Miscellaneous Issues in Salaat & Acts of Worship

Q. In the Fardh Salaat and the Witr during Ramadhan, the Imaam recites in his first raka’t Surah Feel and in the second raka’t, Surah Maa-oon, leaving out Surah Quraish. Is this correct?

A. It is Makrooh to omit a short Surah in Salaat. Although the Salaat is valid, the Imaam should not commit this omission. After Surah Feel he should recite Surah Quraish.


Q. It is said that during Fardh Salaat, one should not skip one Surah among the short Surahs. If a short Surah is recited in the first raka’t, the next short Surah thereafter should be recited in the second raka’t. If not, then at least two Surahs should be skipped. Which are the short Surahs referred to?

A. The short Surahs are from Surah Zilzaal until Surah Naas.


Q. If a musalla or a blanket is spread on impure (najis) ground, can Salaat be performed on the blanket?

A. Yes, it is permissible to perform Salaat on the blanket or musalla.


Q. If during Salaat, one’s cell phone rings, and one switches it off with one hand, will it affect the Salaat?

A. In the first place the cell phone is not supposed to be on during Salaat. People have become grossly careless. They do not understand the importance of Salaat. They fail to understand that they are in the Presence of Allah Ta’ala when performing Salaat. The degree of their deliberate disdain for the Salaat is the fact that the ringing tone of many cell phones of musallis is haraam music. They lack the slightest vestige of shame, and are devoid of fear for Allah Ta’ala, hence they compound their haraam with more haraam. The ringing and musical chanting of the cell phones in the Musjids have become a real menace. When it is haraam to recite even the Qur’aan Majeed loudly in the Musjid, with what phrases should we slate the evil musical voices of shaitaan which frequently erupts in the Musaajid?

When the phone rings, there is no option other than to switch off the confounded instrument with as minimum movement as possible. Switch off the shaitaani disturbance and continue to complete the Salaat. Thereafter, repeat the Salaat immediately if it is Zuhr, Maghrib or Isha. If it is Fajr, then repeat it after sunrise. If it is Asr, then repeat it after the Sunnats of Maghrib. These cell phones in the Musjid are not only a nuisance, they in fact, portray the musallis’ scant respect for Allah’s House and for the highest institution of Ibaadat, viz., the Salaat.
Close Answer


Q. I started Zuhr Salaat very late. After having made one raka’t, Asr time commenced. What is the position of my Zuhr Salaat which I completed during Asr time?

A. The Salaat is valid. However, if this delay was due to carelessness, then you had sinned.


Q. Can any other Tasbeeh besides the usual Tasbeeh be recited in Ruku and Sajdah?

A. According to the Hanafi Math-hab, it is Sunnatul Muakkadah to recite the usual Tasbeeh. It is Makrooh to recite any other Tasbeeh in Ruku and Sajdah. In fact, according to the Hambali Math-hab it is Waajib to recite the Masnoon Tasbeeh.


Q. What is the position of Salaat which one begins in the valid time but terminates after the expiry of the time?

A. If the sun begins to rise while Fajr Salaat is being performed, it (Fajr) will not be valid regardless of what rukn one may be in. If the sun sets whilst performing Asr of that specific day, the Asr will be valid. But, if the procrastination to this time was due to carelessness, then one is guilty of a major sin for having performed Asr in the defective time. If Zuhr, Maghrib and Isha are performed whilst the time is expiring, these Salaat will be valid.


Q. Is it permissible to perform Qadha Salaat immediately after the Fajr Salaat?

A. Yes, you may perform Qadha Salaat immediately after Fajr Fardh Salaat or even before the Fardh. However, the Qadha if made after Fajr Salaat or after Asr Salaat should not be performed in the Musjid because others will know that one is making qadha. These times are not valid for Nafl Salaat, but Qadha is permissible. To perform Qadha in such a manner which reveals this fact to others is not permissible. Therefore perform Qadha at home.


Q. How should a non-Muslim who has just embraced Islam perform Salaat? Can he recite a translation of a Surah in Salaat?

A. Salaat performed in any language besides Arabic is invalid. A new Muslim who has as not yet memorized the Surahs, etc., should simply recite just ‘Subhaanallaah’ a few times in every posture, and the Salaat will be valid. But if any other language is used, the Salaat will not be valid. It is incumbent that he quickly memorizes in Arabic the essentials of Salaat.


Q. If one does not know Dua Qunoot, what should be recited?
A. There is no valid excuse for not knowing Dua Qunoot. It is Waajib to memorize it. If the person happens to be a new Muslim, his problem is not restricted to Qunoot. It extends to Qiraa’t, Tashahhud, Durood and Dua as well. Until such time that he has not learnt these essential recitations, he should recite ‘Subhaanallaah’ several times in each position of Salaat. But he has to learn as quick as possible.


Q. Is it permissible for a sick person to lean on a walking stick during Salaat?

A. It is permissible for a sick, old or infirm person to use a stick as an aid if he is unable to stand without this aid.


Q. I had performed Salaat behind a Shiah. Is my Salaat valid?

A. Salaat behind a Shiah is not valid. You have to make qadha of the Salaat.


Q. Is it permissible to perform Salaat behin a Shiah for the sake of unity?

A. Salaat behind a Shiah is not valid. Confound a ‘unity’ which results in violation and negation of the Commands of Allah Ta’ala.


Q. Someone said that to sit in the Musjid with the fingers of the one hand interlacing the fingers of the other hand is not permissible. Is this correct?

A. Yes, it is correct. It is Makrooh to do so while waiting for Salaat, whether sitting in the Musjid or at home


Q. Is it true that one should not interlace one’s fingers in the Masjid?

A. “Once while Hadhrat Saeed Al-Khudri was sitting in the Musjid, Rasulullah (sallallahu alayhi wasallam) entered. He saw a man sitting in the centre of the Musjid with the fingers of both hands interlaced. Rasulullah (sallallahu alayhi wasallam) indicated to the man, but he did not understand (what was being conveyed to him) . Then Rasulul lah (sallallahu alayhi wasallam) turned to Abu Saeed Al-Khudri and said: “When any one of you performs Salaat, never should he interlace his fingers, for verily, interlacing fingers (Tashbeek) is an act of Shaitaan, and verily, as long as you are in the Musjid you are in Salaat until you leave from the Musjid.”


Q. Some people crack their fingers during Salaat. Is there any significance to this?

A. Rasulullah (sallallahu alayhi wasallam) said to Hadhrat Ali (radhiyallahu anhu): “Verily, I love for you what I love for myself. Do not crack your fingers whilst you are in Salaat.” The Wrath of Allah descends when fingers are cracked during Salaat.


Q. Should the heels be kept together in Sajdah? Some Ulama say that the heels and ankles should be held together in Sajdah. Is this correct?

A. This rare view is erroneous. An unnecessary controversy is being created by some learned men with such rare views which have very little credibility among the overwhelming majority of the Fuqaha. The heels and ankles should be kept apart in Sajdah just as they are kept apart throughout the Salaah.


Q. Some Ulama are propagating that it is Sunnat for the ankles to touch in Sajdah. They support this claim with a Hadith attributed to Hadhrat Aishah (radhiyallahu anha). It has always been understood that the feet should be kept apart in Sajdah. The same space between the feet in Qiyaam should be retained in Sajdah. A copy of the Maulana’s arguments is enclosed for your perusal. What is the correct view?

A. While there is a view that the ankles should touch in Sajdah, it is an extremely weak view which has not been entertained by all the Fuqaha from the earliest era of Islam. In fact it is a discarded view. The Maulana Sahib who is propagating the view of ankles touching in Sajdah has unnecessarily assumed a burden on himself. None of the early Fuqaha has enumerated this practice to be among the Sunan of Salaat. In fact, they don’t even make reference to it. Hadhrat Maulana Zafar Ahmad Uthmaani (rahmatullah alayh) states in Imdaadul Ahkaam:

“None of our Fuqaha has mentioned it except the author of Ad-Durr and the Commentator of Al-Muniyah and the few of who follow them. Al-Qudoori, Al-Kanz, Al-Wiqaayah and others (i.e.other senior Fuqaha) of the authoritative texts who narrate Zaahirur Riwaayat have not entertained it……… In As-Siaayah, Allaamah Abdul Haq Lakhnowi states: “The leader among the Hanafis of those who contend the Sunniyat of Ilsaaq (i.e. joining the ankles) is Zaahidi. Despite him being a great Imaam in Fiqh, he is well known for narrating Dhaeef (Weak) narrations. Ibn Aabideen has categorically mentioned this fact in Tanqeehul Fatawal Haamidiyyah. It is stated in Fawaaidul Bahiyyah that despite him being a Hanafi in Furoo’ (i.e. the rules of Fiqh), he was a Mu’tazili by beliefs.” (Mu’tazilis hold some very repugnant beliefs of kufr). “According to the discussion of Imaam Tahaawi in Maaanil Aathaar, Ilsaaq is not a Shar’i injunction in anything pertaining to the limbs, neither in Ruku’ nor in Sujood for men. In fact, the opposite, i.e. separation between the two ankles, is Mashroo’ (i.e. taught by the Shariah)….

Imaam Tahaawi added: “We have seen that the Sunnah which came from Nabi (sallallahu alayhi wasallam) is At-Tajaafi (spreading the feet) in Ruku’ and Sujood. The Muslimoon (i.e. the Ummah) have enacted Ijma’ on this. …..”  Now since the weakness of its narration in the Math-hab has been established, and since Tahaawi has unequivocally stated the Sunniyyat of At-Tajaafi (i.e. spreading the feet is Sunnah) in Ruku’ and Sujood, then there is no need whatsoever to establish a daleel for the Sunniyyat of this Ilsaaq (joining the ankles).” (Imdaadul Ahkaam, Vol. 1, Page 478)

The Maulana Sahib has embarked on an unnecessary exercise regarding an issue which the illustrious Fuqaha had settled more than 13 centuries ago. Tajaafi (keeping the feet apart whether in Ruku’ or Sajda’h, has been the amal of our Akaabireen as well as the Fuqaha. It is a practice which has come down to us from generation to generation. This continuity of practice (the Tawaaruth of the seniors and the Ummah) may not be altered with a weak view. The fact that according to the Shaafi’ Math-hab too Tajaafi is Sunnat, further strengthens the view of keeping the feet apart. The Shaafi Math-hab’s view is stated as follows: “Spreading the feet, etc. in this (i.e. in Sajdah) is on account of following the Sunnah.”

There is really no need for us to publish a detailed response to the arguments of the Maulana Sahib. We do not deem it prudent to publish a booklet in refutation of the arguments presented by the Maulana Sahib in favour of his view. It suffices to say that Tajaafi is the official teaching of our Math-hab and that the practice of our Akaabireen has been on this act, and all the senior Fuqaha are of this view. A practice which the Fuqaha had not proclaimed a Sunnat from the earliest time, cannot in this belated century be elevated to the status of Sunnah. The view which the Maulana propagates implies that the Ummah was not aware of this Sunnat for all the past centuries from the era of the Aimmah Mujtahideen, and that this ‘Sunnat’ has become known only recently. But this is absurd, especially when Imaam Tahaawee had categorically stated many centuries ago that there is no Shar’i basis for Ilsaaq. The solitary Hadith on which the Maulana Sahib relies was known to the Fuqaha many many centuries ago. Despite their awareness, they set it aside. They did not adopt it as a basis for establishing Ilsaaq to be Sunnat has the Maulana Sahib has erroneously contended.

The contention of the Maulana that the silence of the Fuqaha on this issue is not a daleel, is audacious to say the least. It was the sacred obligation of the Fuqaha of the Khairul Quroon to codify and systematize the whole Shariah. In Kitaabus Salaat the Fuqaha had enumerated all the Sunan of Salaat, even the Mustahabbaat and the Aaadaab. If Ilsaaq was Sunnat, then it is inconceivable that all the Fuqaha – 100% of them – had opted for silence. The obligation of the Fuqaha of the Khairul Quroon era was to prepare, compile and hand over to posterity the entire Shariah. Nothing of the Shariah was lost after Rasulullah (sallallahu alayhi wasallam), hence nothing can be discovered of it fourteen centuries down the line.

The contention that all the Fuqaha, including such illustrious Aimmah as Imaam Abu Hanifah, Imaam Abu Yusuf, Imaam Muhammad and innumerable other great and illustrious Fuqaha of our Math-hab were unaware of a Sunnat practice, hence their silence, and that the Maulana Sahib has managed to unearth the ‘lost’ Sunnat, simply boggles the mind. No one in this age has the right to hoist as Sunnat a practice which the illustrious Fuqaha had not enumerated among the Sunnan nor had our Akaabireen regardless of what narration he produces.
Close Answer


Q. What is the daleel for the Hanafi view of keeping the feet four fingers apart during Salaat?

A. We only explain the laws and the teachings. We don’t propagate ‘daleel’. The issue of daleel was settled almost fourteen centuries ago. We don’t pick up the Shariah from books. The Shariah has been transmitted to us down the long corridor of fourteen centuries by way of authoritative narration. Islam is not up for interpretation. The Deen was finalized and completed during the age of Rasulullah (sallallahu alayhi wasallam).

Whoever is interested in daleel should devote a minimum of five years to academic study at a recognized Darul Uloom where he will be educated in the higher knowledge of Islam by expert Ulama. He will then understand ‘daleel’. Until he has not acquired higher Islamic knowledge from Sanadi Ulama, his smattering of convoluted ‘knowledge’ acquired from translated books is compounded jahaalah. Such persons should concern themselves with the basic masaa-il as explained in publications such as Kitaabut Tahaarah and Kitaabus Salaat which are prepares specifically for laymen. The stupid question pertaining to ‘daleel’ for the Hanafi view is directed to the Sahaabah. The interlocutor in reality is asking: What is the daleel of the Sahaabah for keeping their feet four fingers apart in Salaat.


Q. In the qiyaam position of Salaat, should the feet of a woman be placed
together or should there be a gap in between?

A. There should be a gap of about four fingers.


Q. Should the feet be placed together during Qaumah and Sajdah?

A. The feet should not be placed together in Qaumah and Sajdah. Placing the feet together is a weak view.


Q. If a person lifts his feet off the ground during Sajdah, is his Salaat valid?

A. If during Sajdah both feet are kept off the ground for the duration of three Subhaanallaah Tasbeeh, only then will the Salaat break otherwise not.


Q. How should the hands be placed during Sajdah?

A. In Sajdah, the fingers of both hands should be in the direction of the Qiblah. The two thumbs must be in line with the eyes without touching the head. The hands should be kept a distance away from the head.


Q. When reciting Qur’aan during the silent Salaat, is it necessary for the lips to move?

A. When performing Salaat it is necessary for the lips to move with the recitation. The sound should be slightly audible to oneself in all the Salaat when reciting silently.


Q. Salafis say that when going into Sajdah, the hands should first be placed on the ground, not the knees. They quote the Hadith of Abu Hurairah (radhiyallahu anhu) in support of their claim. What is the Sunnah method?

A. The Sunnah is to place the knees first on the ground. The other Ahaadith which conflict with the Hadith of Abu Hurairah (radhiyallahu anhu) are more authentic, and the view of the overwhelming of Fuqaha is that the knees should first touch the ground, not the hands. We have prepared a detailed article on this question. You may write for a copy.


Q. Whilst sitting on a chair performing Salaat, should the hands be placed at the sides after Ruku’ or should the hands be on the lap or ahead in the air as some people do while making Sajdah?

A. The hands should not be suspended in the air nor placed at the sides. The hands should rest on the lap in line with the knees, but not overhanging on to the knees.


Q. It is said that three short aayats or one long aayat are Waajib after Surah Faatihah in the first two raka'ts of Fardh and in all raka'ts of Sunnat, Witr and Nafl. Explain this mas'alah.

A. Three short aayats refer to aayats such as those of Surah Kauthar. One long aayat means the length of Surah Kauthar. Even one aayat of the length of Surah Kauthar will suffice for the Waajib requisite.


Q. The Imaam of the Musjid was not present. One of the musallis led the Salaat. In the first raka't, he recited the first two aayats of Surah Mulk. He stalled in the third aayat. Without completing the third aayat, he went into Ruku'. When this was reported to the Imaam he ruled that the Salaat had to be repeated. Was his ruling correct?

A. The first two aayats of Surah Mulk are almost thrice the size of Surah Kauthar in length. Hence, the Waajib requisite was adequately fulfilled. There is no need to repeat the Salaat. The Imaam who called for repetition is in error.


Q. In Salaat after completing Surah Faatihah should Bismillaah be recite before beginning a Surah?

A. If you are a Shaafi’, then you have to recite Bismillaah when beginning another Surah after having recited Surah Faatihah. If you are a Hanafi, it is permissible to recite Bismillaah. It is not compulsory for Hanafis.


Q. Sometimes circumstances compel me to perform Salaat at home. If it is Fajr, Maghrib or Isha’, am I allowed to recite the qiraa’t silently?

A. You have the choice of reciting silently or audibly if you perform Maghrib, Isha and Fajr alone.


Q. If I am performing Fajr Salaat alone, may I recite audibly?

A. Even if you are performing Fajr alone, it is permissible to recite audibly.


Q. Is it permissible to recite Qunoot loudly in Witr Salaat?

A. Dua Qunoot has to be recited silently even when Witr is performed in Jamaat.


Q. How should the Qunoot be recited in Witr? Audibly or silently? Could a Qunoot longer than the usual Qunoot be recited?

A. The Qunoot in Witr must be recited silently. It should not be extended beyond the Masnoon Qunoot which is the Qunoot we recite during Witr.


Q. After Durood in the last raka’t, is it permissible to recite additional duas after the usual Dua?

A. Yes, after the Durood in the last Qa’dah, you may recite additional short Qur’aanic or Hadith Duas.


Q. Is Sajdah valid if the topi or turban covers the forehead?

A. The Sajdah is valid.


Q. May dua be made in Sajdah during Salaat?

A. It is not Sunnat to make dua in Sajdah. It should therefore not be adopted as a practice. However, occasionally if a person is perhaps overwhelmed with grief or happiness, he may make dua in Sajdah. But this should be in the privacy of his home, not in a Musjid. He may make any dua in such a Sajdah. Dua should not be made in the Sajdah of any Salaat whether Fardh, Sunnat or Nafl.


Q. What is the maximum number of Tasbeeh one may recite in Ruku’ and Sajdah?

A. Any number of Tasbeehs may be recited in Ruku and Sajdah, be it any kind of Salaat. The greater the number of Tasbeehs, the better. Three is the minimum Sunnat number.


Q. When should the various Tasbeehs and Duas be recited after Fardh Salaat?

A. The Tasbihhaat and Duas should be recited after one has completed the Sunnat and Nafl Salaat, not before performing the Sunnat Salaat.


Q. Is it permissible to delay the Sunnatul Muakkadah Salaat for an hour or two but it will be made before expiry of the time of the Salaat?

A. It is not permissible to delay the Sunnatul Muakkadah Salaat for even a few minutes, even if one wishes to recite the Qur’aan Majeed in the interval. It is not permissible to delay the Sunnatul Muakkadah Salaat unnecessarily. After the Fardh Salaat, it is mandatory to engage almost immediately in the Sunnat Salaat attached to the Fardh Salaat. The Fardh and Sunnatul Muakkadah Salaat may be separated by only a brief Dua.


Q. Is it permissible to engage in thikr after the Fardh of Zuhr before performing the two raka’ts Sunnat?

A. It is not permissible to engage in Thikr after the 4 Fardh of Zuhr and before the two Sunnat Muakkadah. First perform the two Sunnat raka’ts, then engage in any Thikr you wish. It is necessary for the Sunnat Muakkadah Salaat to be performed immediately after the short Masnoon Dua which is made after the Fardh.


Q. Is it permissible to perform Nafl Salaat after the Fardh of Isha, but before the two Sunnat raka’ts?

A. It is Makrooh to engage in Nafl Salaat or any ibaadat after the Fardh of Isha and before the two Sunnat. It is essential to perform the two Sunnats first.


Q. In your issue Vol. 18 No. 12 you have described as bid’ah the practice of Imaams making a bayaan or tafseer immediately after the Fardh Salaat. I am one such Imaam in a Musjid where our seniors want it that way. I am at a loss. So, my question is: Is it better for me to resign my position or follow my employer’s instruction because I understand that it is not such a very serious issue. Your advice will be very helpful.

A. The fact that you have described a bid’ah ‘not such a very serious issue’ reveals that you have not understood the meaning and the vile consequences of bid’ah. Assuming that it is not a ‘very serious issue’, then too, according to the Hadith the one who regards sin lightly is like one who thinks lightly of Allah Ta’ala. Hadhrat Aishah (radhiyallahu anha) warned that we should not minimize such sins which people regard as ‘little sins’. All sins are great and evil, and what is regarded as ‘little’ ultimately develops into what every Tom, Dick and Harry acknowledges is ‘gigantic’ sin. It does not require colossal intelligence, deep insight and the knowledge of a genius to understand that Rasulullah (sallallahu alayhi wasallam), the Sahaabah, the Taabi-een, the Tabe Taabieen and the Fuqaha of all ages, performed the Sunan-e-Rawaatib (the Sunnats after the Fardh) immediately after the Fardh Salaat. There was no activity, Deeni or worldly, interspersing between the Fardh and Sunnat Salaat.

But more than 14 centuries after the completion and perfection of Islam, and while the Pattern of life of Rasulullah (sallallahu alayhi wasallam) and the Sahaabah is fresh and glaring in front of us, we find seniors inventing new practices. Regardless of the logic of the benefits they may perceive in this new interruption between Fardh and Sunnat Salaat, the bottom line is the fact that it is a practice alien to the Sunnah. As such it must be abandoned. This should be adequate to debunk your ‘not so very serious’ idea. Whether you should resign or not, is left to you. We refrain from advising you on this aspect. An interruption between the Sunnat and Fardh Salaat is a serious issue which no longer concerns even the Ulama. If after the two Sunnats of Fajr and after the four Sunnats of Zuhr, one engages in any worldly act, then the Sunnats should be repeated. If after the Fardh Salaat the musallis engages in some conversation thereby delaying the immediate performance of the Sunnat Salaat, then according to some Fuqaha, the Sunnatul Muakkadah Salaat is lost. There is no way of compensating for it other than Istighfaar.

Another view is that while the Sunnatul Muakkadhah is valid, the thawaab is substantially reduced. Thus, according to both views there is substantial damage to the Salaat as a consequence of an interruption not sanctioned by the Sunnah. According to the Fuqaha, this damage to the Salaat is the consequence of every act which negates the Tahreemah (i.e. the Salaat), and is not confined to worldly acts. Just as reciting from the Qur’aan Majeed naatharah (i.e. looking in the Mushaf – copy of the Qur’aan) negates Salaat, and just as doing kitaab-reading during Salaat invalidates Salaat, so too do these acts of virtue negate the Sunnat-e-Muakkadah Salaat according to one view, and according to the other view, reduces the thawaab. Precisely for this reason, that is, to avoid an interruption, it is not permissible for the Imaam to engage in a long dua after such Fardh Salaat followed by Sunnatul Muakkadah (i.e. Zuhr, Maghrib and Isha). The Fuqaha have categorically prohibited this.

Furthermore, the Fuqaha have ruled that even Aayatul Kursi, Tahmeed and Tahmeed (and any form of Thikr) should be delayed until after the Sunnatul Muakkadah. The interruption which is validated by the Shariah is only a Dua equal in length to the usual “Allahumma Antas salaam……..” The Fuqaha base this on the narration of Hadhrat Aishah (radhiyallahu anhua). As for the other athkaar narrated in the Ahaadith, the Fuqaha have adequately explained these. It is not proper and not permissible for us Muqallideen to look beyond the confines of the Rulings of the Aimmah-e-Mujtahideen. Some Fuqaha have said: “To commence the Sunnats immediately after the Fardh is Masnoon.” The Masnoon interruption of the short Dua does not affect the Ittisaal (or immediate adjoining). If the Sunnatul Muakkadah is performed after auraad and athkaar, then while the Sunnats will be discharged, it will not be in accordance with the Sunnah since the Sunnah time adjoins the Fardh Salaat. However, in one view, the Sunnatul Muakkadah is irreparably eliminated.

Now that you have understood the emphasis which the Shariah places on Ittisaal (immediate adjoining) between Fardh and Sunnat Salaat, you will, if you are unbiased and in search of the Haqq, better understand the prohibition of interrupting this Ittisaal with Kitaab-reading. While there is no compensation for this Ittisaal if lost, there is a compensation for the kitaab-reading. It could be delayed until after the musallis have comfortably completed their Salaat which is the primary obligation when visiting the Musjid.
Close Answer


Q. If the four Sunnats of Zuhr are missed, should it be performed before or after the two Sunnats?

A. It is better to perform it after the two Sunnats. Performing it before the two Sunnats is also permissible.


Q. While in Salaat, the Imaam stops the Qiraa't just one or two aayats before the Sajdah Tilaawat aayat. He does so to avoid making Sajdah. Is his practice valid?

A. It is Makrooh to end the Qiraa’t just before the Sajdah aayat in order to avoid the Sajdah. It resembles an aversion for Sajdah and this was the trait of shaitaan. However, the Salaat is valid.


Q. How should a woman place her arms when she is in Sajdah?

A. It is necessary/compulsory for a woman’s arms to rest on the ground during Sajdah. She should not raise her arms off from the ground as males do.


Q. How should a new Muslim perform Salaat? It will take some time for him to memorize Surahs, Tashahhud, etc.

A. He should recite ‘Subhaanallaah’ a few times in every posture. The Takbeer is too simple for omission. When changing from one position to another, he will be able to say: ‘Allaahu Akbar’. It is incumbent that he memorizes quickly at least Surah Faatihah and a Surah.


Q. I mistakenly performed Salaat in front of a full-length mirror. Should I repeat the Salaat?

A. It is Makrooh to perform Salaat in front of a mirror. It is not permissible. However, the Salaat is valid although defective.


Q. Is it permissible to perform Salaat in a cell where pictures of people are hanging on the wall?

A. If you are able to remove the pictures or cover them up for the duration of Salaat then do so. If you are not allowed to do so or if doing so will develop in an argument or fight with the non-Muslim cellmate, then perform your Salaat even if there are pictures. Since you have no control over such things in prison, you will not be sinful for performing your Salaat in the cell.


Q. Sometimes while I am performing Fardh Salaat, my babies cries really hard. What should I do?

A. If the child’s crying is desperate, break your Salaat and attend to him. Thereafter perform the Salaat over.


Q. Is it permissible to pass in front of a child who is performing Salaat?

A. If the child is seven years old, then it is not permissible. The Salaat of a seven year old is also a valid Salaat for which the child will received thawaab.


Q. If one is performing Salaat alone and no one is present, will it still be necessary to cover the full satr?

A. Even if one is alone and in pitch darkness, Salaat will not be valid if the satr is exposed, and even if one is not performing Salaat, then too will it be haraam to expose one’s satr regardless of being alone.


Q. While performing Namaaz if one happens to cry aloud, does the Namaaz break?

A. If one cries in fear or love of Allah, the Salaat is valid. If it was for some other reason, e.g. sorrow or pain, etc., the Salaat will be nullified.


Q. Is it proper to recite a short Surah in the first Rakat and a longer Surah in the second Rakat?

A. The correct method — the Sunnah method — is to recite a slightly longer Surah in the first Rakat than the second Rakat. The Qiraat of the second Rakat should not be longer than the Qiraat of the first Rakat.


Q. A patient is unable to move in his bed, and there is no one to turn his bed in the direction of the Qiblah. Can he perform Salaat in any direction?

A. If there is no one to move the patient’s bed towards the Qiblah, and if he is unable to turn towards the Qiblah, then he may perform his Salaat facing any direction.


Q. Is it permissible to perform Salaat in the room where my wife who is in her menses is sleeping?

A. Yes, you may perform Salaat in the room even if your wife is bleeding (haidh).


Q. There are many tattoos on my body. These tattoos were engraved in my body while I was a non-Muslim gangster. What is the position of my Salaat. Someone says that I am not allowed to perform Salaat because some of the tattoos are of women. What should I do? I am in prison.

A. Undoubtedly tattoos, whether of animate objects or inanimate, are haraam. However, since these satanic writings are embedded within the body, the unfortunate person has no choice if he happens to be in prison. As long as he regrets and repents for the sin, his Salaat will be valid whether alone or in congregation. He should endeavour his utmost to keep the tattoos covered. After release from prison, he should get the tattoos surgically removed. We believe that there is a process by which tattoos can be removed. The tattoos should be covered at all times. Sin should be concealed not revealed. Salaat always remains compulsory. You have been incorrectly advised.


Q. In prison there is a multireligious hall which is called the chapel. There is no other place other than the chapel to perform Salaat. Are we allowed to perform Salaat in the chapel?

A. If there is no place other the multireligious venue, then it may be used for this purpose.


Q. Is it Sunnat to lie down for a short while after the two raka’ts Sunnat Salaat of Fajar? A Mufti Sahib who is a Hanafi says that according to the Hadith it is Sunnat.

A. According to the Shaafi and Hambali Math-habs, it is Mustahab to lie down a bit after the two raka’ts Sunnats of Fajr. According to the Hanafi and Maaliki Math-hab, it is not Mustahab. In fact, according to Ibn Umar (radhiyallahu anhu) it is bid’ah, and Ibn Mas’ood (radhiyallahu anhu) criticized it. It is improper for a Muqallid Mufti to dig out a Hadith and on its basis issue a Fatwa in contravention of the official position of his Mathhab. The Mufti is not a Mujtahid.


Q. If one raka't or part of a raka't is performed whilst the sun is rising, will the Fajr Salaat be valid?

A. Fajr Salaat will not be valid if part of it is performed whilst the sun is rising.


Q. I live many miles from the nearest Musjid. Can I perform Salaat at home?

A. It is permissible for you to perform Salaat at home.


Q. Are there any special duas or acts of ibaadat for the Night of Mi’raaj?

A. There are no special duas or acts of ibaadat for this night.


Q. Is it permissible to perform Nafl Salaat sitting without valid reason?

A. While performing Nafl Salaat sitting without valid reason is permissible, the thawaab is reduced 50%. Fardh, Sunnatul Muakkadah and Witr may not be performed sitting without valid reason.


Q. Is Tahyatul Wudhu Salaat permissible before Fajr and before Asr?

A. If ‘before Fajr’ you mean before the time of Fajr has entered, that is, while it is still time for Tahajjud and Sehri, then Tahyatul Wudhu is permissible. But, if you mean before Fajr Salaat, that is after Fajr time has begun, then it is not permissible to perform Tahyatul Wudhu or any Nafl Namaaz in the entire duration of Fajr time, whether before or after Fajr Namaaz. It is permissible to perform Tahyatul Wudhu or any Nafl Salaat before the Fardh of Asr, but not after the Fardh of Asr.


Q. For which sins should Salaatut Taubah be performed?

A. It is necessary to perform two raka’ts Salaatut Taubah for every sin one commits. Although the rooh (soul) of Taubah is remorse and regret, it is necessary to complement and perfect the Taubah with two raka’ts Nafl and verbal recitation of Istighfaar.


Q. I have been told that Ishraaq and Dhuhaa (Chaasht) are one and the same Salaat. Is this correct?

A. According to the Hanafi Math-hab, these are two separate Salaats.


Q. Can two raka’ts Nafl be performed with two intentions, e.g. Shukr and Haajat?

Two intentions may be made, but the best method is to make separate Salaat for different needs/occasions.


Q. Is it permissible to perform Ishraaq and Chaasht Namaaz in four raka’t batches?

A. It is permissible to perform Ishraaq and Chaasht in batches of four raka’ts.


Q. If a Masnoon Nafl Salaat, e.g. Ishraaq, is missed, could it be performed after Zuhr?

A. While there is no qadha for Nafl Salaat, any Nafl Salaat which one has missed, may be performed at any time later. However, the thawaab will not be the same. For example, if Ishraaq is missed, one may perform four raka’ts Nafl at any time later. But it will not be the Masnoon Ishraaq. It will be pure Nafl.


Q. When does the time of Tahajjud Salaat end?

A. Tahajjud time ends the minute Fajr time begins. Just as Subh Saadiq is about to start, Tahajjud time ends.


Q. Please advise regarding Salaatul Istikhaarah.

A. Istikhaarah simply means to consult with and seek advice from Allah Ta’ala. Rasulullah (sallallahu alayhi wasallam) encouraged the performance of Salaatul Istikhaarah whenever one wishes to embark on an important act . Rasulullah (sallallahu alayhi wasallam) also said that abstention from Istikhaarah is a sign of misfortune and wretchedness. Insha’Allah, by resorting to Istikhaarah there is greater probability of success in the contemplated venture. Immediately after completing the Istikhaarah Salaat go to bed. Sleep on clean bedding, facing the Qiblah. A strong inclination at the time when the eyes open will be the best course of action to adopt. Sometimes the course of action may be conveyed in a dream. However, seeing a dream after Istikhaarah is not necessary. The manner of performing this Salaat is explained in detail in our kitaab, Kitaabus Salaat. If you don’t have this book, write for a copy.

Most people become perplexed because their Istikhaarah produces no effect or direction. They continue remaining in trepidation regarding the matter for which they had performed Istikhaarah. The reason for lack of effect and direction is the spiritual darkness and fog which nowadays generally cloud the mind and the heart. Clarity in the directive of Istikhaarah via the media of dreams and strong inclination is related to the spiritual realm. To achieve this clarity, the essential requisites are purity and clarity of the mind and heart. These requisites are the effects of Taqwa. Today Taqwa is an alien concept. Even Ulama nowadays frown on Taqwa. The abundance of haraam in which people indulge completely overshadows the mind and heart. Instead of noor, the heart is clouded with zulmat (spiritual darkness). The deluge of haraam and mushtabah (doubtful) foods such as carrion chickens, carrion meat, processed foods and alcoholic juices and beverages which is down-loaded into the body, utterly blocks every spiritual faculty of the Rooh (Soul).

In addition to the avalanche of physical pollution by way of ingestion of haraam and mushtabah foods, is the preponderance of sin and disobedience. Utilizing the eyes, ears and limbs of the body for haraam acts; listening to music; viewing television; mingling with the opposite sex; harbouring animosity for a Muslim; indulgence in futility; abstention from the ways of the Sunnah; and, generally acting in ways which extinguish Taqwa, darken the Rooh completely. When all spiritual faculties ha ve b een extinguished, blocked or jammed with this avalanche of rijs (filth), fisq (flagrant disobedience) and fujoor (immorality), one should not be surprised when one does not experience the effects of Istikhaarah. However, despite this lamentable spiritual condition in which we are stagnated or in which we are retrogressing, Salaatul Istikhaarah should not be abandoned. Before engaging in Istikhaarah, repent for sins and recite Istighfaar in abundance. Perform the Salaat with the intention of fulfilling the Sunnah of Rasulullah (sallallahu alayhi wasallam). Then, Insha’Allah, even if there is no clear sign or directive, Allah Ta’ala will create the circumstances which will lead to the adoption of the correct course of action.
Close Answer


Q. Many people perform the two rakaats Nafl after the Witr in the sitting position. Is it Mustahab to perform these two rakaats sitting?

A. It is Afdhal (preferable and more meritorious) to perform all Nafl Salaat standing. The Thawaab (Reward) of Salaat performed sitting without a good reason is reduced by half. The two Rakaats after the Witr should therefore be performed standing.


Q. Why is it not permissible to perform Nafl Namaaz after Fajr and Asr?

A. We do not know why Allah Ta’ala has not ordered or allowed Nafl Namaaz after Fajr and Asr. Rasulullah (sallallahu alayhi wasallam) did not explain the reasons. He only delivered the ahkaam (laws).


Q. Can Ishraaq Salaat be performed with Jamaa’t? How many raka’ts in Ishraaq?

A. It is not permissible to perform Ishraaq Salaat with Jamaa’t. It is bid’ah to perform it in Jamaa’t. Ishraaq Salaat begins about 15 minutes after sunrise. Two, and preferably four raka’ts should be performed.


Q. Can the Qiraa't in Tahajjud Salaat be recited audibly?

A. The Qiraa’t during Tahajjud may be recited softly or audibly.


Q. A decision was taken to perform Salaatul Istisqaa’. However, when the appointed day for the Salaat arrived, it rained abundantly. Should we have continued with the Salaat? May Salaatul Istisqaa’ be performed under a roof with two side walls and two sides open?

A. Since rain has fallen, there is no incumbency to perform Salaatul Istisqaa’ which is actually a supplication for rain. However, everyone who had pledged or intended to participate in the proposed Salaatul Istisqaa’ should make shukr (fulfil their gratitude) to Allah Ta’ala for the rain. Performing Salaatul Istiqsaa’ under a roof as described in the question is improper.


Q. In my cell in prison I recite the Qur'aan Shareef on the upper bunk of the bed. I make Sajdah Tilaawat on the bed. Is it valid?

A. Sajdah Tilaawat is valid on the bed.


Q. A person silently recited an aayat of Sujood. Although I did not hear him recite the aayat, I saw him making the Sajdah. Should I also make Sajdah?

A. If you hear a person reciting an aayat of Sujood, then it is incumbent on you to also make Sajdah. But if he is reciting silently, then Sajdah does not become incumbent on you merely by you seeing him making Sajdah.


Q. Is Sajdah Tilaawat permissible after Fajr and Asr Salaat?

A. Sajdah Tilaawat is permissible after Asr and Fajr Salaat.


Q. Is it permissible to delay making the Sajdah when an aayat of Sajdah has been recited?

A. It is permissible to delay the Sajdah Tilaawat for a later time.


Q. When an aayat of Sajdah is repeated several times when memorizing it, how many Sajdah should be performed?

A. If an aayat of Sajdah is repeated several times sitting or standing in one place, only one Sajdah is incumbent. If the place is changed, then another Sajdah is necessary. For each different place where the Sajdah aayat is recited, a Sajdah is incumbent.


Q. If a woman in haidh hears someone reciting an aayat of Sajdah, should she make Sajdah?

A. The Sajdah does not become Waajib on a woman in haidh.


Q. Is it necessary to be with wudhu when making Sajdah on hearing someone else reciting the relevant aayat?

A. To make the Sajdah one has to have wudhu. All the conditions necessary for Salaat are also necessary for the validity of Sajdah Tilaawat. Facing the Qiblah, donning taahir (clean) garments, etc. are essential.


Q. Is it permissible to make Sajdah Tilaawat on a bed?

A. It could be made on the bed as well.


Q. If whilst lying on my bed I hear someone reciting an aayat of Sajdah, will it be permissible to delay the Sajdah for another time?

A. Sajdah Tilaawat may be delayed for any length of time although it is better to do it the same time.


Q. Is it permissible to make Sajdah Tilaawat when it is Makrooh to perform Salaat?

A. It is not permissible to make Sajdah Tilaawat at the times when it is Makrooh to perform Salaat. This applies to sunrise, zawwaal and sunset. However, Sajdah Tilaawat may be made at any time during the Fajr time, whether before or after the Fardh. Similarly, it may be made after the Fardh of Asr as long as the rays sun have not completely cooled down.


Q. Is it permissible to make Sajdah Tilaawat at the time of sunrise?

A. It is not permissible. Sajdah Tilaawat should not be made during the three Makrooh times (sunrise, zawwaal and sunset).


Q. We have been taught that there are 14 Aayats of Sajdah in the Qur’aan Shareef. I counted these verses and found 15. Please explain.

A. In Surah Hajj there are two Sajdah verses. The second one is for Shaafis and the first one for Hanafis. According to the Hanafi Math-hab, the second one is not an aayat of Sajdah.


Q. When Hifz students recite an aayat of Sajdah a number of times to memorize it, do they have to make a number of Sajdahs equal to the number of times they have recited the aayat?

A. If they are sitting in the same place while reciting the aayat, only one Sajdah is necessary. If they change to another place and repeat the aayat, then another Sajdah will be necessary.


Q. How is it to make dua in Sajdah, i.e. making a special prostration for the purpose of dua?

A. In privacy such Sajdah could be made. However, one should refrain from it in the Musjid. In Durrul Mukhtaar it is stated: “It is Makrooh (reprehensible) to make such a Sajdah after Salaat, for ignorant people will believe it to be Sunnat or even Waajib.”


Q. What is the ruling regarding dua in Sajda after completing Salaat?

A. It is Makrooh to adopt this method as a regular practice. The Masnoon method is to make dua sitting with both hands spread open. If occasionally one is overcome by extreme grief and the sorrow overwhelms one, it will be permissible to fall into Sajdah, cry out one’s heart and make dua. But as a normal practice, it is Makrooh.


Q. Is it permissible to make Sajdah Shukr on hearing good news?

A. It is permissible to make Sajdah Shukr on hearing good news.


Q. Should qadha of Sajdah Tilaawat be made for Sajdahs which were not made years ago?

A. Qadha does not apply to Sajdah Tilaawat. Entire lifetime is valid time for Sajdah Tilaawat. Although the Sajdah Tilaawat should preferably be made immediately, the time for its discharge remains valid throughout one’s lifetime. It is Waajib to make all Sajdahs which have not yet been made. If these Sajdahs are not made and Maut arrives, one will be guilty of having grieviously sinned. And, there is no fidyah compensation for Sajdah Tilaawat.


Q. When going into Sajdah should one first sit briefly before entering Sajdah?

A. No, you should not sit first. Go directly into Sajdah from the Qiyaam position.


Q. Is Sajdah Waajib when listening to a Sajdah aayat being recited on a cassette? And if the tilaawat is live?

A. Sajdah is not Waajib if the recitation is a recording. If it is live, Sajdah will become Waajib.


Q. The second Sajdah Tilaawat in Surah Hajj is for Shaafis. Is it permissible for a Hanafi to make Sajdah when this aayat is recited?

A. It is permissible.


Q. Some people make thikr while viewing television. Is this correct?

A. It is like making thikr while relieving oneself in the toilet. In fact, it is worse than making thikr in the toilet because when answering the call of nature one does not commit haraam, but when viewing television, one indulges in a kabeerah sin.


Q. If acts of charity and ibaadat (Tilaawat, etc.) are done with the intention of the thawaab being for a deceased minor, does he/she benefit from such acts?

A. Deceased minors also benefit from the acts of Isaal-e-Thawaab done for them.


Q. After Salaat, the Maulana usually gives a talk. Someone was recording the talk secretly without the Maulana being aware. Is this permissible?

A. The Maulana’s talk was a public bayaan. Everyone has the right to record such talks without gaining prior approval of the Maulana or of anyone else.


Q. Is there any significance in facing the Qiblah in a gathering?

A. Yes, it is Mustahab to sit facing the Qiblah in a gathering.


Q. When one is alone, may dua be made aloud?

A. One may make dua aloud when alone. However, the Sunnat method and the best method is to make dua silently. There is greater humility and fervour in silent dua. The Qur’aan Majed and the Ahadith exhort silent dua.


Q. Is it permissible to raise one’s hands to join the dua which is being transmitted live over a radio?

A. If it is truly live, i.e. the dua is broadcast as it is being made, and is not reproduced from a recording, then it is permissible to raise the hands and join in the dua. And Allah knows best.


Q. Are there any special Salaat and Duas to be made on the Night of Baraa’t?

A. There is no special Salaat and number of raka’ts for the Night of Baraa’t (15 night of Sha’baan). The whole night is auspicious. As much ibaadat as possible should be made.


Q. What is the significance of reciting Qaseedah Burdah?

A. There is no Masnoon or Shar’i significance for Qaseedah Burdah. It is a nazam as all other good nazams. Reciting it is mubah (permissible).


Q. The words: “sallallahu alayhi wasallam” are usually recited when the blessed name of our Nabi (sallallahu alayhi wasallam) is mentioned. Is it allowed to recite this prayer for other Prophets and the Auliyaa?

A. It is permissible for all the Ambiyaa (Prophets). It is Makrooh Tahrimi (forbidden and sinful) to recite this dua for non-Ambiyaa.


Q. When drinking the water of Zam Zam we generally stand, face the Qiblah and then drink the water. Is this compulsory?

A. It is not compulsory. However, it is meritorious to drink the holy water of Zam Zam in this respectful manner, and after drinking make Dua.


Q. What is the meaning of Salaat and Dua not being accepted for 40 days if one consumes liquor?

A. If one consumes liquor, neither Dua nor Salaat is accepted for 40 days. This means that the thawaab and the benefit of the ibaadat are eliminated. It does not mean that the person should abstain from Salaat and Dua for 40 days. Furthermore, if the person sincerely repents, it is quite probable that Allah Ta’ala will forgive him and his duas, etc. will become acceptable even before expiry of 40 days.


Q. Is it permissible to look at the sun during a solar eclipse?

A. The Sunnah practice of our Nabi (sallallahu alaihi wasallam) was that whenever there was a fearful natural occurrence, he would hasten towards the Musjid and perform Salaat. With regard to the solar and lunar eclipse as well, the Sunnah practice was to perform Salaat. Nabi (sallallahu alaihi wasallam) said: “The sun and moon are two signs from amongst the signs of Allah. When you see them (in eclipse) then seek refuge in the Remembrance of Allah and Salaat.” The practice of the Nabi (sallallahu alayhi wasallam) teaches us that these are occasions when a Mu`min should display fear for Allah Ta`ala. Looking directly at the eclipse demonstrates the opposite. The Salaat of the eclipses should be made extraordinarily long. In fact, the Salaat should last as long as the eclipse. It starts when the eclipse begins and ends with the completion of it. This is the original Sunnat and the best method. However, it is permissible to perform a shorter Salaat. This practice in itself will demonstrate to us that during the occurrence of the eclipse a Mu`min should be engaged in Salaat and not stand outside gaping at the sun. These events should instil fear for Allah Ta`ala in hearts of Muslims. It is a demonstration of Allah Ta`ala’s Qudrat (Power), that He can alter the norm of things. We are supposed to hasten towards Salaat and supplicate for His Mercy and Forgiveness. Even the scientists and doctors say that to look directly at the sun during an eclipse, is extremely harmful to the eyes. Therefore it is not permissible to look at the eclipse.


Q. When discharging the kaffaarah for a broken qasam (oath), does one have a choice between the two options of feeding and fasting?

A. There is no choice. It is incumbent to feed ten masaakeen (poor Muslims) two
meals or to give each one the Sadqah Fitr amount. If due to poverty one cannot pay this amount, then only will the option of fasting three consecutive days apply.


Q. Is it permissible to give the ten amounts to one poor man when discharging the kaffaarah for the broken qasam?

A. The whole kaffaarah amount may not be given on one day to only one miskeen. If
payment is made on one day, it has to be compulsorily given to ten poor persons. If the desire is to give it to only one person, he will have to call daily. Only one Sadqah Fitr amount may be given to him daily.


Q. The graveyard where I stay has two karamaats (dargahs –graves of saints). There is always bid’ah and graveworshipping taking place in this graveyard. Can I visit this graveyard to recite the Qur’aan without taking part in the bid’ah and grave-worship?

A. You should not attend this graveyard as you will appear to be a participant in their bid’aah even if you will not be committing acts of grave-worship. Recite the Qur’aan Majeed at home. It is not necessary to recite the Qur’aan Shareef in the graveyard. The thawaab will reach the deceased from wherever you recite the Qur’aan Shareef.


Group Loud Zikr – Bid’ah or Not?
(Maulana A S Desai)