if they came there would be fear of trouble
[Radd-ul-Mohtar].
Wajibs of Juma
There are eleven aspects that make Juma Wajib and if even one of these were not
fulfilled then it is not Farz but even if he prayed the Juma it will count and in fact for
an adult male who is sane it is better to pray the Juma and for a woman it is better to
pray Zohr. The conditions are as follows;
- To be resident in the town or city.
- Juma is not obligatory on an ill person. The illness must be so bad that
the person cannot go to the Mosque where Juma prayers are held or if he did go his illness
would get worse or it would delay the illness from getting better [Guniya]. A very
old person is treated in the same context as an ill person [Qazi Khan, Durr-e-Mukhtar,
Fatahul Qadir].
- Rule: If a person is caring after an ill person and is aware that
if he goes to pray Juma the ill person will be under risk and no-one else is available to
look after them the for the carer, then Juma is not Farz [Durr-e-Mukhtar, Bahar].
- To be free. Juma is not Farz on a slave and his master can forbid
him [Alamgiri, Qazi Khan].
- Rule: He cannot forbid a worker or employee from going to pray
Juma, however, if the Jamia Mosque is far away then he can dock some of his pay and the
employee cannot appeal against it [Alamgiri].
- Juma is Farz on males, it is not Farz on females.
- To be an adult.
- To be sane. Both these conditions are not specifically for Juma but for
all worship to be Wajib you must be an adult and be sane.
- To have sight. Juma is not Farz on the blind, however, it is Farz on the
blind person who can walk around the streets without help or assistance and can reach the
Mosque on his own accord [Durr-e-Mukhtar etc.].
- The person can walk and therefore is not handicapped. However, if he is
lame but can walk to the Mosque, then Juma is Farz on him.
- Juma is not Farz on an imprisoned person who is in Jail. However, it is
Farz for a person who has been imprisoned due to debt and is rich and therefore has the
means to pay off the debt.
- To have fear. If a person has the fear of a king or thief or an
oppressor or is worried that he will be imprisoned because he does not have the means to
pay off a debt, then Juma is not Farz on them [Radd-ul-MohtarJ.
- If there is a fear of a storm or flood or snow or hurricane, meaning
that it would cause you harm if you went out in this weather then Juma is not Farz.
- Rule: The Imamat of Juma can be performed by those males who can
be an Imam in other Namaz, even if Juma is not Farz on them e.g. ill person, traveller,
Slave etc. [Durr-e-Mukhtar, Hidaya, Qazi Khan, Fatahul Qadir], meaning when the
Sultan of Islam or his deputy or a person whom he has given authority, when they become
ill then can still lead the Juma prayers or the person whom the above three have given
authority to a person who is a slave or an ill patient or a traveller then they can become
an Imam even though Juma is not Farz for them. If a person has been asked to become an
Imam by the majority of the public and is worthy of being an Imam in other Namaz, can
become Imam even though he may be a person for whom Juma is not Farz, but if a person
decides on his own accord to become Imam without authority then the Juma will not count.
- Rule: If Juma is Farz on a person then it is Makrooh-e-Tahrimi to
pray Zohr before the Juma prayers have been performed in the town.
- Rule: For an ill person or a traveller or a slave or for anyone
for whom Juma is not Farz then for these it is also Makrooh to pray Zohr Namaz with Jamaat
in a town whether it be before Juma prayers or after. In the same way if a person missed
the Juma prayers then he should pray the Zohr Namaz alone without Azaan or Iqamat, as
Jamaat is also not allowed for him [Durr-e-Mukhtar].
- Rule: The Ulema state that those Mosques where Juma is not held
then they should be closed during Zohr time [Durr-e-Mukhtar, Bahar].
- Rule: In a village on Fridays the Zohr Namaz should be prayed
with Azaan, Iqamat and Jamaat [Alamgih, Bahar]. To go to Juma prayers early and
perform Miswaak and to wear nice clean white clothes and to wear scent and use oil on your
head and have your hair combed neatly is Mustahhab and to have a bath on Friday before
Juma prayers is Sunnat [Alamgiri, Guniya etc.].
Some more Rules of Khutba
As soon as the Imam stands up for the Khutba all Namaz and Zikr and any type of
conversation is forbidden. The only exception is that a Sahib-e-Tarteeb can pray his Qaza
Namaz. If a person is praying a Sunnat or Nafl Namaz then they should finish it quickly [Durr-e-Mukhtar,
Bahar}.
- Rule: Those things which are Hara'n in Namaz such as eating,
drinking, performing Salaam or replying to a Salaam etc. are also Haram in Khutba, even
giving good advice and forbidding evil is also forbidden, however, the person praying
Khutba can give good advice and forbid evil. When the Khutba is prayed then all those who
are present must listen and remain quiet as this is Farz, and those people who are a
distance away from the Imam and cannot hear must also remain quiet as this is Wajib on
them. If you hear someone talking about something bad then you can indicate with your hand
or head but to talk is not allowed [Durr-e-Mukhtar, Bahar].
- Rule: In the state of Khutba you saw that a blind person is going
to fall in a well or someone is going to get bitten by a scorpion then you can use your
voice, however, if you can indicate to them then you must do this and hence talking will
not be allowed [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
- Rule: If the Khateeb prayed for the Muslims then the people
listening cannot lift their hands or say Ameen as this is not allowed. If they did this
then they will have committed a sin. Whilst praying the Durood Sharif in Khutba for the
Khateeb to look at his left and right side is Bid'at.
- Rule: If the Khateeb said the Holy Prophet Sallallaho Alaihi
Wasallam's name then the people listening should pray the Durood in their hearts as it is
not allowed to say it with their tongue and in the same way if they heard a Sahhabi's name
to say Radi Allahu Ta'ala Annum with their tongue is not allowed and should be said in the
heart [Durr-e-Mukhtar. Bahar etc.].
- Rule: Except for the Khutba of Juma to listen to other Khutbas is
also Wajib such as Khutbas of Eids or Nikkah etc.
When is it Wajib to prepare and rush for
Khutba ?
- Rule: As soon as you hear the first Azaan (One for Khutba) to
prepare and rush for Khutba is Wajib and to stop your business as this is also Wajib, upto
the extent that if you were shopping in the street then to continue is not allowed and it
is worse and a big sin to shop inside the Mosque. If you were eating and you heard the
Azaan for Khutba and you were afraid that if you continued eating then you would miss the
Juma, then stop eating and go to the Mosque for Juma. Go for Juma io a relaxed and
respectable way [Alarngiri, Durr-e-Mukhtar].
- Rule: When the Khateeb stands on the Mimbar then an Azaan should
be said in front of him. This does not mean in front of him inside the Mosque as the Ulema
of Fiqh have said it is Makrooh to call the Azaan inside the Mosque, so it must be done
outside the Mosque (Jamaat Hall) [Alamgiri, Qazi Khan].
- Rule: The second Azaan should also be called loudly as it is a
call for all and if someone did not hear the first then they should attend for the Khutba
when hearing the second.
- Rule: Once the Khutba has finished the Iqamat should be called
straight away without delay. To talk about worldly activities between the Khutba and
Jamaat is Makrooh [Durr-e-Mukhtar, Bahar].
- Rule: The person that has prayed the Khutba should also lead the
Namaz, not another. If another did lead the prayer then it will still count as long as he
has been given the authority to lead.
- Rule: It is better to pray for Juma Namaz in the first Rakat the
Surah-e-Juma and in the second Surah-e-Munafiqoon, or in the first 'Sabbihismi' and in the
second 'Hal Ataaka', however, do not always pray this but change them sometimes.
- Rule: If you travelled on the day of Juma and was out of the city
before midday then there is no harm, otherwise it is not allowed [Durr-e-Mukhtar,
Bahar].
- Notice. On the day of Juma the souls gather together,
hence you should visit the cemetery on this day [Durr-e-Mukhtar, Bahar].
NAMAZ OF EID
Eid (meaning Fitr and Eid ud Duha) Namaz is Wajib but not for all. It is only Wajib for
those for whom Juma is Wajib and the conditions for it are the same as those Juma except
in Juma the Khutba is Wajib and for Eid it is Sunnat. If the Khutba was not prayed for
Juma then the Juma would not count and if it was not prayed for Eid then the Namaz would
count but a bad act has been done. The other difference is that in Juma the Khuba is
prayed before Namaz and in Eid it is prayed after. If the Khutba is prayed for Eid before
the Namaz then a bad act has been done but the Namaz will count and there is no need to
repeat the Khutba and there is no Azaan or Iqamat for Eid Namaz, the only thing that is
allowed is to say 'AssalaatuI Jamia' twice [Qazi, Alamgiri, Durr-e-Mukhtar].
- Rule: To miss the Eid Namaz without reason is mis-guidance and
Bid'at [Bahar].
- Rule: To pray the Eid Namaz in a village is Makrooh-e-Tahrimi [Durr-e-Mukhtar,
Bahar].
The following points are Mustahhab on Eid days;
- To cut your hair
- To cut your nails
- To bathe
- To perform Miswaak
- To wear good clothes, if you have new then they should be worn,
otherwise washed.
- To wear a ring (which is allowable in Shariat)
- To wear scent
- To pray the morning prayer in the Mosque in your area
- To go to the Eid place (Eid Gaah) early
- To give Sadqah-e-Fitr before the Namaz
- To walk to the Eid Gaah.
- To return back from a different route.
- To eat a few dates before going to Namaz. They should be either three,
five, seven etc. but an odd number. If you do not have dates then eat anything sweet
before Namaz and if you do not do this then there is no sin but not to eat anything before
Isha, then there will be dissatisfaction [Radd-ul-Mohtar etc.].
- To show happiness
- To give Sadqah openly
- To go to the Eid Gaah respectfully, relaxingly and with your sight
lowered.
- To congratulate each other.
All the above points are Mustahhab.
- Rule: You should not say the Takbeer in a loud voice on the way
to the Eid Gaah. [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar].
- Rule: There is no harm in going to the Eid Gaah on a conveyance
but those who have the strength to walk then it is better to do so and there is no harm to
return back on a conveyance [Johra, Alamgiri, Bahar].
- Rule: The time of Eid Namaz starts once the Sun is at the height
of a spear and the time remains until midday day. However, it is better to delay the
Eid-ul-Fitr Namaz and to pray the Eid-ud-Doha early, and if the time reaches midday before
performing Salaam then the Namaz will not count [Hidaya, Qazi Kahn, Durr-e-Mukhtar].
When referring to midday it means midday according to Shariat and which has been explained
in the 'time' section
Method of praying Eid Namaz
The method is to make intention for Eid-ul-Fitr or Eid-ud-Doha for two Rakats Wajib and
then lift your hands up to your ears and say 'Allaho Akbar' and then fold them below the
navel as normal. Now pray 'Sana' and then say Allaho Akbar and lift your hands upto your
ears and release them and again lift your hands and say Allaho Akbar and release them
again and then lift your hands again and say Allaho Akbar and then fold them. Meaning fold
your hands after the first and fourth Takbeer and the second and third Takbeers release
your hands. The best way to remember is that if there is something to pray after the
Takbeer then fold your hands and where there is nothing to pray release your hands and
hang them on the side. After folding your hands after the fourth Takbeer the Imam will
quietly pray 'A'oozubillah' and 'Bismillah' and then he will pray 'Alhamdo' and a Surat
loudly and then go into Rukooh and Sijdah and complete one Rakat. Then in the second Rakat
the Imam will first pray the Alhamdo and a Surat then lift your hands to your ears and say
Allaho Akbar and release them and do not fold them and repeat this twice more, therefore a
total of three times and on the fourth time say Allaho Akbar and without lifting your
hands go into Rukooh. This therefore means that in Eid Namaz there are six extra Takbeers,
three before Qirayat and after Takbeer-e-Tahrima in the first Rakat and three after
Qirayat in the second Rakat and before the Takbeer for Rukooh. Also in all the extra
Takbeers you must lift your hands and between two Takbeers a gap of three Tasbeehs should
be made and it is Mustahhab in the Eid Namaz to pray after Alhamdo, 'Surah Juma' in the
first Rakat and 'Surah Munafiqoon' in the second or in the first pray 'Sabbih Ismi' and in
the second 'Hal Ataaka' [Durr-e-Mukhtar, Bahar]. After Namaz the Imam will pray two
Khutbas and whatever aspects are Sunnat in the Juma Khutba they are also Sunnat in the Eid
Khutba and whatever aspects are Makrooh in the Juma Khutba they are also Makrooh in the
Eid Khutba. There are only two differences and they are that in Juma before the first
Khutba it is Sunnat to sit down and here it. is Sunnat not to sit down, and secondly it is
Sunnat in this Khutba to pray Allaho Akbar nine times before the first Khutba and seven
times before the second Khutba and fourteen times before standing down from the Mimbar and
in the Juma Khutba it is not [Alamgiri, Durr-e-Mukhtar, Bahar].
- Rule: If someone joins in the first Rakat after the Imam has
prayed the Takbeers then they should say all the three extra Takbeers together even if the
Imam has started the Qirayat [Alamgiri, Durr-e-Mukhtar].
- Rule: If you caught the Imam in Rukooh then first of all say the
Takbeer-e-Tahrimah and then if you know that you can pray the three extra Takbeers before
the Imam lifts his head from the Rukooh then pray the three Takbeers and then join the
Imam in Rukooh and if you fear that if you stayed to pray the three Takbeers the Imam
would lift his head from Rukooh then go straight into Rukooh and without lifting your
hands pray the three Takbeers quietly in Rukooh and whilst you were praying the three
Takbeers the Imam lifted his head from Rukooh then you should also lift your head and
leave the remaining Takbeers as these no longer need to be prayed [Alamgiri etc.].
- Rule: If you joined in the second Rakat then pray the first
Rakat's Takbeer when you stand to pray the missed Rakat [Alamgiri etc.].
- Rule: If you joined in after the Imam had come back up from
Rukooh then do not say the Takbeers at this stage but pray them when you pray the missed
Rakat [Alamgiri etc.].
- Rule: If you joined the Namaz in the last Rakat just before the
Imam performed Salaam then pray your both Rakats with Takbeers when you stand up [Alamgiri
etc.].
The Time of Namaz of Eid and Bakr Eid and
duration
- Rule: If due to some reason the Namaz was not prayed on Eid day
(for example, there was a storm or due to cloud the moon could not be seen and a witness
gave a statement after the allowed time for Namaz or due to cloud the Eid Namaz carried
over to Midday without the Imam realising) then the Namaz should be prayed the next day
and if it cannot be prayed the next day then the Eid-u-Fitr Namaz cannot be prayed on the
third day. Also, if the Namaz is prayed on the second day, then the time is the same as
for the first day and that is from when the sun has risen upto midday (according to
Shariat) and if the Namaz is missed on the first day without a genuine reason then it
cannot be prayed on the second day [Qazi Khan, Alamgiri, Durr-e-Mukhtar, Bahar].
- Rule: Eid-ud-Doha is the same in all aspects as Eid-ul-Fitr
except for a few differences and that is that it is Mustahhab on Eid-ud-Doha that nothing
should be eaten before the Khutba even if you are not going to perform Qurbani and if you
do eat then there is no harm. Also to say the Takbeer loudly on the way to the Mosque and
the Namaz for Eid-ud-Doha can be delayed unconditionally upto the twelfth (of Zil Hajj) if
there was a reason, it cannot be prayed after the twelfth and to pray it after the tenth
without reason is Makrooh [Qazi Khan, Alamgiri etc.].
- Rule: If you are going to perform Qurbani then it is Mustahhab
that from the first to the tenth of Zil Hajj not to cut your hair or your nails [Radd-ut-Mohtar,
Bahar].
- Rule: After Namaz of Eid to perform handshake and embracing like
other days to Muslims is a good thing [Washakhal Jeed, Bahar-e-Shariat].
What is Takbeer Tashreeq
The Takbeer Tashreeq is called from the ninth of Zil Hajj from Fajr to the thirteenth
of Zil Hajj Asr, after every Farz Namaz that is prayed via main Jamaat and to call it once
loudly is Wajib and three times is better. The Takbeer Tashreeq is as follows 'Allaho
Akbar Allaho Akbar La ilaha illallah Wallaho Akbar Allaho Akbar Walillahil Hamd' [Tanweerul
Absar, Bahar].
- Rule: The Takbeer Tashreeq is Wajib as soon as the Salaam is
performed, meaning until an act has not been performed which takes him away from Namaz
such as if he broke his Wuzu deliberately or walked outside the Mosque then the Takbeer is
void but if the Wuzu broke on it's own accord then you should still say the Takbeer [Radd-ul-Mohtar,
Durr-e-Mukhtar, Bahar].
For Whom is Takbeer Tashreeq Wajib and when
is it Wajib ?
- Rule: Takbeer Tashreeq is Wajib upon those who live in the city
or a person who has made the intention of staying in the city, whether it be a woman, a
traveller or a person who resides in a village and if these people do not make the
intention of staying in the city then the Takbeer is not Wajib upon them [Durr-e-Mukhtar,
Bahar].
- Rule: Takbeer Tashreeq is also Wajib after the Juma Namaz but not
after Nafl or Sunnats, however, you should also say it after Eid Namaz [Durr-e-Mukhtar].
NAMAZ OF THE ECLIPSE
Sun Eclipse
The Namaz of Sun Eclipse is Sunnat-e-Maukidah and the Namaz for a Moon Eclipse is
Mustahhab. It is Mustahhab to pray the Sun Eclipse Namaz by Jamaat but it can be prayed
alone. If it is prayed with Jamaat then all the conditions are the same as per Juma except
for the Khutba. The same person leads this Namaz as the same for Juma and if they are not
available then the Namaz should be prayed alone either in the home or Mosque [Durr-e-Mukhtar,
Radd-ul-Mohtar].
- Rule: Pray the eclipse Namaz when the eclipse is on the Sun and
not after the eclipse has moved. If the eclipse has moved but it is still shadowing the
Sun then you can still start the Namaz and whilst there is an eclipse and if a cloud
covers it then still pray the Namaz [Johra Nera].
- Rule: If the eclipse occurs during a time where Namaz is not
allowed then do not pray the Namaz and perform Dua and if the sun then sets, then finish
the Dua and pray Maghrib Namaz [Johra.Radd-ul-Mohtar].
- Rule: The Namaz for Eclipse is prayed like a normal Nafl Namaz,
that is two Rakats and in every Rakat one Rukooh and two Sijdahs just like other Namaz.
- Rule: There is no Azaan,Iqamat or praying loudly in the eclipse
Namaz and perform Dua after the Namaz upto the time when the sky becomes clear. You can
pray more than two Rakats but perform Salaam in either two or four Rakat intervals [Durr-e-Mukhtar,
Radd-ul-Mohtar,FatahulQadir].
- Rule: If people do not gather together then call them with these
words "AssalaatuIJamia" [Durr-e-Mukhtar, Fatahul Qadir].
- Rule: It is better to pray the Jamaat for the Namaz in either the
Eid place or the Jamia Mosque and if it's prayed elsewhere then there is no harm [Alamgiri].
- Rule: If you know them, then pray Surah Baqr and Aal-e-Imran or
it's length size Surats and in Rukooh and Sijdah also make them long and after Namaz
perform a Dua until the eclipse is over. It is also allowed to delay the Namaz and extend
the Dua. It does not matter whether the Imam when performing Dua is facing the Qibla or
facing the audience and this actually better and all the Muqtadees should say Ameen and it
is also all right for the Imam to lean when performing Dua on the Asa (stick) or wall but
not climb the Mimbar as this not allowed [Durr-e-Mukhtar, Bahar, Fatahul Qadir].
- Rule: If the sun eclipse and a funeral Namaz clash together then
pray the funeral Namaz first [Johra, Bahar].
- Rule: There is no Jamaat for the moon eclipse even if the Imam is
present, all people should pray on their own [Durr-e-Mukhtar, Hidaya, Alarngiri,
Fatahul Qadir].