FATĀWĀ DĀR AL-‛ULŪM

ZAKARĪYYĀ

VOLUME TWO

Hadrat Maulānā Muftī Radā’ al-Haq

Sāhib
 Table Of Contents
Table Of Contents ........................................................................................ 2
Kitab as-Sal h ............................................................................................ 25
The Times of Sal h ................................................................................ 25
The proof for dividing the five sal hs over different times.......... 25
The wisdom behind the different times of sal h ........................... 27
Performing fajr sal h at its earliest time in the month of Ramad n
............................................................................................................ 27
Sal h, fasting and ‛$d in countries having abnormal days............. 29
Sal h at the re-entry of its time ...................................................... 32
The extent of the time-span between true dawn and sunrise, and
sunset and the commencement of ‛ish time................................. 33
Accepting the investigation of a non-Muslim................................ 43
Delaying the ‛asr time to the extent that the makr0h time is
suspected ........................................................................................... 44
Using the D ’irah Hind$yyah to work out zaw l ............................ 45
The extent of zaw l .......................................................................... 45
Differences among Hanaf$ jurists with regard to zuhr and ‛asr
times .................................................................................................. 47
‛Asr sal h in Makkah and Mad$nah ................................................. 49
Adh n And Iq mah ............................................................................... 51
The extent of pulling the word “All h” in the adh n.................... 51
The diacritical mark on the words “All h Akbar” when calling out
the adh n........................................................................................... 54
Pausing between the words of the adh n....................................... 55
Sending salutations after “ash-hadu anna Muhammadar
Ras0lull h” ........................................................................................ 56
Saying “hayya ‛al khayril ‛amal” in the adh n ............................. 57
Kissing the thumbs at the time of adh n........................................ 60
Placing one’s fingers on one’s eyes solely as a medical treatment
............................................................................................................ 62

2
 Reading the words “ad-Darajah ar-Raf$‛ah”....................................63
Replying to the adh n when it ends ................................................65
Replying to the adh n while in major impurity .............................65
Calling out adh n while in major impurity.....................................66
Turning the entire body when saying “Hayya ‛alas sal h” and
“Hayya ‛alal fal h”.............................................................................67
Telecasting the adh n via satellite ..................................................67
Calling out adh n in the masjid .......................................................69
Forgetting to say a word of the adh n or iq mah ..........................73
The adh n of a f siq ..........................................................................74
Calling out the adh n and iq mah in the ears of a newborn ........76
The method of calling out the adh n in the ears of a newborn ....80
Adh n and iq mah for missed sal hs ..............................................81
Offering sal m and replying to it at the time of adh n .................82
Replying to “As-sal tu khayrum minan naum”..............................84
Raising the hands in du‛ ’ after adh n ............................................85
Replying to the iq mah.....................................................................86
Turning to the right and left in the iq mah ...................................87
Calling out adh n for tahajjud .........................................................88
Replying to the adh n while conducting a lesson..........................91
Replying to the adh n in the midst of dhikr...................................92
The pronunciation of the letter “r ” in “All hu Akbar”................93
A person calling out adh n in two mas jid.....................................94
Delaying the adh n because of a delay in the sal h .......................95
Description Of Sal h ..............................................................................97
Spreading a cloth over an impurity to perform sal h on it...........97
When a child with impurity sits on a musall$ .................................97
Sal h where the places of the feet, knees or prostration are
impure ................................................................................................98
When the satr is seen through one’s pocket...................................99

3
 When the satr becomes exposed ................................................... 100
When the direction of the masjid is 10° away from the qiblah .. 101
Performing sal h in a train ............................................................ 103
Performing sal h on a horse-carriage .......................................... 105
Sal h on a bus.................................................................................. 106
Sal h on a wooden platform .......................................................... 107
Sal h in an aeroplane ..................................................................... 109
Facing the qiblah and standing for sal h in an aeroplane .......... 111
Changing one’s intention after takb$r-e-tahr$mah...................... 114
Making an intention in the first rak‛at ......................................... 114
Intention for the number of rak‛ats .............................................. 116
Saying takb$r-e-tahr$mah in Persian............................................. 116
Jerking the hands when saying takb$r-e-tahr$mah ..................... 117
The extent of qaumah and jalsah .................................................. 118
The ruling of ta‛d$l-e-ark n ........................................................... 119
Sunan And Etiquette Of Sal h ............................................................ 122
Touching each other’s feet in the standing posture.................... 122
To read “wa ana minal muslim$n” before sal h ........................... 126
Difference between where males and females should place their
hands................................................................................................ 127
A few rulings related to than ’ ...................................................... 128
The extent of the takb$r for the different postures ..................... 130
The Had$th which makes reference to not raising the hands..... 131
Difference between the ruk0‛ of males and females.................... 133
Placing the hands on the knees when going into sajdah ............ 134
Placing the nose or forehead first when going into sajdah ........ 135
The manner of placing the fingers in sajdah................................ 136
Keeping the arms apart in sajdah.................................................. 137
The sajdah of females ..................................................................... 138

4
 Raising the posterior in ruk0‛ and sajdah when sitting and
performing sal h .............................................................................139
The method of sitting in the qa‛dah ..............................................140
Touching the heels in sajdah..........................................................142
Ah d$th on touching the heels in sajdah ......................................143
Various forms of dhikr in qaumah and jalsah ..............................147
Raising the index finger in tashahhud ..........................................149
The best way of indicating with the index finger ........................151
Keeping the finger raised until the end ........................................152
Raising the finger of the left hand .................................................153
Focusing on the spot of sajdah in the standing posture ..............154
Where should the gaze be focused during the different postures of
sal h..................................................................................................156
The Sunnah way of coming out of sal h .......................................157
Turning the face before the sal m.................................................159
The effects of sajdah .......................................................................160
Yawning in sal h .............................................................................161
Sal h without a top$ ........................................................................162
Difference In The Sal h Of Males And Females.................................168
Proof for differences in the sal h of males and females ..............168
A reply to the Salaf$s .......................................................................174
The distance between the feet for women....................................177
When a woman raises her hands for takb$r tahr$mah .................178
Difference in the ruk0‛ of males and females ...............................179
Du’ And Dhikr After Sal h .....................................................................181
Raising the hands for du‛ ’ after sal h ..........................................181
Ending the du‛ ’ with “sub-h na rabbin ”....................................187
Du‛ ’ after tar w$h but before the witr sal h................................191
Explaining rules after the fard sal h but before the Sunnah sal hs
..........................................................................................................191
The meaning of Hadrat ‛Ā’ishah’s narration.................................193
5
 In which direction must the im m turn and leave after the fard
sal h ................................................................................................. 195
In which direction must the im m turn around .......................... 196
Turning around towards the congregation to make du‛ ’ .......... 199
Making a du‛ ’ apart from All humma antas sal m…after the fard
sal h ................................................................................................. 201
Occupying oneself in the Sunnah sal hs after the fard............... 202
Different forms of dhikr between the fard and Sunnah sal hs .. 203
Placing the hand on the forehead after sal h and making du‛ ’ 205
Saying Bihaqqi ful n in the du‛ ’................................................... 206
Recitation Of The Qur’ n In Sal h.......................................................... 211
A person makes sajdah til wat in the midst of his qir ’ah and then
continues with the qir ’ah............................................................. 211
Joining ar-Rahm n ar-Rah$m to Rabbil ‛Ālam$n in the recitation
.......................................................................................................... 212
Stopping at a point where the meaning of a verse is incomplete
.......................................................................................................... 213
Recommended s0rahs for the jumu‛ah sal h ............................... 214
Reading S0rah as-Sajdah and S0rah ad-Dahr in the fajr sal h of
Fridays ............................................................................................. 216
Reading S0rah as-Sajdah and S0rah ad-Dahr continually in the
fajr sal h of Fridays ........................................................................ 218
Proof for reading different s0rahs in fajr sal h ........................... 220
Reading Fa’idh faraghta fansab wa il rabbika farghab after
S0rah al-F tihah.............................................................................. 223
Reciting in the Persian language................................................... 224
Changing the words in S0rah al-‛Asr in sal h .............................. 225
Reading the words La kab$r instead of Innal ins na li rabbihi
lakan0d in sal h .............................................................................. 226
Repeating a s0rah in a fard or nafl salah ...................................... 227
Recitation in the last two rak‛ats of a fard salah.......................... 228
Reciting the Qur’ n without sequence in sal h ........................... 228
Repeating a verse in sal h.............................................................. 230
6
 The extent of the gap between two s0rahs...................................231

Reading ‫ ﻓﺎﻏ‬in place of ‫ووﺟﺪك ﺿﺎﻻ ﻓﻬﺪى‬.....................................231

Reading ‫ ﻋﺬاﺑﺎ ﻣﻬﻴﻨﺎ‬instead of ‫ أﺟﺮا ﻋﻈﻴﻤﺎ‬.........................................232

When the letter d wd is pronounced similar to a z w or d l .....233

Stopping the recitation after reading the Qur’ n in a manner
which invalidates sal h ..................................................................235
The status of the sal h upon correcting one’s self immediately
after an error ...................................................................................237
A major error was committed in the first rak‛at and corrected in
the second rak‛at .............................................................................237

Reading ‫ا ﻨﺔ‬ ‫ﻋﻨﺪك ﺑ ًﺘﺎ‬

ِ ‫ رب اﺑﻦ‬instead of ‫ﻋﻨﺪك ﺑ ًﺘﺎ‬
َ ‫رب اﺑﻦ‬
‫ ا ﻨﺔ‬....................................................................................................239

Reading %&‫ر‬ ‫ ﻳﺪﺧﻞ ﻣﻦ )ﺸﺎء‬instead of ‫ ﻳﺪﺧﻞ ﻣﻦ )ﺸﺎء ر&ﺘﻪ‬.......239

Reading ‫ ﻻ )ﺴﻤﻌﻮن ﻓﻴﻬﺎ ﻟﻐﻮا اﻻ ﻛﺬاﺑﺎ‬instead of ‫ﻻ )ﺴﻤﻌﻮن ﻓﻴﻬﺎ ﻟﻐﻮا وﻻ‬

‫ ﻛﺬاﺑﺎ‬...................................................................................................240

Reading ‫ﺒﻮن اﻟﻌﺎﺟﻠﺔ‬7 ‫ ﻻ‬in sal h ......................................................241

Making an error in du‛ ’-e-qun0t ..................................................242

The status of sal h due to reading ‫ﻢ‬9‫ﻮاﻟ‬:‫ﻢ أ‬9‫ﻳﺎ أﻳﻬﺎ ا=ﻳﻦ آﻣﻨﻮا ﻻ ﺗﻠﻬ‬
َ
‫ وﻻ أوﻻد>ﻢ‬........................................................................................244
Leaving out a small part from a long verse...................................245
Saying m$n loudly and its effect on those who are nearby........246
Recitation in sal t-e-kus0f and khus0f..........................................246
Not following the sequence of the Qur’ n in recitation ..............247
Combining two s0rahs in a single rak‛at of a fard sal h ..............248
The issue of reading S0rah al-F tihah behind the im m.............252
Im mat......................................................................................................255
The Im m .............................................................................................255
An im m standing in line with the muqtad$s ...............................255
7
 The kurtah or pants of the im m is below his ankles.................. 256
The im mat of the one who trims his beard ................................ 258
The status of the beard according to the four madh hib............ 259
An im m unclasping his hands before completing his recitation
.......................................................................................................... 264
When the im m does not stand in the mihr b............................. 265
The im m standing in the centre of the mihr b.......................... 266

The im m saying ‫ﻚ ا@ﻤﺪ‬B‫ﻨﺎ و‬C‫ ر‬....................................................... 267

The im mat of a person who watches television......................... 268

The im m starting sal h when ‫ﺼﻼة‬B‫ ﻗﺪ ﻗﺎﻣﺖ ا‬is said ................... 270

The number of tasb$h t for the im m........................................... 271

The im m reading aloud in a loud sal h....................................... 273
Sal h behind an im m who has false teeth .................................. 274
Performing sal h behind an im m who holds Barelw$ beliefs.... 275
It is the im m’s responsibility to inform the congregation of the
invalidity of a sal h......................................................................... 279
Announcing the invalidity of a sal h after a long period of time
.......................................................................................................... 280
The im mat of a woman................................................................. 283
The Congregation................................................................................ 290
Tabl$gh$ workers having a congregational sal h at the ijtim site
.......................................................................................................... 290
Leaving a masjid and performing congregational sal h on a field
.......................................................................................................... 292
Performing ‛ish sal h at the place where tar w$h is performed
.......................................................................................................... 295
Reducing the wud0’ for fear of missing the congregation.......... 297
Going to another masjid when one has missed the congregation in
the masjid of his locality ................................................................ 299
Going to a masjid for congregational sal h with a urine bag ..... 300
A congregation of only women ..................................................... 301

8
 Women going to the masjid ...........................................................306
Women performing congregational sal h in the Haramayn
Shar$fayn..........................................................................................319
The Second Congregation...................................................................321
A second congregation within the boundaries of the masjid......321
A second congregation in the masjid courtyard ..........................322
A second congregation in a masjid which has an appointed im m
but no regular musall$s...................................................................324
Adh n and iq mah for a second congregation .............................325
Straightening The Rows......................................................................327
Leaving a gap between the rows of the men and children..........327
A child standing in the row of adults ............................................328
Children standing on the sides of the adults’ row........................329
A woman standing in the row of men ...........................................330
When a woman changes her gender .............................................332
Forming a row between two pillars...............................................333
A Woman Standing In Line With A Man ............................................335
An explanation of the issue of a woman standing in line with a
man...................................................................................................335
When women follow an im m while they are standing on an
upper floor .......................................................................................339
Women standing in line with men in the Haram Shar$f..............340
ّ ٔ ّ ٔ
An investigation of the Had$th: ‫ﻦ اﷲ‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫ اﺧﺮو‬...........343

Following The Im m............................................................................345

Women following an im m who is in a room behind them ........345
Following an im m from another room........................................346
Following an im m from a roof or courtyard which is attached to
the masjid building .........................................................................347
Following an im m from the roof of a building which is attached
to a masjid........................................................................................348

9
 Following an im m in a large masjid where the rows are not
continuous....................................................................................... 349
When a muqtad$’s sal h is different from the im m’s................. 350
A muqtad$ who is standing follows an im m who is sitting on a
chair ................................................................................................. 351
A ma‛dh0r following a ma‛dh0r im m .......................................... 352
A muqtad$ with one excuse following an im m with two excuses
.......................................................................................................... 353
The ruling for latecomers when a congregational sal h is repeated
.......................................................................................................... 354
A Sh fi‛$ person following a Hanaf$ im m in the fajr sal h......... 356
Making the takb$r tahr$mah before the im m ............................. 356
A resident Hanaf$ following a Sh fi‛$ traveller in the zuhr sal h 358
Rules related to following an im m when both concur and both
differ ................................................................................................ 361
A Sh fi‛$ im m who leaves out sajdah sahw ................................. 366
Recitation of the Qur’ n behind a mus fir im m......................... 369
Performing sal h with a jinn as the im m.................................... 370
The Masb0q And L hiq ....................................................................... 372
A masb0q made takb$r tahr$mah at the time when the im m made
sal m ................................................................................................ 372
A masb0q forgetfully says the sal m with the im m................... 373
A masb0q muqtad$ joins the im m in the latter’s fifth rak‛at .... 374
A masb0q joins an im m in the fifth rak‛at .................................. 375
When should a masb0q stand up to complete his missed rak’at/s
.......................................................................................................... 376
When a masb0q makes sal m for sajdah sahw intentionally with
the im m.......................................................................................... 377
Making iqtid ’ of a masb0q............................................................ 378
A masb0q completes his missed rak‛ats by observing another
masb0q............................................................................................. 379
A masb0q reads his missed rak‛ats aloud ..................................... 379

10
 How should a masb0q complete the two missed rak‛ats of maghrib
..........................................................................................................380
How should a resident masb0q complete his sal h behind a
mus fir im m...................................................................................381
How should a resident masb0q complete his sal h behind a
mus fir im m...................................................................................383
The method of sal h for a l hiq .....................................................384
Rules Related To Impurity And Appointing A Deputy .....................386
When the im m’s wud0’ breaks after the first sal m ..................386
A muqtad$ becomes an im m without the im m appointing him
..........................................................................................................387
The Invalidators Of Sal h........................................................................388
Performing sal h while looking in the Qur’ n..............................388
Switching off a cell phone while in sal h......................................390
Saying “Yarhamukall h” to a sneezing person ............................391
A Sh fi’$ im m left out the qa’dah akh$rah and made sajdah sahw
in the fifth rak’at .............................................................................392
When a muqtadiyah corrects the im m........................................393
Saying the words: “All hummaj‛al as-sal m ‛al man sallama
‛alayya” in reply to the sal m.........................................................394
Saying: “Astaghfirull h al-‛az$m” in sal h ....................................395
Performing sal h while having a chewing gum in one’s mouth.396
Performing sal h with a bottle of urine in one’s pocket .............398
When a woman’s hair becomes exposed in sal h.........................399
If a male and female kiss each other in sal h ...............................400
Making non-Arabic du‛ ’s and du‛ ’s which are similar to human
speech in sal h ................................................................................402
Using a loudspeaker for sal h ........................................................403
An additional investigation on using a loudspeaker for sal h ....404
Makr0h Acts Of Sal h ..............................................................................414
Switching off a cell-phone through a minimal action .................414

11
 Performing sal h while having a jacket draped over one’s
shoulders ......................................................................................... 415
Performing sal h with a shawl or scarf, while its corners are left
hanging............................................................................................ 416
Performing sal h with folded sleeves ........................................... 418
Lifting one’s pants when going into ruk0‛ and sajdah ................ 419
Performing sal h with the long coats provided by the masjid... 420
Making a “h h” sound when yawning in sal h............................ 421
Performing sal h while having coins with animate images in one’s
pocket .............................................................................................. 423
Making du‛ ’ in non-Arabic............................................................ 424
Performing sal h with an item equal to a chick-pea in size in one’s
mouth............................................................................................... 425
Raising one’s feet to the extent of three tasb$hs while in sajdah426
Performing sal h where there is singing and music ................... 427
The Sutrah ............................................................................................... 430
The sutrah of the im m suffices for all the muqtad$s.................. 430
Using one’s hand as a sutrah for others........................................ 431
Using one’s hand as a sutrah for one’s self................................... 432
Passing across by placing a head-scarf or walking stick ............. 433
Placing a wire or rope as a sutrah ................................................. 434
Using a madrasah desk as a sutrah................................................ 435
An item which has a vacuum as a sutrah...................................... 436
Definition of a large and small masjid when applied to walking
across a musall$ ............................................................................... 437
The Witr Sal h ......................................................................................... 440
Performing witr sal h with congregation out of Ramad n ........ 440
Performing witr before ‛ish ......................................................... 441
A Sh fi‛$ is appointed to lead the witr sal h for half the month and
a Hanaf$ for the other half ............................................................. 442
A Sh fi‛$ muqtad$ performing three rak‛ats of witr with one sal m
behind a Hanaf$ im m .................................................................... 444
12
 A Hanaf$ muqtad$ making two sal ms in witr sal h behind a Sh fi‛$
im m.................................................................................................445
Not reading a s0rah in the third rak’at of the witr sal h.............446
Performing witr sal h before the tar w$h sal h ..........................447
Du’ -e-Qun0t............................................................................................448
Du’a-e-qun0t when doubting the number of rak’ats which were
performed ........................................................................................448
Reading other du’ s when one does know du’ -e-qun0t.............449
Reading S0rah al-Ikhl s in place of du’ -e-qun0t ........................449
Raising the hands in the third rak’at of witr and the muqtad$s
saying m$n......................................................................................450
Proofs of the Sh fi’$s and Hambal$s for raising the hands in the
qun0t of witr....................................................................................452
The Qun0t-e-N zilah ...............................................................................455
The wording of the qun0t-e-n zilah .............................................455
Reading other du’ s in the qun0t-e-n zilah .................................456
Qun0t-e-n zilah for repulsing tragedies.......................................457
Im m Tah w$ considers qun0t-e-n zilah to be abrogated..........458
Keeping the hands tied or resting at one’s side at the time of
qun0t-e-n zilah...............................................................................460
Sunan And Naw fil ..................................................................................462
Sitting and performing a sunnat-e-mu’akkadah without a valid
excuse...............................................................................................462
Repeating an invalidated nafl sal h by performing it while sitting
..........................................................................................................462
Qad ’ of sunnats with the fard sal hs............................................463
Repeating a Sunnat or nafl sal h after having performed it
without wud0’ .................................................................................464
A person breaks the Sunnat of the ‘asr sal h................................465
Performing a Sunnat sal h behind an im m who is performing a
fard sal h..........................................................................................465
Performing two rak’ats between the adh n and iq mah of
maghrib sal h ..................................................................................466
13
 Four rak’ats before the ‘ish sal h ................................................ 467
Two rak’ats nafl sal h after the witr sal h ................................... 468
Two or four rak’ats after ‘ish with the intention of tahajjud.... 471
Performing tahajjud with congregation ....................................... 472
Tahajjud sal h when the time of fajr enters................................. 473
Performing qad ’ ‘umr$ at the time of tahajjud ........................... 474
Making the intention of tahajjud behind a person performing
tar w$h............................................................................................. 474
Proof for performing more than two rak’ats in the ishr q sal h475
Tah$yyatul Masjid ........................................................................... 477
Performing tah$yyatul masjid while sitting down ....................... 478
Performing sal t at-tasb$h with congregation............................. 478
Proof for the long and shortened versions of sal t at-tasb$h ..... 480
Performing aww b$n after maghrib sal h.................................... 487
The sal t al-aww b$n in the four madh hib................................. 491
The status of a nafl sal h when qa’dah 0l is left out .................. 493
Sunnat sal h before the adh n ...................................................... 494
Requesting someone else to make istikh rah on one’s behalf ... 495
Istikh rah for three days................................................................ 496

The difference between ‫ ﺧﺮ‬and O‫ واﺧ‬in the du’ of istikh rah

.......................................................................................................... 497
The Tar w$h Sal h................................................................................... 499
An objection to completing the Qur’ n in tar w$h sal h ............ 499
Making an intention for the tar w$h sal h................................... 506
A h fiz performing ten rak’ats each in two mas jid.................... 507
One h fiz making khatam in tar w$h in two places .................... 508
Compelling the employed im m to perform tar w$h.................. 509
Tar w$h im mat by a person who shaves his beard .................... 510
Tar w$h im mat by a person whose beard is not in accordance
with the Sunnah.............................................................................. 511

14
 Joining a nafl congregation and thinking that it is tar w$h........511
Repeating the tar w$h and witr because ‘ish was performed
without wud0’ .................................................................................512
Joining the tar w$h without having performed ‘ish ..................513
A non-muqtad$ correcting the im m in the tar w$h sal h by
looking in the Qur’ n ......................................................................514
Performing tar w$h by looking in the Qur’ n and reading from it
..........................................................................................................515
Performing tar w$h while sitting down because of tiredness ....516
Tar w$h behind an im m who is not cautious about tajw$d rules
..........................................................................................................517
Making an intention after every shuf’ah of tar w$h....................518
Performing nafl sal h with congregation after the tar w$h sal h
..........................................................................................................519
Making qad ’ of tar w$h with congregation.................................520
Standing up for the third rak’at without sitting for the qa’dah..521
Performing four rak’ats without qa’dah 0l .................................522
Correcting the im m in tar w$h while looking in the Qur’ n.....524
The tar w$h and tahajjud are two separate sal hs.......................525
The difference between tar w$h and tahajjud according to the
seniors, and Sh h S hib’s view in this regard...............................526
Reading Bismill h loudly in the tar w$h sal h .............................535
Performing tar w$h behind a person who is performing a nafl
sal h..................................................................................................537
An eight rak’at tar w$h...................................................................538
A reply to the narration which makes mention of eight rak’ats of
tar w$h .............................................................................................542
Taking a remuneration for im mat of tar w$h.............................548
Qad ’ Sal h ...............................................................................................551
Performing qad ’-e-‘umr$ at tahajjud time...................................551
Performing the fajr sal h aloud when making qad ’ of it in
congregation....................................................................................551
Qad ’ sal h with congregation in a masjid ...................................552
15
 Leaving the zuhr sal h and joining the ‘asr congregation in the
Haram Shar$f ................................................................................... 553
Qad ’ by a woman who experiences menses at the time of sal h
.......................................................................................................... 554
The returning of sequence when four or less qad ’ sal hs remain
.......................................................................................................... 555
Performing qad ’ sal hs instead of Sunnat sal hs....................... 556
Qad ’ sal h for 23 years.................................................................. 557
Qad ’ of a sal h which was left out intentionally ........................ 558
Qad ’ of Sunnat sal hs.................................................................... 561
Performing qad ’-e-‘umr$ in congregation .................................. 562
Sajdah Sahw............................................................................................. 571
Sajdah sahw when S0rah al-F tihah is repeated ......................... 571
Repeating one verse of S0rah al-F tihah...................................... 572
Sajdah sahw after making sal m to both sides............................. 572
Reading tashahhud in the standing posture before S0rah al-
F tihah ............................................................................................. 573
Reading S0rah al-F tihah in place of tashahhud in the qa’dah
position ............................................................................................ 574
Reading S0rah al-F tihah after sajdah til wat ............................. 574
Reading dur0d shar$f in qa’dah 0l ............................................... 575
Reading aloud in a silent sal h ...................................................... 576
When a masb0q forgetfully makes sal m with the im m ........... 577
Not reading a s0rah in the first rak’at .......................................... 578
Commencing a s0rah in the third rak’at of a fard sal h.............. 579
When a second sajdah sahw becomes necessary ......................... 579
Reading S0rah al-F tihah after tashahhud in the qa’dah position
.......................................................................................................... 581
Standing up after reading tashahhud in qa’dah akh$rah, and
returning to the qa’dah.................................................................. 582
Turning one’s chest away from the qiblah ................................... 582

16
 An im m makes sajdah sahw before the muqtad$s can complete
their tashahhud...............................................................................583
When a masb0q does not sit for qa’dah ........................................584
Forgetting to read a s0rah..............................................................585
Unnecessary sajdah sahw...............................................................586
Reading aloud in the second two rak’ats of zuhr .........................587
The extent of three verses or one long verse ...............................588
Sajdah Til wat..........................................................................................589
Performing sajdah til wat after a few verses ...............................589
Sajdah til wat in S0rah S d ............................................................590
Repeating a verse of sajdah while on a conveyance ....................591
Hearing a verse of sajdah over the radio ......................................592
Sajdah til wat and the reward for recitation from a tape
recording..........................................................................................593
A verse of sajdah recited by a minor .............................................595
Reciting a major portion of a verse of sajdah ...............................596
Repeating a verse of sajdah after having performed sajdah for it
..........................................................................................................596
Hearing different verses of sajdah from different people ...........597
Repeating a verse of sajdah in different places ............................598
When a person moves to different spots of the same place ........598
When an im m makes intention of sajdah while in ruk0’...........599
The obligation of fidyah when sajdah til wat is outstanding .....600
Performing sajdah til wat in a ruk0’ outside salah......................601
Sal h Of The Sick And The Ma’dh0r.......................................................602
Performing sal h while sitting on a chair.....................................602
The person who cannot go into sajdah .........................................606
Performing sajdah on a table .........................................................607
A person performing sal h on a chair does not have to place a
table in front of him........................................................................607
Facing towards the qiblah when performing sal h lying down..609
17
 The Shar’$ ruling for a ma’dh0r ..................................................... 610
The sal h of a ma’dh0r ................................................................... 612
Going to a masjid for congregational sal h with a urine bag ..... 615
Sal h On A Journey.................................................................................. 617
The beginning limit of a Shar’$ journey ........................................ 617
The boundary of a city which is very large .................................. 618
When two areas expand and come next to each other ............... 619
When a person has more than one original hometown .............. 620
Shortening one’s sal h at the airport ........................................... 621
The distance of a Shar’$ journey .................................................... 622
Traversing the Shar’$ distance without making such an intention
.......................................................................................................... 625
A person cancelled his journey...................................................... 626
When a person chooses a road which is the Shar’$ distance....... 627
When a person performs the full sal h while on a journey........ 627
When a mus fir performs a full sal h intentionally.................... 628
When a traveller leaves his goods at his watan-e-iq mat and goes
on a journey .................................................................................... 629
The maghrib sal h on seeing the sun a second time ................... 630
Travelling while in menses ............................................................ 631
When a woman’s menses end at her place of residence ............. 632
Undertaking a journey without an intention............................... 634
When the husband goes to the house of his in-laws ................... 635
When a woman goes to her parents’ house after marriage ........ 637
When the husband settles his wife in a different town............... 638
Qir ’ah for a resident completing his sal h behind a mus fir im m
.......................................................................................................... 638
When a Hanaf$ mus fir performs sal h behind a Sh fi’$ mus fir
im m ................................................................................................ 639
When a mus fir follows a resident im m, but then the sal h is
invalidated....................................................................................... 642

18
 Travelling on a road which is the Shar’$ distance on one’s return
journey .............................................................................................643
A person is a mus fir until he enters his original place of
residence ..........................................................................................643
When a muq$m im m breaks his sal h..........................................644
When passing through a watan-e-iq mat after having undertaken
a journey ..........................................................................................644
When a mus fir muqtad$ makes intention of performing the full
sal h behind a mus fir im m .........................................................645
When a mus fir stands up mistakenly for the third rak’at .........646
A watan-e-asl$ is cancelled by another watan-e-asl$....................647
When a person goes to his parents’ place of residence ...............648
A person says that his parents’ place is also a watan-e-asl$ for him
..........................................................................................................649
When covering the Shar’$ distance around one’s hometown .....651
A mus fir im m performed four rak’ats and made sajdah sahw 651
Performing optional sal h while driving a vehicle ......................652
Combining two sal hs on a journey...............................................653
Sh fi’$s permit the combining of two sal hs; why not the Hanaf$s?
..........................................................................................................655
The permissibility of combining two sal hs .................................658
Jumu’ah Sal h ..........................................................................................661
Delivering a lecture before the jumu’ah khutbah ........................661
An objection to delivering a talk before the khutbah..................662
Jumu’ah in a small town .................................................................664
Jumu’ah in a small town and in the inhabitancies attached to it665
Jumu’ah at an airport......................................................................667
Jumu’ah in a city or town where the Muslim population is small
..........................................................................................................668
Establishing jumu’ah in a prison....................................................669
Performing jumu’ah in factories....................................................670
Jumu’ah sal h in a park ..................................................................671
19
Jumu’ah before mid-day................................................................. 672
Performing jumu’ah in a masjid where innovations are practised
.......................................................................................................... 673
It is superior to perform jumu’ah in a j mi’ masjid ..................... 673
Eating, drinking or conducting a business after the first jumu’ah
adh n ............................................................................................... 674
Replying to the second adh n ....................................................... 675
When there is no time to perform the Sunnats after the Friday
adh n ............................................................................................... 677
When the khat$b offers sal m while ascending the pulpit.......... 678
The mu’adhdhin encouraging the congregation to read dur0d. 682
The khat$b turning towards his right and left in the course of the
khutbah............................................................................................ 683
Raising the hands when the khat$b makes du’ ........................... 684
Sufficing with the Qur’ n only in the khutbah ............................ 685
Holding an ‘as (staff) when delivering the khutbah .................. 686
When a khat$b does not sit down between the two khutbahs.... 687
Correcting the khat$b when he errs .............................................. 688
Delivering a khutbah in a language other than Arabic ............... 689
Abstaining from taking the name of Hadrat Ab0 Bakr’s father in
the khutbah ..................................................................................... 690
Mentioning the name of Hadrat Mu’ wiyah in the khutbah ...... 691
Listening to a khutbah which is broadcast over the radio.......... 693
When the khutbah is delivered by one person and the sal h is
performed by another .................................................................... 694
When the im m makes an announcement after the khutbah but
before the sal h............................................................................... 694
It is Sunnah for the khutbah to be short and the sal h to be long
.......................................................................................................... 695
The ruling with regard to precautionary zuhr sal h................... 697
The number of Sunnat rak’ats after jumu’ah ............................... 698
When ‘$d and jumu’ah fall on the same day ................................. 700

20
 Saying: jumu’ah mub rak...............................................................702
‘Īd Sal h ....................................................................................................704
Performing ‘$d sal h in a park of a city .........................................704
‘Īd sal h in a small town .................................................................709
Women going to the ‘$d g h ...........................................................710
The status of the ‘$d g h in the light of Ah d$th and the four
Im ms...............................................................................................710
Sajdah sahw in the ‘$d salah ...........................................................713
A collective du’ after the ‘$d sal h................................................714
The additional takb$rs for a masb0q..............................................715
The extra takb$rs when following a Sh fi’$ im m.........................716
The im m returning to the standing posture for the takb$rs .....717
Saying ‘$d mub rak on the days of ‘$d............................................718
Playing the tambourine on the day of ‘$d......................................724
Going to the graveyard on the day of ‘$d.......................................725
Performing the ‘$d sal h in one country and leading the
congregation of ‘$d sal h in another country ...............................726
Saying the takb$r t in the ‘$d khutbah ..........................................727
Saying the takb$r t-e-tashr$q three times ....................................728
The status of the narration which makes reference to saying the
takb$r t-e-tashr$q three times .......................................................731
The order to listen to the ‘$d khutbah ...........................................733
Shaking hands and embracing each other on the day of ‘$d .......735
Miscellaneous Rules Of Sal h..................................................................743
The one who abandons sal h .........................................................743
Performing sal h inside the Ka’bah...............................................749
Compelling students to perform sal h as a form of punishment751
A doctor on call breaking his sal h................................................752
Vowing to perform two rak’ats as a fine .......................................753
Fidyah for a person who dies at the beginning of a sal h time...754
Proof for fidyah for sal h................................................................754
21
 When a child reaches puberty at night......................................... 757
Fidyah for missed sal hs of a mentally ill person ........................ 758
Performing sal h with shoes ......................................................... 759
Folding one’s pants before sal h ................................................... 763
DEATH AND THE DECEASED................................................................... 765
The One Who Is Closte To Death........................................................ 765
The method of laying a person who is about to die..................... 765
Gifting on one’s deathbed .............................................................. 766
The definition of marad al-maut ................................................... 767
The bequest of a sick person.......................................................... 767
Reciting the Qur’ n near the deceased before giving him ghusl 768
A woman in her menses sitting near a deceased ......................... 769
Looking at one’s wife’s face after she dies.................................... 770
The Shar’$ ruling of a post mortem ............................................... 770
Standing before the deceased and pardoning him or her........... 772
Removing the contact lenses of a deceased ................................. 773
Returning the estate of a deceased who comes back to life........ 774
The wife of a deceased who comes back to life ............................ 775
Is it possible to come back to life................................................... 775
When a company pays for the burial services of a person.......... 777
Bathing The Deceased......................................................................... 779
Applying perfume to the shroud at the time of bathing the
deceased .......................................................................................... 779
Proof for plaiting the hair of a woman into two plaits................ 781
When the body of a deceased is broken into bits......................... 784
When a shroud is messed with impurity ...................................... 784
A non-Muslim bathing a Muslim corpse....................................... 785
When a deceased is buried without ghusl .................................... 786
The method of laying the deceased at the time of ghusl ............ 787
Ghusl to a hermaphrodite .............................................................. 788
22
The Jan zah Sal h................................................................................789
Performing the jan zah sal h in a masjid .....................................789
The family of the deceased have the right over the jan zah sal h
..........................................................................................................790
Delaying the jan zah sal h to increase the number of congregants
..........................................................................................................793
The jan zah of a hermaphrodite....................................................793
Having an odd number of rows for the jan zah sal h .................794
Jan zah sal h for a drunkard .........................................................796
A woman leading the jan zah sal h ..............................................796
Standing in line with the chest of the deceased...........................797
Jan zah sal h in abstentia ..............................................................799
The method of performing jan zah sal h for several corpses....801
The order to read “Wa Jalla Than ’uka” in the than ’.................802
Making additions to the dur0d of the jan zah sal h....................803
Proof for turning to both sides when saying the sal m...............803
Making a collective du’ after the jan zah sal h..........................805
The virtue of walking 40 steps with the jan zah..........................805
The Burial.............................................................................................807
Attending the burial of an unbeliever...........................................807
Placing a deceased in a coffin and burying him ...........................809
Burying a deceased in the grave of a relative ...............................809
The husband lowering his wife in the grave.................................810
When a pregnant woman passes away..........................................811
Pouring soil in the grave from the head-side ...............................812
Removing a corpse because of flood waters .................................812
When there is a danger of a grave collapsing...............................813
If money falls from one’s pocket at the time of burying .............814
Burying a corpse in the grave of another .....................................814
Talq$n after the burial.....................................................................815

23
 Collective du’ after the burial ...................................................... 816
Facing the qiblah when making du’ in the graveyard ............... 817
Tying one’s hands and standing in front of a grave .................... 818
When graves of non-Muslims are in a Muslim graveyard .......... 819
Writing Qur’ nic verses on the shroud of the deceased.............. 821
Planting plants on a grave ............................................................. 822
Placing inscriptions on a grave ..................................................... 823
The Conveying Of Rewards ................................................................ 826
Proof for du’ for the deceased and conveying rewards............. 826
Conveying rewards to a live person and to a Prophet................. 829
Conveying rewards to Ras0lull h.................................................. 830
Taking a payment for conveying rewards.................................... 834
Conveying rewards by broadcasting a Qur’ n recitation on Radio
Islam................................................................................................. 836
Offering Condolences ......................................................................... 839
Essential guidelines for offering condolences.............................. 839
Raising the hands in du’ when offering condolence.................. 843
The difference between ta’ziyat and jan zah sal h..................... 844
Condolence gatherings................................................................... 845
Walking with shoes in a graveyard ............................................... 846
Women visiting a graveyard.......................................................... 847
The Martyr........................................................................................... 854
When a person is killed unjustly ................................................... 854
A person martyred in a tsunami.................................................... 855
A person who is killed by an unknown oppressor ....................... 857
Types of martyrs............................................................................. 858
The virtue of passing away in Makkah and Mad$nah .................. 864
TRANSLATOR’S NOTE ............................................................................. 871

24
 Kitab as-Salāh
The Times of Salāh
The proof for dividing the five salāhs over different
times
Question
Why are the five sal hs distributed over five different times? What is
the proof for the legality of these times? What is the wisdom behind
this distribution?
Answer
The legality behind these times is gauged from several verses of the
Qur’ n. Furthermore, the Had$th which makes reference to Jibr$l
‛alayhis sal m leading Ras0lull h sallall hu ‛alayhi wa sallam in sal h
and other Ah d$th also prove its legality. All h ta‛ l says:
ً ْ َ َ ْ َْ َ ُ P ْ َْ َ ُ ْ P َ ٰ ْ P ُ َ َ P َ
.‫ﺸُﻬْﻮدا‬:َ ‫ ِان ﻗْﺮآن اﻟﻔﺠِﺮ [ن‬،‫ ﻏَﺴِﻖ اﻟﻠﻴِﻞ َوﻗْﺮآن اﻟﻔﺠِﺮ‬U‫ﺸﻤِﺲ ِا‬B‫ْﻮِك ا‬BQُ ِ ‫ﺼﻼة‬B‫اِﻗِﻢ ا‬
Establish the sal h from the declining of the sun till the darkness of
night and [keep] the recitation of the Qur’ n at dawn. Surely the
recitation of the Qur’ n at dawn is witnessed [by the angels].1
Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h says:
The vast majority of commentators are of the view that this verse is a
comprehensive ruling for the five sal hs. The words “from the
declining of the sun till the darkness of night” encompass four sal hs,
viz. zuhr, ‛asr, maghrib and ‛ish . The words “recitation of the Qur’ n
at dawn” are taken to mean sal h because the Qur’ n is the most
important part of sal h. Most commentators such as Ibn Kath$r,
Qurtub$, Mazhar$ and others have given this meaning. This verse will
therefore mean that the words: “from the declining of the sun till the
darkness of the night” refer to the four sal hs, and “recitation of the
Qur’ n at dawn” refers to the fajr sal h. The fajr sal h is mentioned
separately to show its special importance and virtue.2
All h ta‛ l says:

1
S0rah Ban$ Isr ’$l, 17: 78.
2
Ma‛ rif al-Qur’ n, vol. 5, p. 502.
25
َ ْ P ‫ﻋﺸﻴﺎ‬ ْ َ ْ َ ‫ﺴﻤﻮت‬B‫ا‬
c َ ‫واﻻرض َو‬ ٰ P ُ ْ َ ْ ُ َ َ َ ْ ُ ْ ُ ^‫وﺣ‬ َ ْ ُ ُْ َْ
َ ْ َ ‫_ﻤﺴﻮن‬ َ ٰ ْ ُ َ
^‫وﺣ‬ِ ِ ِ ِ ٰ ِ ‫ ا@ﻤﺪ‬b‫ و‬.‫ﺗﺼﺒﺤﻮن‬ ِ ِ ^‫اﷲ ِﺣ‬
ِ ‫ﻓﺴﺒﺤﻦ‬
َ ُْ ُْ
.‫_ﻈﻬﺮون‬ِ
Glorify All h when you enter the evening and when you rise in the
morning. Praise is due to Him alone in the heavens and the earth in
the afternoon and at noon. 1
The following is stated in ad-Durr al-Manth0r:

‫ وا@ﺎ>ﻢ‬d‫ا‬e‫ﻨﺬر واﺑﻦ ﺣﺎﺗﻢ واﻟﻄ‬g‫ﺮ واﺑﻦ ا‬h‫ واﺑﻦ ﺟﺮ‬i‫ﺎ‬h‫ﺮزاق واﻟﻔﺮ‬B‫أﺧﺮج ﻋﺒﺪ ا‬
‫ ﻫﻞ‬:‫ اﷲ ﻋﻨﻪ ﻓﻘﺎل‬u‫ اﺑﻦ ﻋﺒﺎس ر‬U‫ ﺟﺎء ﻧﺎﻓﻊ ﺑﻦ اﻷرزق إ‬:‫ﻦ ﻗﺎل‬h‫ رز‬i‫وﺻﺤﺤﻪ ﻋﻦ أ‬
‫_ﻤﺴﻮن﴾ ﺻﻼة‬
َ ْ ُ ُْ َْ
^‫اﷲ ِﺣ‬ َ ٰ ْ ُ َ ﴿ :‫ ﻓﻘﺮأ‬،‫ ﻧﻌﻢ‬:‫ﻤﺲ اﻟﻘﺮآن؟ ﻗﺎل‬y‫ﺼﻠﻮات ا‬B‫ﺪ ا‬z
ِ ‫ﻓﺴﺒﺤﻦ‬
َ ْ ُ ُْ َْ P c َ َ ﴿ ،‫ﺼﺒﺢ‬B‫ﺗﺼﺒﺤﻮن﴾ ﺻﻼة ا‬َ ْ ُ ْ ُ َْ َ
﴾‫_ﻈﻬﺮون‬ ِ ^‫وﺣ‬ ِ ﴿ ،~‫وﻋﺸﻴﺎ﴾ ﺻﻼة اﻟﻌ‬ ِ ِ ^‫وﺣ‬
ِ ﴿ ،‫ﻐﺮب‬g‫ا‬
‫ﺮ واﺑﻦ‬h‫ ﺷ ﺒﺔ واﺑﻦ ﺟﺮ‬i‫ وأﺧﺮج اﺑﻦ أ‬.﴾‫ وﻗﺮأ ﴿وﻣﻦ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء‬،‫ﺻﻼة اﻟﻈﻬﺮ‬
‫اﷲ‬ َ ٰ ْ ُ َ ﴿ ‫ﺼﻼة‬B‫ﻮاﻗﻴﺖ ا‬: ‫ ‚ﻌﺖ ﻫﺬه اﻵﻳﺔ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻨﺬر ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬g‫ا‬
ِ ‫ﻓﺴﺒﺤﻦ‬
ƒ َ ْ ُ ُْ َْ
...‫ﻐﺮب واﻟﻌﺸﺎء‬g‫ ا‬:‫_ﻤﺴﻮن﴾ ﻗﺎل‬ ^‫ِﺣ‬
The ‛ulam ’ state that this verse mentions the five sal hs with their
times. Someone asked Hadrat Ibn ‛Abb s radiyall hu ‛anhu: “Does the
Qur’ n make any explicit mention of the five sal hs?” He replied:
“Yes.” He then presented the same verse as proof. Hadrat Hasan Basr$
rahimahull h said: “The words ‘when you enter the evening’ includes
maghrib and ‛ish .”3

„C‫ﺰ‬B‫ﺼﻼة ﻳﻮﻣﺎ ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﻋﺮوة ﺑﻦ ا‬B‫ﺰ أﺧﺮ ا‬h‫ﻋﻦ اﺑﻦ ﺷﻬﺎب أن ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬
‫ ﻓﺪﺧﻞ ﻋﻠﻴﻪ أﺑﻮ‬،‫ﺼﻼة ﻳﻮﻣﺎ وﻫﻮ ﺑﺎﻟﻌﺮاق‬B‫ اﷲ ﻋﻨﻪ أﺧﺮ ا‬u‫ﻐ„ة ﺑﻦ ﺷﻌﺒﺔ ر‬g‫ه أن ا‬e‫ﻓﺄﺧ‬
‫ﺋﻴﻞ ﻧﺰل‬e‫ ﻣﺎ ﻫﺬا ﻳﺎ ﻣﻐ„ة؟ أﻟ ﺲ ﻗﺪ ﻋﻠﻤﺖ أن ﺟ‬:‫ اﷲ ﻋﻨﻪ ﻓﻘﺎل‬u‫ﺴﻌﻮد اﻷﻧﺼﺎري ر‬:
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﻓﺼ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ ﺻ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﻓﺼ‬Š‫ﻓﺼ‬
•
.‫اﻟﺦ‬...‫ﺮت‬:‫ ﺑﻬﺬا أ‬:‫ﺛﻢ ﻗﺎل‬...‫وﺳﻠﻢ‬
The following is narrated in Tirmidh$:

1
S0rah ar-R0m, 30: 17-18.
2
Ad-Durr al-Manth0r, vol. 6, p. 488.
3
Ma‛ rif al-Qur’ n, vol. 6, p. 729.
4
Bukh r$: vol. 1, p.75 and p. 515, B b Maw q$t as-Sal h.
26
•‫اﻷو‬ ‫ اﻟﻈﻬﺮ‬Š‫ﺮﺗ^ ﻓﺼ‬: ‫ﺋﻴﻞ ﻋﻨﺪ ا‘ﻴﺖ‬e‫ أﻣ’ ﺟ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫أن ا‬
Š‫ ﺛﻢ ﺻ‬.‫ اﻟﻌ~ ﺣ^ [ن ˜ —ء ﻣﺜﻞ ﻇﻠﻪ‬Š‫ ﺛﻢ ﺻ‬.‫“اك‬B‫ﻣﻨﻬﻤﺎ ﺣ^ [ن اﻟ•ء ﻣﺜﻞ ا‬
Š‫ ﺛﻢ ﺻ‬.‫ﺸﻔﻖ‬B‫ اﻟﻌﺸﺎء ﺣ^ ™ب ا‬Š‫ ﺛﻢ ﺻ‬.‫ﺼﺎﺋﻢ‬B‫ﺸﻤﺲ وأﻓﻄﺮ ا‬B‫ﻐﺮب ﺣ^ وﺟﺒﺖ ا‬g‫ا‬
U‫ﺛﻢ ا•ﻔﺖ إ‬...‫ﺎﻧﻴﺔ اﻟﻈﻬﺮ‬œ‫ﺮة ا‬g‫ ا‬Š‫ وﺻ‬.‫ﺼﺎﺋﻢ‬B‫ ا‬š ‫اﻟﻔﺠﺮ ﺣ^ ﺑﺮق اﻟﻔﺠﺮ وﺣﺮم اﻟﻄﻌﺎم‬
.^‫ﻮﻗﺘ‬B‫ﻮﻗﺖ ﻓﻴﻤﺎ ﺑ^ ﻫﺬﻳﻦ ا‬B‫ﻴﺎء ﻣﻦ ﻗﺒﻠﻚ وا‬ž‫ﻤﺪ ﻫﺬا وﻗﺖ اﻷﻧ‬Ÿ ‫ ﻳﺎ‬:‫ﺋﻴﻞ ﻓﻘﺎل‬e‫ﺟ‬
Dars Tirmidh$ states:
This Had$th is known as Had$th-e-Im mat-e-Jibr$l and is the
fundamental source for the times of sal h. Had All h ta‛ l willed, He
could have taught the times of sal h verbally. However, He chose to
teach them practically via Jibr$l ‛alayhis sal m because this will have a
greater impact on the mind.2
The wisdom behind the different times of salāh
Waking up at fajr time is synonymous to getting life after death. A
person therefore performs sal h as a way of gratitude. The declining of
the sun after midday makes reference to the decline in man’s life. He
must therefore occupy himself in preparing for death. It is as though
the time of ‛asr is a sign of the approach of death in the sense that, like
the sun, the person is also to depart. The setting of the sun at maghrib
time is an indication of the setting of the sun of life. A person must
occupy himself in worship. At the time of ‛ish , all signs of the sun
have disappeared. One day, all signs of the person’s existence will also
disappear. He must make preparations for himself and perform the
‛ish sal h.
All h ta‛ l knows best.
Performing fajr salāh at its earliest time in the
month of Ramadān
Question
In Ramad n, the Hanaf$s perform fajr sal h at its earliest time whereas
it is desirable to perform it when there is a glow on the horizon. What
is the proof for performing it early in Ramad n?
Answer
Its proof is found in the Had$th as follows:

1
Tirmidh$, vol. 1, p. 38, Abw b as-Sal h; Ab0 D w0d, vol. 1, p. 56.
2
Dars Tirmidh$, vol. 1, p. 393.
27
Hadrat Zayd ibn Th bit radiyall hu ‛anhu relates: “We partook of sehr$
with Ras0lull h sallall hu ‛alayhi wa sallam and then got up for the fajr
sal h.” The narrator asked him: “What was the gap of time between
the sehr$ and the sal h?” He replied: “The time which is taken to read
50 verses of the Qur’ n.”
The following narration is found in Tirmidh$ Shar$f:

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ ﻗﻤﻨﺎ‬Š‫ ¡ﺴﺤﺮﻧﺎ ﻣﻊ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺪ ﺑﻦ ﺛﺎﺑﺖ ر‬h‫ﻋﻦ ز‬
.‫ﺴ^ آﻳﺔ‬£ ‫ ﻗﺪر‬:‫ ﻗﺎل‬.‫ﻚ‬B‫ >ﻢ [ن ﻗﺪر ذ‬:‫ ﻗﻠﺖ‬:‫ ﻗﺎل‬.‫ﺼﻼة‬B‫ ا‬U‫إ‬
Hadrat Sh h S hib Kashm$r$ rahimahull h explains this Had$th as
follows:

‫ ﺛﻢ‬.‫ﻊ دﻗﺎﺋﻖ‬C‫أﻗﻞ ﻣﻦ أر‬ ‫ﻦ‬9‫ﺴ^ آﻳﺔ ﻳﻤ‬£ ‫ﻫﺬا ا@ﺪﻳﺚ ﻓﺈن ﻗﺪر‬ ‫„ ا@ﺎﻓﻆ‬7 ‫ﻟﻘﺪ‬
š ‫ ودل ا@ﺪﻳﺚ‬.‫ﺮ‬:‫ﻦ ﻟﻐ„ه وﻫﻮ ﺣﻘﻴﻘﺔ اﻷ‬9‫ﻴ^ ﻣﻦ ﺷﺄن ا•ﺒﻮة ﻻ ﻳﻤ‬ž•‫ إن ﻫﺬا ا‬:‫ﻗﺎل‬
ƒ
.‫ﻨﺪ‬C‫ﻀﺎن وﻫﻮ ﻋﻤﻞ ﻗﻄﺎن دﻳﻮ‬:‫ر‬ ‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ﺗﻐﻠ ﺴﻪ ﻋﻠﻴﻪ ا‬
‛All mah Bann0r$ rahimahull h said the same thing in Ma‛ rif as-
Sunan.3
Some commentators of Hid yah said that sal h must essentially be
performed at its earliest time. The fajr sal h is delayed to increase the
number of people in the congregation. And in Ramad n, this is
realized by performing fajr sal h at its earliest time. If this was not
done, people would partake of sehr$ and sleep away. They will miss
their sal h. This is why it is better to perform fajr sal h at its earliest
time in Ramad n.
‛All mah Sh m$ rahimahull h writes:

‫ﻮﻗﺖ أﻓﻀﻞ إﻻ إذا‬B‫أول ا‬ ‫ﺼﻼة‬B‫ﺑﺎب ا•ﻴﻤﻢ أن أداء ا‬ ‫ﻧﻌﻢ ذﻛﺮ ©اح ا§ﺪاﻳﺔ وﻏ„ﻫﻢ‬
^‫ﺴﺎء أن ﻳﺼﻠ‬ª‫ﻠ‬B •‫ و§ﺬا [ن أو‬،‫ﺼﻞ ﺑﺪوﻧﻪ ﻛﺘﻜﺜ„ ا ﻤﺎﻋﺔ‬7 ‫ﺗﻀﻤﻦ ا•ﺄﺧ„ ﻓﻀﻴﻠﺔ ﻻ‬
•
.‫ﺧ¯ وﻓﺨﺮ اﻹﺳﻼم‬°B‫ﺴﻮط ا‬ž‫ﻣ‬ ‫ ﻛﺬا‬.‫ ا ﻤﺎﻋﺔ‬U‫ﻮﻗﺖ ﻷﻧﻬﻦ ﻻ ¬ﺮﺟﻦ إ‬B‫أول ا‬
.‫واﷲ أﻋﻠﻢ‬

1
Tirmidh$, vol. 1, p. 150, B b M J ’a f$ Ta’kh$r as-Suh0r.
2
‛Arf ash-Shadh$, vol. 1, p. 151, B b M J ’a f$ Ta’kh$r as-Suh0r.
3
Ma‛ rif as-Sunan, vol. 5, p. 362, Sa‛$d.
4
Sh m$, vol. 1, p. 367, Sa‛$d.
28
Salāh, fasting and ‛īd in countries having abnormal
days
Question
The shafaq1 either does not set in countries which have very long days
or there is no time whatsoever. What is the ruling with regard to sal h,
fasting and ‛$d in such countries?
Answer
Countries which have abnormal days are of three types:
1. The night and day are completed in 24 hours but some parts of
the day are missing. (For example, the shafaq does not set and so,
night does not set in. Or, the shafaq appears but the sun does not rise).
In such a case, the times will be estimated and sal h will be performed
accordingly. There are three ways of estimation:
a) The calculation for the last day of the normal days of the year
will be applied to all the abnormal days. Sal h and other acts
of worship will then be carried out accordingly. (However, it is
very difficult to do this. For example, there was an eight-
minute gap between the setting of the shafaq and the rising of
dawn. It is very difficult to keep waiting for eight minutes and
performing the sal h within this time).
b) Follow the timings of the closest country where the shafaq sets
normally.
c) When the shafaq inclines towards setting, it will be the time
for maghrib and ‛ish . The first half of this time will be for
maghrib and the second half for ‛ish . When the shafaq
inclines towards the rising of the sun, it will be the time for
fajr.
Whichever of these three is easiest may be practised.
2. The night and day are completed in 24 hours and all the [sal h]
times are found. However, some of the times are extremely short.
Sal h will be performed in its times even if the time is very short. If
there is no time to perform the Sunnat and optional sal hs, they will
have to suffice with the compulsory sal hs. The missed Sunnats may
be performed at other times as optional sal hs.

1
The whiteness in the sky which is seen after sunset.
29
However, if the time is so short that it is not enough to perform four
rak‛ats of a fard sal h. Two options are available:
a) Perform the sal h in that time even if it means completing it
after the expiry of the time.
b) Perform the sal h by estimation.
3. The night and day are not completed in 24 hours. Instead, the
night is either for six months and the day is for six months. The
timings of the nearest country will be taken into consideration for
regions of this nature.
Fasting
Where the day and night is of 24 hours but the night is extremely
short, it will be necessary to keep the fast for the entire day if it is
bearable. If it is not bearable, e.g. there is insufficient time to eat and
drink or eating just once in 24 hours is insufficient, then the timings of
the closest country will be taken into consideration.
Where the nights are of six months and days of six months, the
timings of the closest country will be considered. The commencement
and the end of the fast will be calculated accordingly.
Observing ‛īd
The commencement of Ramad n and observing ‛$d will be gauged by
the sighting of the moon.
Ras0lull h sallall hu ‛alayhi wa sallam said:

‫ﺘﻪ‬h‫ﺮؤ‬B ‫ﺘﻪ وأﻓﻄﺮوا‬h‫ﺮؤ‬B ‫ﻮا‬:‫ﺻﻮ‬

Commence the fast when you sight the crescent and end it when you
sight the crescent.1
If the crescent is not sighted, the month will be of 30 days. Ras0lull h
sallall hu ‛alayhi wa sallam said in this regard:
‫ﻤﻠﻮا ﺛﻠﺜ^ ﻳﻮﻣﺎ‬³‫ ﻓﺄ‬،‫ﻓﺈن ﺣﺎﻟﺖ دوﻧﻪ ﻏﻴﺎﺑﺔ‬
If it is overcast [and you cannot see the crescent], complete 30 days.2
This ruling applies to the first two types of regions where the day and
night is completed in 24 hours.

1
Tirmidh$, vol. 1, p. 147.
2
Tirmidh$, vol. 1, p. 148, B b M J ’a Anna as-Sauma Li Ru’yatil Hil l Wa al-
Ift r Lahu.
30
‫‪As for the regions where there is continuous night for six months and‬‬
‫‪continuous day for six months, the people will have to estimate. There‬‬
‫‪are two ways of doing this:‬‬
‫‪1. Count 24 hours as one day, and the month for 30 days.‬‬
‫‪2. Follow the closest country where there are normal days and‬‬
‫‪nights.‬‬
‫‪The proof for this ruling is the Had$th-e-Dajj l as related in Mishk t‬‬
‫‪Shar$f:‬‬
‫ﻋﻦ ا•ﻮاس ﺑﻦ ﺳﻤﻌﺎن ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ذﻛﺮ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‪Q‬ﺟﺎل‬
‫ﻓﻘﺎل‪ :‬إن ¬ﺮج وأﻧﺎ ﻓﻴ‪9‬ﻢ ﻓﺄﻧﺎ ﺣﺠﻴﺠﻪ دوﻧ‪9‬ﻢ إ‪ U‬ﻗﻮ‪...b‬ﻗﻠﻨﺎ ﻳﺎ رﺳﻮل اﷲ‪ :‬وﻣﺎ ‘ﺜﻪ‬
‫اﻷرض‪ .‬ﻗﺎل‪ :‬أر‪C‬ﻌﻮن ﻳﻮﻣﺎ ﻳﻮم ﻛﺴﻨﺔ‪ ،‬و‪h‬ﻮم ﻛﺸﻬﺮ‪ ،‬و‪h‬ﻮم ﻛﺠﻤﻌﺔ‪ ،‬وﺳﺎﺋﺮ أﻳﺎﻣﻪ ﻛﺄﻳﺎﻣ‪9‬ﻢ‪.‬‬
‫ﻗﻠﻨﺎ ﻳﺎ رﺳﻮل اﷲ‪ ،‬ﻓﺬ‪B‬ﻚ ا´ﻮم ا=ي ﻛﺴﻨﺔ أﻳ‪9‬ﻔﻴﻨﺎ ﻓﻴﻪ ﺻﻼة ﻳﻮم؟ ﻗﺎل‪ :‬ﻻ‪ ،‬أﻗﺪروا ‪b‬‬
‫ﻗﺪره‪.‬‬
‫‪The following is stated in Tah-t w$ ‛Al ad-Durr al-Mukht r:‬‬

‫أر‪C‬ﻌﻴ‪ª‬ﻴﺔ ا‪B‬ﺸﺘﺎء ‪·:‬ﻒ‬ ‫)وﻓﺎﻗﺪ وﻗﺘﻬﻤﺎ ﻛﺒﻠﻐﺎر ﻓﺈن ﻓﻴﻬﺎ ﻳﻄﻠﻊ اﻟﻔﺠﺮ ﻗﺒﻞ ﻏﺮوب ا‪B‬ﺸﻔﻖ‬
‫‪:‬ﺴﺌﻠﺔ ا‪Q‬ﺟﺎل‬ ‫ﺑﻬﻤﺎ ﻓﻴﻘﺪر §ﻤﺎ( اﻋﻠﻢ أن ا•ﻘﺪﻳﺮ ‪ b‬ﻣﻌﻨﻴﺎن‪ ،‬اﺣﺪﻫﻤﺎ‪ :‬ﻣﺎ ﺳﻴﺄ‪ º‬ﺗﻘﺮ‪h‬ﺮه‬
‫وا‪œ‬ﺎ‪ :d‬ﻓﻴﻪ ﻃﺮ‪h‬ﻘﺘﺎن‪ :‬اﻷو•‪ :‬أن ﻳﻌﺘ‪ e‬ﺑﺄﻗﺮب ا‘ﻼد إ´ﻬﻢ ﻛﻤﻞ ذﻛﺮه ا‪B‬ﺸﺎﻓﻌﻴﺔ‪...‬وا‪œ‬ﺎﻧﻴﺔ‪:‬‬
‫اﻟﻘﺮ‪h‬ﺒﺔ ﻣﻨﻬﺎ ﻣﺎذا ﻳ‪9‬ﻮن ﻣﻦ ´ﻠﻬﻢ ﻓﺒﻘﺪر ﻫﺬه اﻟ‪ª‬ﺴﺒﺔ ﻳﻔﻌﻞ‬ ‫أن ﻳﻨﻈﺮ إ‪ U‬وﻗﺖ اﻟﻌﺸﺎء‬
‫ﻫﺆﻻء ﻓﺈن [ن ا‪B‬ﺴﺪس ﺟﻌﻠﻨﺎ §ﺆﻻء ﺳﺪﺳﻪ وﻗﺖ ا‪g‬ﻐﺮب و‪C‬ﻘﻴﺔ وﻗﺖ اﻟﻌﺸﺎء و½ن ﻗ~‬
‫ا‪B‬ﺼﻮم ´ﻠﻬﻢ ﺑﺄﻗﺮب ﺑ¾ ﻳﻠﻴﻬﻢ‪)...‬ﻗﻮ‪ b‬واﺧﺘﺎره ا‪B‬ﻜﻤﺎل( ﺣﻴﺚ ﻗﺎل‪:‬‬ ‫ﺟﺪا‪ ،‬و¿ﺬا ﻳﻘﺪرون‬
‫وﻣﻦ ‪B‬ﻢ ﻳﻮﺟﺪ ﻋﻨﺪﻫﻢ وﻗﺖ اﻟﻌﺸﺎء أﻓ‪ Á‬ا‘ﻘﺎل ﺑﻌﺪم ا‪B‬ﻮﺟﻮب ﻋﻠﻴﻬﻢ ﻟﻌﺪم ا‪B‬ﺴﺒﺐ ﻛﻤﺎ‬
‫ﺛﺒﻮت‬ ‫)ﺴﻘﻂ ﻏﺴﻞ ا´ﺪﻳﻦ ﻣﻦ وا‪B‬ﻮﺿﻮء ﻋﻦ ﻣﻘﻄﻮﻋﻬﻤﺎ ﻣﻦ ا‪g‬ﺮﻓﻘ^ وﻻ ﻳﺮﺗﺎب ﻣﺘﺄ‪:‬ﻞ‬
‫اﻟﻔﺮق ﺑ^ ﻋﺪم ‪Ÿ‬ﻞ اﻟﻔﺮض و‪ ^C‬ﺳ‪ž‬ﺒﻪ ا ﻌ‪ Ã‬ا=ي ﺟﻌﻞ ﻋﻼﻣﺔ ‪ š‬ا‪B‬ﻮﺟﻮب ا‪ •y‬ا‪œ‬ﺎﺑﺖ‬
‫ﻧﻔﺲ اﻷ‪:‬ﺮ ﻮاز ﺗﻌﺪد ا‪g‬ﻌﺮﻓﺎت ‪B‬ﻠ‪Å‬ء ﻓﺎﻧﺘﻔﺎء ا‪B‬ﻮﻗﺖ اﻧﺘﻔﺎء ا‪g‬ﻌﺮف واﻧﺘﻔﺎء ا‪´Q‬ﻞ ‪š‬‬
‫ا‪ÅB‬ء ﻻ )ﺴﺘﻠﺰم اﻧﺘﻔﺎﺋﻪ ﻮاز د´ﻞ آﺧﺮ وﻗﺪ وﺟﺪ وﻫﻮ ﻣﺎ ﺗﻮاﻟﺖ ﻋﻠﻴﻪ أﺧﺒﺎر اﻹ‪Æ‬اء ﻣﻦ‬
‫ﻓﺮض اﷲ ﺗﻌﺎ‪ U‬ا‪B‬ﺼﻠﻮات ‪£‬ﺴﺎ ﺑﻌﺪ أ‪:‬ﺮ اﷲ ﺗﻌﺎ‪ U‬أوﻻ ‪Ç‬ﻤﺴ^ ﺛﻢ اﺳﺘﻘﺮ اﻷ‪:‬ﺮ ‪š‬‬
‫ا‪y‬ﻤﺲ ©‪È È‬ﻣﺎ ﻷﻫﻞ اﻵﻓﺎق ﻻ ﺗﻔﺼﻴﻞ ﻓﻴﻪ ﺑ^ ﻗﻄﺮ وﻗﻄﺮ وﻣﺎ روي أﻧﻪ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬

‫‪1‬‬
‫‪Mishk t, vol. 2, p. 473, B b al-‛Al m t Bayna Yaday as-S ‛ah Wa Dhikr ad-‬‬
‫‪Dajj l.‬‬
‫‪31‬‬
‫ﻓﻘﺪ‬...‫ﻮم ﻛﺸﻬﺮ‬h‫ﻌﻮن ﻳﻮﻣﺎ ﻳﻮم ﻛﺴﻨﺔ و‬C‫ أر‬:‫اﻷرض ﻗﺎل‬ ‫ﺟﺎل ﻗﻠﻨﺎ ﻣﺎ ‘ﺜﻪ‬Q‫وﺳﻠﻢ ذﻛﺮ ا‬
‫ ﻣﻦ ﺛﻠﺜﻤﺄة ﻋ~ ﻗﺒﻞ ﺻ„ورة اﻟﻈﻞ ﻣﺜﻼ أو ﻣﺜﻠ^ وﻗﺲ ﻋﻠﻴﻪ ﻓﺎﺳﺘﻔﺪﻧﺎ أن‬ɳ‫أوﺟﺐ أ‬
‫ ﺗﻠﻚ اﻷوﻗﺎت ﻋﻨﺪ وﺟﻮدﻫﺎ‬š ‫ﻌﻬﺎ‬h‫ اﻟﻌﻤﻮم ﻏ„ أن ﺗﻮز‬š ‫ﺲ‬£ ‫ﺮ‬:‫ﻧﻔﺲ اﻷ‬ ‫ﻮاﺟﺐ‬B‫ا‬
š ‫ﺲ ﺻﻠﻮات ﻛﺘﺒﻬﻦ اﷲ‬£ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻮﺟﻮب و=ا ﻗﺎل ﺻ‬B‫وﻻ )ﺴﻘﻂ ﺑﻌﺪﻣﻬﺎ ا‬
.( ÊÍ- ÊË\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ‫) ﻃﺤﻄﺎوي‬...‫اﻟﻌﺒﺎد‬
For further details refer to Takmilah Fath al-Mulhim, vol. 6, pp. 373-
382.
All h ta‛ l knows best.
Salāh at the re-entry of its time
Question
A person performed jumu‛ah sal h at its earliest time. He then took a
quick plane to another region and found that the time for jumu‛ah had
just commenced there. Does the jumu‛ah sal h become compulsory on
him again?
Answer
It is not necessary to repeat the fard sal h; the person has fulfilled his
obligation. However, he must read it out of respect for the time and to
demonstrate agreement with the Muslims [who are performing it at
the time].
The following is stated in Fat w Mahm0d$yyah:
Question: A person performs maghrib sal h here and then boards a
plane to Makkah Mukarramah. Due to the different time zones, it is
the time of maghrib sal h in Makkah Mukarramah. Is it necessary for
him to perform it again?
Answer: He must perform it out of respect for the time and to
demonstrate agreement with the Muslims even though his obligatory
duty has been fulfilled. 1
Ahsan al-Fat w :
Question: A person performed his maghrib sal h and boarded a plane.
The plane moved in a westerly direction with such speed that the
person saw the sun. Does the maghrib sal h become compulsory on
him again?

1
Fat w Mahm0d$yyah, vol. 10, p. 37, Kit b as-Saum, J mi‛ah F r0q$yyah.
32
Answer: It is not obligatory to perform the maghrib sal h again.

‫ﺑﺪﻳﻦ‬È ‫ ﻗﺎل اﺑﻦ‬.‫ﻮﻗﺖ؟ اﻟﻈﺎﻫﺮ ﻧﻌﻢ‬B‫دت ﻫﻞ ﻳﻌﻮد ا‬È ‫ﺖ ﺛﻢ‬C‫ﺮ ﻓﻠﻮ ﻏﺮ‬h‫©ح ا•ﺘﻮ‬ ‫ﻗﺎل‬
‫ﻮﻗﺖ‬B‫ﺸﺎﻓﻌﻴﺔ أن ا‬B‫ ذﻛﺮ ا‬:‫ﺚ ﺻﺎﺣﺐ ا•ﻬﺮ ﺣﻴﺚ ﻗﺎل‬Î (‫ اﻟﻈﺎﻫﺮ ﻧﻌﻢ‬b‫ )ﻗﻮ‬:U‫ر&ﻪ اﷲ ﺗﻌﺎ‬
ً
~‫ﻠﺸﺎﻓﻌﻴﺔ ﺑﺄن ﺻﻼة اﻟﻌ‬B ‫ﺜﻪ ا•ﻬﺮ ﺗﺒﻌﺎ‬Î ‫ﺸﻴﺦ إﺳﻤﺎﻋﻴﻞ رد ﻣﺎ‬B‫ أن ا‬š :‫ﻗﻠﺖ‬...‫ﻳﻌﻮد‬
u‫ ر‬Ã‫أداء وﻣﺎ ا@ﺪﻳﺚ ﺧﺼﻮﺻﻴﺔ ﻋ‬ ً ‫ﺸﻔﻖ ﺗﺼ„ ﻗﻀﺎء ورﺟﻮﻋﻬﺎ ﻻ ﻳﻌﻴﺪﻫﺎ‬B‫ﺔ ا‬C‫ﺑﻐﻴﺒﻮ‬

:‫ ﻗﻠﺖ‬.‫ﻚ‬B‫ﻃﺎﻋﺘﻚ وﻃﺎﻋﺔ رﺳﻮ‬ ‫ إﻧﻪ [ن‬:‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ ﻋﻠﻴﻪ ا‬b‫اﷲ ﻋﻨﻪ ﻛﻤﺎ ﻳﻌﻄﻴﻪ ﻗﻮ‬
‫ﻮ ﺳﻠﻤﻨﺎ ﻋﻮد‬B ‫ﻐﺮب‬g‫ﻄﻼن ﺻﻼة ا‬C‫ اﻷول ﺑﻄﻼن ﺻﻮم ﻣﻦ أﻓﻄﺮ ﻗﺒﻞ ردﻫﺎ و‬š ‫ﻠﺰم‬h‫و‬
(.ÐЕ\ :‫ﺤﺘﺎر‬g‫ )رد ا‬.Ï‫ﻠ‬B ‫ﻮﻗﺖ ﺑﻌﻮدﻫﺎ‬B‫ا‬
All h ta‛ l knows best.
The extent of the time-span between true dawn and
sunrise, and sunset and the commencement of
‛ishā time
Question
The time-span between true dawn and sunrise, and sunset and the
commencement of ‛ish is one hour or more. Some people are of the
view that the 18° angle must be taken while others say 15°. Which is
the correct view?
Answer
Most scholars have taken the time between these two and say that it is
between 1hour 20minutes and 1hour 38minutes. However, Hadrat
Muft$ Rash$d S hib rahimahull h, the author of Ahsan al-Fat w , says
that it is 57minutes, but this is his view alone which is against that of
the majority. Most scholars have adopted the 18° view.
Kif yatul Muft$:
This time does not remain the same all the time; it constantly changes
every few days. However, this gap is never less than 1hour 21minutes.
The maximum it goes to is 1hour 38minutes in the month of June, and
the minimum it goes to is 1hour 21 minutes in September.1
Fat w D r al-‛Ul0m Deoband:
According to Im m Ab0 Han$fah rahimahull h, the time of ‛ish
commences when the whiteness on the horizon disappears. In some

1
Kif yatul Muft$, vol. 3, p. 72.
33
seasons this is 1hour 24minutes, in some it is 1hour 27minutes, and
sometimes even more than that. Thus, the gap between sunset and
‛ish should not be less than 1hour 30minutes. In fact, as a precaution
is should be 1hour 45minutes. The time for sunrise, sunset, true dawn
and so on can be obtained from the time tables.1
An investigation on the issue of true dawn which was made
about 100 years ago
A book on the issue of true dawn was compiled by Hadrat Maul n
Muhammad Lutfull h S hib, the Muft$ of R mp0r. This book is titled
Hull ad-Daq ’iq F$ Tahq$q as-Subh as-S diq. It was compiled in 1313
A.H./1896. He writes with reference to true dawn:
The time-span between true dawn and sunrise is about the same as the
time-span between sunset and the setting of the shafaq. The reason for
sameness in the two times is obvious. The other additional point to
this is that when the sun moves from beneath the earth in order to
rise, it continues until 18° remain from the horizon. From this time on,
a light appears horizontally on the horizon. This light is known as true
dawn and it continues increasing until the sun rises.
In the same way, when the sun sets and reaches a point of 18° towards
the earth, the whiteness which is seen after sunset – also known as the
shafaq – disappears.
It is clear that when it gives off light at 18° at the time of sunrise, its
light ought to disappear at 18° after sunset. The time of ‛ish
commences once this shafaq disappears. This is what is generally
practised nowadays.2
During the same period, Munsh$ Muhammad A‛l , a Ra’$s of Meerut,
wrote a book titled Subh S diq in which he too stated that the sun is
18° beneath the horizon at the time of true dawn.
These two books were attested to and confirmed by the following
elders of D r al-‛Ul0m Deoband: Shaykh al-Hind Hadrat Maul n
Mahm0d al-Hasan S hib, Hadrat Maul n Khal$l Ahmad S hib
Sah ranp0r$ (the author of Badhl al-Majh0d), Hadrat Maul n Muft$
‛Az$z ar-Rahm n S hib and Hadrat Maul n Hab$b ar-Rahm n S hib
‛Uthm n$. Furthermore, Hadrat Maul n H fiz Ahmad the son of
Hadrat Maul n Muhammad Q sim S hib – the founder of D r al-
‛Ul0m Deoband concurred with it and wrote a forward to it. May All h
ta‛ l shower His mercy on all of them.

1
Muft$ ‛Az$z ar-Rahman: Fat w D r al-‛Ul0m Deoband, vol. 2, pp. 42, 46.
2
Hull ad-Daq ’iq F$ Tahq$q as-Subh as-S diq, p. 32.
34
Proofs supporting the view of 18° for the beginning time of
true dawn
‛All mah Āl0s$ Baghd d$, the author of R0h al-Ma‛ n$, writes in his
commentary to the following verse of S0rah at-Takw$r:
َ ْ Ñ َ
َ P َ َ ‫اذا‬
‫_ﻨﻔﺲ‬ ِ ‫ﺼﺒﺢ‬B‫وا‬
ِ
By the morning when it breathes.1
‫ ﺑﻤﻘﺪار ﻣﻌ^ وﻫﻮ‬Ò“B‫ اﻷﻓﻖ ا‬U‫ﺸﻤﺲ إ‬B‫ﺼﺒﺢ وﺿﻴﺎءه ﺑﻮاﺳﻄﺔ ﻗﺮب ا‬B‫إن ﺗﻨﻔﺲ ا‬
.(ËÔ\ÐÓ :d‫ﻌﺎ‬g‫ )روح ا‬.‫ﺸﻬﻮر ﺛﻤﺎﻧﻴﺔ ﻋ“ ﺟﺰءا‬g‫ا‬
The breathing and light of the morning is through the closeness of the
sun to the eastern horizon at a specific angle which, according to the
popular view, is 18°.
The word “morning” in this context has to mean true dawn because
‛All mah Āl0s$ rahimahull h says before this:

.‫ﺿﺎ ﺑﺎﻷﻓﻖ‬O‫“ ﺿﻮءه ﻣﻌ‬Õ‫ﻨ‬g‫ﺼﺎدق وﻫﻮ ا‬B‫ ا‬d‫ﺎ‬œ‫ اﻟﻔﺠﺮ ا‬U‫اﻵﻳﺔ إﺷﺎرة إ‬
This verse makes reference to the true dawn whose light spreads
horizontally in the horizon.
Rub‛ al-Muj$b:
‫اﺋﺮة‬Q‫ درﺟﺔ( وا‬Ö) ‫ﺸﻤﺲ ﻣﻨﺤﻄﺔ‬B‫ﻮن ا‬9‫ا@ﺼﺘ^ أن ﻳ‬ e‫ﻌﺘ‬g‫ ﺣﻨﻴﻔﺔ ا‬i‫ ﻗﻮل أ‬š‫و‬
.(ƒÐ :‫ﺠﻴﺐ‬g‫ﻊ ا‬C‫ )ر‬.‫ﺎن‬h‫ﺴﺘﻮ‬: ‫ﻚ ﻣﻨﻬﻤﺎ ﻓﻬﻤﺎ‬B ‫ ﺑﺪرﺟﺔ ا•ﻈ„ ﻫﻮ ا@ﺼﺔ‬Ö ‫ﻹرﺗﻔﺎع‬
The present day expert in the field of astronomy, ‛All mah
Muhammad ibn ‛Abd al-Wahh b Mar kish$ writes in his book Īd h al-
Qaul al-Haqq F$ Miqd r Inhit t ash-Shams ‛Inda Awwal Tul0‛ al-Fajr Wa
Ghur0b ash-Shafaq:
‫ )ص‬.‫ ﺟﺰءا‬Ö ‫ﺸﻤﺲ ﻋﻨﺪ أول ﻃﻠﻮع اﻟﻔﺠﺮ‬B‫ﻄﺎط ا‬Ø‫ﺔ أن ا‬C‫ وﻗﺪ ﻋﺮف ﺑﺎ•ﺠﺮ‬.
.( Ó

.ÍÊÐ Ú‫ﺘﻮ‬g‫از ا‬Û‫ اﻟ‬Ü‫ﺼﻮ‬B‫ﺮ&ﻦ ا‬B‫ﻤﺎﻧﻴﺔ ﻋ“ أﺑﻮ ا@ﺴﻦ ﻋﺒﺪ ا‬œ‫ﻦ ﻗﺎل ﺑﺎ‬Ý‫ و‬.ƒ

‫ ا@ﺴﻦ ﺑﻦ‬Ã‫ﺮﺋ ﺲ أﺑﻮ ﻋ‬B‫ﺸﻔﻖ اﻷﺳﺘﺎذ ا‬B‫ ا‬Ü‫اﻟﻔﺠﺮ و‬ “‫ﻤﺎﻧﻴﺔ ﻋ‬œ‫ﻦ ﻗﺎل ﺑﺎ‬Ý‫ و‬.Ð
‫ﻋﻤﻞ ﺻﻔﺔ‬ ‫ اﻷ‘ﺎب‬Þ‫رﺳﺎ•ﻪ ﺗﺬﻛﺮة أو‬ ‫ ﻓﻘﺪ ﻗﺎل‬،ß‫ﺠﺎ‬g‫ ا‬à ‫ﻋ‬

1
S0rah at-Takw$r, 81: 18.
35
‫ﺸﻔﻖ ﻓﺈن ﺧﻄﻴﻬﻤﺎ ﻫﻮ‬B‫ﺼﻼة أﻣﺎ اﻟﻔﺠﺮ وا‬B‫ﻄﻴﻂ أوﻗﺎت ا‬á ‫ ﻓﺼﻞ‬،‫اﻹﺻﻄﺮﻻب‬
.( • ‫ )ص‬.‫ ˜ زﻣﺎن‬Ü‫˜ ﻋﺮض و‬ “‫ﻣﻘﻨﻄﺮة ﺛﻤﺎﻧﻴﺔ ﻋ‬

‫ﺸﻔﻖ‬B‫ اﻟﻔﺠﺮ وا‬%‫ أن ﺣﺼ‬š ‫ اﻹﺳﻼم‬â‫ﺘﻘﺪﻣ^ ﻣﻦ ﻓﻠ‬g‫ ﻋﻤﻞ ﻃﺎﺋﻔﺔ ﻣﻦ ا‬.•

‫ﻄﺎط‬Ø‫ﻮﻧﺎن ﻋﻨﺪ ا‬9‫ﺸﻔﻖ ﻳ‬B‫ﺎن وأن اﺑﺘﺪاء ﻃﻠﻮع اﻟﻔﺠﺮ واﻧﺘﻬﺎء ﻏﺮوب ا‬h‫ﺴﺎو‬Õ‫ﻣ‬
( Í ‫ )ص‬.‫ درﺟﺔ‬Ö ‫ﺸﻤﺲ ﻋﻦ اﻷﻓﻖ‬B‫ا‬
About 60 years ago, Maul n Muhammad ‛Abd al-W si‛, the professor
of religious studies at J mi‛ah ‛Uthm n$yyah Hyderabad (India)
provided detailed clarifications on subh and the shafaq whiteness [of
the morning]. He then wrote: The beginning of subh and the end of the
shafaq occurs when the sun is 18° below the horizon. 1
After going into a detailed investigation of the issue in his book,
Professor ‛Abd al-Lat$f S hib of Karachi writes with reference to the
sal h time tables of India and Pakistan:
According to the sal h time tables which have been
printed in the Indo-Pak Subcontinent since many years,
(1) the time when the adh n of fajr is called out, (2) the
time which is referred to as true dawn, or (3) the time
which is referred to as the end of sehr$ time – refers to
that specific moment when the sun reaches the limit of
18° on the horizon before sunrise. According to
astronomers it is the time when true dawn
commences…2
Hadrat Maul n Sayyid Zaww r Husayn Sh h S hib writes in ‛Umdatul
Fiqh:
Clocks and watches are common nowadays. Most
mas jid have sal h time tables. To adhere to sal h times
according to these time tables is not only permissible but
preferable. The watches must be maintained to show the
correct time. In our country the time from true dawn to
sunrise is at least one hour and 18 minutes, while the
maximum is one hour and 35 minutes.3

1
Mi‛y r al-Auq t Li as-Siy m Wa as-Salaw t, p. 150.
2
Extracted from Brit niyah Wa A‛l ‛Ur0d al-Bil d Par Subh S diq Wa Shafaq
K$ Tahq$q, pp. 73-78. Written by Hadrat Maul n Ya‛q0b Q sim$, a member of
the board of J mi‛ah ‛Ul0m al-Qur’ n. Jamb0sar and Britain, Dewsbury.
3
‛Umdatul Fiqh: vol. 2, p. 126.
36
The view of 18° is the preferred and more reliable view. It is the more
popular one and has been confirmed by experience. Hadrat Muft$
Muhammad Far$d S hib writes:
It should be clear that sunrise does not take place before
one and half hours from true dawn. The earliest is one
hour and 15 minutes. This is ascertained through
observation and mathematical calculations.1
Note: Hadrat Muft$ S hib must have said this with reference to certain
days because on certain days the time-span is more than one hour and
15 minutes.
Based on our observation, the time of fajr is at one hour
and 15 minutes. The same can be said for maghrib.2
When the sun definitely sets and one hour and 15
minutes pass, the time of ‛ish commences. This is
proven from our observations and experience.3
Minh j as-Sunan:
^‫ و¿ﺬا ﺑ‬،‫ﺸﻤﺲ‬B‫ﺼﺎدق وﻃﻠﻮع ا‬B‫ﻮﻗﺖ ﺑ^ ﻃﻠﻮع اﻟﻔﺠﺮ ا‬B‫ﺸﺎﺋﺦ ﺑﺘﻔﺎوت ا‬g‫ح ا‬ã‫ و‬:‫ﻗﻠﺖ‬
‫ﻊ‬C‫دﻳﺎرﻧﺎ ﻗﺪر ﺳﺎﻋﺔ ور‬ ‫ﺸﺎﻫﺪ‬g‫ﻮاﺳﻢ وا‘ﻼد وا‬g‫ﺸﻤﺲ وﻏﻴﻮب ا‘ﻴﺎض ﺑﺘﻔﺎوت ا‬B‫ﻏﺮوب ا‬
.(‫ﺼﻼة‬B‫ﻮاﻗﻴﺖ ا‬: ‫ ﺑﺎب‬، Ó\ƒ :ä‫ﺴ‬B‫ )ﻣﻨﻬﺎج ا‬.‫ﺳﺎﻋﺔ‬
As far as observations are concerned, a major proof in this regard is
the foreword of Maul n N0r Muhammad (the principle of J mi‛ah D r
al-‛Ul0m Waz$rast n, W n ) to the book, Tas-h$l al-Falak$yy t of
Professor ‛Abd al-Lat$f S hib. We have a photocopy of this foreword
which is quoted below:
Respected Jan b ‛Abd al-Lat$f S hib
As-sal mu ‛alaykum wa rahmatull hi wa barak tuh
I had sent an investigation with regard to the times which you had
requested. I now inform you that I appointed a committee of senior
‛ulam ’ of D r al-‛Ul0m Waz$rast n W n . They checked and observed
the true dawn and sunset times from the 13th of June 1988 to the 21st of
June. They then handed over their observations [which they had
recorded] to me. When I checked their observations against the times
which you had sent to me, I found them to be exactly the same

1
Fat w Far$d$yyah: vol. 2, p. 145.
2
Fat w Far$d$yyah: vol. 2, p. 151.
3
Ibid. p. 156.
37
although I did not show these ‛ulam ’ the times which you had sent to
me. I therefore give you the good news that your time table for the
times for W n are totally correct.
The names of the ‛ulam ’ who were on this committee are as follows:
Maul n ‛Abd al-W rith S hib, Maul n ‛Abd al-Maj$d S hib, Maul n
Isl h ad-D$n S hib and Maul n Far$d Ahmad S hib.
Was sal m
N0r Muhammad
Principal of D r al-‛Ul0m Waz$rast n, W n
Khat$b of Markaz$ J mi‛ Masjid, W n , South Waz$rast n, district
Dherah Ism ‛$l Kh n.
It becomes clear from the above foreword that the time table of Jan b
‛Abd al-Lat$f S hib is absolutely correct. It should be borne in mind
that his time table is based on the 18° angle.
A meeting was held in Britain on this issue. Hadrat Muft$ Mahm0d
S hib Gangoh$ rahimahull h, the grand muft$ of D r al-‛Ul0m
Deoband, passed the following decision in this regard.
There are constant disputes on the issues of true dawn and sighting of
the crescent in Britain. Each group has its own view and each one
insists on what it believes. When Hadrat Muft$ Mahm0d S hib went to
Britain in 1403 A.H., the ‛ulam ’ there reverted to him. After studying
their proofs and evidences, he wrote his response, the gist of which is:
The issue of true dawn and the whiteness which spreads
on the horizon has been a contentious one for a long
time. The times for the maghrib and ‛ish sal hs, the fajr
time, the end of sehr$ time and the beginning of the fast
are all specifically related to this issue. I studied the
writings of the ‛ulam ’ but I regretfully admit that I am
unable to come to an absolute decision on it.
Mahm0d, may All h pardon him.
16 Sha‛b n 1403 A.H.
However, after this, all the ‛ulam ’ concurred on applying the rule of
aqrab al-ayy m and they all accepted it. Hadrat Muft$ S hib signed the
document and took back his previous written statement.
The unanimous decision
Today, 16 Sha‛b n 1403 A.H. under the auspices of Jam‛$yyatul ‛Ulam ’
Britain, the ‛ulam ’ held a meeting in Bradford under the
chairmanship of Hadrat Muft$ Mahm0d S hib. After lengthy
38
deliberations on calculating the true dawn in Britain, the ‛ulam ’ who
were in attendance came to the following unanimous decision that
previously, the nautical twilight in Britain which was delineated at 12°
for the true dawn was absolutely wrong.
The days in which the true dawn is established in Britain – i.e. when it
goes below 18° - is termed as the astronomical twilight. The true dawn
will be considered at that time [18°] during those days because this is
the correct time of true dawn. However, as for the days when the sun
does not go below the horizon by 18°, the decision as regards the true
dawn for these days is that the time of true dawn on the last day will
be applied for these remaining days as well. The commencement and
end of sehr$ will be laid down accordingly. [Noted by] Shabb$r Ahmad.
Hadrat W l [Muft$ Mahm0d S hib] applauded this decision,
congratulated the ‛ulam ’, and asked for his previous written
statement to be returned to him.
Hadrat Muftī Sāhib’s statement
A meeting of Jam‛$yyatul ‛Ulam ’ Britain was held on 16 Sha‛b n 1403
A.H. to discuss the issue of true dawn, the whiteness which spreads on
the horizon and the final time of sehr$. This insignificant servant was
present in this meeting. Prior to this, I had studied several articles of
the ‛ulam ’ on this subject, but it was difficult to give preference to
any specific view…However, the ‛ulam ’ re-discussed the issue among
themselves, concurred on one specific opinion, and no one considered
it incorrect. I then signed the declaration and asked for my previous
written statement which was then returned to me.1
Observe the following time-tables
Perpetual Time-Table For The District Of A‛zamgarh
Date True Sunrise Intervening Sunset ‛Ish Interven
Dawn Period ing
Period
Jan 5: 17 6: 43 1: 26 5: 19 7: 41 1: 22
Feb 5: 19 6: 41 1: 22 5: 42 7: 01 1: 19
Mar 5: 01 6: 21 1: 20 6: 00 7: 17 1: 17
Apr 4: 30 5: 50 1: 20 6: 14 7: 31 1: 17
May 3: 56 5: 23 1: 27 6: 28 7: 50 1: 22
June 3: 36 5: 08 1: 32 6: 43 8: 13 1: 30
July 3: 36 5: 11 1: 35 6: 52 8: 22 1: 30
Aug 3: 56 5: 25 1: 29 6: 43 8: 09 1: 26
Sep 4: 16 5: 39 1: 23 6: 17 8: 38 1: 21

1
Condensed from Hay t-e-Mahm0d, pp. 201-205.
39
Oct 4: 29 5: 50 1: 21 5: 46 7: 01 1: 15
Nov 4: 42 6: 05 1: 23 5: 18 6: 36 1: 18
Dec 5: 00 6: 26 1: 26 5: 07 6: 28 1: 21

40
 Time Table For Johannesburg
Date True Sunrise Intervening Sunset ‛Ish Interven
Dawn Period ing
Period
Jan 3: 50 5: 20 1: 30 7: 06 8: 33 1: 27
Feb 4: 19 5: 43 1: 24 7: 03 8: 24 1: 21
Mar 4: 43 6: 02 1: 19 6: 42 7: 57 1: 15
Apr 5: 00 6: 17 1: 17 6: 10 7: 23 1: 13
May 5: 13 6: 31 1: 18 5: 42 6: 57 1: 15
June 5: 26 6: 47 1: 21 5: 27 6: 46 1: 19
July 5: 33 6: 56 1: 23 5: 31 6: 50 1: 19
Aug 5: 27 6: 47 1: 20 5:45 7: 01 1: 16
Sep 5: 04 6: 21 1: 17 5: 59 7: 13 1: 14
Oct 4: 31 5: 48 1: 17 6: 11 7: 25 1: 14
Nov 3: 57 5: 19 1: 22 6: 28 7: 47 1: 19
Dec 3: 39 5: 08 1: 29 6: 49 8: 15 1: 26

Time Table For Damascus

Date True Sunrise Intervening Sunset ‛Ish Interven
Dawn Period ing
Period
Jan 5: 06 6: 32 1: 26 4: 47 6: 11 1: 24
Feb 5: 03 6: 26 1: 23 5: 14 6: 34 1: 20
Mar 4: 41 6: 01 1: 20 5: 37 6: 53 1: 16
Apr 4: 02 5: 23 1: 21 5: 56 7: 15 1: 19
May 4: 24 5: 52 1: 28 7: 16 8: 39 1: 23
June 3: 57 5: 33 1: 36 7: 35 9: 08 1: 33
July 3: 59 5: 36 1: 37 7: 43 9: 18 1: 35
Aug 4: 23 5: 53 1: 30 7: 33 8: 59 1: 26
Sep 4: 49 6: 12 1: 23 7: 02 8: 22 1: 20
Oct 5: 08 6: 28 1: 20 6: 24 7: 40 1: 16
Nov 4: 28 5: 49 1: 21 4: 50 6: 09 1: 19
Dec 4: 49 6: 14 1: 25 4: 36 5: 58 1: 22

Indication from Ahādīth

The period between the rise of dawn and sunrise is more than 57
minutes. We find a reference to this from the Ah d$th. After
performing his sunnat sal h, Ras0lull h sallall hu ‛alayhi wa sallam
used to take a rest. He would then proceed for the fajr sal h. His
recitation in the fajr sal h was long. Despite this, there was so much
time [after this sal h] that he could perform a fresh wud0’ and
perform the fajr sal h a second time. Furthermore, certain narrations
mention the word ghalas, i.e. it used to be dark. From all these factors,
41
‫‪the point which can be concluded is that the intervening period used‬‬
‫‪to be more than 57 minutes.‬‬

‫ﻋﻦ أ‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ أن ز‪h‬ﺪ ﺑﻦ ﺛﺎﺑﺖ ر‪ u‬اﷲ ﻋﻨﻪ ﺣﺪﺛﻪ أﻧﻬﻢ ¡ﺴﺤﺮوا ﻣﻊ ا•‪ Ž‬ﺻ‪Š‬‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ ﻗﺎ‪:‬ﻮا إ‪ U‬ا‪B‬ﺼﻼة‪ .‬ﻗﻠﺖ‪> :‬ﻢ ﺑ ﻨﻬﻤﺎ‪ .‬ﻗﺎل‪ :‬ﻗﺪر ‪£‬ﺴ^ أو ﺳ‪ ^Õ‬ﻳﻌ’ آﻳﺔ‪.‬‬
‫)ﺻﺤﻴﺢ ا‘ﺨﺎري‪ ،Ö \ :‬ﺑﺎب وﻗﺖ اﻟﻔﺠﺮ(‪.‬‬

‫ﻋﻦ ﻋﺮوة ﺑﻦ ا‪B‬ﺰ‪ „C‬أن ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ أﺧ‪e‬ﺗﻪ ﻗﺎﻟﺖ‪> :‬ﻦ ‪å‬ﺴﺎء ا‪g‬ﺆﻣﻨﺎت )ﺸﻬﺪن‬
‫ﻣﻊ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻﻼة اﻟﻔﺠﺮ ﻣﺘﻠﻔﻌﺎت ﺑﻤﺮوﻃﻬﻦ ﺛﻢ ﻳﻨﻘﻠ‪ ç‬إ‪ U‬ﺑﻴﻮﺗﻬﻦ‬
‫ﺣ^ ﻳﻘﻀ^ ا‪B‬ﺼﻼة ﻻ ﻳﻌﺮﻓﻬﻦ أﺣﺪ ﻣﻦ اﻟﻐﻠﺲ‪) .‬ﺻﺤﻴﺢ ا‘ﺨﺎري‪ ،Öƒ\ :‬ﺑﺎب وﻗﺖ‬
‫اﻟﻔﺠﺮ(‪.‬‬

‫ﻗﺎﻟﺖ أم ﺳﻠﻤﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻗﺮأ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﻟﻄﻮر‪) .‬ﺻﺤﻴﺢ ا‘ﺨﺎري‪:‬‬
‫اﻟﻔﺠﺮ(‪.‬‬ ‫‪ ، ÓÍ‬ﺑﺎب اﻟﻘﺮاءة‬

‫ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪[ :‬ن ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺻ‪ Š‬ر¿ﻌ‪ %‬اﻟﻔﺠﺮ‬
‫اﺿﻄﺠﻊ ‪ š‬ﺷﻘﻪ اﻷﻳﻤﻦ‪) .‬رواه ا‘ﺨﺎري‪ ، ËË\ :‬ﺑﺎب ا‪B‬ﻀﺠﻌﺔ ‪ š‬ا‪B‬ﺸﻖ اﻷﻳﻤﻦ ﺑﻌﺪ‬
‫ر¿ﻌ‪ %‬اﻟﻔﺠﺮ(‪.‬‬

‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا@ﺎرث ﺑﻦ ﺟﺰء ا‪B‬ﺰ‪C‬ﻴﺪي ﻗﺎل‪ :‬ﺻ‪ Š‬ﺑﻨﺎ أﺑﻮ ﺑ‪9‬ﺮ ﺻﻼة ا‪B‬ﺼﺒﺢ ﻓﻘﺮأ ﺳﻮرة‬
‫ا‪B‬ﺮ¿ﻌﺘ^ ‚ﻴﻌﺎ‪©) .‬ح ﻣﻌﺎ‪ d‬اﻵﺛﺎر‪ ، Е\ :‬ط‪ :‬ﻓﻴﺼﻞ(‪.‬‬ ‫ا‘ﻘﺮة‬

‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ‪:È‬ﺮ ﺑﻦ ر‪C‬ﻴﻌﺔ ﻳﻘﻮل‪ :‬ﺻﻠﻴﻨﺎ وراء ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ﺻﻼة ا‪B‬ﺼﺒﺢ ﻓﻘﺮأ ﻓﻴﻬﺎ‬
‫‪ê‬ﺴﻮرة ﻳﻮﺳﻒ وﺳﻮرة ا@ﺞ ﻗﺮاءة ﺑﻄﻴﺌﺔ‪ ،‬ﻓﻘﻠﺖ‪ :‬واﷲ إذا ﻟﻘﺪ [ن ﻳﻘﻮم ﺣ^ ﻳﻄﻠﻊ اﻟﻔﺠﺮ‪،‬‬
‫ﻗﺎل‪ :‬أﺟﻞ‪©) .‬ح ﻣﻌﺎ‪ d‬اﻵﺛﺎر‪.( ÐÐ\ :‬‬
‫‪Note: The intervening period between sunset and the setting of the‬‬
‫‪shafaq of any date in any month is about the same as the intervening‬‬
‫‪period between true dawn and sunrise. 1‬‬
‫‪Imd d al-Ahk m:‬‬
‫‪True dawn occurs 18° before sunrise. 2‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Fat w Rah$m$yyah, vol. 3, p. 34.‬‬
‫‪2‬‬
‫‪Imd d al-Ahk m, vol. 1, p. 401, D r al-‛Ul0m Karachi.‬‬
‫‪42‬‬
Accepting the investigation of a non-Muslim
Question
Can we rely on the investigations of non-Muslims for establishing the
times of true dawn, sunrise or the shafaq?
Answer
The investigations of non-Muslims in purely religious matters is not
acceptable, e.g. whether water is pure or impure, and food is hal l or
har m. However, if they provide information about something on
which a religious matter is decided, it will be acceptable provided one
is convinced of their honesty. For example, a non-Muslim says: “I
bought this food from such and such Muslim.” After purchasing it
from a Muslim the ruling of hal l will be applied to that food.
Ad-Durr al-Mukht r:
ٔ ً
î‫ﻮ‬ë ‫ﺘﮧ ﻣﻦ‬hO‫ اﺷ‬:‫ ﻓﻴﺤﻞ اوﻗﺎل‬ì‫ﻠﺤﻢ ﻣﻦ ﻛﺘﺎ‬B‫ﺖ ا‬hO‫ اﺷ‬:‫ﻮﺳﻴﺎ ﻗﺎل‬ë ‫ﻮ‬B‫ﻘﺒﻞ ﻗﻮل [ﻓﺮ و‬h‫و‬
ٔ ٔ
ñ‫ﻼت ﻻ‬:‫ﻌﺎ‬g‫ ا‬ñ ‫ﻓﺮ ﻣﻘﺒﻮل ﺑﺎﻹ‚ﺎع‬ðB‫ ا‬e‫ﻮاﺣﺪ واﺻﻠﮧ ان ﺧ‬B‫ﻓﻴﺤﺮم وﻻﻳﺮدہ ﺑﻘﻮل ا‬
ñ ^‫ا@ﺎﺻﻠ‬ ‫ ا@ﻞ وا@ﺮﻣﺔ ﻳﻌ‬ñ ‫ﻓﺮ‬ðB‫ﻘﺒﻞ ﻗﻮل ا‬h‫ و‬ó‫ﻜ‬B‫ﻤﻞ ﻗﻮل ا‬ò ‫ﻳﺎﻧﺎت وﻋﻠﻴﮧ‬Q‫ا‬
.(ЕË-Е•\Í :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻼت ﻻﻣﻄﻠﻖ ا@ﻞ وا@ﺮﻣﺔ‬:‫ﻌﺎ‬g‫ﺿﻤﻦ ا‬
Taht w$:
ٔ ً ٔ
‫ ﻣﻦ‬õ‫ ذﻟ‬ñ ‫ﻼت ﻋﺪﻻ [ن او ﻏ„ ﻋﺪل ﻓﻼ ﺑﺪ‬:‫ﻌﺎ‬g‫ اﺧﺒﺎر ا‬ñ ‫ﻮاﺣﺪ‬B‫و½ذا ﺻﺢ ﻗﻮل ا‬
ٔ ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫ ﻋﻤﻞ ﻋﻠﻴﮧ و½ﻻ ﻻ‬õ‫ راﻳﮧ ذﻟ‬š ‫ہ ﺻﺎدق ﻓﺈن ﻏﻠﺐ‬e‫ﺗﻐﻠﻴﺐ راﻳﮧ ﻓﻴﮧ ان ﺧ‬
.( Ê•\• :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ‫اﻟﻄﺤﻄﺎوي‬
We learn from the above texts that if we are convinced that a non-
Muslim’s investigation is correct, we will act on it. If not, we will not.
Al-Fat w al-Hind$yyah:
ñ ‫ﻼت ﻳﺘﻀﻤﻦ ﻗﺒﻮﻟﮧ‬:‫ﻌﺎ‬g‫ ا‬ñ ‫ﻓﺮ‬ðB‫ﻳﺎﻧﺎت إﻻ إذا [ن ﻗﺒﻮل ﻗﻮل ا‬Q‫ ا‬ñ ‫ﻓﺮ‬ðB‫وﻻﻳﻘﺒﻞ ﻗﻮل ا‬
ñ ‫ﻜﺬا‬J ‫ورة‬ø ‫ﻼت ﻓﻴﻘﺒﻞ ﻗﻮﻟﮧ ﻓﻴﮩﺎ‬:‫ﻌﺎ‬g‫ ﺿﻤﻦ ا‬ñ ‫ﻳﺎﻧﺎت‬Q‫ﺌﺬ ﺗﺪﺧﻞ ا‬ª ٍ ‫ﻳﺎﻧﺎت ﻓﺤﻴ‬Q‫ا‬
ً ً ٔ ً ً ٔ ٔ
ù‫ﻮد‬ú‫ﺘﮧ ﻣﻦ ﻳ‬hO‫ اﺷ‬:‫ @ﻤﺎ ﻓﻘﺎل‬ùO‫ﻮﺳﻴﺎ او ﺧﺎدﻣﺎ ﻓﺎﺷ‬ë ‫ ﻣﻦ ارﺳﻞ اﺟ„ا ﻟﮧ‬،^‫ﻴ‬ž•‫ا‬
ٔ ٔ ٔ ٔ ٔ
‫ﻞ ﻣﻨﮧ ﻣﻌﻨﺎہ إذا [ن ذﺑﻴﺤﺔ‬³‫ﻢ )ﺴﻌﮧ ان ﻳﺎ‬B õ‫ﻠﮧ و½ن [ن ﻏ„ ذﻟ‬³‫ﺴﻠﻢ وﺳﻌﮧ ا‬:‫ او‬û‫اوﻧ~ا‬
ٔ ٰ ٔ ٔ
) .‫ﺪاﻳﺔ‬ú‫ اﻟ‬ñ ‫ ا@ﺮﻣﺔ ﻛﺬا‬ñ ‫او• ان ﻳﻘﺒﻞ‬ ‫ ا@ﻞ‬ñ ‫ﺎ ﻗﺒﻞ ﻗﻮﻟﮧ‬g ‫ﺴﻠﻢ ﻻﻧﮧ‬g‫ وا‬ì‫ﻜﺘﺎ‬B‫ﻏ„ ا‬
.(ÐÓÖ\Ë :‫اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬

43
In the question under discussion, if a non-Muslim provides
information about true dawn and the setting of the shafaq –
information which is not a direct religious matter but an investigation
of the horizon – and then the ruling as to whether sal h time
commences or not, fasting time commences or not; then the
investigation of a non-Muslim in this regard will be acceptable.
Moreover, this investigation is not confined to non-Muslims but also
the investigation of expert Muslim astronomers.
All h ta‛ l knows best.
Delaying the ‛asr time to the extent that the makrūh
time is suspected
Question
Our ‛asr sal h is performed at 5pm while sunset is at about 5:25pm. A
considerable number of people become masb0q. Is this the correct
time or is it a makr0h time. Should the sal h be performed earlier to
save ourselves from the makr0h time?
Answer
It is mustahab to delay the ‛asr time but not permissible to delay it to
the extent that one doubts that it is possibly being performed in a
makr0h time. Generally, one hour before sunset is considerably before
the makr0h time, so there is no harm in this. The makr0h time
commences quite some time after it. However, in the question under
discussion, to commence sal h at 5pm and end it at about 5:10pm is
very close to the makr0h time and should be abstained from.
Ad-Durr al-Mukht r:
ٔ ٔ ً ً ً ٔ
.‫ اﻻﺻﺢ‬ñ ‫ﺎر اﻟﻌ^ ﻓﻴﮩﺎ‬7‫ رذ[ء ﺑﺎن ﻻ‬ü‫ﻢ ﻳﺘ‬B‫ﻠﻨﻮاﻓﻞ ﻣﺎ‬B ‫وﺗﺎﺧ„ ﻋ~ ﺻﻴﻔﺎ وﺷﺘﺎء ا ﺗﻮﺳﻌﺔ‬
ٔ ٔ
‫ﻜﻨﮧ إﻃﺎﻟﺔ ا•ﻈﺮ ﻓﻘﺪ ﺗﻐ„ت‬:‫ إن ا‬:‫ﮧ‬h„‫ اﻟﻈﮩ‬Ú‫ اﻟﮩﺪاﻳﮧ وﻏ„ﮨﺎ و‬ñ ‫ اﻻﺻﺢ ﺻﺤﺤﮧ‬ñ ‫ﻗﻮﻟﮧ‬
ً ٔ ٔ
‫ﺴﺒﻮق ﻗﻀﺎء ﻣﺎﻓﺎﺗﮧ۔ وﻗﻴﻞ ﺣﺪ‬g‫ﻦ ا‬9‫ ان ﻻﻳٔﻮﺧﺮ ﺗﺎﺧ„ا ﻻﻳﻤ‬ü‫ﺒ‬ªh‫ و‬:‫ وﻓﻴﮩﺎ‬ù‫وﻋﻠﻴﮧ اﻟﻔﺘﻮ‬
ٔ ٔ ٔ
،‫ ا ﻮﮨﺮة‬ñ ‫ ا@ﻴﻄﺎن ﻛﻤﺎ‬š ‫ﺸﻌﺎع‬B‫ﻠﻐﺮوب اﻗﻞ ﻣﻦ رﻣﺢ وﻗﻴﻞ ان ﻳﺘﻐ„ ا‬B þ‫ا•ﻐ„ ان ﻳﺒ‬
.(ÐÍÊ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ ) ا‬.‫ﺮزاق‬B‫اﺑﻦ ﻋﺒﺪ ا‬
Al-Fat w al-Hind$yyah:

44
 ‫ٔ‬
‫و)ﺴﺘﺤﺐ ﺗﺎﺧ„ اﻟﻌ~ ‪ ˜ ñ‬زﻣﺎن ﻣﺎ‪B‬ﻢ ﺗﺘﻐ„ ا‪B‬ﺸﻤﺲ واﻟﻌ‪e‬ة •ﻐ„ اﻟﻘﺮص ﻻ •ﻐ„‬
‫ا‪B‬ﻀﻮء ﻓﻤ‪ Á‬ﺻﺎر اﻟﻘﺮص ‪Î‬ﻴﺚ ﻻ‪7‬ﺎر ﻓﻴﮧ اﻟﻌ^ ﻓﻘﺪ ﺗﻐ„ و½ﻻ ﻻﻛﺬا ‪ ñ‬ا‪ .ñðB‬و ﻮ‬
‫©ح ا‪g‬ﻨﻴﺔ‪ :‬ص ‪.(ƒÐÐ‬‬ ‫ا‪B‬ﺼﺤﻴﺢ ﻛﺬا ‪ ñ‬اﻟﮩﺪاﻳﺔ‪ ) .‬اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪ .˃\ :‬و¿ﺬا‬
‫‪All h ta‛ l knows best.‬‬
‫‪Using the Dā’irah Hindīyyah to work out zawāl‬‬
‫‪Question‬‬
‫?‪What is a d ’irah hind$yyah and what is it used for‬‬
‫‪Answer‬‬
‫)‪Kindly refer to the original book. (translator‬‬
‫‪The extent of zawāl‬‬
‫‪Question‬‬
‫‪How long does the time of zaw l last? When is it makr0h to perform‬‬
‫?‪sal h‬‬
‫‪Answer‬‬
‫‪The estimated time between istiw ’ q rin and zaw l f riq is about ten‬‬
‫‪minutes. Thus, sal h should not be performed five minutes before and‬‬
‫‪five minutes after the zaw l time which is shown in the sal h‬‬
‫‪timetables.‬‬
‫‪Sh m$:‬‬
‫)ﻗﻮﻟﮧ واﺳﺘﻮائ( و‪ Ú‬اﻟﻘﻨﻴﺔ‪ :‬واﺧﺘﻠﻒ ‪ ñ‬وﻗﺖ ا‪B‬ﻜﺮاﻫﺔ ﻋﻨﺪ ا‪B‬ﺰوال‪ ،‬ﻓﻘﻴﻞ ﻣﻦ ﻧﺼﻒ ا•ﮩﺎر‬
‫ٔ‬ ‫ٔ‬
‫إ‪ U‬ا‪B‬ﺰوال ‪B‬ﺮواﻳﺔ ا‪ ì‬ﺳﻌﻴﺪ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ’’اﻧﮧ ﻧﮩﻰ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة ﻧﺼﻒ ا•ﮩﺎر ﺣ‪ Á‬ﺗﺰول ا‪B‬ﺸﻤﺲ‘‘ ﻗﺎل ر¿ﻦ ا‪Q‬ﻳﻦ ا‪B‬ﺼﺒﺎ ‪ :‬وﻣﺎ اﺣﺴﻦ ﮨﺬا ﻻن‬
‫ٔ‬
‫ا•ﮩﻰ ﻋﻦ ا‪B‬ﺼﻼة ﻓﻴﮧ ﻳﻌﺘﻤﺪ ﺗﺼﻮرﮨﺎ ﻓﻴﮧ وﻋﺰا ‪ ñ‬اﻟﻘﮩﺴﺘﺎ‪ û‬اﻟﻘﻮل ﺑﺎن ا‪g‬ﺮاد اﻧﺘﺼﺎف‬
‫ٔ‬ ‫ٔ‬
‫ا•ﮩﺎر اﻟﻌﺮ‪ Ú‬إ‪ U‬اﺋﻤﺔ ﻣﺎ وراء ا•ﮩﺮ و‪C‬ﺎن ا‪g‬ﺮاد اﻧﺘﺼﺎف ا•ﮩﺎر ا‪ “B‬و ﻮ ا‪B‬ﻀﺤﻮة‬
‫ٔ‬
‫ا‪B‬ﻜ‪ ùٰe‬إ‪ U‬ا‪B‬ﺰوال إ‪ U‬اﺋﻤﺔ ﺧﻮارزم …و‪© Ú‬ح ا•ﻘﺎﻳﺔ ‪B‬ﻠ‪e‬ﺟﻨﺪ‪ :ù‬وﻗﺪ وﻗﻊ ‪ ñ‬ﻋﺒﺎرات‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻔﻘﮩﺎء ان ا‪B‬ﻮﻗﺖ ا‪g‬ﻜﺮوہ ﻮ ﻋﻨﺪ اﻧﺘﺼﺎف ا•ﮩﺎر إ‪ U‬ان ﺗﺰول ا‪B‬ﺸﻤﺲ وﻻ ¬ ان زوال‬
‫ٔ‬
‫ا‪B‬ﺸﻤﺲ إﻧﻤﺎ ﻮ ﻋﻘﻴﺐ اﻧﺘﺼﺎف ا•ﮩﺎر‪C‬ﻼ ﻓﺼﻞ‪ ،‬و‪ Ú‬ﮨﺬا اﻟﻘﺪر ﻣﻦ ا‪B‬ﺰﻣﺎن ﻻﻳﻤ‪9‬ﻦ اداء‬
‫ٔ‬
‫ا‪B‬ﺼﻼة ﻓﻴﮧ‪ ،‬ﻓﻠﻌﻞ ا‪g‬ﺮاد اﻧﮧ ﻻ‪z‬ﻮز ا‪B‬ﺼﻼة ‪Î‬ﻴﺚ ﻳﻘﻊ ﺟﺰء ﻣﻨﮩﺎ ‪ ñ‬ﮨﺬا ا‪B‬ﺰﻣﺎن‪) .‬ﺷﺎ‪:ô‬‬
‫\ ‪.(ÐÊ‬‬
‫‪45‬‬
Ahsan al-Fat w :
The makr0h time is considered to be nisf an-nah r ‛urf$ (common
midday). ‛All mah Barjand$ rahimahull h expresses his objection to
this in Sharh an-Niq yah by saying that the nisf an-nah r ‛urf$ does
not extend over a period of time, and so performing sal h in such a
time cannot be imagined. Thus, prohibition in this regard is not
correct. Based on this some scholars lay down the entire period from
nisf an-nah r shar‛$ to nisf an-nah r haq$q$ to be the makr0h time.
However, this view is not supported in any Had$th. Rather, all Ah d$th
in this regard make reference to nisf an-nah r ‛urf$. There can be a few
answers to the above objection:
1. Although the entire sal h is not possible in this time, the objective is
that no part of a sal h must occur in this time. This answer is given by
‛All mah Barjand$ rahimahull h himself.
2. Instead of calculating from the centre of the sun, the entire sun
must be considered. This is established from the following Had$th of
‛Abdull h as-San bah$ radiyall hu ‛anhu:

.‫ اﷲ ﻋﻨﻪ ﺛﻢ إذا اﺳﺘﻮت ﻗﺎرﻧﻬﺎ ﻓﺈذا زاﻟﺖ ﻓﺎرﻗﻬﺎ‬u‫ر‬ ‫ﺼﻨﺎﺑ‬B‫ﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ا‬ ‫ﻛﻤﺎ‬
.(ƒÓ ‫ ص‬،‫ﻚ‬B‫ﺆﻃﺎ إﻣﺎم ﻣﺎ‬:)
It takes two minutes and eight seconds for the sun to pass over the
circle of midday from one edge to the other edge. Sal h in such a time
span is possible.
3. The injunctions of the Shar$‛ah are not based on mathematical
calculations but observation, and it is observed that the time between
istiw ’ q rin and zaw l f riq is about ten minutes. Thus, sal h should
not be performed five minutes before and five minutes after the zaw l
time which is shown in the sal h timetables.

‫ﺮ )ووﻗﺖ اﻟﻈﻬﺮ ﻣﻦ‬h‫ﺗﻔﺴ„ ﻗﻮل ﺷﺎرح ا•ﻨﻮ‬ ‫ﺑﺪﻳﻦ ﻋﻦ اﻟﻄﺤﻄﺎوي‬È ‫ﺪ ﻣﺎ ﻧﻘﻠﻪ اﺑﻦ‬h‫ﺆ‬h‫و‬
.(ÐЃ\ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ﺴﺐ ﻣﺎ ﻳﻈﻬﺮ •ﺎ‬Î ‫ﺴﻤﺎء( أي وﺳﻄﻬﺎ‬B‫ أي ﻣﻴﻞ ذ[ء ﻋﻦ ﻛﺒﺪ ا‬b‫زوا‬
This point is also established from the reasoning behind making this
time makr0h. Like sal h, worshipping the sun at the same time cannot
be possible. The sun worshippers must be specifying the time of

46
worship according to their observation. That is all. All h ta‛ l knows
best.1
All h ta‛ l knows best.
Differences among Hanafī jurists with regard to
zuhr and ‛asr times
Question
What are the differences among Hanaf$ jurists with regard to the final
time of zuhr and beginning time of ‛asr? What is the most cautious
time for performing zuhr and ‛asr? If a person performs ‛asr sal h
while the shadow of objects is double, will he have to repeat his sal h?
Answer
There are several statements of Im m Ab0 Han$fah rahimahull h with
regard to the final time of zuhr. The well-known narration is that it
lasts until the shadow of objects reaches twice the original size, and
after this, the ‛asr time commences. Im m Ab0 Y0suf rahimahull h,
Im m Muhammad rahimahull h and others are of the view that it lasts
until the shadow of objects is equal to the original size, and ‛asr time
commences when it is twice the size. However, the precautionary time
is for zuhr to be performed when the shadow is equal to the original
size and ‛asr to be performed after the shadow is twice the original
size. In this way, a person will not fall into these differing opinions. If a
person performs his ‛asr sal h within the period of the shadow being
twice the original size, his sal h will be valid and there is no need to
repeat it.
Ad-Durr al-Mukht r:
ٔ
.‫ﻼﺛﺔ‬œ‫ ﺑﻠﻮغ اﻟﻈﻞ ﻣﺜﻠﻴﮧ( وﻋﻨﮧ ﻣﺜﻠﮧ و ﻮ ﻗﻮﻟﮩﻢ وزﻓﺮ واﻻﺋﻤﺔ ا‬U‫)ووﻗﺖ اﻟﻈﮩﺮ ﻣﻦ زواﻟﮧ إ‬
ٔ ٔ ٔ ٔ
‫ﮨﺎن و ﻮ اﻻﻇﮩﺮ‬e‫ اﻟ‬Ú‫ﺎﺧﻮذ ﺑﮧ و‬g‫ ﻏﺮر اﻻذ[ر و ﻮ ا‬Ú‫ﮧ ﻧﺎﺧﺬ و‬C‫ؒ و‬ù‫ﻗﺎل اﻹﻣﺎم اﻟﻄﺤﺎو‬
‫ﮧ‬C‫ اﻟﻔﻴﺾ وﻋﻠﻴﮧ ﻋﻤﻞ ا•ﺎس ا´ﻮم و‬Ú‫ ا‘ﺎب و‬ñ ‫ﺴﻼم و ﻮ ﻧﺺ‬B‫ﺋﻴﻞ ﻋﻠﻴﻪ ا‬e‫‘ﻴﺎن ﺟ‬
‫ﺮواﻳﺔ ﻋﻦ اﻹﻣﺎم ﻧﮩﺎﻳﺔ و ﻮ‬B‫ ﺑﻠﻮغ اﻟﻈﻞ ﻣﺜﻠﻴﮧ( ﮨﺬا ﻇﺎﮨﺮ ا‬U‫)ﻗﻮﻟﮧ إ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.Á‫ﻳﻔ‬
‫ﺤﺒﻮ وﻋﻮل ﻋﻠﻴﮧ‬g‫ﺨﺘﺎرﻏﻴﺎﺛﻴﺔ واﺧﺘﺎرہ اﻹﻣﺎم ا‬g‫ﻨﺎﺑﻴﻊ و ﻮ ا‬h‫ﻴﻂ و‬Ÿ‫ﺼﺤﻴﺢ ﺑﺪاﺋﻊ و‬B‫ا‬
ٔ
‫ﺸﺎرﺣﻮن ﻓﻘﻮل‬B‫ﺘﻮن وارﺗﻀﺎہ ا‬g‫ﻌﺔ ﺗﺼﺤﻴﺢ ﻗﺎﺳﻢ واﺧﺘﺎرہ اﺻﺤﺎب ا‬h“B‫ﺴ وﺻﺪرا‬ª‫اﻟ‬
ٔ ٔ ٔ
ñ ‫ ﺑﻘﻮﻟﮩﻤﺎ‬Á‫ اﻟﻔﻴﺾ ﻣﻦ اﻧﮧ ﻳﻔ‬ñ ‫ وﻣﺎ‬،‫ﺬ ﺐ‬g‫ اﻧﮧ ا‬š ‫ﻘﻮﻟﮩﻤﺎ ﻧﺎﺧﺬ ﻻﻳﺪل‬C‫ؒ و‬ù‫اﻟﻄﺤﺎو‬

1
Ahsan al-Fat w , vol. 2, p. 137. Refer to the following for details: Āp Ke
Mas ’il Aur Oen K Hull, vol. 2, p. 105; Fat w Mahm0d$yyah, vol. 5, p. 383.
47
 ‫ٔ‬
‫اﻟﻌ~ واﻟﻌﺸﺎء ‪:‬ﺴﻠﻢ ‪ ñ‬اﻟﻌﺸﺎء ﻓﻘﻂ ‪ š‬ﻣﺎ ﻓﻴﮧ وﺗﻤﺎﻣﮧ ‪ ñ‬ا‘ﺤﺮ‪) .‬وﻗﻮﻟﮧ وﻋﻨﮧ( ا‪ ù‬ﻋﻦ‬
‫ٔ ً ٔ‬ ‫ٔ‬
‫اﻹﻣﺎم ا‪ ì‬ﺣﻨﻴﻔﺔؒ و‪ Ú‬رواﻳﺔ ﻋﻨﮧ اﻳﻀﺎ اﻧﮧ ﺑﺎ‪g‬ﺜﻞ ¬ﺮج وﻗﺖ اﻟﻈﮩﺮ وﻻ ﻳﺪﺧﻞ وﻗﺖ اﻟﻌ~‬
‫إﻻ ﺑﺎ‪g‬ﺜﻠ^ ذﻛﺮﮨﻤﺎ ا‪B‬ﺰ‪h‬ﻠ وﻏ„ہ وﻋﻠﻴﮩﺎ ﻓﻤﺎ ﺑ^ ا‪g‬ﺜﻞ وا‪g‬ﺜﻠ^ وﻗﺖ ﻣﮩﻤﻞ۔)ﻗﻮﻟﮧ و ﻮ ﻧﺺ‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ا‘ﺎب( ﻓﻴﮧ ان اﻻدﻟﺔ ﺗ‪9‬ﺎﻓﺎت و‪B‬ﻢ ﻳﻈﮩﺮ ﺿﻌﻒ د´ﻞ اﻹﻣﺎم ﺑﻞ اد•ﮧ ﻗﻮ‪h‬ﺔ اﻳﻀﺎ ﻛﻤﺎ‬
‫ﻳﻌﻠﻢ ﻣﻦ ‪:‬ﺮاﺟﻌﺔ ا‪g‬ﻄﻮﻻت و©ح ا‪g‬ﻨﻴﺔ وﻗﺪ ﻗﺎل ‪ ñ‬ا‘ﺤﺮ ﻻ ﻳﻌﺪل ﻋﻦ اﻟﻘﻮل اﻹﻣﺎم إ‪U‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮩﻤﺎ او ﻗﻮل اﺣﺪﮨﻤﺎ إﻻ ‪ B‬ورة ﻣﻦ ﺿﻌﻒ د´ﻞ او ﺗﻌﺎ‪:‬ﻞ ‪Ç‬ﻼﻓﮧ [‪g‬ﺰارﻋﺔ و½ن ‪ã‬ح‬
‫ٔ‬ ‫ٰ‬ ‫ٔ‬
‫اﻟﻔﺘﻮ‪ š ù‬ﻗﻮﻟﮩﻤﺎ ﻛﻤﺎ ﮨﻨﺎ۔)ﻗﻮﻟﮧ وﻋﻠﻴﮧ ﻋﻤﻞ ا•ﺎس ا´ﻮم( ا‪ ñ ù‬ﻛﺜ„ ﻣﻦ‬ ‫ا‪g‬ﺸﺎﻳﺦ ﺑﺎن‬
‫واﻻﺣﺴﻦ ﻣﺎ ‪ ñ‬ا‪°B‬اج ﻋﻦ ﺷﻴﺦ اﻹﺳﻼم ٔان اﻻﺣﺘﻴﺎط ٔان ﻻ ٔ‬
‫ﻳﻮﺧﺮ اﻟﻈﮩﺮ إ‪ U‬ا‪g‬ﺜﻞ‬
‫ٔ‬
‫ا‘ﻼد‬
‫ٔ ً‬ ‫ٔ‬
‫وان ﻻ ﻳﺼ‪ Š‬اﻟﻌ~ ﺣ‪ Á‬ﻳﺒﻠﻎ ا‪g‬ﺜﻠ^ ´ﻜﻮن ‪:‬ﻮدﻳﺎ ‪B‬ﻠﺼﻼﺗ^ ‪ ñ‬وﻗﺘﮩﻤﺎ ﺑﺎﻻ‚ﺎع‪) .‬ا‪Q‬ر‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۳۵۹ :‬ﺳﻌﻴﺪ۔و¿ﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪۱/۱۷۳ :‬۔وﮨﻜﺬا ‪ñ‬‬
‫ا‪žg‬ﺴﻮط ‪B‬ﻼﻣﺎم ا‪°B‬ﺧ‪۱/۱۴۲ :ؒà‬۔و‪© Ú‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص‪ ۲۲۷‬ﺳﮩﻴﻞ۔ وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪:‬‬
‫اﻟﻔﻼح‪ :‬ص ‪،۱۷۶‬‬ ‫‪۱/۲۴۵‬۔و ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۲۱۹ :‬داراﻟﻔﻜﺮ۔وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫ﻗﺪﻳ ۔ و‪ë‬ﻤﻊ اﻻﻧﮩﺮ ‪© ñ‬ح ‪:‬ﻠﺘ‪ þ‬اﻻ‪Î‬ﺮ‪۱/۶۹ :‬۔‪۷۰‬۔واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪.(۱/۵۱:‬‬
‫‪Fayd al-B r$:‬‬
‫ٔ‬
‫ﻓﺘﺤﺼﻞ اﻧﮧ ﺻ‪ Š‬اﻟﻈﮩﺮ ﺗﺎرة ‪ ñ‬ا‪g‬ﺜﻞ و ﻮ وﻗﺘﮩﺎ ا‪g‬ﺨﺘﺺ وﺗﺎرة ‪ ñ‬ا‪g‬ﺜﻞ ا‪œ‬ﺎ‪ û‬و ﻮ ا‪B‬ﻮﻗﺖ‬
‫ٔ ً‬ ‫ٔ‬
‫ا‪B‬ﺼﺎﻟﺢ ﻟﮩﺎ و¿ﺬﻟ‪ õ‬ﺻ‪ Š‬اﻟﻌ~ ﺗﺎرة ﺑﻌﺪ ا‪g‬ﺜﻞ اﻻول و ﻮ وﻗﺖ ﺻﺎﻟﺢ ﻟﮩﺎ اﻳﻀﺎ وﺻﻼﮨﺎ ﺗﺎرة‬
‫ﺑﻌﺪ ا‪g‬ﺜﻞ ا‪œ‬ﺎ‪ û‬ﻗﺒﻞ ﻧﮩﺎﻳﺔ ا‪g‬ﺜﻞ ا‪œ‬ﺎﻟﺚ و ﻮ ا‪B‬ﻮﻗﺖ ا‪g‬ﺨﺘﺺ ﺑﮩﺎ ﻣﻊ إﺑﻘﺎء اﻟﻔﺎﺻﻠﺔ ﺑ^‬
‫ٔ ً ٓ ً‬
‫ا‪B‬ﺼﻼﺗ^ ‪ ñ‬ا´ﻮﻣ^‪ ،‬وﮨﺬا ﻋ^ ﻣﺬﮨﺒﻨﺎ‪ ،‬ﻓﻠﻠﮧ ا@ﻤﺪ اوﻻ واﺧﺮا‪) .‬ﻓﻴﺾ ا‘ﺎر‪،۲/۹۹:ù‬ﻛﺘﺎب‬
‫‪:‬ﻮاﻗﻴﺖ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Fat w Mahm0d$yyah:‬‬
‫‪The preferred view and the one on which the fatw is issued is that‬‬
‫‪‛asr time commences when the shadow is twice the original size.‬‬
‫‪However, the other view is that it commences immediately after the‬‬
‫‪shadow is equal to the original size. Sal h performed in this time does‬‬
‫‪not have to be repeated.1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Fat w Mahm0d$yyah, vol. 5, p. 338, J mi‛ah F r0q$yyah; Fat w‬‬
‫‪Haqq n$yyah, vol. 3, p. 36.‬‬
‫‪48‬‬
‛Asr salāh in Makkah and Madīnah
Question
Does the Hanaf$ school give leeway for the ‛asr sal h to be performed
within the period when the shadow is twice the original? This issue is
experienced most often in Makkah and Mad$nah.
Answer
The preferred view of the Hanaf$s is that the time of ‛asr commences
after the shadow is twice the original. This is the view which must be
followed in normal conditions, and caution demands this. However,
the other view is that ‛asr commences after the shadow is equal to the
original. Thus, if there is a valid reason, a person is a traveller, or
happens to perform ‛asr sal h behind a Sh fi‛$ im m; then there is
leeway to perform it within the period when the shadow is double the
original size. This is especially so in Makkah and Mad$nah because
sal h must be performed with congregation. One must not discard the
virtue of congregation and performing sal h in the Haramayn
Shar$fayn. This is preferred.
Fayd al-B r$:
ٔ
‫ﻮﻗﺖ‬B‫ و ﻮ ا‬û‫ﺎ‬œ‫ﺜﻞ ا‬g‫ ا‬ñ ‫ﺨﺘﺺ وﺗﺎرة‬g‫ﺜﻞ و ﻮ وﻗﺘﮩﺎ ا‬g‫ ا‬ñ ‫ اﻟﻈﮩﺮ ﺗﺎرة‬Š‫ﻓﺘﺤﺼﻞ اﻧﮧ ﺻ‬
ً ٔ ٔ
‫ﺜﻞ اﻻول و ﻮ وﻗﺖ ﺻﺎﻟﺢ ﻟﮩﺎ اﻳﻀﺎ وﺻﻼﮨﺎ ﺗﺎرة‬g‫ اﻟﻌ~ﺗﺎرة ﺑﻌﺪ ا‬Š‫ ﺻ‬õ‫ﺼﺎﻟﺢ ﻟﮩﺎ و¿ﺬﻟ‬B‫ا‬
^‫ﺨﺘﺺ ﺑﮩﺎ ﻣﻊ إﺑﻘﺎء اﻟﻔﺎﺻﻠﺔ ﺑ‬g‫ﻮﻗﺖ ا‬B‫ﺎﻟﺚ و ﻮ ا‬œ‫ﺜﻞ ا‬g‫ ﻗﺒﻞ ﻧﮩﺎﻳﺔ ا‬û‫ﺎ‬œ‫ﺜﻞ ا‬g‫ﺑﻌﺪ ا‬
ً ٓ ً ٔ
.(ÔÔ\ƒ :‫ ) ﻓﻴﺾ ا‘ﺎري‬.‫ ﻓﻠﻠﻪ ا@ﻤﺪ اوﻻ واﺧﺮا‬،‫ وﮨﺬا ﻋ^ ﻣﺬﮨﺒﻨﺎ‬،^‫ ا´ﻮﻣ‬ñ ^‫ﺼﻼﺗ‬B‫ا‬
Fath al-Qad$r:
ٓ ٔ ٔ
‫ﻤﺪ ﻋﻨﮧ إذا ﺻﺎر‬Ÿ ù‫ رو‬،‫ اﺧﺮ وﻗﺖ اﻟﻈﮩﺮ‬ñ ‫ ﺣﻨﻴﻔﺔ اﺧﺘﻠﻔﺖ‬ì‫ﺮواﻳﺎت ﻋﻦ ا‬B‫اﻋﻠﻢ ان ا‬
‫ ﻋﻠﻴﮧ‬ù=‫ﺰوال ﺧﺮج وﻗﺖ اﻟﻈﮩﺮ ودﺧﻞ وﻗﺖ اﻟﻌ~ و ﻮ ا‬B‫ء ا‬ñ ù‫ﻇﻞ ˜ !ء ﻣﺜﻠﻴﮧ ﺳﻮ‬
ٔ
‫ﺰوال ﺧﺮج‬B‫ء ا‬ñ ù‫ﺎد ﻋﻨﮧ إذا ﺻﺎر ﻇﻞ ˜ !ء ﻣﺜﻠﮧ ﺳﻮ‬h‫ ﺣﺴﻦ ﺑﻦ ز‬ù‫ ورو‬،‫اﺑﻮ ﺣﻨﻴﻔﺔ‬
ٔ ٔ
:‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬. ‫ﺸﺎﻓ‬B‫ﻤﺪ وزﻓﺮ وا‬Ÿ‫ﮧ اﺧﺬ اﺑﻮ ﻳﻮﺳﻒ و‬C‫وﻗﺖ اﻟﻈﮩﺮ ودﺧﻞ وﻗﺖ اﻟﻌ~ و‬
.(‫ ﺑ„وت‬،۱۹۸‫ ۔‬۱۹۴‫ص‬:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ ﻓﺘﺎو‬ñ ‫ دار اﻟﻔﻜﺮ۔و¿ﺬا‬،ƒ Ô\
Al-Fat w al-Hind$yyah:
‫ اﻟﻌ~ ﺣ^ ﻳﺼ„ ﻣﺜﻠﻴﻪ‬Ã‫ﺼ‬h‫ اﻟﻈﻬﺮ ﻗﺒﻞ ﺻ„ورة اﻟﻈﻞ ﻣﺜﻠﻪ و‬Ã‫ﻮا اﻹﺣﺘﻴﺎط أن ﻳﺼ‬B‫ﻗﺎ‬
.(Ë \ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.^‫ﺼﻼﺗﺎن وﻗﺘﻬﻤﺎ ﺑﻴﻘ‬B‫´ﻜﻮن ا‬

49
Fat w Haqq n$yyah:
It is preferable to perform ‛asr sal h after the shadow of objects is
twice the original even if it means missing the congregation. However,
this ruling is for normal places. Bearing in mind the sanctity and
virtue of the Haramayn Shar$fayn, one must join the congregation
there. It is not necessary for him to delay the sal h until the time when
the shadow is twice the original. It is better to perform the sal h with
congregation in the Haramayn Shar$fayn. 1
All h ta‛ l knows best.

1
Fat w Haqq n$yyah, vol. 3, p. 42; Fat w Mahm0d$yyah, vol. 5, p. 341,
J mi‛ah F r0q$yyah.
50
 Adhān And Iqāmah
The extent of pulling the word “Allāh” in the adhān
Question
To what extent should the word “All h” be pulled in the adh n?
Answer
According to the science of tajw$d, letters in the adh n which have
madd-e-asl$ may be pulled for longer than one alif for the sake of
demonstrating greatness and importance. The qurr ’ include the
madd-e-ta‛z$m$ (a letter which is pulled to demonstrate greatness)
from among the causes of madd. Hadrat Maul n Q r$ Fath
Muhammad S hib P n$patt$ rahimahull h writes in Mift h al-Kam l:
The causes of madd are divided into two categories: (1)
literal, (2) figurative. The figurative is divided into two
types: (1) hyperbolic negation, (2) to demonstrate
greatness. This is to be found in the word “All h”. The
jurists say that it is permissible to extend it even to the
extent of seven alifs.1
Taby$n al-Haq ’iq:
.( •\ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﻢ ¬ﺮج ﻋﻦ ﺣﺪﻫﺎ‬B ‫ﺪ ﻻم اﷲ ﻓﺤﺴﻦ ﻣﺎ‬g‫و½ن [ن ا‬
Al-Fat w al-Hind$yyah:
.(ÊÐ\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫وﻣﺪ ﻻم اﷲ ﺻﻮاب‬
Al-Adhk r:
.(•ƒ ‫ ص‬،‫ )اﻷذ[ر‬.‫ﻏ„ه‬ ‫ﻼم ﻣﻦ اﷲ وﻻ ﻳﻤﺪ‬B‫ﺪ ﺑﻌﺪ ا‬g‫ﻞ ا‬Ÿ ‫واﻋﻠﻢ أن‬
Kashf al-Qan ‛:
ٔ ٔ ٔ ٔ
‫ﺪودة‬Ý ‫ﻼم‬B‫ﺪ إﺷﺒﺎع ﻻن ا‬g‫ﺎدة ا‬h‫ ز‬ù‫ﻼم واﻟﮩﺎء ﻻﻧﮩﺎ ا‬B‫ اﻻﻟﻒ ﺑ^ ا‬š ‫ﺪ‬g‫ﺎدة ا‬h‫وﻻ ﺗ ز‬
ٔ ٰ ٔ ٔ ٔ ٔ
‫او• ﻻﻧﮧ‬ ‫ﺪ‬g‫ﺎدة ا‬h‫ ﺣﺬف ز‬ù‫ﺮف زاﺋﺪ وﺣﺬﻓﮩﺎ ا‬Î ‫ﻢ ﻳﺎت‬B‫ﻼم و‬B‫ ﻣﺪ ا‬ñ ‫ﻓﻐﺎﻳﺘﮧ اﻧﮧ زاد‬
ٔ
.(ÐÐÓ\ :‫ ) ﻛﺸﻒ اﻟﻘﻨﺎع‬.„‫ ا•ﻜﺒ‬ù‫ﺮہ ﺗﻤﻄﻴﻄﮧ ا‬9‫ﻳ‬
Kit b al-Fur0‛:

1
Mift h al-Kam l, pp. 65-66.
51
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪B‬ﻮ ﺧﻠﻞ ﺑ^ ا‪B‬ﻼم واﻟﮩﺎء ﻻﻧﮧ إﺷﺒﺎع وﺣﺬﻓﮩﺎ ٰ‬
‫او• ﻻﻧﮧ ﻳ‪9‬ﺮہ ﺗﻤﻄﻴﻄﮧ وا‪B‬ﺰ‪h‬ﺎدة ‪š‬‬ ‫وﻻ ﻳ‬
‫ا•ﻜﺒ„ ﻗﻴﻞ ‪#‬ﻮز وﻗﻴﻞ ﻳ‪9‬ﺮہ‪) .‬ﻛﺘﺎب اﻟﻔﺮوع‪.(•ÓÔ\ :‬‬
‫‪Fat w ar-Raml$:‬‬
‫و‪ Ú‬ا•ﮩﺬﻳﺐ و‪B‬ﻮ ﻣﺪ ا•ﻜﺒ„ ﺑ^ ا‪B‬ﻼم واﻟﮩﺎء ‪$ ñ‬ﻤﺔ اﷲ ‪#‬ﻮز‪ ) .‬ﻓﺘﺎو‪ ù‬ا‪B‬ﺮ‪ Š:‬ﺑﮩﺎ‪:‬ﺶ‬
‫اﻟﻔﺘﺎو‪ ù‬ا‪B‬ﻜ‪ :ùe‬ص‪.(۱۳۱‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺪ ﺟﺎء ‪ ñ‬ﻛﺘﺎب‪ :‬ﺗﻤﻜ^ ا‪g‬ﺪ ‪B‬ﻠﻌﻼﻣﺔ ‪ &:‬ﺑﻦ ا‪ ì‬ﻃﺎﻟﺐ ﻣﺎ ﻮ اوﺳﻊ ﻣﻦ ذﻟ‪ :õ‬ﻓﺼﻞ‪ñ :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ان ﻣﺪہ ﻻﻳ وان ﺗﻘﺪﻳﺮہ ﺑﺎﻻﻟﻔﺎت ‪B‬ﻠﺘﻘﺮ‪h‬ﺐ ‪ š‬ا‪g‬ﺒﺘﺪﺋ^ وا•ﻘﺪﻳﺮ ﻋﻨﺪﻧﺎ ‪B‬ﻠﻤﺪ ﺑﺎﻻﻟﻔﺎت‬
‫ٔ‬
‫إﻧﻤﺎ ﻮ ﺗﻘﺪﻳﺮ ‪ š‬ا‪g‬ﺒﺘﺪﺋ^ وﻟ ﺲ ‪ š‬ا@ﻘﻴﻘﺔة ﻻن ا‪g‬ﺪ إﻧﻤﺎ ﻮ ﻓﺘﺢ اﻟﻔﻢ ‪Ç‬ﺮوج ا•ﻔﺲ‬
‫ﻣﻊ اﻣﺘﺪاد ا‪B‬ﺼﻮت وذﻟ‪ õ‬ﻗﺪر ﻻ ﻳﻌﻠﻤﮧ إﻻ اﷲ وﻻﻳﺪر‪ ù‬ﻗﺪر ا‪B‬ﺰﻣﺎن ا=‪[ ù‬ن ﻓﻴﮩﺎ ا‪g‬ﺪ‬
‫ﺗﻌﺎ‪ U‬ﻓﻤﻦ اد ٰ‬
‫ٰ‬ ‫‪B‬ﻠﺤﺮف وﻻ ﻗﺪر ا•ﻔﺲ ا=‪¬ ù‬ﺮج ﻣﻊ اﻣﺘﺪاد ا‪B‬ﺼﻮت ‪ ñ‬ﺣ' ا‪g‬ﺪ إﻻ اﷲ‬
‫ﻗﺪر ا‪g‬ﺪ ﺣﻘﻴﻘﺔ ﻓﮩﻮ ﻣﺪ ‪ š‬اﻟﻐﻴﺐ وﻻ ﻳﺪ ذﻟ‪ õ‬ﻣﻦ ﻟﮧ ﻋﻘﻞ وﺗﻤﻴ' وﻗﺪ وﻗﻊ ‪ ñ‬ﻛﺘﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺮاء ا•ﻘﺪﻳﺮ ﺑﺎﻻﻟﻒ واﻻﻟﻔ^ وا‪œ‬ﻼﺛﺔ ‪ š‬ا•ﻘﺮ‪h‬ﺐ ‪B‬ﻠﻤﺘﻌﻠﻤ^ اﻻ ﺗﺮ‪ ù‬اﻧﮩﻢ ﺣ^ ارادوا‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺤﻘﻴﻖ ‪B‬ﻠﻤﺪ ذﻛﺮوا اﻧﮧ ﻻ‪ò‬ﻜﻴﮧ إﻻ ا‪g‬ﺸﺎﻓﮩﺔ وﻗﺴﻤﮧ ﺑﻌﻀﮩﻢ ‪ š‬رﺗﺐ و‪ š‬ار‪C‬ﻊ رﺗﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪C‬ﻌﻀﮩﻢ ‪ š‬ﺛﻼث رﺗﺐ و‪B‬ﻢ ﻳﻘﻞ اﺣﺪ ﻣﻦ اﻟﻘﺮاء وا•ﺤﻮ‪ ^h‬ان ا‪g‬ﺪ ‪ ñ ~ò‬ﻗﺪر اﻻﻟﻒ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺪر اﻻﻟﻔ^ واﻧﮧ ﻻﻳ‪9‬ﻮن ا‪ ɳ‬وﻻ اﻗﻞ ﮨﺬا ‪B‬ﻢ ﻳﻘﻠﮧ اﺣﺪ اﻻ ﺗﺮ‪ ù‬ان اﺑﺎ إﺳﺤﺎق ا‪B‬ﺰﺟﺎج‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻗﺎل‪B :‬ﻮ ﻣﺪدت ﺻﻮﺗ‪ õ‬ﻳﻮﻣﺎ و´ﻠﺔ ‪B‬ﻢ ﻳ‪9‬ﻦ اﻻﻟﻒ واﺣﺪ اﻻ ﺗﺮ‪ ù‬إ‪ U‬ﻗﻮل ﺳ ﺒﻮ‪h‬ﮧ ‪ñ‬‬
‫ٔ‬
‫ﺣﺮوف ا‪B‬ﻠ^ ﻰ ﺣﺮوف ا‪g‬ﺪ اﻟ‪ Á‬ﺗﻤﺪ ﺑﮩﺎ ا‪B‬ﺼﻮت وﺗﻠ‪ õ‬ا@ﺮوف اﻻﻟﻒ وا´ﺎء وا‪B‬ﻮاو وﻗﺪ‬
‫ٔ‬
‫ذﻛﺮ ان ا‪B‬ﺼﻮت ﻳﻤﺪ ﺑﮩﺎ و‪B‬ﻢ ‪#‬ﺪ ﻣﻘﺪارا‪g‬ﺪ‪.‬‬
‫‪The monthly al-Mahm0d contains a fatw of Muft$ ‛Abd al-Qayy0m‬‬
‫‪R jkaut$ S hib who is the assistant muft$ at J mi‛ah Isl m$yyah Dh bel.‬‬
‫‪The following is stated in his fatw :‬‬
‫‪One point must not be disregarded here, viz. it is desirable and‬‬
‫‪laudable to raise the voice in the adh n. There is no difference of‬‬
‫‪opinion in this regard.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫أذﻧﻴﻪ ﻟﻘﻮ‪ b‬ﺻ‪ Š‬اﷲ‬ ‫و)ﺴﺘﺤﺐ ﺗﺮﺗﻴﻞ اﻷذان وﻓﻊ ا‪B‬ﺼﻮت‪ .‬و)ﺴﺘﺤﺐ أن ‪#‬ﻌﻞ إﺻﺒﻌﻴﻪ‬
‫أذﻧﻴﻚ ﻓﺈﻧﻪ أرﻓﻊ ‪B‬ﺼﻮﺗﻚ‪:) .‬ﺮا(‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ ‘ﻼل ر‪ u‬اﷲ ﻋﻨﻪ إﺟﻌﻞ إﺻﺒﻌﻴﻚ‬
‫اﻟﻔﻼح ‪ š‬ﻫﺎ‪:‬ﺶ اﻟﻄﺤﻄﺎوي‪ ،‬ص ‪ ، ÔÊ‬ﻗﺪﻳ)(‪.‬‬

‫‪52‬‬
Al-Fat w al-Hind$yyah:
.(ËË\ :‫ ) اﻟﻔﺘﺎوا ا§ﻨﺪﻳﺔ‬.‫ ﺑﺎﻷذان واﻹﻗﺎﻣﺔ ﺟﻬﺮا راﻓﻌﺎ ﺑﻬﻤﺎ ﺻﻮﺗﻪ‬º‫ﺴﻨﺔ أن ﻳﺄ‬B‫وﻣﻦ ا‬
What we have to now examine is that in order to practise on the
desirability of raising the voice, will it be better to restrict the pulling
to one alif or to extend it to the extent of the above-mentioned
amount [of up to seven alifs]? Obviously, in the case of shortening it, it
will be difficult and cumbersome to abstain from not raising the voice.
This is because the voice of the mu’adhdhin will not have reached the
desired level of loudness as yet when the extent of one alif will have
been completed. On the other hand, in the case where he pulls the
word, he will be able to act fully on the desirable act of raising his
voice. We learn from this that the pulling is a prelude to the act of
raising the voice. Just as the prelude to an obligatory act is also
obligatory, so will the prelude of a desirable act also be desirable. If it
is not desirable, it will at least be permissible. This demands that the
words of the adh n be pulled.
The issue is a contentious one but it is not an issue of permissibility
and impermissibility. This is why there should be no strictness in it.
Those who do not pull must not be reprimanded, while those who pull
while remaining within the limits must not be stopped.
Hadrat Faq$hul Ummat rahimahull h states:
My approach to this matter is that if a person does not
pull, I do not ask him to pull.1
This notwithstanding the fact that he is inclined to the view of pulling
[the word All h].
When it comes to contentious issues, caution demands that the easier
option is considered while remaining within the limits of the Shar$‛ah.
Sharh ‛Uq0d Rasm al-Muft$:
.ÖÔ ‫ ص‬،%‫ﻔ‬g‫©ح ﻋﻘﻮد رﺳﻢ ا‬
Note: The extent of one alif is equal to the time it takes to open a
closed finger or close an open finger.2
All h ta‛ l knows best.

1
Malf0z t-e-Faq$hul Ummat, vol. 6, p. 23.
2
The monthly al-Mahm0d, pp. 40-41.
53
The diacritical mark on the words “Allāh Akbar”
when calling out the adhān
Question
When calling out the adh n, how should the letter r of “All hu
Akbar” be read, with a fathah, dammah or s kin?
Answer
The two takb$rs in the adh n are counted as one word. The second
takb$r must therefore be read with a s kin. It is also permissible to
read the first takb$r with a s kin but if it is joined then a fathah must
be read. It is against the Sunnah to read it with a dammah. If anyone
objects and says that the s kin ought to be given a kasrah based on the
rule: °‫ﻜ‬B‫ﺴﺎ>ﻦ إذا ﺣﺮك ﺣﺮك ﺑﺎ‬B‫ ا‬then the answer is that it is against the Sunnah
and against the norm to give the r ’ of All hu Akbar a kasrah. Furthermore,
giving it a kasrah is not suited to All h’s greatness and grandeur.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ ﻋﻮام ا•ﺎس ﻳﻀﻤﻮن‬:ù‫ روﺿﺔ اﻟﻌﻠﻤﺎء ﻗﺎل اﺑﻦ اﻻﻧﺒﺎر‬ñ :‫ﻓﺎﺋﺪة‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ واﻟﻌﻮام ﻳﻀﻤﻮﻧﮩﺎ۔و‬e³‫ﻔﺘﺢ راء ا‬h‫و‬
ٔ ٔ ً ٔ ٔ
‫ﺮاء ﻓﺤﻮﻟﺖ ﺣﺮ¿ﺔ‬B‫¡ﺴﻜ^ ا‬e³‫ ا‬ñ ‫ ﻣﻘﺎﻃﻴﻌﮧ واﻻﺻﻞ‬ñ ‫ﻮﻗﻮﻓﺎ‬: ‫ اﻻذان ﺳﻤﻊ‬:‫د ﻳﻘﻮل‬eg‫ و*ن ا‬،e³‫ ا‬ñ ‫ﺮاء‬B‫ا‬
‫ ﺛﻢ ﻗﻴﻞ ﻰ‬،‫ﻮﻗﻒ‬B‫ﻴﺔ ا‬ª‫ﺮاء ﻓﺘﺤﺔ و½ن وﺻﻞ ﺑ‬B‫ ﺣﺮ¿ﺔ ا‬: ‫ﻐ‬g‫ ا‬Ú‫ﻢ اﷲ‘‘و‬B‫ا‬ ٓ ٓ ’’ ñ ‫ﺮاء ﻛﻤﺎ‬B‫ ا‬U‫ٔاﻟﻒ اﺳﻢ اﷲ إ‬
ً
.‫ ﺣﻔﻈﺎ •ﻔﺨﻴﻢ اﷲ‬°9‫ﻢ ﻳ‬B‫ﺴﺎﻛﻨ^ و‬B‫ﺣﺮ¿ﺔ ا‬
ٔ ٔ ٔ ٔ ٔ
•‫ واﻣﺎ ا•ﻜﺒ„ة اﻻو‬،‫ﻠﻮﻗﻒ ﺣﻘﻴﻘﺔ ورﻓﻌﮩﺎ ﺧﻄﺎ‬B ‫ﺮاء‬B‫ اﻻذان ﺳﺎﻛﻨﺔ ا‬ñ ‫ﺎﻧﻴﺔ‬œ‫ وا@ﺎﺻﻞ ان ا•ﻜﺒ„ة ا‬:‫ﻗﻠﺖ‬
‫ﻀﻤﺔ‬B‫ وﻗﻴﻞ ﺑﺎ‬،‫ﻮﻗﻒ‬B‫ ﻧﻴﺔ ا‬š ‫ﺮاء ﺑﺎﻟﻔﺘﺤﺔ‬B‫ﺮ¿ﺔ ا‬Ÿ ‫ ﻓﻘﻴﻞ‬،‫ﺒ„ات اﻹﻗﺎﻣﺔ‬9‫ﺒ„ﺗ^ ﻣﻨﮧ و‚ﻴﻊ ﺗ‬9‫ﻣﻦ ˜ ﺗ‬
ً
‫ﺸﺎﻓﻌﻴﺔ…ﺛﻢ‬B‫ﻠ وا‘ﺪاﺋﻊ و‚ﺎﻋﺔ ﻣﻦ ا‬h‫ﺰ‬B‫م اﻹﻣﺪاد وا‬+ ‫ ﻣﺎ ﻮ ﻇﺎﮨﺮ‬š ‫ وﻗﻴﻞ ﺳﺎﻛﻨﺔ ﺑﻼﺣﺮ¿ﺔ‬،‫إﻋﺮاﺑﺎ‬
ٔ ٔ ٔ ٔ
‫ ﻓﻴﮩﺎ ا•ﻘﻞ‬ɳ‫‘‘ ا‬e³‫ ﺑﻔﺘﺢ راء اﷲ ا‬e‫ﺴﺌﻠﺔ ﺳﻤﺎﮨﺎ ’’ ﺗﺼﺪﻳﻖ ﻣﻦ اﺧ‬g‫ ﮨﺬہ ا‬ñ ‫ ﻋﺒﺪ اﻟﻐ رﺳﺎﻟﺔ‬ù‫ﺴﻴﺪ‬B ‫راﻳﺖ‬
ٔ ٔ ٔ ٔ ٔ ٔ
‫ و½ن‬، ‫ ﻓﺈن ﺳﻜﻨﮩﺎ ﻛ‬،‫ﺎﻧﻴﺔ‬œ‫ا‬e³‫ﺼﻠﮩﺎ ﺑﺎﷲ ا‬h‫ اﻻول او‬e³‫ﺮاء ﻣﻦ اﷲ ا‬B‫ﻦ ا‬9‫ﺴﻨﺔ ان )ﺴ‬B‫وﺣﺎﺻﻠﮩﺎ ان ا‬
ٔ ٔ ٔ
‫ اﻻول ﺻ„ہ‬e³‫ ا‬š ‫ﻮﻗﻒ‬B‫ﺴﻨﺔ ﻻن ﻃﻠﺐ ا‬B‫ ﻓﺈن ﺿﻤﮩﺎ ﺧﺎﻟﻒ ا‬،‫ﺮاء ﺑﺎﻟﻔﺘﺤﺔ‬B‫ﺴﻜﻮن ﻓﺤﺮک ا‬B‫ ا‬ù‫وﺻﻠﮩﺎ ﻧﻮ‬
ٔ
.(ÐÖÍ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ ) ا‬.‫ﺴﺎ>ﻦ اﺻﺎﻟﺔ ﻓﺤﺮک ﺑﺎﻟﻔﺘﺢ‬B[
Ahsan al-Fat w :
The two takb$rs in the adh n and iq mah are counted as one word. It is
against the Sunnah to read the r ’ with a dammah in both the first takb$rs of
the two takb$rs of the adh n, and in the first three takb$rs of the iq mah.
These must be read with a s kin, or with a fathah by joining them with the
second takb$r.1

1
Ahsan al-Fat w , vol. 2, p. 296.
54
Fat w Mahm0d$yyah:
The best way to read it is All hu Akbar All hu Akbar, i.e. both the r ’s
with a s kin. If one wants to read a diacritical mark on the first r ’, he
must read it with a fathah (All h0 Akbara All hu Akbar). Radd al-
Muht r states that it is against the Sunnah to read it with a dammah.
No matter what, the second r ’ must be read with a s kin.1
All h ta‛ l knows best.
Pausing between the words of the adhān
Question
In some places we find the pause between the words of the adh n to be
very long, causing us to assume that the adh n has ended although it
has not. What is the Shar‛$ ruling in this regard?
Answer
It is Sunnah to pause between the words of the adh n to the extent
that a person can easily reply to those words. It is not correct to pause
for a longer period whereby one is made to assume that the adh n has
ended. Instead, it is against the Sunnah and it is mustahab to repeat
the adh n in such a case.
Sh m$:
.(‫ ﺳﻌﻴﺪ‬،ÐÖÊ\ :ô‫ ) ﺷﺎ‬.‫ﺴﻜﺘﺔ( أي ¡ﺴﻊ اﻹﺟﺎﺑﺔ‬ê b‫ﺳﻞ( أي ﻳﺘﻤﻬﻞ )ﻗﻮ‬Oh‫ و‬b‫)ﻗﻮ‬
Al-Fat w at-T t rkh n$yyah:
‫ﻴﺚ‬Î ‫ﻮﻗﻔﺔ ﻛﺜ„ة‬B‫ ﻫﺬا إذا [ﻧﺖ ا‬:‫ ﻳﻌﻴﺪ اﻷذان ﻗﺎل‬:‫ﺧﻼل اﻷذان؟ ﻗﺎل‬ ‫ﺳﺌﻞ ﻋﻤﻦ ﻳﻘﻒ‬
‫ ) اﻟﻔﺘﺎوى‬.‫ﺴﻌﺎل ﻓﺈﻧﻪ ﻻ ﻳﻌﻴﺪ‬B‫ ﻓﺄﻣﺎ إذا [ﻧﺖ )ﺴ„ة ﻣﺜﻞ ا•ﻨﺤﻨﺢ وا‬،‫ﺗﻌﺪ ﻓﺎﺻﻠﺔ‬
.(˃Ð\ :‫ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
Naf‛ al-Muft$ wa as-S ’il:
‫اﻷذان •ﻨﺤﻨﺢ أو ﺳﻌﺎل ﻻ ﻳﻌﻴﺪ و½ن [ن‬ ‫ وﻗﻒ‬d‫‚ﺎ‬O‫ﺪ اﻷﺋﻤﺔ اﻟ‬ë ‫ اﻟﻘﻨﻴﺔ "ﻣﺖ" أي‬Ü‫و‬
.(‫ إدارة اﻟﻘﺮآن‬،ÊÓ ‫ ص‬،‫ﺴﺎﺋﻞ‬B‫ وا‬%‫ﻔ‬g‫ ) ﻧﻔﻊ ا‬.‫ﻮﻗﻔﺔ ﻛﺜ„ة ﻳﻌﻴﺪ‬B‫ا‬
Ahsan al-Fat w :

1
Fat w Mahm0d$yyah, vol. 5, p. 409, J mi‛ah F r0q$yyah.
55
It is prescribed to pause between each word of the adh n to the extent
that a person can reply to the word. It is makr0h to discard this
Sunnah, and in such a case it is mustahab to repeat the adh n.1
All h ta‛ l knows best.
Sending salutations after “ash-hadu anna
Muhammadar Rasūlullāh”
Question
What is the ruling with regard to sending salutations after saying or
hearing “Ash-hadu Anna Muhammadar Ras0lull h” in the adh n?
Answer
Sending salutations after saying or hearing “Ash-hadu Anna
Muhammadar Ras0lull h” in the adh n is not established. In fact, it is
against the Sunnah because Ras0lull h sallall hu ‛alayhi wa sallam
said: “When you hear the adh n you must repeat the same words
which the mu’adhdhin says. You must then send salutations to me
after the adh n and make du‛ ’.” This Had$th establishes the sending
of salutations after the adh n and not in the course of the adh n. Yes,
when the listener repeats the words “Ash-hadu Anna Muhammadar
Ras0lull h” as a reply to the mu’adhdhin and says “sallall hu ‛alayhi
wa sallam” at the same time, there is no harm in this.
Sah$h Muslim:
ٔ
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ اﻧﮧ ﺳﻤﻊ ا‬u‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ر‬
‫ اﷲ ﻋﻠﻴﮧ‬Š‫ واﺣﺪة ﺻ‬š Š‫ ﻓﺈﻧﮧ ﻣﻦ ﺻ‬š ‫ﻮا ﻣﺜﻞ ﻣﺎ ﻳﻘﻮل ﺛﻢ ﺻﻠﻮا‬B‫ﻮذن ﻓﻘﻮ‬g‫ا‬ ٔ ‫إذا ﺳﻤﻌﺘﻢ‬
ٔ ً
‫ إﻻ ﻟﻌﺒﺪ ﻣﻦ ﻋﺒﺎد اﷲ وارﺟﻮ‬ü‫ﺒ‬ª‫ ا ﻨﺔ ﻻﺗ‬ñ ‫ﻟﺔ‬ó‫ﻮﺳﻴﻠﺔ ﻓﺈﻧﮩﺎ ﻣ‬B‫ ا‬U ‫ﺑﮩﺎ ﻋ“ا ﺛﻢ ﺳﻠﻮا اﷲ‬
ٔ ٔ ٔ ٔ
.( ÍÍ\ :‫ﺴﻠﻢ‬: ‫ ) رواه‬.‫ﺸﻔﺎﻋﺔ‬B‫ﻮﺳﻴﻠﺔ ﺣﻠﺖ ﻋﻠﻴﮧ ا‬B‫ ا‬U ‫ﻮن اﻧﺎ ﻮ ﻓﻤﻦ ﺳﺎل‬³‫ان ا‬
‛Abdull h ibn ‛Amr ibn al-‛Ās radiyall hu ‛anhu narrates that he heard
Ras0lull h sallall hu ‛alayhi wa sallam saying: “When you hear the
mu’adhdhin you must repeat the same words which he says. You must
then send salutations to me because when a person sends one
salutation to me, All h ta‛ l sends ten to him in return. You must
then ask All h ta‛ l for al-Was$lah in my favour. It is a station in
Paradise which is reserved for one of All h’s servants and I hope that I
am the one. The one who asks for al-Was$lah in my favour shall be
guaranteed my intercession.”

1
Ahsan al-Fat w , vol. 2, p. 286; Fat w Haqq n$yyah, vol. 3, p. 64.
56
Sh m$:
‫ﻚ‬B‫وذﻛﺮ ذ‬...‫ اﷲ ﻋﻠﻴﻚ ﻳﺎ رﺳﻮل اﷲ‬Š‫ ﺻ‬:‫ﺸﻬﺎدة‬B‫و)ﺴﺘﺤﺐ أن ﻳﻘﺎل ﻋﻨﺪ ﺳﻤﺎع اﻷو• ﻣﻦ ا‬
.(ÐÔÖ\ :ô‫ ) ﺷﺎ‬.‫ﺮﻓﻮع ﻣﻦ ˜ ﻫﺬا —ء‬g‫ا‬ ‫ﻢ ﻳﺼﺢ‬B‫ و‬:‫ ﺛﻢ ﻗﺎل‬،‫ وأﻃﺎل‬/‫ا ﺮا‬
Ahsan al-Fat w :
Salutations with Ras0lull h’s name in the adh n is neither reported
nor practised. In fact, the opposite of it is reported from Ras0lull h
sallall hu ‛alayhi wa sallam, i.e. you must repeat the words which the
mu’adhdhin says, send salutations to me at the end, and make du‛ ’.1
All h ta‛ l knows best.
Saying “hayya ‛alā khayril ‛amal” in the adhān
Question
What is the ruling with regard to saying “Hayya ‛al khayril ‛amal”
(come to the best of actions) in the adh n?
Answer
These words are not mentioned in the books of Had$th with regard to
the adh n but are reported from Ibn ‛Umar radiyall hu ‛anhu.
However, this narration is mauq0f. Furthermore, it is taken as an
announcement. Everyone knows that the Ahl as-Sunnah wa al-Jam ‛ah
does not practise on this and that it is a feature and sign of the Sh$‛ahs.
We must therefore abstain from saying these words.
Musannaf Ibn Ab$ Shaybah:
ٔ ٔ ٔ
‫ ﺑﻦ ﺣﺴ^ [ن‬š ‫ﻢ ان‬h‫ﺮ‬: ì‫ﺴﻠﻢ ﺑﻦ ا‬:‫ﺣﺪﺛﻨﺎ ﺣﺎﺗﻢ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ﻋﻦ ﺟﻌﻔﺮ ﻋﻦ اﺑﻴﮧ و‬
ٔ ٔ ٔ
‫ ) رﻗﻢ‬.‫ﻮ اﻻذان اﻻول‬J ‫ﻘﻮل‬h‫ ﺧ„ اﻟﻌﻤﻞ و‬š 0 :‫ اﻟﻔﻼح ﻗﺎل‬š 0 ‫ﻳﻮذن ﻓﺈذا ﺑﻠﻎ‬
.(۲۲۵۳:‫ا@ﺪﻳﺚ‬
When ‛Al$ ibn Husayn used to call out the adh n and come to the
words “Hayya ‛alal fal h” he used to say: “Hayya ‛al khayril ‛amal”. He
used to say: This was the first adh n.
ٔ ٔ
ñ ‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن ﻳﻘﻮل‬u‫ ﻋﻦ اﺑﻦ ﻋﺠﻼن ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬Q‫ﺣﺪﺛﻨﺎ اﺑﻮ ﺧﺎ‬
ٔ
.(۲۲۵۴:‫ ) رﻗﻢ ا@ﺪﻳﺚ‬.‫ ﺧ„اﻟﻌﻤﻞ‬š 0 :‫ﻤﺎ ﻗﺎل‬C‫ﺼﻼة ﺧ„ ﻣﻦ ا•ﻮم ور‬B‫ ا‬:‫اذاﻧﮧ‬

1
Ahsan al-Fat w , vol. 2, p. 287.
57
‫‪N fi‛ narrates that Ibn ‛Umar radiyall hu ‛anhu used to say in his‬‬
‫‪adh n: “As-sal t khayrum minan naum”, and would sometimes say:‬‬
‫‪“Hayya ‛al khayril ‛amal”.‬‬
‫ٔ ٔ‬
‫ﺣﺪﺛﻨﺎ اﺑﻮ اﺳﺎﻣﺔ ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ اﷲ ﻋﻦ ﻧﺎﻓﻊ ﻗﺎل‪[ :‬ن اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ر‪C‬ﻤﺎ زاد‬
‫ٔ‬
‫‪ ñ‬اذاﻧﮧ‪ š 0 :‬ﺧ„اﻟﻌﻤﻞ‪ ) .‬رﻗﻢ ا@ﺪﻳﺚ‪.(ƒƒËË :‬‬
‫‪N fi‛ said: Ibn ‛Umar radiyall hu ‛anhu would sometimes add these‬‬
‫‪words in his adh n: “Hayya ‛al khayril ‛amal”.‬‬
‫‪Shaykh Muhammad ‛Aww mah writes in his commentary to the‬‬
‫‪above:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮل ‪ š‬ز‪h‬ﻦ اﻟﻌﺎﺑﺪﻳﻦ ‪J‬ﻮ اﻻذان اﻻول )ﺸﻌﺮ ﺑﺎن ‪J‬ﺬہ ا ﻤﻠﺔ ’’‪ š 0‬ﺧ„ اﻟﻌﻤﻞ‘‘ [ﻧﺖ‬
‫ٔ‬
‫‪ š‬ﻋ‪ú‬ﺪ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓ‪ú‬ﻰ ‪ ñ‬ﺣ‪9‬ﻢ ا‪g‬ﺮﻓﻮع ا‪g‬ﺮﺳﻞ واﻧ‪ú‬ﺎ ‪å‬ﺴﺨﺖ‪.‬‬

‫وا=‪ ñ ù‬ﻛﺘﺐ ا‪B‬ﺴﻨﺔ ‪Ý‬ﺎ )ﺸ‪ú‬ﺪ ‪B‬ﺮﻓﻊ ‪J‬ﺬہ ا ﻤﻠﺔ ﺣﺪﻳﺚ واﺣﺪ ‪:‬ﺮﻓﻮع‪ :‬رواہ اﻟﻄ‪e‬ا‪ñ û‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ا‪B‬ﻜﺒ„‪ (۱۰۷۱) :‬وا‘ﻴ‪ (۱/۴۲۵) :þú‬و)ﺴﺘﻔﺎد ﻣﻦ إﺳﻨﺎد ا‘ﻴ‪ þú‬ان اﺑﺎ ا‪B‬ﺸﻴﺦ رواہ اﻳﻀﺎ‪ú$ ،‬ﻢ‬
‫ﻣﻦ ﻃﺮ‪h‬ﻖ ﻳﻌﻘﻮب ﺑﻦ &ﻴﺪ ﺑﻦ [ﺳﺐ ﻋﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﻋﻤﺎر ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ٓ‬ ‫ّ‬ ‫‪Ÿ‬ﻤﺪ ﺑﻦ ّ‬
‫وﻋﻤﺎر وﻋﻤﺮ اﺑ ﺣﻔﺺ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ اﻟﻘﺮظ‪ ،‬ﻋﻦ اﺑﺎﺋ‪ú‬ﻢ‪ ،‬ﻋﻦ‬ ‫ﻋﻤﺎر‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺟﺪاد‪J‬ﻢ‪ ،‬ﻋﻦ ﺑﻼل اﻧﮧ [ن ﻳﻨﺎد‪ ù‬ﺑﺎ‪B‬ﺼﺒﺢ ﻓﻴﻘﻮل‪ š 0 :‬ﺧ„اﻟﻌﻤﻞ‪ ،‬ﻓﺎ‪:‬ﺮﮨﺎ ان ‪#‬ﻌﻞ‬
‫‪ð:‬ﻧ‪ú‬ﺎ‪ ،‬ا‪B‬ﺼﻼة ﺧ„ ﻣﻦ ا•ﻮم وﺗﺮک ‪ š 0‬ﺧ„اﻟﻌﻤﻞ‪.‬‬
‫واﺑﻦ [ﺳﺐ ﻓﻴﮧ ‪+‬م ﻛﺜ„ وﺷﻴﺨﮧ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ‪ ،‬وﺷﻴﺨﮧ ﻋﺒﺪ اﷲ‪ :‬ﺿﻌﻴﻔﺎن‪ّ ،‬‬
‫وﻋﻤﺎر ﺑﻦ‬
‫ٔ‬
‫ﺣﻔﺺ‪ ،‬واﺧﻮہ ﻋﻤﺮ ﻟ ﺴﺎ ‪2ê‬ء ﻋﻨﺪ اﺑﻦ ﻣﻌ^‪ ،‬ﻓﺎﻹﺳﻨﺎد ‪:‬ﺴﻠﺴﻞ ﺑﺎ‪B‬ﻀﻌﻔﺎء ﻟ‪ú‬ﺬا ﻗﺎل‬
‫ٔ‬ ‫ّ‬
‫ا‘ﻴ‪J :þú‬ﺬہ ا‪B‬ﻠﻔﻈﺔ ‪B‬ﻢ ﺗ‪3‬ﺒﺖ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻴﻤﺎ ﻋﻠﻢ ﺑﻼﻻ واﺑﺎ ‪Ÿ‬ﺬورة‪،‬‬
‫ٔ‬ ‫ٓ‬
‫و‪Ø‬ﻦ ﻧ‪9‬ﺮہ ا‪B‬ﺰ‪h‬ﺎدة ﻓﻴﮧ‪ ،‬و‪J‬ﺬا ﻓﻴﮧ إﺷﺎرة إ‪ U‬إﻋﻼل اﺧﺮ ‪B‬ﻠﺤﺪﻳﺚ ا‪B‬ﺴﺎﺑﻖ‪ ،‬و‪J‬ﻮ اﻧﮧ ‪4‬ﺎﻟﻒ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﻠﺜﺎﺑﺖ ا‪g‬ﺴﺘﻔﻴﺾ ﻣﻦ اﺣﺎدﻳﺚ ﺑﻼل وا‪Ÿ ì‬ﺬورة ر‪ 5‬اﷲ ﻋﻨ‪ú‬ﻢ‪ ،‬إذ ‪B‬ﻢ ﻳﺮد ‪ ñ‬واﺣﺪ ﻣﻨ‪ú‬ﺎ‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ذﻛﺮ ﻟ‪ú‬ﺬہ ا ﻤﻠﺔ‪ ،‬وار‪h‬ﺪ اﻧﮧ ‪B‬ﻢ ﻳﺮد ‪ ñ‬اﺣﺎدﻳﺚ اﺑﻦ ام ‪:‬ﻜﺘﻮم ر‪ u‬اﷲ ﻋﻨﻪ اﻳﻀﺎ ذﻛﺮ ‪J‬ﺬہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺰ‪h‬ﺎدة‪ ،‬واﻣﺎ اﻻﺛﺮان ا•ﺎ´ﺎن ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‪ :‬ﻓﻮاﺿﺢ ﻣﻨ‪ú‬ﻤﺎ اﻧﮧ [ن ﻳﻘﻮل ‪J‬ﺬہ‬
‫ا ﻤﻠﺔ ‪ š‬ﺳ‪ž‬ﻴﻞ ا•ﺜﻮ‪h‬ﺐ وا@ﺾ ‪ š‬اﻟﻘﻴﺎم ‪B‬ﺼﻼة اﻟﻔﺠﺮ ﺑﺪﻻ ﻣﻦ ﻗﻮﻟﮧ‪ :‬ا‪B‬ﺼﻼة ﺧ„ ﻣﻦ‬
‫ٔ‬
‫ا•ﻮم ‪ š‬ان ‪ ñ‬رواﻳﺔ اﺑﻦ ﻋﺠﻼن ﻋﻦ ﻧﺎﻓﻊ‪ ،‬اﺿﻄﺮاﺑﺎ ﻋﻨﺪ ‪ 6ò‬اﻟﻘﻄﺎن‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬اﻻﺛﺮ اﻻﺧ„ ﻋﻠﻴﮧ ز‪h‬ﺎدة ‪:‬ﻼﺣﻈﺔ‪ ،‬ﻓﻠﻔﻈﮧ‪ :‬ر‪C‬ﻤﺎ زاد ‪ ñ‬اذاﻧﮧ…و‪B‬ﻮ [ن ﻋﻨﺪ اﺑﻦ ﻋﻤﺮ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﻋ‪ú‬ﺪ ﻣﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ñ‬ذﻟ‪g õ‬ﺎ ﺗﺮ¿ﮧ‪g ،‬ﺎ ﻋ‪ú‬ﺪ ﻋﻨﮧ ﻣﻦ‬
‫‪58‬‬
 ٔ
š ‫ ﻻ‬،‫ﺐ‬h‫ﻠﺘﺜﻮ‬B ‫ﺎدة ﻣﻦ ﻋﻨﺪہ‬h‫ﺎ ز‬ú‫ﻮ واﺿﺢ اﻧ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓ‬Š‫ ﺻ‬.•‫ﺴﻨﺔ ا‬ê õ‫ا•ﻤﺴ‬
ٔ ٔ ٔ ٔ
ì‫ﺼﻨﻒ ﻹﺑﻦ ا‬g‫ ) ا‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ﻋﻦ ا‬þ‫ﻠﺘ‬g‫ﺎ ﻣﻦ اﻟﻔﺎظ اﻻذان ا‬ú‫اﻧ‬
.(ÐÐÓ\ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë‫ و‬.•ƒË\ :þú‫ ا‘ﻴ‬ñ ‫ و¿ﺬا‬.ЕË\ƒ:‫ﺷ ﺒﺔ‬
The statement of ‛Al$ Zayn al-‛Ābid$n “This was the first adh n”
indicates that this sentence “Hayya ‛al khayril ‛amal” used to be said
in the era of Ras0lull h sallall hu ‛alayhi wa sallam and was then
abrogated.
Taht w$:
‫ ) ﺣﺎﺷﻴﺔ‬.‫ ﺧ„ اﻟﻌﻤﻞ اﻟﺦ‬š ‫ﺔ )أو ﻋﻤﻞ( ﻛﻤﻦ ﻳﺆذن ﺑ‬h‫ﺮؤ‬B‫ )ﻣﻦ ﻋﻠﻢ( ﻛﻤﻨﻜﺮ ا‬b‫ﻗﻮ‬
.(‫ﺑﻴﺎن اﻷﺣﻖ ﺑﺎﻹﻣﺎﻣﺔ‬ ‫ ﺑﺎب‬،‫ﺼﻼة‬B‫ ﻛﺘﺎب ا‬،ÐÓÐ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬: š ‫اﻟﻄﺤﻄﺎوي‬
Fat w D r al-‛Ul0m Deoband:
It is not permissible to replace the words “Hayya ‛alal fal h” with
“Hayya ‛al khayril ‛amal” in the adh n of the five daily sal hs. All
authentic Ah d$th contain the words “Hayya ‛alas sal h, hayya ‛alal
fal h”. These are the same words which were brought down by the
angel who came down with the words of the adh n and not “Hayya ‛al
khayril ‛amal”. The adh n which was brought down from the heavens
by the angel is the original adh n. It was established and upheld by
Ras0lull h sallall hu ‛alayhi wa sallam, and practised by the Sah bah
radiyall hu ‛anhum and the rest of the ummah. It is absolute deviation
and misguidance to opt for something which is against an inherited
Sunnah and against Ijm ‛. A Had$th states: “The one who introduces
something which is separate from the entire ummah will be kept
separately in the Hell-fire.” This is the way and creed of all the im ms
of D$n. There is no difference of opinion in this regard except for the
Sh$‛ahs. May All h ta‛ l disgrace them. That is all.1
‛All mah Kauthar$ rahimahull h writes in Muqaddam t al-Im m al-
Kauthar$:
ٔ
‫ واﺣﺪ ﺣﻴﺚ ﺻﺢ‬ù‫ﺮ‬ë ñ ‫ﺎن‬h‫ ﻓﻴﺠﺮ‬،‫ﺴﻤﻠﺔ‬ž‫ﺮ ﺑﺎﻟ‬ú ‫ اﻻذان ﻳﻮازن ا‬ñ ‫وﻟﻔﻆ ﺧ„ اﻟﻌﻤﻞ‬
ٔ ñ ‫ﻤﺪ ﺑﻦ ا@ﺴﻦ‬Ÿ ù‫ وﻗﺪ رو‬،‫ ا•ﺤﻘﻴﻖ‬ñ ‫ﺢ‬h~B‫ﺮﻓﻮع ا‬g‫ﻮﻗﻮف دون ا‬g‫ﻤﺎ ا‬ú‫ﻓﻴ‬
‫ﻮﻃﺎ ﻋﻦ‬g‫ا‬
‫ﻠﻴﺚ ﻋﻦ‬B‫ ﻣﺜﻠﮧ ا‬ù‫ ﻛﻤﺎ ﻳﺮو‬،‫ﺬﻛﻮر‬g‫ﻠﻔﻆ ا‬B‫ اﷲ ﻋﻨﻪ ا‬u‫ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬،õ‫ﻣﺎﻟ‬
ٔ ٔ
،^‫ﺼﺤﺎﺑﺔ وا•ﺎﺑﻌ‬B‫ ﻋﻦ ﻋﺪة ﻣﻦ ا‬õ‫ﻮ ذﻟ‬Ø þú‫ ﺷ ﺒﺔ وا@ﺎ>ﻢ وا‘ﻴ‬ì‫ واﺧﺮج اﺑﻦ ا‬،‫ﻧﺎﻓﻊ‬

1
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 118.
59
 ٔ ّ ‫وﻻﺳﻴﻤﺎ ﻋﻦ‬
،‫ﻤﺎ‬ú‫ﺮﻓﻮع ﻓﻴ‬g‫ﻮر اﺧﺬوا ﺑﺎ‬ú‫ ﻓﺎ ﻤ‬،‫ﺴﻼم‬B‫ﻤﺎ ا‬ú‫ﻦ اﻟﻌﺎﺑﺪﻳﻦ ﺑﻦ ا@ﺴ^ ﻋﻠﻴ‬h‫ ز‬š
ٔ ٔ
ñ ؒ ‫ واﻣﺎ ﻗﻮل اﺑﻦ ﺗﻴﻤﻴﺔ‬،^•‫ﺴﺎ‬g‫ ا‬ñ ‫ﺮﻓﻮع‬g‫ﻢ ا‬9‫ ﺣ‬ñ ‫ہ‬e‫ﻮﻗﻮف ﻳﻌﺘ‬g‫ ﺑﺎ‬õ‫وﻣﻦ ﺗﻤﺴ‬
ٔ ٔ ٔ
‫ﻮن‬9‫ اﷲ ان ﻳ‬ì‫ﺎ‬h‫ و‬،‫ﺎزﻓﺎﺗﮧ‬ë ‫ ﻓﻤﻦ‬،‫ﻢ‬J‫ﺮواﻓﺾ وﺷﻌﺎر‬B‫ﺬﻛﻮر ﺑﺪﻋﺔ ا‬g‫ﻠﻔﻆ ا‬B‫ﺎﺟﮧ ﺑﺎن ا‬ú‫ﻣﻨ‬
ٔ ٔ ٔ
‫ﺮﻓﺾ‬B‫ ان ا‬š ،‫ او ان ﻳﻮﺻﻤﺎ ﺑﺮﻓﺾ‬،‫ﻧﮧ‬È‫ﺘﺪ‬ž‫ ﺑﻦ ا@ﺴ^ؒ ﻳ‬š‫ اﷲ ﻋﻨﻪ و‬u‫اﺑﻦ ﻋﻤﺮ ر‬
ٔ
‫ اﻟﻔﻘﮧ‬ñ ‫ﺎ‬œ‫ ﺛﺎ‬،۴۱۲ :ù‫ﻜﻮﺛﺮ‬B‫ ) ﻣﻘﺪﻣﺎت اﻻﻣﺎم ا‬.‫ ﺑﻴﺖ ا•ﺒﻮة‬U‫ﻼل إ‬y‫[•ﺼﺐ ﻣﻦ اﺑﻐﺾ ا‬
ٔ ً ٔ
‫ اﻻﻣﺔ‬š ¬‫ﻠﺮواﻓﺾ ﻻ‬B ‫ ﺧ„ اﻟﻌﻤﻞ ﺷﻌﺎرا‬š 0 ‫ )ﻗﻠﻨﺎ ﻛﻮن‬.(‫م واﻻﺻﻮل‬ð‫اﻟﻌﺎم واﻻﺣ‬
(‫ﺎ ﻻ ﺗﻔﮩﻢ‬Ý ù‫ﻜﻮﺛﺮ‬B‫ﺸﻴﺦ ا‬B‫ﻓﻘﻮل ا‬
All h ta‛ l knows best.
Kissing the thumbs at the time of adhān
Question
What is the ruling with regard to kissing the thumbs at the time of
adh n?
Answer
To do the following on hearing the blessed name of Ras0lull h
sallall hu ‛alayhi wa sallam at the time of the adh n is absolutely
wrong and amounts to distortion in D$n: To kiss the nails of one’s
thumbs and to then place them on one’s eyes, to consider this act to be
a Sunnah, to imagine that it is established from the Had$th, and to
criticize and castigate those who do not do this act.
The most which can be said about it is that some ‛ulam ’ consider it to
be permissible, but that too solely as a treatment for illness of the eyes;
and not as a form of worship, as a Sunnah, and out of respect for
Ras0lull h sallall hu ‛alayhi wa sallam.
‛All mah Sh m$ rahimahull h writes:

‫وذرك‬...‫ﻤﺪا رﺳﻮل اﷲ‬Ÿ ‫ ﻛﺘﺎب اﻟﻔﺮدوس "ﻣﻦ ﻗﺒﻞ ﻇﻔﺮي إﺑﻬﺎﻣﻪ ﻋﻨﺪ ﺳﻤﺎع أﺷﻬﺪ أن‬Ü‫و‬
.(ÐÔÖ\ :ô‫ ) ﺷﺎ‬.‫ﺮﻓﻮع ﻣﻦ ˜ ﻫﺬا —ء‬g‫ﻢ ﻳﺼﺢ ﻣﻦ ا‬B‫ و‬:‫ ﺛﻢ ﻗﺎل‬،‫ وأﻃﺎل‬/‫ﻚ ا ﺮا‬B‫ذ‬
Fat w Rah$m$yyah:
The Ah d$th and narrations which make reference to kissing the
thumbs at the time of adh n have been quoted from Musnad al-
Firdaus of Daylam$ in : Maud0‛ t-e-Kab$r, Tadhkirah al-Maud0‛ t and
al-Faw ’id al-Majm0‛ah f$ al-Ah d$th al-Maud0‛ah and other books.

60
Mull ‛Al$ Q r$ rahimahull h quotes the statement of ‛All mah Sakh w$
rahimahull h with reference to these narrations that he said:
.(ÊË ‫ ص‬،„‫ت ﻛﺒ‬È‫ﻮﺿﻮ‬: ) ‫ﻻ ﻳﺼﺢ‬
These narrations not authentic.
‛All mah Muhammad T hir rahimahull h writes:

.(Е ‫ ص‬،‫ت‬È‫ﻮﺿﻮ‬g‫ﻻ ﻳﺼﺢ )ﺗﺬﻛﺮة ا‬

These narrations not authentic.
Im m al-Muhaddith$n ‛All mah Jal l ad-D$n Suy0t$ rahimahull h
writes:

‫ اﷲ‬Š‫^ ﻋﻨﺪ ﺳﻤﺎع اﺳﻤﻪ ﺻ‬ª‫ اﻟﻌﻴ‬š ‫ﻞ وﺟﻌﻠﻬﺎ‬:‫ﺗﻘﺒﻴﻞ اﻷﻧﺎ‬ ‫ﺖ‬h‫ رو‬%‫اﻷﺣﺎدﻳﺚ اﻟ‬
.(‫ﻘﺎل‬g‫ ) ﺗ ﺴ„ ا‬.‫ت‬È‫ﻮﺿﻮ‬: ‫ﻬﺎ‬$ ‫ﺸﻬﺎدة‬B‫ﻤﺔ ا‬$ ‫ﺆذن‬g‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ا‬
The Ah d$th which are narrated with reference to kissing the fingers
and placing them on the eyes at the time when one hears the
mu’adhdhin uttering the name of Ras0lull h sallall hu ‛alayhi wa
sallam in the shah dah of the adh n are all fabricated Ah d$th.
It is not permissible to practise on a fabricated Had$th.1
Fat w D r al-‛Ul0m Deoband:
It is not correct to kiss the thumbs when hearing the shah dah in the
adh n while considering this act to be Sunnah. Bearing in mind that
most people nowadays do it while considering it to be Sunnah and
castigate those who do not, the erudite scholars discarded it totally.2
Kif yatul Muft$:
There is no proof in favour of kissing the thumbs and placing them on
one’s eyes at the time of hearing the shah dah in the adh n.3
All h ta‛ l knows best.

1
Fat w Rah$m$yyah, vol. 1, p. 60.
2
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 90.
3
Kif yatul Muft$, vol. 3, p. 51.
61
Placing one’s fingers on one’s eyes solely as a
medical treatment
Question
A person places his fingers on his eyes at the time of adh n as a
treatment for his eyes and to remove discomfort. He does not consider
this act to be Sunnah. Is there any leeway to do this?
Answer
The following is stated in Kif yatul Muft$:
There is no solid evidence in favour of kissing the thumbs. Thus it is
baseless to do it while believing it to be a rewarding act. However,
there are some people who do it as a practice for protection against
illness of the eyes. In such a case, this practice – like other practices
and ta‛w$dh t – will be acceptable. Nonetheless, this means that the
one who does not do this will not be criticized or castigated in any
way. Those who want to do it may do so, while those who do not may
abstain.
It is stated elsewhere:
Some seniors state that this act can be resorted to as a practice to
safeguard the eyes against illness. In such a case, this will not be a
matter of the Shar$‛ah. If a person does it while understanding that the
eyes do not pain due to doing this act, he may do it if he wishes. 1
Fat w Mahm0d$yyah:
Some past scholars state that this practice is good for inflammation of
the eyes. To do it as a Sunnah and a form of worship is baseless; in fact
it is a bid‛ah and therefore essential to abstain from. If a person does it
to treat inflammation of the eyes and does it in a manner which does
not cause others to suspect that it is a Sunnah and eligible for reward,
then it will be permissible.2
For additional details on kissing the thumbs, refer to al-Maq sid al-
Hasanah, p. 384.
All h ta‛ l knows best.

1
Kif yatul Muft$, vol. 3, p. 57.
2
Fat w Mahm0d$yyah, vol. 3, p. 160, J mi‛ah F r0q$yyah.
62
Reading the words “ad-Darajah ar-Rafī‛ah”
Question
In the du‛ ’ after the adh n, the Indian edition of ‛Amal al-Yaum wa al-
Laylah of Ibn as-Sunn$ contains the words wad darajatar raf$‛ah. These
words are not found in non-Indian editions. Should these words be
read?
Answer
These words are written in certain editions, such as the Indian edition,
while they are not written in other editions such as the one published
from Ār m B gh Karachi with the annotations of an Egyptian scholar.
Another edition has been published with the annotations of Dr. ‛Abd
ar-Rahm n Kauthar ibn Muhammad ‛Āshiq Il h$. This edition too does
not contain the above words.
Shaykh ‛Abd ar-Rahm n writes in his introduction:

‫ ﺧﺪا‬ù‫ﻮ‬B‫ﻮ‬g‫ﻜﺘﺒﺔ ا‬: ‫ ﻣﻦ‬Q‫ﻮا‬B‫ ا‬ù‫ﻄﻮﻃﺔ ﺣﺼﻠﺖ ﺑﻤﺴﺎ ﺳﻴﺪ‬4 ‫ﺴﺨﺔ‬å ù‫و*ﻧﺖ ﻋﻨﺪ‬
ٓ
‫ ﺣﻴﺪراﺑﺎد‬ñ ‫ﻌﺎرف اﻟﻌﺜﻤﺎﻧﻴﺔ‬g‫ﺴﺨﺘﺎن ﻃﺒﻌﺘﺎ ﺑﺪاﺋﺮة ا‬å‫ و‬،‫ ﺑ ﺘﮧ )ﺑﮩﺎر( اﻟﮩﻨﺪ‬ñ ‫ﻮاﻗﻌﺔ‬B‫ا‬
‫اث‬O‫ﻜﺘﺒﺔ اﻟ‬: ‫“ت ﻣﻦ‬å ‫ﺴﺨﺔ‬å‫ و‬،‫ﻌﺮﻓﺔ ﺑ„وت‬g‫ﺴﺨﺔ ﻃﺒﻌﺖ ﺑﺪار ا‬å‫ و‬،(‫>ﻦ )اﻟﮩﻨﺪ‬Q‫ا‬
ٔ
(۱۰:‫ﻮار إدارة اﻻزﮨﺮ۔)ص‬7 ‫اﻹﺳﻼ‬
The author investigated the issue by having several editions in front of
him. Despite this, he could not find these extra words. Thus, we have
to read what is established and leave out what is not. Yes, the
following words are to be found in certain narrations, and so, it is
permissible to read them:
َ َْ ْ ُ ُْ َ َ P
‫ﻤﻴﻌﺎد‬B‫ا‬
ِ ‫ﻠﻒ‬á
ِ ‫ِإﻧﻚ ﻻ‬
The following is stated in Maw hib al-Jal$l Sharh Mukhtasar al-Khal$l:

ù‫ﺴﺨﺎو‬B‫ ﻗﺎل ا@ﺎﻓﻆ ا‬،‫ﺮﻓﻴﻌﺔ‬B‫رﺟﺔ ا‬Q‫ﺬﻛﻮر ﺑﻌﺪ ﻗﻮﻟﮧ واﻟﻔﻀﻴﻠﺔ وا‬g‫ ا@ﺪﻳﺚ ا‬ñ ‫ﻢ‬ú‫زاد ﺑﻌﻀ‬
ٔ ٔ ٔ
:‫ ﻗﺎل‬،‫ﺮواﻳﺎت‬B‫ !ء ﻣﻦ ا‬ñ ‫ﻢ ارہ‬B :‫ﺴﻨﺔ‬B‫ اﻻ‬š ‫ﺮة‬ú‫ﺸﺘ‬g‫ اﻻﺣﺎدﻳﺚ ا‬ñ ‫ﻘﺎﺻﺪ ا@ﺴﻨﺔ‬g‫ ا‬ñ
‫ﺎ‬ú‫ﺎدﺗ‬h‫ﻦ ﻣﻊ ز‬9‫ﺸﺎر إ´ﮧ ﻟ‬g‫ ا@ﺪﻳﺚ ا‬ñ ‫ﺸﻔﺎء‬B‫ﺴﺦ ا‬å ‫ ﺑﻌﺾ‬ñ ‫ ﺑﻤﺎ وﻗﻊ‬O‫ﺎ اﻏ‬J‫و*ن ﻣﻦ زاد‬
ٔ
‫ﺸﻔﺎء‬B‫ﺴﺦ ا‬å ‫ ﺳﺎﺋﺮ‬ñ ‫ﺎ‬J‫ﻢ ار‬B‫ و‬،‫ﺎ‬ú‫ ﻓﻴ‬õ‫ﺸ‬B‫ ا‬U‫ﺎ ﺑﻤﺎ )ﺸ„ إ‬ú‫ﺎ [ﺗﺒ‬ú‫ﺴﺨﺔ ﻋﻠﻢ ﻋﻠﻴ‬ª‫ﺬہ اﻟ‬J ñ
ً ً ٓ
‫ﺎ‬ú‫ﻮ د´ﻞ ﻟﻐﻠﻄ‬J‫ﺎ و‬òã ‫ﻢ ﻳﺬﻛﺮ ﻓﻴﮧ ﺣﺪﻳﺜﺎ‬B‫ ﻣﻌﺎن اﺧﺮ و‬ñ ‫ﺸﻔﺎء ﻓﺼﻼ‬B‫ ا‬ñ ‫ﺎ‬ú‫ﺑﻞ ﻋﻘﺪ ﻟ‬
‫ﻜﻮﺛﺮ‬B‫ﺮﻓﻴﻌﺔ وا‬B‫رﺟﺔ ا‬Q‫ﻮﺳﻴﻠﺔ وا‬B‫ ا ﻨﺔ ﺑﺎ‬ñ ‫ ﺗﻔﻀﻴﻠﮧ‬ñ ‫ ﻓﺼﻞ‬:‫ ﻗﻮﻟﮧ‬U‫ )ﺸ„ إ‬:‫ ﻗﻠﺖ‬.‫ﻰ‬ú‫اﻧﺘ‬

63
‫واﻟﻔﻀﻴﻠﺔ اﻧﺘ‪ú‬ﻰ‪ .‬وﻗﺎل ا‪Q‬ﻣ„‪ ù‬ﻣﻦ ا‪B‬ﺸﺎﻓﻌﻴﺔ ‪© ñ‬ح ا‪g‬ﻨ‪ú‬ﺎج‪ :‬وﻗﻊ ‪ ñ‬ا‪“B‬ح وا‪B‬ﺮوﺿﺔ‬
‫وا‪g‬ﺤﺮر ﺑﻌﺪ ’’اﻟﻔﻀﻴﻠﺔ‘‘ز‪h‬ﺎدة وا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﺔ وﻻ وﺟﻮد ﻟ‪ú‬ﺎ ‪ ñ‬ﻛﺘﺐ ا@ﺪﻳﺚ‪: ) .‬ﻮاﻫﺐ‬
‫ا ﻠﻴﻞ‪.( Ó•\ƒ :‬‬
‫‪Mull ‛Al$ Q r$ rahimahull h states in Mirq t al-Maf t$h:‬‬

‫—ء ﻣﻦ‬ ‫وأﻣﺎ ز‪h‬ﺎدة وا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﺔ ا‪g‬ﺸﺘﻬﺮة ‪ š‬اﻷ‪B‬ﺴﻨﺔ ﻓﻘﺎل ا‪B‬ﺴﺨﺎوي ‪B‬ﻢ أره‬
‫ا‪B‬ﺮواﻳﺎت‪: ) .‬ﺮﻗﺎة ا‪g‬ﻔﺎﺗﻴﺢ‪.( ÍÐ\ƒ :‬‬
‫‪‛All mah Sh m$ rahimahull h states:‬‬

‫©ح ا‪g‬ﻨﻬﺎج‪ :‬وز‪h‬ﺎدة "وا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﺔ" وﺧﺘﻤﻪ ب "ﻳﺎ أرﺣﻢ ا‪B‬ﺮا&^" ﻻ‬ ‫ﻗﺎل اﺑﻦ ﺣﺠﺮ‬
‫أﺻﻞ §ﻤﺎ‪ ) .‬ا‪B‬ﺸﺎ‪.(ÐÔÖ\ :ô‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ز‪h‬ﺎدہ ﻳﺎ ارﺣﻢ ا‪B‬ﺮا&^ ﻓﻼ وﺟﻮد ﻟ‪ú‬ﺎ ‪ ñ‬ﻛﺘﺐ ا@ﺪﻳﺚ‪ ،‬ﻗﻠﺖ‪ :‬و¿ﺬﻟ‪ õ‬ز‪h‬ﺎدة وارزﻗﻨﺎ‬
‫ٔ‬
‫ﺷﻔﺎﻋﺘﮧ ‪B‬ﻢ ار‪J‬ﺎ ‪ ñ‬ﺣﺪﻳﺚ‪ ،‬وﺣ‪9‬ﻢ ﻣﺜﻞ ‪J‬ﺬہ ا‪B‬ﺰ‪h‬ﺎدة اﻟﻐ„ ا‪œ‬ﺎﺑﺘﺔ ﻗﺪ ‪:‬ﺮ ﻗﺮ‪h‬ﺒﺎ‪ ،‬و‪ Ú‬ا‪g‬ﻘﺎﺻﺪ‬
‫ٔ‬ ‫ٔ‬
‫ا@ﺴﻨﺔ‪) :‬ص‪ :(۱۰‬ﺣﺪﻳﺚ ا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﺔ ا‪g‬ﺪرج ﻓﻴ‪ú‬ﺎ ﻳﻘﺎل ﺑﻌﺪ اﻻذان ‪B‬ﻢ ارہ ‪! ñ‬ء ﻣﻦ‬
‫ا‪B‬ﺮواﻳﺎت‪) .‬إﻋﻼء ا‪B‬ﺴ‪.( ƒÖ\ƒ :ä‬‬
‫‪Badhl al-Majh0d:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ز‪h‬ﺎدة وا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﺔ ا‪g‬ﺸﺘ‪ú‬ﺮة ‪ š‬اﻻ‪B‬ﺴﻨﺔ ﻓﻘﺎل ا‪B‬ﺴﺨﺎو‪B :ù‬ﻢ ارہ ‪! ñ‬ء ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺮواﻳﺖ وزاد ا‘ﻴ‪ ñ þú‬رواﻳﺘﮧ ’’إﻧ‪ õ‬ﻻ‪á‬ﻠﻒ ا‪g‬ﻴﻌﺎد‘‘ واﻣﺎ ز‪h‬ﺎدة ﻳﺎ ارﺣﻢ ا‪B‬ﺮا&^ ﻓﻼ‬
‫وﺟﻮد ﻟ‪ú‬ﺎ ‪ ñ‬ﻛﺘﺐ ا@ﺪﻳﺚ‪ ) .‬ﺑﺬل ا‪g‬ﺠﻬﻮد‪.(Ô•\• :‬‬
‫‪Shaykh Alb n$ writes in Irw ’ al-Ghal$l:‬‬

‫ﺗ‪ª‬ﺒﻴﮧ‪ :‬وﻗﻊ ﻋﻨﺪ ا‘ﻌﺾ ز‪h‬ﺎدات ‪ ñ‬ﻣ‪J 8‬ﺬا ا@ﺪﻳﺚ ﻓﻮﺟﺐ ا•‪ª‬ﺒﻴﮧ ﻋﻠﻴ‪ú‬ﺎ…ا‪B‬ﺮاﺑﻌﺔ ﻋﻨﺪ‬
‫ٔ‬ ‫ٔ‬
‫اﺑﻦ ا‪B‬ﺴ وا‪Q‬رﺟﺔ ا‪B‬ﺮﻓﻴﻌﮧ و‪J‬ﻰ ﻣﺪرﺟﺔ اﻳﻀﺎ ﻣﻦ ﺑﻌﺾ اﻟ‪ª‬ﺴﺎخ ﻓﻘﺪ ﻋﻠﻤﺖ ‪Ý‬ﺎ ﺳﺒﻖ ان‬
‫ا@ﺪﻳﺚ ﻋﻨﺪہ ﻣﻦ ﻃﺮ‪h‬ﻖ اﻟ‪ª‬ﺴﺎ‪ :‬وﻟ ﺴﺖ ﻋﻨﺪہ وﻻ ﻋﻨﺪ ﻏ„ہ‪ ،‬وﻗﺪ ‪ã‬ح ا@ﺎﻓﻆ ‪ñ‬‬
‫ا•ﻠﺨﻴﺺ‪) :‬ص‪ (۷۸‬ﺛﻢ ا‪B‬ﺴﺨﺎو‪ ñ ù‬ا‪g‬ﻘﺎﺻﺪ‪) :‬ص‪ (۲۱۲‬اﻧ‪ú‬ﺎ ﻟ ﺴﺖ ‪! ñ‬ء ﻣﻦ ﻃﺮق‬
‫ا@ﺪﻳﺚ‪ ) .‬إرواء اﻟﻐﻠﻴﻞ‪.(ƒÍ \ :‬‬
‫‪Kif yatul Muft$:‬‬

‫‪64‬‬
The words ‫ﺮﻓﻴﻌﺔ‬B‫رﺟﺔ ا‬Q‫ وا‬and ‫ وارزﻗﻨﺎ ﺷﻔﺎﻋﺘﻪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬are not established.
َ َْ ْ ُ ُْ َ َ P
Yes, the words ‫ﻤﻴﻌﺎد‬B‫ا‬ِ ‫ﻠﻒ‬á
ِ ‫ ِإﻧﻚ ﻻ‬are to be found in the narration of
Bayhaq$ as stated by Sh m$. Thus, words which are not established
must not be read. However, if a person reads them while believing that
they are not established then there is no harm in it.1
All h ta‛ l knows best.
Replying to the adhān when it ends
Question
A person did not reply to the adh n as it was being called out. Can he
reply to it when it ends?
Answer
If a lot of time has not elapsed since the end of the adh n, it will still be
mustahab to reply to it. If quite some time has elapsed, one should not
reply to it.
Al-Bahr ar-R ’iq:
‫ﺒ; أﻧﻪ إن‬ªh‫ و‬،‫ﻴﺐ ﺑﻌﺪ ﻓﺮاﻏﻪ‬# ‫ﺴﺎﻣﻊ ﻫﻞ‬B‫ﻢ ﻳﺘﺎﺑﻌﻪ ا‬B‫ﺆذن و‬g‫ﻢ ﻣﺎ إذا ﻓﺮغ ا‬9‫ﻢ أر ﺣ‬B‫و‬
.(‫ ﺑﺎب اﻷذان‬،ƒÍÓ\ :‫ﺮاﺋﻖ‬B‫ ) ا‘ﺤﺮ ا‬.‫ﻴﺐ‬# ‫ﻴﺐ و½ﻻ‬# ‫ﻃﺎل اﻟﻔﺼﻞ ﻻ‬
Ad-Durr al-Mukht r:
ٔ ٔ
(‫ﻢ ارہ‬B ‫ )ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ ﺗﺪار¿ﮧ إن ﻗ~ اﻟﻔﺼﻞ و‬ü‫ﺒ‬ªh‫ و‬،‫ﻢ ارہ‬B ‫ ﻓﺮغ‬Á‫ﺒﮧ ﺣ‬# ‫ﻢ‬B ‫ﻮ‬B‫و‬
Á‫ ﻓﻠﻮ ﺳﻜﺖ ﺣ‬:‫ﻨﮩﺎج ﺣﻴﺚ ﻗﺎل‬g‫ ©ح ا‬ñ ؒ‫ح ﺑﮧ اﺑﻦ ﺣﺠﺮ‬ã‫ و‬،‫ﺼﺎﺣﺐ ا‘ﺤﺮ‬B ‫ا‘ﺤﺚ‬
ٔ ٔ ٔ
‫ر‬Q‫ ) ا‬.‫ اﺻﻞ ﺳﻨﺔ اﻹﺟﺎﺑﺔﻛﻤﺎ ﻮ ﻇﺎﮨﺮ‬ñ ٰ ‫ﻞ ﻛ‬h‫ﻓﺮغ ˜ اﻻذان ﺛﻢ اﺟﺎب ﻗﺒﻞ ﻓﺎﺻﻞ ﻃﻮ‬
.( ÓÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬: š ‫ و¿ﺬا ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬.ÐÔÖ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ا‬
All h ta‛ l knows best.
Replying to the adhān while in major impurity
Question
Can a person in major impurity or a woman in menses reply to the
adh n?

1
Kif yatul Muft$, vol. 3, p. 60.
65
Answer
The unanimous view is that a person in major impurity can reply to
the adh n, but there are two views with regard to a women in her
menses. Most jurists says that a woman in her menses will not reply to
the adh n.
Ad-Durr al-Mukht r:
ً ً ً ً
‫ﻮ‬B‫ )ﻗﻮﻟﮧ و‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ﻮ ﺟﻨﺒﺎ ﻻﺣﺎﺋﻀﺎ وﻧﻔﺴﺎء…و‬B‫…و‬،‫ ﻧﺪﺑﺎ‬û‫ وﻗﺎل ا@ﻠﻮا‬،‫ﺎ‬C‫ﻴﺐ وﺟﻮ‬#‫و‬
ٔ ً ٔ ٔ ‫ﻻن إﺟﺎﺑﺔ‬ ٔ ً
‫ﻼﺻﺔ۔)ﻗﻮﻟﮧ ﻻ ﺣﺎﺋﻀﺎ وﻧﻔﺴﺎء( ﻻﻧﮩﻤﺎ‬y‫ﺮﻋﻦ ا‬Î ‫ﻮذن ﻟ ﺴﺖ ﺑﺎذان‬g‫ا‬ (‫ﺟﻨﺒﺎ‬
ٔ ٔ
‫ﺼﻼة‬B‫ﺎﻃﺐ ﺑﺎ‬4 ‫ﻼف ا ﻨﺐ ﻓﺈﻧﮧ‬Ç ù‫ ا‬:‫ﻟ ﺴﺎ ﻣﻦ اﮨﻞ اﻹﺟﺎﺑﺔ ﺑﺎﻟﻔﻌﻞ ﻓﻜﺬا ﺑﺎﻟﻘﻮل إﻣﺪاد‬
ً ٔ ٔ
:ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ ) ا‬.‫ﻌﺎ‬hÆ ‫ن إزا•ﮧ‬ð:‫وﻻن ﺣﺪﺛﮧ اﺧﻒ ﻣﻦ ا@ﻴﺾ وا•ﻔﺎس ﻹ‬
(‫ﺮا‬:‫ و‬،ËË•\ :‫ وأد•ﻪ‬ô‫ اﻟﻔﻘﻪ اﻹﺳﻼ‬،ÐÖ\ :‫ اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ و‬.ÐÔÍ\
.( Ó ‫ ص‬:‫اﻟﻔﻼح‬
Fat w Haqq n$yyah:
The ‛ulam ’ state that it is incorrect for a woman in menses and a
woman experiencing post-natal bleeding to reply to the adh n. 1
All h ta‛ l knows best.
Calling out adhān while in major impurity
Question
Can the adh n be called out while in major impurity?
Answer
It is makr0h to call out the adh n while in major impurity. If it is called
out while in this state, it must be repeated.
Sh m$:
ٰ ٔ ‫ و½ﻗﺎﻣﺘﮧ‬،‫ﻴﺐ إ´ﮧ‬# ‫ ﻣﺎ‬U‫ﻻﻧﮧ ﻳﺼ„ داﻋﻴﺎً إ‬
،‫ﻜﺮاﮨﺔ‬B‫او• ﺑﺎ‬
ٔ ٔ
(‫ﺮہ اذان ﺟﻨﺐ‬9h‫)ﻗﻮﻟﮧ و‬
ٔ ٔ ٔ
.‫ﺮ‬Î ‫ﻤﻴﺔ‬h‫ﺮ‬7 ‫ﻜﺮاﮨﺔ‬B‫ وﻇﺎﮨﺮ ان ا‬،^‫ﺐ اﻟﻄﮩﺎرة ﻓﻴﮧ ﻋﻦ اﻏﻠﻆ ا@ﺪﺛ‬z ‫ﺎﻧﻴﺔ ﺑﺎﻧﮧ‬y‫ ا‬ñ ‫ح‬ã‫و‬
ٔ ٔ ً ً ٔ
‫ﻮﺟﻮب ﺑﺎﻧﮧ ﻏ„ ﻣﻌﺘﺪ ﺑﮧ وا•ﺪب ﺑﺎﻧﮧ‬B‫ﺎ وﻋﻠﻞ ا‬C‫ﻌﺎد اذان ﺟﻨﺐ( ﻧﺪﺑﺎ وﻗﻴﻞ وﺟﻮ‬h‫)ﻗﻮﻟﮧ و‬
ٔ ٔ
.(ÐÔÐ\ :ô‫ ) ﺷﺎ‬.!‫ ا•ﻤﺮﺗﺎ‬ñ ‫ و ﻮ اﻻﺻﺢ ﻛﻤﺎ‬:‫ ﻗﺎل‬،‫ﻣﻌﺘﺪ ﺑﮧ إﻻ اﻧﮧ ﻧﺎﻗﺺ‬
Al-Fat w al-Hind$yyah:

1
Fat w Haqq n$yyah, vol. 3, p. 68.
66
) .‫ﺮواﻳﺎت واﻷﺷﺒﻪ أن ﻳﻌﺎد اﻷذان وﻻ ﺗﻌﺎد اﻹﻗﺎﻣﺔ‬B‫و¿ﺮه أذان ﺟﻨﺐ و½ﻗﺎﻣﺘﻪ ﺑﺎﺗﻔﺎق ا‬
.(Ë•\ :‫اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬
All h ta‛ l knows best.
Turning the entire body when saying “Hayya ‛alas
salāh” and “Hayya ‛alal falāh”
Question
When calling out the adh n, should one turn the entire body when
saying “Hayya ‛alas sal h” and “Hayya ‛alal fal h”, or is it sufficient to
merely turn the head?
Answer
Only the head must be turned; the chest and feet must not be turned.
Sh m$:
.(ÐÖÊ\ :ô‫ ) ﺷﺎ‬.‫ وﻻ ﻗﺪﻣﻴﻪ ﻧﻬﺮ‬d‫ﻮل وﺟﻬﻪ ﻻ ﺻﺪره ﻗﻬﺴﺘﺎ‬ò ‫ﻠﺘﻔﺖ( أي‬h‫ و‬b‫)ﻗﻮ‬
Al-Fat w al-Hind$yyah:
ً ً
‫ ) اﻟﻔﺘﺎوى‬...‫ﻧﻬﻤﺎ‬ð: ‫ﻳﻤﻴﻨﺎ وﺷﻤﺎﻻ وﻗﺪﻣﺎه‬ ‫ﺼﻼة واﻟﻔﻼح ﺣﻮل وﺟﻬﻪ‬B‫ ا‬U‫و½ذا اﻧﺘ< إ‬
.(ËÍ\ :‫ا§ﻨﺪﻳﺔ‬
All h ta‛ l knows best.
Telecasting the adhān via satellite
Question
In some countries the adh n is called out in only one masjid and it is
telecast via satellite to the other mas jid. Will this adh n suffice for
the other mas jid?
Answer
The adh n is not merely an announcement, rather it has certain
prerequisites and etiquette. For example, the person must face the
qiblah, he must place his forefingers in his ears, and so on. These
etiquette are not found in a satellite adh n. If the purpose of adh n
was merely to announce, it ought not to have been prescribed on the
person performing sal h alone, or when a few companions are
travelling together. Adh n really entails uttering certain specific
words by a Muslim mu’adhdhin. Just as a plastic doll cannot take the

67
‫‪place of a wife, an adh n called out by a steel instrument cannot take‬‬
‫‪the place of a mu’adhdhin.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫اﻻذان ‪B‬ﺼﻠﻮات ا‪y‬ﻤﺲ وا ﻤﻌﺔ ﺳﻨﺔ ٔ‬ ‫ٔ‬
‫‪:‬ﻮﻛﺪة ﻗﻮ‪h‬ﺔ ﻗﺮ‪h‬ﺒﺔ ﻣﻦ ا‪B‬ﻮاﺟﺐ ﺣ‪ Á‬اﻃﻠﻖ‬ ‫ﺳﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﻀﮩﻢ ﻋﻠﻴﮧ ا‪B‬ﻮﺟﻮب وﻟﮩﺬا ﻗﺎل ‪Ÿ‬ﻤﺪ‪ :‬واﺟﺘﻤﻊ اﮨﻞ ﺑ¾ ‪ š‬ﺗﺮ¿ﮧ ﻗﺎﺗﻠﻨﺎﮨﻢ ﻋﻠﻴﮧ وﻋﻨﺪ ا‪ì‬‬
‫ٔ‬
‫ﻳﻮﺳﻒ ‪žò‬ﺴﻮن و‪C h‬ﻮن و ﻮ ﻳﺪل ‪ š‬ﺗﺎ‪³‬ﺪہ ﻻ ‪ š‬وﺟﻮ‪C‬ﮧ…واﺧﺘﺎر ‪ ñ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
‫ٔ ٔ‬ ‫ٔ‬
‫وﺟﻮ‪C‬ﮧ ﻻن ﻋﺪم اﻟ‪O‬ک ‪:‬ﺮة د´ﻞ ا‪B‬ﻮﺟﻮب وﻻﻳﻈﮩﺮ ﻛﻮﻧﮧ ‪ š‬ا‪B‬ﻜﻔﺎﻳﺔ و½ﻻ ‪B‬ﻢ ﻳﺎﺛﻢ اﮨﻞ ﺑ¾ة‬
‫ﺑﺎﻹ‚ﺎع ‪ š‬ﺗﺮ¿ﮧ إذا ﻗﺎم ﺑﮧ ﻏ„ﮨﻢ و‪B‬ﻢ ﻳ ‪C‬ﻮا و‪B‬ﻢ ‪žò‬ﺴﻮا…واﻟﻈﺎﮨﺮ ﻛﻮﻧﮧ ‪ š‬ا‪B‬ﻜﻔﺎﻳﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻤﻌ اﻧﮧ إذا ﻓﻌﻞ ‪ ñ‬ﺑ¾ ﺳﻘﻄﺖ ا‪g‬ﻘﺎﺗﻠﺔ ﻋﻦ اﮨﻠﮩﺎ ﻻ ﺑﻤﻌ اﻧﮧ إذا اذن واﺣﺪ ‪ ñ‬ﺑ¾ ﺳﻘﻂ‬
‫ٔ‬
‫ﻋﻦ ﺳﺎﺋﺮا•ﺎس ﻣﻦ ﻏ„ اﮨﻞ ﺗﻠ‪ õ‬ا‘¾ة إذا ‪B‬ﻢ ‪ò‬ﺼﻞ اﻇﮩﺎر اﻋﻼم ا‪Q‬ﻳﻦ‪ ) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪:‬‬
‫\‪.(ƒËË‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪9h‬ﺮہ اداء ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﺑﺎ ﻤﺎﻋﺔ ‪ ñ‬ا‪g‬ﺴﺠﺪ ﺑﻐ„ اذان و½ﻗﺎﻣﺔ‪ ،‬ﻛﺬا ‪ ñ‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن‬
‫وﻻﻳ‪9‬ﺮہ ﺗﺮ¿ﮩﻤﺎ ‪g‬ﻦ ﻳﺼ‪ ñ Š‬ا‪ ~g‬إذا وﺟﺪ ‪ ñ‬ا‪g‬ﺤﻠﺔ…و½ذا ‪B‬ﻢ ﻳٔﻮذن ‪ ñ‬ﺗﻠ‪ õ‬ا‪g‬ﺤﻠﺔ‬
‫ﻳ‪9‬ﺮہ ﻟﮧ ﺗﺮ¿ﮩﻤﺎ‪) .‬اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪.(Ë•\ :‬‬
‫‪Al-Lajnah ad-D ’imah:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻذان ‪‚ ñ‬ﻴﻊ ا‪g‬ﺴﺎﺟﺪ ﺑﻤﻜ‪e‬ات ا‪B‬ﺼﻮت ‪ّ ñ‬‬
‫‪ 0‬واﺣﺪ ﻣﻊ اﻟﻌﻠﻢ ان‬ ‫ﺳﻮال‪ :‬ﮨﻞ ﻣﻦ ا‪B‬ﻮاﺟﺐ‬
‫ٔ‬ ‫ٔ‬
‫اذان ‪:‬ﺴﺠﺪ واﺣﺪ )ﺴﻤﻌﮧ ‚ﻴﻊ ا‪g‬ﺴﻠﻤ^؟ وﮨﻞ ﻳ‪ 9‬اﻻذان ‪: ñ‬ﺴﺠﺪ واﺣﺪ ﻣﻦ ‪:‬ﺴﺎﺟﺪ‬
‫ّ‬
‫اﻟ=؟‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ّ ٔ‬ ‫اﻻذان ﻓﺮض ﻛﻔﺎﻳﺔ ﻓﺈذا ٔاذن ٔ‬ ‫ٔ‬
‫اﻟ= واﺳﻤﻊ ﺳ‪ð‬ﻧﮧ اﺟﺰاﮨﻢ‪ ،‬و)“ع ﻻﮨﻞ ˜‬ ‫‪:‬ﻮذن ‪ñ‬‬ ‫ﺟﻮاب‪:‬‬
‫ٔ‬ ‫ٔ‬
‫‪:‬ﺴﺠﺪ ان ﻳٔﻮذﻧﻮا ﻟﻌﻤﻮم اﻻدﻟﺔ‪ ) .‬ا‪B‬ﻠﺠﻨﺔ ا‪Q‬اﺋﻤﺔ ‪B‬ﻠﺒﺤﻮث اﻟﻌﻠﻤﻴﺔ واﻹﻓﺘﺎء‪.(ÊÐ\Í :‬‬
‫‪Fat w Mahm0d$yyah:‬‬
‫‪There are two mas jid which are close to each other and the adh n of‬‬
‫‪one can be heard by those living near the other masjid. Will it suffice‬‬
‫‪to call out the adh n in just one masjid? If it will not, will those in‬‬
‫?‪whose masjid the adh n was not being called be sinful‬‬

‫‪68‬‬
Answer: It is Sunnah to call out two separate adh ns in each masjid. It
is against the Sunnah to call out just one adh n. Those who do this will
be discarding a Sunnah.1
All h ta‛ l knows best.
Calling out adhān in the masjid
Question
Some people say that it is makr0h to call out the adh n in the masjid
because the jurists said so. The following is stated in al-Fat w al-
Hind$yyah:
u‫ﻓﺘﺎوى ﻗﺎ‬ ‫ﺴﺠﺪ ﻛﺬا‬g‫ا‬ ‫ﺴﺠﺪ وﻻ ﻳﺆذن‬g‫ﺄذﻧﺔ أو ﺧﺎرج ا‬g‫ ا‬š ‫ﺒ; أن ﻳﺆذن‬ªh‫و‬
.(ÊÖ\ :‫ﺶ ا§ﻨﺪﻳﺔ‬:‫ ﻫﺎ‬š ‫ ﺧﺎن‬u‫ ﻓﺘﺎوى ﻗﺎ‬Ü‫ و‬.ËË\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﺧﺎن‬
Nowadays the adh n is called out over a loudspeaker. Will it be
makr0h to call it out near the mihr b or any other spot in the masjid?
Answer
It is permissible to call out the adh n inside the masjid over a
loudspeaker system. There is nothing wrong at all in this. Those jurists
who say that it is makr0h say this solely on the basis that the sound
will not reach outside. Since the sound reaches everywhere when it is
called out over the loudspeaker, this reasoning will no longer apply.
The ruling of undesirability has nothing to do with the masjid itself.
Muft$ A‛zam Hadrat Muft$ ‛Az$z ar-Rahm n S hib rahimahull h has
undertaken an excellent investigation of this issue. A few points in the
light of his investigation are presented here:
The literary meaning of adh n is “an announcement”. In the definition
of the Shar$‛ah it refers to a specific type of announcement. Ad-Durr
al-Mukht r contains the following:
.(ÐÖÐ\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ﺨﺼﻮص ) ا‬g‫ اﻹﻋﻼم ا‬:È©‫ و‬،‫ اﻹﻋﻼم‬:‫ﻫﻮ ﻟﻐﺔ‬
The prescription of adh n as established from the books of Had$th is
that the musall$s must be made aware of the times of sal h, they must
come to the masjid and perform the sal h with congregation.

1
Fat w Mahm0d$yyah, vol. 5, p. 399.
69
^‫ﺴﻠﻤﻮن ﺣ‬g‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ أﻧﻪ ﻗﺎل‬u‫ﺴﻠﻢ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬: ‫وﻫﺬا ﻣﺎ أﺧﺮﺟﻪ‬
ّ
‫ ﻓﻘﺎل‬:‫ﻚ‬B‫ﻓﺘ·ﻤﻮا ﻳﻮﻣﺎ ذ‬ ّ
‫ﺼﻠﻮات وﻟ ﺲ ﻳﻨﺎدي ﺑﻬﺎ أﺣﺪ‬B‫ﻓﻴﺘﺤﻴﻨﻮن ا‬ ‫ﺪﻳﻨﺔ‬g‫ﻮا ا‬:‫ﻗﺪ‬
.( Í•\ :‫ﺴﻠﻢ‬: ) .‫ آﺧﺮ ا@ﺪﻳﺚ‬U‫إ‬...‫ﺑﻌﻀﻬﻢ‬

‫ﺼﻠﻮة‬B‫ ذﻛﺮوا أن ﻳﻌﻠﻤﻮا وﻗﺖ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺲ ر‬å‫ﻠﺒﻴﻬ> ﻋﻦ أ‬B ‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ ا‬Ü‫و‬
.(‫ ﺑ„وت‬،ÐÔÓ\ :‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫اﻟﺦ‬...‫ﻮا ﻧﺎﻗﻮﺳﺎ‬C ‫ء ﻓﻴﻌﺮﻓﻮﻧﻪ ﻓﺬﻛﺮوا أن ﻳ‬Åê
ّ
‫ﻤﻊ ا•ﺎس‬# ‫ﻠﺼﻼة ﻛﻴﻒ‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫اﻫﺘﻢ ا‬ ‫وﻓﻴﻪ أﻳﻀﺎ ﻋﻦ ﺑﻌﺾ اﻷﻧﺼﺎر‬
.(Ê \ :‫ داؤد‬i‫ أ‬ä‫ وﺳ‬.ÐÔÓ\ :‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ ) ا‬.‫اﻟﺦ‬...‫ أﻧﺼﺐ راﻳﺔ‬b ‫ ﻓﻘﻴﻞ‬،‫§ﺎ‬
If we ponder over the words of the adh n, do they contain only All h’s
remembrance or are we called towards All h’s remembrance?
These words do not contradict the masjid in any way, and have no
affinity with it outside the masjid. Instead, the contrary seems to be
the case as stated by Ras0lull h sallall hu ‛alayhi wa sallam that the
mas jid are made for sal h and All h’s remembrance.
ٔ ٔ ٔ ٔ
Š‫…ﺛﻢ ان رﺳﻮل اﷲ ﺻ‬ì‫ ﻗﺼﺔ اﻻﻋﺮا‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ﺴﻠﻢ ﻋﻦ ا‬: ‫ ﻣﺎ اﺧﺮﺟﮧ‬õ‫وذﻟ‬
‫ﻰ‬J ‫ إﻧﻤﺎ‬،‫ﺬا ا‘ﻮل وﻻ اﻟﻘﺬر‬J ‫ء ﻣﻦ‬2B ‫ﺴﺎﺟﺪ ﻻ ﺗﺼﻠﺢ‬g‫ﺬہ ا‬J ‫ إن‬:‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﻟﮧ‬
ٓ
.( ÐÖ\ :‫ﻒ‬h© ‫ﺴﻠﻢ‬: ) .‫ﺼﻼة وﻗﺮاءة اﻟﻘﺮان‬B‫=ﻛﺮ اﷲ وا‬
However, since the purpose of adh n is to inform and announce, it will
be preferable to call it out from an elevated place. Consequently,
during the era of Ras0lull h sallall hu ‛alayhi wa sallam attention was
given to calling it out from an elevated place. But there was no strict
adherence to calling it out inside the masjid or outside. Both options,
calling out the adh n from inside the masjid and outside, are
established from the era of Ras0lull h sallall hu ‛alayhi wa sallam.
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ
5‫ ﻗﺎ‬ù‫ ﻓﺘﺎو‬ñ ‫ﺴﺠﺪ ﻛﺬا‬g‫ ا‬ñ ‫ وﻻ ﻳٔﻮذن‬،‫ﺴﺠﺪ‬g‫ﺎذﻧﺔ او ﺧﺎرج ا‬g‫ ا‬š ‫ ان ﻳٔﻮذن‬ü‫ﺒ‬ªh‫و‬
ٔ ٔ
‫ﺪ ﻧﻔﺴﮧ ﻛﺬا‬ú# ‫ﺮﻓﻊ ﺻﻮﺗﮧ وﻻ‬h‫ﻮن اﺳﻤﻊ „اﻧﮧ و‬9‫ل ﻳ‬È ‫ﻮﺿﻊ‬: ñ ‫ﺴﻨﺔ ان ﻳٔﻮذن‬B‫ وا‬،‫ﺧﺎن‬
:‫ﺤﺘﺎر‬g‫ ورد ا‬.ƒËË\ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬ ‫ و¿ﺬا‬.ËË\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ
.(ÐÖ•\
Sh m$:

70
 ٔ ٔ ٔ ٔ ٔ ñ ‫ﺬا‬J ‫ﺮ ٔان‬J‫ واﻟﻈﺎ‬:‫ﻗﻠﺖ‬
‫ﺮ اﻧﮧ‬J‫ﻦ ﻓﺎﻟﻈﺎ‬hø‫ اﻣﺎ ﻣﻦ اذن •ﻔﺴﮧ او ﻤﺎﻋﺔ ﺣﺎ‬،=‫ﻮذن اﻟ‬:
ٔ
.(ÐÖ•\ :ô‫ ) ﺷﺎ‬.‫ﻞ‬:‫ ﻟﻌﺪم ا@ﺎﺟﺔ ﺗﺎ‬U‫ن اﻟﻌﺎ‬ðg‫ﻻ )ﺴﻦ ﻟﮧ ا‬
Al-Fat w al-Hind$yyah:
ٔ ً ٔ ً ٔ
.(Ë•\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﺮہ اﻻذان ﻗﺎﻋﺪا و½ن اذن •ﻔﺴﮧ ﻗﺎﻋﺪا ﻓﻼ ﺑﺎس ﺑﮧ‬9h‫و‬
It becomes clear from the above texts that a general announcement is
not intended, it is not necessary to call out the adh n from an elevated
place.
Sh m$:
ٔ ٔ
‫ن ﺑﻼل‬ð‫ ﻓ‬،‫ﺴﺠﺪ‬g‫ اﻃﻮل ﺑﻴﺖ ﺣﻮل ا‬Á ‫ [ن ﺑ‬:‫ﺪ ﺑﻦ ﺛﺎﺑﺖ‬h‫ ام ز‬U‫ﺴﻨﺪ إ‬B‫وﻗﺎل اﺑﻦ ﺳﻌﺪ ﺑﺎ‬
ٔ ٔ ٔ
‫ن ﻳٔﻮذن‬ð‫ ﻓ‬،‫ﺴﺠﺪہ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ان ﺑ رﺳﻮل اﷲ ﺻ‬U‫ﻳٔﻮذن ﻓﻮﻗﮧ ﻣﻦ اول ﻣﺎ اذن إ‬
.(ÐÖÊ\ :ô‫ ) ﺷﺎ‬.‫ﺮہ‬ú‫ وﻗﺪ رﻓﻊ ﻟﮧ !ء ﻓﻮق ﻇ‬،‫ﺴﺠﺪ‬g‫ﺮ ا‬ú‫ ﻇ‬š ‫ﺑﻌﺪ‬
ٔ
‫ﻤﺪ ﻋﻦ‬Ÿ ‫ ﺛ‬،‫ﻤﺪ ﺑﻦ ﻋﻤﺮ‬Ÿ ‫ اﻧﺎ‬:‫ ﺣﻴﺚ ﻗﺎل‬ùe‫ﻜ‬B‫ اﻟﻄﺒﻘﺎت ا‬ñ ‫وا@ﺪﻳﺚ اﺧﺮﺟﮧ اﺑﻦ ﺳﻌﺪ‬
ٔ ٔ
‫ﺪ ﺑﻦ‬h‫? ﻣﻦ ﺳﻤﻊ ا•ﻮار ام ز‬e‫ اﺧ‬:‫ﺮ&ﻦ ﺑﻦ ﺳﻌﺪ ﺑﻦ زرارة ﻗﺎل‬B‫ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺪ ا‬6ò
ٔ ٔ ٔ
U‫ن ﺑﻼل ﻳٔﻮذن ﻓﻮﻗﮧ ﻣﻦ اول ﻣﺎ اذن إ‬ð‫ ﻓ‬،‫ﺴﺠﺪ‬g‫ اﻃﻮل ﺑﻴﺖ ﺣﻮل ا‬Á ‫ [ن ﺑ‬:‫ﺛﺎﺑﺖ ﺗﻘﻮل‬
ٔ
‫ﺴﺠﺪ وﻗﺪ رﻓﻊ‬g‫ﺮ ا‬ú‫ ﻇ‬š ‫ن ﻳٔﻮذن ﺑﻌﺪ‬ð‫ ﻓ‬،‫ﺴﺠﺪہ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ان ﺑ رﺳﻮل اﷲ ﺻ‬
.(•ƒÓ\Ö :‫ى ﻻﺑﻦ ﺳﻌﺪ‬e‫ﻜ‬B‫ ) اﻟﻄﺒﻘﺎت ا‬.‫ﺮہ‬ú‫ﻟﮧ !ء ﻓﻮق ﻇ‬
The mother of Zayd ibn Th bit radiyall hu ‛anhu relates: My house
was the tallest one around the masjid. When Bil l started calling out
the adh n, he used to call it out from the top of my house. This
continued until Ras0lull h sallall hu ‛alayhi wa sallam built his masjid.
Subsequently, he used to call it out from the roof of the masjid. A
raised section was built for him on the roof of the masjid.
The gist of the above narration is that before the construction of
Masjid-e-Nabaw$, the adh n used to be called out from the top of the
house of Umm Zayd which was next to the masjid. After the masjid
was built, the adh n was called out from the roof of the masjid. A
raised section was built for him on the roof of the masjid.
Adh n commenced with the dream of ‛Abdull h ibn Zayd radiyall hu
‛anhu. Most of the authentic Had$th collections contain lengthy
Ah d$th on this topic. For example, the following is quoted in Ab0
D w0d:

71
‫ رأﻳﺖ‬،‫ﻚ‬:‫ﺎ رأﻳﺖ ﻣﻦ اﻫﺘﻤﺎ‬g ‫ﺎ رﺟﻌﺖ‬g d‫ إ‬،‫ ﻳﺎ رﺳﻮل اﷲ‬:‫ﻓﺠﺎء رﺟﻞ ﻣﻦ اﻷﻧﺼﺎر ﻓﻘﺎل‬
.(Ê•\ :‫ ) أﺑﻮ داؤد‬.‫ﺴﺠﺪ ﻓﺄذن‬g‫ ا‬š ‫ﻦ ﻓﻘﺎم‬h ‫^ أﺧ‬C‫رﺟﻼ ﻛﺄن ﻋﻠﻴﻪ ﺛﻮ‬
An Ans r$ man came and said: “O Ras0lull h! When I returned I saw
the attention you are giving to this matter. I saw a man wearing two
green garments. He stood on the masjid and called out the adh n.”
In the above Had$th, the Ans r$ saw a green-clothed man calling out
the adh n on top of the masjid.

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ أن ا‬u‫ﺪ ر‬h‫ اﺑﻦ ﻣﺎﺟﺔ ﺑﺮواﻳﺔ ﻋﺒﺪ اﷲ ﺑﻦ ز‬ä‫ ﺳ‬Ü‫و‬
:‫ ﻗﺎل‬،‫ﺴﺠﺪ ﻓﺄﻟﻘﻬﺎ ﻋﻠﻴﻪ و´ﻨﺎد ﺑﻼل ﻓﺈﻧﻪ أﻧﺪى ﺻﻮﺗﺎ ﻣﻨﻚ‬g‫ ا‬U‫ ﻓﺎﺧﺮج ﻣﻊ ﺑﻼل إ‬:b
‫ ) اﺑﻦ‬.‫ﺴﺠﺪ ﻓﺠﻌﻠﺖ أﻟﻘﻴﻬﺎ ﻋﻠﻴﻪ وﻫﻮ ﻳﻨﺎدي ﺑﻬﺎ‬g‫ ا‬U‫ اﷲ ﻋﻨﻪ إ‬u‫ﻓﺨﺮﺟﺖ ﻣﻊ ﺑﻼل ر‬
.(Ë :‫ﻣﺎﺟﺔ‬
The gist of the above narration is that ‛Abdull h ibn Zayd radiyall hu
‛anhu was instructed by Ras0lull h sallall hu ‛alayhi wa sallam to go to
the masjid with Bil l radiyall hu ‛anhu and to teach him the words of
the adh n.
It is established from the above-quoted Ah d$th that in the era of
Ras0lull h sallall hu ‛alayhi wa sallam the adh n used to be called out
from the masjid and from on top of the masjid. The top of the masjid
falls under the ruling of a masjid. Another point which is established is
that the first adh n to be called out was in the masjid under the order
of Ras0lull h sallall hu ‛alayhi wa sallam. Bearing in mind that it is for
the purpose of a general announcement, it is better to call it out from
an elevated place irrespective of whether this is in the masjid or
outside.
I feel that when the jurists say that it is makr0h or inappropriate to
call out the adh n from inside the masjid, it means that there must be
a total announcement in the adh n. Doing this from inside the masjid
will not suffice. This is why it must be called from an elevated place
inside the masjid or outside. Thus, we see the jurists stating:

‫ﺴﺠﺪ‬g‫ﺴﺠﺪ أو ﺧﺎرج ا‬g‫ ا‬š ‫ﻳﺆذن‬

The adh n must be called on the masjid or outside the masjid.
This statement is made with the word “or”. It demands that in the case
where the adh n is called from a minaret, it does not have to be
outside the masjid. It also becomes clear that the minaret is a part of

72
the masjid. This is why if a mu‛takif goes onto the minaret or roof of
the masjid, his i‛tik f will not break.1
The proof that his i‛tik f will not break is contained in the following
texts:

.(ƒÓ•\• :‫ﺴﻮط‬žg‫ﻓﻪ )ا‬ð‫ﺌﺬﻧﺔ ﻻ ﻳﻔﺴﺪ إﻋﺘ‬g‫ ا‬š ‫ﻌﺘﻜﻒ‬g‫وﺻﻌﻮد ا‬

.( Ë\ƒ :‫ﺼﻨﺎﺋﻊ‬B‫ ) ﺑﺪاﺋﻊ ا‬.‫ﻓﻪ ﺑﻼ ﺧﻼف‬ð‫ﻢ ﻳﻔﺴﺪ إﻋﺘ‬B ‫ﺌﺬﻧﺔ‬g‫ﻮ ﺻﻌﺪ ا‬B‫و‬
The words “the minaret is a part of the masjid” are proven from
several other rulings. For example:

‫ﺴﺠﺪ‬g‫ ﺳﻄﺢ ا‬š Š‫ﻮ ﺻ‬B ‫ و¿ﺬا‬،‫ﻮز ﺻﻼﺗﻪ‬z ‫ﺴﺠﺪ‬g‫ا‬ ‫ﺌﺬﻧﺔ ﻣﻘﺘﺪﻳﺎ ﺑﺈﻣﺎم‬g‫ا‬ Š‫و½ذا ﺻ‬
:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ و‬.‫اث‬O‫ دار إﺣﻴﺎء اﻟ‬، ƒÓƒ :‫ﺤﻴﻂ‬g‫ )ا‬.‫ﻮز ﺻﻼﺗﻪ‬z ‫ﺴﺠﺪ‬g‫ا‬ ‫ﻣﻘﺘﺪﻳﺎ ﺑﺈﻣﺎم‬
‫ ﺑﺬل‬. ÓÓ\ƒ :‫ﻞ‬B‫ﻜﻤﻞ وﻣﺪ‬: :‫ﻨﺪ‬C‫ ﻓﺘﺎوى دار اﻟﻌﻠﻮم دﻳﻮ‬.ƒÔË-ƒÔ•\ƒ :‫أﺣﺴﻦ اﻟﻔﺘﺎوى‬
.(ÖË\Í :‫ﺠﻬﻮد‬g‫ا‬
If a person performs his sal h in the minaret while following the im m
of the masjid, his sal h will be valid. Similarly, if he performs it on the
roof of the masjid while following the im m of the masjid, his sal h
will be valid.
All h ta‛ l knows best.
Forgetting to say a word of the adhān or iqāmah
Question
A person forgets to say a certain word of the adh n or iq mah, and
remembers it later on. Does he have to repeat the adh n or iq mah?
Answer
If the person remembers it immediately after forgetting to say it, he
must say the word which he forgot [and continue], but it is better to
start all over again. If he remembers after some time, he must repeat
the entire adh n or iq mah.
Ad-Durr al-Mukht r:

1
Fat w D r al-‛Ul0m Deoband, ‛Az$z al-Fat w , vol. 1, p. 279, vol. 2, p. 180.
73
 ٔ ٔ ً ٔ
‫ﻮ ﻗﺪم‬B ‫د ﻣﺎ ﻗﺪم ﻓﻘﻂ( ﻛﻤﺎ‬È‫ )ﻗﻮﻟﮧ ا‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫د ﻣﺎﻗﺪم ﻓﻘﻂ‬È‫ﻮﺧﺮا ا‬: ‫ﻮ ﻗﺪم ﻓﻴﮩﻤﺎ‬B‫و‬
ٔ ٔ ٔ ٔ
:ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ ) ا‬.‫ وﻻ)ﺴﺘﺎﻧﻒ اﻻذان ﻣﻦ اوﻟﮧ‬ù‫ﺼﻼة ﻳﻌﻴﺪہ ﻓﻘﻂ ا‬B‫ ا‬š ‫اﻟﻔﻼح‬
.(ÐÖÔ\
Taqr$r t ar-R fi‛$:
ٔ ٔ ٔ ٔ ٔ
) .ù‫ &ﻮ‬،‫ﺌﻨﺎف اﻓﻀﻞ‬Õ‫ﻦ اﻻﺳ‬9‫ ﻟ‬õ‫ اﺟﺰاہ ذﻟ‬ù‫د ﻣﺎ ﻗﺪم ﻓﻘﻂ( ا‬È‫ﺸﺎرح ا‬B‫)ﻗﻮل ا‬
.(•Í\ : ‫ﺸﺎ‬B‫ﺶ ا‬:‫ ﮨﺎ‬š ‫ﺮاﻓ‬B‫ﺮات ا‬h‫ﺗﻘﺮ‬
Al-Fat w al-Hind$yyah:
ٔ ٔ
š ‫·ﻤﺎت‬B‫ اذاﻧﮧ و½ﻗﺎﻣﺘﮧ ﺑﻌﺾ ا‬ñ ‫ و½ذا ﻗﺪم‬،‫ﻤﺎت اﻻذان اﻹﻗﺎﻣﺔ ﻛﻤﺎ ©ع‬$ ^‫ﺮﺗﺐ ﺑ‬h‫و‬
ٔ ٔ ً ٔ ٔ ٔ
‘‘‫ ’’اﺷﮩﺪ ان ﻻ إﻟﮧ إﻻ اﷲ‬:‫ﻤﺪا رﺳﻮل اﷲ‘‘ ﻗﺒﻞ ﻗﻮﻟﮧ‬Ÿ ‫ ’’اﺷﮩﺪ ان‬:‫ﻮ ان ﻳﻘﻮل‬Ø ‫ﺑﻌﺾ‬
ٔ ٔ ٔ ٔ
‫ ) اﻟﻔﺘﺎوى‬.‫ﻮﺿﻌﮧ‬:‫ اواﻧﮧ و‬ñ ‫ ﻳﻌﻴﺪہ‬Á‫ اواﻧﮧ ﻻﻳﻌﺘﺪ ﺑﮧ ﺣ‬š ‫ ﮨﻨﺎ ان ﻣﺎ ﺳﺒﻖ‬ñ ‫ﻓﺎﻻﻓﻀﻞ‬
.( •Ô\ :‫ﺼﻨﺎﺋﻊ‬B‫ﺑﺪاﺋﻊ ا‬ ‫ و¿ﺬا‬.ËÍ\ :‫ا§ﻨﺪﻳﺔ‬
Fat w Haqq n$yyah:
If a person forgets a word, or changes the sequence of words, he must
correct himself and continue with the adh n in sequence. If he realizes
his mistake after he completes the adh n, he must repeat it.1
All h ta‛ l knows best.
The adhān of a fāsiq
Question
If the entry of the time is known, will the adh n of a f siq be makr0h
or will it be permitted without detestability?
Answer
It is makr0h tahr$m$ to appoint a f siq as a permanent mu’adhdhin.
Appointing such a person is synonymous to belittling the importance
of the adh n. If such a person calls out the adh n occasionally and the
entry of the time is known, there will be no harm.
N0r al-Īd h:
.(ÍÓ ‫ ص‬،‫ ) ﻧﻮر اﻹﻳﻀﺎح‬.‫ﺮه إﻗﺎﻣﺔ اﻟﻔﺎﺳﻖ وأذاﻧﻪ‬9h‫و‬
The iq mah and adh n of a f siq are makr0h.

1
Fat w Haqq n$yyah, vol. 3, p. 49.
74
Ad-Durr al-Mukht r:
ٔ ٔ
:û‫ﻌﺎد اذان ﺟﻨﺐ( زاد اﻟﻘﮩﺴﺘﺎ‬h‫ )ﻗﻮﻟﮧ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺮہ اذان ﺟﻨﺐ…وﻓﺎﺳﻖ‬9h‫و‬
ٔ ٔ ٔ
‫ وا•ﺪب ﺑﺎﻧﮧ ﻣﻌﺘﺪ ﺑﮧ إﻻ اﻧﮧ ﻧﺎﻗﺺ ﻗﺎل و ﻮ‬،‫ﻮﺟﻮب ﺑﺎﻧﮧ ﻏ„ ﻣﻌﺘﺪ ﺑﮧ‬B‫واﻟﻔﺎﺟﺮ…وﻋﻠﻞ ا‬
ٔ ٔ ٔ
‫ہ‬e‫ ﻗﺒﻮل ﺧ‬U‫ﺴﺒﺔ إ‬ª‫ ان ﻻ ﻳﺼﺢ اذان اﻟﻔﺎﺳﻖ ﺑﺎﻟ‬ü‫ﺒ‬ªh‫ ا•ﻤﺮﺗﺎ!…و‬ñ ‫اﻻﺻﺢ ﻛﻤﺎ‬
ٔ ٔ ٔ
‫ﻴﺔ ﻓﻠﻢ ﻳﻮﺟﺪ اﻹﻋﻼم ﻛﻤﺎ ذﻛﺮہ‬ª‫ﻳ‬Q‫ﻮر ا‬:‫ اﻻ‬ñ ‫ ﻻﻧﮧ ﻻ ﻳﻘﺒﻞ ﻗﻮﻟﮧ‬ù‫واﻻﻋﺘﻤﺎد ﻋﻠﻴﮧ ا‬
ٔ ٔ ٔ
‫ ﻗﺒﻮل‬š ‫ اﻻﻋﺘﻤﺎد‬ù‫ ا‬:‫ﺼﻞ ﺑﮧ اﻹﻋﻼم‬ò ‫ﻢ‬B ‫ﻠ وﺣﺎﺻﻠﮧ اﻧﮧ ﻳﺼﺢ اذان اﻟﻔﺎﺳﻖ و½ن‬h‫ﺰ‬B‫ا‬
ٔ ٔ ñ ‫دة إﻧﻤﺎ ﻰ‬È‫ﻮﻗﺖ…ﺛﻢ اﻟﻈﺎﮨﺮ ٔان اﻹ‬B‫ دﺧﻮل ا‬š ‫ﻗﻮﻟﮧ‬
‫ﻮ ﺣ‬B ‫ اﻣﺎ‬،‫ﺮاﺗﺐ‬B‫ﻮذن ا‬g‫ا‬
ً ٔ ٔ ٔ
‫ﺮہ وﻻ ﻳﻌﺎد اﺻﻼ‬9‫ ﻳﻌﻘﻞ ﻻ ﻳ‬.‫ﻮﻗﺖ واذن ﻟﮩﻢ ﻓﺎﺳﻖ او ﺻ‬B‫ﻮن ﺑﺪﺧﻮل ا‬gÈ ‫‚ﺎﻋﺔ‬
ٔ
.(ÐÔÐ-ÐÔƒ\ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ ) ا‬.‫ﻞ‬:‫ﻘﺼﻮد ﺗﺎ‬g‫@ﺼﻮل ا‬
Al-Fat w al-Hind$yyah:
.(Ë•\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ا=ﺣ„ة‬ ‫ﺮه أذان اﻟﻔﺎﺳﻖ وﻻ ﻳﻌﺎد ﻫﻜﺬا‬9h‫و‬
Fat w Rah$m$yyah:
It is makr0h for a f siq to call out the adh n and iq mah when a
religious person is present. It is not permissible to appoint such a
person to this position; it is makr0h tahr$m$. Al-Jauharah an-Nayyirah
states: “It is makr0h for a mu’adhdhin to be a f siq.”1
Fat w Mahm0d$yyah:
It is makr0h for a person who shaves his beard to call out the adh n.2
Ahsan al-Fat w :
The adh n and iq mah of a f siq is makr0h tahr$m$. It is mustahab to
repeat the adh n of such a person but not the iq mah, as ascertained
from Sh m$.3
All h ta‛ l knows best.

1
Fat w Rah$m$yyah, vol. 3, p. 15.
2
Fat w Mahm0d$yyah, vol. 5, p. 438.
3
Ahsan al-Fat w , vol. 2, p. 287.
75
Calling out the adhān and iqāmah in the ears of a
newborn
Question
The adh n is called out in the right ear of a newborn and the iq mah
in the left ear. In the light of Ah d$th and books of jurisprudence, is
this act Sunnah, mustahab or w jib? What is the status of the Had$th
which makes reference to this?
Answer
Calling out the adh n in the right ear of a newborn and the iq mah in
the left ear is mustahab according to Ah d$th and books of
jurisprudence. In other words, it is sunnat-e-ghayr mu’akkadah. It is
not sunnat-e-mu’akkadah because it was not a continuous practice of
Ras0lull h sallall hu ‛alayhi wa sallam.
ٔ ٔ ٔ ٔ ٔ
‫اذن‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اذن‬Š‫ راﻳﺖ رﺳﻮل اﷲ ﺻ‬:‫ راﻓﻊ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬i‫ﻋﻦ ﻋﺒﻴﺪ اﷲ ﺑﻦ ا‬
‫ ﮨﺬا ﺣﺪﻳﺚ‬:‫ وﻗﺎل‬،۱۵۱۴ :‫ رﻗﻢ‬،ù‫ﻣﺬ‬O‫ رواہ اﻟ‬.‫ﺼﻼة‬B‫ﺗﮧ ﻓﺎﻃﻤﺔ ﺑﺎ‬Q‫ ﺣ^ و‬Ã‫ا@ﺴﻦ ﺑﻦ ﻋ‬
.‫ﺣﺴﻦ ﺻﺤﻴﺢ‬
‛Ubaydull h ibn Ab$ R fi‛ narrates from his father who said: I saw
Ras0lull h sallall hu ‛alayhi wa sallam calling out the adh n of sal h in
the ears of Hasan ibn ‛Al$ when F timah gave birth to him.
ٔ ٔ
‫ﺻﻢ‬È ‫ﻀﻌﻒ‬B ‫ إﺳﻨﺎدہ ﺿﻌﻴﻒ‬:‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ ﻗﺎل ا‬،(۳۹/۲۹۷/۲۳۸۶۰) ‫ﺴﻨﺪہ‬: ‫واﺧﺮﺟﮧ ا&ﺪ‬
‫ﻘﻴﺔ رﺟﺎل اﻹﺳﻨﺎد ﺛﻘﺎت رﺟﺎل‬C‫ و‬،‫ﻄﺎب‬y‫ﺻﻢ ﺑﻦ ﻋﻤﺮ ﺑﻦ ا‬È ‫ و ﻮ اﺑﻦ‬:‫ﺑﻦ ﻋﺒﻴﺪ اﷲ‬
.^‫ﺸﻴﺨ‬B‫ا‬
ٔ ٔ
.‫ ﺑﮧ‬،‫ وﺣﺪہ‬6ò ‫ﻖ‬h‫( ﻣﻦ ﻃﺮ‬۵۱۰۵) ‫واﺧﺮﺟﮧ اﺑﻮ داود‬
ٔ
>‫( وا‘ﻴﮩ‬۳/۱۷۹/۴۸۲۷) ‫ وا@ﺎ>ﻢ‬،(۹۳۱) „‫ﻜﺒ‬B‫ ا‬ñ d‫ا‬e‫ واﻟﻄ‬،(۷۹۸۶) ‫ﺮزاق‬B‫واﺧﺮﺟﮧ ﻋﺒﺪ ا‬
‫ ﻗﺎل‬.‫ ﺑﮧ‬،ù‫ﻮر‬œ‫( ﻣﻦ ﻃﺮق ﻋﻦ ﺳﻔﻴﺎن ا‬۸۶۱۸) ‫ ﺷﻌﺐ اﻹﻳﻤﺎن‬Ú‫ و‬،(۹/۳۰۵) ä‫ﺴ‬B‫ ا‬ñ
َ@ ُ
.‫ﺻﻢ ﺿﻌﻒ‬È :‫ ﺑﻘﻮﻟﮧ‬.‫ ﻓﺘﻌﻘﺒﮧ ا=ﮨ‬،‫ﻢ ¬ﺮﺟﺎہ‬B‫ ﮨﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ اﻹﺳﻨﺎد و‬:‫ا@ﺎ>ﻢ‬
Observe the following Ah d$th with reference to the iq mah:
ٔ ٔ ٔ
‫ ﻳﻮم‬š ‫ اذن اذن ا@ﺴﻦ ﺑﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
ٔ ٔ ٔ ٔ
،۸۲۵۵ :‫ رﻗﻢ‬،‫ ﺷﻌﺐ اﻻﻳﻤﺎن‬ñ þ‫ )رواہ ا‘ﻴﮩ‬.ù° ‫ ﻓﺎذن اذﻧﮧ ا´ﻤ واﻗﺎم اذﻧﮧ اﻟ‬Q‫و‬
.(‫ إﺳﻨﺎدہ ﺿﻌﻒ‬ñ :‫وﻗﺎل‬
76
،‫وک‬O‫ و ﻮ ﻣ‬î‫ﺴﺪو‬B‫ إﺳﻨﺎدہ ﺿﻌﻴﻒ ﻓﻴﮧ ا@ﺴﻦ ﺑﻦ ﻋﻤﺮو ﺑﻦ ﺳﻴﻒ ا‬:‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ﻗﺎل ا‬
:‫ﺴﻨﺪ أ&ﺪ‬: š ‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ )ﺗﻌﻠﻴﻘﺎت ا‬.‫ﻜﺬب‬B‫ ﺑﺎ‬ù‫وا‘ﺨﺎر‬ ‫ﺪﻳ‬g‫ اﺑﻦ ا‬š ‫واﺗﮩﻤﮧ‬
.(ƒÔÊ\ÐÔ
Ibn ‛Abb s radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam called out the adh n in the ears of Hasan ibn ‛Al$ on the day
when he was born. He called out the adh n in his right ear and the
iq mah in his left ear.
ٔ
‫ﻮد ﻓﺎذن‬B‫ﻮ‬: ‫ ﻟﮧ‬Q‫ ﻣﻦ و‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ ﻗﺎل‬Ã‫ﻋﻦ ا@ﺴ^ ﺑﻦ ﻋ‬
ٔ ٔ ٔ ٔ
،‫ ﺷﻌﺐ اﻻﻳﻤﺎن‬ñ þ‫ ) رواہ ا‘ﻴﮩ‬.‫ﺼﺒﻴﺎن‬B‫ رﻓﻌﺖ ﻋﻨﮧ ام ا‬ù° ‫اذﻧﮧ ا´ﻤ واﻗﺎم اذﻧﮧ اﻟ‬
.(‫ اﺳﻨﺎدہ ﺿﻌﻒ‬ñ :‫ وﻗﺎل‬، ۸۲۵۴:‫رﻗﻢ‬
ٔ ً ٔ ٓ ٔ
‫ ﻋﻨﺪ‬،‫ واﺧﺮ اﺷﺪ ﮨﻼ[ ﻣﻦ اﻻول‬:(۳۹/۲۹۸) ‫ﺴﻨﺪ ا&ﺪ‬: š ‫ﺗﻌﻠﻴﻘﺎﺗﮧ‬ ‫ﺸﻴﺦ ﺷﻌﺐ‬B‫ﻗﺎل ا‬
ٔ
‫( ﻣﻦ ﺣﺪﻳﺚ ﺣﺴ^ ﺑﻦ‬۶۲۳)‘‘ ‫ﻠﻴﻞة‬B‫ ’’ﻋﻤﻞ ا´ﻮم وا‬ñ ‫ﺴ‬B‫ وﻋﻨﮧ اﺑﻦ ا‬،(۶۷۸۰) Š‫ ﻳﻌ‬i‫ا‬
ٔ
‫ ﻓﻴﮧ‬Š‫ ﻳﻌ‬ì‫ وﺷﻴﺦ ا‬.‫ﻮﺿﻊ‬B‫ وﮨﻤﺎ ﻣﺘﮩﻤﺎن ﺑﺎ‬،‫ﻢ‬B‫ﺮوان ﺑﻦ ﺳﺎ‬: ‫ ﺑﻦ اﻟﻌﻼء و‬6ò ‫ إﺳﻨﺎدہ‬Ü‫ و‬.š
.‫ و ﻮ ﺿﻌﻴﻒ‬،‫ﺟﺒﺎرة ﺑﻦ ﻣﻐﻠﺲ‬
Husayn ibn ‛Al$ radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: When a child is born to a person and he calls
out the adh n in its right ear and the iq mah in its left ear, it is
protected against epilepsy.
To sum up, the narration of Ab0 R fi‛ which makes reference to calling
out the adh n in the ears of a newborn is weak, but will be elevated to
the status of a sound (hasan) Had$th because of several other
narrations to this effect.

‫ وﻫﻮ ﺿﻌﻴﻒ‬:(ƒƒ ‫ﻮدود" ﻻﺑﻦ اﻟﻘﻴﻢ )ص‬g‫ﻔﺔ ا‬7" š ‫ﺗﻌﻠﻴﻘﺎﺗﻪ‬ ‫ﻤﺪ ﺑﻦ ﻋﻴﻮن‬Ÿ „‫ﺸ‬ê ‫ﻗﺎل‬
.‫ ﺷﻮاﻫﺪ ﻳﻘﻮى ﺑﻬﺎ‬b ‫ﻦ‬9‫ﻟ‬
The narration of Ibn ‛Abb s radiyall hu ‛anhu with reference to the
iq mah is weak, while the narration of Husayn ibn ‛Al$ radiyall hu
‛anhu is extremely weak. The narration of Ibn ‛Abb s radiyall hu ‛anhu
can be furnished as proof in virtues of actions.
ٔ
‫ﻮارد‬B‫ وﻣﻊ ﺿﻌﻒ ا@ﺪﻳﺚ ا‬:‫ ﻗﻠﻨﺎ‬:(۳۹/۲۹۸) ‫ﺴﻨﺪ ا&ﺪ‬: š ‫ ﺗﻌﻠﻴﻘﺎﺗﮧ‬ñ ‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ﻗﺎل ا‬
ٔ ٔ ً ً ٔ ٔ
‫وﻗﺪ اوردہ اﮨﻞ اﻟﻌﻠﻢ ﻛﺘﺒﮩﻢ‬...،‫ ﻓﻘﺪ ﻋﻤﻞ ﺑﮧ ‚ﮩﻮر اﻻﻣﺔ ﻗﺪﻳﻤﺎ وﺣﺪﻳﺜﺎ‬،‫ﺴﺎﻟﺔ‬g‫ﮨﺬہ ا‬
.‫ﻮا ﻋﻠﻴﮧ واﺳﺘﺤﺒﻮہ‬C‫ﻮ‬C‫و‬
77
Shaykh Shu‛ayb said: Although the Had$th on this issue is weak, the
entire ummah of the past and present practise on it…the scholars
included it in their books, have chapters dedicated to it, and consider
it to be desirable.
ٔ
‫ﺮاﺑﻊ‬B‫ ا‘ﺎب ا‬:(‫ﺎض‬h‫ﺮ‬B‫ ا‬:‫ ط‬،۲۲ ‫ )ص‬،‫ﻮد‬B‫ﻮ‬g‫م ا‬ð‫ﻮدود ﺑﺎﺣ‬g‫ﻔﺔ ا‬7 ñ ‫ﻗﺎل ا@ﺎﻓﻆ اﺑﻦ اﻟﻘﻴﻢ‬
ٔ ٔ ٔ
.ù° ‫اﺳﺘﺤﺒﺎب ا•ﺎذﻳﻦ اذﻧﮧ ا´ﻤ واﻹﻗﺎﻣﺔ اذﻧﮧ اﻟ‬
H fiz Ibn al-Qayyim said: The fourth chapter on the desirability of
calling out the adh n in his right ear and the iq mah in his left.
ٔ
Q‫ إذا و‬ù° ‫ اﻟ‬ñ ‫ﻘﻴﻢ‬h‫ ا´ﻤ و‬ñ ‫ﺰ [ن ﻳٔﻮذن‬h‫ ان ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬ù‫ رو‬:‫ﺴﻨﺔ‬B‫ ©ح ا‬Ü‫و‬
.(ƒÊÐ\ :‫ﻺﻣﺎم ا‘ﻐﻮي‬B ‫ﺴﻨﺔ‬B‫ ) ©ح ا‬..‫ﺼ‬B‫ا‬
It is related that when a child was born, ‛Umar ibn ‛Abd al-‛Az$z
rahimahull h used to call out the adh n in the right ear and the
iq mah in the left.
Radd al-Muht r:
ٔ
:Š:‫ﺮ‬B‫ﻠﺨ„ ا‬B ‫ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ‬Ü‫ﻮد و‬B‫ﻠﻤﻮ‬B ‫ﺼﻠﻮات و½ﻻ ﻓﻴﻨﺪب‬B‫ ﻣﻦ ا‬ù‫ ا‬،‫ﻗﻮﻟﮧ ﻻ )ﺴﻦ ﻟﻐ„ﮨﺎ‬
ٔ ٔ ٔ ٔ
:‫ﺤﺘﺎر‬g‫ ) رد ا‬.‫ﻮد‬B‫ﻮ‬g‫ اذان ا‬ñ ‫ﺼﻼة ﻛﻤﺎ‬B‫ﺸﺎﻓﻌﻴﺔ اﻧﮧ ﻗﺪ )ﺴﻦ اﻻذان ﻟﻐ„ ا‬B‫ ﻛﺘﺐ ا‬ñ ‫راﻳﺖ‬
.(ÐÖË\
Taqr$r t ar-R fi‛$:
ٔ
ñ ‫ﻘﻴﻢ‬h‫ اذﻧﮧ و‬ñ ‫ٔﻮذن‬h‫ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ و‬: ‫ ﻳﺪﻳﮧ‬š ‫ﻮﻻدة‬B‫ﻮد ﻋﻨﺪ ا‬B‫ﻮ‬g‫ ﻓ„ﻓﻊ ا‬ù‫ﺴﻨﺪ‬B‫ﻗﺎل ا‬
.(•Ë\ :‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ ) ا•ﺤﺮ‬.ù° ‫اﻟ‬
When a child is born, it is raised onto the person’s hand in the
direction of the qiblah. The adh n is called out in its right ear and the
iq mah in its left.
‛Umdah al-Fiqh:
There are certain occasions when the adh n and iq mah, or only the
adh n is mustahab. (1) When a child is born, the adh n is called in its
right ear and the iq mah in its left.1
Bahisht$ Zewar:

1
‛Umdah al-Fiqh, vol. 2, p. 40.
78
When a child is born, the following actions are Sunnah: It must be
given a bath, the adh n is given in the right ear, the iq mah in the
left…1
ٔ ٔ ‫ﺴﻨﺔ ٔان‬B‫ وﻣﻦ ا‬:(۳/۳۲۹) ‫ﺴﻨﺔ‬B‫ ﻓﻘﮧ ا‬ñ ‫ﺴﺎﺑﻖ‬B‫ﺴﻴﺪ ا‬B‫ﻗﺎل ا‬
‫ﻘﻴﻢ‬h‫ و‬، ‫ﻮد ا´ﻤ‬B‫ﻮ‬g‫ اذن ا‬ñ ‫ﻳﻮذن‬
ٔ ٔ
.‫ ´ﻜﻮن اول ﻣﺎ ﻳﻄﺮق ﺳﻤﻌﮧ اﺳﻢ اﷲ‬ù° ‫ اﻻذن اﻟ‬ñ
Sayyid S biq said: It is Sunnah to call out the adh n in the right ear of
the newborn and the iq mah in the left ear. This is done so that the
name of All h ta‛ l is the first thing which enters his ears.
Im m Nawaw$ rahimahull h said:
ٔ ٔ ٔ ً ٔ ٔ
‫ ﻗﺎل ‚ﺎﻋﺔ‬...‫ راﻓﻊ‬i‫@ﺪﻳﺚ ا‬...B‫ﻮد ﻋﻨﺪ وﻻدﺗﮧ ذﻛﺮا [ن او اﻧ‬B‫ﻮ‬g‫ﺴﻨﺔ ان ﻳٔﻮذن اذن ا‬B‫ا‬
ٔ ٔ ٔ ٔ
‫ وﻧﻘﻞ‬...ù° ‫ اذﻧﮧ اﻟ‬ñ ‫ﺼﻼة‬B‫ﻘﻴﻢ ا‬h‫ اذﻧﮧ ا´ﻤ و‬ñ ‫ﻣﻦ اﺻﺤﺎﺑﻨﺎ )ﺴﺘﺤﺐ ان ﻳٔﻮذن‬
ٔ
.(••Ð\Ö :‫ﻬﺬب‬g‫ ) ©ح ا‬.‫ﺰ‬h‫اﺻﺤﺎﺑﻨﺎ ﻣﺜﻞ ﮨﺬا ا@ﺪﻳﺚ ﻋﻦ ﻓﻌﻞ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬
It is Sunnah to call out the adh n in the ears of the newborn
irrespective of whether it is a male or a female…this is based on the
Had$th of Ab0 R fi‛…A group of our scholars said that it is desirable to
call out the adh n in the right ear and the iq mah in the left…our
scholars quote the practice of ‛Umar ibn ‛Abd al-‛Az$z in line with this
Had$th.
Kashsh f al-Qann ‛:
ٔ ٔ ٔ ً ٔ ٔ
‫ @ﺪﻳﺚ‬ù° ‫ اﻟ‬ñ ‫ وان ﻳﻘﻴﻢ‬Q‫ ﺣ^ ﻳﻮ‬B‫ﻮد ا´ﻤ ذﻛﺮا [ن او اﻧ‬B‫ﻮ‬g‫اذن ا‬ ‫وﺳﻦ ان ﻳٔﻮذن‬
ٔ
.(‫ ﺑ„وت‬:‫ ط‬،ƒÔ\Ð :Ã‫ ا@ﻨﺒ‬C‫ﺲ ا‘ﻬﻮ‬å‫ﻨﺼﻮر ﺑﻦ ﻳﻮ‬g ‫ ) ﻛﺸﺎف اﻟﻘﻨﺎع‬.‫ راﻓﻊ‬i‫ا‬
It is Sunnah to call out the adh n in the right ear of the newborn and
the iq mah in the left, irrespective of whether the newborn is a boy or
a girl. This is based on the Had$th of Ab0 R fi‛.
Shaykh Ab0 al-Jaz ’ir$, a senior scholar of the Salaf$s, writes in Minh j
al-Muslim:
ٔ ٔ ٔ ٔ ٔ
، ‫ﻮد ان ﻳٔﻮذن اذﻧﮧ ا´ﻤ‬B‫ﻮ‬g‫ اﺳﺘﺤﺐ اﮨﻞ اﻟﻌﻠﻢ إذا وﺿﻊ ا‬:‫ﻮد‬B‫ﻮ‬g‫ ا‬d‫اﻻذان واﻹﻗﺎﻣﺔ اذ‬
ٔ ٔ ٔ
‫ ’’ﻣﻦ‬:ù‫ﺎ رو‬g ‫ﺼﺒﻴﺎن وﮨﻲ ﺗﺎﺑﻌﺔ ا ﺎن‬B‫ﻔﻈﮧ اﷲ ﻣﻦ ام ا‬ò ‫ رﺟﺎء ان‬،ù° ‫ﻘﺎم اذﻧﮧ اﻟ‬h‫و‬
ٔ ٔ ٔ ٔ ٔ
‫‘‘ ) ﻣﻨﻬﺎج‬.‫ﺼﺒﻴﺎن‬B‫ﻢ ﺗ ہ ام ا‬B ،ù° ‫ واﻗﺎم اذﻧﮧ اﻟ‬، ‫ﻮد ﻓﺎذن اذﻧﮧ ا´ﻤ‬B‫ﻮ‬: ‫ ﻟﮧ‬Q‫و‬
.(Ѓ ‫ ص‬،‫ﺴﻠﻢ‬g‫ا‬

1
Bahisht$ Zewar, p. 460.
79
Calling out the adh n and iq mah in the ears of the newborn: The
scholars state that when a child is born, it is desirable to call out the
adh n in its right ear and the iq mah in its left. This is done in the
hope that All h ta‛ l will safeguard the child against epilepsy which is
subservient to the jinn. This is based on the Had$th: When a child is
born to a person and he calls out the adh n in its right ear and the
iq mah in its left ear, it will be safeguarded against epilepsy.
He says this despite the fact that Shaykh Alb n$ and others consider
this Had$th to be fabricated.
All h ta‛ l knows best.
The method of calling out the adhān in the ears of a
newborn
Question
If a person calls out the adh n in the ears of a newborn, is it mustahab
for him to turn to the right and left?
Answer
It is mustahab to turn to the right and left when calling out the adh n
in the ears of a newborn.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ ً ً
.‫ﻮد ﻻﻧﮧ ﺳﻨﺔ اﻻذان ﻣﻄﻠﻘﺎ‬B‫ﻮ‬g ‫ﻮ وﺣﺪہ او‬B‫ﻠﺘﻔﺖ ﻓﻴﮧ ﻳﻤﻴﻨﺎ و)ﺴﺎرا ﻓﻘﻂ…ﺑﺼﻼة وﻓﻼح و‬h‫و‬
ٔ ٔ
‫ﻮد‬B‫ﻠﻤﻮ‬B ‫ ﻳٔﻮذن‬ù=‫ ا‬ñ :‫ﻮا‬B‫ ﻗﺎ‬Á‫ اﻻذان…ﺣ‬ä‫اج اﻧﮧ ﻣﻦ ﺳ‬°B‫ ا‘ﺤﺮ ﻋﻦ ا‬Ú‫ و‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫و‬
ٔ
‫ و¿ﺬا‬.ÊÊ\ :‫ﻤﻊ اﻷﻧﻬﺮ‬ë ‫ وﻫﻜﺬا‬.ÐÖÐ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ ) ا‬.‫ﻮل‬ò ‫ ان‬ü‫ﺒ‬ª‫ﻳ‬
‫©ح‬ ‫ وا‘ﻨﺎﻳﺔ‬.ƒËÖ\ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮا ا‬.ËË\ :‫م‬ð‫ ودرر اﻷﺣ‬. ÖË\ :‫ر‬Q‫ ا‬š ‫اﻟﻄﺤﻄﺎوي‬
.(Ë• \ :‫ا§ﺪاﻳﺔ‬
Imd d al-Fat w :
Just as it is desirable to turn to the right and left when calling out the
adh n, so is it in the iq mah and in the ear of a newborn.1
All h ta‛ l knows best.

1
Imd d al-Fat w , vol. 1, p. 108; Ahsan al-Fat w , vol. 2, p. 278.
80
Adhān and iqāmah for missed salāhs
Question
What is the ruling with regard to adh n and iq mah for the first of
several missed sal hs? Will the iq mah alone suffice for the remaining
sal hs? Is this ruling for those who perform sal h with congregation or
for the one who is performing his missed sal hs on his own?
Answer
It is Sunnah to call out the adh n and iq mah for the first sal h, and a
person has a choice for the remaining sal hs. This ruling applies
equally to those performing in congregation and the one performing
on his own. However, if the missed sal h is being performed in a
masjid, it must be done without adh n and iq mah.
Tirmidh$ Shar$f:
ٔ
‫ اﷲ ﻋﻨﻪ إن‬u‫ ﻗﺎل ﻋﺒﺪ اﷲ ر‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫ ﻋﺒﻴﺪة ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬ì‫ﻋﻦ ا‬
ٔ
‫ ذ ﺐ‬Á‫ ﺣ‬،‫ﻨﺪق‬y‫ﻊ ﺻﻠﻮات ﻳﻮم ا‬C‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ار‬Š‫“¿^ ﺷﻐﻠﻮا رﺳﻮل اﷲ ﺻ‬g‫ا‬
ٔ ٔ ٔ ٔ ً ٔ
‫ ﺛﻢ اﻗﺎم‬،~‫ اﻟﻌ‬Š‫ ﺛﻢ اﻗﺎم ﻓﺼ‬،‫ اﻟﻈﮩﺮ‬Š‫ ﺛﻢ ﺻ‬،‫ﺮ ﺑﻼﻻ ﻓﺎذن ﺛﻢ اﻗﺎم‬:‫ﻠﻴﻞ ﻣﺎ ﺷﺎء ﻓﺎ‬B‫ﻣﻦ ا‬
ٔ
.(•Ð\ :‫ﻣﺬي‬O‫ ) رواه اﻟ‬.‫ اﻟﻌﺸﺎء‬Š‫ ﺛﻢ اﻗﺎم ﻓﺼ‬،‫ﻐﺮب‬g‫ ا‬Š‫ﻓﺼ‬
Ab0 ‛Ubaydah ibn ‛Abdill h ibn Mas‛0d radiyall hu ‛anhu narrates that
‛Abdull h radiyall hu ‛anhu said: The idolaters occupied Ras0lull h
sallall hu ‛alayhi wa sallam from four sal hs during the Battle of
Khandaq. When a certain portion of the night passed, he ordered Bil l
to call out the adh n. He then called out the iq mah and Ras0lull h
sallall hu ‛alayhi wa sallam performed the zuhr sal h. He called out
the iq mah and Ras0lull h sallall hu ‛alayhi wa sallam performed the
‛asr sal h. He called out the iq mah and Ras0lull h sallall hu ‛alayhi
wa sallam performed maghrib. He called out the iq mah and
Ras0lull h sallall hu ‛alayhi wa sallam performed ‛ish .
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ ﺑﺎذان و½ﻗﺎﻣﺔ‬E‫ﻠﻮﻗﺖ ﻓﺈذا ﻓﺎﺗﺘﮧ ﺻﻼة ﺗﻘ‬B ‫ﻠﺼﻼة ﻻ‬B ‫ﻘﻴﻢ ﻻن اﻻذان ﺳﻨﺔ‬h‫ﻠﻔﺎﺋﺘﺔ و‬B ‫ٔﻮذن‬h‫و‬
ٔ ٔ ٔ ٔ ì‫@ﺪﻳﺚ ٔا‬
‫ اﷲ ﻋﻨﻪ ﺑﺎﻻذان واﻹﻗﺎﻣﺔ‬u‫ﺮ ﺑﻼﻻ ر‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‬Š‫داود وﻏ„ہ اﻧﮧ ﺻ‬
.(ÐÍ \ :‫ﺮاﺋﻖ‬B‫ ) ا‘ﺤﺮ ا‬.‫ﺸﻤﺲ‬B‫ﺼﺒﺢ وﺻﻠﻮﮨﺎ ﺑﻌﺪ ارﺗﻔﺎع ا‬B‫ﻮا ﻋﻦ ا‬:‫ﺣ^ ﻧﺎ‬
Al-Fat w al-Hind$yyah:

81
 ٔ ٔ ٔ ٔ ٔ
~‫ ا‘ﺎ إن ﺷﺎء اذن واﻗﺎم و½ن ﺷﺎء اﻗﺘ‬ñ „4 ‫ﻼو• واﻗﺎم و*ن‬B ‫و½ن ﻓﺎﺗﺘﮧ ﺻﻠﻮات اذن‬
ٔ ٔ ٔ
‫ اﻻداء‬ä‫ ﺳ‬š ‫ ﺻﻼة ﻓﺤﺴﻦ ´ﻜﻮن اﻟﻘﻀﺎء‬ÏB ‫ اﻟﮩﺪاﻳﺔ و½ن اذن واﻗﺎم‬ñ ‫ اﻹﻗﺎﻣﺔ ﻛﺬا‬š
‫ و¿ﺬا‬.ËË\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.à‫ﺧ‬°‫ﻠ‬B ‫ﺴﻮط‬žg‫ ©ح ا‬ñ ‫ وﮨﻜﺬا‬ñðB‫ ا‬ñ ‫ﻛﺬا‬
.(ÐÔÓ\ :ô‫ﺸﺎ‬B‫ا‬
Al-Bahr ar-R ’iq:
ً ٔ ٔ ٔ ٔ
‫ ﻣﻨﻔﺮدا‬ù‫ﻘﺎم ﺳﻮاء اد‬h‫ﻀﺎﺑﻂ ﻋﻨﺪﻧﺎ ان ˜ ﻓﺮض اداء [ن اوﻗﻀﺎء ﻳٔﻮذن ﻟﮧ و‬B‫ﺸﺎرح ا‬B‫وذﻛﺮ ا‬
ٔ
.(ƒÍƒ\ :‫ﺮاﺋﻖ‬B‫ ) ا‘ﺤﺮ ا‬.‫ﻤﺎﻋﺔ‬7 ‫او‬
Ad-Durr al-Mukht r:
ٔ ً ً ٔ
‫ ﻳﻈﮩﺮ‬ù‫ ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺴﺠﺪ ﻓﻴﻤﺎ ﻻن ﻓﻴﮧ ¡ﺸﻮ)ﺸﺎ وﺗﻐﻠﻴﻄﺎ‬: ñ ‫ ﻣﻦ اﻟﻔﻮاﺋﺖ‬E‫وﻻ ﻓﻴﻤﺎ ﻳﻘ‬
ً ٔ ٔ ٔ
‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ) ا‬.‫ٔﻮذن ﺑﻘﺪر ﻣﺎ )ﺴﻤﻊ ﻧﻔﺴﮧ ﻓﻼ‬h‫ اﻣﺎ إذا [ن ﻣﻨﻔﺮدا و‬،‫ﻮ [ن اﻻذان ﻤﺎﻋﺔ‬B ‫ان‬
.(ÐÔ \ :ô‫ﺸﺎ‬B‫ﻣﻊ ا‬
Al-Bahr ar-R ’iq:
ٔ
‫ إﺧﺮاج‬ñ ‫ﺳﻞ‬ð•‫ﺎ ﻓﻴﮧ ﻣﻦ إﻇﮩﺎر ا‬g ‫ﺴﺠﺪ‬g‫ ا‬ñ E‫ﺣﻮا ﺑﺎن اﻟﻔﺎﺋﺘﺔ ﻻ ﺗﻘ‬ã ‫و½ذا [ﻧﻮا ﻗﺪ‬
ٔ ٔ
:‫ﺮاﺋﻖ‬B‫ ) ا‘ﺤﺮ ا‬.‫ﻨﻊ‬g‫ﺴﺠﺪ او• ﺑﺎ‬g‫ ا‬ñ ‫ﻠﻔﺎﺋﺘﺔ‬B ‫ﻮاﺟﺐ اﻹﺧﻔﺎء ﻓﺎﻻذان‬B‫ﺼﻼة ﻋﻦ وﻗﺘﮩﺎ ﻓﺎ‬B‫ا‬
.(ƒÍƒ\
All h ta‛ l knows best.
Offering salām and replying to it at the time of
adhān
Question
Is it permissible to offer sal m to each other while the adh n is called
out? If a person offers sal m, is it necessary to reply to him?
Answer
When the adh n is being called out, those listening to it will reply to
the adh n. It is therefore not correct to speak at this time. If someone
offers sal m, it is not necessary to reply.
Sh m$:

82
 ٔ ٔ
‫ ﺣﺎﻟﺔ اﻻذان‬ñ ‫ء‬2ê ‫ﻠﺴﺎﻣﻊ ان ﻻ ﻳﺘ·ﻢ وﻻ )ﺸﺘﻐﻞ‬B ü‫ﺒ‬ªh‫ ا•ﺤﻔﺔ و‬Ú‫و‬: ‫ﻌﺮاج‬g‫ ا‬ñ ‫ﻗﺎل‬
ٔ ٔ ٔ ً ٔ
‫ ﻳﻈﮩﺮ ﻣﻦ ﮨﺬا ان ﻗﻮﻟﮧ ﻻ ﻳﺮد‬:‫ اﻗﻮل‬،‫ ¬ﻞ ﺑﺎ•ﻈﻢ‬ÏB‫ﺴﻼم اﻳﻀﺎ ﻻن ا‬B‫واﻹﻗﺎﻣﺔ وﻻ ﻳﺮد ا‬
.(ƒËÔ\ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬ ‫ و¿ﺬا‬.ÐÊ \ :ô‫ ) ﺷﺎ‬.‫ﺴﻼم ﻟ ﺲ ﺑﻮاﺟﺐ‬B‫ا‬
Imd d al-Fat w :
Question: If a person offers sal m to those who are replying to the
adh n or are merely silent, does it become w jib on them to reply to
his sal m? Should a person be offering sal m at such a time?
Answer: Sal m should not be offered during this time. If a person
offers sal m, it is not w jib on those who are replying to the adh n to
reply to the sal m. As for those who are silent, it is not w jib on them
as well because the one listening to a dhikr is like he is in dhikr, as
stated in ad-Durr al-Mukht r.1
All h ta‛ l knows best.
Conversing during the long pauses of adhān
Question
A person is calling out a prolonged adh n to the extent that when a
person replies, there is still some time before the mu’adhdhin
commences with the next words. For example, it takes three seconds
to reply to the mu’adhdhin while one set of words takes him 15-20
seconds. Can anyone speak and converse during the seconds which
remain?
Answer
The fundamental thing is to reply to the adh n. The jurists prohibit
speaking while the adh n is being called out because it disturbs the act
of replying to the adh n. However, if there is a time-span after
replying to a set of words, a person may engage in dhikr or some other
conversation.
Bukh r$ Shar$f:
‫ ) رواه‬.‫ﺆذن‬g‫ﻮا ﻣﺜﻞ ﻣﺎ ﻳﻘﻮل ا‬B‫ إذا ﺳﻤﻌﺘﻢ ا•ﺪاء ﻓﻘﻮ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ﻋﻦ ا‬
.(ÖÍ\ :‫ا‘ﺨﺎري‬
Ras0lull h sallall hu ‛alayhi wa sallam said: When you hear the adh n,
you must say whatever the mu’adhdhin says.

1
Imd d al-Fat w , vol. 1, p. 110.
83
Fat w Rash$d$yyah:
Worldly conversations during the pauses of the mu’adhdhin are
permitted.1
‛Umdatul Fiqh:
Offering sal m or replying to it during the pauses of the mu’adhdhin
does not negate replying to the adh n. 2
All h ta‛ l knows best.
Replying to “As-salātu khayrum minan naum”
Question
Is there any narration which makes reference to saying “Sadaqta wa
bararta” in reply to “as-sal tu khayrum minan naum” in the fajr
adh n? Should these words be said?
Answer
There is no narration which makes reference to saying “Sadaqta wa
bararta” in reply to “as-sal tu khayrum minan naum” in the fajr
adh n. As for the narration which certain jurists make reference to,
the Muhaddith0n state that there is no basis for it. However, ‛All mah
Sharanbal l$ rahimahull h says that it is reported from certain
scholars of the past, so there is no harm in saying it. The Sh fi‛$ and
Hambal$ scholars also consider it good to say these words. The M lik$s
do not consider it good.
Observe the statements of the Muhaddith0n:
ٔ ٔ ٔ
‫ وﻗﺎل اﺑﻦ‬،‫ ﻛﺘﺐ ا@ﺪﻳﺚ‬ñ ‫ اﺻﻠﮧ‬š ‫ﻢ اﻗﻒ‬B : ‫ﺮاﻓ‬B‫ﺞ اﺣﺎدﻳﺚ ا‬h‫ﺮ‬á ñ ‫ﻠﻘﻦ‬g‫ﻗﺎل اﺑﻦ ا‬
ٔ
.( ƒÐ\ :‫ﺪﻳﺚ‬Î ‫ ) ا ﺪ ا@ﺜﻴﺚ ﺑﻴﺎن ﻣﺎ ﻟ ﺲ‬.‫ ﻻاﺻﻞ ﻟﮧ‬:‫ﺣﺠﺮ‬
ٔ ٔ
‫ﻞ اﻻ‘ﺎس ﻋﻤﺎ اﺷﺘﮩﺮ ﻣﻦ اﻻﺣﺎدﻳﺚ‬h‫ﺰ‬:‫ﻔﺎء و‬y‫ ﻛﺸﻒ ا‬ñ ‫ ) ﻛﺬا‬.‫ ﻻاﺻﻞ ﻟﮧ‬:ù‫وﻗﺎل اﻟﻘﺎر‬
ٔ
.(ƒ \ƒ :‫ﺴﻨﺔ ا•ﺎس‬B‫ ا‬š
ٔ ٔ ٔ
.‫ ﻻاﺻﻞ ﻟﮩﺎ‬:ƒËÔ\ :‫ﻴﻞ‬ž‫ﺴ‬B‫ﺞ اﺣﺎدﻳﺚ ﻣﻨﺎرا‬h‫ﺮ‬á ñ ‫ إرواء اﻟﻐﻠﻴﻞ‬ñ û‫ﻗﺎل اﻻ‘ﺎ‬
Observe the statements of the jurists:
Sh m$:

1
Fat w Rash$d$yyah, p. 290.
2
‛Umdatul Fiqh, vol. 2, p. 42.
84
 ‫ٔ‬
‫و‪ :Ú‬ا‪B‬ﺼﻼة ﺧ„ ﻣﻦ ا•ﻮم ﻓﻴﻘﻮل‪ :‬ﺻﺪﻗﺖ و‪C‬ﺮرت‪B ،‬ﻮرود ﺧ‪ e‬ﻓﻴﮧ‪ ،‬ورد ﺑﺎﻧﮧ ﻏ„ ﻣﻌﺮوف‬
‫ٔ‬ ‫ٔ‬
‫واﺟﻴﺐ ﺑﺎن ﻣﻦ ﺣﻔﻆ ﺣﺠﺔ ‪ š‬ﻣﻦ ‪B‬ﻢ ‪ò‬ﻔﻆ‪) .‬ا‪B‬ﺸﺎ‪.(ÐÔÊ\ :ô‬‬
‫‪Taqr$r t ar-R fi‛$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ﺗﻘﺮ‪h‬ﺮات ا‪B‬ﺮاﻓ ‪ :‬ﻗﺎل ا‪B‬ﺮ&‪ :Á‬و‪h‬ﺎ‪ ñ F‬ﮨﺬا ﻣﺎ ﺗﻘﺪم ‪ ñ‬ا@ﻴﻌﻠﺘ^ ﺑﻞ ٰ‬
‫او• ﻻن ﺣﺪﻳﺚ‬
‫ٓ‬
‫ﻗﻮ‪B‬ﻮا ﻣﺜﻞ ﻣﺎ ﻳﻘﻮل )ﺸﻤﻠﮧ و‪B‬ﻢ ﻳﺮد ﺣﺪﻳﺚ اﺧﺮ ‪’’ ñ‬ﺻﺪﻗﺖ و‪C‬ﺮرت‘‘ ﺑﻞ ﻧﻘﻠﻮہ ﻋﻦ ﺑﻌﺾ‬
‫ا‪B‬ﺴﻠﻒ‪ ،‬ﺳﻨﺪ‪ ) .ù‬ﺗﻘﺮ‪h‬ﺮات ا‪B‬ﺮاﻓ‪.(•Ê\ :G‬‬
‫‪‛All mah Sharanbal l$ states in Imd d al-Fatt h:‬‬

‫ا•ﺠﻨ ﺲ وا‪g‬ﺰ‪h‬ﺪ‪:‬‬ ‫)وﻗﺎل‪ :‬ﺻﺪﻗﺖ و‪C‬ﺮرت( ‪:‬ﺮو‪ ù‬ذﻟ‪ õ‬ﻋﻦ ﺑﻌﺾ ا‪B‬ﺴﻠﻒ‪ ) .‬ﻛﺬا‬
‫\ ‪ .ÐÔ‬إﻣﺪاد اﻟﻔﺘﺎح‪ ،‬ص ‪.(ƒƒ‬‬
‫‪Sh fi‛$ Madh-hab‬‬
‫ٔ‬
‫اﻻذان‪ :‬إذا ﺛﻮب ٔ‬
‫ا‪g‬ﻮذن ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ ﻓﻘﺎل‪ :‬ا‪B‬ﺼﻼة‬ ‫ﻗﺎل ا•ﻮو‪© ñ ù‬ح ‪:‬ﺴﻠﻢ ‪ ñ‬ﺑﺎب‬
‫ﺧ„ ﻣﻦ ا•ﻮم ﻗﺎل ﺳﺎﻣﻌﮧ‪ :‬ﺻﺪﻗﺖ و‪C‬ﺮرت‪ ،‬ﮨﺬا ﺗﻔﺼﻴﻞ ﻣﺬﮨﺒﻨﺎ‪.‬‬
‫‪Hambal$ Madh-hab‬‬
‫‪Kashsh f al-Qann ‛:‬‬
‫ٔ‬ ‫و‪h‬ﻘﻮل ا‪g‬ﺠﻴﺐ ﻋﻨﺪ ا•ﺜﻮ‪h‬ﺐ‪ :‬أ‪ ù‬ﻗﻮل ٔ‬
‫ا‪g‬ﻮذن ‪ ñ‬اذان اﻟﻔﺠﺮ‪’’ :‬ا‪B‬ﺼﻼة ﺧ„ ﻣﻦ ا•ﻮم‘‘‬
‫ﻓﻘﻪ اﻟﻌﺒﺎدات ا@ﻨﺒ‪.( •Í\ :Ã‬‬ ‫ﺻﺪﻗﺖ و‪C‬ﺮرت‪) .‬ﻛﺸﺎف اﻟﻘﻨﺎع‪ . ÊÔ\ƒ :‬و¿ﺬا‬
‫‪M lik$ Madh-hab‬‬
‫‪Ash-Sharh al-Kab$r:‬‬
‫وﻻ ‪ &ò‬ا‪B‬ﺼﻼة ﺧ„ ﻣﻦ ا•ﻮم وﻻ ﻳﺒﺪﻟﮩﺎ ﺑﻘﻮﻟﮧ‪ :‬ﺻﺪﻗﺖ و‪C‬ﺮرت‪ ) .‬ا‪“B‬ح ا‪B‬ﻜﺒ„‪. ÔÊ\ :‬‬
‫ﻛﺬا ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ‪ .ƒƒÍ\ƒ :Ò‬وﺣﺎﺷﻴﺔ ا‪B‬ﺼﺎوي‪.(•Ð \ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Raising the hands in du‛ā’ after adhān‬‬
‫‪Question‬‬
‫?‪Do the hands have to be raised in du‛ ’ after adh n‬‬
‫‪Answer‬‬
‫‪The du‛ ’s for which there are specific words and for which raising the‬‬
‫‪hands is not established fall under the category of dhikr. It is better‬‬
‫‪85‬‬
not to raise the hands for such du‛ ’s. For example, the du‛ ’ after
adh n, eating du‛ ’s, toilet du‛ ’s and so on.
Fayd al-B r$:
ٔ ٔ ٔ
.•‫ﺒﺖ ﻋﻦ ا‬3‫ﻢ ﻳ‬B ‫ ﻻﻧﮧ‬،ù‫ء اﻻ ﺗﺮﻓﻊ اﻻﻳﺪ‬ÈQ‫ ﮨﺬا ا‬ñ ‫ﺴﻨﻮن‬g‫ء ﻋﻨﺪ ا•ﺪاء( وا‬ÈQ‫)ﺑﺎب ا‬
،‫ﺸﺒﺚ ﻓﻴﮧ ﺑﺎﻟﻌﻤﻮﻣﺎت ﺑﻌﺪ ﻣﺎ ورد ﻓﻴﮧ ﺧﺼﻮص ﻓﻌﻠﮩﺎ ﻟﻐﻮ‬Õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ رﻓﻌﮩﺎ واﻟ‬Š‫ﺻ‬
‫ وﻣﺎ إذا ﻧﻘﻞ إ´ﻨﺎ ﺧﺼﻮص اﻟﻔﻌﻞ ﻓﮩﻮ‬،‫ ﺑﮩﺎ‬õ‫دﺗﮩﺎ •ﻔﻌﻨﺎ ا•ﻤﺴ‬È ‫ﻢ ﻳﺮد ﻓﻴﮧ ﺧﺼﻮص‬B ‫ﻓﺈﻧﮧ‬
ٓ ٔ
.( ÍÊ\ƒ :‫ )ﻓﻴﺾ ا‘ﺎري‬.‫ار اﻻﺧﺮة‬Q‫ﻦ [ن ﻳﺮﺟﻮ اﷲ وا‬g ‫اﻻﺳﻮة ا@ﺴﻨﺔ‬
Ahsan al-Fat w :
There are two types of du‛ ’s: (1) To ask for one’s needs without any
specific time or specific words. (2) Specific words which are related to
a specific time or not related to a specific time. The Ah d$th which
make reference to raising the hands in du‛ ’ apply to the first type of
du‛ ’s and not the second type, unless there is a text which makes
reference to it. Thus, no one holds the view of raising the hands for the
du‛ ’s after wud0’, entering and leaving a masjid, entering and leaving
a house, entering and leaving a toilet, and so on. 1
Fat w D r al-‛Ul0m Deoband:
Raising the hands specifically for this occasion is not established.2
All h ta‛ l knows best.
Replying to the iqāmah
Question
Is it Sunnah to reply to the iq mah? If it is, what are the words to reply
to it?
Answer
It is mustahab to reply to the iq mah. When the words “Qad q matis
sal h” are said, the listener must say: “Aq mahall hu wa ad mah ”.
Any additional word is not established from the Ah d$th.
Ab0 D w0d:

1
Ahsan al-Fat w , vol. 2, p. 298.
2
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 110.
86
 ‫ اﷲ ﻋﻨﻪ أﺧﺬ‬u‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أن ﺑﻼﻻ ر‬Š‫ ﺻ‬Ž•‫ أﻣﺎﻣﺔ أو ﺑﻌﺾ أﺻﺤﺎب ا‬i‫ﻋﻦ أ‬
،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﻗﺎﻣﻬﺎ اﷲ وأداﻣﻬﺎ‬Š‫ ﺻ‬Ž•‫ ﻗﺎل ا‬،‫ﺼﻼة‬B‫ ﻗﺪ ﻗﺎﻣﺖ ا‬:‫اﻹﻗﺎﻣﺔ ﻓﻠﻤﺎ أن ﻗﺎل‬
.(ÊÖ\ :‫ )رواه أﺑﻮ داؤد‬.‫اﻷذان‬ ‫ اﷲ ﻋﻨﻪ‬u‫ﺳﺎﺋﺮ اﻹﻗﺎﻣﺔ ﻛﻨﺤﻮ ﺣﺪﻳﺚ ﻋﻤﺮ ر‬ ‫ﻗﺎل‬
Ab0 Um m h radiyall hu ‛anhu or one of the other Companions of
Ras0lull h sallall hu ‛alayhi wa sallam said: Bil l radiyall hu ‛anhu
began calling out the iq mah. When he said: “Qad q matis sal h”,
Ras0lull h sallall hu ‛alayhi wa sallam said: “Aq mahall hu wa
ad mah ”. As for the rest of the iq mah, he said as related in the
Had$th of ‛Umar radiyall hu ‛anhu with regard to the adh n.
Al-Bahr ar-R ’iq:
ٔ ٔ
:‫ﺼﻼة‬B‫ ﻏ„ہ اﻧﮧ ﻳﻘﻮل إذا ﺳﻤﻊ ﻗﺪ ﻗﺎﻣﺖ ا‬Ú‫ﺴﺘﺤﺒﺔ و‬: ‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ ان إﺟﺎﺑﺔ اﻹﻗﺎﻣﺔ‬Ú‫و‬
ٔ ٔ
.(ƒËÔ\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫اﻗﺎﻣﮩﺎ اﷲ واداﻣﮩﺎ‬
Ad-Durr al-Mukht r:
ٔ ٔ ٔ ً ً
‫ر‬Q‫ )ا‬.‫ اﻗﺎﻣﮩﺎ اﷲ واداﻣﮩﺎ‬:‫ﺼﻼة‬B‫ﻘﻮل ﻋﻨﺪ ﻗﺪ ﻗﺎﻣﺖ ا‬h‫ [ﻻذان و‬È‫ﻴﺐ اﻹﻗﺎﻣﺔ ﻧﺪﺑﺎ إ‚ﺎ‬#‫و‬
.(ËÊ\ :‫اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬ ‫ و¿ﺬا‬.•ÓÓ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ا‬
All h ta‛ l knows best.
Turning to the right and left in the iqāmah
Question
Is it mustahab to turn to the right and left when calling out the
iq mah?
Answer
It is mustahab to turn to the right when saying “Hayya ‛alas sal h” and
to the left when saying “Hayya ‛alal fal h” in the iq mah.
Ad-Durr al-Mukht r:
‫ و¿ﺬا ﻓﻴﻬﺎ ﻣﻄﻠﻘﺎ( أي‬b‫ )ﻗﻮ‬ô‫ﺸﺎ‬B‫ ا‬Ü‫ﻠﺘﻔﺖ ﻓﻴﻪ و¿ﺬا ﻓﻴﻬﺎ ﻣﻄﻠﻘﺎ ﻳﻤﻴﻨﺎ و)ﺴﺎرا ﻓﻘﻂ و‬h‫و‬
.(ÐÖÊ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺴﻌﺎ أو ﻻ‬Õ‫ﺤﻞ ﻣ‬g‫اﻹﻗﺎﻣﺔ ﺳﻮاء [ن ا‬
Al-Bahr ar-R ’iq:

87
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا أذﻧﺎ أ‬Š‫ﺮﻧﺎ رﺳﻮل اﷲ ﺻ‬:‫ أ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ارﻗﻄ’ ﻋﻦ ﺑﻼل ر‬Q‫رواه ا‬
‫ﻢ ﻳﻘﻴﺪه ﺑﺎﻷذان وﻗﺪﻣﻨﺎ ﻋﻦ‬B‫اﻻ•ﻔﺎت و‬ ‫ وأﻃﻠﻖ‬،‫ﻮاﺿﻌﻨﺎ‬: ‫ﻞ أﻗﺪاﻣﻨﺎ ﻋﻦ‬h‫أﻗﻤﻨﺎ أن ﻻ ﻧﺰ‬
.(ƒËÖ\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫اﻹﻗﺎﻣﺔ‬ ‫ﻮل‬ò ‫اﻟﻘﻨﻴﺔ أﻧﻪ‬
Imd d al-Fat w :
Just as it is desirable to turn to the right and left when calling out the
adh n, so is it in the iq mah and in the ear of a newborn.1
All h ta‛ l knows best.
Calling out adhān for tahajjud
Question
The adh n is called out in Makkah and Mad$nah for the tahajjud sal h.
Why is this not done in other countries?
Answer
The adh n is specifically for the fard sal hs, and is not promulgated for
the tahajjud and other sal hs. Yes, for certain reasons the adh n for
tahajjud used to be called out in the era of Ras0lull h sallall hu ‛alayhi
wa sallam. Mention is made of this in the Ah d$th. Some of the reasons
for calling out this adh n was that those who were occupied in
tahajjud could take a rest, those who were resting could now perform
some optional sal h, those who intended fasting may partake of sehr$,
and so on. However, the Sah bah radiyall hu ‛anhum did not practise
on it so this adh n is now abrogated.
Tirmidh$ Shar$f:
‫ اﷲ ﻋﻨﻪ ﻳﺆذن ﺑﻠﻴﻞ‬u‫ إن ﺑﻼﻻ ر‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ﻢ ﻋﻦ أﺑﻴﻪ أن ا‬B‫ﻋﻦ ﺳﺎ‬
.(ËÓ\ :‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ﻜﺘﻮم‬: ‫ ¡ﺴﻤﻊ ﺗﺄذﻳﻦ اﺑﻦ أم‬Á‫ﻮا ﺣ‬C©‫ﻓ·ﻮا وا‬
Ras0lull h sallall hu ‛alayhi wa sallam said: Bil l calls out the adh n at
night, so you may continue eating and drinking until the adh n of Ibn
Umm Makt0m is heard.
Bukh r$ Shar$f:

1
Imd d al-Fat w , vol. 1, p. 108. Also refer to: Kif yatul Muft$, vol. 3, p. 46;
Fat w D r al-‛Ul0m Deoband (Mudallal wa Mukammal), vol. 2, p. 89.
88
‫ ﻻ ﻳﻤﻨﻌﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ﻢ‬9‫ﻢ أذان ﺑﻼل ﻣﻦ ﺳﺤﻮره ﻓﺈﻧﻪ ﻳﺆذن أو ﻳﻨﺎدي ﺑﻠﻴﻞ ﻟ„ﺟﻊ ﻗﺎﺋﻤ‬9‫أﺣﺪ>ﻢ أو أﺣﺪا ﻣﻨ‬
.(Í Ð\ÖÊ\ :‫ )رواه ا‘ﺨﺎري‬.‫ﻢ‬9‫ﺒﻪ ﻧﺎﺋﻤ‬ª´‫و‬
Ras0lull h sallall hu ‛alayhi wa sallam said: The adh n of Bil l should
not stop any of you from eating his sehr$ because he calls out the
adh n at night so that the one standing [in sal h] may go back and the
one who is sleeping may wake up.
Sharh Ma‛ n$ al-Āth r:
ٔ ً ٔ
‫ اﻣﺎ ﮨﺬا‬:‫ﻮذﻧﺎ ﻳٔﻮذن ﺑﻠﻴﻞ ﻓﻘﺎل‬: ‫ﻜﺔ ﻓﺨﺮج ﺑﻠﻴﻞ ﻓﺴﻤﻊ‬: U‫ ﺷﻴﻌﻨﺎ ﻋﻠﻘﻤﺔ إ‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
ً ً ٔ
‫ن ﺧ„ا ﻓﺈذا ﻃﻠﻊ‬ðB ‫ﻮ [ن ﻧﺎﺋﻤﺎ‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻓﻘﺪ ﺧﺎﻟﻒ ﺳﻨﺔ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ‬
ٔ ٔ ٔ ٔ ٔ
‫ )©ح‬.‫ﺴﻨﺔ اﺻﺤﺎب رﺳﻮل اﷲ‬B ‫ ﻋﻠﻘﻤﺔ ان ا•ﺎذﻳﻦ ﻗﺒﻞ اﻟﻔﺠﺮ ﺧﻼف‬e‫اﻟﻔﺠﺮ اذن ﻓﺎﺧ‬
.( ÓÍ\ :‫ اﻵﺛﺎر‬d‫ﻣﻌﺎ‬
Ibr h$m rahimahull h relates: ‛Alqamah rahimahull h accompanied us
part of the way when we were leaving for Makkah. He left at night and
heard a mu’adhdhin calling out the adh n. He said: “This one has
opposed the Sunnah of the Companions of Ras0lull h sallall hu ‛alayhi
wa sallam. It would have been better if he was asleep, and called out
the adh n at the break of dawn.” ‛Alqamah thus informs us that adh n
before dawn is against the Sunnah of the Companions of Ras0lull h
sallall hu ‛alayhi wa sallam.
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ﻮﻗﺖ‬B‫ﻺﻋﻼم ﺑﺎ‬B ‫ﻮﻗﺖ إذا اذن ﻗﺒﻠﮧ ﻻﻧﮧ ﻳﺮاد‬B‫ ا‬ñ ù‫ﻌﺎد ﻓﻴﮧ( ا‬h‫)ﻗﻮﻟﮧ وﻻ ﻳٔﻮذن ﻗﺒﻞ وﻗﺖ و‬
ٔ
‫ﻤﻴﺔ‬h‫ﺮ‬7 ‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ واﻟﻈﺎﮨﺮ اﻧﮩﺎ‬ñ ‫ﻜﺮاﮨﺔ‬B‫ ﺑﺎ‬e‫ ﻏ„ اﻟﻔﺠﺮ وﻋ‬ñ ‫ﻮز ﻗﺒﻠﮧ ﺑﻼ ﺧﻼف‬# ‫ﻓﻼ‬
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺼﺤﻴﺤ^ ان ﺑﻼﻻ ر‬B‫ﺸﺎﻓ @ﺪﻳﺚ ا‬B‫ وا‬õ‫واﻣﺎ ﻓﻴﮧ ﻓﺠﻮزہ اﺑﻮ ﻳﻮﺳﻒ وﻣﺎﻟ‬
ٔ ٔ
‫ﺼﻼة‬B‫ اﻧﮧ ﻋﻠﻴﮧ ا‬þ‫ﺎ رواہ ا‘ﻴﮩ‬g ‫ اﻟﻔﺠﺮ ﻗﺒﻠﮧ‬ñ ‫ﻤﺪ ﻻ ﻳٔﻮذن‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬ì‫ﻳٔﻮذن…وﻋﻨﺪ ا‬
ٔ ‫ ﻳﺎ ﺑﻼل ﻻ‬:‫ﺴﻼم ﻗﺎل‬B‫وا‬
‫ )ا‘ﺤﺮ‬.‫ اﻻﻣﺎم رﺟﺎل إﺳﻨﺎدہ ﺛﻘﺎت‬ñ ‫ ﻳﻄﻠﻊ اﻟﻔﺠﺮﻗﺎل‬Á‫ﺗﻮذن ﺣ‬
.(ƒÍƒ\ :‫ﺮاﺋﻖ‬B‫ا‬
Ad-Durr al-Mukht r:

89
‫‪:‬ﻮﻛﺪة [‪B‬ﻮاﺟﺐ ‪@ ñ‬ﻮق اﻹﺛﻢ ‪B‬ﻠﻔﺮاﺋﺾ ا‪y‬ﻤﺲ ‪ ñ‬وﻗﺘﮩﺎ و‪B‬ﻮ ﻗﻀﺎء ﻻ )ﺴﻦ‬ ‫و ﻮ ﺳﻨﺔ ٔ‬
‫ٔ‬
‫ﻟﻐ„ﮨﺎ ﻛﻌﻴﺪ…و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﻛﻌﻴﺪ( ا‪ ù‬وﺗﺮ وﺟﻨﺎزة و¿ﺴﻮف واﺳ‪Õ‬ﺴﻘﺎء وﺗﺮاو‪h‬ﺢ‬
‫ٔ‬
‫وﺳ‪ ä‬رواﺗﺐ ﻻﻧﮩﺎ اﺗﺒﺎع اﻟﻔﺮاﺋﺾ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ‪.(ÐÖË\ :ô‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﻮ اذن ﻗﺒﻞ دﺧﻮل ا‪B‬ﻮﻗﺖ ﻻ ‪#‬ﺰﺋﮧ و‪h‬ﻌﻴﺪہ إذا دﺧﻞ ا‪B‬ﻮﻗﺖ ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪$‬ﮩﺎ ‪ ñ‬ﻗﻮل ا‪ì‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ وﻗﺪ ﻗﺎل اﺑﻮ ﻳﻮﺳﻒ اﺧ„ا ﻻ ﺑﺎس ﺑﺎن ﻳٔﻮذن ‪B‬ﻠﻔﺠﺮ ‪ ñ‬ا•ﺼﻒ اﻻﺧ„ ﻣﻦ‬
‫ٔ‬ ‫ّ‬
‫ا‪B‬ﻠﻴﻞ و ﻮ ﻗﻮل ا‪B‬ﺸﺎﻓ واﺣﺘﺠﺎ ﺑﻤﺎ رو‪ ù‬ﺳﺎ‪B‬ﻢ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ اﺑﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ان ﺑﻼﻻ ر‪ u‬اﷲ ﻋﻨﻪ [ن ﻳٔﻮذن ﺑﻠﻴﻞ…وﻻ‪ ì‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ ﻣﺎ رو‪ ù‬ﺷﺪاد‬
‫ﺗﻮذن ﺣ‪) Á‬ﺴ‪Õ‬ﺒ^ ﻟ‪õ‬‬ ‫‪:‬ﻮ• ﻋﻴﺎض ﺑﻦ ‪:È‬ﺮ ٔان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ‘ﻼل‪ :‬ﻻ ٔ‬
‫ٔ‬ ‫ً ٔ‬
‫اﻟﻔﺠﺮ ﮨﻜﺬا وﻣﺪ ﻳﺪہ ﻋﺮﺿﺎ وﻻن اﻻذان ©ع ‪B‬ﻺﻋﻼم ﺑﺪﺧﻮل ا‪B‬ﻮﻗﺖ واﻹﻋﻼم ﺑﺎ‪Q‬ﺧﻮل‬
‫وا‪g‬ﻮذن ٔ‬ ‫اﻻﻣﺎﻧﺔ ٔ‬ ‫ٔ‬
‫‪:‬ﻮﺗﻤﻦ ‪B š‬ﺴﺎن رﺳﻮل اﷲ‬ ‫ﻗﺒﻞ ا‪Q‬ﺧﻮل ﻛﺬب و¿ﺬا ﻮ ﻣﻦ ﺑﺎب ا‪y‬ﻴﺎﻧﺔ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻟﮩﺬا ‪B‬ﻢ ‪#‬ﺰ ‪ ñ‬ﺳﺎﺋﺮ ا‪B‬ﺼﻠﻮات وﻻن اﻻذان ﻗﺒﻞ اﻟﻔﺠﺮ ﻳٔﻮد‪ ù‬إ‪U‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا‪ B‬ر ﺑﺎ•ﺎس ﻻن ذﻟ‪ õ‬وﻗﺖ ﻧﻮﻣﮩﻢ ﺧﺼﻮﺻﺎ ﻣﻦ ﺗﮩﺠﺪ ‪ ñ‬ا•ﺼﻒ اﻻول ﻣﻦ ا‪B‬ﻠﻴﻞ ﻓﺮ‪C‬ﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻠﺘ‪ž‬ﺲ اﻻ‪:‬ﺮ ﻋﻠﻴﮩﻢ وذﻟ‪: õ‬ﻜﺮوہ ورو‪ ù‬ان ا@ﺴﻦ ا‘~‪[ ù‬ن إذا ﺳﻤﻊ ﻳٔﻮذن ﻗﺒﻞ ﻃﻠﻮع‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺠﺮ ﻗﺎل‪ :‬ﻋﻠﻮج ﻓﺮاغ ﻻﻳﺼﻠﻮن إﻻ ‪ ñ‬ا‪B‬ﻮﻗﺖ ‪B‬ﻮ ادر¿ﮩﻢ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻻدﺑﮩﻢ‬
‫ٓ‬
‫و‪C‬ﻼل ر‪ u‬اﷲ ﻋﻨﻪ ﻣﺎ [ن ﻳٔﻮذن ﺑﻠﻴﻞ ‪B‬ﺼﻼة اﻟﻔﺠﺮ ﺑﻞ ‪g‬ﻌﺎن اﺧﺮ ‪g‬ﺎ رو‪ ù‬ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد‬
‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ﻻ ﻳﻤﻨﻌﻨ‪9‬ﻢ ﻣﻦ ا‪B‬ﺴﺤﻮر اذان ﺑﻼل‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺈﻧﮧ ﻳٔﻮذن ﺑﻠﻴﻞ ´ﻮﻗﻆ ﻧﺎﺋﻤ‪9‬ﻢ و‪h‬ﺮد ﻗﺎﺋﻤ‪9‬ﻢ و‪Õh‬ﺴﺤﺮ ﺻﺎﺋﻤ‪9‬ﻢ ﻓﻌﻠﻴ‪9‬ﻢ ﺑﺎذان اﺑﻦ ام‬
‫ٔ‬
‫‪:‬ﻜﺘﻮم ر‪ u‬اﷲ ﻋﻨﻪ وﻗﺪ [ﻧﺖ ا‪B‬ﺼﺤﺎﺑﺔ ﻓﺮﻗﺘ^ ﻓﺮﻗﺔ ﻳﺘﮩﺠﺪون ‪ ñ‬ا•ﺼﻒ اﻻول ﻣﻦ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻠﻴﻞ وﻓﺮﻗﺔ ‪ ñ‬ا•ﺼﻒ اﻻﺧ„ و*ن اﻟﻔﺎﺻﻞ اذان ﺑﻼل ر‪ u‬اﷲ ﻋﻨﻪ‪ ،‬وا‪´Q‬ﻞ ‪ š‬ان اذان‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻼل ر‪ u‬اﷲ ﻋﻨﻪ [ن ﻟﮩﺬہ ا‪g‬ﻌﺎ‪ û‬ﻻ ‪B‬ﺼﻼة اﻟﻔﺠﺮ ان اﺑﻦ ام ‪:‬ﻜﺘﻮم ر‪ u‬اﷲ ﻋﻨﻪ [ن‬
‫ً‬
‫ﻳﻌﻴﺪہ ﺛﺎﻧﻴﺎ ﺑﻌﺪ ﻃﻠﻮع اﻟﻔﺠﺮ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.( Ë•\ :‬‬
‫‪Ahsan al-Fat w :‬‬
‫?‪Question: Is the adh n for tahajjud sal h prescribed‬‬
‫‪Answer: Hadrat Bil l radiyall hu ‛anhu used to call out the adh n quite‬‬
‫‪some time before true dawn so that those who are engaged in tahajjud‬‬
‫‪may take a rest, and those who were asleep may wake up and make‬‬

‫‪90‬‬
preparations for fajr. This adh n was abrogated later. This is why the
Sah bah radiyall hu ‛anhum did not practise it.1
All h ta‛ l knows best.
Replying to the adhān while conducting a lesson
Question
A teacher is teaching the Qur’ n, Had$th or Islamic jurisprudence when
the adh n commences. Should the teacher and his students continue
with the lesson or should they stop and reply to the adh n? What is
the status of a verbal reply to the adh n, is it mustahab, Sunnah or
w jib?
Answer
The adh n is from among the salient features of Islam. It is essential to
respect it. This is why the jurists state that if the adh n commences
while a person is reciting the Qur’ n, then it is mustahab for him to
pause his recitation and reply to the adh n verbally. Yes, when the
sal h is about to commence, then it is w jib or sunnat mu’akkadah to
respond to the adh n by walking towards the sal h. However, the
jurists exclude certain things due to their importance. For example, if
the adh n commences while one is engaged in teaching or studying
knowledge of the Shar$‛ah, he is permitted to continue. If a lot of time
has not elapsed from the end of the lesson, a verbal reply must be
given to the adh n.
Ad-Durr al-Mukht r:
ً ٔ ً ً
‫ﻮ ﺟﻨﺒﺎ ﻻ‬B‫ﻮاﺟﺐ اﻹﺟﺎﺑﺔ ﺑﺎﻟﻘﺪم ﻣﻦ ﺳﻤﻊ اﻻذان و‬B‫ ﻧﺪﺑﺎ وا‬û‫ﺎ وﻗﺎل ا@ﻠﻮا‬C‫ﻴﺐ وﺟﻮ‬#‫و‬
ٔ ً
‫ﻞ وﺗﻌﻠﻴﻢ ﻋﻠﻢ‬³‫اح وا‬O‫ﺴ‬:‫ و‬،‫ ﺻﻼة ﺟﻨﺎزة و‚ﺎع‬Ú‫ﺣﺎﺋﻀﺎ وﻧﻔﺴﺎء وﺳﺎﻣﻊ ﺧﻄﺒﺔ و‬
ٔ ً
‫ﻠﺴﺎن‬B‫ إن اﻹﺟﺎﺑﺔ ﺑﺎ‬:û‫ ﻗﺎل ا@ﻠﻮا‬ù‫ ﻧﺪﺑﺎ‘‘ ا‬û‫ ﻗﻮﻟﮧ ’’وﻗﺎل ا@ﻠﻮا‬: ‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫وﺗﻌﻠﻤﮧ‬
ٔ
e‫ و=ا ﻋ‬،‫ © ﻓﻴﻤﺎ ﻳﻈﮩﺮ‬ù‫ ﻗﻮﻟﮧ’’وﺗﻌﻠﻴﻢ ﻋﻠﻢ‘‘ ا‬.‫ﻮاﺟﺒﺔ ﻰ اﻹﺟﺎﺑﺔ ﺑﺎﻟﻘﺪم‬B‫ﺔ وا‬C‫ﻣﻨﺪو‬
ٔ ٔ ٓ
‫ﺮار‬9‫ وﻟﻌﻠﮧ ﻻن ﺗ‬،‫ﻼف ﻗﺮان‘‘ ﻻﻧﮧ ﻻ ﻳﻔﻮت ﺟﻮﮨﺮة‬Ç’’‫ ﻗﻮﻟﮧ‬.‫ ا ﻮﮨﺮة ﺑﻘﺮاءة اﻟﻔﻘﮧ‬ñ
ٔ ً ٔ ٔ
‫ﻮ ﻳﻘﺮا ﺗﻌﻠﻴﻤﺎ او‬B ‫ ﮨﺬا ﮨﺬا‬Š‫ ﻓﻌ‬،‫ﻼف ا•ﻌﻠﻢ‬Ç ،‫ﻼﺟﺮ ﻓﻼ ﻳﻔﻮت ﺑﺎﻹﺟﺎﺑﺔ‬B ‫اﻟﻘﺮاءة إﻧﻤﺎ ﻮ‬
ً
.‫ﺗﻌﻠﻤﺎ ﻻ ﻳﻘﻄﻊ‬

1
Ahsan al-Fat w , vol. 2, p. 291; Fat w Haqq n$yyah, vol. 3, p. 53.
91
 ٔ ٔ
‫ و½ن‬،‫ﻢ ﻳﻄﻞ اﻟﻔﺼﻞ ﻓﻨﻌﻢ‬B ‫ اﻧﮧ إن‬ü‫ﺒ‬ª‫ﺬﻛﻮرات ام ﻻ؟ ﻳ‬g‫ﺐ ﺑﻌﺪ اﻟﻔﺮاغ ﻣﻦ ﮨﺬہ ا‬# ‫ ﮨﻞ‬:‫ﺒﻴﮧ‬ª‫ﺗ‬
(‫ﺮا‬:‫ و‬.ƒÍÓ\ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ و‬.ÐÔÍ\ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ﻃﺎل ﻓﻼ‬
.(ƒÓÐ ‫ ص‬،‫اﻟﻔﻼح‬
In his discussion on “Occasions when the reply to the adh n should
not be given”, Hadrat Maul n Zaww r Husayn S hib rahimahull h
writes: “At a time when teaching or studying knowledge of D$n.”1
Replying to the adhān in the midst of dhikr
Question
A person is engaged in dhikr when the adh n commences. Must he
reply to the adh n after he completes the number [of repetitions of his
dhikr] which he specified or must he stop his dhikr and reply to the
dhikr?
Answer
A person can engage in dhikr at any time; there is no specific time for
it. The reply to the adh n cannot be given after a very long time has
elapsed. Thus, preference should be given to the thing which will be
missed. Moreover, the jurists even went to the extent of saying that a
person must stop his Qur’ n recitation to reply to the adh n. This is
why it is preferable to first reply to the adh n, and the person can
complete his allotted number later on.
Ad-Durr al-Mukht r:
Ü‫و‬...‫ﻮ ﺟﻨﺒﺎ‬B‫ﻮاﺟﺐ اﻹﺟﺎﺑﺔ ﺑﺎﻟﻘﺪم ﻣﻦ ﺳﻤﻊ اﻷذان و‬B‫ ﻧﺪﺑﺎ وا‬d‫ﺎ وﻗﺎل ا@ﻠﻮا‬C‫ﻴﺐ وﺟﻮ‬#‫و‬
‫ﻺﺟﺎﺑﺔ وﻋﺪم اﻟﻘﻌﻮد ﻷﺟﻞ‬B ‫ﺴﺎرﻋﺔ‬g‫ﺮاد ا‬g‫ )ﻓﻴﻘﻄﻊ ﻗﺮاءة اﻟﻘﺮآن( اﻟﻈﺎﻫﺮ أن ا‬:ô‫ﺸﺎ‬B‫ا‬
‫ إﻻ أن ﻳﺮاد ﻳﻘﻄﻌﻬﺎ‬،‫ﻮاﺟﺐ و½ﻻ ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ اﻟﻘﺮاءة ﻣﺎﺷﻴﺎ‬B‫ ا‬G‫ﺴ‬ê ‫اﻟﻘﺮاءة ﻻﺧﻼل اﻟﻘﻌﻮد‬
.(‫ ﺳﻌﻴﺪ‬،ÐÔÍ\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻠﺴﺎن أﻳﻀﺎ‬B‫ﻺﺟﺎﺑﺔ ﺑﺎ‬B ‫ﻧﺪﺑﺎ‬
Al-Fat w al-Hind$yyah:
‫ء‬Åê ‫ﺧﻼل اﻷذان واﻹﻗﺎﻣﺔ وﻻ )ﺸﺘﻐﻞ ﺑﻘﺮاءة اﻟﻘﺮآن وﻻ‬ ‫ﺴﺎﻣﻊ‬B‫ﺒ; أن ﻳﺘ·ﻢ ا‬ª‫وﻻ ﻳ‬
‫ﺒ; أن ﻳﻘﻄﻊ و)ﺸﺘﻐﻞ ﺑﺎﻹﺳﺘﻤﺎع واﻹﺟﺎﺑﺔ‬ª‫اﻟﻘﺮاءة ﻳ‬ ‫ﻮ [ن‬B‫ﻣﻦ اﻷﻋﻤﺎل ﺳﻮى اﻹﺟﺎﺑﺔ و‬
.(ËÊ\ :‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ا‘ﺪاﺋﻊ‬ ‫ﻛﺬا‬
H shiyah at-Taht w$:

1
‛Umdah al-Fiqh, vol. 2, p. 43.
92
‫ا‪g‬ﺴﺠﺪ وﻫﻮ‬ ‫و½ذا ﺳﻤﻊ ا‪g‬ﺴﻨﻮن ﻣﻨﻪ أ‪:‬ﺴﻚ ﺣ‪ Á‬ﻋﻦ ا•ﻼوة ´ﺠﻴﺐ ا‪g‬ﺆذن و‪B‬ﻮ‬
‫ا‪Q‬ر ﻓﻼ ﻳﺮد ﺳﻼﻣﺎ‪ ،‬وﻻ )ﺸﺘﻐﻞ‬ ‫اﻷﻓﻀﻞ‪...‬ﻫﺬا ﻣﺒ’ ‪ š‬ﻧﺪب اﻹﺟﺎﺑﺔ ﺑﺎ‪B‬ﻠﺴﺎن‪ ،‬وﻗﺎل‬
‫‪Åê‬ء ﺳﻮى اﻹﺟﺎﺑﺔ‪ ،‬وا•ﻔﺮ‪h‬ﻎ ﻳﻨﺪب اﻹ‪:‬ﺴﺎك ﻋﻦ ا•ﻼوة‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪: š‬ﺮا(‬
‫اﻟﻔﻼح‪ :‬ص ‪.(ƒÓƒ‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The pronunciation of the letter “rā” in “Allāhu‬‬
‫”‪Akbar‬‬
‫‪Question‬‬
‫‪How should the letter “r ” be pronounced in the iq mah when saying‬‬
‫?”‪“All hu Akbar‬‬
‫‪Answer‬‬
‫‪In the iq mah, the letter “r ” in “All hu Akbar” will be read with a‬‬
‫‪s kin, or when joining it to the next set of words, the “r ” will be read‬‬
‫‪with a fathah. It is against the Sunnah to read it with a dammah.‬‬
‫‪Sh m$:‬‬
‫اﻷذان ﺳﺎﻛﻨﺔ ا‪B‬ﺮاء ‪B‬ﻠﻮﻗﻒ ﺣﻘﻴﻘﺔ ورﻓﻌﻬﺎ ﺧﻄﺄ‪ ،‬وأﻣﺎ‬ ‫ﻗﻠﺖ‪ :‬وا@ﺎﺻﻞ أن ا•ﻜﺒ„ة ا‪œ‬ﺎﻧﻴﺔ‬
‫ا•ﻜﺒ„ة اﻷو• ﻣﻦ ˜ ﺗ‪9‬ﺒ„ﺗ^ ﻣﻨﻪ و‚ﻴﻊ ﺗ‪9‬ﺒ„ات اﻹﻗﺎﻣﺔ‪ ،‬ﻓﻘﻴﻞ ‪Ÿ‬ﺮ¿ﺔ ا‪B‬ﺮاء ﺑﺎﻟﻔﺘﺤﺔ‬
‫‪ š‬ﻧﻴﺔ ا‪B‬ﻮﻗﻒ‪ ،‬وﻗﻴﻞ ﺑﺎ‪B‬ﻀﻤﺔ إﻋﺮاﺑﺎ‪ ،‬وﻗﻴﻞ ﺳﺎﻛﻨﺔ ﺑﻼ ﺣﺮ¿ﺔ ‪ š‬ﻣﺎ ﻫﻮ ﻇﺎﻫﺮ ‪+‬م اﻹﻣﺪاد‬
‫ﻫﺬه ا‪g‬ﺴﺄﻟﺔ‬ ‫وا‪B‬ﺰ‪h‬ﻠ‪ G‬وا‘ﺪاﺋﻊ و‚ﺎﻋﺔ ﻣﻦ ا‪B‬ﺸﺎﻓﻌﻴﺔ‪...‬ﺛﻢ رأﻳﺖ ‪B‬ﺴﻴﺪي ﻋﺒﺪ اﻟﻐ’ رﺳﺎﻟﺔ‬
‫ﺳﻤﺎﻫﺎ "ﺗﺼﺪﻳﻖ ﻣﻦ أﺧ‪ e‬ﺑﻔﺘﺢ راء اﷲ أ‪ "e³‬أ‪ ɳ‬ﻓﻴﻬﺎ ا•ﻘﻞ وﺣﺎﺻﻠﻬﺎ أن ا‪B‬ﺴﻨﺔ أن‬
‫)ﺴ‪9‬ﻦ ا‪B‬ﺮاء ﻣﻦ اﷲ أ‪ e³‬اﻷول أو ﻳﺼﻠﻬﺎ ﺑﺎﷲ أ‪ e³‬ا‪œ‬ﺎﻧﻴﺔ‪ ،‬ﻓﺈن ﺳﻜﻨﻬﺎ ﻛ ‪ ،‬و½ن وﺻﻠﻬﺎ‬
‫ﻧﻮى ا‪B‬ﺴﻜﻮن ﻓﺤﺮك ا‪B‬ﺮاء ﺑﺎﻟﻔﺘﺤﺔ‪ ،‬ﻓﺈن ﺿﻤﻬﺎ ﺧﺎﻟﻒ ا‪B‬ﺴﻨﺔ‪ .‬ﻷن ﻃﻠﺐ ا‪B‬ﻮﻗﻒ ‪ š‬أ‪e³‬‬
‫اﻷول ﺻ„ه [‪B‬ﺴﺎ>ﻦ إﺻﺎﻟﺔ ﻓﺤﺮك ﺑﺎﻟﻔﺘﺢ‪) .‬ا‪B‬ﺸﺎ‪.(ÐÖÍ\ :ô‬‬
‫‪Ahsan al-Fat w :‬‬
‫‪The two takb$rs in the adh n and iq mah are counted as one. It is‬‬
‫‪against the Sunnah to pronounce the r with a dammah in the first of‬‬
‫‪the two takb$rs of the adh n, and in the first three takb$rs of the‬‬

‫‪93‬‬
iq mah. The r must be read with a s kin or a fathah and joined to the
next takb$r.1
Fat w Mahm0d$yyah:
It is best to read it as follows: “All hu Akbar All hu Akbar”. That is, the
r is read with a s kin in both places without any harkat on it. If a
person wishes to read the first r with a harkat, he must read it with a
fathah. According to Radd al-Muht r, it is against the Sunnah to read it
as: “All hu Akbaru All hu Akbaru”. The r in the second “Akbar” must
always be read with a s kin. 2
All h ta‛ l knows best.
A person calling out adhān in two masājid
Question
Can the same person call out adh n in two mas jid?
Answer
It is makr0h for the same person to call out adh n in two mas jid. An
action of this nature is not reported from the past scholars. If the
person did not perform sal h in the first masjid [where he called out
the adh n first], the undesirability will be less.
Sh m$:
‫ﻮن ﻣﺘﻨﻔﻼ ﺑﺎﻷذان‬9‫ﺴﺠﺪ اﻷول ﻳ‬g‫ا‬ Š‫ﺴﺠﺪﻳﻦ ﻷﻧﻪ إذا ﺻ‬: ‫ أن ﻳﺆذن‬b ‫ﺮه‬9h‫و‬
d‫ﺎ‬œ‫ﺴﺠﺪ ا‬g‫ا‬ ‫ﺔ وﻫﻮ‬C‫ﻠﻤﻜﺘﻮ‬B ‫ وﻷن اﻷذان‬،‫“وع‬: „‫ وا•ﻨﻔﻞ ﺑﺎﻷذان ﻏ‬d‫ﺎ‬œ‫ﺴﺠﺪ ا‬g‫ا‬
.•ÓÓ\ :ô‫ )ﺷﺎ‬.‫ﺔ وﻫﻮ ﻻ )ﺴﺎﻋﺪﻫﻢ ﻓﻴﻬﺎ‬C‫ﻜﺘﻮ‬g‫ ا‬U‫ﺒ; أن ﻳﺪﻋﻮ ا•ﺎس إ‬ª‫ ﻓﻼ ﻳ‬،‫ ا•ﺎﻓﻠﺔ‬Ã‫ﻳﺼ‬
.( Ë \ :‫ﺼﻨﺎﺋﻊ‬B‫و¿ﺬا ﺑﺪاﺋﻊ ا‬
Taht w$:
‫ )ﺣﺎﺷﻴﺔ‬.‫ا‘ﺤﺮ‬ ‫اﻷول ﻛﻤﺎ‬ Š‫ﻜﺮاﻫﺔ ﻣﻘﻴﺪة ﺑﻤﺎ إذا ﺻ‬B‫ﺴﺠﺪﻳﻦ( ا‬: ‫ أن ﻳﺆذن‬b‫)ﻗﻮ‬
.(•Ê\ :G‫ﺮاﻟﻔ‬B‫ﺮات ا‬h‫ و¿ﺬا ﺗﻘﺮ‬. ÖÔ\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ‫اﻟﻄﺤﻄﺎوي‬
Fat w Rah$m$yyah:
It is makr0h for one mu’adhdhin to call out adh n in two mas jid.
Arrangements must be made for another person to call it out.

1
Ahsan al-Fat w , vol. 2, p. 296.
2
Fat w Mahm0d$yyah, vol. 5, p. 409.
94
:Ã‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ ﻣﺎ ﻻ ﻳﻔﻌﻞ‬U‫ﻮن داﻋﻴﺎ إ‬9‫ﺴﺠﺪﻳﻦ ﻷﻧﻪ ﻳ‬: ‫ﺮه أن ﻳﺆذن‬9h‫و‬
.(ÐÍ \
It is makr0h for him to call out adh n in two mas jid because he will
be calling to something which he is not doing.1
Fat w D r al-‛Ul0m Deoband:
It is not good for one mu’adhdhin to call out adh n in two mas jid, it is
makr0h.2
All h ta‛ l knows best.
Delaying the adhān because of a delay in the salāh
Question
Is the adh n connected to the beginning time of the sal h in the sense
that the moment the time enters, the adh n must be called out; or is it
connected to the sal h in the sense that if the sal h is delayed, the
adh n must be delayed?
Answer
The adh n is connected to the sal h and not the time. Thus, if the
sal h is to be delayed, the adh n will also be delayed. If the sal h is
hastened, so will the adh n. However, the adh n has to be called out
after the entry of the time and not before.
Bukh r$ Shar$f:
‫ﺳﻔﺮ ﻓﺄراد أن ﻳﺆذن‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ ﻛﻨﺎ ﻣﻊ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ذر ر‬i‫ﻋﻦ أ‬
‫ﻠﺒﺨﺎري‬B ‫ رواﻳﺔ‬Ü‫ و‬،‫ أﺑﺮد‬:b ‫ أﺑﺮد ﺛﻢ أراد أن ﻳﺆذن ﻓﻘﺎل‬:b ‫ أﺑﺮد ﺛﻢ أراد أن ﻳﺆذن ﻓﻘﺎل‬:‫ﻓﻘﺎل‬
‫ إن‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ ﺳﺎوى اﻟﻈﻞ ا•ﻠﻮل ﻓﻘﺎل ا‬Á‫ اﻧﺘﻈﺮ اﻧﺘﻈﺮ ﺣ‬:‫ أو ﻗﺎل‬:‫أﻳﻀﺎ‬
.(‫ ﻓﻴﺼﻞ‬،ÖÍ\ :‫ﻒ‬h© ‫ﺎري‬Ç ) .‫ﺷﺪة ا@ﺮ ﻣﻦ ﻓﻴﺢ ﺟﻬﻨﻢ‬
Sh m$:
.(ÐÖ•\ :ô‫ ) ﺷﺎ‬.‫ﺼﻼة ﺗﻌﺠﻴﻼ وﺗﺄﺧ„ا‬B[ ‫ﻢ اﻷذان‬9‫وﺣ‬
Ad-Durr al-Mukht r:

1
Fat w Rah$m$yyah, vol. 3, p. 15.
2
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 99.
95
 ‫@ﻮق اﻹﺛﻢ ‪B‬ﻠﻔﺮاﺋﺾ ا‪y‬ﻤﺲ‬ ‫‪ð:‬ن ‪È‬ل ‪:‬ﺆ¿ﺪة ‪B[ H‬ﻮاﺟﺐ‬ ‫وﻫﻮ ﺳﻨﺔ ‪B‬ﻠﺮﺟﺎل‬
‫وﻗﺘﻬﺎ و‪B‬ﻮ ﻗﻀﺎء ﻷﻧﻪ ﺳﻨﺔ ‪B‬ﻠﺼﻼة ﺣ‪ Á‬ﻳ‪e‬د ﺑﻪ ﻻ ‪B‬ﻠﻮﻗﺖ‪ ) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ .ÐÖ•\ :‬و¿ﺬا‬
‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪: š‬ﺮا( اﻟﻔﻼح‪.( Ô• :‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪96‬‬
 Description Of Salāh
Spreading a cloth over an impurity to perform salāh
on it
Question
If a cloth is spread over an impure place and sal h is performed on it,
will the sal h be valid?
Answer
If the impurity is wet, the cloth is thick enough to fold it double, and
the wet impurity will not seep through to the top of the cloth, then
sal h is valid but makr0h. If not, it will not be valid. If the impurity is
dry, the cloth must cover the impurity in such a way that it is not
visible. Sal h will then be valid. If not, it will not be valid.
H shiyah at-Taht w$:
ٔ ٔ ً ٔ
‫ﻠﺸﻖ ﻧﺼﻔ^ ﻛﺤﺠﺮ‬B ‫ ﻋﻠﻴﮩﺎ ذا ﺟﺮم ﻏﻠﻴﻆ ﻳﺼﻠﺢ‬þ‫ﺮاد اﻧﻪ اﻟ‬g‫ ﻋﻠﻴﻬﺎ ‘ﺪا( ا‬þ‫ ﻓﺎﻟ‬b‫)ﻗﻮ‬
ٔ
‫ﺮﻃﺒﺔ ﻻﻧﮩﺎ إن [ﻧﺖ‬B‫ وﻗﻴﺪ ا•ﺠﺎﺳﺔ ﺑﺎ‬،Š‫ﺼ‬g‫ وﻣﻨﻴﺔ ا‬،‫ﺎﻧﻴﮧ‬y‫ وا‬،‫ ا‘ﺪاﺋﻊ‬ñ ‫ وﺧﺸﺐ ﻛﻤﺎ‬ç‫وﻟ‬
ً ٔ
ٰ
ñ ‫ ﻋﻠﻴﮩﺎ ﺑﻌﺪ ﻛﻮﻧﮧ ﻳﺼﻠﺢ ﺳﺎﺗﺮا ﻛﺬا‬þ‫ﻠ‬g‫ا‬ ‫ﻮب‬œ‫ ˜ ﺣﺎل ﻻﻧﮩﺎ ﻻ ﺗﻠﺰق ﺑﺎ‬š ‫ﺴﺔ ﺟﺎزت‬ê‫ﻳﺎ‬
ٔ ٔ
ٰ
‫ﺮہ‬9‫ﺮﻃﺒﺔ ﺗ‬B‫ ا•ﺠﺎﺳﺔ ا‬š þ‫ﻠ‬g‫ا‬ š ù‫ﺼﻼة ا‬B‫ﻮن ا‬9‫ ان ﺗ‬ü‫ﺒ‬ª‫ ﻳ‬:û‫ اﻟﻘﮩﺴﺘﺎ‬Ú‫ و‬،‫ﺎﻧﻴﺔ‬y‫ا‬
‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﮧ اﻟﻄﺤﻄﺎو‬.‫ﺎﻧﻴﺔ‬y‫ ا‬ñ ‫ﻮ اﻻﺻﻄﺒﻞ ﻛﻤﺎ‬Ø š ‫ﻛﻜﺮاﮨﺘﮩﺎ‬
.( ‫ ﻗﺪﻳ‬،۲۰۸
Al-Fat w al-Hind$yyah:
ٔ ً ً ٔ
‫ﻌﻞ ﻣﻦ ﻋﺮﺿﮧ‬# ‫ﻦ ان‬9‫ﺎ ﻳﻤ‬C‫ إن [ن ﺛﻮ‬Š‫ﺎ وﺻ‬C‫ ﻋﻠﻴﮩﺎ ﺛﻮ‬þ‫ﻮ [ﻧﺖ ا•ﺠﺎﺳﺔ رﻃﺒﺔ ﻓﺎﻟ‬B‫و‬
‫ﺴﺔ ﺟﺎزت إذا [ن‬ê‫ﻮز و½ن [ﻧﺖ ﻳﺎ‬# ‫ﻦ ﻻ‬9‫ﻤﺪ و½ن [ن ﻻﻳﻤ‬Ÿ ‫ﻮز ﻋﻨﺪ‬# U‫ﺎن [•ﮩﺎ‬C‫ﺛﻮ‬
.(ƒÍÖ\ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬ ‫ و¿ﺬا‬.̓\ :‫ ) اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﻼﺻﺔ‬y‫ ا‬ñ ‫ﻳﺼﻠﺢ ﺳﺎﺗﺮا ًﻛﺬا‬
All h ta‛ l knows best.
When a child with impurity sits on a musallī
Question
Will the sal h be valid if a child with impurity sits on a person
performing sal h?

97
Answer
If the child sits on his own and does not need to be supported by the
musall$, the impurity will not be attributed to the musall$ and the
sal h will be valid. If the child cannot support himself and was
supported for less than the extent that the musall$ carries out one
posture of sal h, the sal h will not be invalidated. If the child is
supported to the extent of one posture, the musall$ will be referred to
as a bearer of impurity and the sal h will be invalidated.
Al-Bahr ar-R ’iq:
ٔ
‫ او ا@ﻤﺎم‬õ‫ و ﻮ )ﺴﺘﻤﺴ‬Š‫ﺼ‬g‫ ﺣﺠﺮ ا‬ñ ‫ﻮب وا‘ﺪن‬œ‫ﺘﻨﺠﺲ ا‬g‫ ا‬.‫ﺼ‬B‫ﻓﻠﻮ ﺟﻠﺲ ا‬
ٔ ٔ
‫ )ا‘ﺤﺮ‬.‫ﻞ ا•ﺠﺎﺳﺔ‬:‫ﻦ ﺣﺎ‬9‫ )ﺴﺘﻌﻤﻠﮧ ﻓﻠﻢ ﻳ‬ù=‫ راﺳﮧ ﺟﺎزت ﺻﻼﺗﮧ ﻻﻧﮧ ا‬š ‫ﺘﻨﺠﺲ‬g‫ا‬
.(ƒƒÖ\ :‫ﺮاﺋﻖ‬B‫ا‬
ٔ ً
‫ و ﻮ‬Š‫ﺼ‬g‫ ﺣﺠﺮ ا‬š ‫ﺲ ﻓﺠﻠﺲ‬I ‫ﺴﺎ او ﻮ‬I ‫ﮧ‬C‫ إذا [ن ﺛﻮ‬.‫ﺼ‬B‫ ا‬:‫ﺔ‬h„‫ اﻟﻈﮩ‬Ú‫و‬
ٔ ٔ
...‫ﺼﻼة‬B‫ ﺟﺎزت ا‬õ‫ ﻛﺬﻟ‬Š‫ و ﻮ ﻳﺼ‬Š‫ﺼ‬g‫ راس ا‬š ‫ او ا@ﻤﺎم ا•ﺠﺲ إذا وﻗﻊ‬õ‫)ﺴﺘﻤﺴ‬
ً ٔ
.(ƒÍÊ\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻠﻨﺠﺎﺳﺔ‬B ‫ﻼ‬:‫ ﺣﺎ‬Š‫ﺼ‬g‫ﺴﺘﻌﻤﻞ ﻟﮧ ﻓﻠﻢ ﻳ~ ا‬: Š‫ﺼ‬g‫ ا‬š ù=‫ﻻن ا‬
Al-Fat w al-Hind$yyah:
‫ﻢ ﻳﻤﻜﺚ ﻗﺪر ﻣﺎ‬B ‫ﺎﺳﺔ ﻣﺎﻧﻌﺔ إن‬I ‫ وﻋﻠﻴﮧ‬õ‫ﺴﺘﻤﺴ‬g‫ اﻟﻐ„ ا‬.‫ﺼ‬B‫ ا‬Š‫ﺼ‬g‫ ﺣﺠﺮ ا‬ñ ‫إذا وﺿﻊ‬
ٔ ٔ
‫ﻜﺜﮧ‬: ‫ و½ن ﻃﺎل‬õ‫ﻮ اﺳﺘﻤﺴ‬B ‫ﻼف ﻣﺎ‬Ç ‫ﻜﺚ ﺗﻔﺴﺪ‬: ‫ﻜﻨﮧ اداء ر¿ﻦ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و½ن‬:‫ا‬
:‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﻼﺻﺔ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬y‫ ا‬ñ ‫ﺘﻨﺠﺴﺔ إذا ﺟﻠﺴﺖ ﻋﻠﻴﮧ ﮨﻜﺬا‬g‫و¿ﺬا ا@ﻤﺎﻣﺔ ا‬
.(ÍÐ\

Salāh where the places of the feet, knees or

prostration are impure
Question
If the spots where the feet or knees will touch the ground, or the place
of prostration is impure; will the sal h be valid? What will the ruling
be if a thin or thick cloth is spread over these spots?
Answer
If the spot where the feet are or the place of prostration is impure,
sal h will not be permissible. The most correct view with regard to the
spot where the knees touch is that if it is impure, sal h will not be
valid. Furthermore, if the impurity is wet, the cloth is thick enough to
fold it double, and the wet impurity will not seep through to the top of
98
‫‪the cloth, then sal h is valid but makr0h. If not, it will not be valid. If‬‬
‫‪the impurity is dry, the cloth must cover the impurity in such a way‬‬
‫‪that it is not visible. Sal h will then be valid. If not, it will not be valid.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﮧ )ﺸ‪O‬ط ﻃﮩﺎرة ‪:‬ﻮﺿﻊ اﻟﻘﺪﻣ^ ﻓﺘﺒﻄﻞ ا‪B‬ﺼﻼة ﺑﻨﺠﺲ ﻣﺎﻧﻊ ‪7‬ﺖ اﺣﺪﮨﻤﺎ او ‪7‬ﻤﻌﮧ ﻓﻴﮩﻤﺎ‬
‫ٔ‬ ‫ً‬
‫ﺗﻘﺪﻳﺮا ‪ ñ‬اﻻﺻﺢ‪...‬وﻣﻨﮩﺎ ﻃﮩﺎرة ‪:‬ﻮﺿﻊ ا´ﺪﻳﻦ وا‪B‬ﺮ¿ﺒ‪ š ^Õ‬ا‪B‬ﺼﺤﻴﺢ ﻻﻓ‪O‬اض ا‪B‬ﺴﺠﻮد ‪š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﺒﻌﺔ اﻋﻈﻢ واﺧﺘﺎرہ اﻟﻔﻘﻴﮧ اﺑﻮ ا‪B‬ﻠﻴﺚ واﻧ‪9‬ﺮ ﻣﺎ ﻗﻴﻞ ﻣﻦ ﻋﺪم اﻓ‪O‬اض ﻃﮩﺎرة ‪:‬ﻮﺿﻌﮩﺎ‬
‫ٔ‬
‫وﻻن رواﻳﺔ ﺟﻮاز ا‪B‬ﺼﻼة ﻣﻊ ‪I‬ﺎﺳﺔ ‪:‬ﻮﺿﻊ ا‪B‬ﻜﻔ^ وا‪B‬ﺮ¿ﺒ‪ ^Õ‬ﺷﺎذة‪ ،‬وﻣﻨﮩﺎ ﻃﮩﺎرة ‪:‬ﻮﺿﻊ‬
‫ٔ‬ ‫ٔ‬
‫ا ﺒﮩﺔ ‪ š‬اﻻﺻﺢ ﻣﻦ ا‪B‬ﺮواﻳ‪ ^Õ‬ﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ و ﻮ ﻗﻮﻟﮩﻤﺎ ´ﺘﺤﻘﻖ ا‪B‬ﺴﺠﻮد ﻋﻠﻴﮩﺎ‪:) .‬ﺮا(‬
‫ا‪B‬ﺸﺎ‪ .•Ó•\ :ô‬واﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪.(Í \ :‬‬ ‫اﻟﻔﻼح‪ ،‬ص ‪ .ÖÓ‬و¿ﺬا‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫و‪B‬ﻮ [ﻧﺖ ا•ﺠﺎﺳﺔ رﻃﺒﺔ ﻓﺎﻟ‪ þ‬ﻋﻠﻴﮩﺎ ﺛﻮ‪C‬ﺎ وﺻ‪ Š‬إن [ن ﺛﻮ‪C‬ﺎ ﻳﻤ‪9‬ﻦ ان ‪#‬ﻌﻞ ﻣﻦ ﻋﺮﺿﮧ‬
‫ﺛﻮ‪C‬ﺎن [•ﮩﺎ‪# U‬ﻮز ﻋﻨﺪ ‪Ÿ‬ﻤﺪ و½ن [ن ﻻﻳﻤ‪9‬ﻦ ﻻ ‪#‬ﻮز و½ن [ﻧﺖ ﻳﺎ‪ê‬ﺴﺔ ﺟﺎزت إذا [ن‬
‫ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪.(ƒÍÖ\ :‬‬ ‫ﻳﺼﻠﺢ ﺳﺎﺗﺮا ًﻛﺬا ‪ ñ‬ا‪y‬ﻼﺻﺔ‪) .‬اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪ .̓\ :‬و¿ﺬا‬
‫‪All h ta‛ l knows best.‬‬
‫‪When the satr is seen through one’s pocket‬‬
‫‪Question‬‬
‫?‪If a person sees his satr through his pocket, will his sal h be valid‬‬
‫‪Answer‬‬
‫‪The jurists have two views in this regard. Some jurists are of the view‬‬
‫‪that sal h will become invalid while others say that it will not be‬‬
‫‪invalid but makr0h tahr$m$. Nonetheless, caution demands that the‬‬
‫‪first view of invalidity be applied.‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬
‫ﺛﻢ ‪B‬ﻢ ﻳﺬﻛﺮ ‪ ñ‬ﻇﺎﮨﺮ ا‪B‬ﺮواﻳﺔ ان اﻟﻘﻤﻴﺺ ا‪B‬ﻮاﺣﺪ إذا [ن ‪Ÿ‬ﻠﻮل ا ﻴﺐ وا‪B‬ﺰر ﮨﻞ ‪z‬ﻮز ا‪B‬ﺼﻼة‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻓﻴﮧ ذﻛﺮ اﺑﻦ ﺷﺠﺎع‪ :‬ﻓﻴﻤﻦ ﺻ‪Ÿ Š‬ﻠﻮل اﻻزرار وﻟ ﺲ ﻋﻠﻴﮧ ازار اﻧﮧ إن [ن ‪Î‬ﻴﺚ ‪B‬ﻮ ﻧﻈﺮ‬
‫ٔ‬
‫را‪ ù‬ﻋﻮرة ﻧﻔﺴﮧ ﻣﻦ ز‪h‬ﻘﮧ ‪B‬ﻢ ‪z‬ﺰ ﺻﻼﺗﮧ و½ن [ن ‪Î‬ﻴﺚ ‪B‬ﻮ ﻧﻈﺮ ‪B‬ﻢ ﻳﺮ ﻋﻮرﺗﮧ ﺟﺎزت ورو‪ù‬‬
‫ٔ‬
‫ﻋﻦ ‪Ÿ‬ﻤﺪ ‪ ñ‬ﻏ„ رواﻳﺔ اﻻﺻﻮل إن [ن ‪Î‬ﺎل ‪B‬ﻮ ﻧﻈﺮ إ´ﮧ ﻏ„ہ ﻳﻘﻊ ﻧﻈﺮہ ﻋﻠﻴﮧ ﻣﻦ ﻏ„‬
‫ﺗ‪9‬ﻠﻒ ﻓﺴﺪت ﺻﻼﺗﮧ و½ن [ن ‪Î‬ﺎل ‪B‬ﻮ ﻧﻈﺮ إ´ﮧ ﻏ„ہ ﻻ ﻳﻘﻊ ﺑ~ہ ‪ š‬ﻋﻮرﺗﮧ إﻻ ﺑﺘ·ﻒ‬

‫‪99‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻓ‪ð‬ﻧﮧ ©ط ﺳ‪ O‬اﻟﻌﻮرة ‪ ñ‬ﺣﻖ ﻏ„ہ ﻻ ‪ ñ‬ﺣﻖ ﻧﻔﺴﮧ وﻋﻦ ٔ‬
‫داود اﻟﻄﺎ‪ :‬اﻧﮧ ﻗﺎل‪:‬‬ ‫ﻓﺼﻼﺗﮧ ﺗﺎﻣﺔ‬
‫ٔ‬
‫إن [ن ا‪B‬ﺮﺟﻞ ﺧﻔﻴﻒ ا‪B‬ﻠﺤﻴﺔ ‪B‬ﻢ ‪#‬ﺰ ﻻﻧﮧ ﻳﻘﻊ ﺑ~ہ ‪ š‬ﻋﻮرﺗﮧ إذا ﻧﻈﺮ ﻣﻦ ﻏ„ ﺗ‪9‬ﻠﻒ‬
‫ﻓﻴﻜﻮن ‪:‬ﻜﺸﻮف اﻟﻌﻮرة ‪ ñ‬ﺣﻖ ﻧﻔﺴﮧ وﺳ‪O‬اﻟﻌﻮرة ﻋﻦ ﻧﻔﺴﮧ وﻋﻦ ﻏ„ہ ©ط ا ﻮاز و½ن‬
‫ٔ‬
‫[ن ﻛﺚ ا‪B‬ﻠﺤﻴﺔ ﺟﺎز ﻻﻧﮧ ﻻ ﻳﻘﻊ ﺑ~ہ ‪ š‬ﻋﻮرﺗﮧ إﻻ ﺑﺘ·ﻒ ﻓﻼ ﻳ‪9‬ﻮن ‪:‬ﻜﺸﻮف اﻟﻌﻮرة‪.‬‬
‫)ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.(ƒ Ô\ :‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ول اﻳ ﻧﻈﺮﮨﺎ ﻣﻦ ﺟﻴﺒﮧ( ﻻﻧﮧ ‪ò‬ﻞ ﻟﮧ ‪:‬ﺴﮩﺎ وا•ﻈﺮ إ´ﮩﺎ و‪B‬ﻜﻨﮧ ﺧﻼف اﻻدب ﻛﻤﺎ‬
‫ٔ‬
‫‪ ñ‬ا•ﮩﺮ واﺧﺘﺎر اﻟ‪e‬ﮨﺎن ا@ﻠ‪ .‬ان ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة ‪:‬ﻜﺮوﮨﺔ و½ن ‪B‬ﻢ ﺗﻔﺴﺪ وﻣﻘﺎﺑﻞ ا‪B‬ﺼﺤﻴﺢ ﻣﺎ‬
‫ٔ‬
‫ﻋﻦ ﺑﻌﺾ ا‪g‬ﺸﺎﻳﺦ ﻣﻦ اﺷ‪O‬اط ﺳ‪ O‬ﻋﻮرﺗﮧ ﻋﻦ ﻧﻔﺴﮧ وﻓﺮع ﻋﻠﻴﮧ اﻧﮩﺎ ‪B‬ﻮ [ﻧﺖ @ﻴﺘﮧ ﻛﺜﻴﻔﺔ‬
‫وﺳ‪ O‬ﺑﮩﺎ ز‪h‬ﻘﮧ ﺻﺤﺖ و½ﻻ ﻓﻼ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪ š‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ . • \ :‬و¿ﺬا‬
‫©ح ﻏﺮر اﻷﺣ‪ð‬م‪:‬‬ ‫درر اﻷﺣ‪ð‬م‬ ‫ا ﻮﻫﺮة ا•„ة‪ .Ë•\ :‬و¿ﺬا‬ ‫ا‪B‬ﺸﺎ‪ .• Ó\ :ô‬و¿ﺬا‬
‫ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪.(ÔË\ :‬‬ ‫\‪ .ËÔ‬و¿ﺬا‬
‫‪Fath B b al-‛In yah:‬‬
‫و‪ Ú‬ا‪y‬ﻼﺻﺔ‪B :‬ﻮ ﺻ‪ ñ Š‬ﻗﻤﻴﺺ واﺣﺪ ‪Ÿ‬ﻠﻮل ا ﻴﺐ‪ :‬إن [ن ‪Î‬ﺎل ﻳﻘﻊ ﺑ~ہ ‪ š‬ﻋﻮرﺗﮧ ﻻ‬
‫‪z‬ﻮز ﺻﻼﺗﮧ و¿ﺬا ‪B‬ﻮ [ن ‪Î‬ﺎل ﻳﻘﻊ ﺑ~ ﻏ„ہ ﻋﻠﻴﮧ ﻣﻦ ﻏ„ ﺗ‪9‬ﻠﻒ‪ ،‬ﻛﺬا ذﻛﺮہ ﮨﺸﺎم ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫‪Ÿ‬ﻤﺪ‪ ،‬وﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ وا‪ ì‬ﻳﻮﺳﻒ‪ :‬ان ﻋﻮرة ا‪B‬ﺸﺨﺺ ﻟ ﺴﺖ ﺑﻌﻮرة ‪ ñ‬ﺣﻘﮧ‪ .‬ﻗﻠﺖ‪ :‬وﮨﺬا‬
‫ٔ‬ ‫ً‬
‫ﺿﻌﻴﻒ ﺟﺪا ‪B‬ﻺ‚ﺎع ‪ š‬ﺑﻄﻼن ﻣﻦ ﺻ‪ Š‬ﺻﻼة ‪ ñ‬ﺑﻴﺖ وﺣﺪہ او ‪ ñ‬ﻇﻠﻤﺔ ﻣﻦ ﻏ„ ﺳ‪O‬‬
‫ﻋﻮرة إذا ‪B‬ﻢ ﻳ‪9‬ﻦ ﻣﻦ ﻋﺬر‪) .‬ﻓﺘﺢ ﺑﺎب اﻟﻌﻨﺎﻳﺔ‪.(ƒÓË\ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When the satr becomes exposed‬‬
‫‪Question‬‬
‫?‪What extent of the satr becoming exposed renders the sal h invalid‬‬
‫‪Answer‬‬
‫‪If a person was aware of his satr becoming exposed and did not bother‬‬
‫‪to cover it, and the extent of one quarter of the limb was exposed, the‬‬
‫‪sal h will be invalidated irrespective of for how long it was exposed. If‬‬
‫‪it was exposed unwittingly, and one quarter of the limb was exposed‬‬
‫‪to the extent of saying sub-h na rabbiyal a‛l three times, the sal h‬‬
‫‪will be invalidated. If less than one quarter was exposed or for a‬‬
‫‪100‬‬
‫‪shorter time, the sal h will be valid. Thus, we see that one quarter of‬‬
‫‪the limb is considered. If one limb is exposed in several places and‬‬
‫‪when combined, they equal one quarter, the sal h will be invalid. If‬‬
‫‪several limbs are exposed and the smallest one from among them is‬‬
‫‪exposed to the extent of one quarter, the sal h will be invalid.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬
‫)و‪h‬ﻤﻨﻊ( ﺣ‪ Á‬اﻧﻌﻘﺎدﮨﺎ )ﻛﺸﻒ ر‪C‬ﻊ ﻋﻀﻮ( ﻗﺪر اداء ر¿ﻦ ﺑﻼ ﺻﻨﻌﮧ )ﻣﻦ ﻋﻮرة ﻏﻠﻴﻈﺔ او‬
‫ٔ‬ ‫ٔ‬
‫ﺧﻔﻴﻔﺔ( ‪ š‬ا‪g‬ﻌﺘﻤﺪ…و‪z‬ﻤﻊ ﺑﺎﻻﺟﺰاء ‪B‬ﻮ ‪ ñ‬ﻋﻀﻮ واﺣﺪ و½ﻻ ﻓﺒﺎﻟﻘﺪر ﻓﺈن ﺑﻠﻎ ر‪C‬ﻊ ادﻧﺎﮨﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ذن ﻣﻨﻊ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ و‪h‬ﻤﻨﻊ(…ا‪ ù‬ﺻﺤﺔ ا‪B‬ﺼﻼة ﺣ‪ Á‬اﻧﻌﻘﺎدﮨﺎ وا@ﺎﺻﻞ اﻧﮧ ﻳﻤﻨﻊ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة ‪ ñ‬اﻻﺑﺘﺪاء و‪h‬ﺮﻓﻌﮩﺎ ‪ ñ‬ا‘ﻘﺎء‪) .‬ﻗﻮﻟﮧ ﻗﺪراداء ر¿ﻦ( ا‪ê ù‬ﺴ‪ª‬ﺘﮧ ﻣﻨﻴﺔ‪ ،‬ﻗﺎل ﺷﺎرﺣﮩﺎ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫وذﻟ‪ õ‬ﻗﺪر ﺛﻼث ¡ﺴ‪ž‬ﻴﺤﺎت…واﻋﺘ‪Ÿ e‬ﻤﺪ اداء ر¿ﻦ ﺣﻘﻴﻘﺔ واﻻول ا‪g‬ﺨﺘﺎر ‪B‬ﻼﺣﺘﻴﺎط ﻛﻤﺎ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪© ñ‬ح ا‪g‬ﻨﻴﺔ واﺣ‪O‬ز ﻋﻤﺎ إذا اﻧ‪9‬ﺸﻒ ر‪C‬ﻊ ﻋﻀﻮ اﻗﻞ ﻣﻦ ﻗﺪر اداء ر¿ﻦ ﻓﻼ ﻳﻔﺴﺪ اﺗﻔﺎﻗﺎ‬
‫ٔ‬
‫ﻻن اﻻﻧ‪9‬ﺸﺎف ا‪B‬ﻜﺜ„ ﻣﻦ ا‪B‬ﺰﻣﺎن اﻟﻘﻠﻴﻞ ﻋﻔﻮ [ﻻﻧ‪9‬ﺸﺎف اﻟﻘﻠﻴﻞ ‪ ñ‬ا‪B‬ﺰﻣﻦ ا‪B‬ﻜﺜ„‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫وﻋﻤﺎ إذا اد‪ ù‬ﻣﻊ اﻻﻧ‪9‬ﺸﺎف ر¿ﻨﺎ ﻓﺈﻧﮩﺎ ﺗﻔﺴﺪ اﺗﻔﺎﻗﺎ‪) ...‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ‪.•ÓÖ\ :ô‬‬
‫و¿ﺬا ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.( Ê\ :‬‬
‫‪Taby$n al-Haq ’iq:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫و½ن اﻧ‪9‬ﺸﻔﺖ اﻟﻌﻮرة ﻣﻦ ‪:‬ﻮاﺿﻊ ﻣﺘﻔﺮﻗﺔ ‪z‬ﻤﻊ ﻻن ‪Ÿ‬ﻤﺪا ذﻛﺮ ‪ ñ‬ا‪B‬ﺰ‪h‬ﺎدات‪ :‬ا‪:‬ﺮاة ﺻﻠﺖ‬
‫واﻧ‪9‬ﺸﻒ !ء ﻣﻦ ﺷﻌﺮﮨﺎ و!ء ﻣﻦ ﻇﮩﺮﮨﺎ و!ء ﻣﻦ ﻓﺮﺟﮩﺎ و!ء ﻣﻦ ﻓﺨﺬﮨﺎ و‪B‬ﻮ ‚ﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻠﻎ ر‪C‬ﻊ اد‪ û‬ﻋﻀﻮ ﻣﻨﮩﺎ ﻣﻨﻊ ﺟﻮاز ا‪B‬ﺼﻼة…ﻗﺎل ا‪B‬ﺮا‪ J‬ﻋﻔﻮ ر‪C‬ﮧ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻌﺘ‪ e‬ﺑﺎﻻﺟﺰاء‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻن اﻻﻋﺘﺒﺎر ﺑﺎﻻد‪ û‬ﻳٔﻮد‪ ù‬إ‪ U‬ان اﻟﻘﻠﻴﻞ ﻳﻤﻨﻊ و½ن ‪B‬ﻢ ﻳﺒﻠﻎ ر‪C‬ﻊ ا‪g‬ﻨﻜﺸﻒ‪) .‬ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪:‬‬
‫\‪ .ÔÊ‬و¿ﺬا ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.( Ê\ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When the direction of the masjid is 10° away from‬‬
‫‪the qiblah‬‬
‫‪Question‬‬
‫‪The direction of a masjid is 10° away from the qiblah. Will the sal h be‬‬
‫?‪valid‬‬
‫‪Answer‬‬
‫‪If the masjid is not in Makkah Mukarramah the sal h will be valid‬‬
‫‪because leeway to the extent of 35° is given.‬‬
‫‪101‬‬
Sh m$:
ً ً ٔ ٔ
‫ﻜﻌﺒﺔ ﻣﻦ‬B‫ ا‬š ‫ ﺟﮩﺔ ﻳﻤﻴﻨﮧ او ﺷﻤﺎﻟﮧ ﺑﻔﺮاﺳﺦ ﻛﺜ„ة وﻓﺮﺿﻨﺎ ﺧﻄﺎ ﻣﺎرا‬U‫ﻮ اﻧﮧ اﻧﺘﻘﻞ إ‬B‫و‬
‫ﺎر‬g‫ﻂ ا‬y‫ ﮨﺬا ا‬U‫ اﺳﺘﻘﺎﻣﺔ إ‬š ‫ ﻳﺼﻞ‬Š‫ﺼ‬g‫ﺎرج ﻣﻦ ﺟﺒ^ ا‬y‫ﻂ ا‬y‫ﻐﺮب و*ن ا‬g‫ ا‬U‫“ق إ‬g‫ا‬
ٔ
‫ ﻓﻤﮩﻤﺎ‬،‫ﺴﺎن ﻣﻘﻮس‬å‫ ﻻن وﺟﮧ اﻹ‬،‫·ﻴﺔ‬B‫ﻘﺎﺑﻠﺔ ﺑﺎ‬g‫ﻜﻌﺒﺔ ﻓﺈﻧﮧ ﺑﮩﺬ اﻻﻧﺘﻘﺎل ﻻ ﺗﺰول ا‬B‫ ا‬š
ٔ ً ً ٔ ً ٔ
‫ ان‬õ‫ وﻻ ﺷ‬، ‫ !ء ﻣﻦ ﺟﻮاﻧﺐ وﺟﮩﮧ ﻣﻘﺎﺑﻼ ﻟﮩﺎ‬þ‫ﻜﻌﺒﺔ ﻳﺒ‬B‫ﺗﺎﺧﺮ ﻳﻤﻴﻨﺎ او )ﺴﺎرا ﻋﻦ ﻋ^ ا‬
ٔ ٔ
‫ﺮاد ﺑﺎ•ﻴﺎﻣﻦ‬g‫ وا@ﺎﺻﻞ ان ا‬...،‫ﺮ‬: ‫ ﻛﻤﺎ‬e‫ اﻣﺎ ﻋﻨﺪ اﻟﻘﺮب ﻓﻼ ﻳﻌﺘ‬،‫ﺎدة ا‘ﻌﺪ‬h‫ﮨﺬا ﻋﻨﺪ ز‬
ٔ
ñ ‫ﻦ وﻗﻊ‬9‫ ﻟ‬،‫ﺮاف‬Ø‫ ﺟﮩﺔ ا´ﻤ^ او اﻟ ﺴﺎر ﻻ اﻻ‬U‫ﻜﻌﺒﺔ إ‬B‫ اﻻﻧﺘﻘﺎل ﻋﻦ ﻋ^ ا‬Æ‫وا•ﻴﺎ‬
ً ٔ ٔ
‫ﺮاﻓﺎ ﻻ‬Ø‫ﺮاف ا‬Ø‫ وﻻ ﺑﺎس ﺑﺎﻻ‬:û‫ ﻓ اﻟﻘﮩﺴﺘﺎ‬، ‫ﺮاف ﻻ ﻳ‬Ø‫ ان اﻻ‬š ‫ﻣﮩﻢ ﻣﺎ ﻳﺪل‬+
ً ٔ
Š‫ﺼ‬g‫ ﻣﻨﻴﺔ ا‬Ú‫ و‬.‫ﻠﻜﻌﺒﺔ‬B ‫ﺴﺎﻣﺘﺎ‬: ‫ﻮﺟﮧ‬B‫ !ء ﻣﻦ ﺳﻄﺢ ا‬þ‫ ﺑﺎن ﻳﺒ‬،‫·ﻴﺔ‬B‫ﻘﺎﺑﻠﺔ ﺑﺎ‬g‫ﺗﺰول ﺑﮧ ا‬
ٔ
‫ﺸﺘﺎء‬B‫^ ﻣﻐﺮب ا‬C‫ﻐﺮ‬g‫ ﻣﺎ ﺑ^ ا‬:‫ ﺑﻼدﻧﺎ ﻳﻌ ﺳﻤﺮﻗﻨﺪ‬ñ ‫ ﺣﺪ اﻟﻘﺒﻠﺔ‬:ù‫ اﻟﻔﺘﺎو‬U‫ﻋﻦ اﻣﺎ‬
ٔ
‫ ﻓﻌﻠﻢ ان‬.‫^ ﻓﺴﺪت ﺻﻼﺗﮧ‬C‫ﻐﺮ‬g‫ ﺟﮩﺔ ﺧﺮﺟﺖ ﻣﻦ ا‬U‫ إ‬Š‫ ﻓﺈن ﺻ‬،‫ﺼﻴﻒ‬B‫وﻣﻐﺮب ا‬
ً ٔ
^‫ﺴﺎﻣﺘﺎ ﻟﻌ‬: ‫ﻮﺟﮧ او !ء ﻣﻦ ﺟﻮاﻧﺒﮧ‬B‫ ﻣﻌﮧ ا‬þ‫ ﻳﺒ‬ù=‫ و ﻮ ا‬، ‫ﺮاف اﻟ ﺴ„ ﻻﻳ‬Ø‫اﻻ‬
ٔ ٔ ٔ ٔ
‫ﻜﻌﺒﺔ او‬B‫ ا‬š ‫ﻤﺮ‬h‫ﻮﺟﮧ او ﻣﻦ ﺑﻌﺾ ﺟﻮاﻧﺒﮧ و‬B‫ﻂ ﻣﻦ ا‬y‫ ﺑﺎن ¬ﺮج ا‬،‫ﻜﻌﺒﺔ او ﻟﮩﻮاﺋﮩﺎ‬B‫ا‬
ً ٔ ً
‫ ﺑﻞ‬Š‫ﺼ‬g‫ اﺳﺘﻘﺎﻣﺔ ﺧﺎرﺟﺎ ﻣﻦ ﺟﮩﺔ ا‬š ‫ﺎرج‬y‫ﻂ ا‬y‫ﻮن ا‬9‫ وﻻ ﻳﻠﺰم ان ﻳ‬،‫ﺴﺘﻘﻴﻤﺎ‬: ‫ﻮاﺋﮩﺎ‬
ٔ
‫ ﻓﺈن ا ﺒ^ ﻃﺮف ا ﺒﮩﺔ‬،Š‫ﺼ‬g‫رر ﻣﻦ ﺟﺒ^ ا‬Q‫ﻣﻨﮩﺎ او ﻣﻦ ﺟﻮاﻧﺒﮩﺎ ﻛﻤﺎ دل ﻋﻠﻴﮧ ﻗﻮل ا‬
ٔ
‫ﺮاف‬Ø‫ ﻣﻦ ان اﻻ‬ù‫ اﻟﻔﺘﺢ وا‘ﺤﺮ ﻋﻦ اﻟﻔﺘﺎو‬ñ ‫ﻤﻞ ﻣﺎ‬ò ‫ ﻣﺎ ﻗﺮرﻧﺎہ‬š‫ و‬،‫وﮨﻤﺎ ﺟﺒ ﻨﺎن‬
ٔ ٰ ٔ
.‫ اﻋﻠﻢ‬U‫ﺗﻌﺎ‬ ‫ واﷲ‬،‫ﺤﻞ‬g‫ ﮨﺬا ا‬ñ U ‫ ﻓﮩﺬا ™ﻳﺔ ﻣﺎ ﻇﮩﺮ‬،‫ﻐﺎرب‬g‫ ا‬U‫ﺸﺎرق إ‬g‫ﺎوز ا‬# ‫ﻔﺴﺪ ان‬g‫ا‬
.(•ƒÔ\ :ô‫)ﺷﺎ‬
Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h writes:
The preferred Hanaf$ view on this issue is that if a person is in front of
the Ka‛bah, it is compulsory on him to face the structure of the Ka‛bah
directly. As for the person who is not there, his responsibility is to face
in the direction of the Ka‛bah and not the actual structure itself…The
meaning of direction of the qiblah is that a line passes through the
Ka‛bah and ends in the north and south. Then a line is drawn from the
centre of the musall$’s forehead which cuts through the first line in
such a way that the cutting point results in two right angles. This is
the qiblah. If the musall$ shifts away from it to the extent that if the
line from the centre of his forehead does not cut the other line to form
a right angle, but results in a contracted or extended angle, but if the
line emanating from the sides of the forehead [and not the centre]
form a right angle, then this deviation is small and sal h will be valid.
102
If a line emanating from the forehead cannot cut this line to form a
right angle, it will be considered to be a major deviation and sal h will
not be valid. Mathematicians laid down the criterion to determine a
minor or major deviation by stating that if it is up to 35°, it will be a
minor deviation; if it is more, it will be a major deviation which
invalidates sal h. 1
Ahsan al-Fat w :
Up to a 35° degree digression from the Ka‛bah does not invalidate
sal h. Anything more invalidates it.2
All h ta‛ l knows best.
Performing salāh in a train
Question
What is the ruling with regard to standing and facing the qiblah when
performing sal h in a train?
Answer
If it will be difficult to stand and perform sal h in a train and there is
no possibility of performing it out of the train, there is leeway to sit
and perform it. If the train is not too crowded and it is not difficult to
stand, it will be essential to stand. Facing the qiblah is essential in all
situations - in the beginning of the sal h and also in the midst of the
sal h. The person must change direction as the train changes
direction.
If the train is so crowded that it is not possible to make ruk0‛ and
sajdah, and one cannot perform it out of the train, the sal h without
facing the qiblah and without standing will be valid.
Mar q$ al-Fal h:
ً
‫ﺮوج ﻣﻨﮩﺎ ﺻﺤﻴﺤﺔ ﻋﻨﺪ‬y‫ ا‬š ‫ﺔ ﻗﺎﻋﺪا ﺑﻼ ﻋﺬر ﺑﮧ و ﻮ ﻳﻘﺪر‬h‫ﻮاﺟﺐ ﻓﻴﮩﺎ و ﻰ ﺟﺎر‬B‫وا‬
ٔ ٔ ٔ
‫ﺴﺠﻮد ﻻ ﺑﺎﻹﻳﻤﺎء ﻻن اﻟﻐﺎﻟﺐ ﻓﻴﮩﺎ دوران‬B‫ﺮ¿ﻮع وا‬B‫ﻦ ﺑﺎ‬9‫ ﺣﻨﻴﻔﺔ ﻟ‬ì‫اﻹﻣﺎم اﻻﻋﻈﻢ ا‬
ٔ ٔ ٔ ٔ ٔ
‫ﻜﻨﮧ ﻻﻧﮧ اﺑﻌﺪ ﻋﻦ ﺷﺒﮩﺔ‬:‫ﺮوج اﻓﻀﻞ إن ا‬y‫ﻦ اﻟﻘﻴﺎم ﻓﻴﮩﺎ وا‬9‫ﺘﺤﻘﻖ ﻟ‬g[ ‫ واﻟﻐﺎﻟﺐ‬،‫ﺮاس‬B‫ا‬
ٔ ً ٔ ٔ ٔ
‫ﺴﺎ إﻻ ﻣﻦ ﻋﺬر و ﻮ اﻻﻇﮩﺮ‬B‫ﻤﺪ ﻻﺗﺼﺢ ﺟﺎ‬Ÿ‫ﻮﺳﻒ و‬h‫ اﺑﻮ‬ù‫ﻦ ﻟﻘﻠﺒﮧ وﻗﺎﻻ ا‬9‫ﻼف واﺳ‬y‫ا‬
ٔ
‫ﺴﻔﻴﻨﺔ‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺌﻞ ﻋﻦ ا‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫@ﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬

1
Fat w D r al-‛Ul0m Deoband, Imd d al-Muft$y$n, vol. 1 and 2, p. 77,
Mukammal Mubawwab, Imd d$yyah, Deoband.
2
Ahsan al-Fat w , vol. 2, p. 313; Kif yatul Muft$, vol. 3, p. 175.
103
 ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻓﻘﺎل‪ :‬ﺻﻞ ﻓﻴﮩﺎ ﻗﺎﺋﻤﺎ إﻻ ان ‪á‬ﺎف اﻟﻐﺮق‪ .‬وﻗﺎل‪ :‬ﻣﺜﻠﮧ ﻌﻔﺮ ر‪ u‬اﷲ ﻋﻨﻪ وﻻن اﻟﻘﻴﺎم‬
‫ٔ‬ ‫ٔ‬
‫ر¿ﻦ ﻓﻼ ﻳ‪O‬ک إﻻ ﺑﻌﺬر ‪Ÿ‬ﻘﻖ ﻻ ‪:‬ﻮ ﻮم ود´ﻞ اﻹﻣﺎم اﻗﻮ‪ ù‬ﻓﻴ‪Õ‬ﺒﻊ‪)...‬واﻟﻌﺬر ﻛﺪوران ا‪B‬ﺮاس‬
‫وﻋﺪم اﻟﻘﺪرة ‪ š‬ا‪y‬ﺮوج وﻻ ‪z‬ﻮز ﻓﻴﮩﺎ ﺑﺎﻹﻳﻤﺎء ‪g‬ﻦ ﻳﻘﺪر ‪ š‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد(‪...‬و‪h‬ﺘﻮﺟﮧ‬
‫ا‪g‬ﺼ‪ Š‬ﻓﻴﮩﺎ ‪B‬ﻠﻘﺒﻠﺔ ﻟﻘﺪرﺗﮧ ‪ š‬ﻓﺮض اﻻﺳﺘﻘﺒﺎل ﻋﻨﺪ اﻓﺘﺘﺎح ا‪B‬ﺼﻼة و‪K‬ﻤﺎ اﺳﺘﺪارت ا‪B‬ﺴﻔﻴﻨﺔ‬
‫ٔ‬
‫ﻋﻨﮩﺎ ا‪ ù‬اﻟﻘﺒﻠﺔ ﻳﺘﻮﺟﮧ ا‪g‬ﺼ‪ Š‬إ´ﮩﺎ ‪ ñ‬ﺧﻼل ا‪B‬ﺼﻼة‪.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺼﻞ ‪ ñ‬ا‪B‬ﺼﻼة ‪ ñ‬ا‪B‬ﺴﻔﻴﻨﺔ‪ :‬ان ا‪B‬ﺴﻔﻴﻨﺔ ﻟﮩﺎ ﺷﺒﮧ ﺑﺎ‪Q‬اﺑﺔ ﻻﻧﮩﺎ ‪:‬ﺮ¿ﺐ ا‘ﺤﺮ وا‪Q‬اﺑﺔ ‪:‬ﺮ¿ﺐ‬
‫ٔ‬
‫اﻟ‪ e‬و=ا ﺳﻘﻂ اﻟﻘﻴﺎم ﻛﻤﺎ ﻮ ‪ ñ‬ﺻﻼة ا‪Q‬اﺑﺔ‪ ،‬وﻟﮩﺎ ﺷﺒﮧ ﺑﺎﻻرض ﻣﻦ ﺣﻴﺚ ا ﻠﻮس ﻋﻠﻴﮩﺎ‬
‫ﺑﻘﺮار‪ ،‬و=ا ‪B‬ﺰم ا‪B‬ﺮ¿ﻮع‪ ،‬وا‪B‬ﺴﺠﻮد‪ ،‬واﻻﺳﺘﻘﺒﺎل‪) ...‬ﻗﻮﻟﮧ‪ :‬و‪B‬ﻮ ﺗﺮک اﻻﺳﺘﻘﺒﺎل ﻻ ‪z‬ﺰ‪h‬ﮧ‪ (...‬ﮨﺬا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﺎ اوردہ ا‪B‬ﺸﻴﺦ ا‪³‬ﻤﻞ ا‪Q‬ﻳﻦ ﺑﻘﻮﻟﮧ‪ :‬و‪ªh‬ﺒ‪ ü‬ان ﻳﺘﻮﺟﮧ إ‪ U‬اﻟﻘﺒﻠﮧ ﻛﻴﻔﻤﺎ دارت ا‪B‬ﺴﻔﻴﻨﺔ ﺳﻮاء‬
‫ٔ‬ ‫ٔ‬
‫[ن ﻋﻨﺪ اﻓﺘﺘﺎح ا‪B‬ﺼﻼة‪ ،‬او ‪ ñ‬ﺧﻼل ا‪B‬ﺼﻼة ﻻن ا•ﻮﺟﮧ ﻓﺮض ﻋﻨﺪ اﻟﻘﺪرة‪ ،‬وﮨﺬا ﻗﺎدر‪ .‬ﻛﺬا‬
‫ٔ‬
‫‪ ñ‬ا‪“B‬ح ﻗﺎل ﺑﻌﺾ ا@ﺬاق‪ :‬ا‪g‬ﺘﺒﺎدر ان ‪B‬ﺰوم ا•ﻮﺟﮧ ﻣﻨﻮط ﺑﺎﻟﻘﺪرة ﻋﻠﻴﮧ ﻛﻤﺎ )ﺸ„ إ´ﮧ‬
‫‪+‬م ا‪g‬ﻀﻤﺮات‪ ،‬واﻻﺳ‪ž‬ﻴﺠﺎ‪ ì‬إذ اﻻﺳﺘﻘﺒﺎل ﻗﺪ )ﺴﻘﻂ ﺑﺎﻟﻌﺬر‪ ،‬و‪B‬ﻮ ﻋﻨﺪ اﻹ‪ð:‬ن ﻛﻤﺎ ‪ñ‬‬
‫ٔ‬ ‫ا‪y‬ﺎﺋﻒ ﻣﻦ ﻋﺪوہ ﻋﺪم اﻹ‪ð:‬ن ٔ ٰ‬
‫او•‪ ،‬واﻟﻌﻼﻣﺔ اﻻ‪³‬ﻤﻞ ‪B‬ﻢ ﻳﻄﻠﻖ ‪B‬ﺰوم اﻻﺳﺘﻘﺒﺎل‪ ،‬ﺑﻞ ﻗﻴﺪ‬
‫ﺑﺎﻟﻘﺪرة‪ ،‬وﻋﻨﺪ ﻋﺪم اﻟﻘﺪرة ‪ š‬ا‪2B‬ء ﻛﻴﻒ ﻳﺘﺤﻘﻖ ‪B‬ﺰوﻣﮧ‪ ،‬و½‪ U‬ﻣﺎ ذﻛﺮﻧﺎ )ﺸ„ ‪+‬م ا‪Q‬رر‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻴﺚ ﻗﺎل‪ :‬ﻻﻧﮧ ﻳﻤﻜﻨﮧ اﻻﺳﺘﻘﺒﺎل ﻣﻦ ﻏ„ ‪:‬ﺸﻘﺔ إذ ﻣﻔﮩﻮﻣﮧ اﻧﮧ ﻋﻨﺪ ﻋﺪم اﻹ‪ð:‬ن‪ ،‬وﻋﻨﺪ‬
‫ا‪g‬ﺸﻘﺔ ﻻ ﻳﻠﺰﻣﮧ اﻻﺳﺘﻘﺒﺎل‪ ،‬وﻣﻔﺎﮨﻴﻢ ا‪B‬ﻜﺘﺐ ﺣﺠﺔ ﻛﻤﺎ ﻻ¬ ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ﻣﻊ‬
‫ا‪žg‬ﺴﻮط ‪B‬ﻺﻣﺎم ا‪°B‬ﺧ¯‪.(ƒ\ƒ :‬‬ ‫ا‪B‬ﺸﺎ‪ . Ó \ƒ :ô‬و¿ﺬا‬ ‫ا‪g‬ﺮا(‪ :‬ص ‪ .• Ó-•ÓÖ‬و¿ﺬا‬
‫‪Fat w D r al-‛Ul0m Deoband:‬‬
‫‪If the train is so crowded that it is not possible to make ruk0‛ and‬‬
‫‪sajdah, and one cannot perform it out of the train, the sal h without‬‬
‫‪facing the qiblah and without standing will be valid.1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Fat w D r al-‛Ul0m Deoband, vol. 2, p. 146; Fat w Haqq n$yyah, vol. 3, p.‬‬
‫‪78.‬‬
‫‪104‬‬
Performing salāh on a horse-carriage
Question
Can a person perform sal h while on a horse-carriage or is it necessary
for him to get off? What is the ruling with regard to performing sal h
in a train?
Answer
It is permissible to perform sal h in a train and on a horse-carriage. If
a person is able to face the qiblah and stand, both these will be
necessary. If he leaves out either of the two his sal h will not be valid.
Mar q$ al-Fal h:
ٔ ً ٔ ٔ
u‫ﺮ @ﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬ú‫ﻮ اﻻﻇ‬J‫ﺴﺎ إﻻ ﻣﻦ ﻋﺬر و‬B‫ﻤﺪ ﻻ ﺗﺼﺢ ﺟﺎ‬Ÿ‫ اﺑﻮ ﻳﻮﺳﻒ و‬ù‫وﻗﺎﻻ ا‬
ً ٔ
‫ﺎ ﻗﺎﺋﻤﺎ‬ú‫ ﺻﻞ ﻓﻴ‬:‫ﺴﻔﻴﻨﺔ ﻓﻘﺎل‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺌﻞ ﻋﻦ ا‬Š‫ ﺻ‬.•‫اﷲ ﻋﻨﻪ ان ا‬
ٔ ٔ
‫ک إﻻ ﺑﻌﺬر‬O‫ اﷲ ﻋﻨﻪ وﻻن اﻟﻘﻴﺎم ر¿ﻦ ﻓﻼ ﻳ‬u‫ﺎف اﻟﻐﺮق وﻗﺎل ﻣﺜﻠﮧ ﻌﻔﺮ ر‬á ‫إﻻ ان‬
‫ ﻓﺮض‬š ‫ اﻟﻘﺒﻠﺔ ﻟﻘﺪرﺗﮧ‬U‫ﻤﺎ إ‬ú‫ ﻓﻴ‬Š‫ﺼ‬g‫ و½ذا [ﻧﺖ ﺳﺎﺋﺮة ﻳﺘﻮﺟﮧ ا‬...‫ﻮم‬J‫ﻮ‬: ‫ﻘﻖ ﻻ‬Ÿ
ٔ
Š‫ﺼ‬g‫ اﻟﻘﺒﻠﺔ ﻳﺘﻮﺟﮧ ا‬ù‫ﺎ ا‬ú‫ﺴﻔﻴﻨﺔ ﻋﻨ‬B‫ﻤﺎ اﺳﺘﺪارت ا‬K‫ﺼﻼة و‬B‫اﻻﺳﺘﻘﺒﺎل ﻋﻨﺪ اﻓﺘﺘﺎح ا‬
ٔ
.(۱۵۸ :‫ ﻧﻮر اﻹﻳﻀﺎح‬š ‫ﺮا اﻟﻔﻼح‬:) .‫ﺼﻼة‬B‫ ﺧﻼل ا‬ñ ‫ اﻟﻘﺒﻠﺔ‬ù‫ﺎ ا‬ú´‫ﺎ إ‬ú‫ﺑﺎﺳﺘﺪارﺗ‬
Jad$d Fiqh$ Mas ’il:
The construction and nature of a train is such that facing the qiblah
while in it is possible. If it changes direction in the midst of sal h, the
person can also change direction. Thus, it is necessary to face the
qiblah when commencing a fard sal h on a train and also in the course
of sal h. If a person commenced his sal h by facing the qiblah and the
train changes direction in-between, he must change his direction as
well. A parallel to this ruling can be found in the writings of the jurists
with regard to a ship which is anchored:

‫ﻠﺰم‬h‫ و‬،‫ﻮاﻗﻔﺔ‬Bð‫ و½ﻻ ﻓ‬،‫ﺴﺎﺋﺮة‬Bð‫ﺮ¿ﻬﺎ ﺷﺪﻳﺪا ﻓ‬ò ‫ﺢ‬h‫ﺮ‬B‫ﻮﻃﺔ ﺑﻠﺠﺔ ا‘ﺤﺮ إن [ن ا‬C‫ﺮ‬g‫وا‬
.‫ﻤﺎ دارت‬K‫اﺳﺘﻘﺒﺎل اﻟﻘﺒﻠﺔ ﻋﻨﺪ اﻹﻓﺘﺘﺎح و‬
Niz m al-Fat w :
The order to perform sal h applies while on a train as well. If a person
is convinced that the train will stop at a certain station within the
sal h time and it will stop long enough to perform his sal h, he must

1
Jad$d Fiqh$ Mas ’il, vol. 1, p. 127, Na‛$m$yyah Deoband.
105
delay it until that time. If a person is a traveller according to the
Shar$‛ah, he must at least perform the fard and w jib sal hs.1
Ahsan al-Fat w :
Fard sal h on a camel is permissible, but facing the qiblah and
standing are prerequisites. When on a train or bus, a person must
stand and face the qiblah when performing sal h.2
All h ta‛ l knows best.
Salāh on a bus
Question
If a bus driver does not stop the bus to allow me to perform sal h,
should I perform it while sitting or must I delay it until later?
Answer
It is permissible to perform sal h on a bus, and facing the qiblah and
standing are essential. If it is not possible, a person may sit and
perform it with ruk0‛ and sajdah. If not, he may perform it with
gestures and repeat the sal h later.
Mar q$ al-Fal h:
ٔ ً ٔ ٔ
u‫ﺮ @ﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬ú‫ﻮ اﻻﻇ‬J‫ﺴﺎ إﻻ ﻣﻦ ﻋﺬر و‬B‫ﻤﺪ ﻻ ﺗﺼﺢ ﺟﺎ‬Ÿ‫ اﺑﻮ ﻳﻮﺳﻒ و‬ù‫وﻗﺎﻻ ا‬
ً ٔ
‫ﺎ ﻗﺎﺋﻤﺎ‬ú‫ ﺻﻞ ﻓﻴ‬:‫ﺴﻔﻴﻨﺔ ﻓﻘﺎل‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺌﻞ ﻋﻦ ا‬Š‫ ﺻ‬.•‫اﷲ ﻋﻨﻪ ان ا‬
ٔ ٔ
‫ک إﻻ ﺑﻌﺬر‬O‫ اﷲ ﻋﻨﻪ وﻻن اﻟﻘﻴﺎم ر¿ﻦ ﻓﻼ ﻳ‬u‫ﺎف اﻟﻐﺮق وﻗﺎل ﻣﺜﻠﮧ ﻌﻔﺮ ر‬á ‫إﻻ ان‬
‫ ﻓﺮض‬š ‫ اﻟﻘﺒﻠﺔ ﻟﻘﺪرﺗﮧ‬U‫ﻤﺎ إ‬ú‫ ﻓﻴ‬Š‫ﺼ‬g‫ و½ذا [ﻧﺖ ﺳﺎﺋﺮة ﻳﺘﻮﺟﮧ ا‬...‫ﻮم‬J‫ﻮ‬: ‫ﻘﻖ ﻻ‬Ÿ
ٔ
Š‫ﺼ‬g‫ اﻟﻘﺒﻠﺔ ﻳﺘﻮﺟﮧ ا‬ù‫ﺎ ا‬ú‫ﺴﻔﻴﻨﺔ ﻋﻨ‬B‫ﻤﺎ اﺳﺘﺪارت ا‬K‫ﺼﻼة و‬B‫اﻻﺳﺘﻘﺒﺎل ﻋﻨﺪ اﻓﺘﺘﺎح ا‬
ٔ
.(۱۵۸ :‫ ﻧﻮر اﻹﻳﻀﺎح‬š ‫ﺮا اﻟﻔﻼح‬:) .‫ﺼﻼة‬B‫ ﺧﻼل ا‬ñ ‫ اﻟﻘﺒﻠﺔ‬ù‫ﺎ ا‬ú´‫ﺎ إ‬ú‫ﺑﺎﺳﺘﺪارﺗ‬
Jad$d Fiqh$ Mas ’$l:
A bus is built in such a way that if the bus is not travelling in the
direction of the qiblah, a person cannot face the qiblah. In such a case,
if the bus has stopped, he must get off and perform his sal h. If he is
not in a position to stop the bus driver, he may perform his sal h
without facing the qiblah.3

1
Niz m al-Fat w , vol. 1, p. 67.
2
Ahsan al-Fat w , vol. 4, p. 88.
3
Jad$d Fiqh$ Mas ’$l, vol. 1, p. 128.
106
Ahsan al-Fat w :
A person must stand and face the qiblah when performing sal h on a
train or bus…if he cannot stand and face the qiblah, he must perform it
with gestures and repeat it later. 1
Al-Bahr ar-R ’iq:
.‫دة‬È‫ و½ن [ن ﻣﻦ ﻗﺒﻞ اﻟﻌﺒﺪ وﺟﺒﺖ اﻹ‬،‫دة‬È‫ﺐ اﻹ‬z ‫ ﻻ‬U‫إن اﻟﻌﺬر إن [ن ﻣﻦ ﻗﺒﻞ اﷲ ﺗﻌﺎ‬
.( •ƒ\ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬
Sharh Munyah al-Musall$:
.‫ﺴﺒﺐ‬B‫ﻚ ا‬B‫ﺴﺒﺐ اﻟﻘﻴﺪ ﻳﻌﻴﺪ إذا زال ذ‬ê ‫ اﻟﻘﻴﺎم‬š ‫ ﻗﺎﻋﺪا ﻟﻌﺪم ﻗﺪرﺗﻪ‬Š‫ﻘﻴﺪ إذا ﺻ‬g‫وا‬
.(ÊÍ ،‫ﺼﻞ‬g‫)©ح ﻣﻨﻴﺔ ا‬
All h ta‛ l knows best.
Salāh on a wooden platform
Question
Since olden times our homes had platforms made of wood. Some
people say that performing sal h on such platforms is not established,
so we must not perform it on them. Does the Shar$‛ah permit sal h on
platforms of this nature?
Answer
These platforms are made of wood and are hard. Consequently,
standing, going into ruk0‛ and prostrating on them does not affect
them. Sal h is therefore correct and permissible provided the platform
is pure and it is placed on the ground.
Imd d al-Fatt h:
ٔ
‫ﻮ‬B ‫ﺴﺎﺟﺪ‬B‫ وﺗﻔﺴ„ وﺟﺪان ا@ﺠﻢ ان ا‬،‫ﺘﮧ‬ú‫ﺪ ﺣﺠﻤﮧ و¡ﺴﺘﻘﺮ ﻋﻠﻴﮧ ﺟﺒ‬# ‫ ﻣﺎ‬š ‫ﺴﺠﻮد‬B‫وا‬
ٔ ٔ
‫ﺎرز وا=رة و ﺑﺰر‬g‫ ا‬š ‫ﺴﺠﻮد‬B‫ﻮﺿﻊ ﻓﻼ ﻳﺼﺢ ا‬B‫ﺎ [ن ﻋﻠﻴﮧ ﺣﺎل ا‬Ý ‫ﺴﻔﻞ راﺳﮧ اﺑﻠﻎ‬Õ‫ﺑﺎﻟﻎ ﻻ ﺗ‬
ٔ ٔ
‫ﺪ ا@ﺠﻢ‬# ‫ﻮﮨﺎ ﻻﻧﮧ‬Ø‫ ﺟﻮاﻟﻖ و‬ñ ‫ﻮن‬9‫ﺔ ﻋﻠﻴﮩﺎ إﻻ ان ﻳ‬ú‫ﻮہ ﻟﻌﺪم اﺳﺘﻘﺮار ا ﺒ‬Ø‫ﻜﺘﺎن و‬B‫ا‬
‫ﻮﺳﺎﺋﺪ إن وﺟﺪ ﺣﺠﻢ‬B‫ﺸﻮ [ﻟﻔﺮاش وا‬Ÿ L‫ و‬،‫ﻠﺞ‬œ‫ واﻟﻘﻄﺐ وا‬ç•‫ﺌﺬ و¿ﺬا ا@ﺸ ﺶ وا‬ªٍ ‫ﺣﻴ‬
ٔ
.(‫ ﺑ„وت‬:‫ ط‬،‫ﺴﺠﻮد‬B‫م ا‬ð‫ اﺣ‬، ۲۵۴‫ ص‬،‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺴﺒﮧ ﺻﺢ و½ﻻ ﻓﻼ‬9‫اﻻرض ﺑ‬
Al-Fat w ash-Sh m$yyah:

1
Ahsan al-Fat w , vol. 4, p. 88; Fat w Mahm0d$yyah, vol. 5, p. 524.
107
 ٔ ٔ ٔ ٔ ٔ
‫ ﻓﺼﺢ‬õ‫ﺴﻔﻞ راﺳﮧ اﺑﻠﻎ ﻣﻦ ذﻟ‬Õ‫ﻮ ﺑﺎﻟﻎ ﻻ ﻳ‬B ‫ﺴﺎﺟﺪ‬B‫ﺪ ﺣﺠﻢ اﻻرض ﺗﻔﺴ„ہ ان ا‬# ‫ﻗﻮﻟﮧ وان‬
ٔ
‫ﺴﺎط‬ž‫ ﻇﮩﺮ ﺣﻴﻮان ﻛ‬š ‫ اﻻرض ﻻ‬š ‫ ﻃﻨﻔﺴﺔ وﺣﺼ„ وﺣﻨﻄﺔ وﺷﻌ„ وﻋﺠﻠﺔ إن [ﻧﺖ‬š
ٔ
.(ËÓÓ\ :ô‫ﺸﺎ‬B‫ )ﻓﺘﺎوى ا‬.‫ﺸﺪود ﺑ^ اﺷﺠﺎر‬:
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ ٔ
‫ﺘﮧ‬ú‫ﺪ ﺟﺒ‬z ‫ﺎ‬Ý ‫اﻻرض‬ ‫ ﻣﺎ ﻮ ﺑﻤﻌ‬š ‫ﻮز‬# ‫ اﻻرض‬š ‫ﺴﺠﻮد‬B‫ﻮز ا‬# ‫واﻻﺻﻞ ﻛﻤﺎ اﻧﮧ‬
.(Ð Ô\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺣﺠﻤﮧ و¡ﺴﺘﻘﺮ ﻋﻠﻴﮧ‬
This ruling is also supported by a few Ah d$th.
Im m Bukh r$ rahimahull h has a chapter titled: Sal h on platforms,
on a pulpit and on wood. Under this chapter he quotes a Had$th which
makes reference to sal h on a pulpit.
ٔ ٔ ٔ ٔ
’‫ ا•ﺎس اﻋﻠﻢ ﺑﮧ ﻣ‬ñ þ‫ ﻣﺎ ﺑ‬:‫ ﻓﻘﺎل‬e‫ﻨ‬g‫ —ء ا‬ù‫ﻮا ﺳﮩﻞ ﺑﻦ ﺳﻌﺪ ﻣﻦ ا‬B‫ ﺳﺎ‬:‫ﻧﺎ اﺑﻮ ﺣﺎزم ﻗﺎل‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻗﺎم ﻋﻠﻴﮧ رﺳﻮل‬Š‫ﺮﺳﻮل اﷲ ﺻ‬B ‫ﻮ• ﻓﻼﻧﺔ‬: ‫ﻮ ﻣﻦ اﺛﻞ اﻟﻐﺎﺑﺔ ﻋﻤﻠﮧ ﻓﻼن‬
ٔ
‫ وﻗﺎم ا•ﺎس ﺧﻠﻔﮧ ﻓﻘﺮا‬e‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣ^ ﻋﻤﻞ ووﺿﻊ ﻓﺎﺳﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ ﻛ‬Š‫اﷲ ﺻ‬
ٔ ٔ
e‫ﻨ‬g‫ ا‬š ‫د‬È ‫ اﻻرض ﺛﻢ‬š ‫ ﻓﺴﺠﺪ‬ù‫ور¿ﻊ ور¿ﻊ ا•ﺎس ﺧﻠﻔﮧ ﺛﻢ رﻓﻊ راﺳﮧ ﺛﻢ رﺟﻊ اﻟﻘﮩﻘﺮ‬
ٔ ٔ ٔ ٔ
:‫ )رواه ا‘ﺨﺎري‬.‫ ﺳﺠﺪ ﺑﺎﻻرض ﻓﮩﺬا ﺷﺎﻧﮧ‬Á‫ ﺣ‬ù‫ﺛﻢ ﻗﺮا ﺛﻢ ر¿ﻊ ﺛﻢ رﻓﻊ راﺳﮧ ﺛﻢ رﺟﻊ ﻗﮩﻘﺮ‬
.( ÓÖ\Ð :‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ا‬ >‫ وا‘ﻴﻬ‬.ËË\
Ab0 H zim said: Some people asked Sahl ibn Sa‛d: “What was the
pulpit made of?” He replied: “There is no one left who has more
knowledge about it than me. It is made of the tamarisk tree. A certain
person who was the patron of a certain woman made it for Ras0lull h
sallall hu ‛alayhi wa sallam. He stood on it when it was ready. He faced
the qiblah and said ‘All hu Akbar’. The people stood behind him. He
then read [from the Qur’ n] and went into ruk0‛. The people behind
him also went into ruk0‛. He then raised his head, walked backwards,
and prostrated on the ground. He returned to the pulpit, read [from
the Qur’ n], and went into ruk0‛. He raised his head, walked
backwards, and prostrated on the ground. This is what I can tell you
about it.”
The above narration is related in al-Muntaq of Ibn al-J r0d with the
following words:

e‫ﻨ‬g‫ ا‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﺻ‬:‫أﺑﻮ ﺣﺎزم ﻗﺎل ﺳﻤﻌﺖ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﻳﻘﻮل‬
.( Í•\• :‫ﻨﺬر‬g‫ واﻷوﺳﻂ ﻻﺑﻦ ا‬،Ð ƒ ‫ رﻗﻢ‬،‫ ﻻﺑﻦ ا ﺎرود‬þ‫ﻨﺘ‬g‫ )ا‬...‫ﻳﻮﻣﺎ ا•ﺎس وراءه‬
108
Ab0 H zim said: I heard Sahl ibn Sa‛d radiyall hu ‛anhu saying: One
day Ras0lull h sallall hu ‛alayhi wa sallam performed sal h on the
pulpit while the people were behind him…
As-Sunan al-Kubr :
ٔ ٔ ٔ
‫ د[ن ﻓﺠﺬﺑﮧ ﺳﻠﻴﻤﺎن ﺛﻢ ﻗﺎل‬š ‫ﺪاﺋﻦ‬g‫ ان ﺣﺬﻳﻔﺔ ﺑﻦ ا´ﻤﺎن اﻣﮩﻢ ﺑﺎ‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬i‫ﻋﻦ ا‬
ٔ ٔ ٔ ٔ
‫ ﻻ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ﺴﻴﺖ اﻣﺎﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬å ‫ﻟﮧ ﻣﺎ ادري اﻃﺎل ﺑﻚ اﻟﻌﮩﺪ ام‬
ٔ
.( ÓÔ\Ð :>‫ﻠﺒﻴﻬ‬B ‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ﺎ ﻋﻠﻴﮧ اﺻﺤﺎﺑﮧ‬Ý Nå š ‫ اﻹﻣﺎم‬Š‫ﻳﺼ‬
Ab0 Sa‛$d al-Khudr$ radiyall hu ‛anhu narrates that Hudhayfah ibn al-
Yam n led them in sal h in Mad ’in while he was standing on a type of
bench. So Sulaym n tugged him and said: “I do not know whether too
much of time has passed [since the departure of Ras0lull h sallall hu
‛alayhi wa sallam] or you have forgotten. Did you not hear Ras0lull h
sallall hu ‛alayhi wa sallam saying: ‘The im m should not perform
sal h on a place which is more elevated than where his congregation is
standing.’?”
This narration does not deny the validity of the sal h. Rather, the
purpose is to show that it is not appropriate for the im m to be on a
place which is higher than where his followers are.
Ibn Rajab Hambal$ states in Fath al-B r$:

.(Ë\ƒ :‫ )ﻓﺘﺢ ا‘ﺎري‬.‫ﺴﻔﻴﻨﺔ ﻗﻴﺎﻣﺎ‬B‫ا‬ ‫ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ وأﺑﻮ ﺳﻌﻴﺪ‬Š‫وﺻ‬

J bir ibn ‛Abdill h and Ab0 Sa‛$d performed sal h on a ship while they
were standing.
Hadrat Muft$ Taq$ ‛Uthm n$ states in In‛ m al-B r$:
There were occasions when Ras0lull h sallall hu ‛alayhi wa sallam
performed sal h on things which were not from the category of the
earth, e.g. on the pulpit, on a wooden platform.1
All h ta‛ l knows best.
Salāh in an aeroplane
Question
Some ‛ulam ’ state that sal h in an aeroplane is not valid because
sajdah must be on the ground or something which is attached to the
ground, and this is not the case with an aeroplane. Is this correct?

1
In‛ m al-B r$, vol. 2, p. 214.
109
Answer
Some ‛ulam ’ did have an objection to performing sal h in an
aeroplane on the basis that it is not placed on the ground, while sajdah
must be on the ground or on something which is placed on the ground.
This is why they considered it to be impermissible. However, the
objective of the Shar$‛ah is that sajdah must be on something on which
the forehead can lean against. Based on this, there is no objection to
the validity of sal h in an aeroplane. If not, one could argue that there
is a huge distance between a ship and the land [below it]. Despite this,
the permissibility of sal h on a ship is gauged from Ah d$th and books
of jurisprudence. As for the definition of a sajdah:

‫ اﻷرض‬š ‫وﺿﻊ ا ﺒﻬﺔ‬

Placing the forehead on the ground.
This is on the basis of the majority of situations.
Sharh al-Wiq yah:
ٔ ٔ
‫ﻢ‬B ‫ﺘﮧ ﺟﺎز و½ن‬ú‫ﺪ ﺣﺠﻤﮧ و)ﺴﺘﻘﺮ ﺟﺒ‬# ‫ﮧ او —ء‬C‫ ﻛﻮر ﻋﻤﺎﻣﺘﮧ او ﻓﺎﺿﻞ ﺛﻮ‬š ‫ﻓﺈن ﺳﺠﺪ‬
.( •Ê\ :‫ﻮﻗﺎﻳﺔ‬B‫ )©ح ا‬.‫)ﺴﺘﻘﺮ ﻻ‬
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ ٔ
‫ﺘﮧ‬ú‫ﺪ ﺟﺒ‬z ‫ﺎ‬Ý ‫ ﻣﺎ ﻮ ﺑﻤﻌ اﻻرض‬š ‫ﻮز‬# ‫ اﻻرض‬š ‫ﺴﺠﻮد‬B‫ﻮز ا‬# ‫واﻻﺻﻞ ﻛﻤﺎ اﻧﮧ‬
ٔ ٔ ٔ
‫ﺴﻔﻞ راﺳﮧ اﺑﻠﻎ ﻣﻦ‬Õ‫ﻮ ﺑﺎﻟﻎ ﻻ ﻳ‬B ‫ﺴﺎﺟﺪ‬B‫ﺣﺠﻤﮧ و¡ﺴﺘﻘﺮ ﻋﻠﻴﮧ وﺗﻔﺴ„ وﺟﺪان ا@ﺠﻢ ان ا‬
.(Ð Ô\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.õ‫ذﻟ‬
Al-Fiqh ‛Al al-Madh hib al-Arba‛ah:
ٔ
‫ﺬاﻫﺐ‬g‫ ا‬š ‫ )اﻟﻔﻘﻪ‬.‫ﺘﮧ ﻋﻠﻴﮧ‬ú‫ﺲ ¡ﺴﺘﻘﺮ ﺟﺒ‬ê‫ ﻳﺎ‬š ‫ﻮن‬9‫ﺴﺠﻮد ان ﻳ‬B‫ ﺻﺤﺔ ا‬ñ ‫ط‬O‫و)ﺸ‬
.( ÖÖ\ :‫ﻌﺔ‬C‫اﻷر‬

‫ﺬاﻫﺐ‬g‫ ا‬š ‫ )اﻟﻔﻘﻪ‬.‫ﻮﮨﺎ‬Ø‫ﺔ و‬h‫ﺔ واﻟﻄﺎﺋﺮات ا ﻮ‬he‫ﺔ اﻟ‬h‫ﺴﻔﻴﻨﺔ اﻟﻘﻄﺮ ا‘ﺨﺎر‬B‫وﻣﺜﻞ ا‬

.( ÍÖ\ :‫ﻌﺔ‬C‫اﻷر‬
Al-Muh$t al-Burh n$:
‫ﻢ‬9@‫ ا‬õ‫ و¿ﺬﻟ‬...‫ﺴﻔﻴﻨﺔ‬B‫ﺴﻴﺎرة واﻟﻄﺎﺋﺮة وا‬B‫اﺑﺔ ا‬Q‫ وﻣﺜﻞ ا‬:‫ﮧ ا ﺪﻳﺪ‬C‫ﺛﻮ‬ ‫ اﻟﻔﻘﮧ ا@ﻨ‬Ú‫و‬
ٔ ً ٔ
‫از‬O‫ﻠﺼﻼة واﻣﻦ ﻣﻦ اﻻﮨ‬B ‫ﺴﻊ‬Õ‫ﻧﺎ ﻳ‬ð: ‫ﻜﻨﮧ اﻟﻘﻴﺎم ووﺟﺪ‬:‫ﻜﺒ„ة إذا ا‬B‫ اﻟﻄﺎﺋﺮة ا‬ñ

110
 ً
:‫ﻪ ا ﺪﻳﺪ‬C‫ﺛﻮ‬ •‫ )اﻟﻔﻘﻪ ا@ﻨ‬.‫ ﻗﺎﺋﻤﺎ ﺑﺮ¿ﻮع وﺳﺠﻮد واﺳﺘﻘﺒﺎل ﻗﺒﻠﺔ‬Š‫واﻻﺿﻄﺮاب ﻓﻴﺼ‬
.(Ð Ë\
The following few Ah d$th make reference to sal h on a ship:

‫ ﺳﺌﻞ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻨﺪہ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬ê (ËÍÔÖ\ ËË\Ð) ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬þ‫ ا‘ﻴﮩ‬ù‫رو‬
ٔ
:‫ﺴﻔﻴﻨﺔ؟ ﻓﻘﺎل‬B‫ ا‬ñ Š‫ ﻛﻴﻒ اﺻ‬:‫ﺴﻔﻴﻨﺔ ﻗﺎل‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ا‬Š‫ ﺻ‬.•‫ا‬
ٔ ً
‫ ©ط‬š ‫ﺻﺤﻴﺢ اﻹﺳﻨﺎد‬:‫( وﻗﺎل‬۱۰۱۹) ‫ ورواہ ا@ﺎ>ﻢ‬.‘‘‫ﺎف اﻟﻐﺮق‬á ‫’’ﺻﻞ ﻗﺎﺋﻤﺎ إﻻ ان‬
.‫ﺴﻠﻢ‬:
…Someone asked Ras0lull h sallall hu ‛alayhi wa sallam: “How should I
perform sal h on a ship?” He replied: “Perform it standing unless you
fear drowning.”
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺻﺤﺎﺑﮧ‬Š‫ﺮ رﺳﻮل اﷲ ﺻ‬:‫ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ رواﻳﺔ ﻟﮧ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬Ú‫و‬
ً ٔ
>‫ )رواه ا‘ﻴﻬ‬.‫ﻢ ¬ﺎﻓﻮا اﻟﻐﺮق ﻛﺬا ﻗﺎل‬B ‫ﺸﺔ ان ﻳﺼﻠﻮا ﻗﻴﺎﻣﺎ ﻣﺎ‬ž@‫ ا‬U‫ﺣ^ ﺧﺮﺟﻮا إ‬
.( ËË\Ð :‫ى‬e‫ﻜ‬B‫ا‬
Ibn ‛Umar radiyall hu ‛anhu said: Ras0lull h sallall hu ‛alayhi wa
sallam instructed his Companions who went to Abyssinia to perform
their sal h standing unless they feared drowning.
ٔ ٓ
õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ ﺧﺮﺟﻨﺎ ﻣﻊ ا‬:‫ﻦ ﻗﺎل‬h„‫( ﻋﻦ اﺑﻦ ﺳ‬۲۲۵۳) ‫ اﻻﺛﺎر‬û‫ ©ح ﻣﻌﺎ‬ñ ù‫ اﻟﻄﺤﺎو‬ù‫رو‬
ٔ
Š‫ اﻟﻈﮩﺮ ر¿ﻌﺘ^ ﺛﻢ ﺻ‬Š‫ﺴﺎط ﻓﺼ‬ê š ‫ﺴﻔﻴﻨﺔ‬B‫ ا‬ñ ‫ﻦ ﻓﺎﻣﻨﺎ‬h„‫ ﺷﻖ ﺳ‬U‫ اﷲ ﻋﻨﻪ إ‬u‫ر‬
‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:‫ و‬،(ƒÍÍ\ƒ) ‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬: :‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ )و‬.^‫ﺑﻌﺪﮨﺎ ر¿ﻌﺘ‬
.(ËÖƒ\ƒ)
Ibn S$r$n said: We travelled with Anas ibn M lik radiyall hu ‛anhu to
Shiq S$r$n. He led us in sal h in the ship while standing on a mat. He
performed two rak‛ats for the zuhr sal h and performed another two
rak‛ats thereafter.
All h ta‛ l knows best.
Facing the qiblah and standing for salāh in an
aeroplane
Question
What is the ruling with regard to facing the qiblah and the standing
posture when performing sal h in an aeroplane?
111
Answer
It is essential to face the qiblah and stand when performing sal h in an
aeroplane. If there is no place or it is difficult to stand because of some
impediment, one may sit and perform it with ruk0‛ and sajdah.
However, it is not permissible to perform it while sitting in one’s seat.
Most ‛ulam ’ state that in such a case, it will be cautious to repeat the
sal h.
Niz m al-Fat w :
The objective of the Shar$‛ah is that sajdah must be on something on
which the forehead can lean against. It is permissible to perform sal h
on a ship despite a huge distance between it and the land [below it].
Thus, like it is permissible on land, sal h in an aeroplane is permissible
and there is no need to repeat it. Shaykh ‛Abd ar-Rahm n Jazar$
rahimahull h applies the ruling of sal h on a ship to sal h in an
aeroplane. He states:

:‫ﻌﺔ‬C‫ﺬاﻫﺐ اﻷر‬g‫ ا‬š ‫ )اﻟﻔﻘﻪ‬.‫ﻮﻫﺎ‬Ø‫ﺔ و‬h‫ﺔ واﻟﻄﺎﺋﺮات ا ﻮ‬h‫ﺴﻔﻴﻨﺔ اﻟﻘﻄﺮ ا‘ﺨﺎر‬B‫وﻣﺜﻞ ا‬

.(ƒÓÍ\
The ruling which applies to ships applies to steam trains, aeroplanes
and so on.1
Mar q$ al-Fal h:
ً
‫ﺮوج ﻣﻨﮩﺎ ﺻﺤﻴﺤﺔ ﻋﻨﺪ‬y‫ ا‬š ‫ﺔ ﻗﺎﻋﺪا ﺑﻼ ﻋﺬر ﺑﮧ و ﻮ ﻳﻘﺪر‬h‫ﻮاﺟﺐ ﻓﻴﮩﺎ و ﻰ ﺟﺎر‬B‫وا‬
ٔ ٔ ٔ
‫ﺴﺠﻮد ﻻ ﺑﺎﻹﻳﻤﺎء ﻻن اﻟﻐﺎﻟﺐ ﻓﻴﮩﺎ دوران‬B‫ﺮ¿ﻮع وا‬B‫ﻦ ﺑﺎ‬9‫ ﺣﻨﻴﻔﺔ ﻟ‬ì‫اﻹﻣﺎم اﻻﻋﻈﻢ ا‬
ٔ ٔ ٔ ٔ ٔ
‫ﻜﻨﮧ ﻻﻧﮧ اﺑﻌﺪ ﻋﻦ ﺷﺒﮩﺔ‬:‫ﺮوج اﻓﻀﻞ إن ا‬y‫ﻦ اﻟﻘﻴﺎم ﻓﻴﮩﺎ وا‬9‫ﺘﺤﻘﻖ ﻟ‬g[ ‫ واﻟﻐﺎﻟﺐ‬،‫ﺮاس‬B‫ا‬
ً ٔ ٔ ٔ
‫ﺴﺎ إﻻ ﻣﻦ ﻋﺬر و ﻮ‬B‫ﻤﺪ ﻻ ﺗﺼﺢ ﺟﺎ‬Ÿ‫ اﺑﻮ ﻳﻮﺳﻒ و‬ù‫ﻦ ﻟﻘﻠﺒﮧ وﻗﺎﻻ ا‬9‫ﻼف واﺳ‬y‫ا‬
ٔ ٔ
ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺌﻞ ﻋﻦ ا‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫اﻻﻇﮩﺮ @ﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬
ٔ ٔ ً
‫ اﷲ ﻋﻨﻪ وﻻن‬u‫ وﻗﺎل ﻣﺜﻠﮧ ﻌﻔﺮ ر‬.‫ﺎف اﻟﻐﺮق‬á ‫ ﺻﻞ ﻓﻴﮩﺎ ﻗﺎﺋﻤﺎ إﻻ ان‬:‫ﺴﻔﻴﻨﺔ ﻓﻘﺎل‬B‫ا‬
ٔ ٔ
‫ )واﻟﻌﺬر ﻛﺪوران‬...‫ﺒﻊ‬Õ‫ ﻓﻴ‬ù‫ﻮ ﻮم ود´ﻞ اﻻﻣﺎم اﻗﻮ‬: ‫ﻘﻖ ﻻ‬Ÿ ‫ک إﻻﺑﻌﺬر‬O‫اﻟﻘﻴﺎم ر¿ﻦ ﻓﻼ ﻳ‬
ٔ
‫ﺮ¿ﻮع‬B‫ ا‬š ‫ﻦ ﻳﻘﺪر‬g ‫ﻮز ﻓﻴﮩﺎ ﺑﺎﻹﻳﻤﺎء‬z ‫ﺮوج وﻻ‬y‫ ا‬š ‫ﺮاس وﻋﺪم اﻟﻘﺪرة‬B‫ا‬
‫ﺼﻼة‬B‫ ﻓﺮض اﻻﺳﺘﻘﺒﺎل ﻋﻨﺪ اﻓﺘﺘﺎح ا‬š ‫ اﻟﻘﺒﻠﺔ ﻟﻘﺪرﺗﮧ‬U‫ ﻓﻴﮩﺎ إ‬Š‫ﺼ‬g‫ﺘﻮﺟﮧ ا‬h‫و‬...(‫ﺴﺠﻮد‬B‫وا‬
ٔ
.‫ﺼﻼة‬B‫ ﺧﻼل ا‬ñ ‫ إ´ﮩﺎ‬Š‫ﺼ‬g‫ اﻟﻘﺒﻠﺔ ﻳﺘﻮﺟﮧ ا‬ù‫ﺴﻔﻴﻨﺔ ﻋﻨﮩﺎ ا‬B‫ﻤﺎ اﺳﺘﺪارت ا‬K‫و‬

1
Niz m al-Fat w , vol. 1, p. 69.
112
H shiyah at-Taht w$:
ٔ ٔ
‫ﺮ¿ﺐ‬: ‫اﺑﺔ‬Q‫ﺮ¿ﺐ ا‘ﺤﺮ وا‬: ‫اﺑﺔ ﻻﻧﮩﺎ‬Q‫ﺴﻔﻴﻨﺔ ﻟﮩﺎ ﺷﺒﮧ ﺑﺎ‬B‫ ان ا‬:‫ﺴﻔﻴﻨﺔ‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ ا‬ñ ‫ﻓﺼﻞ‬
ٔ
‫ وﻟﮩﺎ ﺷﺒﮧ ﺑﺎﻻرض ﻣﻦ ﺣﻴﺚ ا ﻠﻮس ﻋﻠﻴﮩﺎ‬،‫اﺑﺔ‬Q‫ ﺻﻼة ا‬ñ ‫ و=ا ﺳﻘﻂ اﻟﻘﻴﺎم ﻛﻤﺎ ﻮ‬e‫اﻟ‬
‫( ﮨﺬا‬...‫ﮧ‬h‫ﺰ‬z ‫ﻮ ﺗﺮک اﻻﺳﺘﻘﺒﺎل ﻻ‬B‫ و‬:‫ )ﻗﻮﻟﮧ‬...‫ واﻻﺳﺘﻘﺒﺎل‬،‫ﺴﺠﻮد‬B‫ وا‬،‫ﺮ¿ﻮع‬B‫ﺰم ا‬B ‫ و=ا‬،‫ﺑﻘﺮار‬
ٔ ٔ ٔ
‫ﺴﻔﻴﻨﺔ ﺳﻮاء‬B‫ اﻟﻘﺒﻠﮧ ﻛﻴﻔﻤﺎ دارت ا‬U‫ ان ﻳﺘﻮﺟﮧ إ‬ü‫ﺒ‬ªh‫ و‬:‫ﻳﻦ ﺑﻘﻮﻟﮧ‬Q‫ﻤﻞ ا‬³‫ﺸﻴﺦ ا‬B‫ﻣﺎ اوردہ ا‬
ٔ ٔ
‫ ﻛﺬا‬.‫ وﮨﺬا ﻗﺎدر‬،‫ﺼﻼة ﻻن ا•ﻮﺟﮧ ﻓﺮض ﻋﻨﺪ اﻟﻘﺪرة‬B‫ ﺧﻼل ا‬ñ ‫ او‬،‫ﺼﻼة‬B‫[ن ﻋﻨﺪ اﻓﺘﺘﺎح ا‬
ٔ
‫ﺰوم ا•ﻮﺟﮧ ﻣﻨﻮط ﺑﺎﻟﻘﺪرة ﻋﻠﻴﮧ ﻛﻤﺎ )ﺸ„ إ´ﮧ‬B ‫ﺘﺒﺎدر ان‬g‫ ا‬:‫“ح ﻗﺎل ﺑﻌﺾ ا@ﺬاق‬B‫ ا‬ñ
ñ ‫ن ﻛﻤﺎ‬ð:‫ﻮ ﻋﻨﺪ اﻹ‬B‫ و‬،‫ إذ اﻻﺳﺘﻘﺒﺎل ﻗﺪ )ﺴﻘﻂ ﺑﺎﻟﻌﺬر‬ì‫ﻴﺠﺎ‬ž‫ واﻻﺳ‬،‫ﻀﻤﺮات‬g‫م ا‬+
ٔ ٰ ٔ ‫ن‬ð:‫ﺎﺋﻒ ﻣﻦ ﻋﺪوہ ﻋﺪم اﻹ‬y‫ا‬
‫ ﺑﻞ ﻗﻴﺪ‬،‫ﺰوم اﻻﺳﺘﻘﺒﺎل‬B ‫ﻢ ﻳﻄﻠﻖ‬B ‫ﻤﻞ‬³‫ واﻟﻌﻼﻣﺔ اﻻ‬،•‫او‬
‫رر‬Q‫م ا‬+ „‫ ﻣﺎ ذﻛﺮﻧﺎ )ﺸ‬U½‫ و‬،‫ﺰوﻣﮧ‬B ‫ء ﻛﻴﻒ ﻳﺘﺤﻘﻖ‬2B‫ ا‬š ‫ وﻋﻨﺪ ﻋﺪم اﻟﻘﺪرة‬،‫ﺑﺎﻟﻘﺪرة‬
ٔ ٔ
‫ وﻋﻨﺪ‬،‫ن‬ð:‫ﺸﻘﺔ إذ ﻣﻔﮩﻮﻣﮧ اﻧﮧ ﻋﻨﺪ ﻋﺪم اﻹ‬:„‫ ﻻﻧﮧ ﻳﻤﻜﻨﮧ اﻻﺳﺘﻘﺒﺎل ﻣﻦ ﻏ‬:‫ﺣﻴﺚ ﻗﺎل‬
‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ﻣﻊ‬... ¬‫ﻜﺘﺐ ﺣﺠﺔ ﻛﻤﺎ ﻻ‬B‫ وﻣﻔﺎﮨﻴﻢ ا‬،‫ﺸﻘﺔ ﻻ ﻳﻠﺰﻣﮧ اﻻﺳﺘﻘﺒﺎل‬g‫ا‬
.(ƒ\ƒ :¯‫ﺧ‬°B‫ﻺﻣﺎم ا‬B ‫ﺴﻮط‬žg‫ا‬ ‫ و¿ﺬا‬. Ó \ƒ :ô‫ﺸﺎ‬B‫ا‬ ‫ و¿ﺬا‬.• Ó-•ÓÖ :(‫ﺮا‬g‫ا‬
Ahsan al-Fat w :
The ruling of performing sal h while an aeroplane is flying is similar
to that of a moving ship, viz. sal h in it is permissible. 1
Fat w Mahm0d$yyah:
If a person leaves out the standing posture or facing the qiblah despite
being able to do both, his sal h will not be valid. This is irrespective of
whether he is at home or on a journey, on a train or in an aeroplane –
the same rule applies.2
If a person has no alternative, he may perform his sal h through
gestures and repeat it once he reaches his destination because here
there is no human impediment or obstacle.3
Niz m al-Fat w :
The crux of the entire discussion is that sal h will have to be
performed in an aeroplane as well. If it can be performed with
congregation, it will be better to perform it thus. If not, it must be

1
Ahsan al-Fat w , vol. 4, p. 90.
2
Fat w Mahm0d$yyah, vol. 5, p. 532.
3
Fat w Mahm0d$yyah, vol. 5, p. 532; Ahsan al-Fat w , vol. 4, p. 88.
113
performed individually. If it is difficult to stand and perform it because
of excessive movement of the plane or some other reason, a person
will sit [on the floor] and perform it with ruk0‛ and sajdah, and he will
also have to ascertain the direction of the qiblah through a compass. If
he does not have a compass, he must estimate the qiblah direction and
perform his sal h in the direction which his heart is satisfied with. In
short, he will do in an aeroplane as he is required to do in a moving
train. He will not defer his sal h.1
All h ta‛ l knows best.
Changing one’s intention after takbīr-e-tahrīmah
Question
A person said the takb$r-e-tahr$mah for the fard sal h but then
changed his intention for a sunnat sal h. Does he have to say the
takb$r-e-tahr$mah again?
Answer
The first takb$r is sufficient there is no need to repeat it. However, it is
makr0h to do this because it entails leaving out the prescribed manner
of coming out of a fard.
Al-Fat w al-Hind$yyah:
ٔ ٔ
‫ ان‬Á‫ﻤﺔ( و ﻰ ©ط ﻋﻨﺪﻧﺎ ﺣ‬h‫ﺼﻼة( و ﻰ ﺳﺖ )ﻣﻨﮩﺎ ا•ﺤﺮ‬B‫ ﻓﺮاﺋﺾ ا‬ñ ‫)اﻟﻔﺼﻞ اﻻول‬
ٔ
‫ک‬O‫ﺮہ ﻟ‬9‫ﻦ ﻳ‬9‫ وﻟ‬،‫ اﻟﮩﺪاﻳﮧ‬ñ ‫ ﺑﮩﺎ ا•ﻄﻮع ﮨﻜﺬا‬ù‫ﻠﻔﺮاﺋﺾ [ن ﻟﮧ ان ﻳٔﻮد‬B ‫ﺮم‬ò ‫ﻣﻦ‬
ٓ ٔ
‫ﻮز‬# ‫ﻤﺔ ﻓﺮض اﺧﺮ ﻓﻼ‬h‫ﺮ‬7 š ‫ واﻣﺎ ﺑﻨﺎء اﻟﻔﺮض‬،‫“وع‬g‫ﻮﺟﮧ ا‬B‫ا•ﺤﻠﻞ ﻋﻦ اﻟﻔﺮض ﺑﺎ‬
ً
‫ )اﻟﻔﺘﺎوى‬.‫ﻮﮨﺎج‬B‫اج ا‬°B‫ ا‬ñ ‫ﻤﺔ ا•ﻔﻞ ﻛﺬا‬h‫ﺮ‬7 š ‫ و¿ﺬا ﺑﻨﺎء اﻟﻔﺮض‬،È‫إ‚ﺎ‬
.(ÍÖ\ :‫ا§ﻨﺪﻳﺔ‬
All h ta‛ l knows best.
Making an intention in the first rak‛at
Question
A person commenced the zuhr sal h without focusing on his intention.
Even in his heart the thought did not pass him that he is performing
zuhr. He then made an intention for zuhr in the first rak‛at. Is his sal h
valid?

1
Niz m al-Fat w , p. 480.
114
Answer
The jurists state that the time for intention is the beginning of sal h. If
it is done after the commencement of sal h, a portion of the sal h will
be left without an intention. Thus, the sal h ought to be incorrect as
stated in Fat w Sh m$ and other sources. However, the author of al-
Fat w as-Sir j$yyah quotes a fatw of certain jurists which states that
if a person forgets to make an intention at the beginning and only
remembers after reading the than ’, and makes his intention then, his
sal h is correct. In the light of this view, if a person was unable to
make an intention at the beginning because of mental stress or due to
some other reason, but makes it in the first rak‛at in the course of
reading the than ’, it will be permissible.
Ad-Durr al-Mukht r:
ٔ
š ‫وﺟﺎز ﺗﻘﺪﻳﻤﮩﺎ‬...^h‫ﺴﺎو‬Õg‫ﺮﺟﺤﺔ ﻻﺣﺪ ا‬g‫ و ﻰ اﻹرادة ا‬،‫ ا•ﻴﺔ ﺑﺎﻹ‚ﺎع‬:‫ﺲ‬:‫ﺎ‬y‫وا‬
ٔ
U‫ إ‬P‫ﻜﺮ‬B‫ وﺟﻮزہ ا‬،‫ﺬ ﺐ‬g‫ ا‬š ‫ﻴﺔ ﻣﺘﺎﺧﺮة ﻋﻨﮩﺎ‬ª‫ة ﺑ‬e‫وﻻ ﻋ‬...‫ﻮﻗﺖ‬B‫ﻮ ﻗﺒﻞ ا‬B‫ا•ﻜﺒ„ة و‬
.‫ﺮ¿ﻮع‬B‫ا‬
ٔ ٔ
ž‫ ﻓﻼ ﻳ‬،‫ ﻋﻦ ا•ﻴﺔ ﻻ ﻳﻘﻊ ﻋﺒﺎدة‬U‫ﺎ‬y‫ﻴﺔ ﻣﺘﺎﺧﺮة ﻻن ا ﺰء ا‬ª‫ة ﺑ‬e‫ ﻗﻮﻟﮧ وﻻ ﻋ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫و‬
ٔ ٔ
‫“وع ﻳﺼﺢ ﺑﻘﻮﻟﮧ‬B‫ ﻻن ا‬،‫ﻮز‬# ‫ ﻻ‬e³‫ ﻋﻨﺪ ﻗﻮﻟﮧ ’’اﷲ‘‘ ﻗﺒﻞ ا‬ù‫ﻮ ﻧﻮ‬B Á‫ﺣ‬...‫ا‘ﺎ ﻋﻠﻴﮧ‬
ٔ
‫ﺮ¿ﻮع‘‘ ﻓﻴﮧ ان‬B‫ ا‬U‫ إ‬P‫ﻜﺮ‬B‫ ﻗﻮﻟﮧ’’ﺟﻮزہ ا‬.‫ ﺑﻌﺪ ا•ﻜﺒ„ ﺣﻠﻴﺔ ﻋﻦ ا‘ﺪاﺋﻊ‬ù‫ﻧﮧ ﻧﻮ‬ð‫’’اﷲ‘‘ ﻓ‬
ٔ
U‫ﺘﮩﻰ إ‬ª‫ اﻧﮧ ﻳ‬ñ ‫ ﻗﻮﻟﮧ‬š ‫ﺞ‬h‫ ا•ﺨﺮ‬ñ ‫ و½ﻧﻤﺎ اﺧﺘﻠﻔﻮا‬،‫ﺮ¿ﻮع وﻻ ﻏ„ہ‬B‫ ا‬š ‫ﻢ ﻳﻨﺺ‬B P‫ﻜﺮ‬B‫ا‬
ٔ ٔ ٔ
.(• Ê ،• •\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ﻓﺘﺎوى ا‬g‫ر ا‬Q‫ ا‬.‫ﺮﻓﻊ ﻣﻨﮧ او اﻟﻘﻌﻮد‬B‫ﺮ¿ﻮع او ا‬B‫ﻨﺎء او ا‬œ‫ا‬
Ahsan al-Fat w :
It is essential to make an intention before the end of takb$r-e-
tahr$mah.1
The proof for permissibility is as follows in al-Fat w as-Sir j$yyah:

.‫ ﺑﻌﻀﻬﻢ‬Á‫ﻪ أﻓ‬C‫ و‬،‫ﻨﺎء ﻳﺼﺢ ©وﻋﻪ‬œ‫“وع ﺣﺎل ﻗﺮاءة ا‬B‫ ﺛﻢ ﻧﻮى ا‬،‫ﺼﻼة‬B‫¯ ﻧﻴﺔ ا‬å ‫إذا‬
.(Ë\ :‫ ﺧﺎن‬u‫ﺶ ﻓﺘﺎوى ﻗﺎ‬:‫ ﻫﺎ‬š ‫اﺟﻴﺔ‬°B‫)اﻟﻔﺘﺎوى ا‬
If a person forgets the intention for sal h and then makes it while
reading the than ’, his commencement of sal h will be correct. This is
the fatw of certain jurists.

1
Ahsan al-Fat w , vol. 3, p. 13.
115
 All h ta‛ l knows best.
Intention for the number of rak‛ats
Question
A person made an intention for four rak‛ats instead of two rak‛ats, and
performed two rak‛ats. Is his sal h correct?
Answer
The sal h will be valid even if an intention for four rak‛ats was made
instead of two rak‛ats. This is because stating the number of rak‛ats is
not a prerequisite when making an intention.
Al-Fat w al-Hind$yyah:
‫ و¿ﺬا‬،ÍÍ\ :‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﻮﻗﺎﻳﺔ‬B‫ ©ح ا‬ñ ‫ﻜﺬا‬J ‫ﺮ¿ﻌﺎت‬B‫ط ﻧﻴﺔ ﻋﺪد ا‬O‫وﻻ)ﺸ‬
.(ÐÔÓ\ :ô‫ﺸﺎ‬B‫ا‬
All h ta‛ l knows best.
Saying takbīr-e-tahrīmah in Persian
Question
What is the ruling with regard to a sal h if a person commences it by
saying the takb$r-e-tahr$mah in Persian?
Answer
According to Im m Ab0 Han$fah rahimahull h, the sal h will be valid if
the takb$r-e-tahr$mah is said in Persian. However, Im m Ab0 Y0suf
and Im m Muhammad rahimahull h are of the view that it will not be
valid. Although the sal h is valid according to Im m Ab0 Han$fah
rahimahull h, bearing in mind that it is against the Sunnah, it is
makr0h tahr$m$ to say the takb$r-e-tahr$mah in the Persian language
for the person who can say it in Arabic.
Bad ’i‛ as-San ’i‛:
ً ٔ ٔ
È‫ ﺑﺰرگ‘‘ ﻳﺼ„ ﺷﺎر‬ù‫ ﺑﺰرگ ﺗﺮ‘‘ او ’’ﺧﺪا‬ù‫ﺼﻼة ﺑﺎﻟﻔﺎرﺳﻴﺔ ﺑﺎن ﻗﺎل ’’ﺧﺪا‬B‫ﻮ اﻓﺘﺘﺢ ا‬B‫و‬
ً ٔ
:‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻴﺔ‬C‫ﺴﻦ اﻟﻌﺮ‬ò ‫ إﻻ إذا [ن ﻻ‬È‫ ﺣﻨﻴﻔﺔ وﻋﻨﺪ ﮨﻤﺎ ﻻﻳﺼ„ ﺷﺎر‬ì‫ﻋﻨﺪ ا‬
.( Ð \
Ad-Durr al-Mukht r:

116
 ‫ٔ‬
‫)ﻛﻤﺎ ﺻﺢ ‪B‬ﻮ ©ع ﺑﻐ„ ﻋﺮ‪C‬ﻴﺔ‪...‬ﻗﻠﺖ‪ :‬وﺟﻌﻞ اﻟﻌﻴ ا‪“B‬وع [ﻟﻘﺮاءة ﻻ ﺳﻠﻒ ﻟﮧ ﻓﻴﮧ( ا‪ù‬‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﻢ ﻳﻘﻞ ﺑﮧ اﺣﺪ ﻗﺒﻠﮧ‪ ،‬و½ﻧﻤﺎ ا‪g‬ﻨﻘﻮل اﻧﮧ رﺟﻊ إ‪ U‬ﻗﻮﻟﮩﻤﺎ ‪ ñ‬اﺷ‪O‬ط اﻟﻘﺮاءة ﺑﺎﻟﻌﺮ‪C‬ﻴﺔ إﻻ ﻋﻨﺪ‬
‫ٔ‬
‫اﻟﻌﺠﺰ‪ ،‬اﻣﺎ ‪:‬ﺴﺌﻠﺔ ا‪“B‬وع ﻓﺎ‪g‬ﺬﻛﻮر ‪È ñ‬ﻣﺔ ا‪B‬ﻜﺘﺐ ﺣ‪ð‬ﻳﺔ ا‪y‬ﻼف ﻓﻴﮩﺎ ﺑﻼ ذﻛﺮ رﺟﻮع‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫اﺻﻼ )ﻗﻮﻟﮧ وﻻﺳﻨﺪ ﻟﮧ ﻳﻘﻮ‪ (ù‬ا‪ ù‬ﻟ ﺲ ﻟﮧ د´ﻞ ﻳﻘﻮ‪ ù‬ﻣﺪ‪È‬ہ‪ ،‬ﻻن اﻹﻣﺎم رﺟﻊ إ‪ U‬ﻗﻮﻟﮩﻤﺎ ‪ñ‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫اﺷ‪O‬ط اﻟﻘﺮاءة ﺑﺎﻟﻌﺮ‪C‬ﻴﺔ‪ ،‬ﻻن ا‪g‬ﺎ‪:‬ﻮر‪C‬ﮧ ﻗﺮاءة اﻟﻘﺮان‪ ...‬اﻣﺎ ا‪“B‬وع ﺑﺎﻟﻔﺎرﺳﻴﺔ ﻓﺎ‪´Q‬ﻞ ﻓﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﻺﻣﺎم اﻗﻮ‪ ،ù‬و ﻮ ﻛﻮن ا‪g‬ﻄﻠﻮب ‪ ñ‬ا‪“B‬وع ا=ﻛﺮ وا•ﻌﻈﻴﻢ‪ ،‬وذﻟ‪ õ‬ﺣﺎﺻﻞ ﺑﺎ‪ ù‬ﻟﻔﻆ [ن‪،‬‬
‫ٔ‬ ‫ٔ‬
‫وا‪B ù‬ﺴﺎن [ن‪ ،‬ﻧﻌﻢ ﻟﻔﻆ’’اﷲ ا‪ ‘‘e³‬واﺟﺐ ‪B‬ﻠﻤﻮاﻇﺒﺔ ﻋﻠﻴﮧ ﻻ ﻓﺮض‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ‬
‫ا‪B‬ﺸﺎ‪.(•Ö•\ :ô‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ﻛ‪ e‬ﺑﺎﻟﻔﺎرﺳﻴﺔ ﺟﺎز ﮨﻜﺬا ‪ ñ‬ا‪g‬ﺘﻮن ﺳﻮاء [ن ‪ò‬ﺴﻦ اﻟﻌﺮ‪C‬ﻴﺔ او ﻻ إﻻ اﻧﮧ إذا [ن ‪ò‬ﺴﻨﮩﺎ‬
‫ﻳ‪9‬ﺮہ و‪ š‬ﻗﻮل ا‪ ì‬ﻳﻮﺳﻒ و‪Ÿ‬ﻤﺪ ﻻ ‪#‬ﻮز إﻻ إذا [ن ‪ò‬ﺴﻦ اﻟﻌﺮ‪C‬ﻴﺔ ﮨﻜﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ‪.‬‬
‫)اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪.(ÍÔ\ :‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ً‬ ‫ٔ‬
‫ا‪B‬ﺼﺤﻴﺢ اﻧﮧ ﻳﺼﺢ ا‪“B‬وع ﻋﻨﺪہ ﺑﻐ„ اﻟﻌﺮ‪C‬ﻴﺔ و‪B‬ﻮ [ن ﻗﺎدرا ﻋﻠﻴﮩﺎ ﻣﻊ ا‪B‬ﻜﺮاﮨﺔ ا•ﺤﺮ‪h‬ﻤﻴﺔ‬
‫ٔ‬
‫‪B‬ﻠﻘﺎدر ﻻن ا‪“B‬وع ﻳﺘﻌﻠﻖ ﺑﺎ=ﻛﺮ ا‪y‬ﺎص و ﻮ ‪ò‬ﺼﻞ ﺑ‪9‬ﻞ ‪B‬ﺴﺎن‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪š ù‬‬
‫‪:‬ﺮا اﻟﻔﻼح‪ :‬ص‪ ،۲۸۰‬ﻗﺪﻳ (‪.‬‬
‫‪Aujaz al-Mas lik:‬‬
‫وا‪œ‬ﺎﺑﺖ ﺑﺎ‪ ey‬ا‪B‬ﻠﻔﻆ ا‪g‬ﺨﺼﻮص ﻓﻴﺠﺐ اﻟﻌﻤﻞ ﺑﮧ ﺣ‪ Á‬ﻳ‪9‬ﺮہ ‪g‬ﻦ ‪ò‬ﺴﻨﮧ ﺗﺮ¿ﮧ‪) .‬أوﺟﺰ‬
‫ا‪g‬ﺴﺎ‪B‬ﻚ‪.(ÊÍ\ƒ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Jerking the hands when saying takbīr-e-tahrīmah‬‬
‫‪Question‬‬
‫‪Some people are of the view that the takb$r-e-tahr$mah is made as an‬‬
‫‪indication that the person is casting the world behind his back. This is‬‬
‫‪why when the hands are raised to the ears, they must be jerked‬‬
‫?‪towards the rear. Is this correct‬‬

‫‪117‬‬
Answer
The point that the takb$r-e-tahr$mah is an indication of casting the
world behind one’s back is a story and anecdote. It is not permissible
to jerk the hands to the rear because of this. In fact, it is against the
Sunnah. The sal h must be performed according to the Sunnah way.
Aujaz al-Mas lik:
‫ اﷲ‬U‫ﻠﻴﺘﮧ إ‬9‫ﻧﻴﺎ واﻹﻗﺒﺎل ﺑ‬Q‫ ﻃﺮح ا‬U‫إﺷﺎرة إ‬...:‫ ﻓﻘﻴﻞ‬،‫ﺮﻓﻊ‬B‫ ﺣﻜﻤﺔ ا‬ñ ‫ﺛﻢ اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء‬
ٰ
.(ƒ •\ƒ :‫ داؤد‬i‫ﺮ أ‬h‫ و¿ﺬا ﺗﻘﺮ‬.Ð\Ð :‫ اﻷﺣﺒﺎر‬d‫ ﻫﻜﺬا أﻣﺎ‬.ÖÓ\ƒ :‫ﻚ‬B‫ﺴﺎ‬g‫ )أوﺟﺰ ا‬.U‫ﺗﻌﺎ‬
H shiyah at-Taht w$:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻠﺮﺟﻞ( ﻻن رﺳﻮل اﷲ ﺻ‬B ^‫ﻤﺔ ﺣﺬاء اذﻧ‬h‫ﻠﺘﺤﺮ‬B ‫)ﻓﻴﺤﺴﻦ رﻓﻊ ا´ﺪﻳﻦ‬
ٔ
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ ﺑﺈﺑﮩﺎﻣﻴﮧ اذﻧﻴﮧ‬ù‫ﺎذ‬ò Á‫ ﺛﻢ رﻓﻊ ﻳﺪﻳﮧ ﺣ‬،e‫ﺼﻼة ﻛ‬B‫[ن إذا اﻓﺘﺘﺢ ا‬
.(۲۵۶ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:
Sh m$:
ٔ
‫ﺤﺎذاة‬g‫ﺼﻞ ا‬7 ‫ﺮﺳﻎ‬B‫ﻠﻤﻨﻜﺒ^ ﻣﻦ ا‬B ‫ﺎذاة ا´ﺪﻳﻦ‬Ÿ ‫واﻋﺘﻤﺪ اﺑﻦ اﻟﮩﻤﺎم ا•ﻮﻓﻴﻖ ﺑﺎﻧﮧ ﻋﻨﺪ‬
ٔ ì‫ﺢ رواﻳﺔ ٔا‬hã ‫ و ﻮ‬.^‫ﻼذﻧ^ ﺑﺎﻹﺑﮩﺎﻣ‬B
.(•Öƒ\ :ô‫ )ﺷﺎ‬.‫داود‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ
‫ اذﻧﻴﮧ‬Á‫ ﺑﺈﺑﮩﺎﻣﻴﮧ ﺷﺤﻤ‬ù‫ﺎذ‬ò Á‫ ورﻓﻊ ﻳﺪﻳﮧ ﺣﺬاء اذﻧﻴﮧ ﺣ‬e‫ﺼﻼة ﻛ‬B‫ ا‬ñ ‫ﺧﻮل‬Q‫إذا اراد ا‬
ٔ ٔ ٔ ٔ
‫ )ﺴﺘﻘﺒﻞ ﺑﺒﻄﻮن ﻛﻔﻴﮧ‬:‫ ﻗﺎل اﻟﻔﻘﻴﮧ اﺑﻮ ﺟﻌﻔﺮ‬،^ž•‫ ا‬ñ ‫ﺮوس اﻻﺻﺎﺑﻊ ﻓﺮوع اذﻧﻴﮧ ﻛﺬا‬C‫و‬
ٔ ٔ
^‫ اﻻذﻧ‬Á‫ﺎذاة اﻹﺑﮩﺎﻣ^ ﺷﺤﻤ‬Ÿ ‫ﻮﺿﻊ‬: ñ ‫ﺮﻓﻌﮩﻤﺎ ﻓﺈذا اﺳﺘﻘﺮﺗﺎ‬h‫“ اﺻﺎﺑﻌﮧ و‬Õ‫ﻨ‬h‫اﻟﻘﺒﻠﺔ و‬
:‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﺤﻴﻂ‬g‫ ا‬ñ ‫ﺸﺎﻳﺦ ﻛﺬا‬g‫ﻣﺔ ا‬È ‫ ﻋﻠﻴﮧ‬:à‫ﺧ‬°B‫ ﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ ا‬e9‫ﻳ‬
.(ÊÐ\
All h ta‛ l knows best
The extent of qaumah and jalsah
Question
Some people consider standing for a long time in the qaumah to be
synonymous to the ruling of itm$n n and i‛tid l (the body coming to a
complete rest), and they feel that this is w jib. Is it correct?

118
Answer
It is not correct to consider standing for a long time in the qaumah to
be synonymous to the ruling of itm$n n and i‛tid l and to be w jib.
This is because the extent of i‛tid l is saying sub-h nall h once,
whereby the body parts come to a standstill. Anything longer than this
does not entail the extent of w jib. Yes, if a person does not bring his
body to a standstill at all, it will make sajdah sahw w jib. Therefore, it
is necessary to be mindful of the w jib extent.
Imd d al-Fatt h:
ٔ
R‫ ﺗﻄﻤ‬Á‫ﺴﺠﻮد ﺣ‬B‫ﺮ¿ﻮع وا‬B‫ ا‬ñ ‫ﺴﻜ^ ا ﻮارح‬Õ‫ اﻻر*ن ﺑ‬ñ ‫ﺐ اﻃﻤﺌﻨﺎن و ﻮ ا•ﻌﺪﻳﻞ‬#‫و‬
ً ً ٔ
‫ﺔ ﻻ ر¿ﻨﺎ وﻻ‬7‫ن واﺟﺒﺎ ﻛﻘﺮاءة اﻟﻔﺎ‬ð‫ﺮ¿ﻦ ﻓ‬B‫ﺼﺤﻴﺢ ﻻﻧﮧ ©ع •ﻜﻤﻴﻞ ا‬B‫ﻣﻔﺎﺻﻠﮧ و ﻮ ا‬
ٔ ٔ ٔ ‫ ﻟ ﺲ ﺳﻨﺔ‬:û‫ﺳﻨﺔ ﻛﻤﺎ ﻗﺎل ا ﺮﺟﺎ‬
‫ ﻮ‬:‫ﻴﺤﺔ واﺣﺪة وﻗﺎل اﺑﻮ ﻳﻮﺳﻒ‬ž‫ﻮﻛﺪة وادﻧﺎہ ﻣﻘﺪار ¡ﺴ‬:
‫ﻤﺪ‬Ÿ ‫ وﺳﺌﻞ‬،‫ﻢ ﺗﺼﻞ‬B õ‫ ﺻﻞ ﻓﺈﻧ‬:‫ء ﺻﻼﺗﮧ‬àg‫ﻘﺎل ﻟﮧ ا‬h‫ﺼﻼة و‬B‫ﻦ ﺧﻔﻒ ا‬g ‫ﻓﺮض ﻟﻘﻮﻟﮩﺎ‬
ٔ ٔ ٔ
‫ﻢ ﻳﺘﻢ ر¿ﻮﻋﮧ‬B ‫ ﺣﻨﻴﻔﺔ ﻓﻴﻤﻦ‬ì‫ وﻋﻦ ا‬،‫ﻮز‬z ‫ اﺧﺎف ان ﻻ‬û‫ إ‬:‫ﻋﻦ ﺗﺮک اﻟﻄﻤﺎﻧ ﻨﺔ ﻓﻘﺎل‬
ٔ ٔ
ñ ‫´ﻞ وﺟﻮب اﻟﻄﻤﺎﻧ ﻨﺔ‬Q‫ ا‬E‫ وﻣﻘﺘ‬.‫ﻮز ﺻﻼﺗﮧ‬z ‫ ان ﻻ‬2‫ اﺧ‬:‫ﻢ ﻳﻘﻢ ﺻﻠﺒﮧ ﻗﺎل‬B‫وﺳﺠﻮدہ و‬
ٔ
‫ﮧ‬$ õ‫ ذﻟ‬š ‫ﻠﻤﻮاﻇﺒﺔ‬B ^‫ﺴﺠﺪﺗ‬B‫ﺮ¿ﻮع وا ﻠﻮس ﺑ^ ا‬B‫ﺮﻓﻊ ﻣﻦ ا‬B‫ﻌﺔ ووﺟﻮب ﻧﻔﺲ ا‬C‫اﻻر‬
ٔ
‫ﻜﻤﺎل اﺑﻦ اﻟﮩﻤﺎم وﺗﺒﻌﮧ ﺗﻠﻤﻴﺬہ اﺑﻦ‬B‫ﺤﻘﻖ ا‬g‫ء ﺻﻼﺗﮧ و½´ﮧ ذ ﺐ ا‬àg‫ ﺣﺪﻳﺚ ا‬ñ ‫ﺮ‬:‫وﻻ‬
ٔ
‫ واﺟﺒﺎت‬ñ ‫ ﻓﺼﻞ‬،۲۷۶ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻨﺒﮧ ﻟﮧ‬Õ‫ﺼﻮاب ﻓﻠﻴ‬B‫ إﻧﮧ ا‬:‫اﻣ„ ا@ﺎج وﻗﺎل‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،۹۲ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: ñ ‫ وﮨﻜﺬا‬.‫ ﺑ„وت‬،‫ﺼﻼة‬B‫ا‬
H shiyah at-Taht w$:
ٔ
‫ ﻣﻔﺎﺻﻠﮧ‬R‫ ﺗﻄﻤ‬Á‫ ﺣ‬:‫ﺔ ﻗﻮﻟﮧ‬h‫ﺴﻮ‬Õ‫ﻠﻐﺔ اﻟ‬B‫ ا‬ñ ‫ ا•ﺘﻤﻴﻢ وا•ﻜﻤﻴﻞ و ﻮ‬ù‫و ﻮ ا•ﻌﺪﻳﻞ ا‬
ٔ
š ‫ﻤﺪ‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬ì‫ ﮨﺬا ﻗﻮل ا‬û‫ اﻟﻘﮩﺴﺘﺎ‬ñ ‫ﻴﺤﺔ ﻛﻤﺎ‬ž‫ﻠﮧ ﺑﻘﺪر ¡ﺴ‬Ÿ ñ ‫و)ﺴﺘﻘﺮ ˜ ﻋﻀﻮ‬
،‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۵۰ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.P‫ﻜﺮ‬B‫ﺞ ا‬h‫ﺮ‬á
.( ‫ﻗﺪﻳ‬
All h ta‛ l knows best.
The ruling of ta‛dīl-e-arkān
Question
What do the Hanaf$ jurists say about ta‛d$l-e-ark n, i.e. to bring the
body to a standstill in the qaumah, jalsah, etc.? Is it w jib or Sunnah?
What is the extent of ta‛d$l-e-ark n?

119
‫‪Answer‬‬
‫‪According to the more correct view of Hanaf$ jurists and the view on‬‬
‫‪which the fatw is issued is that ta‛d$l-e-ark n is w jib. Although there‬‬
‫‪is one narration of Sunnah, the ruling of w jib is ascertained from the‬‬
‫‪import of the Ah d$th in this regard. ‛All mah Ibn Hum m‬‬
‫‪rahimahull h considers the view of w jib to be the preferred view.‬‬
‫‪Sh m$ rahimahull h also gives preference to it. The w jib extent of it‬‬
‫‪is equal to one sub-h nall h, while the Sunnah extent is equal to‬‬
‫‪saying sub-h nall h three times.‬‬
‫‪Fath B b al-‛In yah:‬‬
‫ٔ‬
‫وﻗﺎل ﺑﻌﺾ ا‪g‬ﺤﻘﻘ^‪ :‬و‪ªh‬ﺒ; ان ﺗ‪9‬ﻮن اﻟﻘﻮﻣﺔ وا ﻠﺴﺔ واﺟﺒ‪B ^Õ‬ﻠﻤﻮاﻇﺒﺔ‪ ،‬وﻟﻌﻠﮧ ﻛﺬﻟ‪õ‬‬
‫ﻋﻨﺪﮨﻤﺎ و‪h‬ﺪل ﻋﻠﻴﮧ إ‪#‬ﺎب ﺳﺠﻮد ا‪B‬ﺴﮩﻮ ﻓﻴﮧ ﻛﻤﺎ ذﻛﺮ ‪’’ ñ‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن‘‘ ‪ ñ‬ﻓﺼﻞ ﻣﺎ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻳﻮﺟﺐ ا‪B‬ﺴﮩﻮ‪ ،‬ﻗﺎل‪ :‬ا‪g‬ﺼ‪ Š‬إذا ر¿ﻊ و‪B‬ﻢ ﻳﺮﻓﻊ راﺳﮧ ﺣ‪ Á‬ﺧﺮ ﺳﺎﺟﺪا ﺳﺎﮨﻴﺎ‪z ،‬ﻮز ﺻﻼﺗﮧ‬
‫ٔ‬
‫ﻗﻮل ا‪ i‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ وﻋﻠﻴﮧ ا‪B‬ﺴﮩﻮ‪) .‬ﻓﺘﺢ ﺑﺎب اﻟﻌﻨﺎﻳﺔ‪.(ƒƒÍ\ :‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪Q‬را‪g‬ﺨﺘﺎر‪ :‬وﺗﻌﺪﻳﻞ اﻻر*ن ا‪¡ ù‬ﺴﻜ^ ا ﻮارح ﻗﺪر ¡ﺴ‪ž‬ﻴﺤﺔ واﺣﺪة ‪ ñ‬ا‪B‬ﺮ¿ﻮع‬
‫ٔ‬
‫وا‪B‬ﺴﺠﻮد‪ ،‬و¿ﺬا ‪ ñ‬ا‪B‬ﺮﻓﻊ ﻣﻨﮩﻤﺎ ‪ š‬ﻣﺎ اﺧﺘﺎرہ ا‪B‬ﻜﻤﺎل‪ .‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ’’وﺗﻌﺪﻳﻞ اﻻر*ن‘‘‬
‫ﻮ ﺳﻨﺔ ﻋﻨﺪﮨﻤﺎ ‪á ñ‬ﺮ‪h‬ﺞ ا ﺮﺟﺎ‪ ،û‬و‪á Ú‬ﺮ‪h‬ﺞ ا‪B‬ﻜﺮ‪ P‬واﺟﺐ ﺣ‪z Á‬ﺐ ﺳﺠﺪﺗﺎ ا‪B‬ﺴﮩﻮ‬
‫ٔ‬
‫ﺑ‪¿O‬ﮧ ﻛﺬا ‪ ñ‬اﻟﮩﺪاﻳﺔ‪ ،‬وﺟﺰم ﺑﺎ‪œ‬ﺎ‪ ñ û‬ا‪B‬ﻜ‪ ó‬وا‪B‬ﻮﻗﺎﻳﺔ وا‪g‬ﻠﺘ‪ ،þ‬و ﻮ ﻣﻘﺘ‪ E‬اﻻدﻟﺔ ﻗﺎل ‪ñ‬‬
‫ٔ ً‬ ‫ٔ‬
‫ا‘ﺤﺮ‪ :‬و‪C‬ﮩﺬا ﻳﻀﻌﻒ ﻗﻮل ا ﺮﺟﺎ‪ .û‬ﻗﻮﻟﮧ ’’و¿ﺬا ‪ ñ‬ا‪B‬ﺮﻓﻊ ﻣﻨﮩﺎ‘‘ ا‪# ù‬ﺐ ا•ﻌﺪﻳﻞ اﻳﻀﺎ ‪ñ‬‬
‫اﻟﻘﻮﻣﺔ ﻣﻦ ا‪B‬ﺮ¿ﻮع وا ﻠﺴﺔ ﺑ^ ا‪B‬ﺴﺠﺪﺗ^‪ ،‬وﺗﻀﻤﻦ ‪+‬ﻣﮧ وﺟﻮب ﻧﻔﺲ اﻟﻘﻮﻣﺔ وا ﻠﺴﺔ‬
‫ٔ ً ٔ‬
‫اﻳﻀﺎ ﻻﻧﮧ ﻳﻠﺰم ﻣﻦ وﺟﻮب ا•ﻌﺪﻳﻞ ﻓﻴﮩﻤﺎ وﺟﻮ‪C‬ﮩﻤﺎ‪ .‬ﻗﻮﻟﮧ ’’‪ š‬ﻣﺎ اﺧﺘﺎرہ ا‪B‬ﻜﻤﺎل‘‘ ﻗﺎل ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ا‘ﺤﺮ‪ :‬وﻣﻘﺘ‪ E‬ا‪´Q‬ﻞ وﺟﻮب اﻟﻄﻤﺎﻧ ﻨﺔ ‪ ñ‬اﻻر‪C‬ﻌﺔ ا‪ ñ ù‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد و‪ Ú‬اﻟﻘﻮﻣﺔ‬
‫وا ﻠﺴﺔ ‪ ،‬ووﺟﻮب ﻧﻔﺲ ا‪B‬ﺮﻓﻊ ﻣﻦ ا‪B‬ﺮ¿ﻮع وا ﻠﻮس ﺑ^ ا‪B‬ﺴﺠﺪﺗ^ ‪B‬ﻠﻤﻮاﻇﺐةة‪ š‬ذﻟ‪õ‬‬
‫ٔ‬
‫‪$‬ﮧ و‪B‬ﻼ‪:‬ﺮ ‪ ñ‬ﺣﺪﻳﺚ ا‪¯g‬ء ﺻﻼﺗﮧ‪ ،‬و‪g‬ﺎ ذﻛﺮہ ﻗﺎﺿﻴﺨﺎن ﻣﻦ ‪B‬ﺰوم ﺳﺠﻮد ا‪B‬ﺴﮩﻮ ﺑ‪O‬ک‬
‫ٔ‬ ‫ً‬
‫ا‪B‬ﺮﻓﻊ ﻣﻦ ا‪B‬ﺮ¿ﻮع ﺳﺎﮨﻴﺎ و¿ﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ ﻓﻴﻜﻮن ﺣ‪9‬ﻢ ا ﻠﺴﺔ ﺑ^ ا‪B‬ﺴﺠﺪﺗ^ ﻛﺬﻟ‪ ،õ‬ﻻن‬
‫ٔ‬
‫ا‪SB‬م ﻓﻴﮩﻤﺎ واﺣﺪ‪ ،‬واﻟﻘﻮل ﺑﻮﺟﻮب ا‪ ÏB‬ﻮ ‪4‬ﺘﺎر ا‪g‬ﺤﻘﻖ اﺑﻦ اﻟﮩﻤﺎم وﺗﻠﻤﻴﺬہ اﺑﻦ اﻣ„‬
‫ﺣﺎج‪ ،‬ﺣ‪ Á‬ﻗﺎل‪ :‬إﻧﮧ ا‪B‬ﺼﻮاب‪ ،‬واﷲ ا‪g‬ﻮﻓﻖ ‪B‬ﻠﺼﻮاب‪...‬‬

‫‪120‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا@ﺎﺻﻞ ان اﻻﺻﺢ رواﻳﺔ ودراﻳﺔ وﺟﻮب ﺗﻌﺪﻳﻞ اﻻر*ن‪ ،‬واﻣﺎ اﻟﻘﻮﻣﺔ وا ﻠﺴﺔ وﺗﻌﺪﻳﻠﮩﻤﺎ‬
‫ٔ‬
‫ﻓﺎ‪g‬ﺸﮩﻮر ‪ ñ‬ا‪g‬ﺬ ﺐ ا‪B‬ﺴ‪ª‬ﻴﺔ ‪ ،‬ورو‪ ù‬وﺟﻮ‪C‬ﮩﺎ‪ ،‬و ﻮ ا‪g‬ﻮاﻓﻖ ‪B‬ﻼدﻟﺔ‪ ،‬وﻋﻠﻴﮧ ا‪B‬ﻜﻤﺎل وﻣﻦ ﺑﻌﺪہ‬
‫ٔ‬
‫ﻣﻦ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ وﻗﺪ ﻋﻠﻤﺖ ﻗﻮل ﺗﻠﻤﻴﺬہ إﻧﮧ ا‪B‬ﺼﻮاب‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪.(•Í•\ :‬‬
‫‪Sharh an-Niq yah:‬‬
‫ٔ‬
‫و‪© Ú‬ح ا•ﻘﺎﻳﺔ‪ :‬ﺛﻢ اﻋﻠﻢ ان ا‪g‬ﺮاد ﻣﻦ ﺣﺪﻳﺚ ا‪¯g‬ء ﺻﻼﺗﮧ ﻣﺎ ورد ‪’’ ñ‬ا‪B‬ﺼﺤﻴﺤ^‘‘‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ i‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻣﻦ ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪B‬ﻼﻋﺮا‪ ì‬ا=‪ ù‬دﺧﻞ ا‪g‬ﺴﺠﺪ‪،‬‬
‫ﻓﺼ‪ Š‬ﺛﻢ ﺟﺎء ﻓﺴﻠﻢ ﻋﻠﻴﮧ‪ ،‬ﻓﻘﺎل‪’’ :‬ارﺟﻊ ﻓﺼﻞ ﻓﺈﻧ‪B õ‬ﻢ ﺗﺼﻞ‘‘‪ .‬ﺣ‪ Á‬ﻓﻌﻞ ذﻟ‪ õ‬ﺛﻼث ‪:‬ﺮار‬
‫ٔ‬
‫ﻓﻘﺎل ا‪B‬ﺮﺟﻞ‪ :‬وا=‪ ù‬ﺑﻌﺜ‪ õ‬ﺑﺎ@ﻖ ﻣﺎ اﺣﺴﻦ ﻏ„ ﮨﺬا ﻓﻌﻠﻤ’‪ ،‬ﻓﻘﺎل‪ :‬إذا ﻗﻤﺖ إ‪ U‬ا‪B‬ﺼﻼة‬
‫ً‬ ‫ٓ‬ ‫ٔ‬
‫ﻓﻜ‪ ،e‬ﺛﻢ اﻗﺮا ﻣﺎﺗ ‪ °‬ﻣﻌ‪ õ‬ﻣﻦ اﻟﻘﺮان‪ ،‬ﺛﻢ ار¿ﻊ ﺣ‪ Á‬ﺗﻄﻤ‪ R‬راﻛﻌﺎ‪ ،‬ﺛﻢ ارﻓﻊ ﺣ‪ Á‬ﺗﻌﺘﺪل‬
‫ً‬ ‫ً‬ ‫ً‬
‫ﻗﺎﺋﻤﺎ‪ ،‬ﺛﻢ اﺳﺠﺪ ﺣ‪ Á‬ﺗﻄﻤ‪ R‬ﺳﺎﺟﺪا‪ ،‬ﺛﻢ اﺟﻠﺲ ﺣ‪ Á‬ﺗﻄﻤ‪ R‬ﺟﺎ‪B‬ﺴﺎ‪ ،‬ﺛﻢ اﻓﻌﻞ ذﻟ‪ñ õ‬‬
‫ﺻﻼﺗ‪$ õ‬ﮩﺎ‪ ،‬ﻓﺈذا ﻓﻌﻠﺖ ﮨﺬا ﻓﻘﺪ ﺗﻤﺖ ﺻﻼﺗ‪©) .õ‬ح ا•ﻘﺎﻳﺔ‪.(ƒƒÍ\ :‬‬
‫‪Sharh al-Wiq yah:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫و‪© Ü‬ح ا‪B‬ﻮﻗﺎﻳﺔ‪ :‬وواﺟﺒﮩﺎ‪ ...‬وﺗﻌﺪﻳﻞ اﻻر*ن ﺧﻼﻓﺎ ‪B‬ﻠﺸﺎﻓ‪ G‬وا‪ i‬ﻳﻮﺳﻒ ﻓﺈﻧﮧ ﻓﺮض ﻋﻨﺪﮨﻤﺎ‬
‫و ﻮ اﻻﻃﻤﻴﻨﺎن ‪ ñ‬ا‪B‬ﺮ¿ﻮع و¿ﺬا ‪ ñ‬ا‪B‬ﺴﺠﻮد وﻗﺪر ﺑﻤﻘﺪار ¡ﺴ‪ž‬ﻴﺤﺔ و¿ﺬا اﻻﻃﻤﻴﻨﺎن ﺑ^‬
‫ٔ‬
‫ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد و‪ ^C‬ا‪B‬ﺴﺠﺪﺗ^‪ .‬و‪ Ü‬ﻋﻤﺪة ا‪B‬ﺮ‪È‬ﻳﺔ‪ :‬ﻗﻮﻟﮧ وﻗﺪر‪ ،‬ا‪ ù‬ﻗﺪر اﻻﻃﻤﻴﻨﺎن‬
‫ا‪B‬ﻮاﺟﺐ ﺑﻤﻘﺪار ¡ﺴ‪ž‬ﻴﺤﺔ واﺣﺪة ﻣﻦ ¡ﺴ‪ž‬ﻴﺤﺎت ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد‪©) .‬ح ا‪B‬ﻮﻗﺎﻳﺔ ﻣﻊ ﻋﻤﺪة‬
‫ا‪B‬ﺮ‪È‬ﻳﺔ‪.( •Ð\ :‬‬
‫‪Ma‛ rif as-Sunan:‬‬
‫ٔ‬
‫ﺛﻢ ا‪g‬ﻜﺚ ﻗﺪر ¡ﺴ‪ž‬ﻴﺤﺔ واﺟﺐ‪ ،‬وﻗﺪرا‪œ‬ﻼث ﺳﻨﺔ‪ ،‬وﮨﺬا ﻣﺬ ﺐ ا‪ ì‬ﺣﻨﻴﻔﺔ وﻣﺎﻟ‪ õ‬وا‪œ‬ﻮر‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻻوزا وا‪ ì‬ﻳﻮﺳﻒ و‪Ÿ‬ﻤﺪ وا‪B‬ﺸﺎﻓ واﺑﻦ و ﺐ وا&ﺪ ‪ ñ‬رواﻳﺔ‪) .‬ﻣﻌﺎرف ا‪B‬ﺴ‪.(Ô\Ð :ä‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪121‬‬
 Sunan And Etiquette Of Salāh
Touching each other’s feet in the standing posture
Question
The Ghayr Muqallids and some Arab scholars stand by spreading their
feet wide apart. They claim that Ah d$th instruct the touching of each
other’s feet. Is this practice correct or our practice correct? If ours is
correct, what are our proofs?
Answer
The Had$th which is presented by the Ghayr Muqallids contains two
words: (1) ils q, (2) ilz q. These two words have two meanings:
(1) Literal meaning, i.e. to touch completely. For example:

‫ﺮض‬: ‫ ﺑﻪ‬،‫ ﺑﻪ وﺳﺦ‬،‫ﺑﻪ داء‬

He has an ailment, he has dirt on him, he has an illness.
(2) Figurative meaning, i.e. to touch figuratively. In other words, not
really touching, having a gap. For example:

‫ﺪ‬h‫ﺮرت ﺑﺰ‬:
I passed (closely) by Zayd.
We have to check if the literal meaning or figurative meaning is meant
here. it is gauged from several proofs that the figurative meaning is
meant. In other words, to stand close to each other without having
such a big gap between the two whereby a third person can come and
stand in-between. It also means straightening the rows.
Mishk t:
‫ أﺣﺪ>ﻢ ﻓﻼ‬Š‫ إذا ﺻ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ اﷲ ﻋﻨﻪ أن رﺳﻮل اﷲ ﺻ‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
،‫ﻮن ﻋﻦ )ﺴﺎره أﺣﺪ‬9‫ ﻓﺘﻜﻮن ﻋﻦ ﻳﻤ^ ﻏ„ه إﻻ أن ﻳ‬،‫ﻳﻀﻊ ﻧﻌﻠﻴﻪ ﻋﻦ ﻳﻤﻴﻨﻪ وﻻ ﻋﻦ )ﺴﺎره‬
.‫ إﺳﻨﺎده ﺻﺤﻴﺢ‬.ÔÍ\ :‫ )رواه أﺑﻮ داؤد‬.‫ رواﻳﺔ أو ´ﺼﻞ ﻓﻴﻬﻤﺎ‬Ü‫ و‬.‫و´ﻀﻌﻬﻤﺎ ﺑ^ رﺟﻠﻴﻪ‬
.(ÊÐ\ :‫ﺼﺎﺑﻴﺢ‬g‫ﺸﻜﻮة ا‬:
Ras0lull h sallall hu ‛alayhi wa sallam said: When any of you stands up
for sal h, he must not place his shoes to his right nor to his left. If he
places them to his left, they will be to the right of another person. He
may place them to his left if there is no one standing to his left. He
should rather place them in front of him.
122
•‫ﺮواﻳﺔ اﻷو‬B‫ "ﺑﺈﺳﻨﺎدﻳﻦ أﺣﺪﻫﻤﺎ ﺣﺴﻦ ﺑﺎ‬:‫ ﻋﻦ ﻫﺬا ا@ﺪﻳﺚ‬d‫ﻳﻦ اﻷ‘ﺎ‬Q‫ ا‬ã‫ﺸﻴﺦ ﻧﺎ‬B‫وﻗﺎل ا‬
:‫ﺸﻜﻮة‬: š d‫ )ﺗﻌﻠﻴﻖ اﻷ‘ﺎ‬.ä‫ﺴ‬B‫ﺻﺤﻴﺢ ا‬ ‫ﺮواﻳﺔ اﻷﺧﺮى ﻛﻤﺎ ﺣﻘﻘﻪ‬B‫واﻵﺧﺮ ﺻﺤﻴﺢ ﺑﺎ‬
.(ÊÍÔ\
It is established from the above Had$th that there has to be a gap
between the feet of two musall$s because if ilz q was taken in its literal
meaning, there would be no question of placing shoes in-between.
Ras0lull h sallall hu ‛alayhi wa sallam would have then said: Do not
place your shoes to your right or left because there is no place to keep
them there.
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻤﺴﺢ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد اﻻﻧﺼﺎري ر‬: i‫ﻋﻦ ا‬
.‫ﺴﻠﻢ‬: ‫ ا@ﺪﻳﺚ رواہ‬.‫ﻢ‬9C‫ﺘﻠﻔﻮا ﻓﺘﺨﺘﻠﻒ ﻗﻠﻮ‬á ‫ﻘﻮل اﺳﺘﻮوا وﻻ‬h‫ﺼﻼة و‬B‫ ا‬ñ ‫ﻣﻨﺎﻛﺒﻨﺎ‬
.(ÔÖ\ :‫ﻒ‬h© ‫ﺸﻜﻮة‬:)
Ab0 Mas‛0d al-Ans r$ radiyall hu ‛anhu said: Ras0lull h sallall hu
‛alayhi wa sallam used to pass his hands on our shoulders when we
used to stand up for sal h and say: “Straighten your rows, let there be
no crookedness or else your hearts will differ.”
ٔ
.‫ﻠﻞ‬y‫ﻨﺎﻛﺐ وﺳﺪوا ا‬g‫ﺼﻔﻮف وﺣﺎذوا ﺑ^ ا‬B‫ اﻗﻴﻤﻮا ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ان رﺳﻮل اﷲ ﺻ‬
.(ÔÊ\ :‫)رواه أﺑﻮ داؤد‬
Ras0lull h sallall hu ‛alayhi wa sallam said: “Straighten the rows,
stand shoulder to shoulder, and fill the gaps.”
ٔ ٔ
‫ اﻗﺒﻞ رﺳﻮل اﷲ‬:‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺸ„ ر‬ê ‫ ﻗﺎل ﺳﻤﻌﺖ ا•ﻌﻤﺎن ﺑﻦ‬d‫ اﻟﻘﺎﺳﻢ ا ﺪ‬i‫ﻋﻦ ا‬
ّ ‫ﻢ ﺛﻼﺛﺎً واﷲ •ﻘﻴ‬9‫ ٔاﻗﻴﻤﻮا ﺻﻔﻮﻓ‬:‫ ا•ﺎس ﺑﻮﺟﮩﮧ ﻓﻘﺎل‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
‫ﻤﻦ‬
ٔ ّ ٔ
‫ﺮﺟﻞ ﻳﻠﺰق ﻣﻨﻜﺒﮧ ﺑﻤﻨﻜﺐ ﺻﺎﺣﺒﮧ‬B‫ ﻓﺮاﻳﺖ ا‬:‫ﻢ ﻗﺎل‬9C‫ﺨﺎﻟﻔﻦ اﷲ ﺑ^ ﻗﻠﻮ‬ ´‫ﻢ او‬9‫ﺻﻔﻮﻓ‬
.(ÔÊ\ :‫ )رواه أﺑﻮ داؤد‬.‫ﻌﺐ ﺻﺎﺣﺒﮧ‬9‫ور¿ﺒﺘﮧ ﺑﺮ¿ﺒﺔ ﺻﺎﺣﺒﮧ و¿ﻌﺒﮧ ﺑ‬
…an-Nu‛m n ibn Bash$r radiyall hu ‛anhu said: Ras0lull h sallall hu
‛alayhi wa sallam turned to the people and said: “Straighten your
rows.” (he said this three times). He then said: “By All h, you will most
certainly straighten your rows or else All h ta‛ l will cause your
hearts to differ.” An-Nu‛m n said: “[The people adhered to this
instruction to such an extent that] I saw a man touching his shoulder
with the shoulder of the one standing next to him, his knee to the
other’s knee, and his ankle to the other’s ankle.”

123
We learn from the above Ah d$th that it is also necessary to straighten
the shoulders and knees in sal h. This is only possible if the word ilz q
is taken in its figurative meaning. If not, it is impossible to keep the
shoulders straight. When people of different heights stand next to
each other, how can the shoulders and knees be joined?!
The second point is that just as we are ordered to straighten the rows,
we are ordered to keep the body upright. And this is only possible
when ilz q is taken in its figurative meaning.
The third point is that is the order to touch the ankle with the ankle
only applied to the standing posture, or does it apply to the ruk0‛ and
sajdah as well? If it applies to these latter two postures as well, then
why do the Ghayr Muqallids not practise on it? This also proves that
the word ilz q is taken in its figurative meaning.
A point which is worth considering is that when the Ghayr Muqallids
perform sal h on their own [not in congregation], they spread their
feet wide apart whereas the ruling of ilz q is specific to sal h with
congregation.
If they say that it applies to a person performing sal h on his own as
well, they must present an authentic marf0‛ ghayr muta‛ rid Had$th.
To sum up, the Hanaf$s are of the view that in the standing posture, a
person’s feet must be apart to the extent of four fingers.
Sh m$:
ٔ ٔ ٔ ٔ ٔ ٔ
.‫ﺸﻮع‬y‫ ا‬U‫ﻊ اﺻﺎﺑﻊ ا´ﺪ ﻻﻧﮧ اﻗﺮب إ‬C‫ اﻟﻘﺪﻣ^( ﻣﻘﺪار ار‬ù‫ﻮن ﺑ ﻨﮩﻤﺎ )ا‬9‫ ان ﻳ‬ü‫ﺒ‬ªh‫و‬
.(•••\ :ô‫)ﺷﺎ‬
Sh fi‛$s say that the feet must be apart to the extent of one span:
ٔ ٔ ٔ
õ‫ ﻣﻦ ذﻟ‬ɳ‫ ﻓﻴﻜﺮہ ان ﻳﻘﺮن ﺑ ﻨﮩﻤﺎ او ﻳﻮﺳﻊ ا‬...e‫ﺞ ﺑ ﻨﮩﻤﺎ ﺑﻘﺪر ﺷ‬h‫ﺸﺎﻓﻌﻴﺔ ﻗﺪروا ا•ﻔﺮ‬B‫ا‬
ٔ ٰ ‫ﺮہ ﺗﻘﺪﻳﻢ‬9‫ﻛﻤﺎ ﻳ‬
.(ƒËÔ\ :‫ﻌﺔ‬C‫ﺬاﻫﺐ اﻷر‬g‫ ا‬š ‫ )اﻟﻔﻘﻪ‬.ù‫ اﻻﺧﺮ‬š ‫إﺣﺪﮨﻤﺎ‬
The Sh fi‛$s calculate the gap between the feet to be one span…it is
makr0h for a person to bring them closer or to stretch them more
than that just as it is makr0h for one foot to be ahead of the other.
ٔ
‫ﺎﻟﺔ‬Î ‫ﻮن‬9‫ﻨﺪوب ﻮ ان ﻳ‬g‫ ا‬:‫ﻮا‬B‫ وﻗﺎ‬،‫ﺞ اﻟﻘﺪﻣ^ ﻣﻨﺪوب ﻻ ﺳﻨﺔ‬h‫ ﺗﻔﺮ‬:‫ﻮا‬B‫ﻜﻴﺔ ﻗﺎ‬B‫ﺎ‬g‫ا‬
ً ً
š ‫ ﻳﺘﻔﺎﺣﺶ ﻋﺮﻓﺎ وواﻓﻘﮩﻤﺎ ا@ﻨﺎﺑﻠﺔ‬Á‫ ﺣ‬،‫ﻴﺚ ﻻ ﻳﻀﻤﮩﻤﺎ وﻻ ﻳﻮﺳﻌﮩﻤﺎ ﻛﺜ„ا‬Î ،‫ﻣﺘﻮﺳﻄﺔ‬

124
 ٔ ً ٔ
‫ﺬاﻫﺐ‬g‫ ا‬š ‫ )اﻟﻔﻘﻪ‬.‫ﺎ او ﺳﻨﺔ‬C‫ﮨﺬا ا•ﻘﺪﻳﺮ إﻻ اﻧﮧ ﻻ ﻓﺮق ﻋﻨﺪ ا@ﻨﺎﺑﻠﺔ ﺑ^ ¡ﺴﻤﻴﺘﮧ ﻣﻨﺪو‬
.(ƒÍÓ\ :‫ﻌﺔ‬C‫اﻷر‬
The M lik$s say that is it mustahab and not Sunnah to keep the feet
apart. And the extent of mustahab is that the feet must be moderately
spaced out. They must not be totally closed to the extent of touching
each other nor spread out excessively to the extent that it is frowned
upon in society. The Hambal$s concur with the M lik$s on this
calculation with the only difference being that they do not distinguish
between mustahab and Sunnah.
We learn from the above that the four Im ms take the word ilz q in its
figurative meaning and not the literal one.
The practice of Hadrat Ibn ‛Umar radiyall hu ‛anhu also points to the
figurative meaning of ilz q because he neither spread them
excessively nor allowed them to touch each other as stated by Hadrat
Shaykh Zakar$yy rahimahull h:
ٔ ٔ ٔ ٔ ‫وﻗﺎل‬
‫ اﻻﺛﺮم ﻋﻦ‬ù‫ﺎ رو‬g ‫ ﺣﺎل ﻗﻴﺎﻣﮧ‬ñ ù‫ ﻗﺪﻣﻴﮧ ﺑﺎﻻﺧﺮ‬ù‫ﺮہ ان ﻳﻠﺼﻖ إﺣﺪ‬9‫ﻮﻓﻖ ﻳ‬g‫ا‬
ً ٔ ٔ ٰ
‫ ﻗﺪ ﺻﻒ ﺑ^ ﻗﺪﻣﻴﮧ‬Š‫ رﺟﻼ ﻳﺼ‬ù‫ﺴﺠﺪ ﻓﺮا‬g‫ ا‬ñ ì‫ ﻛﻨﺖ ﻣﻊ ا‬:‫ﺮ&ﻦ ﻗﺎل‬B‫ا‬ ‫ﻋﻴ ﻨﺔ ﺑﻦ ﻋﺒﺪ‬
ً ٔ ٔ ٰ ٔ ٰ ٔ ‫ﺰق‬B‫وا‬
‫ﺴﺠﺪ ﺛﻤﺎﻧﻴﺔ ﻋ“ رﺟﻼ ﻣﻦ‬g‫ ﮨﺬا ا‬ñ ‫ ﻟﻘﺪ ادر¿ﺖ‬:ì‫ ﻓﻘﺎل ا‬ù‫اﺣﺪﮨﻤﺎ ﺑﺎﻻﺧﺮ‬
ً ٔ ٔ ٔ
u‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ راﻳﺖ اﺣﺪا ﻣﻨﮩﻢ ﻓﻌﻞ ﮨﺬا ﻗﻂ و*ن اﺑﻦ ﻋﻤﺮ ر‬Š‫ ﺻ‬.•‫اﺻﺤﺎب ا‬
ٔ ٔ
‫ ﻻ ﻳﻘﺎرب وﻻ‬õ‫ﻦ ﺑ^ ذﻟ‬9‫ وﻟ‬ùٰ‫اﷲ ﻋﻨﻪ ﻻ ﻳﻔﺮج ﺑ^ ﻗﺪﻣﻴﮧ وﻻ ﻳﻤﺲ اﺣﺪﮨﻤﺎ اﻻﺧﺮ‬
.(ƒÖÓ\ :‫راري‬Q‫ )ﺣﺎﺷﻴﺔ ﻻﻣﻊ ا‬.‫ﻳﺒﺎﻋﺪ‬
Hadrat Maul n Zafar Ahmad S hib Th nw$ rahimahull h writes:
ٔ ٔ ٔ
‫ﺸﻘﺔ‬: ‫ﺮ¿ﺐ‬B‫ﺮ¿ﺐ ﺑﺎ‬B‫ﻨﺎﻛﺐ وا‬g‫ﻨﺎﻛﺐ ﺑﺎ‬g‫ﺰاق ا‬B‫ﺰاق اﻻﻗﺪام ﺑﺎﻻﻗﺪام ﻣﻊ إ‬B‫ إ‬ñ ‫وﻻ ¬ ان‬
ٓ
،‫ وا@ﺮج ﻣﺪﻓﻮع ﺑﺎ•ﺺ‬،‫ﺸﺎﮨﺪ‬: ‫ﺼﻼة ﻛﻤﺎ ﻮ‬B‫ اﺧﺮ ا‬U‫ إ‬õ‫ﻋﻈﻴﻤﺔ ﻻ ﺳﻴﻤﺎ ﻣﻊ إﺑﻘﺎءﮨﺎ ﻛﺬﻟ‬
‫ ﺑﺎب‬:ù‫ﺖ ﻗﻮل ا‘ﺨﺎر‬7 ‫اﻟﻔﺘﺢ‬ ‫ ﻗﺎل ا@ﺎﻓﻆ‬...‫ﺎزاة ﺑﻌﺾ‬ë ñ ‫ﺮاد ﻣﻨﮧ ﺟﻌﻞ ﺑﻌﻀﮩﺎ‬g‫ﻓﺎ‬
‫ﺼﻒ‬B‫ ﺗﻌﺪﻳﻞ ا‬ñ ‫ﺒﺎﻟﻐﺔ‬g‫ ا‬õ‫ﺮاد ﺑﺬﻟ‬g‫ ’’ا‬:‫ﺼﻒ‬B‫ ا‬ñ ‫ واﻟﻘﺪم ﺑﺎﻟﻘﺪم‬،‫ﻨﻜﺐ‬g‫ﻨﻜﺐ ﺑﺎ‬g‫ﺰاق ا‬B‫إ‬
‫ اﷲ ﻋﻨﻪ ﻣﺎ‬u‫©ح ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬ ‫ﻌﺒﻮد‬g‫ ﻋﻮن ا‬Ú‫ ( و‬ÊÍ\ƒ) .‘‘‫وﺳﺪ ﺧﻠﻞ‬
ٔ
˜ ‫ﻮن ﻣﻨﻜﺐ‬9‫ﻴﺚ ﻳ‬Î ‫ﻨﺎﻛﺐ‘‘ اي اﺟﻌﻠﻮا ﺑﻌﻀﮩﺎ ﺣﺬاء ﺑﻌﺾ‬g‫ ’’وﺣﺎذوا ﺑﺎ‬:‫ﻗﻮﻟﮧ‬:‫ﻧﺼﮧ‬
ٔ ٔ ً ٓ ً
š ‫ﻨﺎﻛﺐ واﻻﻋﻨﺎق واﻻﻗﺪام‬g‫ﺴﺎﻣﺘﺎ ﻟﮧ ﻓﺘﻜﻮن ا‬:‫ﻨﻜﺐ اﻻﺧﺮ و‬g ‫ﺎ‬h‫ﻮاز‬: ^‫ﺼﻠ‬g‫واﺣﺪ ﻣﻦ ا‬
‫ﺮاد ﻣﻨﮧ إﺣﺪاﺛﮧ وﻗﺖ‬g‫ ﻓﺎ‬،‫ ا@ﻘﻴﻘﺔ‬š ‫ﺰاق‬B‫ﻮ &ﻞ اﻹ‬B‫ و‬:‫ﺸﻴﺦ‬B‫( ﻗﺎل ا‬ƒË \ ) .‫ﺳﻤﺖ واﺣﺪ‬
ٔ
‫ﺔ‬h‫ﺴﻮ‬Õ‫ﺼﻴﻞ ﮨﺬہ اﻟ‬7 ‫ﻖ‬h‫ اﻻﻋﻀﺎء ﻃﺮ‬õ‫ﺰاق ﺑ^ ﺗﻠ‬B‫ ﻓﺈن إﺣﺪاث اﻹ‬،‫ﺼﻒ‬B‫ﺔ ا‬h‫اﻹﻗﺎﻣﺔ ¡ﺴﻮ‬
125
 ٔ
‫ ﻓﻠﻴﺎت‬õ‫ذﻟ‬ ‫ وﻣﻦ اد‬...‫“وع ﻓﻴﮩﺎ‬B‫ﺼﻼة ﺑﻌﺪ ا‬B‫ ا‬ñ ‫ إﺑﻘﺎءہ‬š ‫ ا@ﺪﻳﺚ‬ñ ‫وﻻ دﻻﻟﺔ‬
.(ÐÍÓ\• :ä‫ﺴ‬B‫ )إﻋﻼء ا‬.‫ﺠﺔ ﻋﻠﻴﮧ‬Î
The statement of Hadrat Anas radiyall hu ‛anhu also testifies to the
fact that this practice was prevalent in the beginning and abandoned
later on.
Bukh r$ Shar$f:
ٔ ٔ ٔ
‫ ارا>ﻢ‬d‫ ﻓﺈ‬،‫ﻢ‬9‫ اﻗﻴﻤﻮا ﺻﻔﻮﻓ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺲ ر‬å‫ﻋﻦ ا‬
ٔ
:‫ )رواه ا‘ﺨﺎري‬.‫ﻣﻦ وراء ﻇﮩﺮي و*ن اﺣﺪﻧﺎ ﻳﻠﺰق ﻣﻨﻜﺒﮧ ﺑﻤﻨﻜﺐ ﺻﺎﺣﺒﮧ وﻗﺪﻣﮧ ﺑﻘﺪﻣﮧ‬
.( ÓÓ\
Anas radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi wa
sallam said: “Straighten your rows because I can see you from behind
my back.” One of us would then touch his shoulder with the shoulder
of the one standing next to him, and his foot with the other’s foot.
Hadrat Maul n Zafar Ahmad S hib Th nw$ rahimahull h explains the
meaning of the statement of Hadrat Anas radiyall hu ‛anhu:
ٔ ٔ ٔ ٔ ٔ
‫ ’’وﻗﺪ راﻳﺖ اﺣﺪﻧﺎ‘‘ ﻳﻔﻴﺪ ان اﻟﻔﻌﻞ‬:‫ ’’[ن اﺣﺪﻧﺎ‘‘ وﻗﻮﻟﮧ‬::‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ وﻗﻮل ا‬:‫’’ﻗﻠﺖ‬
‫رواﻳﺔ‬ ‫ح ﺑﮧ ﻗﻮﻟﮧ‬ã ‫ﻢ ﻳﺒﻖ ﺑﻌﺪہ ﻛﻤﺎ‬B‫ و‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﺬﻛﻮر [ن زﻣﻦ ا‬g‫ا‬
ٔ ٔ
‫ ﺳﻨﺔ ﻣﻘﺼﻮدة‬õ‫ ﺑﺎﺣﺪﮨﻢ ا´ﻮم •ﻔﺮ [ﻧﮧ ﺑﻐﻞ ﺷﻤﻮس‘‘ ﻓﻠﻮ*ن ذﻟ‬õ‫ﻮ ﻓﻌﻠﺖ ذﻟ‬B‫ ’’و‬:‫ﻣﻌﻤﺮ‬
ٔ
‫ [ن‬õ‫ إن ذﻟ‬:‫ﺼﺤﻴﺢ ﻣﺎ ﻗﻠﻨﺎ‬B‫ ﻓﺎ‬...‫ﻨﻔﺮﻣﻨﮧ اﺣﺪ‬Õ‫ﻢ ﻳ‬B‫ﺼﺤﺎﺑﺔ و‬B‫¿ﮧ ا‬O‫ﻢ ﻳ‬B ‫ﺼﻼة‬B‫ ا‬ä‫ﻣﻦ ﺳ‬
:ä‫ﺴ‬B‫ )إﻋﻼء ا‬.‫ﺼﻼة‬B‫ داﺧﻞ ا‬ñ ‫ﺼﻒ ﺣ^ اﻹﻗﺎﻣﺔ ﻻ ﺑﻌﺪﮨﺎ‬B‫ﺔ ا‬h‫ ¡ﺴﻮ‬ñ ‫ﻠﻤﺒﺎﻟﻐﺔ‬B
.( ЃË\ÐÍÓ\•
We learn from the above that in the beginning some Sah bah
radiyall hu ‛anhum used to touch each other’s feet for the sake of
straightening the rows. It was not an intended Sunnah and this
practice was given up later on.
All h ta‛ l knows best.
To read “wa ana minal muslimīn” before salāh
Question
The du‛ ’ Inn$ wajjahtu… is read before sal h. When reading it, should
one read the words wa ana awwalul muslim$n or wa ana minal
muslim$n?

126
 Answer
The words wa ana minal muslim$n have to be read. If a person reads
wa ana awwalul muslim$n with the intention of reciting the Qur’ n,
then the more correct view is that it is permissible.
Al-Bahr ar-R ’iq:
‘‘^‫ﺴﻠﻤ‬g‫اول ا‬ ّ ٔ ‫واﻧﺎ‬
ٔ ٔ ٔ
’’ :‫ﻮ ﻗﺎل‬B‫ﺴﻠﻤ^‘‘ و‬g‫ء ا•ﻮﺟﮧ ’’واﻧﺎ ﻣﻦ ا‬È‫ د‬ñ ‫ﺛﻢ اﻋﻠﻢ اﻧﮧ ﻳﻘﻮل‬
ٔ ٔ
‫ﺎ‬g ‫ﻮن ﻓﻴﮧ ﺧﻼف‬9‫ ان ﻻ ﻳ‬ü‫ﺒ‬ªh‫ و‬،‫ ﻓﺴﺎد ﺻﻼﺗﮧ واﻻﺻﺢ ﻋﺪم اﻟﻔﺴﺎد‬ñ ‫ﺸﺎﻳﺦ‬g‫اﺧﺘﻠﻒ ا‬
ٔ ٔ
‫ﺮدود ﺑﺎﻧﮧ إﻧﻤﺎ‬: ‫ﻞ ﻣﻨﮩﻤﺎ وﺗﻌﻠﻴﻞ اﻟﻔﺴﺎد ﺑﺎﻧﮧ ﻛﺬب‬9‫^ ﺑ‬Õ‫ﺮواﻳ‬B‫ﺴﻠﻢ ﻣﻦ ا‬: ‫ ﺻﺤﻴﺢ‬ñ ‫ﺛﺒﺖ‬
ً ً ً ً
‫ )ا‘ﺤﺮ‬.ÏB‫ا ﻓﺎﻟﻔﺴﺎد ﻋﻨﺪ ا‬e4 ‫ا ﻋﻦ ﻧﻔﺴﮧ ﻻ ﺗﺎ´ﺎ و½ذا [ن‬e4 ‫ﻮن ﻛﺬﺑﺎ إذا [ن‬9‫ﻳ‬
.(Ð Ó\ :‫ﺮاﺋﻖ‬B‫ا‬
Sharh Munyatul Musall$:
ً ّ ٔ ‫واﻧﺎ‬
ٔ ٔ ٔ
‫ﺮزا‬7 ‘‘^‫ﺴﻠﻤ‬g‫اول ا‬ ’’ ‫ﺴﻠﻤ^‘‘ وﻻ ﻳﻘﻮل‬g‫ﺛﻢ إذا ﻗﺮا وﺟﮩﺖ وﺟﮩﻰ ﻳﻘﻮل ﻓﻴﮧ ’’واﻧﺎ ﻣﻦ ا‬
ٔ ٔ
‫ ﮨﻜﺬا‬e4 ‫ﺗﺎل وﺣﺎکٍ ﻻ‬ٍ ‫ و ﻮ اﻻﺻﺢ ﻻﻧﮧ‬،‫ﻮ ﻗﺎﻟﮧ ﻗﻴﻞ ﺗﻔﺴﺪ ﺻﻼﺗﮧ وﻗﻴﻞ ﻻ‬B‫ﻜﺬب و‬B‫ﻋﻦ ا‬
ً
‫ و¿ﺬا‬.ÐÓÐ ‫ ص‬:Ã‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻮ ﻗﺼﺪ ﺑﮧ اﻹﺧﺒﺎر ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻗﻄﻌﺎ‬B ‫ ﮨﺬا‬Š‫ ﻓﻌ‬،‫ﻮا‬B‫ﻗﺎ‬
.(ƒÖÖ\ :‫ و©ح اﻟﻌﻨﺎﻳﺔ‬.ƒÓƒ\ :‫ﺼﻨﺎﺋﻊ‬B‫ﺑﺪاﺋﻊ ا‬ ‫ و¿ﺬا‬.•ÖÖ\ :‫ﺤﺘﺎر‬g‫رد ا‬
All h ta‛ l knows best.
Difference between where males and females
should place their hands
Question
What is the proof for men to place their hands below the navel and for
women to place their hands on their chest?
Answer
It is agreed upon that women must place their hands on their chests
because it is more modest. As for men, based on the various narrations
in this regard, it is preferable for them to place their hands below the
navel.
Musannaf Ibn Ab$ Shaybah:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻀﻊ‬Š‫ راﻳﺖ رﺳﻮل اﷲ ﺻ‬:‫ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ واﺋﻞ ﺑﻦ ﺣﺠﺮ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬
ٔ
‫ ﻳﻀﻊ‬:‫ ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬،“‫ ﻣﻌ‬ì‫ رواﻳﺔ ﻋﻦ ا‬Ú‫ و‬.‫ة‬°B‫ﺖ ا‬7 ‫ﺼﻼة‬B‫ ا‬ñ ‫ ﺷﻤﺎﻟﮧ‬š ‫ﻳﻤﻴﻨﮧ‬
ٔ
‫ ﺳﻤﻌﺖ اﺑﺎ‬:‫ رواﻳﺔ ﻋﻦ ا@ﺠﺎج ﺑﻦ ﺣﺴﺎن ﻗﺎل‬Ú‫ و‬.‫ة‬°B‫ﺖ ا‬7 ‫ﺼﻼة‬B‫ ا‬ñ ‫ ﺷﻤﺎﻟﮧ‬š ‫ﻳﻤﻴﻨﮧ‬
127
 ٔ ٔ ٔ
،‫ ﻇﺎﮨﺮ ﻛﻒ ﺷﻤﺎﻟﮧ‬š ‫ ﻳﻀﻊ ﺑﺎﻃﻦ ﻛﻒ ﻳﻤﻴﻨﮧ‬:‫ ﻛﻴﻒ اﺻﻨﻊ؟ ﻗﺎل‬:‫ ﻗﻠﺖ‬:‫ ﻗﺎل‬.‫ﻠﺰ او ﺳﺎ•ﮧ‬ë
ٔ
‫ﺼﻼة وﺿﻊ‬B‫ ﻣﻦ ﺳﻨﺔ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬š ‫ رواﻳﺔ ﻋﻦ‬Ú‫ و‬.‫ة‬°B‫ﻌﻠﮩﺎ اﺳﻔﻞ ﻣﻦ ا‬#‫و‬
ٔ ٔ
.(ÐÔ \ :‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‫ر‬°B‫ﺖ ا‬7 ù‫ اﻻﻳﺪ‬š ù‫اﻻﻳﺪ‬
‛Alqamah ibn W ’il ibn Hajar narrates from his father who said: I saw
Ras0lull h sallall hu ‛alayhi wa sallam placing his right hand over his
left in sal h below the navel…Ibr h$m said: I saw him placing his right
hand over his left in sal h below the navel…I heard Ab0 Mijlaz or I
asked him: “What should I do?” He said: “He used to place his inner
right palm over the outer left palm, and he used to place it below the
navel.”…‛Al$ radiyall hu ‛anhu said: “Among the Sunnah acts of sal h is
to place the hand over the hand below the navel.”
Ad-Durr al-Mukht r:
ٔ
‫ﻜﻒ‬B‫ ا‬š ‫ﻜﻒ‬B‫ ا‬B‫ﻨ‬y‫ﺮاة وا‬g‫ وﺗﻀﻊ ا‬،‫ﺨﺘﺎر‬g‫ﺗﮧ ﻮ ا‬Æ ‫ﺖ‬7 ‫ )ﺴﺎرہ‬š ‫ﺮﺟﻞ ﻳﻤﻴﻨﮧ‬B‫وﺿﻊ ا‬
‫ ﺛﺪﻳﮩﺎ‬š ‫ ﺑﻌﻀﮩﺎ‬Ú‫ﻨﻴﺔ و‬g‫ﺴﺦ ا‬å ‫ ﺑﻌﺾ‬ñ ‫ﺖ ﺛﺪﻳﮩﺎ( ﻛﺬا‬7 ‫ )ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺖ ﺛﺪﻳﮩﺎ‬7
ٔ ٔ
.(•ÖÊ\ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ ﺻﺪرﮨﺎ‬š ‫ ا@ﻠﻴﺔ و*ن اﻻو• ان ﻳﻘﻮل‬ñ ‫ﻗﺎل‬
Mar q$ al-Fal h:
ٔ ٔ ٔ
.ÔË ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:) .‫ ﻟﮩﺎ‬O‫ﻠﻴﻖ ﻻﻧﮧ اﺳ‬7 „‫ ﺻﺪرﮨﺎ ﻣﻦ ﻏ‬š ‫ﺮاة ﻳﺪﻳﮩﺎ‬g‫و)ﺴﻦ وﺿﻊ ا‬
.(ÐÓÐ\ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.ƒÖÐ ‫ و½ﻣﺪاد اﻟﻔﺘﺎح ص‬. ËÍ\ƒ :‫ﺴﻌﺎﻳﺔ‬B‫ا‬ ‫و¿ﺬا‬
It is prescribed for a woman to place her hands on her chest without
encircling [the right hand around the wrist of the left hand] because
this is more modest for her.
Additional points on the Had$th which makes reference to “below the
navel” can be found in volume one in the chapter on Had$th.
All h ta‛ l knows best.
A few rulings related to thanā’
Question
What is the ruling with regard to than ’? When will the person who
joins the congregation later read the than ’? Will a person have to
make sajdah sahw if he forgets to read the than ’? What is the ruling if
he leaves it out intentionally?

128
Answer
It is Sunnah to read the than ’. The im m and the munfarid will read
under all conditions. If the im m has commenced the recitation in a
loud sal h, the one who joins later will not read it. The more authentic
view is that the same rule applies to a silent sal h. A weak narration
states that a person who joins a silent sal h later will read the than ’.
When a masb0q completes his missed rak‛ats, he will read the than ’.
There is no harm if a person forgets to read it, and there will be no
need for sajdah sahw. However, it is most reprehensible to leave it out
wittingly. A person is blameworthy, and will be sinning if he makes it a
habit. If he leaves it out while considering a Sunnah to be trivial, he is
in danger of committing kufr.
Tirmidh$ Shar$f:
:‫ﺼﻼة ﻗﺎل‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا اﻓﺘﺘﺢ ا‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٰ
:‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ ﺟﺪک وﻻ إﻟﮧ ﻏ„ک‬U‫وﺗﻌﺎ‬ õ‫ﻤﺪک وﺗﺒﺎرک اﺳﻤ‬Î‫ﻠﮩﻢ و‬B‫ ا‬õ‫ﺳﺒﺤﺎﻧ‬
.(ËÊ\
Hadrat ‛Ā’ishah radiyall hu ‛anh said: When Ras0lull h sallall hu
‛alayhi wa sallam used to commence his sal h, he used to read:
ُ ْ Uَ ‫ﺪَك َوَﻻ إﻟ َٰﮧ‬Ñ‫ َﺟ‬U‫ﺎ‬
.‫„َك‬
َ ُ ْ َ َ َََ َ َْ َ
ٰ ‫ﻚ َوَ_َﻌ‬ َ َ
‫ﻤِﺪك و_ﺒﺎرك اﺳﻤ‬Îِ ‫ و‬T‫ُﺳﺒَْﺤﺎﻧﻚ ا‬
ِ
Mar q$ al-Fal h:
ٓ ٔ
‫ﻢ ﺛﻢ‬9‫ﺎﻟﻒ اذاﻧ‬á ‫ﻢ وﻻ‬9‫ﺼﻼة ﻓﺎرﻓﻌﻮا اﻳﺪﻳ‬B‫ ا‬U‫ إذا ﻗﻤﺘﻢ إ‬:‫ﻨﺎ ﻟﻘﻮﻟﮩﺎ‬h‫ﺎ رو‬g ‫ﻨﺎء‬œ‫و)ﺴﻦ ا‬
ٰ
‫ﺮا‬:) .‫ ﺟﺪک وﻻ إﻟﮧ ﻏ„ک‬U‫وﺗﻌﺎ‬ õ‫ﻤﺪک وﺗﺒﺎرک اﺳﻤ‬Î‫ﻠﮩﻢ و‬B‫ا‬ ّ õ‫ ﺳﺒﺤﺎﻧ‬:‫ﻮا‬B‫ﻗﻮ‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ، ۹۵‫ ص‬:‫اﻟﻔﻼح‬
The than ’ is Sunnah because Ras0lull h sallall hu ‛alayhi wa sallam
said: When you stand up for sal h, raise your hands in line with your
ears and say:
ُ ْ Uَ ‫ﺪَك َوَﻻ إﻟ َٰﮧ‬Ñ‫ َﺟ‬U‫ﺎ‬
.‫„َك‬
َ ُ ْ َ َ َََ َ َْ َ
ٰ ‫ﻚ َوَ_َﻌ‬ َ َ
‫ﻤِﺪك و_ﺒﺎرك اﺳﻤ‬Îِ ‫ و‬T‫ُﺳﺒَْﺤﺎﻧﻚ ا‬
ِ
H shiyah at-Taht w$:
ّ ٔ ً
‫ﻢ‬B ‫ وﻏ„ہ ﻣﺎ‬ù‫ﻘﺘﺪ‬g‫ﺼﻞ ﺳﻮاء ا‬: ˜ ‫ و)ﺴﺘﻔﺘﺢ‬...‫ﻠﮩﻢ‬B‫ا‬ õ‫ﺴﺘﻔﺘﺤﺎ و ﻮ ان ﻳﻘﻮل ﺳﺒﺤﺎﻧ‬:)
ٔ ٔ ٔ ٔ ً ٔ ٔ
F‫ راﻳﮧ اﻧﮧ إن ا‬ɳ‫ إن ا‬ù‫ﺮ‬7 ‫ﻌﺘﻤﺪ و½ن ادر¿ﮧ راﻛﻌﺎ‬g‫ ا‬š ‫ﺔ‬hÆ ‫ﻮ‬B‫ و‬،‫ﻳﺒﺪا اﻹﻣﺎم ﺑﺎﻟﻘﺮاءة‬
ٔ ٔ
.(۲۸۱ ‫ ص‬: ‫ﺮا‬g‫ ا‬š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ ﻧﮩﺮ‬،‫ ﺑﮧ و½ﻻ ﻻ‬F‫ !ء ﻣﻨﮧ ا‬ñ ‫ﺑﮧ ادر¿ﮧ‬

129
‫‪H shiyah at-Taht w$ ‛Al ad-Durr:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ إﻻ إذا ©ع اﻹﻣﺎم( اﻓﺎد ﺑﺎﻻﺳ‪Õ‬ﺜﻨﺎء اﻧﮧ ﻳﺎ‪ F‬ﺑﮧ اﻹﻣﺎم وا‪g‬ﻨﻔﺮد وا‪g‬ﻘﺘﺪ‪ ù‬ﻗﺒﻞ ©وع‬
‫اﻹﻣﺎم ‪ ñ‬اﻟﻘﺮاءة )ﻗﻮﻟﮧ ﺳﻮاء [ن إﻣﺎﻣﮧ ‪#‬ﮩﺮ( ‪g‬ﺎ [ن ﻗﻀﻴﺔ ا‪ 8g‬ﺟﻮاز ا‪œ‬ﻨﺎء ‪ ñ‬ا‪g‬ﺨﺎﻓﺘﺔ‬
‫ٔ‬
‫و½ن ﺑﺪا اﻹﻣﺎم ﺑﺎﻟﻘﺮاءة و*ن ذﻟ‪ õ‬ﺿﻌﻴﻒ ﺣﻮل ا‪B‬ﺸﺎرح ﻋﺒﺎرة ا‪g‬ﺼﻨﻒ إ‪ U‬اﻟﻘﻮل ا‪B‬ﺼﺤﻴﺢ‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻠ‪) .‬ﻗﻮﻟﮧ وﻗﻴﻞ ‪ ñ‬ا‪g‬ﺨﺎﻓﺘﺔ ﻳ‪ ( 3‬وﺟﮧ ﺿﻌﻒ ﮨﺬا اﻟﻘﻴﻞ اﻧﮧ إذا اﻣﺘﻨﻊ ‪ š‬ا‪g‬ﺎ‪:‬ﻮم ﻗﺮاءة‬
‫ً‬ ‫ً ٔ‬ ‫ٓ‬ ‫ٓ‬
‫اﻟﻘﺮان اﻟ‪ Á‬ﻰ ﻓﺮض ‪ ñ‬ا‪B‬ﺼﻼة ﻋﻨﺪ ﻗﺮاءة اﻹﻣﺎم اﻟﻘﺮان ‪Æ‬ا او ﺟﮩﺮا ﻓﻼن ﻳﻤﺘﻨﻊ ﻋﻠﻴﮧ‬
‫ٔ‬
‫او• ‪7‬ﺎﻣﻊ ا•ﺨﻠﻴﻂ وا•ﻐﻠﻴﻂ ‪ ˜ ñ‬ﺣﻠ‪) ..‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪ š‬ا‪Q‬ر‬ ‫ا‪œ‬ﻨﺎء و ﻮ ﻧﻔﻞ ٰ‬
‫ا‪g‬ﺨﺘﺎر‪.(ƒ Ö\ :‬‬
‫‪Khul sah al-Fat w :‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺴﺒﻮق إذا ادرک اﻹﻣﺎم ‪ ñ‬اﻟﻘﺮاءة ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ اﻟ‪# Á‬ﮩﺮ ﻓﻴﮩﺎ ﻻ ﻳﺎ‪ F‬ﺑﺎ‪œ‬ﻨﺎء ﻓﺈذا ﻗﺎم إ‪U‬‬
‫ٔ‬
‫ﻗﻀﺎء ﻣﺎ ﺳﺒﻖ ﺑﮧ ﻳﺎ‪ F‬ﺑﺎ‪œ‬ﻨﺎء‪) .‬ﺧﻼﺻﺔ اﻟﻔﺘﺎوى‪.( ÍË\ :‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ً‬
‫ﺗﺮک ا‪B‬ﺴﻨﺔ ﻻ ﻳﻮﺟﺐ ﻓﺴﺎدا وﻻ ﺳﮩﻮا ﺑﻞ إﺳﺎءة ‪B‬ﻮ ‪È‬ﻣﺪا ﻏ„ ‪:‬ﺴﺘﺨﻒ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ‬
‫ً ٔ‬ ‫ً‬
‫ﻻ ﻳﻮﺟﺐ ﻓﺴﺎدا وﻻ ﺳﮩﻮا( ا‪Ç ù‬ﻼف ﺗﺮک اﻟﻔﺮض ﻓﺈﻧﮧ ﻳﻮﺟﺐ اﻟﻔﺴﺎد وﺗﺮک ا‪B‬ﻮاﺟﺐ ﻓﺈﻧﮧ‬
‫ٔ ً‬ ‫ً‬
‫ﻳﻮﺟﺐ ﺳﺠﻮد ا‪B‬ﺴﮩﻮ )ﻗﻮﻟﮧ ‪B‬ﻮ ‪È‬ﻣﺪا ﻏ„ ‪:‬ﺴﺘﺨﻒ( ﻓﻠﻮ ﻏ„ ‪È‬ﻣﺪ ﻓﻼ إﺳﺎءة اﻳﻀﺎ ﺑﻞ ﺗﻨﺪب‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫إ‪È‬دة ا‪B‬ﺼﻼة‪ ...‬و‪B‬ﻮ ‪:‬ﺴﺘﺨﻔﺎ >ﻔﺮ‪g ،‬ﺎ ‪ ñ‬ا•ﮩﺮﻋﻦ اﻟ‪Û‬از‪h‬ﺔ‪B :‬ﻮ ‪B‬ﻢ ﻳﺮ ا‪B‬ﺴﻨﺔ ﺣﻘﺎ >ﻔﺮ ﻻﻧﮧ‬
‫اﺳﺘﺨﻔﺎف‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ‪.(•Ê•\ :ô‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The extent of the takbīr for the different postures‬‬
‫‪Question‬‬
‫‪When the takb$r is said for ruk0‛ or sajdah, should it be said as normal,‬‬
‫‪or should it be extended for the entire duration of going into ruk0‛ or‬‬
‫?‪sajdah or coming up from it‬‬
‫‪Answer‬‬
‫‪It is mustahab for the takb$r to be extended for the entire duration of‬‬
‫‪the movement. It is undesirable to act to the contrary.‬‬
‫‪‛All mah ‛Ayn$ rahimahull h writes:‬‬

‫‪130‬‬
‫ٔ‬
‫ﻗﻮﻟﮧ‪ :‬ﺛﻢ ﻳ‪ e9‬ﺣ^ ﻳﺮ¿ﻊ…د´ﻞ ‪ š‬ﻣﻘﺎرﻧﺔ ا•ﻜﺒ„ ﻟ‪ú‬ﺬہ ا@ﺮ*ت و‪ê‬ﺴﻂ ﻋﻠﻴﮩﺎ ﻓﻴﺒﺪا‬
‫ﺑﺎ•ﻜﺒ„ ﺣ^ )“ع ‪ ñ‬اﻻﻧﺘﻘﺎل إ‪ U‬ا‪B‬ﺮ¿ﻮع و‪h‬ﻤﺪہ ﺣ‪ Á‬ﻳﺼﻞ إ‪ U‬ﺣﺪ ا‪B‬ﺮاﻛﻌ^ ﺛﻢ )“ع ‪ñ‬‬
‫ٔ‬
‫¡ﺴ‪ž‬ﻴﺢ ا‪B‬ﺮ¿ﻮع و‪h‬ﺒﺪا ﺑﺎ•ﻜﺒ„ ﺣ^ )“ع ‪ ñ‬اﻟ‪ú‬ﻮ‪ ù‬إ‪ U‬ا‪B‬ﺴﺠﻮد و‪h‬ﻤﺪہ ﺣ‪ Á‬ﻳﻀﻊ ﺟﺒ‪ú‬ﺘﮧ‬
‫ٔ‬ ‫ٔ‬
‫‪ š‬اﻻرض ﺛﻢ )“ع ‪¡ ñ‬ﺴ‪ž‬ﻴﺢ ا‪B‬ﺴﺠﻮد وﻓﻴﮧ ﻳﺒﺪا ‪ ñ‬ﻗﻮﻟﮧ ﺳﻤﻊ اﷲ ‪g‬ﻦ &ﺪہ ﺣ‪“) Á‬ع ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺮﻓﻊ ﻣﻦ ا‪B‬ﺮ¿ﻮع و‪h‬ﻤﺪہ ﺣ‪ Á‬ﻳﻨﺼﺐ ﻗﺎﺋﻤﺎ‪ ،‬وﻓﻴﮧ اﻧﮧ )“ع ‪ ñ‬ا•ﻜﺒ„ ‪B‬ﻠﻘﻴﺎم ﻣﻦ اﻟ‪Õ‬ﺸ‪ú‬ﺪ‬
‫ٔ‬
‫اﻻول و‪h‬ﻤﺪہ ﺣ‪ Á‬ﻳﻨﺼﺐ ﻗﺎﺋﻤﺎ‪) .‬ﻋﻤﺪة اﻟﻘﺎري‪.(Ë•ƒ\• :‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫و½ذا ﻓﺮغ ﻣﻦ اﻟﻘﺮاءة ﻳﻨﺤﻂ ‪B‬ﻠﺮ¿ﻮع و‪ e9h‬ﻣﻊ اﻻ‪Ø‬ﻄﺎط ‪g‬ﺎ رو‪ ù‬ﻋﻦ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ وا‪: ì‬ﻮ‪ î‬اﻻﺷﻌﺮ‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ وﻏ„‪J‬ﻢ ان ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳ‪ e9‬ﻋﻨﺪ ﺧﻔﺾ ورﻓﻊ ورو‪ ù‬اﻧﮧ [ن ﻳ‪ e9‬و‪J‬ﻮ ﻳ‪ú‬ﻮ‪ ù‬وا‪B‬ﻮاو ‪B‬ﻠﺤﺎل‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﻻن ا=ﻛﺮ ﺳﻨﺔ ‪ ˜ ñ‬ر¿ﻦ ´ﻜﻮن ﻣﻌﻈﻤﺎ ﷲ ﺗﻌﺎ‪ U‬ﻓﻴﻤﺎ ‪J‬ﻮ ﻣﻦ ار*ن ا‪B‬ﺼﻼة ﺑﺎ=ﻛﺮ ﻛﻤﺎ‬
‫ا‪B‬ﺮ¿ﻦ ‪B‬ﻜﻮﻧﮧ‬ ‫ا•ﻌﻈﻴﻢ واﻻﻧﺘﻘﺎل ﻣﻦ ر¿ﻦ إ‪ U‬ر¿ﻦ ﺑﻤﻌ‬ ‫‪J‬ﻮ ﻣﻌﻈﻢ ﻟﮧ ﺑﺎﻟﻔﻌﻞ ﻓ'داد ﻣﻌ‬
‫وﺳﻴﻠﺔ إ´ﮧ ﻓ‪ð‬ن ا=ﻛﺮ ﻓﻴﮧ ‪:‬ﺴﻨﻮﻧﺎ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.(ƒÓÊ\ :‬‬
‫‪Mirq t al-Maf t$h:‬‬
‫ٔ ٔ‬
‫ﻗﻮﻟﮧ ﺛﻢ ﻳ‪ e9‬ﺣ^ ﻳﺮﻓﻊ راﺳﮧ ا‪ ù‬ﻣﻦ ا‪B‬ﺴﺠﻮد ﻗﺎل اﺑﻦ اﻟ‪ú‬ﻤﺎم وﻓﻴﮧ ﺗﺮﺟﻴﺢ ﻣﻘﺎرﻧﺔ اﻻﻧﺘﻘﺎل‬
‫اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪:‬‬ ‫ﺑﺎ•ﻜﺒ„ ﻛﻤﺎ ‪J‬ﻮ ‪ ñ‬ا ﺎﻣﻊ ا‪B‬ﺼﻐ„‪:) .‬ﺮﻗﺎة ا‪g‬ﻔﺎﺗﻴﺢ‪ .ƒÍÓ\ƒ :‬و¿ﺬا‬
‫\•‪.(Ê‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The Hadīth which makes reference to not raising‬‬
‫‪the hands‬‬
‫‪Question‬‬
‫‪What is the status of the Had$th which states:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻻ ﻳﺮﻓﻊ ﻳﺪﻳﮧ إذا اراد ان ﻳﺮ¿ﻊ او ﻳﺮﻓﻊ راﺳﮧ ﻣﻦ ا‪B‬ﺮ¿ﻮع‪.‬‬
‫‪Ras0lull h sallall hu ‛alayhi wa sallam abstained from raising his‬‬
‫‪hands when he went into ruk0‛ or came up from it.‬‬
‫‪Answer‬‬
‫‪The Had$th reads as follows:‬‬

‫‪131‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻮاب‪ :‬اﻣﺎ ا@ﺪﻳﺚ‪ :‬ﻗﺎل اﺑﻮ ﻋﻮاﻧﺔ ﻳﻌﻘﻮب ﺑﻦ إﺳﺤﺎق‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ اﻳﻮب ا‪g‬ﺤﺮ‬
‫ٓ‬
‫وﺳﻌﺪان ﺑﻦ ﻧ~و ﺷﻌﻴﺐ ﺑﻦ ﻋﻤﺮو ‪ ñ‬اﺧﺮ‪h‬ﻦ ﻗﺎ‪B‬ﻮا‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن ﺑﻦ ﻋﻴ ﻨﺔ ﻋﻦ ا‪B‬ﺰ‪J‬ﺮ‪ù‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺳﺎ‪B‬ﻢ ﻋﻦ اﺑﻴﮧ ﻗﺎل‪ :‬راﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا اﻓﺘﺘﺢ ا‪B‬ﺼﻼة رﻓﻊ ﻳﺪﻳﮧ‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺣ‪ò Á‬ﺎذ‪ ù‬ﺑ‪ú‬ﻤﺎ وﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪ :‬ﺣﺬو ﻣﻨﻜﺒﻴﮧ و½ذا اراد ان ﻳﺮ¿ﻊ و‪C‬ﻌﺪ ﻣﺎ ﻳﺮﻓﻊ راﺳﮧ ﻣﻦ‬
‫ا‪B‬ﺮ¿ﻮع ﻻ ﻳﺮﻓﻌ‪ú‬ﻤﺎ وﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪ :‬وﻻ ﻳﺮﻓﻊ ﺑ^ ا‪B‬ﺴﺠﺪﺗ^ وا‪g‬ﻌ واﺣﺪ‪ ،‬ﺣﺪﺛﻨﺎ ا‪B‬ﺮ‪C‬ﻴﻊ ﺑﻦ‬
‫ﺳﻠﻴﻤﺎن ﻋﻦ ا‪B‬ﺸﺎﻓ ﻋﻦ اﺑﻦ ﻋﻴ ﻨﺔ ﺑﻨﺤﻮہ‪ :‬وﻻ ﻳﻔﻌﻞ ذﻟ‪ õ‬ﺑ^ ا‪B‬ﺴﺠﺪﺗ^ ﺣﺪﺛ ٔاﺑﻮ ٔ‬
‫داود‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ‪ š‬ﻗﺎل ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن ﺣﺪﺛﻨﺎ ا‪B‬ﺰ‪J‬ﺮ‪ ù‬اﺧ‪ ?e‬ﺳﺎ‪B‬ﻢ ﻋﻦ اﺑﻴﮧ ﻗﺎل راﻳﺖ رﺳﻮل‬
‫اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻤﺜﻠﮧ‪ ،‬ﺣﺪﺛﻨﺎ ا‪B‬ﺼﺎﺋﻎ ﺑﻤﻜﺔ ﻗﺎل ﺣﺪﺛﻨﺎ ا@ﻤﻴﺪ‪ ù‬ﻗﺎل ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪B‬ﺰ‪J‬ﺮ‪ ù‬ﻗﺎل اﺧ‪ ?e‬ﺳﺎ‪B‬ﻢ ﻋﻦ اﺑﻴﮧ ﻗﺎل راﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺜﻠﮧ‪.‬‬
‫)‪:‬ﺴﻨﺪ أ‪ i‬ﻋﻮاﻧﺔ‪ ،ÔÔ\ƒ :‬ﺑﺎب رﻓﻊ ا´ﺪﻳﻦ‪ ،‬ا‪g‬ﻌﺎرف اﻟﻌﺜﻤﺎﻧﻴﺔ‪ .‬و‪:‬ﺴﺘﺨﺮﺟﻪ‪.( ƒË \••Í\Ð:‬‬
‫‪S lim narrates from his father who said: When Ras0lull h sallall hu‬‬
‫– ‪‛alayhi wa sallam commenced sal h, I saw him raising his hands‬‬
‫‪according to some - until they were in line with his shoulders. When‬‬
‫‪he intended going into ruk0‛ or coming up from it, he did not raise his‬‬
‫‪hands – according to some - he did not raise them between the two‬‬
‫…‪sajdahs. And the meaning is same‬‬
‫‪The status of the Had$th is as described below:‬‬

‫ا‪SB‬م ‪ š‬ا@ﺪﻳﺚ ﻣﻦ ﺣﻴﺚ ا‪B‬ﺴﻨﺪ‪:‬‬

‫ٔ‬
‫ﻋﺒﺪ اﷲ ﺑﻦ اﻳﻮب‪ :‬ﺻﺪوق‪ ،‬ﻣﺎت ﺳﻨﺔ ‪£‬ﺲ وﺳ‪ ^Õ‬وﻣﺌ‪) .^Õ‬ﺳ„ أﻋﻼم ا•ﺒﻼء‪.(ÐËÔ\ ƒ :‬‬
‫ٔ‬
‫وﻟﮧ ﻣﺘﺎﺑﻌﺎن ‪J‬ﻨﺎ اﺣﺪ‪J‬ﻤﺎ ﺳﻌﺪان ﺑﻦ ﻧ~ و‪J‬ﻮ ﺻﺪوق ﻛﻤﺎ ‪ ñ‬ا ﺮح وا•ﻌﺪﻳﻞ‪،۱۲۵۷ :‬‬
‫ٔ‬
‫وا‪œ‬ﺎ‪ û‬ﺷﻌﻴﺐ ﺑﻦ ﻋﻤﺮو و‪J‬ﻮ ﻛﺬاب ﻛﻤﺎ ‪B ñ‬ﺴﺎن ا‪'g‬ان‪ ،۱/۴۸۰:‬و‪ã‬ح ﻋﺒﺪ اﷲ ﺑﻦ اﻳﻮب‬
‫ﺑﺎ•ﺤﺪﻳﺚ ‪J‬ﻨﺎ‪ .‬وا‘ﺎ ﻣﻦ رواة ا‘ﺨﺎر‪ ù‬و‪:‬ﺴﻠﻢ ﻓﺎ@ﺪﻳﺚ ﺻﺤﻴﺢ اﻹﺳﻨﺎد‪.‬‬

‫و‪å Ú‬ﺴﺨﺔ ﻗﺪﻳﻤﺔ ‪B‬ﻠﺤﻤﻴﺪ‪) ،Í •\ƒÊÊ\ƒ :ù‬دارا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‪ :‬ﺣﺪﺛﻨﺎ ا@ﻤﻴﺪ‪ ù‬ﻗﺎل ﺛﻨﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺰ‪J‬ﺮ‪ ù‬ﻗﺎل اﺧ‪ ?e‬ﺳﺎ‪B‬ﻢ ﺑﻦ ﻋﺒﺪ اﷲ ﻋﻦ اﺑﻴﮧ ﻗﺎل‪ :‬راﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ ٔ‬
‫إذا اﻓﺘﺘﺢ ا‪B‬ﺼﻼة رﻓﻊ ﻳﺪﻳﮧ ﺣﺬو ﻣﻨﻜﺒﻴﮧ و½ذا اراد ان ﻳﺮ¿ﻊ و‪C‬ﻌﺪ ﻣﺎ ﻳﺮﻓﻊ راﺳﮧ ﻣﻦ ا‪B‬ﺮ¿ﻮع‬
‫ﻓﻼ ﻳﺮﻓﻊ وﻻ ﺑ^ ا‪B‬ﺴﺠﺪﺗ^‪ ،‬و‪J‬ﺬا ﻓﻴﮧ ﺳﻘﻂ ﺳﻔﻴﺎن ﺑ^ ا@ﻤﻴﺪ‪ ù‬وا‪B‬ﺰﮨﺮ‪ ،ù‬و ﻮ ﻣﺬﻛﻮر ‪ñ‬‬
‫ٔ‬
‫‪:‬ﺴﻨﺪ ا‪ ì‬ﻋﻮاﻧﺔ‪ :‬ﺣﻴﺚ ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ا‪B‬ﺼﺎﺋﻎ ﺑﻤﻜﺔ ﻗﺎل ﺣﺪﺛﻨﺎ ا@ﻤﻴﺪ‪ ù‬ﻗﺎل ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن‬

‫‪132‬‬
 ٔ ٔ ٔ
،ÔÔ\ƒ :‫ ﻋﻮاﻧﺔ‬i‫ﺴﻨﺪ أ‬:) .‫ﻢ ﻋﻦ اﺑﻴﮧ ﻗﺎل راﻳﺖ رﺳﻮل اﷲ ﻣﺜﻠﮧ‬B‫? ﺳﺎ‬e‫ ﻗﺎل اﺧ‬ù‫ﺮ‬J‫ﺰ‬B‫ﻋﻦ ا‬
.( ƒË \Ð\••Í :‫ﺴﺘﺨﺮﺟﻪ‬:‫و‬
ٔ ٔ ٔ
^‫ [ن ﻳﺮﻓﻊ اوﻻ ﺛﻢ ﺗﺮ¿ﮧ ﻛﻤﺎ[ن ﻳﺮﻓﻊ اوﻻ ﺑ‬.•‫ﻮان ا‬J ‫ﺮﻓﻊ وﺗﺮ¿ﮧ‬B‫وا•ﻄﺒﻴﻖ ﺑ^ ا‬
ٔ ٔ
ؒV‫ؒ واﺑﻮﺣﻨﻴﻒة‬õ‫ﺬا اﺧﺬ ﻣﺎﻟ‬úC‫ ˜ ﺧﻔﺾ ورﻓﻊ ﺛﻢ ﺗﺮک و‬ñ ‫ﺴﺠﺪﺗ^ ﺛﻢ ﺗﺮک و¿ﻤﺎ[ن‬B‫ا‬
.‫ﻮﺿﻌﮧ‬: ñ ‫ﻮﻣﻔﺼﻞ‬J ‫ﻢ ﻛﻤﺎ‬J„‫وﻏ‬
The Ah d$th which make reference to raising the hands and those
which make reference to not raising the hands can be reconciled as
follows:
Ras0lull h sallall hu ‛alayhi wa sallam used to raise his hands initially
and then gave it up, just as he used to raise them between the two
sajdahs and then gave up this action. And just as he used to raise them
each time he went down and came up, and then gave up this action.
This view is adopted by Im m M lik rahimahull h, Im m Ab0 Han$fah
rahimahull h and others as explained in detail in its place.
All h ta‛ l knows best.
Difference between the rukū‛ of males and females
Question
Is there any difference between the manner in which males and
females should place their hands on their knees?
Answer
There is a difference between the two. Males must spread their fingers
out, and grasp the knees firmly. Females must keep their fingers
together without grasping the knees firmly.
Mar q$ al-Fal h:
ٔ ّ )‫ﺮ¿ﻮع و‬B‫ﻴﮧ ﺑﻴﺪﻳﮧ ﺣﺎل ا‬Õ‫ﺴﻦ ٔاﺧﺬ ر¿ﺒ‬
ّ )‫و‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺞ اﺻﺎﺑﻌﮧ ﻟﻘﻮﻟﮧ ﺻ‬h‫ﺴﻦ ﺗﻔﺮ‬
ٔ ٔ
õ‫ وارﻓﻊ ﻳﺪﻳ‬õ‫ وﻓﺮج ﺑ^ اﺻﺎﺑﻌ‬õ‫ﻴ‬Õ‫ ر¿ﺒ‬š õ‫ اﷲ ﻋﻨﻪ إذا ر¿ﻌﺖ ﻓﻀﻊ ﻛﻔﻴ‬u‫ﺲ ر‬å‫ﻻ‬
ٔ
‫ وﻻ ﺗﻔﺮج‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.O‫ﺴ‬B‫ ا‬š ‫ﺮأة ﻻﺗﻔﺮﺟﮩﺎ ﻻن ﻣﺒ ٰ ﺣﺎﻟﮩﺎ‬g‫ …وا‬õ‫ﻴ‬ž‫ﻋﻦ ﺟﻨ‬
ً ٔ
õ‫ ذﻟ‬š ‫ﺪ‬h‫ ﻓﻼﺗﺰ‬،‫ﺮ¿ﻮع‬B‫ﻴﺚ ﺗﺒﻠﻎ ﺣﺪ ا‬Î ‫ﺮ¿ﻮع ﻗﻠﻴﻼ‬B‫ ا‬ñ ‫ وﺗﻨﺤ‬،‫ﺮ¿ﻮع‬B‫ ا‬ñ ‫اﺻﺎﺑﻌﮩﺎ‬
ٔ ٔ
،ƒËÔ ‫ ص‬:‫ﺮا( اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬:) .‫ﻴﮩﺎ ﻓﻴﮧ‬ž‫ﻨ‬7 ‫ﺮﻓﻘﻴﮩﺎ‬: ‫ﻟﮩﺎ وﺗﻠﺰم‬O‫ﻻﻧﮧ اﺳ‬
.(ƒÍÍ
Sh m$:
133
ً ٔ
‫ﺮ¿ﻮع )ﺴ„ا‬B‫ ا‬ñ ‫ﺮأة ﻓﺘﻨﺤ‬g‫ اﻣﺎ ا‬،‫ﺮﺟﻞ‬B‫ ﺣﻖ ا‬ñ ‫ﮧ‬$ ‫ ﮨﺬا‬:.‫ﺠﺘ‬g‫ا‬
ٰ Ú‫ﻌﺮاج و‬g‫ ا‬ñ ‫ﻗﺎل‬
ٔ ً
‫ ﻋﻀﺪﻳﮩﺎ ﻻن‬ñ‫ﺎ‬z‫ﻴﮩﺎ وﻻ‬Õ‫ ر¿ﺒ‬7‫ﻴﮩﺎ وﺿﻌﺎ و‬Õ‫ ر¿ﺒ‬š ‫ﻦ ﺗﻀﻢ وﺗﻀﻊ ﻳﺪﻳﮩﺎ‬9‫وﻻﺗﻔﺮج وﻟ‬
ٔ
.(e‫ﺼﻼة ﻛ‬B‫“وع ا‬B‫ ﻓﺼﻞ إذا أراد ا‬،•Ô•\ :ô‫ )ﺷﺎ‬.‫ ﻟﮩﺎ‬O‫ اﺳ‬õ‫ذﻟ‬
Fat w Rah$m$yyah:
There are certain differences as regards the ruk0‛ of males and
females:
1. A male must bow to the extent that his head, back and posterior are
in line. A female will bow only to the extent that her hands reach her
knees. She will not straighten her back.
2. A male must spread his fingers over his knees and grasp the knees
firmly. A female will keep her fingers together and place her hands on
her knees without grasping them firmly. She will bend her legs slightly
and not keep them straight like males.
3. A male will keep his arms away from his body while a female will
keep her arms close to her body, and keep herself as small as she can. 1
All h ta‛ l knows best.
Placing the hands on the knees when going into
sajdah
Question
Should the hands be placed on the knees when going into sajdah?
Answer
We haven’t come across any clear ruling in this regard. However, we
find this to be a practice of the ummah and there is also ease in doing
it. Thus, it seems that it is better to place the hands on the knees when
going into sajdah.
The books of jurisprudence do state that when going into sajdah, the
knees should be placed on the ground first and then the hands. The
proof which they furnish for this is the Had$th which prohibits us from
going down into sajdah like a camel. This Had$th is quoted in Tirmidh$
Shar$f. Going down for sajdah in this manner can only be realized
easily if the hands are placed on the knees.
Al-Fat w al-Hind$yyah:

1
Fat w Rah$m$yyah: vol. 6, p. 410.
134
‫ﻴﻪ أوﻻ ﺛﻢ ﻳﺪﻳﻪ ﺛﻢ أﻧﻔﻪ ﺛﻢ‬Õ‫ اﻷرض ﻓﻴﻀﻊ ر¿ﺒ‬U‫ﺴﺠﻮد وﺿﻊ أوﻻ ﻣﺎ [ن أﻗﺮب إ‬B‫إذا أراد ا‬
.(ÊË\ :‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫ﺟﺒﻬﺘﻪ‬

.( ÓÊ\ :‫ )اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.‫^ إذا ﺳﺠﺪ‬Õ‫ﺮ¿ﺒ‬B‫ﺮه وﺿﻊ ا´ﺪ ﻗﺒﻞ ا‬9h‫و‬

Bahisht$ Zewar:
He must then go into sajdah while saying the takb$r and placing his
hands on his knees.1
Fat w Mahm0d$yyah:
I haven’t come across any clear ruling in this regard. It is a practice to
place the hands on the thighs and knees – i.e. to take support from
them – and proceed into sajdah. The same is done when standing up
from sajdah.
ƒ
.„‫ﺼﻐ‬B‫ﺮ¿ﺐ" ا ﺎﻣﻊ ا‬B‫ﺔ اﻹﺳﺘﺪﻻل ﻣﻦ ﺣﺪﻳﺚ "اﺳﺘﻌﻴﻨﻮا ﺑﺎ‬W‫ﻦ أن )ﺸﻢ را‬9‫ﻤ‬h‫و‬
A person must go into sajdah while saying “All hu Akbar” and placing
his hands on his knees.3
All h ta‛ l knows best.
Placing the nose or forehead first when going into
sajdah
Question
When going into sajdah, what should touch the ground first; the nose
or the forehead?
Answer
When describing the method of sajdah, the ‛ulam ’ say that the parts
of the body which are closest to the ground must be placed first. Based
on this, the nose will be placed first and then the forehead. When
coming up from sajdah, the forehead will be raised first and then the
nose. A Had$th makes mention of the nose first. Thus, it is probably a
reference to this method. Although the conjunction “waw” does not
show sequence, it sometimes refers to precedence. In other words, the
thing which is mentioned first will be done first. For example, All h
ta‛ l says in the Qur’ n:

1
Bahisht$ Zewar: vol. 11, p. 884.
2
Fat w Mahm0d$yyah: vol. 5, p. 618.
3
Muft$ Jam$l Ahmad Nadh$r$: Ras0l Akram K Tar$qah Nam z, p. 223.
135
 ‫ﻣﻦ َ َ‬ ‫‪َ ْ َْ َ َ P P‬‬
‫وا‪B‬ﻤﺮوة ْ‬
‫اﷲ‬
‫ﺷﻌﺎﺋﺮ ِ‬
‫ِِ‬ ‫َ ِ‬ ‫ِان ا‪B‬ﺼﻔﺎ‬
‫‪Saf and Marwah are from among the signs of All h.‬‬
‫‪In the above verse, Saf is mentioned first. In this is an indication that‬‬
‫‪when a person commences sa‛y, he will commence at Saf .‬‬
‫‪A Had$th states:‬‬

‫ﻋﻦ أ‪& i‬ﻴﺪ ا‪B‬ﺴﺎﻋﺪي ر‪ u‬اﷲ ﻋﻨﻪ أن ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا ﺳﺠﺪ أﻣ‪9‬ﻦ‬
‫©ح‬ ‫أﻧﻔﻪ وﺟﺒﻬﺘﻪ اﻷرض‪) ...‬رواه اﻟ‪O‬ﻣﺬي‪ .Í \ :‬واﺑﻦ ﺣﺒﺎن‪ . ÖÊ \ ÖÔ\Ë :‬واﻟﻄﺤﺎوي‬
‫ﻣﻌﺎ‪ d‬اﻵﺛﺎر‪.(ƒËÊ\ :‬‬
‫‪…When Ras0lull h sallall hu ‛alayhi wa sallam went into sajdah, he‬‬
‫‪placed his nose and forehead on the ground.‬‬
‫‪Al-Hid yah:‬‬
‫وﺳﺠﺪ ‪ š‬أﻧﻔﻪ وﺟﺒﻬﺘﻪ ﻷن ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻇﺐ ﻋﻠﻴﻪ‪) .‬ا§ﺪاﻳﺔ‪ ، ÓÖ\ :‬ﺑﺎب‬
‫ﺻﻔﺔ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Fath al-Qad$r:‬‬
‫ﻻن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻇﺐ ﻋﻠﻴﮧ( ﻳﻔﻴﺪہ ﻣﺎرواہ ٔ ٔ‬
‫اﺑﻮداود‪ ،‬واﻟ‪ª‬ﺴﺎ‪ :‬وا‪B‬ﻠﻔﻆ‬
‫ٔ‬
‫)ﻗﻮﻟﮧ‬
‫ٔ‬
‫ﻟﮩﻤﺎ واﻟ‪O‬ﻣﺬ‪ ù‬ﻛﻤﺎ ﺗﻘﺪم‪ ،‬وﻣﺎ رواہ اﺑﻮ ﻳﻌ‪ Š‬واﻟﻄ‪e‬ا‪[’’ û‬ن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﻀﻊ اﻧﻔﮧ ‪ š‬اﻻرض ﻣﻊ ﺟﺒﮩﺘﮧ‘‘ وﻣﺎ‪ ñ‬ا‘ﺨﺎر‪ ù‬ﻣﻦ ﺣﺪﻳﺚ ا‪& ì‬ﻴﺪ ا‪B‬ﺴﺎﺑﻖ ﻓﺈن ﻓﻴﮧ ’’ﺛﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﺠﺪ ﻓﺎﻣ‪9‬ﻦ اﻧﻔﮧ وﺟﺒﮩﺘﮧ ﻣﻦ اﻻرض‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪.(ÐÓÐ\ :‬‬
‫ﻗﺎل ا‪B‬ﺸﻴﺦ ‪Ÿ‬ﻤﺪ ﻋﻮاﻣﺔ‪B :‬ﻢ ٔاﻓﺰ ﺑﺮواﻳﺔ ا‘ﺨﺎر‪B ù‬ﻜﻨﮧ ‪ ñ‬رواﻳﺔ ٔا‪ٔ ì‬‬
‫داود ﺑﺎب اﻓﺘﺘﺎح ا‪B‬ﺼﻼة‪.‬‬
‫)ﺗﻌﻠﻴﻖ ا‪B‬ﺸﻴﺦ ‪Ÿ‬ﻤﺪ ﻋﻮاﻣﺔ ‪ š‬ﻧﺼﺐ ا‪B‬ﺮاﻳﺔ‪.(ÐÖƒ\ :‬‬
‫‪Sharh al-‛In yah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)وﺳﺠﺪ ‪ š‬اﻧﻔﮧ وﺟﺒﮩﺘﮧ( ﺗﻘﺪﻳﻢ اﻻﻧﻒ ‪ š‬ا ﺒﻬﺔ ﺑﺎﻋﺘﺒﺎر ان اﻻﻧﻒ اﻗﺮب إ‪ U‬اﻻرض‬
‫ٔ ً‬
‫ﻓﻴﻀﻌﮧ اوﻻ‪©) .‬ح اﻟﻌﻨﺎﻳﺔ‪ š ÐÓÐ\ :‬ﻫﺎ‪:‬ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The manner of placing the fingers in sajdah‬‬
‫‪Question‬‬
‫?‪How should the fingers be placed when in sajdah‬‬

‫‪136‬‬
Answer
The fingers should be together [not spread out] in sajdah.
Sah$h Ibn Khuzaymah:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا ﺳﺠﺪ ﺿﻢ‬Š‫ ﺻ‬Ž•‫ﻋﻦ ﻋﻠﻘﻤﺔ ﺑﻦ واﺋﻞ ﺑﻦ ﺣﺠﺮ ﻋﻦ أﺑﻴﻪ ان ا‬
.(Í•ƒ\ЕÊ\ :‫ﺻﺤﻴﺤﻪ‬ ‫ﻤﺔ‬h‫ )رواه اﺑﻦ ﺧﺰ‬.‫أﺻﺎﺑﻌﻪ‬
…When Ras0lull h sallall hu ‛alayhi wa sallam used to be in sajdah, he
would have his fingers together.
Mar q$ al-Fal h:
ٔ ٔ ً
‫ﺴﺠﻮد‬B‫ ا‬ñ ‫ل ﻋﻠﻴﮧ‬ó‫ﺮ&ﺔ ﺗ‬B‫ﻀﻢ ﻻﻳﻨﺪب إﻻ ﮨﻨﺎ ﻻن ا‬B‫ﻀﻤﮩﺎ ˜ ا‬h‫ﻮﺟﮩﺎ اﺻﺎﺑﻊ ﻳﺪﻳﮧ( و‬:)
ٔ
:‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮا‬.•ÔÖ\ :ô‫ﺸﺎ‬B‫ و¿ﺬا ا‬. ÓË ‫ ص‬:‫ﺮا( اﻟﻔﻼح‬:) .ɳ‫ﻀﻢ ﻳﻨﺎل اﻻ‬B‫ﺎ‬C‫و‬
.(Ð Ë\
All h ta‛ l knows best.
Keeping the arms apart in sajdah
Question
It is desirable to keep the arms away from the body when in sajdah.
Should this also be done when in a row in congregation?
Answer
If there is limited place in the row and there is the possibility of
discomforting the one next to you, the arms should not be away from
the body. If there is no possibility of discomforting others and there is
sufficient place in the row, there will be no harm in keeping them
away from the body.
Ad-Durr al-Mukht r:
‫ﻼف‬Ç ،‫ﺒﺎﻋﺪ ﺑﻄﻨﮧ ﻋﻦ ﻓﺨﺬﻳﮧ( ´ﻈﮩﺮ ˜ ﻋﻀﻮ ﺑﻨﻔﺴﮧ‬h‫ ﻏ„ ز&ﺔ )و‬ñ (‫ﻈﮩﺮ ﻋﻀﺪﻳﮧ‬h‫)و‬
ٔ
(‫ ﻏ„ ز&ﺔ‬ñ ‫ )ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ [ﻧﮩﻢ ﺟﺴﺪ واﺣﺪ‬Á‫ﺎدﮨﻢ ﺣ‬7‫ﻘﺼﻮد ا‬g‫ﺼﻔﻮف ﻓﺈن ا‬B‫ا‬
ٰ ٔ ‫ ا‘ﺤﺮ ٔاﺧﺬاً ﻣﻦ ا@ﻠﻴﺔ وﮨﺬا‬ñ :‫ ﻗﺎل‬،.‫ﻠﻤﺠﺘ‬B
ً ً
•‫او‬ ٰ ‫ﺟﻌﻠﮧ ﻗﻴﺪا ﻹﻇﮩﺎر اﻟﻌﻀﺪﻳﻦ ﻓﻘﻂ ﺗﺒﻌﺎ‬
ٔ ٔ
‫ ﺑﻄﻨﮧ ﻋﻦ ﻓﺨﺬﻳﮧ ﻻن‬ñ‫ﺎ‬# ‫ﺼﻒ ﻻ‬B‫ ا‬ñ ‫ﻠ ﻣﻦ اﻧﮧ إذا [ن‬h‫ﺰ‬B‫ وا‬ñðB‫ اﻟﮩﺪاﻳﺔ وا‬ñ ‫ﺎ‬Ý
‫ﺨﺘﺎر ﻣﻊ‬g‫ر ا‬Q‫ )ا‬.‫ﺼﻞ ﻣﻦ إﻇﮩﺎر اﻟﻌﻀﺪﻳﻦ‬ò ‫ و½ﻧﻤﺎ‬،‫ﺤﺎذاة‬g‫ﺮد ا‬ë ‫ﺼﻞ ﻣﻦ‬ò‫اﻹﻳﺬاء ﻻ‬
.(ËÓÐ\ :ô‫ﺸﺎ‬B‫ا‬

137
Āp Ke Mas ’il:
When performing sal h in congregation, the arms should not be
stretched out too much to the extent that it inconveniences others.1
All h ta‛ l knows best.
The sajdah of females
Question
When a female is in sajdah, must she keep her feet together or
separated? If they are to be separated, to what extent must this be?
Answer
The sajdah of a woman as described by the jurists demands that her
ankles must rest on the ground, the toes of both feet must not be
upright, rather both feet must point towards the right, and she must
make sajdah by pressing herself down to the ground and gathering her
body close to herself.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ
ñ ‫ وذﻛﺮ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.O‫ ﻋﻀﺪﻳﮩﺎ وﺗﻠﺼﻖ ﺑﻄﻨﮩﺎ ﺑﻔﺨﺬﻳﮩﺎ ﻻﻧﮧ اﺳ‬ù‫ﺮاة ﺗﻨﺨﻔﺾ ﻓﻼ ﺗﺒﺪ‬g‫وا‬
ٔ ٔ
.(ËÓ•\ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬..‫ﺠﺘ‬g‫ا‬
ٰ ñ ‫ا‘ﺤﺮ اﻧﮩﺎ ﻻﺗﻨﺼﺐ اﺻﺎﺑﻊ اﻟﻘﺪﻣ^ ﻛﻤﺎ ذﻛﺮہ‬
Imd d al-Fatt h:
ٔ ٔ ٔ
،‫ ﻟﮩﺎ‬O‫ﺴﺘﻮرة ﻛﻤﺎ ﻗﺪﻣﻨﺎہ وﮨﺬا اﺳ‬: ‫ ﻻﻧﮩﺎ ﻋﻮرة‬،‫ﺰﻗﮩﺎ ﺑﻄﻨﮩﺎ ﺑﻔﺨﺬﻳﮩﺎ‬B‫ﺮاة و‬g‫ﻔﺎض ا‬X‫و)ﺴﻦ ا‬
ٔ ٔ ٔ ٔ
‫ إذا ﺳﺠﺪﺗﻤﺎ‬:‫ﺮاﺗ^ ﺗﺼﻠﻴﺎن ﻓﻘﺎل‬:‫ ا‬š ‫ﺮ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﻧﮧ ﺻ‬:‫داود‬ ì‫ﺮاﺳﻴﻞ ا‬: Ú‫و‬
ñ ‫ﺮﺟﻞ…وﻻﺗﻔﺘﺢ إﺑﻄﻴﮩﺎ‬B[ õ‫ ذﻟ‬ñ ‫ﺮاة ﻟ ﺴﺖ‬g‫ ﺑﻌﺾ ﻓﺈن ا‬U‫ﻠﺤﻢ إ‬B‫ﻓﻀﻤﺎ ﺑﻌﺾ ا‬
ٔ
:‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ و¿ﺬا ﺗ‬.ƒÔÊ ‫ ص‬:‫ )إﻣﺪاد اﻟﻔﺘﺎح‬.^‫ وﻻ ﺗﻨﺼﺐ اﺻﺎﺑﻊ اﻟﻘﺪﻣ‬.‫ﺴﺠﻮد‬B‫ا‬
.( Ö\
…Ras0lull h sallall hu ‛alayhi wa sallam passed by two women who
were performing sal h, so he said: When you go into sajdah, you must
gather your body close together because a woman is not to perform
her sajdah like a man…
Fat w Mahm0d$yyah:
The issue of having the stomach close to the body is not related to the
qa‛dah posture but to the sajdah. This means that having the stomach

1
Āp Ke Mas ’il Aur Oen K Hull: vol. 2, p. 196.
138
close to the body is not realized with the feet upright. Rather, this is
realized when both feet are made to point to the right. Thus, a woman
must not keep her feet upright in sajdah. Rather, she must point them
to the right so that she can have her stomach close to her body.1
All h ta‛ l knows best.
Raising the posterior in rukū‛ and sajdah when
sitting and performing salāh
Question
If a person is sitting and performing sal h, must he raise his posterior
when going into ruk0‛ and sajdah?
Answer
When sitting and performing sal h, the best method of ruk0‛ is for the
forehead to be in line with the knees. This does not necessitate raising
the posterior. As for the sajdah, it will be performed as normal; and the
posterior will obviously be raised in this posture.
Al-Hid yah:
Š‫ اﷲ ﻋﻨﻪ وﺻﻒ ﺻﻼة رﺳﻮل اﷲ ﺻ‬u‫ اﻷرض ﻷن واﺋﻞ ﺑﻦ ﺣﺠﺮ ر‬š ‫ﻌﺘﻤﺪ ﺑﻴﺪﻳﻪ‬h‫و‬
.( ÓÖ\ :‫ )ا§ﺪاﻳﺔ‬...‫ راﺣﺘﻴﻪ ورﻓﻊ ﻋﺠ'ﺗﻪ‬š ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺴﺠﺪ وأدﻋﻢ‬
Al-Bahr ar-R ’iq:
ٔ
Á‫ ﺑ^ ﻳﺪﻳﮧ ﺣ‬ñ‫ [ن إذا ﺳﺠﺪ ﺟﺎ‬:‫ﺴﻠﻢ‬: ‫ ﺑﺎﻋﺪہ @ﺪﻳﺚ‬ù‫ ﺑﻄﻨﮧ ﻋﻦ ﻓﺨﺬﻳﮧ( ا‬ñ‫ وﺟﺎ‬:‫)ﻗﻮﻟﮧ‬
‫ﺼﻼة‬B‫ ﺻﻔﺔ ﺻﻼﺗﮧ ﻋﻠﻴﮧ ا‬ñ ‫داود‬ ٔ ì‫ﺮت و@ﺪﻳﺚ ٔا‬: ‫ﻮ ٔان ﺑﮩﻤﺔ ٔارادت ٔان ﺗﻤﺮ ﺑ^ ﻳﺪﻳﮧ‬B
ٔ
‫ﺠﺎﻓﺎة ان‬g‫ وا‬...‫ !ء ﻣﻦ ﻓﺨﺬﻳﮧ‬š ‫ﻞ ﺑﻄﻨﮧ‬:‫ و½ذا ﺳﺠﺪ ﻓﺮج ﺑ^ ﻓﺨﺬﻳﮧ ﻏ„ ﺣﺎ‬:‫ﺴﻼم‬B‫وا‬
ٔ
.(ЃÓ\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ ﺑﻌﺾ‬š ‫ﻳﻈﮩﺮ ˜ ﻋﻀﻮ ﺑﻨﻔﺴﮧ ﻓﻼ ﺗﻌﺘﻤﺪ اﻻﻋﻀﺎء ﺑﻌﻀﮩﺎ‬
H shiyah at-Taht w$:
‫ر‬Q‫ ا‬š ‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬.‫ﺴﻌﻮد‬B‫ أﺑﻮ ا‬،‫ﻴﻪ‬Õ‫ﺒﻬﺘﻪ ر¿ﺒ‬7 ‫ﺎذي‬ò ‫ﺒ; أن‬ª‫ﺴﺎ ﻳ‬B‫و½ن ر¿ﻊ ﺟﺎ‬
.(ƒÓÐ\ :‫ﺨﺘﺎر‬g‫ا‬
Sh m$:

1
Fat w Mahm0d$yyah, vol. 5, p. 624; Fat w Haqq n$yyah, vol. 3, p. 92.
139
 ٔ ً
ù‫ﺎذ‬ò ‫ ان‬ü‫ﺒ‬ª‫ ﻗﺎﻋﺪا ﻳ‬Š‫ﻮ [ن ﻳﺼ‬B‫ و‬:ù‫ﺟﻨﺪ‬e‫ ﺣﺎﺷﻴﺔ اﻟﻔﺘﺎل ﻋﻦ اﻟ‬Ú‫ﺮ¿ﻮع(…و‬B‫)وﻣﻨﮩﺎ ا‬
‫ﺮ¿ﻮع و½ﻻ ﻓﻘﺪ ﻋﻠﻤﺖ‬B‫ ﺗﻤﺎم ا‬š ‫ﻤﻮل‬Ÿ ‫ وﻟﻌﻠﮧ‬:‫ ﻗﻠﺖ‬.‫ﺮ¿ﻮع‬B‫ﻴﮧ ´ﺤﺼﻞ ا‬Õ‫ﺟﺒﮩﺘﮧ ﻗﺪام ر¿ﺒ‬
ٔ ٔ ٔ ٔ ٔ ٔ
.(••Ê\ :ô‫ )ﺷﺎ‬.‫ﻞ‬:‫ﻨﺎء اﻟﻈﮩﺮ ﺗﺎ‬Ø‫ ﻣﻊ ا‬ù‫ﺮاس ا‬B‫ﺣﺼﻮﻟﮧ ﺑﺎﺻﻞ ﻃﺎﻃﺎة ا‬
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ً
‫ﻨﺎء اﻟﻈﮩﺮ‬Ø‫ﺮادہ ا‬: ‫ وﻟﻌﻞ‬.‫ﺮ¿ﻮع‬B‫ﻴﮧ ´ﺤﺼﻞ ا‬Õ‫ ﺟﺒﮩﺘﮧ ر¿ﺒ‬ù‫ﺎذ‬7 ‫ ان‬ü‫ﺒ‬ª‫ﺴﺎ ﻳ‬B‫ﻓﺈن ر¿ﻊ ﺟﺎ‬
ً ٔ ً
š ‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬.‫ﺴﺠﻮد‬B‫ﺒﺎ ﻣﻦ ا‬h‫ﻮن ﻗﺮ‬9‫ ﻳ‬Á‫ﻋﻤﻼ ﺑﺎ@ﻘﻴﻘﺔ ﻻ اﻧﮧ ﻳﺒﺎﻟﻎ ﻓﻴﮧ ﺣ‬
.(ƒƒÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:
Āp Ke Mas ’il:
When a person is sitting and performing sal h, he must bow to the
extent that his head is in line with his knees.1
All h ta‛ l knows best.
The method of sitting in the qa‛dah
Question
How should a male and a female sit in the qa‛dah position?
Answer
A man should spread his left foot on the ground and sit on it. His right
foot must be upright with his toes pointing towards the qiblah. The
toes of the left foot should also point as much as possible towards the
qiblah. He must place his hands on his knees with his fingers in their
normal position.
Muslim Shar$f:
ٰ
‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ )ﺴﺘﻔﺘﺢ ا‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
‫ﻨﺼﺐ رﺟﻠﮧ‬h‫ و‬ù° ‫ ا•ﺤﻴﺔ و*ن ﻳﻔﺮش رﺟﻠﮧ اﻟ‬Á‫ ˜ ر¿ﻌ‬ñ ‫ﺑﺎ•ﻜﺒ„…و*ن ﻳﻘﻮل‬
.( Ô•\ :‫ﺴﻠﻢ‬: ‫ )رواه‬.‫ﺸﻴﻄﺎن‬B‫ا´ﻤ و*ن ﻳﻨﮩﻰ ﻋﻦ ﻋﻘﺒﺔ ا‬
‛Ā’ishah radiyall hu ‛anh said: Ras0lull h sallall hu ‛alayhi wa sallam
used to…he used to spread his left foot on the ground and keep his
right foot upright…

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 2, p. 195.
140
 ٔ
‫ ﺻﻼة رﺳﻮل اﷲ‬U‫ﺪﻳﻨﺔ ﻗﻠﺖ ﻻﻧﻈﺮن إ‬g‫ ﻗﺪﻣﺖ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ واﺋﻞ ﺑﻦ ﺣﺠﺮ ر‬
ù° ‫ ووﺿﻊ ﻳﺪہ اﻟ‬ù° ‫ش رﺟﻠﮧ اﻟ‬O‫ﺸﮩﺪ اﻓ‬Õ‫ﻠ‬B ‫ ﻓﻠﻤﺎ ﺟﻠﺲ ﻳﻌ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
‫ﻣﺬي وﻗﺎل ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ‬O‫ )رواه اﻟ‬. ‫ وﻧﺼﺐ رﺟﻠﮧ ا´ﻤ‬ù° ‫ ﻓﺨﺬہ اﻟ‬š ‫ﻳﻌ‬
.(ÍË\ .‫ﺻﺤﻴﺢ‬
W ’il ibn Hajar radiyall hu ‛anhu said: When I came to Mad$nah, I said
to myself, I will most certainly observe how Ras0lull h sallall hu
‛alayhi wa sallam performs sal h. When he sat for the tashahhud, he
spread his left foot on the ground. He placed his right hand on his
right thigh, and had his right foot upright.
The following is narrated in Bukh r$ Shar$f from Hadrat ‛Abdull h ibn
‛Umar radiyall hu ‛anhu:

.(Ö Ô\ •\ :‫ )رواه ا‘ﺨﺎري‬.‫ى‬° ‫ اﻟ‬3‫ﺼﻼة أن ﺗﻨﺼﺐ رﺟﻠﻚ ا´ﻤ وﺗ‬B‫إﻧﻤﺎ ﺳﻨﺔ ا‬

The Sunnah of sal h is to keep your right foot upright and spread your
left foot on the ground.
Imd d al-Fatt h:
ٔ ٔ
‫ﻮ اﻟﻘﺒﻠﺔ‬Ø ‫وﺗﻮﺟﻴﮧ اﺻﺎﺑﻌﮩﺎ‬ ‫ وﻧﺼﺐ ا´ﻤ‬،ù° ‫ﺮﺟﻞ اﻟ‬B‫ رﺟﻞ ا‬:ù‫اش رﺟﻠﮧ ا‬O‫و)ﺴﻦ اﻓ‬
‫ﺼﻼة‬B‫ اﷲ ﻋﻨﻪ ’’ﻣﻦ ﺳﻨﺔ ا‬u‫ ﻓﺮض وﻧﻔﻞ ﻟﻘﻮل اﺑﻦ ﻋﻤﺮ ر‬ñ ‫ ˜ ﻗﻌﻮد‬ñ ‫ﺸﮩﺪ‬Õ‫ﺣﺎﻟﺔ اﻟ‬
ٰ
‫ )إﻣﺪاد‬.‫ش‬O‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻔ‬Š‫ ﺻ‬.•‫ ﻋﻨﮩﺎ [ن ا‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ ﺣﺪﻳﺚ‬Ú‫…و‬
.( \ :‫ وا§ﺪاﻳﺔ‬.ƒÍÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬: ‫ و¿ﺬا‬.ƒÔÔ ‫ ص‬،‫اﻟﻔﺘﺎح‬
A woman must sit by resting on her right posterior side, with both feet
pointing to the right. In order to do this, her right thigh will be over
her left thigh and her right shank over her left shank.
Al-Hid yah:
ٔ ٔ ٔ ٔ
O‫ واﺧﺮﺟﺖ رﺟﻠﻴﮩﺎ ﻣﻦ ا ﺎﻧﺐ اﻻﻳﻤﻦ ﻻﻧﮧ اﺳ‬ù° ‫ إ´ﺘﮩﺎ اﻟ‬š ‫ﺮاة ﺟﻠﺴﺖ‬:‫و½ن [ﻧﺖ ا‬
.( \ :‫ )ا§ﺪاﻳﺔ‬.‫ﻟﮩﺎ‬
Mar q$ al-Fal h:
ٔ
‫ﺮج رﺟﻠﮩﺎ ﻣﻦ‬á‫ اﻟﻔﺨﺬ و‬š ‫ إ´ﺘﮩﺎ وﺗﻀﻊ اﻟﻔﺨﺬ‬š ‫ﻠﺲ‬z ‫ﺮاة( ﺑﺎن‬g‫)و( )ﺴﻦ )ﺗﻮرک ا‬
ٔ ٔ
.(ƒÔÔ ‫ ص‬،‫ و¿ﺬا إﻣﺪاد اﻟﻔﺘﺎح‬.ÔÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:) .‫ ﻟﮩﺎ‬O‫ﺖ ور¿ﮩﺎ ا´ﻤ ﻻﻧﮧ اﺳ‬7
All h ta‛ l knows best.

141
Touching the heels in sajdah
Question
What, in the light of jurisprudence, is the ruling with regard to
touching the heels in sajdah?
Answer
We do not find mention of this in the books of the early Hanaf$ jurists.
However, a few latter day jurists make mention of it but they do not
mean that the heels must touch each other. Rather, they must be
parallel to each other. The same meaning is taken in ruk0‛.
‛All mah R fi‛$ writes in at-Tahr$r al-Mukht r that Shaykh Abul Hasan
Sindh$ states in his annotation that this practice is mentioned by some
latter day scholars in emulation of the author of al-Mujtab . The books
of early scholars like al-Hid yah and its commentaries do not make
mention of it. Some scholars are therefore of the view that this ruling
is one of the assertions of the author of al-Mujtab .
At-Tahr$r al-Mukht r:
ٔ ٔ
š ‫ ﺗﻌﻠﻴﻘﺘﮧ‬ñ „‫ﺼﻐ‬B‫ ا‬ù‫ﺴﻨﺪ‬B‫ﺸﻴﺦ اﺑﻮا@ﺴﻦ ا‬B‫ﺸﺎرح و)ﺴﻦ ان ﻳﻠﺼﻖ ﻛﻌﺒﻴﮧ( ﻗﺎل ا‬B‫)ﻗﻮل ا‬
ً ٔ
‫ ﻛﺘﺐ‬ñ ‫ وﻟ ﺲ ﻟﮩﺎ ذﻛﺮ‬.‫ﻠﻤﺠﺘ‬B
ٰ ‫ﻦ ﺗﺒﻌﺎ‬h‫ﺘﺎﺧﺮ‬g‫ﺴﻨﺔ إﻧﻤﺎ ذﻛﺮﮨﺎ ﻣﻦ ذﻛﺮﮨﺎ ﻣﻦ ا‬B‫ر ﮨﺬہ ا‬Q‫ا‬
ٔ ٔ
‫ﻢ‬B‫ و‬.‫ﺠﺘ‬g‫ا‬
ٰ ‫ اﻧﮩﺎ ﻣﻦ اوﮨﺎم ﺻﺎﺣﺐ‬ù‫ﺸﺎ¬ﻨﺎ ﻳﺮ‬: ‫ و*ن ﺑﻌﺾ‬.‫ﺘﻘﺪﻣﺔ [ﻟﮩﺪاﻳﺔ و©وﺣﮩﺎ‬g‫ا‬
ٔ ٔ
‫ اﷲ ﻋﻨﻬﻢ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ﺎ ورد ان ا‬Ý õ‫ ﻣﺎ وﻓﻘﻨﺎ ﻋﻠﻴﮧ و*ﻧﮩﻢ ﺗﻮﮨﻤﻮا ذﻟ‬š ‫ﺴﻨﺔ‬B‫ ا‬ñ ‫ﺗﺮد‬
ٓ ٔ
‫ﻮاردة‬B‫ اﻻﺛﺎر ا‬U‫ﺸﻴﺦ اﺑﻮا@ﺴﻦ @ﻆ إ‬B‫ وﻟﻌﻞ ا‬:‫ﺼﻔﻮف…ﻗﻠﺖ‬B‫ ا‬ñ ‫ﻠﻞ‬y‫ﺴﺪ ا‬ê ‫[ﻧﻮا ﻳﮩﺘﻤﻮن‬
ٔ ً ٔ
‫ رد‬š ‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ )ا•ﺤﺮ‬.‫ﺼﺎﻗﮩﻤﺎ‬B‫ﺼﻼة ﻣﻄﻠﻘﺎ اﻓﻀﻞ ﻣﻦ إ‬B‫ ا‬ñ ^‫اوح ﺑ^ اﻟﻘﺪﻣ‬O‫ ان اﻟ‬ñ
.(Í \ :‫ﺤﺘﺎر‬g‫ا‬
Maul n ‛Abd al-Hayy also rejects this view. He writes:
ٔ ٔ
ñ ‫ﻢ ﻳﺬﻛﺮوہ وﻻ اﺛﺮ ﻟﮧ‬B ‫ و‚ﮩﻮراﻟﻔﻘﮩﺎء‬،‫ﻦ‬h‫ﺘﺎﺧﺮ‬g‫ﻜﻌﺒ^ ذﻛﺮہ ‚ﻊ ﻣﻦ ا‬B‫ﺼﺎق ا‬B‫وﻣﻨﮩﺎ إ‬
‫ﻜﻔﺎﻳﺔ وﻓﺘﺢ اﻟﻘﺪﻳﺮ وﻏ„ﮨﺎ‬B‫ة [ﻟﮩﺪاﻳﺔ و©وﺣﮩﺎ ا•ﮩﺎﻳﺔ واﻟﻌﻨﺎﻳﺔ وا‘ﻨﺎﻳﺔ وا‬e‫ﻌﺘ‬g‫ﻜﺘﺐ ا‬B‫ا‬
‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ﺸﻤ وﻓﺘﺎو‬B‫ وا‬ù‫ﺟﻨﺪ‬e‫ﻠﻌﻴ و©ح ا•ﻘﺎﻳﺔ ﻹ´ﺎس زادہ واﻟ‬B ‫ و©ﺣﮧ‬ó‫ﻜ‬B‫وا‬
ٔ ٔ
‫ ﻃﻮاﻟﻊ اﻻﻧﻮار‬ñ û‫ﺪ‬g‫ ا‬ù‫ﺴﻨﺪ‬B‫ﺑﺪ ا‬È ‫ﻤﺪ‬Ÿ ‫ﺸﺎ¬ﻨﺎ‬: ‫ﻦ ﺷﻴﺦ‬h‫ﺘﺎﺧﺮ‬g‫ﺔ…وﻗﺎل ﺧ„ ا‬h‫از‬Û‫واﻟ‬
ٔ
‫ﺞ‬h‫ ﻣﻊ ﺑﻘﺎء ﺗﻔﺮ‬:Á&‫ﺮ‬B‫ﺸﻴﺦ ا‬B‫ﺮ¿ﻮع ﻗﺎل ا‬B‫ ﺣﺎﻟﺔ ا‬ù‫ﺼﺎق ﻛﻌﺒﻴﮧ ا‬B½‫ و‬:‫ﺨﺘﺎر ﻗﻮﻟﮧ‬g‫ر ا‬Q‫©ح ا‬
ٔ ٔ
‫ ˜ ﻣﻦ ﻛﻌﺒﻴﮧ‬ù‫ﺎذ‬ò ‫ ﺑﺎن‬õ‫ﺤﺎذاة وذﻟ‬g‫ﺼﺎق ا‬B‫ ﻟﻌﻠﮧ اراد ﻣﻦ اﻹ‬:‫ ﻗﻠﺖ‬،^‫ﻣﺎ ﺑ^ اﻟﻘﺪﻣ‬
ٔ ٓ ٔ ٓ
^‫ﻊ وﺛﻤﺎﻧ‬C‫ ﺳﻨﺔ ار‬ñ ‫ﺴﺌﻠﺔ‬g‫ ﻟﻘﺪ دارت ﮨﺬہ ا‬:‫ اﻻﺧﺮ…ﻗﻠﺖ‬š ‫ﻻﺧﺮ ﻓﻼ ﻳﺘﻘﺪم اﺣﺪﮨﻤﺎ‬
142
 ٔ ٔ ٔ ٔ
‫ﺮ¿ﻮع‬B‫ ا‬ñ ^‫ﻜﻌﺒ‬B‫ﺼﺎق ا‬B‫ﮨﻢ ﺑﺎن إ‬ɳ‫^ ﺑ^ ﻋﻠﻤﺎء ﻋ~ﻧﺎ ﻓﺎﺟﺎب ا‬Õ‫ﺌ‬g‫ﺑﻌﺪ اﻻﻟﻒ وا‬
ٔ ٔ
‫ﺮاد‬g‫ة واﻟﻘﻮل اﻟﻔﺼﻴﻞ ان ﻳﻘﺎل إن [ن ا‬e‫ﻌﺘ‬g‫ﻜﺘﺐ ا‬B‫ ا‬ñ ‫ﺴﺠﻮد ﻟ ﺲ ﺑﻤﺴﻨﻮن وﻻاﺛﺮ ﻟﮧ‬B‫وا‬
ٓ ٔ ٔ
‫ اﺣﺪ ﻛﻌﺒﻴﮧ ﺑﺎﻻﺧﺮ وﻻ ﻳﻔﺮج ﺑ ﻨﮩﻤﺎ ﻛﻤﺎ ﻮ ﻇﺎﮨﺮ ﻋﺒﺎرة‬Š‫ﺼ‬g‫ﻜﻌﺒ^ ان ﻳﻠﺰق ا‬B‫ﺼﺎق ا‬B‫ﺑﺈ‬
ً ٔ ٔ
š ä‫ﺴ‬B‫ﺴﻌﻮد اﻳﻀﺎ ﻓﻠ ﺲ ﻮ ﻣﻦ ا‬B‫ ا‬ì‫ ا‬Á‫ﻔ‬g‫ﺨﺘﺎر وا•ﮩﺮ وﻏ„ﮨﻤﺎ وﺳﺒﻖ إ´ﮧ ﻓﮩﻢ ا‬g‫ر ا‬Q‫ا‬
ٔ ٔ ٔ ٔ
‫ﻮ‬Ø ‫ﻌﻞ ﺑ^ ﻗﺪﻣﻴﮧ‬# ‫ ان‬Š‫ﻠﻤﺼ‬B •‫ﺤﻘﻘﻮن ﻣﻦ اﻟﻔﻘﮩﺎء ان اﻻو‬g‫ ﻛﻴﻒ وﻗﺪ ذﻛﺮ ا‬،‫اﻻﺻﺢ‬
ً ٔ ٔ ٔ
‫ ا‘ﻨﺎﻳﺔ ﻧﻘﻼ‬ñ ‫ وﻗﺎل اﻟﻌﻴ‬،‫ﺴﺠﻮد‬B‫ﺮ¿ﻮع وا‬B‫ ﺣﺎﻟﺔ ا‬ñ ‫ﻢ ﻳﺬﻛﺮوا اﻧﮧ ﻳﻠﺰﻗﮩﻤﺎ‬B ‫ﻌﺔ اﺻﺎﺑﻊ‬C‫ار‬
ٔ ٔ ٔ ٔ ٔ
U‫ﻊ اﺻﺎﺑﻊ ا´ﺪ ﻻﻧﮧ اﻗﺮب إ‬C‫ ﻗﺪر ار‬Š‫ﺼ‬g‫ﻮن ﺑ^ ﻗﺪ ا‬9‫ ان ﻳ‬ü‫ﺒ‬ª‫ﻮاﻗﻌﺎت ﻳ‬B‫ﻋﻦ ا‬
ٔ ٓ
‫ ﻓﮩﻮ‬ù‫ﺴﻨﺪ‬B‫ﻜﻌﺒ^ ﺑﺎﻻﺧﺮ ﻛﻤﺎ اﺑﺪع اﻟﻌﻼﻣﺔ ا‬B‫ ا‬ù‫ﺎذاة إﺣﺪ‬Ÿ ‫ﺮاد ﺑﮧ‬g‫ﺸﻮع…و½ن [ن ا‬y‫ا‬
ٔ
‫ﺪ ﻋﺪم‬h‫ٔﻮ‬h‫ و‬،‫ اﻟﻘﺮب‬ñ ‫ﺤﺎذاة ﻓﺈﻧﮧ ﺟﺎء اﺳﺘﻌﻤﺎﻟﮧ‬g‫ ا‬š ‫ﺼﺎق‬B‫ &ﻞ اﻹ‬ñ ‫ﺮ ﺣﻖ وﻻ ﺑﻌﺪ‬:‫ا‬
ٔ ٔ ٔ
ù‫ إﺣﺪ‬õh‫ﺮ‬7 ‫ﺞ ﺑ ﻨﮩﻤﺎ اﻧﮧ ﻳﻠﺰم ﻓﻴﮧ‬h‫ ﺗﺮک ا•ﻔﺮ‬ù‫ﻌ اﻻول ا‬g‫ﻜﻌﺒ^ ﺑﺎ‬B‫ﺰاق ا‬B‫ﻴﺔ إ‬ª‫ﺳ‬
ٔ
.( Ö\ƒ :‫ﺴﻌﺎﻳﺔ‬B‫ )ا‬.‫ﺎﺋﺰ ﻋﻨﺪﮨﻢ‬7 ‫ورة ﻟ ﺲ‬ø „‫ ﻋﻀﻮ ﻣﻦ ﻏ‬õh‫ﺮ‬7‫ و‬ù‫ اﻻﺧﺮ‬U‫ﻜﻌﺒ^ إ‬B‫ا‬
For further details refer to Imd d al-Ahk m, vol. 1, p. 477; Ahsan al-
Fat w , vol. 3, pp. 37-49; Fat w D r al-‛Ul0m Deoband, vol. 2, p. 203.
All h ta‛ l knows best.
Ahādīth on touching the heels in sajdah
Question
Certain Ah d$th make mention of the heels touching each other while
in sajdah. For example, the Sah$h of Ibn Khuzaymah, Bayhaq$, Tah w$,
etc. contain the words:
ً ‫ﻓﻮﺟﺪﺗﻪ ﺳﺎﺟﺪا‬
‫راﺻﺎ ﻋﻘﺒﻴﻪ‬
I saw him in sajdah with his heels touching each other.
What is the status of this narration?
Answer
This Had$th is found in several Had$th collections through several
ً ‫ ﻓﻮﺟﺪﺗﻪ ﺳﺎﺟﺪا‬are narrated only by
transmissions, but the words ‫راﺻﺎ ﻋﻘﺒﻴﻪ‬
Yahy ibn Ayy0b. His narration contradicts other reliable narrators. It
is therefore classified as a rare addition. Observe an investigation of
this Had$th:
This Had$th is quoted in the following books:

143
 ‫ٓ‬ ‫ٔ‬
‫)‪(۱‬اﻹﺳﻨﺎد اﻻول‪ :‬اﺑﻦ ﺧﺰ‪h‬ﻤﺔ‪ (۶۵۴):‬اﺑﻦ ﺣﺒﺎن‪© (۱۹۳۳) :‬ح ‪:‬ﺸ‪ Ï‬اﻻﺛﺎر‪(۱/۱۰۴) :‬‬
‫ا@ﺎ>ﻢ‪ (۱/۲۲۸) :‬ا‘ﻴ‪ ñ þú‬ا‪B‬ﻜﺒ„‪ (۲/۱۱۶) :‬اﺑﻦ ﻋﺒﺪ اﻟ‪ ñ e‬ا•ﻤ‪ú‬ﻴﺪ‪ (۲۳/۳۴۸) :‬و½ﺳﻨﺎدہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﺪ ‚ﻴﻌ‪ú‬ﻢ ﻣﻦ ﻃﺮ‪h‬ﻖ ﺳﻌﻴﺪ ﺑﻦ ا‪: ì‬ﺮ‪h‬ﻢ ﻋﻦ ‪ 6ò‬ﺑﻦ اﻳﻮب ﻋﻦ ﻋﻤﺎرة ﺑﻦ ﻏﺰ‪h‬ﺔ ﻋﻦ ا‪ì‬‬
‫ﻋﻦ ﻋﺮوة ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ 5‬اﷲ ﺗﻌﺎ‪ U‬ﻋﻨ‪ú‬ﺎ‪.‬‬ ‫ا•‬

‫ﺑﻦ ﻣﺘﻔﺮد‬ ‫ﺳﻌﻴﺪ‬

‫أ‪: i‬ﺮ‪h‬ﻢ‬

‫ا‪g‬ﺴﺘﺪرك‪.ƒÓ \ƒ :‬‬ ‫ﺑﻦ ﻋﻠﻞ ا=ﻫ‪ Ž‬أﺣﺎدﻳﺜﻪ‪.‬‬ ‫‪6ò‬‬

‫ٔ‬
‫رد ا&ﺪ رواﻳﺘﮧ ‪ ñ‬ا‪B‬ﻮﺗﺮ ﻟ ﺲ ﺑﺬﻟ‪õ‬‬ ‫أﻳﻮب‬
‫ا‪g‬ﺴﺘﺪرك‪.ÔÊ\Ð :‬‬
‫اﻟﻘﻮ‪.ù‬‬
‫ا‪B‬ﻀﻌﻔﺎء ‪B‬ﻠﻌﻘﻴ‪.ƒ :Ã‬‬ ‫ٔ‬
‫ﻗﺎل اﺑﻮ ﺣﺎﺗﻢ‪ :‬ﻻ‪ò‬ﺘﺞ ﺑﮧ‪ .‬وﻗﺎل اﻟ‪ª‬ﺴﺎ‪::‬‬
‫ﻟ ﺲ ﺑﺎﻟﻘﻮ‪ .ù‬وﻗﺎل ا‪Q‬ارﻗﻄ ‪ ñ :‬ﺗﻨﻘﻴﺢ ا•ﺤﻘﻴﻖ‪. ÔÐ\ƒ :‬‬

‫ﻣ'ان اﻹﻋﺘﺪال‪.ÐÍÐ\• :‬‬ ‫ﺣﺪﻳﺜﮧ اﺿﻄﺮاب‬

‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و‪ 6ò‬ﺑﻦ اﻳﻮب ﻟ ﺲ ﺑﺬﻟ‪ õ‬اﻟﻘﻮ‪ ù‬وﺧﺎﻟﻒ اﻻﻗﻮ‪J ù‬ﻨﺎ‬
‫ٰ‬ ‫وﻟﻔﻈﮧ راﺻﺎ ﻋﻘﺒﻴﮧ ﻋﻨﺪ ا‪،ÏB‬‬
‫ﻓﺸﺬت رواﻳﺘﮧ‪.‬‬
‫ٔ‬
‫واﺑﻮ ٔ‬ ‫ٔ‬
‫داود‪ (Ë•Ê\ ) :‬واﻟ‪ª‬ﺴﺎ‪::‬‬ ‫)‪ (۲‬اﻹﺳﻨﺎد ا‪œ‬ﺎ‪ :û‬رواہ ‪:‬ﺴﻠﻢ‪ .(Ð˃\ ) :‬وا&ﺪ‪(ƒÓ \ÖË\Í) :‬‬
‫) \‪ ( Óƒ‬واﺑﻦ ﻋﺒﺪ اﻟ‪ (ЕÔ\ƒÐ) :e‬ﻋﻦ‪:‬‬

‫ﻣ'اي اﻹﻋﺘﺪال‪.•Ë•Ô :‬‬ ‫ﺛﻘﺔ‬ ‫أﺑﻮ ﺑ‪9‬ﺮ ﺑﻦ أ‪ i‬ﺷ ﺒﺔ‬

‫‪B‬ﺴﺎن ا‪'g‬ان‬ ‫ﺛﻘﺔ‬ ‫أﺑﻮ أﺳﺎﻣﺔ‬

‫ﺑﻴﺎن ‪:‬ﺸ‪ Ï‬اﻵﺛﺎر‪7 .‬ﻔﺔ اﻷﺣﻮذي‪:‬‬ ‫ﺣﺠﺔ ﻣﻦ اﻟﻌﺪول‬ ‫ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻋﻤﺮ‬

‫‪.ƒ•Ó\Ð‬‬

‫ا•ﺎر‪h‬ﺦ ا‪B‬ﻜﺒ„‬ ‫ﺛﻘﺔ‬ ‫‪Ÿ‬ﻤﺪ ﺑﻦ ‪ 6ò‬ﺑﻦ ﺣﺒﺎن‬

‫اﻹﻛﻤﺎل‬ ‫ﺛﻘﺔ‬ ‫اﻷﻋﺮج‬

‫ا‪B‬ﺼﺤﺎ‪i‬‬ ‫أﺑﻮ ﻫﺮ‪h‬ﺮة‬

‫‪144‬‬
 .‫ ﺑﻄﻦ ﻗﺪﻣﻴﮧ‬š ù‫ ﻓﻮﻗﻌﺖ ﻳﺪ‬:ÏB‫وﻟﻔﻈﮧ ﻋﻨﺪ ا‬

:ù‫( وا‘ﻐﻮ‬۳۴۱) :ù‫•( واﻟﻄﺤﺎو‬ÖÔ\Ë) :ù‫ﻣﺬ‬O‫( واﻟ‬ƒ •\ ) :õ‫ رواہ ﻣﺎﻟ‬:‫ﺎﻟﺚ‬œ‫( اﻹﺳﻨﺎد ا‬۳)
:‫ ( ﻋﻦ‬ÍÍ\Ë)

‫ ﻓﻮﻗﻌﺖ‬:ÏB‫وﻟﻔﻈﻪ ﻋﻨﺪ ا‬ ‫ﺛﻘﺔ‬ ‫ ﺑﻦ ﺳﻌﻴﺪ اﻷﻧﺼﺎري‬6ò

‫ ﻗﺪﻣﻴﻪ‬š ‫ﻳﺪي‬
‫ﺛﻘﺔ‬ )‫ﻤﺪ ﺑﻦ إﺑﺮاﻫﻴﻢ ا•ﻤﻴ‬Ÿ

^‫ﺆﻣﻨ‬g‫أم وا‬ ‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ

ٔ ٔ (ƒÓ \ÖË\Í) :‫وا&ﺪ‬
:‫واﺑﻮداود‬
ٔ ٔ
(Ð˃\ ) :‫ﺴﻠﻢ‬: ‫ ﺻﺤﻴﺢ‬ñ ‫ ا@ﺪﻳﺚ اﺻﻠﮧ ﺻﺤﻴﺢ‬:‫ﻼﺻﺔ‬y‫ا‬
:ù‫ﻣﺬ‬O‫( واﻟ‬ƒ •\ ) :‫ﻚ‬B‫( وﻣﺎ‬ЕÔ\ƒÐ) :e‫ ( واﺑﻦ ﻋﺒﺪ اﻟ‬Óƒ\ ) ::‫ﺴﺎ‬ª‫( واﻟ‬Ë•Ê\ )
‫ﺬا ﺷﺎذ ﻛﻤﺎ‬ú‫ ﻓ‬،^‫ﻢ رص اﻟﻌﻘﺒ‬J‫ ( وﻟ ﺲ ﻋﻨﺪ‬ÍÍ\Ë) :ù‫( وا‘ﻐﻮ‬۳۴۱) :ù‫•( واﻟﻄﺤﺎو‬ÖÔ\Ë)
ٔ
(‫ﺼﻼة‬B‫م ا‬ð‫ اﺣ‬ñ ‫ ﻻ ﺟﺪﻳﺪ‬:‫ﻠﺨﺺ ﻣﻦ رﺳﺎﻟﺔ‬:) .‫ذﻛﺮ ا@ﺎ>ﻢ‬
Additional details about Yahy ibn Ayy0b al-Gh fiq$ can be found in:
ٔ ) ‫ ا@ﺪﻳﺚ‬H‫ وا‬:ù‫ﺮاز‬B‫ﻗﺎل اﺑﻮ زرﻋﺔ ا‬
.(۴۳۳ : ‫ذ‬e‫ﺳﻮﻻت اﻟ‬

.(Ë Í\Ê :‫ )ﻃﺒﻘﺎت اﺑﻦ ﺳﻌﺪ‬.‫ ﻣﻨﻜﺮ ا@ﺪﻳﺚ‬:‫وﻗﺎل اﺑﻦ ﺳﻌﺪ‬

،š ‫ ﺣﺪﺛﻨﺎ اﺑﻦ‬،‫ﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ‬Ÿ ‫ ﺣﺪﺛﻨﺎ‬:‫( وﻗﺎل‬ƒÓ \ÐÔ \•) ‫ﻀﻌﻔﺎء‬B‫ ا‬ñ Ã‫وذﻛﺮہ اﻟﻌﻘﻴ‬
ٔ ٔ ً ٔ
،‫ ﺑﻦ اﻳﻮب ﻋﻨﮧ ﻓﺴﺎ•ﮧ ﻋﻨﮧ‬6ò ‫ﺪﻳﺚ ﺣﺪﺛﻨﺎ ﺑﮧ‬Î ðB‫ ﺣﺪﺛﺖ ﻣﺎ‬:‫ﻢ ﻗﺎل‬h‫ﺮ‬: i‫ﺳﻤﻌﺖ اﺑﻦ ا‬
ٓ
َ َ َ :‫ﺑﺎﺧﺮ ﻋﻨﮧ ﻓﻘﺎل‬
.‫ء ا@ﻔﻆ‬Y ‫وﻗﺎل ا&ﺪ‬...‫ﻛﺬب‬ ‫ ﻛﺬب وﺣﺪﺛﺘﮧ‬:‫ﻓﻘﺎل‬
For additional details refer to:

،۳۱/۲۳۶،۲۳۸۲۳۷ :‫ﻜﻤﺎل ﻣﻊ ا•ﻌﻠﻴﻘﺎت‬B‫ وﺗﮩﺬﻳﺐ ا‬،۴/۷۸/۷۵۱۰ :‫ﺐ ا•ﮩﺬﻳﺐ‬h‫ﺮ ﺗﻘﺮ‬h‫ﺮ‬7

.۳/۱۹۱/۳۶۹۴ :ù‫و¿^ ﻻﺑﻦ ا ﻮز‬Og‫ﻀﻌﻔﺎء وا‬B‫و¿ﺘﺎب ا‬
To sum up, Yahy ibn Ayy0b is a contentious narrator. Some scholars
raise objections against him while others classify him as reliable. If we
accept him as a weak narrator, this narration will be munkar because
his narration contradicts the narration of reliable narrators. If we
classify him as an acceptable narrator, his narration will be classified
as sh dh (rare) because it contradicts the narration of those higher
than him.

145
We cannot consider it to be an addition of a reliable narrator because
Yahy ibn Ayy0b contradicts other reliable narrators. Other narrators
quote the words ‫ ﻗﺪﻣﻴﻪ‬š ‫ ﻓﻮﻗﻌﺖ ﻳﺪي‬or other synonymous words,
whereas Yahy ibn Ayy0b quotes the words ‫راﺻﺎ ﻋﻘﺒﻴﻪ‬. The principle is
that the addition of a reliable narrator is acceptable, but if it
contradicts other reliable narrators, it is not acceptable. Furthermore,
objections have been made against Yahy ibn Ayy0b.
ٔ
‫ﻀﻌﻴﻒ إذا ﺧﺎﻟﻔﺖ رواﻳﺔ‬B‫ﺎدة ا‬h‫ ﻻ ﺗﻘﺒﻞ ز‬:‫ ﻗﻴﺎس ﻣﺎ ﺳﺒﻖ‬š‫ و‬:‫ ﻗﻔﻮ اﻻﺛﺮ‬ñ Š‫ﻗﺎل اﺑﻦ ا@ﻨﺒ‬
(۶۰ ‫ )ص‬.‫ﻘﺔ‬œ‫ا‬
ٔ
‫ ﺗﻮﺛﻴﻘﮧ وﺗﻀﻌﻴﻔﮧ ﺣﺴﻦ‬ñ ‫ وﻗﺪ ﻗﺪﻣﻨﺎ ان ﻣﻦ اﺧﺘﻠﻒ‬:‫ﻋﻠﻮم ا@ﺪﻳﺚ‬ ‫وﻗﺎل ﻗﻮاﻋﺪ‬
ً ٔ
‫ﻦ‬9‫ﻢ ﺗ‬B ‫ ﮨﺬا ﻣﻘﻴﺪ ﺑﻤﺎ إذا‬:‫ﻗﻠﺖ‬...،‫ﻜﻮﻧﮧ ﻣﻦ رواة ا@ﺴﻦ‬B ‫ﺎدﺗﮧ‬h‫ ﻓﺘﻘﺒﻞ ز‬،‫ا@ﺪﻳﺚ اﻳﻀﺎ‬
(۱۲۲‫ ص‬،‫ ﻋﻠﻮم ا@ﺪﻳﺚ‬ñ ‫ )ﻗﻮاﻋﺪ‬.‫ﺎدة ﻣﻨﺎﻓﻴﺔ ﻛﻤﺎ ﻮ اﻟﻈﺎﮨﺮ‬h‫ﺰ‬B‫ا‬

:‫ ص‬،‫ ﻣﻊ ا•ﻌﻠﻴﻘﺎت‬ù‫ اﻟﻘﺎر‬š ‫ﻠﻤﻼ‬B ‫ )©ح ©ح ا•ﺨﺒﺔ‬:‫ﺪ ﻣﻦ ا‘ﺤﺚ اﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬

،۶۲‫۔‬۶۰:‫ ﻣﻊ ا•ﻌﻠﻴﻘﺎت ص‬،Š‫ وﻗﻔﻮ اﻻﺛﺮ ﻻﺑﻦ ا@ﻨﺒ‬،۲/۳۷۸: ‫ﺮ ﻻﺑﻦ اﻟﮩﻤﺎم‬h‫ وا•ﺤﺮ‬،۳۲۰‫۔‬۳۱۵
(۱۲۳ :‫ ص‬،‫ ﻋﻠﻮم ا@ﺪﻳﺚ‬ñ ‫وﻗﻮاﻋﺪ‬
Even if we were to assume that the narration is established, the
meaning of ‫ راﺻﺎ‬is to be parallel with a gap in-between. For example, a
Had$th states: ‫ﺼﻔﻮف‬B‫ ﺗﺮاﺻﻮا ا‬which means to straighten the rows. It
does not mean – as is the view of Ghayr Muqallids – that the ankles
must touch each other.
Al-Mu‛jam al-Was$t:
.(Ð•Ö ‫ )ص‬.‫ﺼﻼة‬B‫اﻟﻘﺘﺎل أو ا‬ ‫ ﺗﺼﺎﻓﻮا وﺗﻼﺻﻘﻮا‬:‫ ﺗﺮاص اﻟﻘﻮم‬:‫ﻘﺎل‬h‫و‬
The people stood in rows next to each other in battle or in sal h.
Objection: Some scholars say that you furnished proof from the
writings of Bakr ibn ‛Abdill h Ab0 Zayd who is a Ghayr Muqallid:
Reply: He appears to be a Hambal$. Furthermore, his book contains
certain issues regarding which certain Ghayr Muqallids differ with the
four madh hib. For example, as regards the very issue which is under
our discussion, he writes:

146
‫ )ﻻ‬.‫ﻌﺔ‬C‫ﺬاﻫﺐ اﻷر‬g‫—ء ﻣﻦ ا‬ ‫ﺴﺠﻮد‬B‫ﺼﻞ ﻣﻦ ﻫﺬا أﻧﻪ ﻻ ذﻛﺮ ﻤﻊ اﻟﻌﻘﺒ^ ﺣﺎل ا‬7
.(ÍÔ ‫ ص‬،‫ﺼﻼة‬B‫م ا‬ð‫أﺣ‬ ‫ﺟﺪﻳﺪ‬
We can conclude from this that no mention is made by the four
madh hib about touching the heels while in sajdah.
Furthermore, some of the following issues are discussed in his book:
1. Rejection of ankles touching one’s neighbours ankles in sal h.
2. Some Ghayr Muqallid scholars place their hands beneath the
throat in the standing posture of sal h. He refutes this.
3. He rejects keeping the hands too open while in sajdah.
4. Some Ghayr Muqallids raise the index finger in the jalsah
(between the two sajdahs). He rejects this.
5. Some people are of the view that it is Sunnah to count dhikr
with the right hand only. He rejects this.
6. He also discusses one other issue which is related to the Had$th
of Hadrat ‛Abdull h ibn Zubayr radiyall hu ‛anhu.
Furthermore, we did not rely solely on his investigation. Rather, we
undertook a further investigation on the narrator of the Had$th, Yahy
ibn Ayy0b.
Even if we were to assume that he is a Salaf$, we ought to be grateful
that as regards this ruling, Bakr ibn ‛Abdill h concurred with the
fat w written in Imd d al-Ahk m under the supervision of our
seniors, Hadrat Maul n ‛Abd al-Hayy Lucknow$ rahimahull h and
Hadrat Th nw$ rahimahull h. Most of the fat w in Imd d al-Ahk m
are written by Shaykh al-Islam Hadrat Maul n Zafar Ahmad Th nw$
rahimahull h.
All h ta‛ l knows best.
Various forms of dhikr in qaumah and jalsah
Question
What is the ruling with regard to reading the different forms of dhikr
in the qaumah and jalsah? Will sajdah sahw become w jib if a person
reads them?
Answer
The jurists state that it is either permissible or mustahab to read the
different forms of dhikr in the qaumah and jalsah. One should

147
therefore read them. Thus, if it is desirable to read them, sajdah sahw
will not be w jib.
Tirmidh$ Shar$f:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا رﻓﻊ راﺳﮧ‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ﻃﺎﻟﺐ ر‬i‫ ﺑﻦ ا‬Ã‫ﻋﻦ ﻋ‬
ٔ ٔ ٰٰ ٔ
‫ﻼ ﻣﺎ ﺑ ﻨﮩﻤﺎ‬:‫ﺴﻤﻮت واﻻرض و‬B‫ا‬ ‫ﻼ‬: ‫ ا@ﻤﺪ‬õ‫ﻨﺎ وﻟ‬C‫ﻦ &ﺪہ ر‬g ‫ ﺳﻤﻊ اﷲ‬:‫ﺮ¿ﻮع ﻗﺎل‬B‫ﻣﻦ ا‬
ٔ
.(Í \ :‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ﻼ ﻣﺎﺷﺌﺖ ﻣﻦ !ء ﺑﻌﺪ‬:‫و‬
‛Al$ ibn Ab$ T lib radiyall hu ‛anhu said: When Ras0lull h sallall hu
‛alayhi wa sallam used to raise his head from ruk0‛, he used to say:
َْ
َ ْ‫ﻸ َﻣﺎ ﺷﺌ‬ َْ َْ َْ ٰ P َ ْ ُ ْ ْ َ َ َ P َ ُ َ ِ َ ‫ َِﻤْﻦ‬B ‫اﷲ‬
‫ﺖ‬ ِ :ِ‫ﻸ َﻣﺎ ﺑَ ﻨُﮩَﻤﺎ َو‬:ِ‫ﻤﻮت َواﻷْرِض َو‬
ِ ٰ ‫ﺴ‬B‫ﻸ ا‬:ِ ‫ﻚ ا@َﻤﺪ‬B‫ﻨﺎ َو‬C‫&ﺪہ ر‬
ُ ‫َﺳﻤَﻊ‬
ِ
ٍْ َ ‫ِﻣْﻦ‬
ُ‫!ء َ[ْﻌﺪ‬

All h heard the one who praised Him. O All h! All praise is for You to
the extent of the heavens and the earth, whatever is between the two,
and to the extent of whatever else You will after that.
ٔ
:^‫ﺴﺠﺪﺗ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮل ﺑ^ ا‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫وﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
ّ
.(ÍÐ\ :‫ﻣﺬي‬O‫ )رواه اﻟ‬. ‫ وارزﻗ‬û‫? واﮨﺪ‬e‫ وار& واﺟ‬U ‫ﻠﮩﻢ اﻏﻔﺮ‬B‫ا‬
Ibn ‛Abb s radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam used to say the following between the two sajdahs:
ْ ْ‫ارُزﻗ‬
ْ ‫ َو‬û
ْ ‫? َواﮨ ِْﺪ‬
ْ eُْْ َ ْ َْْ َ ْ ْ ْ َ
ِ ِ ِ ‫ وار& ِ واﺟ‬Uِ ‫ اﻏِﻔﺮ‬T‫ا‬
O All h! Forgive me, have mercy on me, help me, guide me and give
me sustenance.
‫ ﺑﺎﺳﺘﺤﺒﺎب‬Á‫ ﺑ‬û‫ ﺛﻨﺎء اﷲ ا‘ﺎ‬5‫ وﻗﺎل اﻟﻘﺎ‬:‫ ©ح ﮨﺬا ا@ﺪﻳﺚ‬ñ ù„‫ﻜﺸﻤ‬B‫وﻗﺎل اﻟﻌﻼﻣﺔ ا‬
ً
‫ﻔﻆ‬7 ‫ ﮨﺬا اﻟﻌ~ ﻓﺈن‬ñ ‫ﺮﺣﻮم ﻻﺳﻴﻤﺎ‬g‫ ا‬5‫ﻼف وﻧﻌﻢ ﻣﺎ ﻗﺎل اﻟﻘﺎ‬y‫ء ﺧﺮوﺟﺎ ﻋﻦ ا‬ÈQ‫ا‬
.(ÊÓ\ :‫ﻣﺬي‬O‫ اﻟ‬ä‫ﺴ‬B‫ ا‬š ‫ﺸﺬي‬B‫ )اﻟﻌﺮف ا‬.‫ء ﻓﻴﮩﺎ‬ÈQ‫ا ﻠﺴﺔ ﻣﺘﻌﺬر ﺑﺪون ﺗﻌﻴ^ ا‬
Sh m$:
ً ٔ ٔ
ñ ‫ﻜﺮوﮨﺎ •ﮩﻰ ﻋﻨﮧ ﻛﻤﺎ ﻳﻨﮩﻰ ﻋﻦ اﻟﻘﺮاءة‬: ‫ﻮ*ن‬B ‫ إذ‬،‫ﻜﺮوہ‬: „‫ اﻧﮧ ﻏ‬U‫ﺑﻞ ﻓﻴﮧ إﺷﺎرة إ‬:‫اﻗﻮل‬
ً
‫ ﺑﻞ‬،‫ﺴﻮرة‬B‫ﺔ وا‬7‫ﺴﻤﻴﺔ ﺑ^ اﻟﻔﺎ‬Õ‫ ا ﻮاز [ﻟ‬ñ‫ﺴﻨﻮﻧﺎ ﻻ ﻳﻨﺎ‬: ‫ﺴﺠﻮد وﻋﺪم ﻛﻮﻧﮧ‬B‫ﺮ¿ﻮع وا‬B‫ا‬
ٔ ً ٔ
‫ﺴﺠﺪﺗ^ ﺧﺮوﺟﺎ ﻣﻦ ﺧﻼف اﻹﻣﺎم ا&ﺪ ﻹﺑﻄﺎﻟﮧ‬B‫ﻐﻔﺮة ﺑ^ ا‬g‫ء ﺑﺎ‬ÈQ‫ ان ﻳﻨﺪب ا‬ü‫ﺒ‬ª‫ﻳ‬

148
 ٔ ً
‫ة‬È‫ﺮا‬: ‫ﺣﻮا ﺑﺎﺳﺘﺤﺒﺎب‬ã ‫ﻦ‬9‫ ﻟ‬،‫ ﻋﻨﺪﻧﺎ‬õ‫ح ﺑﺬﻟ‬ã ‫ﻢ ار ﻣﻦ‬B‫ﻣﺪا و‬È ‫¿ﮧ‬O‫ﺼﻼة ﺑ‬B‫ا‬
ٔ
.(ËÓË\ :ô‫ )ﺷﺎ‬.‫ واﷲ اﻋﻠﻢ‬،‫ﻼف‬y‫ا‬

:‫ اﻟﻘﻮﻣﺔ وا ﻠﺴﺔ وﻗﺎل‬ñ ‫ﻮارد‬B‫ ا‬ñ ‫ ا@ﻠﻴﺔ‬ñ ‫ح ﺑﮧ‬ã‫ ا•ﻔﻞ(…و‬š ‫ﻤﻮل‬Ÿ ‫)ﻗﻮﻟﮧ وﻣﺎ ورد‬
ٔ ٔ
‫ﺼﻮرون‬Ÿ ‫ﻮن‬:‫ﻮ‬:‫ﺎ‬g‫ اوا ﻤﺎﻋﺔ وا‬،‫ ﺣﺎﻟﺔ اﻹﻧﻔﺮاد‬ñ ‫ﻦ‬9‫ﺔ ﻓﻠﻴ‬C‫ﻜﺘﻮ‬g‫ ا‬ñ ‫ اﻧﮧ إن ﺛﺒﺖ‬š
‫ﺸﺎ¬ﻨﺎ‬: ‫ﻢ ﻳ~ح ﺑﮧ‬B ‫اﻣﮧ و½ن‬O‫ اﻟ‬ñ ‫ر‬ø ‫ وﻻ‬،‫ﺸﺎﻓﻌﻴﺔ‬B‫ ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﮧ ا‬õ‫ﺜﻘﻠﻮن ﺑﺬﻟ‬Õ‫ﻻﻳ‬
‫ﻴﺢ وا•ﻜﺒ„ واﻟﻘﺮاءة ﻛﻤﺎ ﺛﺒﺖ‬ž‫ﺴ‬Õ‫ﺼﻼة ﻰ اﻟ‬B‫ﻛﻴﻒ وا‬،‫ﺒﻮ ﻋﻨﮧ‬ª‫“ﻋﻴﺔ ﻻﺗ‬B‫ﻓﺈن اﻟﻘﻮاﻋﺪ ا‬
.(ËÓÍ\ :ô‫ )ﺷﺎ‬.‫ﺴﻨﺔ‬B‫ ا‬ñ
Ahsan al-Fat w :
It is mustahab to read the prescribed du‛ ’ in the qaumah and jalsah.
There is no difference in ruling between compulsory and optional
sal hs. However, it should not be read in a congregational sal h out of
consideration for the old and weak. 1
All h ta‛ l knows best.
Raising the index finger in tashahhud
Question
Is the raising of the index finger in tashahhud established in the
Hanaf$ madh-hab.
Answer
The erudite Hanaf$ scholars consider it mustahab to raise the index
finger when saying the shah dah in the tashahhud. Im m Muhammad
rahimahull h narrates a Had$th in his Muwatt ’ and says thereafter:
“We adopt this practice of Ras0lull h sallall hu ‛alayhi wa sallam and
this is the view of Im m Ab0 Han$fah rahimahull h.”
Muwatt ’ Im m Muhammad:
‫ ﻓﺨﺬہ ا´ﻤ‬š ‫ﺼﻼة وﺿﻊ ﻛﻔﮧ ا´ﻤ‬B‫ ا‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺟﻠﺲ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬
ٔ ٔ ٔ
.ù° ‫ ﻓﺨﺬہ اﻟ‬š ù° ‫ اﻹﺑﮩﺎم ووﺿﻊ ﻛﻔﮧ اﻟ‬Š‫ ﺗ‬Á‫ﮩﺎ واﺷﺎر ﺑﺎﺻﺒﻌﮧ اﻟ‬$ ‫وﻗﺒﺾ اﺻﺎﺑﻌﮧ‬
ٔ ٔ
‫ﺆﻃﺎ إﻣﺎم‬:) .‫ ﺣﻨﻴﻔﺔ‬ì‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻧﺎﺧﺬ و ﻮ ﻗﻮل ا‬Š‫ﺼﻨﻴﻊ رﺳﻮل اﷲ ﺻ‬C‫ و‬:‫ﻤﺪ‬Ÿ ‫ﻗﺎل‬
.(‫ﺼﻼة‬B‫ا‬ \@‫ ﺑﺎب اﻟﻌﺒﺚ ﺑﺎ‬، ••\ ÓÖ\ :‫ﻤﺪ‬Ÿ

1
Ahsan al-Fat w , vol. 3, p. 28.
149
‫‪When Ras0lull h sallall hu ‛alayhi wa sallam used to sit in sal h, he‬‬
‫‪used to place his right palm on his right thigh, clench all his fingers‬‬
‫‪and then indicate with his finger which was next to his thumb [index‬‬
‫…‪finger]. And he used to place his left hand on his left thigh‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و¡ﺴﻦ اﻹﺷﺎرة ‪ ñ‬ا‪B‬ﺼﺤﻴﺢ ﻻﻧﮩﺎ رﻓﻊ اﺻﺒﻌﮧ ا‪B‬ﺴﺒﺎﺑﺔ وﻗﺪ اﺣﻨﺎﮨﺎ ﺷ ﺌﺎ )رواہ اﻟ‪ª‬ﺴﺎ‪ (:‬وﻣﻦ‬
‫ٔ‬ ‫ٔ ً‬
‫ﻗﺎل‪ :‬إﻧﮧ ﻻ)ﺸ„ اﺻﻼ ﻓﮩﻮ ﺧﻼف ا‪B‬ﺮواﻳﺔ وا‪Q‬راﻳﺔ وﺗ‪9‬ﻮن ﺑﺎ‪g‬ﺴﺒﺤﺔ ا‪ ù‬ا‪B‬ﺴﺒﺎﺑﺔ ﻣﻦ ا´ﻤ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻘﻂ )ﺸ„ ﺑﮩﺎ ﻋﻨﺪ اﻧﺘﮩﺎﺋﮧ إ‪ U‬ا‪B‬ﺸﮩﺎدة ‪ ñ‬اﻟ‪Õ‬ﺸﮩﺪ…ﻳﺮﻓﻌﮩﺎ ﻋﻨﺪا• ا‪ ù‬ﻧ اﻻ‪B‬ﻮﮨﻴﺔ ﻋﻤﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ U‬ﺑﻘﻮﻟﮧ ﻻإﻟﮧ و‪h‬ﻀﻌﮩﺎ ﻋﻨﺪ اﻹﺛﺒﺎت ا‪ ù‬إﺛﺒﺎت اﻻ‪B‬ﻮﮨﻴﺔ ﷲ وﺣﺪہ ﺑﻘﻮﻟﮧ إﻻ اﷲ‬ ‫ﺳﻮ‪ ù‬اﷲ‬
‫´ﻜﻮن ا‪B‬ﺮﻓﻊ إﺷﺎرة إ‪ U‬ا• وا‪B‬ﻮﺿﻊ إ‪ U‬اﻹﺛﺒﺎت‪:) .‬ﺮا( اﻟﻔﻼح‪ ،‬ص ‪.(ÔÔ‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫وﮨﻞ )ﺸ„ ﺑﺎ‪g‬ﺴﺒﺤﺔ إذا اﻧﺘﮩ ٰﻰ إ‪ U‬ﻗﻮﻟﮧ‪’’ :‬اﺷﮩﺪ ان ﻻإﻟﮧ إﻻ اﷲ‘‘ ﻗﺎل ﺑﻌﺾ ‪:‬ﺸﺎ¬ﻨﺎ‪ :‬ﻻ)ﺸ„‬
‫ً‬ ‫ٔ‬
‫ﻻن ﻓﻴﮧ ﺗﺮک ﺳﻨﺔ ا´ﺪ و ﻰ ا‪B‬ﻮﺿﻊ وﻗﺎل ﺑﻌﻀﮩﻢ‪) :‬ﺸ„ ﻓﺈن ‪Ÿ‬ﻤﺪا ﻗﺎل ‪ ñ‬ﻛﺘﺎﺑﮧ ‪’’:‬ﺣﺪﺛﻨﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ [ن )ﺸ„ ﺑﺎﺻﺒﻌﮧ ﻓﻴﻔﻌﻞ ﻣﺜﻞ ﻣﺎﻓﻌﻞ ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ و‪h‬ﺼﻨﻊ ﻣﺎ ﺻﻨﻌﮧ و ﻮ ﻗﻮل ا‪ ì‬ﺣﻨﻴﻒة ؒ وﻗﻮ•ﺎ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪.(ƒ •\ :‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫ا‪g‬ﻌﺘﻤﺪ ﻣﺎ ﺻﺤﺤﮧ ا‪“B‬اح وﻻﺳﻴﻤﺎ ا‪g‬ﺘﺎﺧﺮون [‪B‬ﻜﻤﺎل وا@ﻠ‪ .‬وا‘ﮩ‪ àª‬وا‘ﺎﻗﺎ‪ û‬وﺷﻴﺦ‬
‫ٔ‬
‫اﻹﺳﻼم ا ﺪ وﻏ„ﮨﻢ اﻧﮧ )ﺸ„ ﻟﻔﻌﻠﮩﺎ‪ ،‬و‪å‬ﺴﺒﻮہ ‪g‬ﺤﻤﺪ واﻹﻣﺎم ‪ ،‬ﺑﻞ ‪ ñ‬ﻣ‪ 8‬درر ا‘ﺤﺎر‬
‫ٔ‬ ‫ٔ‬
‫و©ﺣﮧ ﻏﺮر اﻻذ[ر‪ :‬ا‪g‬ﻔ‪ Á‬ﺑﮧ ﻋﻨﺪﻧﺎ اﻧﮧ )ﺸ„۔و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ و‪å‬ﺴﺒﻮہ ‪g‬ﺤﻤﺪ واﻹﻣﺎم(‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و¿ﺬا ﻧﻘﻠﻮہ ﻋﻦ ا‪ ì‬ﻳﻮﺳﻒ ‪ ñ‬اﻻﻣﺎ‪ ،U‬ﻓﮩﻮ ﻣﻨﻘﻮل ﻋﻦ اﺋﻤﺔ ا‪œ‬ﻼﺛﺔ…و‪ Ú‬ا‪g‬ﺤﻴﻂ اﻧﮩﺎ ﺳﻨﺔ‪،‬‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﺎﻧﮩﺎ ﻏ„ ٔ‬
‫‪:‬ﻮﻛﺪة…و‪ Ú‬اﻟﻘﮩﺴﺘﺎ‪ :û‬وﻋﻦ اﺻﺤﺎﺑﻨﺎ ‚ﻴﻌﺎ اﻧﮧ ﺳﻨﺔ‪) .‬ا‪Q‬ر‬ ‫ﻳﻤ‪9‬ﻦ ا•ﻮﻓﻴﻖ‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ‪.(ËÓÖ\ :ô‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ً‬ ‫ٔ‬
‫ذﻛﺮہ ‪ ñ‬ا•ﮩﺎﻳﺔ وﻏ„ﮨﺎ ﻗﺎل ‪I‬ﻢ ا‪Q‬ﻳﻦ ا‪B‬ﺰاﮨﺪ‪g :ù‬ﺎ اﺗﻔﻘﺖ ا‪B‬ﺮواﻳﺎت ﻋﻦ اﺻﺤﺎﺑﻨﺎ ‚ﻴﻌﺎ ‪ñ‬‬
‫ٓ‬
‫واﻻﺛﺎر و*ن اﻟﻌﻤﻞ ﺑﮩﺎ ٔ ٰ‬ ‫ٔ‬
‫او•‪.‬‬ ‫ﻛﻮﻧﮩﺎ ﺳﻨﺔ و¿ﺬا ﻋﻦ ا‪B‬ﻜﻮﻓﻴ^ وا‪g‬ﺪﻧ ^ و¿‪É‬ت اﻻﺧﺒﺎر‬
‫)©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Ã‬ص ‪.(ЃÖ‬‬
‫‪Also refer to the articles of Mull ‛Al$ Q r$ rahimahull h and ‛All mah‬‬
‫‪Sh m$ rahimahull h.‬‬

‫‪150‬‬
All h ta‛ l knows best.
The best way of indicating with the index finger
Question
What is the best way of indicating with the index finger in the
tashahhud? When should the finger be raised?
Answer
The best way of doing this is to first make a circle with the thumb and
middle finger of the right hand, while the ring finger and little finger
will remain clenched. The index finger will be raised when saying L
il ha, and dropped when saying Illall h. It should not be dropped
completely. It must remain in this way until the end of the qa‛dah.
Nasa’$ Shar$f:
ٔ ٔ
‫ اﷲ‬Š‫ راﻳﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬u‫ﺰا ر‬y‫ و ﻮ اﺑﻦ ﻧﻤ„ ا‬õ‫ﻋﻦ ﻣﺎﻟ‬
ٔ ً
:‫ رواﻳﺔ ﻟﮧ‬Ú‫ و‬.‫ﺼﻼة و)ﺸ„ ﺑﺎﺻﺒﻌﮧ‬B‫ ا‬ñ ‫ ﻓﺨﺬہ ا´ﻤ‬š ‫ﻋﻠﻴﻪ وﺳﻠﻢ واﺿﻌﺎ ﻳﺪہ ا´ﻤ‬
ٔ ٔ ٔ ٔ ٔ
ù‫ اﷲ ﻋﻨﻪ ﻣﻦ اﮨﻞ ا‘~ة ان اﺑﺎہ ﺣﺪﺛﮧ اﻧﮧ را‬u‫ﺰا ر‬y‫ ﺑﻦ ﻧﻤ„ ا‬õ‫ ﺣﺪﺛ ﻣﺎﻟ‬:‫ﻗﺎل‬
ً ً
‫ ﻓﺨﺬہ ا´ﻤ‬š ‫ﺼﻼة واﺿﻌﺎ ذراﻋﮧ ا´ﻤ‬B‫ ا‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎﻋﺪا‬Š‫رﺳﻮل اﷲ ﺻ‬
ً ٔ ٔ ً
‫ﺼﻼة وﺿﻊ‬B‫ ا‬ñ ‫[ن إذا ﺟﻠﺲ‬:‫ رواﻳﺔ ﻟﮧ‬Ú‫ و‬.‫ﺴﺒﺎﺑﺔ ﻗﺪ اﺣﻨﺎﮨﺎ ﺷ ﺌﺎ و ﻮ ﻳﺪﻋﻮ‬B‫راﻓﻌﺎ اﺻﺒﻌﮧ ا‬
ٔ ٔ ٔ
‫ اﻹﺑﮩﺎم ووﺿﻊ ﻛﻔﮧ‬Š‫ ﺗ‬Á‫ﮩﺎ واﺷﺎر ﺑﺎﺻﺒﻌﮧ اﻟ‬$ ‫ ﻓﺨﺬہ وﻗﺒﺾ ﻳﻌ اﺻﺎﺑﻌﮧ‬š ‫ﻛﻔﮧ ا´ﻤ‬
.(‫ﺴﺒﺎﺑﺔ‬B‫ ﺑﺎب إﺣﻨﺎء اﻹﺷﺎرة ﺑﺎ‬، ÖÊ\ :]‫ﺴﺎ‬ª‫ﻼﺛﺔ اﻟ‬œ‫ )روى ا‬.ù° ‫ ﻓﺨﺬہ اﻟ‬š ù° ‫اﻟ‬
M lik who is the son of Numayr al-Khuz ‛$ radiyall hu ‛anhu narrates
from his father who said: I saw Ras0lull h sallall hu ‛alayhi wa sallam
placing his right hand on his right thigh in sal h and pointing with his
finger…When Ras0lull h sallall hu ‛alayhi wa sallam used to sit in
sal h, he used to place his right palm on his right thigh, clench all his
fingers and then indicate with his finger which was next to his thumb
[index finger]. And he used to place his left hand on his left thigh.
Bad ’i‛ as-San ’i‛:
ٔ ٔ
‫ﻮﺳﻄﻰ ﻣﻊ اﻹﺑﮩﺎم‬B‫ﻠﻖ ا‬ò‫ﻨ~ وا‘ﻨ~ و‬y‫ اﻧﮧ ﻳﻌﻘﺪ ا‬:û‫وذﻛﺮ اﻟﻔﻘﻴﮧ اﺑﻮ ﺟﻌﻔﺮ اﻟﮩﻨﺪوا‬
:‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﮨﻜﺬا [ن ﻳﻔﻌﻞ‬Š‫ ﺻ‬.•‫إن ا‬:‫ وﻗﺎل‬.‫ﺴﺒﺎﺑﺔ‬B‫و)ﺸ„ ﺑﺎ‬
.(ƒ •\
Sharh Munyatul Musall$:

151
‫ﻮﺳﻄﻰ واﻹﺑﮩﺎم‬B‫ﻠﻖ ا‬ò‫ ﺗﻠﻴﮩﺎ و‬Á‫ ﻳﻘﺒﺾ ﺧﻨ~ہ واﻟ‬:‫ ﻛﻴﻔﻴﺔ اﻹﺷﺎرة ﻗﺎل‬ñ ‫ﻤﺪ‬Ÿ ‫ ﻋﻦ‬ù‫ﺮو‬g‫ا‬
ٔ ٔ
‫ﻨﻴﺔ‬g‫ )©ح ا‬.‫ وﮨﺬا ﻓﺮع ﺗﺼﺤﻴﺢ اﻹﺷﺎرة‬U‫ اﻻﻣﺎ‬ñ ‫ ﻳﻮﺳﻒ‬ì‫ﺴﺒﺤﺔ و¿ﺬا ﻋﻦ ا‬g‫ﻘﻴﻢ ا‬h‫و‬
.(ÐƒÖ ‫ ص‬،Ã‫ﺼ‬g‫ا‬
Imd d al-Fatt h:
.(ƒÐƒ ‫ ص‬:‫ )إﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻀﻌﮩﺎ ﻋﻨﺪ اﻹﺛﺒﺎت‬h‫ﻳﺮﻓﻌﮩﺎ ﻋﻨﺪ ا• و‬
Mar q$ al-Fal h:
ٰ ٔ ٔ
ٰ
‫ﻀﻌﮩﺎ ﻋﻨﺪ‬h‫ ’’ﻻإﻟﮧ‘‘ و‬:‫ ﺑﻘﻮﻟﮧ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬ù‫ﻮﮨﻴﺔ ﻋﻤﺎ ﺳﻮ‬B‫اﻻ‬ ‫ ﻧ‬ù‫ﻳﺮﻓﻌﮩﺎ ﻋﻨﺪ ا• ا‬
ٔ ٔ
‫ﻮﺿﻊ‬B‫ ا• وا‬U‫ﺮﻓﻊ إﺷﺎرة إ‬B‫ ’’إﻻ اﷲ ‘‘ ´ﻜﻮن ا‬:‫ﻮﮨﻴﺔ ﷲ وﺣﺪہ ﺑﻘﻮﻟﮧ‬B‫ إﺛﺒﺎت اﻻ‬ù‫اﻹﺛﺒﺎت ا‬
.(ÔÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:) .‫ اﻹﺛﺒﺎت‬U‫إ‬
For additional details refer to Sh m$, vol. 1, p. 508; Fat w
Mahm0d$yyah, vol. 5, p. 635.
All h ta‛ l knows best.
Keeping the finger raised until the end
Question
After raising the index finger in the tashahhud, should it dropped
down completely or should it be kept raised until the end?
Answer
Erudite scholars prefer to keep the finger slightly raised until the end;
it must not be dropped completely. This is what they mean when they
say it must be left raised – i.e. not dropped completely but slightly.
This view is in line with the narration of Nasa’$ Shar$f:
ٔ ٔ ٔ ٔ ٔ
‫ رﺳﻮل‬ù‫ اﷲ ﻋﻨﻪ ﻣﻦ اﮨﻞ ا‘~ة ان اﺑﺎہ ﺣﺪﺛﮧ اﻧﮧ را‬u‫ﺰا ر‬y‫ ﺑﻦ ﻧﻤ„ ا‬õ‫ﺣﺪﺛ ﻣﺎﻟ‬
ً ً ً
‫ ﻓﺨﺬہ ا´ﻤ راﻓﻌﺎ‬š ‫ﺼﻼة واﺿﻌﺎ ذراﻋﮧ ا´ﻤ‬B‫ ا‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎﻋﺪا‬Š‫اﷲ ﺻ‬
ً ٔ ٔ
.‫ﺴﺒﺎﺑﺔ ﻗﺪ اﺣﻨﺎﮨﺎ ﺷ ﺌﺎ و ﻮ ﻳﺪﻋﻮ‬B‫اﺻﺒﻌﮧ ا‬
M lik ibn Numayr al-Khuz ‛$ from Basrah narrated to me that his
father said that he saw Ras0lull h sallall hu ‛alayhi wa sallam sitting in
sal h with his right palm on his right thigh, with his index finger
raised while he dropped it slightly, and he was making du‛ ’.”

152
 ٰ ٔ ٔ
ٰ
‫ﻀﻌﮩﺎ ﻋﻨﺪ‬h‫ ’’ﻻإﻟﮧ‘‘ و‬:‫ ﺑﻘﻮﻟﮧ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬ù‫ﻮﮨﻴﺔ ﻋﻤﺎ ﺳﻮ‬B‫اﻻ‬ ‫ ﻧ‬ù‫ﻳﺮﻓﻌﮩﺎ ﻋﻨﺪ ا• ا‬
ٔ ٔ
‫ﻮﺿﻊ‬B‫ ا• وا‬U‫ﺮﻓﻊ إﺷﺎرة إ‬B‫ ’’إﻻ اﷲ ‘‘ ´ﻜﻮن ا‬:‫ﻮﮨﻴﺔ ﷲ وﺣﺪہ ﺑﻘﻮﻟﮧ‬B‫ إﺛﺒﺎت اﻻ‬ù‫اﻹﺛﺒﺎت ا‬
.(ÔÔ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:) .‫ اﻹﺛﺒﺎت‬U‫إ‬
Fat w Rash$d$yyah:
The index finger must be raised when saying the tashahhud and kept
raised until the end. 1
Ahsan al-Fat w :
As regards what should be done with the index finger after raising it,
the jurists use the word ‫ – ﻳﻀﻌﻬﺎ‬he must drop it. This does not mean
that it must be dropped completely, rather, slightly. This is clearly
stated by Mull ‛Al$ Q r$ on the basis of the Had$th of Ab0 D w0d and
Nasa’$ which states: “With his index finger raised while he dropped it
slightly.”2 A detailed discussion on this issue is to be found in Imd d al-
Fat w .3
All h ta‛ l knows best.
Raising the finger of the left hand
Question
If a person’s right hand is severed, will he raise the finger of his left
hand or does the order to raise the finger fall off?
Answer
In this case, the order to raise the finger falls off because it is
prohibited to raise the left index finger.
H shiyah at-Taht w$:
ٔ ٔ
‫ﺎ ﻣﻦ اﺻﺎﺑﻊ ا´ﻤ‬J„‫ﻢ )“ ﺑﻐ‬B ‫ﻮ [ﻧﺖ ﻣﻘﻄﻮﻋﺔ اوﻋﻠﻴﻠﺔ‬B Á‫ﺴﺒﺤﺔ ﺣ‬g‫ ﻻ)ﺸ„ ﺑﻐ„ ا‬:‫ﻓﺮع‬
،۲۶۹ :‫اﻟﻔﻼح‬ ‫ﺮا‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺴﻠﻢ‬: š ù‫ ا•ﻮو‬ñ ‫ ﻛﻤﺎ‬ù° ‫وﻻ اﻟ‬
ñ ‫ ﺑﺎب ﺻﻔﺔ ا ﻠﻮس‬،ƒ Ô\ :‫ﺴﻠﻢ‬: ‫ ﺻﺤﻴﺢ‬š ù‫ و©ح ا•ﻮو‬.‫ﺴﺒﺎﺑﺔ‬B‫ﻣﺒﺤﺚ اﻹﺷﺎرة ﺑﺎ‬
.(ËÓÔ\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ وا‬.‫ﺼﻼة‬B‫ا‬
Fat w D r al-‛Ul0m Deoband:

1
Fat w Rash$d$yyah, p. 331.
2
Mull ‛Al$ Q r$: Tazy$n al-‛Ib rah bi Tahs$n al-Ish rah, p. 8.
3
Ahsan al-Fat w , vol. 3, p. 31.
153
If the right hand is injured and a person cannot raise his index finger,
he must not raise any other finger. There is no order to raise the finger
of the left hand.1
Khayr al-Fat w :
If it is difficult to raise the index finger due to some pain or
discomfort, a person must abandon raising it. He must not raise any
other finger because it is mustahab to raise the index finger of the
right hand only [and no other finger]. 2
All h ta‛ l knows best.
Focusing on the spot of sajdah in the standing
posture
Question
What is the ruling with regard to looking at the Ka‛bah while
performing sal h in al-Masjid al-Har m?
Answer
It is learnt from the statements of the jurists that in normal situations,
a person must focus on the spot of sajdah while he is in the standing
posture. Some ‛ulam ’ have excluded this rule for Makkah, and say
that it is prescribed for a person to look at the Ka‛bah. However, the
more authentic view is that Makkah is not excluded from this rule, and
that it is prescribed for a person to focus on the spot of sajdah even
when performing sal h in al-Masjid al-Har m. Some of the reasons for
this ruling are as follows:
1. Ras0lull h sallall hu ‛alayhi wa sallam instructed focusing on
the spot of sajdah in general terms without making any
exceptions.
2. It was also the blessed practice of Ras0lull h sallall hu ‛alayhi
wa sallam. In other words, when he performed sal h in al-
Masjid al-Har m, his focus in the standing posture did not go
beyond the spot of sajdah – as explained by Hadrat ‛Ā’ishah
radiyall hu ‛anh .
3. Performing sal h in this manner aids a person in humility and
demonstrating servitude which are requirements of sal h. On
the other hand, looking at the Ka‛bah while in sal h removes

1
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 192.
2
Khayr al-Fat w : vol. 2, p. 260.
154
 ‫‪humility and servitude, and abstaining from this has been‬‬
‫‪emphasised.‬‬
‫‪4. If a person performing sal h in this manner thinks to himself‬‬
‫‪that he is prostrating to the Ka‛bah, it will convey him to kufr‬‬
‫‪and unbelief.‬‬
‫‪5. The opinion of those who are of the view of permissibility‬‬
‫‪could be on the basis of considerations to the qiblah because if‬‬
‫‪the chest is turned away from the centre of the Ka‛bah, the‬‬
‫‪sal h is invalidated.‬‬
‫‪Proofs are as follows:‬‬
‫‪As-Sunan al-Kubr :‬‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻳﺎ أ‪å‬ﺲ اﺟﻌﻞ ﺑ~ك‬ ‫ﻋﻦ أ‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل‬
‫ﺣﻴﺚ ¡ﺴﺠﺪ‪) .‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﻜ‪e‬ى ‪B‬ﻠﺒﻴﻬ>‪.(ƒÖ•\ƒ :‬‬
‫‪Anas radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi wa‬‬
‫”‪sallam said to me: “O Anas! Focus your eyes at the spot of sajdah.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٓ‬ ‫ٔ‬
‫وﻟﮩﺎ ) ا‪B ù‬ﻠﺼﻼة( اداب‪ :‬ﻧﻈﺮہ إ‪: U‬ﻮﺿﻊ ﺳﺠﻮدہ ﺣﺎل ﻗﻴﺎﻣﮧ‪ ،‬و½‪ U‬ﻇﮩﺮ ﻗﺪﻣﻴﮧ ﺣﺎل‬
‫ٔ‬
‫ر¿ﻮﻋﮧ‪• ...،‬ﺤﺼﻴﻞ ا‪y‬ﺸﻮع‪ .‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ •ﺤﺼﻴﻞ ا‪y‬ﺸﻮع‪ ،‬ﻋﻠﺔ ‪B‬ﻠﺠﻤﻴﻊ‪ ،‬ﻻن‬
‫ٔ‬ ‫ً‬
‫ا‪g‬ﻘﺼﻮد ا‪y‬ﺸﻮع وﺗﺮک ا•·ﻴﻒ‪ ،‬ﻓﺈذا ﺗﺮ¿ﮧ ﺻﺎر ﻧﺎﻇﺮا إ‪ U‬ﮨﺬہ ا‪g‬ﻮاﺿﻊ ﻗﺼﺪ اوﻻ‪ ،‬و‪Ú‬‬
‫ٔ‬ ‫ٔ‬
‫ذﻟ‪ õ‬ﺣﻔﻆ ﻟﮧ ﻋﻦ ا•ﻈﺮ إ‪ U‬ﻣﺎ )ﺸﻐﻠﮧ‪ ،‬و‪ Ú‬إﻃﻼﻗﮧ ﺷﻤﻮل ا‪g‬ﺸﺎﮨﺪ ‪B‬ﻠﻜﻌﺒﺔ ﻻﻧﮧ ﻻ ﻳﺎﻣﻦ ﻣﺎ‬
‫ﻳﻠﮩﻴﮧ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪.(•ÊÊ\ :‬‬
‫‪Mirq t al-Maf t$h:‬‬
‫وﻗﺎل اﻟﻄﻴ‪ :.‬ﻗﻴﻞ‪) :‬ﺴﻦ ‪g‬ﻦ ﺑﺎ‪g‬ﺴﺠﺪ ا@ﺮام ا•ﻈﺮ إ‪ U‬ا‪B‬ﻜﻌﺒﺔ إﻻ ﺣﺎﻟﺔ اﻟﻘﻮل ‪ ñ‬اﻟ‪Õ‬ﺸﮩﺪ‪ :‬ﻻ‬
‫ٔ‬
‫إﻟﮧ إﻻاﷲ‪ ،‬ﻓﻼ ‪#‬ﺎوز ﺑ~ہ ﺳﺒﺎﺑﺘﮧ ﻣﺎ داﻣﺖ ‪:‬ﺮﺗﻔﻌﺔ‪ ،‬وﻋﻦ ا‪g‬ﺘﻘﺪﻣ^ ﻣﻦ ا‪B‬ﺸﺎﻓﻌﻴﺔ اﻧﮧ )ﺴﻦ‬
‫ٔ‬ ‫ٔ‬
‫‪g‬ﻦ ﺑﺎ‪g‬ﺴﺠﺪ ا@ﺮام ان ﻳﻨﻈﺮ إ‪ U‬ا‪B‬ﻜﻌﺒﺔ‪ ،‬وﻗﻴﻞ‪# :‬ﻮز ‪ ñ‬ا•ﻔﻞ دون اﻟﻔﺮض‪ ،‬وردہ ا‪g‬ﺘﺎﺧﺮون‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎﻧﮧ اﺳ‪Õ‬ﺜﻨﺎء ‪B‬ﻢ ﻳﻨﻘﻞ ﻓ‪ð‬ن ‪ ñ‬ﺣ' اﻟﻄﺮح ‪g‬ﺨﺎﻟﻔﺘﮧ ا@ﺪﻳﺚ‪ ،‬و^م اﻟﻌﻠﻤﺎء و‪C‬ﺎﻧﮧ ﻳﻠﮩﻰ ﻋﻦ‬
‫ً‬
‫ا‪y‬ﺸﻮع و‪C‬ﻤﺎ ﺻﺢ ﻋﻦ ‪æÈ‬ﺸﺔ ﻋﺠﺒﺎ ‪B‬ﻠﻤﺴﻠﻢ إذا دﺧﻞ ا‪B‬ﻜﻌﺒﺔ ﻛﻴﻒ ﻳﺮﻓﻊ ﺑ~ہ ﻗﺒﻞ ا‪B‬ﺴﻘﻒ‬
‫ٰ‬ ‫ً‬
‫ﺗﻌﺎ‪ U‬دﺧﻠﮩﺎ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ ﺧﻠﻒ ﺑ~ہ ‪:‬ﻮﺿﻊ‬ ‫ﻳﺪع ذﻟ‪ õ‬إﺟﻼﻻ ﷲ‬
‫ٔ‬
‫ﺳﺠﻮدہ ‪ ،‬و‪C‬ﻤﺎ ﺛﺒﺖ اﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻧﻈﺮ ‪ ñ‬ﺻﻼﺗﮧ ﻓﻴﮩﺎ ‪g‬ﺤﻞ ﺳﺠﻮدہ ﻓﻜﺬا ﺧﺎرﺟﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إذ ﻻ ﻗﺎﺋﻞ ﺑﺎﻟﻔﺮق‪ ،‬و=ا ﺳﻦ ‪B‬ﻠﻄﺎﺋﻒ ان ﻻ ‪#‬ﻮز ﺑ~ہ ‪Ÿ‬ﻞ ‪:‬ﺸﻴﮧ ﻻﻧﮧ اﻻدب ا=ي ‪ò‬ﺼﻞ‬
‫‪155‬‬
 ‫ً‬
‫ﺑﮧ اﺟﺘﻤﺎع اﻟﻘﻠﺐ‪...،‬وا‪B‬ﺼﺤﻴﺢ ‪ ñ‬ﻣﺬﮨﺒﻨﺎ ﻣﺎ ﺗﻘﺪم ﻣﻦ ا•ﻈﺮ إ‪: U‬ﻮﺿﻊ ا‪B‬ﺴﺠﻮد ﻣﻄﻠﻘﺎ‪،‬‬
‫ٔ ٔ‬
‫وﻗﻴﻞ‪ :‬ﻳﻨﻈﺮ إ‪ U‬ا‪B‬ﻜﻌﺒﺔ ‪ ،‬و‪h‬ﻤ‪9‬ﻦ &ﻠﮧ ‪: š‬ﺮا‪È‬ة اﻟﻘﺒﻠﺔ ﻻﻧﮧ ﺑﺎد‪ û‬ا‪Ø‬ﺮاف ﻳﻤﻴﻞ ﻋﻦ‬
‫ا‪B‬ﻜﻌﺒﺔ ﻓﻴﺤﺘﺎج إ‪ U‬ا‪g‬ﻼﺣﻈﺔ‪:) .‬ﺮﻗﺎة ا‪g‬ﻔﺎﺗﻴﺢ‪.( Ð\Ð :‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ً‬ ‫ٔ‬
‫وا‪B‬ﺴﺎدس‪ :‬اﺳﺘﻘﺒﺎل اﻟﻘﺒﻠﺔ ﺣﻘﻴﻘﺔ او ﺣﻜﻤﺎ‪ ...‬و ﻮ ©ط زاﺋﺪ ‪B‬ﻼﺑﺘﻼء )ﺴﻘﻂ ‪B‬ﻠﻌﺠﺰ‪ ،‬ﺣ‪Á‬‬
‫‪B‬ﻮ ﺳﺠﺪ ‪B‬ﻠﻜﻌﺒﺔ ﻧﻔﺴﮩﺎ >ﻔﺮ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ ﺣ‪B Á‬ﻮ ﺳﺠﺪ‪ ،‬ﺗﻔﺮ‪h‬ﻊ ‪ š‬ﻛﻮن اﻻﺳﺘﻘﺒﺎل‬
‫ً‬ ‫ٰ‬ ‫ً‬ ‫ً‬
‫ﺗﻌﺎ‪ U‬وا•ﻮﺟﮧ إ‪ U‬ا‪B‬ﻜﻌﺒﺔ ﻣﺎ‪:‬ﻮرا ﺑﮧ ﻛﻤﺎ ﺗﻘﺪم‬ ‫©ﻃﺎ زاﺋﺪا‪ ،‬ﻳﻌ ‪g‬ﺎ [ن ا‪g‬ﺴﺠﻮد ﻟﮧ ﻮ اﷲ‬
‫ً‬
‫[ن ا‪B‬ﺴﺠﻮد •ﻔﺲ ا‪B‬ﻜﻌﺒﺔ >ﻔﺮا‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ .•ƒÊ\ :‬و‪B‬ﻺﺳ‪O‬ادة أﻧﻈﺮ‪:‬‬
‫ا‪žg‬ﺴﻮط ‪B‬ﻺﻣﺎم ا‪°B‬ﺧ¯‪ .•Ë\ :‬وﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪ . ÓÖ\ :‬واﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪.(ʃ\ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Where should the gaze be focused during the‬‬
‫‪different postures of salāh‬‬
‫‪Question‬‬
‫‪Where should a musall$ focus his gaze in ruk0‛, sajdah and when‬‬
‫?‪making sal m‬‬
‫‪Answer‬‬
‫‪In sajdah he must look towards his nose, in ruk0‛ he must look at his‬‬
‫‪feet, when making sal m to the right he must look at his right‬‬
‫‪shoulder, and at his left shoulder when making sal m to the left. This‬‬
‫‪is from among the etiquette of sal h and a means of perfecting the‬‬
‫‪obligatory actions of sal h.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٓ‬
‫وﻟﮩﺎ اداب…)ﻧﻈﺮہ إ‪: U‬ﻮﺿﻊ ﺳﺠﻮدہ ﺣﺎل ﻗﻴﺎﻣﮧ و½‪ U‬ﻇﮩﺮ ﻗﺪﻣﻴﮧ ﺣﺎل ر¿ﻮﻋﮧ و½‪ U‬ارﻧﺒﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫اﻻو•‬ ‫اﻧﻔﮧ ﺣﺎل ﺳﺠﻮدہ و½‪ U‬ﺣﺠﺮہ ﺣﺎل ﻗﻌﻮدہ و½‪ U‬ﻣﻨﻜﺒﮧ اﻻﻳﻤﻦ واﻻ)‪ °‬ﻋﻨﺪاﻟ‪Õ‬ﺴﻠﻴﻤﺔ‬
‫وا‪œ‬ﺎﻧﻴﺔ •ﺤﺼﻴﻞ ا‪y‬ﺸﻮع‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪.(•ÊÊ\ :‬‬
‫‪Imd d al-Fatt h:‬‬
‫ً ٔ ٔ‬ ‫ً‬
‫إ‪ U‬ا‪y‬ﺸﻮع وﻧﻈﺮہ إ‪U‬‬ ‫ﻧﻈﺮ ا‪g‬ﺼ‪ Š‬إ‪: U‬ﻮﺿﻊ ﺳﺠﻮدہ ﻗﺎﺋﻤﺎ و½‪ U‬ﻇﺎﮨﺮ اﻟﻘﺪم راﻛﻌﺎ ﻻﻧﮧ اد‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ارﻧﺒﺔ اﻧﻔﮧ ﺳﺎﺟﺪا ﻻن ﺗﺼﻮ‪h‬ﺐ ا•ﻈﺮ إ´ﮩﺎ اﻗﺮب إ‪ U‬ا‪y‬ﺸﻮع… و_ﻼ ﻳﻨﻈﺮ إ‪ U‬ﻣﺎ)ﺸﻐﻠﮧ‬
‫ً‬ ‫ً‬
‫ﻋﻤﺎ ﻮ ﻓﻴﮧ ﻣﻦ ا‪y‬ﺸﻮع اﺳﺘﺤﻀﺎرا ﻟﻌﻈﻤﺔ ‪:‬ﻮﻻہ…و‪9h‬ﻮن ‪:‬ﻼﺣﻈﺎ ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫‪156‬‬
 ً ٔ
U‫ﺴﻠﻤﺎ ﻓﻴﻨﻈﺮ إ‬: ^‫ﻨﻜﺒ‬g‫ ا‬U½‫ﻦ ﺗﺮاہ ﻓﺈﻧﮧ ﻳﺮاک‘‘ و‬9‫ﻢ ﺗ‬B ‫ ﺗﺮاہ ﻓﺈن‬õ‫وﺳﻠﻢ ’’اﻋﺒﺪ اﷲ [ﻧ‬
ٔ ٔ ٔ ٔ
‫ وﺗﺮک ا•·ﻒ ﻓﺈذا ﺗﺮ¿ﮧ ﺻﺎر‬،‫ﺸﻮع‬y‫ﻘﺼﻮد ا‬g‫ ﻻن ا‬،û‫ﺎ‬œ‫ ا‬ñ ‫ہ‬°)‫ ا‬U½‫ و‬،‫ اﻻول‬ñ ‫اﻳﻤﻨﮧ‬
ٔ ً
:‫ﺮاﺋﻖ‬B‫ و¿ﺬا ا‘ﺤﺮ ا‬.ÐÓÍ ‫ ص‬،‫ )إﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻢ ﻳﻘﺼﺪ‬B ‫ﻮاﺿﻊ ﻗﺼﺪ او‬g‫ ﮨﺬہ ا‬U‫ﻧﺎﻇﺮا إ‬
‫ واﻟﻔﺘﺎوى‬.ƒ Ë\ :‫ﺼﻨﺎﺋﻊ‬B‫ﺪاﺋﻊ ا‬C‫ و‬.ƒÊÊ ‫ ص‬،‫ واﻟﻄﺤﻄﺎوي‬. Óƒ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:‫ و‬.ÐÓ•\
.(ʃ\ :‫ا§ﻨﺪﻳﺔ‬
All h ta‛ l knows best.
The Sunnah way of coming out of salāh
Question
What is the Sunnah way of coming out of sal h? When saying the
sal m, should the words “wa barak tuhu” be added or should one only
say “as-sal mu ‛alaykum”? Kindly provide an answer in the light of the
four madh hib.
Answer
The three Im ms concur that the Sunnah way of coming out of sal h is
to first say “as-sal mu ‛alaykum wa rahmatull h” to the right side and
then “as-sal mu ‛alaykum wa rahmatull h” to the left side. A person
must not say less than this nor add anything to it. This is the practice
which has been coming down to us. However, Im m M lik
rahimahull h is of the view that only “as-sal mu ‛alaykum” is Sunnah
while the addition of “wa rahmatull h” is not prescribed.
Hanafī madh-hab
Al-Mabs0t:
ٔ ٔ
‫ ﻋﻦ )ﺴﺎرہ‬ù‫ﻢ ور&ﺔ اﷲ" واﻻﺧﺮ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ﺛﻢ )ﺴﻠﻢ ¡ﺴﻠﻴﻤﺘ^ اﺣﺪاﮨﻤﺎ ﻋﻦ ﻳﻤﻴﻨﮧ "ا‬
‫ﻺﻣﺎم‬B ‫ﺴﻮط‬žg‫ )ا‬."‫ﺴﻠﻴﻢ‬Õ‫ﻠﻴﻠﮩﺎ اﻟ‬7‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ "و‬Š‫ ﺻ‬.•‫ ﻟﻘﻮل ا‬õ‫ﻣﺜﻞ ذﻟ‬
.(ÐÓ\ :¯‫ﺧ‬°B‫ا‬
Sharh Munyatul Musall$:
"‫ﺮ*ﺗﮧ‬C‫ﺴﻼم "و‬B‫ ﮨﺬا ا‬ñ ‫ﻢ ور&ﺔ اﷲ" وﻻ ﻳﻘﻮل‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ﻘﻮل "ا‬h‫ﻴﮧ و‬ª‫و)ﺴﻠﻢ ﻋﻦ ﻳﻤﻴ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﺴﻌﻮد ر‬: ‫ ﻓﻴﮧ ﻋﻦ اﺑﻦ‬ù‫ﺮو‬g‫ﺤﻴﻂ ﻓﺈن ا‬g‫ ا‬ñ ‫ﻛﺬا ذﻛﺮ‬
ٔ
‫ ﺑﻴﺎض ﺧﺪہ اﻻﻳﻤﻦ وﻋﻦ‬ù‫ ﻳﺮ‬Á‫ﻢ ور&ﺔ اﷲ" ﺣ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫وﺳﻠﻢ [ن )ﺴﻠﻢ ﻋﻦ ﻳﻤﻴﻨﮧ "ا‬
ٔ
،ä‫ﺴ‬B‫ رواہ اﺻﺤﺎب ا‬ù° ‫ ﺑﻴﺎض ﺧﺪہ اﻟ‬ù‫ ﻳﺮ‬Á‫ﻢ ور&ﺔ اﷲ" ﺣ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫)ﺴﺎرہ "ا‬

157
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﻟ‪O‬ﻣﺬ‪ ù‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،‬وﻻ ﻳﺘﻮﮨﻢ ان ‪:‬ﺮادہ ﮨﺬا ا‪B‬ﺴﻼم اﻻول واﻧﮧ ﻳﻘﻮل ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺴﻼم ا‪œ‬ﺎ‪" û‬و‪C‬ﺮ*ﺗﮧ" ﻛﻤﺎ ﻳﻔﻌﻠﮧ ﺑﻌﺾ ا ﮩﺎل ﻻن ذﻟ‪ õ‬ﺧﻼف ا‪B‬ﺴﻨﺔ ﻛﻤﺎ ‪ ñ‬ﮨﺬا ا@ﺪﻳﺚ‬
‫ٔ‬
‫ا‪B‬ﺼﺤﻴﺢ وﺧﻼف ﻋﻤﻞ اﻻﻣﺔ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،Ã‬ص ‪ .ÐÐÍ‬و¿ﺬا اﻟﻄﺤﻄﺎوي ‪: š‬ﺮا(‬
‫اﻟﻔﻼح‪ ،‬ص •‪ .ƒÊ‬و‪ Ü‬اﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‪.(ÊÍ\ :‬‬
‫‪Mālikī madh-hab‬‬
‫ٔ‬
‫ﻗﺎل اﻟﻌﻼﻣﺔ ﺷﻤﺲ ا‪Q‬ﻳﻦ ا‪Q‬ﺳﻮ`‪ :‬وﻇﺎﮨﺮ ‪+‬م ا‪g‬ﺬ ﺐ اﻧﮩﺎ )ور&ﺔ اﷲ و‪C‬ﺮ*ﺗﮧ( ﻏ„ ﺳﻨﺔ‬
‫ٔ‬ ‫ٔ‬
‫و½ن ﺛﺒﺖ ﺑﮩﺎ ا@ﺪﻳﺚ ﻻﻧﮩﺎ ‪B‬ﻢ ﻳﺼﺤﺒﮩﺎ ﻋﻤﻞ اﮨﻞ ا‪g‬ﺪﻳﻨﺔ ﺑﻞ ذﻛﺮ ﺧﺎﺗﻤﺔ ا‪g‬ﺤﻘﻘ^ ‪Ÿ‬ﻤﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻣ^‪ :‬ان اﻻو• اﻻﻗﺘﺼﺎر ‪’’ š‬ا‪B‬ﺴﻼم ﻋﻠﻴ‪9‬ﻢ‘‘ و½ن ز‪h‬ﺎدة ور&ﺔ اﷲ و‪C‬ﺮ*ﺗﮧ ﺧﻼف‬
‫اﻻو•‪) .‬ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ‪ .ÐÊÔ\ :Ò‬و¿ﺬا ‪:‬ﻮاﻫﺐ ا ﻠﻴﻞ‪ .ƒ Ô\ƒ :‬و‪© Ü‬ح ‪O4‬ص ﺧﻠﻴﻞ‪:‬‬ ‫ٔ ٰ‬
‫‪ .Е•\Ð‬و‪ Ü‬ا‪g‬ﺪوﻧﺔ ا‪B‬ﻜ‪e‬ى‪.(ƒƒÍ\ :‬‬

‫"ا‪B‬ﺴﻼم"‪ :‬ﻳﻘﻮل‪" :‬ا‪B‬ﺴﻼم ﻋﻠﻴ‪9‬ﻢ" ﺑﻼ "ور&ﺔ اﷲ"‪) .‬اﻹﺳﺘﺬ[ر ﻻﺑﻦ‬ ‫ﻗﺎل اﻹﻣﺎم ﻣﺎ‪B‬ﻚ‪:‬‬
‫ﻋﺒﺪ اﻟ‪.(ƒÖÔ\• :e‬‬
‫‪Shāfi‛ī madh-hab‬‬
‫‪Kit b al-Umm:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﺎل ا‪B‬ﺸﺎﻓ ( و‪C‬ﮩﺬہ اﻻﺣﺎدﻳﺚ ‪$‬ﮩﺎ ﻧﺎﺧﺬ ﻓﻨﺎ‪:‬ﺮ ˜ ‪:‬ﺼﻞ ان )ﺴﻠﻢ ¡ﺴﻠﻴﻤﺘ^ إﻣﺎﻣﺎ [ن او‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ ً ٔ‬
‫ﻣﺎ‪:‬ﻮﻣﺎ او ﻣﻨﻔﺮدا وﻧﺎ‪:‬ﺮ ا‪g‬ﺼ‪ Š‬ﺧﻠﻒ اﻹﻣﺎم إذا ‪B‬ﻢ )ﺴﻠﻢ اﻹﻣﺎم ¡ﺴﻠﻴﻤﺘ^ ان )ﺴﻠﻢ ﻮ‬
‫¡ﺴﻠﻴﻤﺘ^ و‪h‬ﻘﻮل ‪ ˜ ñ‬واﺣﺪة ﻣﻨﮩﻤﺎ "ا‪B‬ﺴﻼم ﻋﻠﻴ‪9‬ﻢ ور&ﺔ اﷲ"‪) .‬ﻛﺘﺎب اﻷم‪. •Í\ :‬‬
‫©ح ا‪g‬ﻬﺬب‪.(•ÊÐ\Ð :‬‬ ‫و¿ﺬا‬
‫‪Hambalī madh-hab‬‬
‫‪Al-Mughn$:‬‬
‫‪:‬ﺴﺌﻠﺔ‪ :‬ﻗﺎل‪) :‬ﺛﻢ )ﺴﻠﻢ ﻋﻦ ﻳﻤﻴﻨﮧ ﻓﻴﻘﻮل‪’’ :‬ا‪B‬ﺴﻼم ﻋﻠﻴ‪9‬ﻢ ور&ﺔ اﷲ‘‘ وﻋﻦ )ﺴﺎرہ ﻛﺬﻟ‪õ‬‬
‫ٔ‬
‫‪g‬ﺎ رو‪ ù‬اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬راﻳﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ …ﻗﺎل اﻟ‪O‬ﻣﺬ‪:ؒù‬‬
‫ﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪) .‬ا‪g‬ﻐ’ ﻻﺑﻦ ﻗﺪاﻣﺔ ا@ﻨﺒ‪:Ã‬‬
‫\‪ .ËÖÖ‬و¿ﺬا ©ح ا‪B‬ﻜﺒ„‪.(ËÖÖ\ :‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪158‬‬
Turning the face before the salām
Question
When should the face be turned when making the sal m? Should it be
when commencing to say the word “as-sal m” and before saying it? It
is our practice to turn the face while saying the sal m, but some
scholars say that one must complete turning the face and then say the
sal m. Which of the two views is more correct?
Answer
In the light of the statements of the jurists it is understood that the
face must be turned completely and then the sal m must be said.
Al-Haq ’iq Sharh Manz0mah an-Nasaf$:
ً
‫ﻤﺪ‬Ÿ ‫ﻤﻮد ﺑﻦ‬Ÿ ‫ ﺣﺎﻣﺪ‬i‫ ﻷ‬،ƒÍÐ ‫ ص‬،•‫ﺴ‬ª‫ )ا@ﻘﺎﺋﻖ ©ح ﻣﻨﻈﻮﻣﺔ اﻟ‬.‫ﻮل أوﻻ ﺛﻢ )ﺴﻠﻢ‬ò‫و‬
.(‫ﺑﻦ داؤد ا‘ﺨﺎري‬
Taw li‛ al-Anw r:
‫ )ﻃﻮاﻟﻊ اﻷﻧﻮار ©ح‬.‫ا@ﻘﺎﺋﻖ‬ ‫ ﻛﻤﺎ‬،‫ﺴﻼم‬B‫ﻮﻻ رأﺳﻪ ﻗﺒﻞ ا‬Ÿ ،‫ﺛﻢ )ﺴﻠﻢ ﻋﻦ ﻳﻤﻴﻨﻪ و)ﺴﺎره‬
.(Ê Ó\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ا‬
Khaz nah al-‛Ulam ’:
‫ﺸﻴﺦ‬B‫ﻤﺪ رﺿﺎء ﺑﻦ ا‬Ÿ ‫ﻠﺸﻴﺦ‬B ‫ )ﺧﺰاﻧﺔ اﻟﻌﻠﻤﺎء‬.‫ا@ﻘﺎﺋﻖ‬ ‫ وﺟﻬﻪ أوﻻ ﻛﻤﺎ‬Ã‫ﺼ‬g‫ﻮل ا‬ò ‫ﺛﻢ‬
.( ÓÊ\ :‫ﻤﺪ ﺻﺎﻟﺢ‬Ÿ
Majm0‛ah al-Ghar ’ib:
‫ ص‬،‫ﻤﻮﻋﺔ اﻟﻐﺮاﺋﺐ‬ë) .Å‫ﺻﻼة ا•ﺨ‬ ‫ ﻛﺬا‬،‫ﻮل وﺟﻬﻪ أوﻻ ﺛﻢ )ﺴﻠﻢ‬ò ‫ﻠﻤﺴﻠﻢ أن‬B ;‫ﺒ‬ª‫ﻳ‬
.(ÊÊ
J mi‛ ar-Rum0z Sharh an-Niq yah:
.‫ﺴﺒﻮط ﺛﻢ )ﺴﻠﻢ‬g‫ا‬ ‫ ﻳﺮى ﺑﻴﺎض ﺧﺪه ﻛﻤﺎ‬Á‫ا@ﻘﺎﺋﻖ ﺣ‬ ‫ وﺟﻬﻪ أوﻻ ﻛﻤﺎ‬Ã‫ﺼ‬g‫ﻮل ا‬ò ‫ﺛﻢ‬
.( Í \ :d‫ﻠﻘﻬﺴﺘﺎ‬B ‫ﻮز‬:‫ﺮ‬B‫)ﺟﺎﻣﻊ ا‬
Majma‛ al-Mas ’il:
.(•Ê ‫ ص‬،‫ﺴﺎﺋﻞ‬g‫ﻤﻊ ا‬ë) .‫ﻮﻗﺎﻳﺔ‬B‫ﺘ~ ا‬4 ‫ ©ح‬d‫ ﻗﻬﺴﺘﺎ‬،‫ﻮﺟﻪ ﺛﻢ )ﺴﻠﻢ‬B‫ﻞ ا‬h‫ﻮ‬7‫و‬
All h ta‛ l knows best.

159
The effects of sajdah
Question
What is meant by the effects of sajdah? We see a mark on the
foreheads of some people. Is this what is meant?
Answer
The effects of sajdah could have several meanings:
1. The development of piety and goodness within a person on
account of sal h. Consequently, his face appears illuminated in
this very world.
2. It refers to the yellowness of the face during the day and the
effects of remaining awake at night.
3. The face of the one who was regular in sal h will be
illuminated on the day of Resurrection.
4. The effects of wud0’ on the parts of the body which are
washed in wud0’.
Sometimes marks are seen on the forehead. If a person imposed these
marks wilfully then it is reprehensible and it is not permissible to refer
to it as a mark of piety.
Tafs$r Ibn Kath$r:
ٔ ٔ
‫ ﻃﻠﺤﺔ ﻋﻦ اﺑﻦ‬ì‫ ﺑﻦ ا‬š ‫ﺴﺠﻮد{ ﻗﺎل‬B‫ وﺟﻮﮨﮩﻢ ﻣﻦ اﺛﺮ ا‬ñ ‫ }ﺳﻴﻤﺎﮨﻢ‬:‫وﻗﻮﻟﮧ ﺟﻞ ﺟﻼﻟﮧ‬
:‫ﺎﮨﺪ وﻏ„ واﺣﺪ‬ë ‫ وﻗﺎل‬.‫ﺴﻤﺖ ا@ﺴﻦ‬B‫ وﺟﻮﮨﮩﻢ{ ﻳﻌ ا‬ñ ‫ }ﺳﻴﻤﺎﮨﻢ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﻋﺒﺎس ر‬
ٔ ٔ
،à‫ﻤﺪ اﻟﻄﻨﺎﻓ‬Ÿ ‫ ﺑﻦ‬š ‫ ﺣﺪﺛﻨﺎ‬،ì‫ ﺣﺪﺛﻨﺎ ا‬:‫ ﺣﺎﺗﻢ‬ì‫ وﻗﺎل اﺑﻦ ا‬.‫ﺸﻮع وا•ﻮاﺿﻊ‬y‫ﻳﻌ ا‬
ٔ
‫ وﺟﻮﮨﮩﻢ ﻣﻦ اﺛﺮ‬ñ ‫ﺎﮨﺪ }ﺳﻴﻤﺎﮨﻢ‬ë ‫ﺣﺪﺛﻨﺎ ﺣﺴ^ ﺑﻦ ﺟﻌ ﻋﻦ زاﺋﺪة ﻋﻦ ﻣﻨﺼﻮر ﻋﻦ‬
ٔ ٔ
^‫ﻤﺎ [ن ﺑ‬C‫ ر‬:‫ ﻓﻘﺎل‬،‫ﻮﺟﮧ‬B‫ ا‬ñ ‫ ﻣﺎ ﻛﻨﺖ اراہ إﻻ ﮨﺬا اﻻﺛﺮ‬:‫ ﻗﻠﺖ‬.‫ﺸﻮع‬y‫ ا‬:‫ﺴﺠﻮد{ ﻗﺎل‬B‫ا‬
ً ٔ
‫ وﻗﺎل ﺑﻌﺾ‬،‫ﺴﻦ وﺟﻮﮨﮩﻢ‬7 ‫ﺼﻼة‬B‫ ا‬:ù‫ﺴﺪ‬B‫ وﻗﺎل ا‬.‫ ﻗﻠﺒﺎ ﻣﻦ ﻓﺮﻋﻮن‬à‫ﻋﻴ ﻣﻦ ﻮ اﻗ‬
ٔ
‫ﻨﮧ ﻋﻦ‬ª‫ ﺳ‬ñ ‫ﻠﻴﻞ ﺣﺴﻦ وﺟﮩﮧ ﺑﺎ•ﮩﺎر‘‘ وﻗﺪ اﺳﻨﺪہ اﺑﻦ ﻣﺎﺟﺔ‬B‫ت ﺻﻼﺗﮧ ﺑﺎ‬É‫ ’’ﻣﻦ ﻛ‬:‫ﺴﻠﻒ‬B‫ا‬
ٔ ٔ ٰ
‫ ﺳﻔﻴﺎن‬ì‫ ﻋﻦ ا‬،‫ ﻋﻦ اﻻﻋﻤﺶ‬،õh© ‫ ﻋﻦ‬î‫ﻮ‬: ‫ﺼﺎﻟ= ﻋﻦ ﺛﺎﺑﺖ ﺑﻦ‬B‫ﻤﺪ ا‬Ÿ ‫إﺳﻤﺎﻋﻴﻞ ﺑﻦ‬
‫ت ﺻﻼﺗﮧ‬É‫ ’’ﻣﻦ ﻛ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺟﺎﺑﺮ ر‬
ً ٔ
ñ ‫ﻠﺤﺴﻨﺔ ﻧﻮرا‬B ‫ إن‬:‫ وﻗﺎل ﺑﻌﻀﮩﻢ‬.‫ﻮﻗﻮف‬: ‫ﺼﺤﻴﺢ اﻧﮧ‬B‫ﻠﻴﻞ ﺣﺴﻦ وﺟﮩﮧ ﺑﺎ•ﮩﺎر‘‘ وا‬B‫ﺑﺎ‬
ٔ „‫ وﻗﺎل ٔاﻣ‬.‫ ﻗﻠﻮب ا•ﺎس‬ñ ‫ﺒًﺔ‬Ÿ‫ﺮزق و‬B‫ ا‬ñ ‫ﻮﺟﮧ وﺳﻌًﺔ‬B‫ ا‬ñ ‫ﺎئ‬
‫ﻮﻣﻨ^ ﻋﺜﻤﺎن‬g‫ا‬
ً
‫اﻟﻘﻠﺐ وﺿﻴ‬
ٰ ٔ ٔ ٔ
ّ ‫ ﻣﺎ‬:‫ اﷲ ﻋﻨﻪ‬u‫ر‬
،‫ﺴﺎﻧﮧ‬B ‫ ﺻﻔﺤﺎت وﺟﮩﮧ وﻓﻠﺘﺎت‬š U‫ﺗﻌﺎ‬ ‫ﺮة إﻻ اﺑﺪاہ اﷲ‬hÆ ‫ اﺣﺪ‬Æ‫ا‬
160
 ٔ ،‫ﻮﺟﮧ‬B‫ ﺻﻔﺤﺎت ا‬š ‫ ا•ﻔﺲ ﻳﻈﮩﺮ‬ñ ‫ﺋﻦ‬ðB‫ء ا‬2B‫واﻟﻐﺮض ٔان ا‬
‫ﺮﺗﮧ‬hÆ ‫ﻮﻣﻦ إذا [ﻧﺖ‬g‫ﻓﺎ‬
ّ ّ ٔ
.(ƒ Ë\• :„‫ )ﺗﻔﺴ„ اﺑﻦ ﻛﺜ‬.‫ﻠﻨﺎس‬B ‫ﻋﺰ وﺟﻞ ﻇﺎﮨﺮہ‬ ٰ
‫ اﺻﻠﺢ اﷲ‬U‫ﺗﻌﺎ‬ ‫ﺻﺤﻴﺤﺔ ﻣﻊ اﷲ‬
Ma‛ rif al-Qur’ n
ْ ُ Ñ ‫ﻣﻦ َ َأﺛﺮ‬
ْ ّ ‫وﺟﻮﻫﻬﻢ‬
ْ ُْ ْ ُ َْ
‫ﺴﺠﻮد‬B‫ا‬
ِ ِ ِ ِ ِ ُ ْ ِ ‫ِﺳﻴﻤﺎﻫﻢ‬
Their marks are on their faces, from the effect of prostration.1
In other words, sal h has become so much a part of their lives that the
special effects of sal h and sajdah are to be seen on their faces. The
effects refer to the light and effulgence which are observed on the face
of every righteous and ardent worshipper by virtue of his worship,
submission and humility. It does not refer to the mark which is seen
on the forehead as a result of constant prostration. The effulgence
becomes more apparent from the tahajjud sal h as is clear from the
following narration of Hadrat J bir radiyall hu ‛anhu that Ras0lull h
sallall hu ‛alayhi wa sallam said:
‫ﻠﻴﻞ ﺣﺴﻦ وﺟﻬﻪ ﺑﺎ•ﻬﺎر‬B‫ت ﺻﻼﺗﻪ ﺑﺎ‬É‫ﻣﻦ ﻛ‬
The one who engages in abundant sal h at night has an effulgent face
during the day.
Hadrat Hasan Basr$ rahimahull h said that it refers to that effulgence
which will be seen on the day of Resurrection on the faces of those
who were regular in sal h.2
Refer to the following for additional details:

:d‫ﻌﺎ‬g‫ روح ا‬.ƒÔÐ\ Í :Ž‫ ﺗﻔﺴ„ اﻟﻘﺮﻃ‬.ÐÊÓ\ :‫ي‬e‫ ﺗﻔﺴ„ اﻟﻄ‬.ÐÍ\Ô :‫ﻈﻬﺮي‬g‫ﺗﻔﺴ„ ا‬
.ÍÖ• ‫ ص‬،d‫ ﺗﻔﺴ„ ﻋﺜﻤﺎ‬. ƒË\ƒÍ
All h ta‛ l knows best.
Yawning in salāh
Question
If a person yawns in sal h, must he cover his mouth or not? Which
hand must he use to cover it?

1
S0rah al-Fath, 48: 29.
2
Ma‛ rif al-Qur’ n, vol. 8, p. 93.
161
Answer
As far as possible, yawning must be repulsed while in sal h. If it is not
possible, the back of the right palm must be used to cover the mouth
when in the standing posture. If it happens in any other posture of
sal h, the back of the left palm must be used.
Al-Bahr ar-R ’iq:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬b‫ﺮاد ﺑﻪ ﺳﺪه ﻟﻘﻮ‬g‫ﺴﻚ ﻓﻤﻪ وا‬:‫ و¿ﻈﻢ ﻓﻤﻪ ﻋﻨﺪ ا•ﺜﺎؤب( أي أ‬b‫)ﻗﻮ‬
:‫ﺔ‬h„‫ اﻟﻈﻬ‬Ü‫ و‬،‫ﺸﻴﻄﺎن ﻓﺈذا ﺗﺜﺎءب أﺣﺪ>ﻢ ﻓﻠﻴﻜﻈﻢ ﻣﺎ اﺳﺘﻄﺎع‬B‫ﺼﻼة ﻣﻦ ا‬B‫ا‬ ‫ا•ﺜﺎؤب‬
.(ÐÓ•\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻠﺤﺪﻳﺚ‬B ‫ﻢ ﻳﻘﺪر ﻏﻄﺎه ﺑﻴﺪه أو ﻛﻤﻪ‬B ‫ﻓﺈن‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: Yawning in sal h is from
Shayt n. If any of you wants to yawn, he must suppress it as much as
he can…if he cannot do that, he must cover his mouth with his hand or
sleeve.
Ad-Durr al-Mukht r:
.(Ë Ë\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﻮ ﻗﺎﺋﻤﺎ‬B ‫ وﻗﻴﻞ ﺑﺎ´ﻤ‬،‫ى‬° ‫ﻢ ﻳﻘﺪر ﻏﻄﺎه ﺑﻈﻬﺮ ﻳﺪه اﻟ‬B ‫ﻓﺈن‬
H shiyah at-Taht w$ ‛Al ad-Durr:
‫ى‬° ‫ أﻣﺎ ﺧﺎرﺟﻬﺎ ﻓﺒﻈﻬﺮ ﻛﻔﻪ اﻟ‬.‫ﺼﻼة ﻟﻘﻠﺔ اﻟﻌﻤﻞ‬B‫ا‬ ‫ ﺑﻈﻬﺮ ﻳﺪه ا´ﻤ ( ﻫﺬا ﺣﻜﻤﻪ‬b‫)ﻗﻮ‬
‫ى‬° ‫ﻮن ﺑﺎﻟ‬9‫ﺒ; أن ﺗ‬ª‫ﻮ ﻗﺎﺋﻤﺎ( ﻷن ا•ﻐﻄﻴﺔ ﻳ‬B ‫ وﻗﻴﻞ ﺑﺎ´ﻤ‬b‫ﻛﻤﺎ وردت ﺑﻪ اﻵﺛﺎر )ﻗﻮ‬
‫ﻼف ﻣﺎ إذا [ن‬Ç ‫ﻢ ﻳﻠﺰم ﻣﻨﻪ ﺣﺮ¿ﺔ ا´ﺪﻳﻦ‬B‫ﻚ و‬B‫[ﻹﻣﻄﺨﺎط ﻓﺈذا [ن ﻗﺎﻋﺪا )ﺴﻬﻞ ﻋﻠﻴﻪ ذ‬
‫ )ﺣﺎﺷﻴﺔ‬..‫ﺘﻬﺎ ﺣﻠ‬7 ‫أﻳﻀﺎ ﻷﻧﻬﺎ‬ ‫ى ﺣﺮ¿ﺔ ا´ﻤ‬° ‫ﻗﺎﺋﻤﺎ ﻓﺈﻧﻪ ﻳﻠﺰم ﻣﻦ ا•ﻐﻄﻴﺔ ﺑﺎﻟ‬
‫ ص‬،Ã‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬Ü‫ و‬.Ë Ë\ :ô‫ﺸﺎ‬B‫ا‬ ‫ و¿ﺬا‬.ƒ •\ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ‫اﻟﻄﺤﻄﺎوي‬
.(ЃË
All h ta‛ l knows best.
Salāh without a topī
Question
Some people claim that it is not necessary to perform sal h with a top$
on because Ras0lull h sallall hu ‛alayhi wa sallam had used his top$ as
a sutrah. Is this correct?

162
Answer
It is makr0h to perform sal h without a top$. The Had$th which makes
reference to using a top$ as a sutrah is a weak Had$th. It is not correct
to furnish it as a proof. Furthermore, there are various narrations
which make reference to the Sah bah radiyall hu ‛anhum and seniors
of the ummat performing sal h with a top$.
Ad-Durr al-Mukht r:
:ô‫ﺸﺎ‬B‫ ا‬Ü‫ﺳﻞ( و‬ð‫ﻠﺘ‬B ‫ا( أي [ﺷﻔﺎ )رأﺳﻪ‬Æ‫ )وﺻﻼﺗﻪ ﺣﺎ‬:(‫ﺼﻼة‬B‫ﻜﺮوﻫﺎت ا‬: ‫) ﺑﺎب‬
‫¿ﻬﺎ‬O‫ﺼﻼة ﻓ‬B‫ا‬ ‫ﺮا ﻣﻬﻤﺎ‬:‫ﻢ ﻳﺮﻫﺎ أ‬B‫ﻜﺴﻞ ﺑﺄن اﺳﺘﻘﻞ ﺗﻐﻄﻴﺘﻪ و‬B‫ﺳﻞ( أي ﻷﺟﻞ ا‬ð‫ﻠﺘ‬B)
.(Ð•Ö ‫ ص‬،Ã‫ﺼ‬g‫©ح ﻣﻨﻴﺔ ا‬ ‫ و¿ﺬا‬.Í• \ :ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬...‫ﻚ‬B=
Fat w Rah$m$yyah:
It has become a fashion to walk around bare-headed. It is the practice
of flagrant sinners and immoral persons, and it is a repugnant act.
‛All mah Ibn Jauz$ rahimahull h said:

‫ )ﺗﻠﺒ ﺲ‬.‫ﺮوة وﺗﺮك أدب‬: ‫ﺴﺘﻘﺒﺢ وﻓﻴﻪ إﺳﻘﺎط‬: ‫ﺮأس‬B‫ﻗﻞ أن ﻛﺸﻒ ا‬È š ¬ ‫وﻻ‬
.(ÐÊÐ ‫ ص‬،‫إﺑﻠ ﺲ‬
An intelligent person knows well that exposing the head is frowned
upon, and it entails lowering one’s dignity and discarding good
etiquette.
Shaykh ‛Abd al-Q dir J$l n$ rahimahull h said:

.( Ð\ :^‘‫ )ﻏﻨﻴﺔ اﻟﻄﺎ‬.‫ﺮأس ﺑ^ ا•ﺎس‬B‫ﺮه ﻛﺸﻒ ا‬9h‫و‬

It is reprehensible to uncover one’s head in the presence of people. 1
The narration which makes reference to a sutrah is weak
Maq l t al-Kauthar$:
‫ة ﺑ^ ﻳﺪﻳﻪ‬O‫ﺴﻮﺗﻪ ﻓﺠﻌﻠﻬﺎ ﺳ‬ª‫ﻤﺎ ﻧﺰع ﻗﻠ‬C‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ر‬Š‫وأﻣﺎ ﻣﺎ ﻳﺮوى ﻣﻦ أﻧﻪ ﺻ‬
‫ﻦ‬h‫دواو‬ ‫ ذﻛﺮ‬b ‫ﺸﻤﺎﺋﻞ وﻏ„ه ﻓﻼ ﻳﻌﺮج ﻋﻠﻴﻪ وﻟ ﺲ‬B‫©ح ا‬ ‫ ﻓﻀﻌﻴﻒ ﻛﻤﺎ‬Ã‫وﻫﻮ ﻳﺼ‬
.‫ﺮأس‬B‫ﺗﻐﻄﻴﺔ ا‬ ‫ﺘﻮارﺛﺔ‬g‫ﺴﻨﺔ ا‬B‫ﺘﻮارث وا‬g‫ﻦ أن ﻳﻨﺎﻫﺾ اﻟﻌﻤﻞ ا‬9‫ة ﻓﻼ ﻳﻤ‬e‫ﻌﺘ‬g‫ا@ﺪﻳﺚ ا‬
.( ʃ ‫ ص‬،‫ﻜﻮﺛﺮي‬B‫)ﻣﻘﺎﻻت ا‬

1
Fat w Rah$m$yyah, vol. 6, p. 351.
163
Proofs for wearing a topī
Bukh r$ Shar$f:
.(ËÍ\ :‫ﻒ‬h© ‫ﺎري‬Ç) .‫ﺴﻮة‬ª‫ اﻟﻌﻤﺎﻣﺔ واﻟﻘﻠ‬š ‫ﻋﻦ ا@ﺴﻦ [ن أﻗﻮام )ﺴﺠﺪون‬
Hasan rahimahull h said: There were people who used to prostrate on
a turban and a hat.
‫ﺼﻨﻒ ﻋﺒﺪ‬:) .‫ﺴﻬﻢ‬å‫ﺮا‬C‫ﺴﺎﺗﻘﻬﻢ و‬: ‫ﺼﺤﺎﺑﺔ( ﻳﺼﻠﻮن‬B‫ [ﻧﻮا )ا‬:‫ ﻗﺎل‬G‫ﻋﻦ إﺑﺮاﻫﻴﻢ ا•ﺨ‬
.(‫ﺮﺟﻞ )ﺴﺠﺪ ﻻ ¬ﺮج ﻳﺪﻳﻪ‬B‫ ﺑﺎب ا‬:‫ﺮزاق‬B‫ا‬
Ibr h$m an-Nakha‛$ said: The Sah bah radiyall hu ‛anhum used to
perform sal h in their fur garments and hooded cloaks.
Z d al-Ma‛ d:
.‫ﺴﻮة‬ª‫ﺘﻬﺎ اﻟﻘﻠ‬7 ‫ﺴﻬﺎ‬ž‫ اﷲ ﻋﻨﻪ و*ن ﻳﻠ‬u‫ﺴﺤﺎب ﻛﺴﺎﻫﺎ ﻋﻠﻴﺎ ر‬B‫ا‬ ‫ ﻋﻤﺎﻣﺔ ¡ﺴ‬b ‫[ﻧﺖ‬
.( ÐË\ :‫ﻌﺎد‬g‫)زاد ا‬
He had a turban called as-Sah b which he gave to ‛Al$ radiyall hu
‛anhu to wear. He used to wear it with a hat underneath.
Tirmidh$ Shar$f:
‫ ﺛﻢ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ اﷲ ﻋﻨﻪ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬u‫ﻄﺎب ر‬y‫ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‬
‫ ﻣﺎ‬:‫ﺴﻮﺗﻪ ﻗﺎل‬ª‫ وﻗﻌﺖ ﻗﻠ‬Á‫ﻫﻜﺬا ورﻓﻊ رأﺳﻪ ﺣ‬...‫ﺆﻣﻦ ﺟﻴﺪ اﻹﻳﻤﺎن‬: ‫ﻌﺔ رﺟﻞ‬C‫ﺸﻬﺪاء أر‬B‫ا‬
‫ )رواه‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ﺴﻮة ا‬ª‫ اﷲ ﻋﻨﻪ أراد أم ﻗﻠ‬u‫ﺴﻮة ﻋﻤﺮ ر‬ª‫أدري أﻗﻠ‬
.(ƒÔ•\ :‫ﻣﺬي‬O‫اﻟ‬
‛Umar ibn al-Khatt b radiyall hu ‛anhu narrates: I heard Ras0lull h
sallall hu ‛alayhi wa sallam saying: The martyrs are of four types. One
is a believer with good $m n…he raised his head to the extent that his
hat fell off. The narrator said: I do not know whether he was referring
to the hat of ‛Umar radiyall hu ‛anhu or of Ras0lull h sallall hu ‛alayhi
wa sallam.
Majma‛ az-Zaw ’id:
.‫ﺴﻮة ﺑﻴﻀﺎء‬ª‫ﺲ ﻗﻠ‬ž‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻠ‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
d‫ا‬e‫ رواه اﻟﻄ‬.‫ﺲ ﻛﻤﺔ ﺑﻴﻀﺎء‬ž‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻠ‬Š‫ وﻋﻨﻪ [ن رﺳﻮل اﷲ ﺻ‬d‫ا‬e‫رواه اﻟﻄ‬
.( ÊË\Ë :‫ وﺷﻌﺐ اﻹﻳﻤﺎن‬. ƒ \Ë :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫اﻷوﺳﻂ‬

164
Ibn ‛Umar radiyall hu ‛anhu said: “Ras0lull h sallall hu ‛alayhi wa
sallam used to wear a white hat.”…Ras0lull h sallall hu ‛alayhi wa
sallam used to wear a white round hat.
‫ﺴﻮة‬ª‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﻠ‬Š‫ رﺳﻮل اﷲ ﺻ‬š ‫ رأﻳﺖ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
.(‫ﻜﻮﺛﺮ‬B‫ ا‬،^‫ ﺑﺎب اﻟﻌ‬، ÐÊ\ :‫ ﺣﻨﻴﻔﺔ‬i‫ﺴﻨﺪ أ‬:) .‫ﻠﺔ‬h‫ﺎﺳﻴﺔ ﻃﻮ‬£
Ab0 Hurayrah radiyall hu ‛anhu said: I saw a tall five-panelled hat on
Ras0lull h sallall hu ‛alayhi wa sallam.
‫ﺴﻮة اﺳﻤﺎط‬ª‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﻠ‬Š‫ رﺳﻮل اﷲ ﺻ‬š ‫ اﷲ ﻋﻨﻪ أﻧﻪ رأى‬u‫ ﺳﻠﻴﻂ ر‬i‫ﻋﻦ أ‬
.(‫ﺮاﻳﺔ‬B‫ دار ا‬،ÐÓÐ\Ð :d‫ﺜﺎ‬g‫ )اﻵﺣﺎد وا‬.‫§ﺎ آذان‬
Ab0 Sulayt radiyall hu ‛anhu said that he saw Ras0lull h sallall hu
‛alayhi wa sallam wearing a hat made of a single piece of cloth with
flaps.
‫ﺴﻮة‬ª‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻋﻠﻴﻪ ﻗﻠ‬Š‫ رأﻳﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
.( Ô ‫ ص‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ )أﺧﻼق ا‬.‫ﺑﻴﻀﺎء ﺷﺎﻣﻴﺔ‬
Ab0 Hurayrah radiyall hu ‛anhu narrates: I saw Ras0lull h sallall hu
‛alayhi wa sallam wearing a white Syrian hat.
‫ﻣﺔ‬È ‫ﺴﻮة‬ª‫ﺲ ﻗﻠ‬ž‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟ‬Š‫ﻓﻘﺪ ﺛﺒﺖ ﻣﻦ ﻫﺬه اﻷﺣﺎدﻳﺚ أن رﺳﻮل اﷲ ﺻ‬
‫ﺴﻮن‬ž‫ اﷲ ﻋﻨﻪ [ﻧﻮا ﻳﻠ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ أن ا‬š ‫ﻚ ﻋﺪة أﺣﺎدﻳﺚ ﺗﺪل‬B‫اﻷﺣﻮال واﻷوﻗﺎت و¿ﺬ‬
.‫ﺮ‬: ‫ﺼﻼة ﻛﻤﺎ‬B‫ا‬ ‫ﺴﻮة‬ª‫اﻟﻘﻠ‬
It is proven from the above Ah d$th that Ras0lull h sallall hu ‛alayhi
wa sallam wore a hat under normal conditions and situations. There
are also several Ah d$th which prove that the Sah bah radiyall hu
‛anhum used to wear a hat in sal h, as mentioned previously.
Maq l t al-Kauthar$:
Á‫ﺮأس ﻣﻦ ﻏ„ ﻋﺬر ﺣ‬B‫ﻛﺸﻒ ا‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ﺒﺖ ﻋﻦ ا‬3‫ﻢ ﻳ‬B ‫ أﻧﻪ‬:‫وا@ﺎﺻﻞ‬
‫دة ا•ﺼﺎرى‬È ‫ وﻗﺪ ﺳﺒﻖ ﺑﻴﺎن‬،‫ﺼﻼة‬B‫ا‬ ‫ﺮأس‬B‫ﻛﺸﻒ ا‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻧﻘﺘﺪي ﺑﻪ ﺻ‬
.‫ام ﻳﻘﻔﻮﻧﻪ‬O‫ﻮﻗﻒ اﺣ‬: ˜ ‫ﻚ‬B‫ﺻﻼﺗﻬﻢ ﺑﻞ ﻫﻢ ﻳﻔﻌﻠﻮن ﻛﺬ‬ ‫ﺮؤوس‬B‫ﻣﻦ ﻛﺸﻒ ا‬
.( ÊÐ ‫ ص‬،‫ﻜﻮﺛﺮي‬B‫)ﻣﻘﺎﻻت ا‬
To sum up, Ras0lull h sallall hu ‛alayhi wa sallam uncovering his head
without a reason is not established to the extent that we could emulate
him in uncovering the head in sal h. Previously we explained the habit
165
of the Ans r to cover their heads in their sal h. They do this in every
situation of respect.
‫ﻢ‬B :‫ اﻷول‬:‫أﺣﻮال ﺛﻼﺛﺔ‬ ‫ﺮه‬9‫ وﺗ‬:"‫ﻨﺎر‬g‫ﻠﺔ "ا‬ë ‫ﻣﻘﺎﻟﺔ ﻃﺒﻌﺖ‬ ‫ﺸﻴﺦ رﺷﻴﺪ رﺿﺎ‬B‫ﻗﺎل ا‬
‫ ﺑﺎ ﻤﺎﻋﺔ ﻣﻊ أﻧﺎس‬Ã‫ﺮس ﻋﻦ رأﺳﻪ ﺣﺎل ﻛﻮﻧﻪ ﻳﺼ‬ò :d‫ﺎ‬œ‫ ا‬.‫ﺮأس‬B‫ ﻛﺸﻒ ا‬š ‫ﻳﺘﻌﻮد‬
‫ﺮه ﻛﺸﻒ‬9‫ﻣﻦ ﻳ‬ ‫ﺴﺠﺪ ﺑﻤﺤ‬g‫ا‬ ‫ ﻛﺸﻒ رأﺳﻪ‬š ~‫ ﻳ‬:‫ﺎﻟﺚ‬œ‫ ا‬.‫ﻳﻐﻄﻮن رؤوﺳﻬﻢ‬
.‫ﺼﻼة‬B‫ﺮه ا‬9‫ﺌﺬ ﺗ‬ª‫ﻚ ﻓﺤﻴ‬B‫ ذ‬š ‫ﺮأس ﺛﻢ ﻳﻨﻘﺪه‬B‫ا‬

‫ﻚ‬B‫ ﻣﻦ ا•ﺺ ﺑﻞ ﻓﻌﻠﻪ ذ‬b ‫ —ء ﻻ ﺛﺒﻮت‬š ‫ﻠﻜﺮاﻫﺔ أﻧﻪ ﻳﺘﻌﻮد‬B •‫ا@ﺎﻟﺔ اﻷو‬ ‫ﻮﺟﻪ‬B‫وا‬
.‫ﻘﺒﻮﻟﺔ ﻣﻦ اﻟﻘﺮون‬g‫ﺘﻮارﺛﺔ ا‬g‫ﺴﻨﺔ ا‬B‫¬ﺎﻟﻒ ا‬

.‫اﻹﺳﻼم‬ ‫ﻈﻮر‬Ÿ ‫ﺎﻧﻴﺔ أﻧﻪ ¬ﺎﻟﻒ اﻹ‚ﺎع وﻫﻮ‬œ‫ا@ﺎﻟﺔ ا‬ ‫واﻟﻌﻠﺔ‬

ä‫ﺴ‬B‫ )ا‬.‫ﻠﻐﻴﺒﺔ وا ﺪال‬B ‫ﺒﺎ‬ž‫ﺴ‬: ‫ﻮن‬9‫ﺮﺟﻞ ﻳ‬B‫ﺔ أن ﻫﺬا ا‬œ‫ﺎ‬œ‫ا@ﺎﻟﺔ ا‬ ‫ﻜﺮاﻫﺔ‬B‫وﺳﺒﺐ ا‬

.(ËÓ ‫ ص‬،‫ت‬È‫وا‘ﺪ‬
Shaykh Rash$d Rid said in an article published in the periodical, al-
Man r: It is reprehensible to uncover the head in three situations: (1)
On occasions when uncovering the head is not the norm. (2)
Uncovering the head in sal h while being in a congregation where the
people cover their heads. (3) When a person insists on uncovering his
head in the presence of the one who dislikes it and then criticizes him
for it. Sal h will be reprehensible in such a case.
The reason for reprehensibility in the first situation is that he is
habituating himself in doing something which is not established from
any text. Rather, this action of his is contrary to the practice which
was inherited and accepted since many eras.
The reason in the second situation is that he is acting against the
unanimous practice, and this is prohibited in Islam.
The reason for reprehensibility in the third situation is that this
person is becoming a cause of backbiting and argumentation.
‫ﺴﺘﻤﺮة‬: ‫ﺴﻮة [ﻧﺖ ﺳﻨﺔ‬ª‫ﺲ اﻟﻘﻠ‬ž‫ﺘﻨﺎ ﻟ‬ž‫ ﻷﻧﻨﺎ أﺛ‬.‫ﺮأس‬B‫ﻜﺸﻮف ا‬: ‫ﺼﻼة‬B‫ﺮه ا‬9‫ ﺗ‬:‫ﻼﺻﺔ‬y‫ا‬
‫ﻚ ﻫﻮ ﻣﻌﻤﻮل‬B‫ و¿ﺬ‬،‫ورة‬ø ‫ﺮأس ﺑﻼ‬B‫ ا‬Æ‫ ﺣﺎ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬Ž•‫ﺒﺖ أن ا‬3‫ﻢ ﻳ‬B‫و‬
.‫ﻜﺮوه‬: ‫‚ﻴﻊ اﻷﺣﻮال‬ ‫ﺮأس‬B‫ ﻫﺬا اﻟﻌ~ و¿ﺸﻒ ا‬U‫ﺑﻪ ﻣﻦ ﺑﺪاﻳﺔ اﻹﺳﻼم إ‬
To sum up: It is makr0h to perform sal h with the head uncovered
because we proved that wearing a hat was a continuous Sunnah, and it
is not established that Ras0lull h sallall hu ‛alayhi wa sallam used to
166
uncover his head without necessity. Similarly, this is the practice from
the beginning of Islam to this day, and uncovering the head in all
situations is makr0h.
All h ta‛ l knows best.

167
 Difference In The Salāh Of Males And
Females
Proof for differences in the salāh of males and
females
Question
What is the difference between the sal h of a male and a female? What
is the status of the Ah d$th which make reference to these differences?
Answer
The injunctions and rulings of the Shar$‛ah constantly take the
physical make up of men and women into consideration. Whether it be
in matters related to purity, fasting or hajj, consideration is certainly
given to women on the basis that they are women.
In the same way, differences between males and females will most
certainly be found in sal h which is the most important act of worship
in Islam.
The sole reason for this is that consideration has to be given to
concealing her and so that her body parts are not exposed and
displayed. Observe a few rulings which apply specifically to sal h:
Like men, women are obliged to perform sal h. They will act contrary
to men only in certain situations, viz.:
1. Whether it is winter or not, a woman must raise her hands [for
takb$r] from beneath the sheet or burqa‛ which she is wearing. She
must not expose her hands.
2. She will raise her hands in line with her shoulders [and not above].
3. After the takb$r-e-tahr$mah, she will place her hands on her chest
below her breasts.
4. She will place her right palm flat on the back of her left palm. She
will neither encircle her left wrist nor hold it.
5. She must not bend too much in ruk0‛. She will bend only to the
extent that her hands reach her knees.
6. When in ruk0‛, the fingers of both hands will be together and not
spread open.
7. She must not rest on her hands when in ruk0‛.

168
8. When in ruk0‛, she will merely place her hands on her knees; she
will not grasp them.
9. She must keep her knees bent in ruk0‛.
10. When in ruk0‛, her arms and shoulders will be drawn close to her
body.
11. When in sajdah, her shanks will be spread on the ground.
12. When in sajdah, both her feet will not be upright. Rather, both will
be spread on the ground pointing towards the right. She will make
sajdah by making herself small and pressing herself to the ground. She
will not raise her posterior.
13. When in sajdah, her stomach will be attached to her thighs.
14. Her arms will be attached to the sides of her body.
15. When sitting in the tashahhud position, both her feet will be
spread on the ground, pointing to the right. They will not be upright.
She will sit on her buttocks.
16.When in tashahhud, her fingers will be close together.
17. If any matter occurs in sal h, e.g. someone wants to cross from in
front of her, she will clap. She will not say Sub-h nall h as is the case
with males.
18. She will not lead males in sal h.
19. It is makr0h tahr$m$ for only women to perform sal h in
congregation.
20. If women perform sal h in congregation, the woman who is the
im m will not step forward; she will stand in the middle among the
women.
21. It is makr0h for women to attend the congregation.
22. If women attend the males’ congregation, they must stand in the
rear.
23. The jumu‛ah sal h is not compulsory on women but if they attend
it, the obligation of zuhr falls off.
24. The two ‛$d sal hs are not obligatory on women.
25. It is not obligatory for women to read the takb$r in a loud voice
during the days of tashr$q [9-13 Dh0 al-Hijjah].
26. It is not mustahab for women to delay the fajr sal h [they must
perform it at its beginning time].
169
‫‪27. A woman is not permitted to read any sal h in a loud voice.‬‬
‫‪28. A woman does not call out the adh n.‬‬
‫‪29. A woman does not observe i‛tik f in a masjid.1‬‬
‫‪Quotations from books of jurisprudence‬‬
‫‪1. Hanafī madh-hab‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬
‫ورﻓﻊ ا´ﺪﻳﻦ ﺣﺬاء ا‪g‬ﻨﻜﺒ^ ‪B‬ﻠﺤﺮة ‪ š‬ا‪B‬ﺼﺤﻴﺢ ﻻن ذراﻋﻴﮩﺎ ﻋﻮرة وﻣﺒﻨﺎہ ‪š‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ا‪B‬ﺴ‪…O‬و¡ﺴﻦ وﺿﻊ ا‪g‬ﺮاةة ﻳﺪﻳﮩﺎ ‪ š‬ﺻﺪرﮨﺎ ﻣﻦ ﻏ„‪7‬ﻠﻴﻖ ﻻﻧﮧ اﺳ‪ O‬ﻟﮩﺎ…وا‪g‬ﺮاة ﻻ‬
‫ٔ‬ ‫ٔ‬
‫ﺗﻔﺮﺟﮩﺎ )‪ ñ‬ا‪B‬ﺮ¿ﻮع( ﻻن ﻣﺒ ٰ ﺣﺎﻟﮩﺎ ‪ š‬ا‪B‬ﺴ‪…O‬و)ﺴﻦ ا‪X‬ﻔﺎض ا‪g‬ﺮاة و‪B‬ﺰﻗﮩﺎ ﺑﻄﻨﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻔﺨﺬﻳﮩﺎ ﻻﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪:‬ﺮ ‪ š‬ا‪:‬ﺮاﺗ^ ﺗﺼﻠﻴﺎن ﻓﻘﺎل‪’’ :‬إذا ﺳﺠﺪﺗﻤﺎ ﻓﻀﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺾ ا‪B‬ﻠﺤﻢ إ‪ U‬ﺑﻌﺾ ﻓﺈن ا‪g‬ﺮاة ﻟ ﺴﺖ ‪ ñ‬ذﻟ‪B[ õ‬ﺮﺟﻞ‘‘ ﻻﻧﮩﺎ ﻋﻮرة ‪:‬ﺴﺘﻮرة…و)ﺴﻦ‬
‫ٔ ٔ‬
‫ﺗﻮرک ا‪g‬ﺮاة ﺑﺎن ‪z‬ﻠﺲ ‪ š‬ا´ﺘﮩﺎ وﺗﻀﻊ اﻟﻔﺨﺬ ‪ š‬اﻟﻔﺨﺬ و‪á‬ﺮج رﺟﻠﮩﺎ ﻣﻦ ‪7‬ﺖ ور¿ﮩﺎ‬
‫ٔ ٔ‬
‫ا´ﻤ ﻻﻧﮧ اﺳ‪ O‬ﻟﮩﺎ‪:) .‬ﺮا اﻟﻔﻼح‪ :‬ص ‪۹۴‬۔‪ ،۹۹‬ﻓﺼﻞ ‪ ñ‬ﺳ‪ª‬ﻨﮩﺎ(‪.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬
‫)و)ﺴﻦ وﺿﻊ ا‪g‬ﺮاة ﻳﺪﻳﮩﺎ( ا‪g‬ﺮاة ‪á‬ﺎﻟﻒ ا‪B‬ﺮﺟﻞ ‪: ñ‬ﺴﺎﺋﻞ ﻣﻨﮩﺎ ﮨﺬہ وﻣﻨﮩﺎ اﻧﮩﺎ ﻻ ‪á‬ﺮج ﻛﻔﻴﮩﺎ‬
‫ٔ‬
‫ﻣﻦ ﻛﻤﻴﮩﺎ ﻋﻨﺪ ا•ﻜﺒ„ وﺗﺮﻓﻊ ﻳﺪﻳﮩﺎ ﺣﺬاء ﻣﻨﻜﺒﻴﮩﺎ‪ ،‬وﻻﺗﻔﺮج اﺻﺎﺑﻌﮩﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع‪ ،‬وﺗﻨﺤ‬
‫ٔ‬ ‫ً‬
‫‪ ñ‬ا‪B‬ﺮ¿ﻮع ﻗﻠﻴﻼ ‪Î‬ﻴﺚ ﺗﺒﻠﻎ ﺣﺪ ا‪B‬ﺮ¿ﻮع‪ ،‬ﻓﻼ ﺗﺰ‪h‬ﺪ‪ š‬ذﻟ‪ õ‬و‪z‬ﻠﺲ ﻣﺘﻮر¿ﺔ ‪ ˜ ñ‬ﻗﻌﻮد ﺑﺎن‬
‫ٔ‬
‫‪z‬ﻠﺲ ‪ š‬ا´ﺘﮩﺎ اﻟ ‪ ù°‬و‪á‬ﺮج ‪$‬ﺘﺎ رﺟﻠﻴﮩﺎ ﻣﻦ ا ﺎﻧﺐ اﻻﻳﻤﻦ وﺗﻀﻊ ﻓﺨﺬﻳﮩﺎ ‪š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻﺗﻮم ا‪B‬ﺮﺟﺎل‪،‬‬ ‫ﺑﻌﻀﮩﻤﺎ‪ ،‬و‪z‬ﻌﻞ ا‪B‬ﺴﺎق اﻻﻳﻤﻦ ‪ š‬ا‪B‬ﺴﺎق اﻻ)‪ °‬ﻛﻤﺎ ‪ë ñ‬ﻤﻊ اﻻﻧﮩﺮ‬
‫وﺗ‪9‬ﺮہ ‚ﺎﻋﺘﮩﻦ و‪h‬ﻘﻒ اﻹﻣﺎم وﺳﻄﮩﻦ وﻻ ‪z‬ﮩﺮ ‪: ñ‬ﻮﺿﻊ ا ﮩﺮ‪ ،‬وﻻ )ﺴﺘﺤﺐ ‪ ñ‬ﺣﻘﮩﺎ‬
‫ا@~‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪،۲۵۹‬‬ ‫اﻹﺳﻔﺎر ﺑﺎﻟﻔﺠﺮ‪ ،‬وا•‪Õ‬ﺒﻊ ﻳﻨ‬
‫ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن ﺳ‪ª‬ﻨﮩﺎ‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ .Ѓ \ :‬وا‪B‬ﺸﺎ ‪.ËÓ•\ :‬وﻓﺘﺎو‪ ù‬ﺑ ﻨﺎت‪.(Ð Í\ƒ :‬‬

‫‪Mālikī madh-hab‬‬
‫‪H shiyah ad-Das0q$:‬‬

‫‪1‬‬
‫‪Maul n Sayyid Zaww r Husayn: ‛Umdah al-Fiqh, vol. 2, p. 114.‬‬
‫‪170‬‬
 ‫ٔ‬ ‫ٔ‬
‫وﻣﻔﮩﻮم رﺟﻞ ان ا‪g‬ﺮاة ﻳﻨﺪب ﻛﻮﻧﮩﺎ ﻣﻨﻀﻤﺔ ‪ ñ‬ر¿ﻮﻋﮩﺎ وﺳﺠﻮدﮨﺎ‪) .‬ﻗﻮﻟﮧ ﻳﻨﺪب ﻛﻮﻧﮩﺎ‬
‫ٔ‬
‫ﻣﻨﻀﻤﺔ( ا‪Î ù‬ﻴﺚ ﺗﻠﺼﻖ ﺑﻄﻨﮩﺎ ﺑﻔﺨﺬﻳﮩﺎ و‪:‬ﺮﻓﻘﻴﮩﺎ ﺑﺮ¿ﺒ‪Õ‬ﻴﮩﺎ‪) .‬ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ‪ ،ÐÔÐ\ :Ò‬دار‬
‫اﻟﻔﻜﺮ(‪.‬‬
‫‪Shāfi‛ī madh-hab‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫و½ن [ﻧﺖ ا‪:‬ﺮأة ﺿﻤﺖ ﺑﻌﻀﻬﺎ إ‪ U‬ﺑﻌﺾ ﻷن ذ‪B‬ﻚ أﺳ‪§ O‬ﺎ‪©) .‬ح ا‪g‬ﻬﺬب‪ ،•ƒÔ\Ð :‬دار‬
‫اﻟﻔﻜﺮ(‪.‬‬
‫‪Kit b al-Umm:‬‬
‫ﺗﻌﺎ‪ U‬اﻟ‪ª‬ﺴﺎء ﺑﺎﻻﺳ‪Õ‬ﺘﺎر ٔ ّ‬
‫وادﺑﮩﻦ ﺑﺬﻟ‪ õ‬رﺳﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬ ‫ٰ‬ ‫ٔ‬
‫)ﻗﺎل ا‪B‬ﺸﺎﻓ ؒ( وﻗﺪ ادب اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ واﺣﺐ ‪B‬ﻠﻤﺮاة ‪ ñ‬ا‪B‬ﺴﺠﻮد ان ﺗﻀﻢ ﺑﻌﻀﮩﺎ إ‪ U‬ﺑﻌﺾ وﺗﻠﺼﻖ ﺑﻄﻨﮩﺎ ﺑﻔﺨﺬﻳﮩﺎ و¡ﺴﺠﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ﺳ‪ O‬ﻣﺎ ﻳ‪9‬ﻮن ﻟﮩﺎ وﮨﻜﺬا اﺣﺐ ﻟﮩﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع وا ﻠﻮس و‚ﻴﻊ ا‪B‬ﺼﻼة ان ﺗ‪9‬ﻮن ﻓﻴﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ﺳ‪ O‬ﻣﺎ ﻳ‪9‬ﻮن ﻟﮩﺎ واﺣﺐ ان ﺗ‪9‬ﻔﺖ ﺟﻠﺒﺎﺑﮩﺎ و‪z‬ﺎﻓﻴﮧ راﻛﻌﺔ وﺳﺎﺟﺪة ﻋﻠﻴﮩﺎ _ﻼ ﺗﺼﻔﮩﺎ‬
‫ا‪B‬ﺴﺠﻮد‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬ ‫ﺛﻴﺎﺑﮩﺎ‪) .‬ﻛﺘﺎب اﻷم‪ ، ÐÖ\ :‬ﺑﺎب ا•ﺠﺎ‬
‫‪Hambalī madh-hab‬‬
‫‪Al-Mughn$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﺴﺌﻠﺔ‪ :‬ﻗﺎل‪) :‬وا‪B‬ﺮﺟﻞ وا‪g‬ﺮاة ‪ ñ‬ذﻟ‪ õ‬ﺳﻮاء إﻻ ان ا‪g‬ﺮاة ‪z‬ﻤﻊ ﻧﻔﺴﮩﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪z‬ﻠﺲ ﻣ‪CO‬ﻌﺔ او ¡ﺴﺪل رﺟﻠﻴﮩﺎ ﻓﺘﺠﻌﻠﮩﻤﺎ ‪ ñ‬ﺟﺎﻧﺐ ﻳﻤﻴﻨﮩﺎ‪ .‬اﻻﺻﻞ ان ﻳ‪3‬ﺒﺖ ‪ ñ‬ﺣﻖ ا‪g‬ﺮاة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻦ اﺣ‪ð‬م ا‪B‬ﺼﻼة ﻣﺎ ﺛﺒﺖ ‪B‬ﻠﺮﺟﺎل ﻻن ا‪y‬ﻄﺎب )ﺸﻤﻠﮩﺎ ﻏ„ اﻧﮩﺎ ﺧﺎﻟﻔﺘﮧ ‪ ñ‬ﺗﺮک ا•ﺠﺎ‪ñ‬‬
‫ﺒﺪو ﻣﻨﮩﺎ !ء ﺣﺎل‬ ‫ﻻﻧﮩﺎ ﻋﻮرة ﻓﺎﺳﺘﺤﺐ ﻟﮩﺎ ‚ﻊ ﻧﻔﺴﮩﺎ ´ﻜﻮن ٔاﺳ‪ O‬ﻟﮩﺎ ﻓﺈﻧﮧ ﻻ ﻳٔﻮﻣﻦ ٔان ﻳ ٔ‬
‫ٔ‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺠﺎ‪ ñ‬وذﻟ‪ ñ õ‬اﻻﻓ‪O‬اش‪ ،‬ﻗﺎل ا&ﺪؒ‪ :‬وا‪B‬ﺴﺪل اﻋﺠﺐ إ‪ U‬واﺧﺘﺎرہ ا‪y‬ﻼل‪ .‬ﻗﺎل ‪ š‬ر‪u‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ ‪ :‬إذا ﺻﻠﺖ ا‪g‬ﺮاة ﻓﻠﺘﺤﺘﻔﺰ و•ﻀﻢ ﻓﺨﺬﻳﮩﺎ‪ .‬وﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ [ن‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺎ‪:‬ﺮاﻟ‪ª‬ﺴﺎء ان ﻳ‪CO‬ﻌﻦ ‪ ñ‬ا‪B‬ﺼﻼة‪) .‬ا‪g‬ﻐ’ ﻻﺑﻦ ﻗﺪاﻣﺔ ا@ﻨﺒ‪ ،ËÔÔ\ :Ã‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‪.‬‬

‫‪Proof from Ahādīth‬‬

‫‪Observe a few Ah d$th which make reference to the difference in sal h‬‬
‫‪of males and females. The basis for the difference is the feminity of a‬‬
‫‪woman and her concealment.‬‬
‫‪Mar s$l Ab$ D w0d:‬‬

‫‪171‬‬
‫ﻢ ﺑﻦ ﻏﻴﻼن ﻋﻦ‬B‫ ﻋﻦ ﺳﺎ‬،‫ﺢ‬h© ‫ﻧﺎ ﺣﻴﻮة ﺑﻦ‬e‫ أﺧ‬،‫ ﺣﺪﺛﻨﺎ اﺑﻦ وﻫﺐ‬،‫ﺣﺪﺛﻨﺎ ﺳﻠﻴﻤﺎن ﺑﻦ داؤد‬
ٔ ٔ
‫ إذا‬:‫ﺮاﺗ^ ﺗﺼﻠﻴﺎن ﻓﻘﺎل‬:‫ ا‬š ‫ﺮ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ان رﺳﻮل اﷲ ﺻ‬،‫ ﺣﺒﻴﺐ‬i‫ﺪ ﺑﻦ أ‬h‫ﻳﺰ‬
‫ )رواه أﺑﻮ داؤد‬.‫ﺮﺟﻞ‬B[ õ‫ ذﻟ‬ñ ‫ﺮاة ﻟ ﺴﺖ‬g‫ اﻷرض ﻓﺈن ا‬U‫ﻠﺤﻢ إ‬B‫ﺳﺠﺪﺗﻤﺎ ﻓﻀﻤﺎ ﺑﻌﺾ ا‬
.(‫ﺮﺳﺎﻟﺔ‬B‫ﺆﺳﺴﺔ ا‬: ،ÖÊ\ Ê ،‫ﺮاﺳﻴﻠﻪ‬:
Ras0lull h sallall hu ‛alayhi wa sallam passed by two women who were
performing sal h, so he said: When you go into sajdah, you must
gather your body close to the ground because a woman is not to
perform her sajdah like a man…
،‫ )ﺗﻌﻠﻴﻖ ﺷﻌﻴﺐ اﻷرﻧﺎؤوط‬.‫ ﺛﻘﺎت‬b‫ رﺟﺎ‬:‫ﺮاﺳﻴﻞ‬g‫ ا‬š ‫ﺗﻌﻠﻴﻘﻪ‬ ‫وﻗﺎل ﺷﻌﻴﺐ اﻷرﻧﺎؤوط‬
.( Ö ‫ص‬
Al-Bayhaq$ quotes a few Ah d$th in as-Sunan al-Kubr , some of which
are weak. Observe the following:

.‫ﺮأة ﻓﻠﺘﻀﻢ ﻓﺨﺬﻳﻬﺎ‬g‫ إذا ﺳﺠﺪت ا‬:‫ اﷲ ﻋﻨﻪ‬u‫ ر‬Ã‫ﻋﻦ ا@ﺎرث ﻗﺎل ﻗﺎل ﻋ‬
‛Al$ radiyall hu ‛anhu said: When a woman goes into sajdah, she must
draw her thighs close to her body.
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ رﺳﻮل‬Š‫ اﷲ ﻋﻨﻪ ﺻﺎﺣﺐ رﺳﻮل اﷲ ﺻ‬u‫ ر‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬ì‫ﻋﻦ ا‬
ٓ ٔ ٔ
‫ﺴﺎء اﻻﺧﺮ‬ª‫ﺮﺟﺎل اﻻول وﺧ„ ﺻﻔﻮف اﻟ‬B‫ ’’ﺧ„ ﺻﻔﻮف ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‬Š‫اﷲ ﺻ‬
ٔ ٔ ٔ ٔ ٔ
‫ﺮ‬:‫ ﺳﺠﻮدﮨﻦ و*ن ﻳﺎ‬ñ ‫ﺴﺎء ان ﻳﻨﺨﻔﻀﻦ‬ª‫ﺮ اﻟ‬:‫ﺎ‬h‫ ﺳﺠﻮدﮨﻢ و‬ñ ‫ﺎﻓﻮا‬z ‫ﺮﺟﺎل ان‬B‫ﺮ ا‬:‫و*ن ﻳﺎ‬
ٔ ٔ ٔ
.‫ﻌﻦ‬CO‫ﺴﺎء ان ﻳ‬ª‫ﺮ اﻟ‬:‫ﺎ‬h‫ﺸﮩﺪ و‬Õ‫ اﻟ‬ñ ‫ﻨﺼﺒﻮا ا´ﻤ‬h‫ و‬ù° ‫ﺮﺟﺎل ان ﻳﻔﺮﺷﻮا اﻟ‬B‫ا‬
Ab0 Sa‛$d al-Khudr$ radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: “The best rows of men is the first row
and the best rows of women is the last row.” He used to order the men
to keep their bodies away in sajdah while the women should lower
themselves in their sajdah. He used to order the men to spread the left
foot on the ground and keep the right foot upright, while the women
should spread both their feet on the ground.
The above Had$th is weak.

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺎﮨﺪ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬ë ‫وﻋﻦ‬
ٔ ٔ ٔ
‫ﺼﻘﺖ ﺑﻄﻨﮩﺎ‬B‫ و½ذا ﺳﺠﺪت ا‬ù‫ ﻓﺨﺬﮨﺎ اﻻﺧﺮ‬š ‫ﺼﻼة وﺿﻌﺖ ﻓﺨﺬﮨﺎ‬B‫ ا‬ñ ‫ﺮاة‬g‫إذا ﺟﻠﺴﺖ ا‬
ٔ
.(۲۲۲\۲ :ùe‫ ﻛ‬ä‫ ﺳ‬þ‫ )ﺑﻴﮩ‬.‫ﻮن ﻟﮩﺎ‬9‫ ﻣﺎ ﻳ‬O‫ﻓﺨﺬﻳﮩﺎ [ﺳ‬

172
…Ras0lull h sallall hu ‛alayhi wa sallam said: When a woman sits in
sal h, she must place her one thigh over the other. When she goes into
prostration, she must attach her stomach to her thighs in a manner
which is most concealing for her.
The above Had$th is weak.
A few narrations are quoted in the Musannaf of Ibn Ab$ Shaybah
rahimahull h:
ٔ ٔ
.‫ﺘﻔﺰ‬7‫ﺘﻤﻊ و‬z:‫ﺮاة؟ ﻓﻘﺎل‬g‫ اﷲ ﻋﻨﻪ اﻧﮧ ﺳﺌﻞ ﻋﻦ ﺻﻼة ا‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
Ibn ‛Abb s radiyall hu ‛anhu was asked about the sal h of a woman. He
said: She must gather her body and draw herself together.
ٔ
.‫ﺮاة ﻓﻠﺘﻀﻢ ﻓﺨﺬﻳﮩﺎ و•ﻀﻊ ﺑﻄﻨﮩﺎ ﻋﻠﻴﮩﺎ‬g‫ إذا ﺳﺠﺪت ا‬:‫وﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
Ibr h$m rahimahull h said: When a woman goes into sajdah, she must
draw her thighs close to her and rest her stomach on them.
ٔ ٔ ٔ
.‫ﺮاة‬g‫ ﻓﺨﺬﻳﮧ إذا ﺳﺠﺪ ﻛﻤﺎ ﺗﺼﻨﻊ ا‬š ‫ﺮﺟﻞ ﺑﻄﻨﮧ‬B‫ﺮہ ان ﻳﻀﻊ ا‬9‫ اﻧﮧ [ن ﻳ‬:‫ﺎﮨﺪ‬ë ‫وﻋﻦ‬
Muj hid rahimahull h used to dislike it for a man to rest his stomach
on his thighs in sajdah as is done by a woman.
ٔ
ñ‫ﺎ‬z ‫ﺮاة ﻓﻠﺘﻠﺰق ﺑﻄﻨﮩﺎ ﺑﻔﺨﺬﻳﮩﺎ وﻻ ﺗﺮﻓﻊ ﻋﺠ'ﺗﮩﺎ وﻻ‬g‫ إذا ﺳﺠﺪت ا‬:‫وﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
.(ËÓ•\ƒ :‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‫ﺮﺟﻞ‬B‫ ا‬ñ‫ﺎ‬# ‫ﻛﻤﺎ‬
Ibr h$m rahimahull h said: When a woman goes into sajdah, her
stomach must be attached to her thighs. She must neither raise her
posterior nor separate her body from the ground as is done by a man.
ٔ
‫ﺼﻼة وﻻ‬B‫ ا‬ñ ‫ﻌﻦ إذا ﺟﻠﺴﻦ‬CO‫ﺮن ان ﻳ‬:‫ﺴﺎء ﻳٔﻮ‬ª‫ >ﻦ اﻟ‬:‫ﻠﺠﻼج ﻗﺎل‬B‫ ﺑﻦ ا‬Q‫ﻋﻦ ﺧﺎ‬
ٔ ٔ ٔ
.‫ﺸﻴﺊ‬B‫ﺎﻓﺔ ان ﻣﻨﮩﺎ ا‬4 ‫ﺮاة‬g‫ ا‬š õ‫ ذﻟ‬þ‫ ﻳﺘ‬،‫ اوراﻛﮩﻦ‬š ‫ﺮﺟﺎل‬B‫ﻠﺴﻦ ﺟﻠﻮس ا‬#
Kh lid al-Lajl j said: Women were ordered to spread both their feet on
the ground when they sat in sal h, and that they should not sit like
men on their hips…
ٔ
:‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‫ﻌﺔ‬CO‫ و ﻰ ﻣ‬Š‫ اﷲ ﻋﻨﻬﺎ [ﻧﺖ ﺗﺼ‬u‫ ان ﺻﻔﻴﺔ ر‬:‫ﻋﻦ ﻧﺎﻓﻊ‬
.(‫ﺼﻼة‬B‫ا‬ ‫ﻠﺲ‬z ‫ﺮأة ﻛﻴﻒ‬g‫ا‬ ،ËÓË\ƒ
N fi‛ said: Saf$yyah radiyall hu ‛anh used to sit with both her feet
spread on the ground.

173
 ٔ ٔ
^‫ اﷲ ﻋﻨﻬﺎ ﺗﺮﻓﻊ ﻳﺪﻳﮩﺎ ﺣﺬو ﻣﻨﻜﺒﻴﮩﺎ ﺣ‬5‫رداء ر‬Q‫ راﻳﺖ ام ا‬:‫ﺘﻮن ﻗﺎل‬h‫ﮧ ﺑﻦ ز‬C‫ﻋﻦ ﻋﺒﺪ ر‬
.‫ﺼﻼة‬B‫ﺗﻔﺘﺘﺢ ا‬
‛Abd Rabbihi ibn Zayt0n said: I saw Umm ad-Dard ’ radiyall hu ‛anh
raising her hands in line with her shoulders when she commenced
sal h.
ٔ
.‫ﺣﺬوﺛﺪﻳﮩﺎ‬:‫ﺼﻼة؟ﻗﺎل‬B‫ ا‬ñ ‫ ﻛﻴﻒ ﺗﺮﻓﻊ ﻳﺪﻳﮩﺎ‬:‫ﺮاة‬g‫وﻋﻦ ﻋﻄﺎئ ﺳﺌﻞ ﻋﻦ ا‬
‛At ’ rahimahull h was asked about how a woman should raise her
hands in sal h. He replied: In line with her breasts.
ٔ ٔ
‫ﺼﻨﻒ اﺑﻦ‬:) .‫ ﺛﺪﻳﮩﺎ‬U‫ ﺗﺮﻓﻊ ﻳﺪﻳﮩﺎ إ‬:‫ﺼﻼة‬B‫ﺮاة إذا اﺳﺘﻔﺘﺤﺖ ا‬g‫ ا‬ñ ‫ اﻧﮧ [ن ﻳﻘﻮل‬:‫وﻋﻦ &ﺎر‬
.(•ƒ\ƒ :‫ ﺷ ﺒﺔ‬i‫أ‬
Him r rahimahull h used to say with reference to a woman when she
commences sal h: She must raise her hands to her breasts.
All h ta‛ l knows best.
A reply to the Salafīs
Question
The Salaf$s are of the view that there is no difference between the
sal h of males and females. They offer the following Had$th as proof:

Ã‫ أﺻ‬d‫ﺻﻠﻮا ﻛﻤﺎ رأﻳﺘﻤﻮ‬

Perform sal h as you see me performing sal h.
What is the reply to them?
Answer
The reply to the above Had$th is that it could have two meanings: (1)
This Had$th refers to the sal h of males and females. (2) It refers to the
sal h of males only. The second meaning is certain on the basis of the
other Ah d$th and narrations which demonstrate that there is a
difference between the sal h of males and females. These were quoted
previously.
Furthermore, differences in the sal h of males and females are found
in several factors even as regards the prerequisites of sal h, and which
the Salaf$s also do not deny. Observe the following:

174
1. Difference between those parts of the body which have to be
covered (the ‛aurah). Covering the ‛aurah is one of the prerequisites of
sal h. A Had$th states:

‫ ’’ﻻﻳﻘﺒﻞ اﷲ ﺻﻼة‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
‫ واﻟﻌﻤﻞ‬،‫ اﷲ ﻋﻨﻬﺎ ﺣﺪﻳﺚ ﺣﺴﻦ‬u‫ﺸﺔ ر‬æÈ ‫ ﺣﺪﻳﺚ‬:‫ وﻗﺎل‬ù‫ﻣﺬ‬O‫ﻤﺎر‘‘ رواہ اﻟ‬Ç‫ﺣﺎﺋﺾ إﻻ‬
ٔ ٔ ٔ
‫ﻮز‬z ‫ﻜﺸﻮف ﻻ‬: ‫ﺮاة إذا ادر¿ﺖ ﻓﺼﻠﺖ و!ء ﻣﻦ ﺷﻌﺮﮨﺎ‬g‫ﻋﻠﻴﮧ ﻋﻨﺪاﮨﻞ اﻟﻌﻠﻢ ان ا‬
.(Ô•\ :‫ ورواه أﺑﻮ داؤد‬.ÖÍ\ :‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ﺻﻼﺗﮩﺎ‬
‛Ā’ishah radiyall hu ‛anh narrates: Ras0lull h sallall hu ‛alayhi wa
sallam said: All h does not accept the sal h of a woman unless she is
wearing a head covering…the scholars say: If a woman reaches the age
of puberty and performs sal h with any of her hair exposed, her sal h
is not permissible.
Furthermore, it is makr0h tahr$m$ for men to have their lower
garment below the ankles while it is essential for women to have
theirs below the ankles so that the top portion of their feet remain
covered.
Ab0 D w0d Shar$f:
ٔ ٔ ٔ ٔ
‫ درع‬ñ ‫ﺮاة‬g‫ ا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺗﺼ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ اﻧﮩﺎ ﺳﺎﻟﺖ ا‬u‫ﻋﻦ ام ﺳﻠﻤﺔ ر‬
ً
:‫ )رواه أﺑﻮ داؤد‬.‫رع ﺳﺎﺑﻐﺎ ﻳﻐﻄﻰ ﻇﮩﻮر ﻗﺪﻣﻴﮩﺎ‬Q‫ إذا [ن ا‬:‫ﺎر ﻟ ﺲ ﻋﻠﻴﮩﺎ إزار ﻗﺎل‬£‫و‬
.(Ô•\
Umm Salamah radiyall hu ‛anh asked Ras0lull h sallall hu ‛alayhi wa
sallam: “Can a woman perform sal h in an armour and a veil if she is
not wearing a lower garment?” He replied: “Provided the armour is so
long and wide that it covers the top portion of her feet.”
2. It is sunnat-e-mu’akkadah for men to perform sal h with
congregation in a masjid. This order is close to w jib. On the other
hand, it is preferable for women to perform their sal h at home. In
fact, in today’s times it is essential for them to perform their sal h at
home. A Had$th states:
ٔ ٔ
ñ ‫ﺮاة‬g‫ﺻﻼة ا‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﻋﻦ ام ﺳﻠﻤﺔ ر‬
‫ دارﮨﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ ﺧ„ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ﺑ ﺘﮩﺎ ﺧ„ ﻣﻦ ﺻﻼﺗﮩﺎ‬
ٔ
‫ﺪ‬h‫ﺼﺤﻴﺢ ﺧﻼ ز‬B‫ اﻻوﺳﻂ ورﺟﺎﻟﮧ رﺟﺎل ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬.‫ دارﮨﺎ ﺧ„ ﻣﻦ ﺻﻼ ﺗﮩﺎ ﺧﺎرج‬ñ
.(Е\ƒ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﺑﻦ ﻣﮩﺎﺟﺮ‬

175
Umm Salamah radiyall hu ‛anh narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: The sal h of a woman in her private chamber is
better than her sal h in her room, and her sal h in her room is better
than her sal h in her house, and her sal h in her house is better than
her sal h outside [her house].
ٔ ٔ
‫ ﺣﺠﺮﺗﮩﺎ‬ñ ‫ ﺑ ﺘﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫ﺮاة‬g‫ ﺻﻼة ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫وﻋﻦ اﺑﻦ‬
ٔ ٔ
‫ دارﮨﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ ﻓﻴﻤﺎ‬ñ ‫ دارﮨﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫وﺻﻼﺗﮩﺎ‬
ٔ
‫ﻜﺒ„ ورﺟﺎﻟﮧ‬B‫ ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬.‫ﺸﻴﻄﺎن‬B‫“ﻓﮩﺎ ا‬Õ‫ﺮاة إذا ﺧﺮﺟﺖ اﺳ‬g‫ إن ا‬:‫ﺳﻮاﮨﺎ ﺛﻢ ﻗﺎل‬
.(Е\ƒ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﺼﺤﻴﺢ‬B‫رﺟﺎل ا‬
Ibn Mas‛0d radiyall hu ‛anhu said: The sal h of a woman in her private
chamber is better than her sal h in her room, and her sal h in her
room is better than her sal h in her house, and her sal h in her house
is better than her sal h anywhere else. He then said: When a woman
emerges from her house, Shayt n lies in wait for her.
3. The jumu‛ah sal h is for men; not for women.
A Had$th states:

‫ﺴﻠﻢ‬: ˜ š ‫ ا ﻤﻌﺔ ﺣﻖ واﺟﺐ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ﻋﻦ ﻃﺎرق ﺑﻦ ﺷﮩﺎب ﻋﻦ ا‬

ٔ ٔ ‫ﺮاة…ﻗﺎل ٔاﺑﻮ‬:‫ﻠﻮک ٔاو ا‬Ý ‫ﻌﺔ ﻋﺒﺪ‬C‫ ‚ﺎﻋﺔ إﻻ ٔار‬ñ
.•‫ ا‬ù‫ ﻃﺎرق ﺑﻦ ﺷﮩﺎب ﻗﺪ را‬:‫داود‬
ً
.( ËÐ\ :‫ )رواه أﺑﻮ داؤد‬.‫ﻢ )ﺴﻤﻊ ﻣﻨﮧ ﺷ ﺌﺎ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‬Š‫ﺻ‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: The jumu‛ah is an
obligation on every Muslim in congregation except for four types of
people: a slave, a woman…
ٔ ì‫ ٔا‬ä‫ ﺳ‬š ‫ﺤﻤﻮد‬g‫ ا•ﻌﻠﻴﻖ ا‬Ú‫و‬
‫ﺮﺳﻞ و ﻮ‬: ‫ﺤﻔﻮظ‬g‫ﻌﺮﻓﺔ ﮨﺬا ﻮ ا‬g‫ ا‬ñ :þ‫ وﻗﺎل ا‘ﻴﮩ‬:‫داود‬
ٰ ٔ
‫ )ا•ﻌﻠﻴﻖ‬.î‫ﻮ‬: ‫ ﻋﻦ ﻃﺎرق ﻋﻦ‬:‫ ﻓﻘﺎل‬Š‫ﻤﺪ اﻟﻌﺠ‬Ÿ ‫ﺮﺳﻞ ﺟﻴﺪ وﻗﺪ اﺳﻨﺪہ ﻋﺒﻴﺪ اﷲ ﺑﻦ‬:
.( ËÐ\ :‫ داؤد‬i‫ أ‬ä‫ ﺳ‬š ‫ﺤﻤﻮد‬g‫ا‬
4. A woman can neither call out the adh n nor the iq mah.

.( ƒÊ\Ð :‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‫ﺴﺎء أذان‬ª‫ اﻟ‬š ‫ ﻟ ﺲ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﻗﺎل اﺑﻦ ﻋﻤﺮ ر‬
Ibn ‛Umar radiyall hu ‛anhu said: Women do not call out the adh n.
5. When the attention of the im m has to be drawn [e.g. when he errs],
males have to say sub-h nall h while women must not. They must
strike their right hand on their left hand. A Had$th of Bukh r$ Shar$f
states:
176
‫ﺴﺎء‬ª‫ﻠ‬B ‫ ا•ﺼﻔﻴﻖ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
.( ÖÔ\ ÍÓ\ :‫ )رواه ا‘ﺨﺎري‬.‫ﻠﺮﺟﻞ‬B ‫ﻴﺢ‬ž‫ﺴ‬Õ‫واﻟ‬
Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: Clapping is for women while tasb$h is for men.
6. Ras0lull h sallall hu ‛alayhi wa sallam used to recite the Qur’ n
aloud in the fajr, maghrib and ‛ish sal hs. Do the wives of the Salaf$s
who make objections recite the Qur’ n aloud in sal h? If they do, is it
established from the Sah biy t?
All h ta‛ l knows best.
The distance between the feet for women
Question
When a woman is standing for sal h, will her feet be separated to the
width of four fingers or will she stand with her feet close together?
Answer
It is appropriate for women to separate their feet to the width of four
fingers as mentioned in the books of jurisprudence without
differentiating between males and females in this regard.
Mar q$ al-Fal h:
ٔ ٔ ٔ ٔ
:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.‫ﺸﻮع‬y‫ ا‬U‫ﻊ اﺻﺎﺑﻊ ﻻﻧﮧ اﻗﺮب إ‬C‫ اﻟﻘﻴﺎم ﻗﺪر ار‬ñ ^‫ﺞ اﻟﻘﺪﻣ‬h‫و)ﺴﻦ ﺗﻔﺮ‬
ً ٔ
:‫ﺮا( اﻟﻔﻼح ﻣﻊ اﻟﻄﺤﻄﺎوي‬:) .‫ ﻓﻴﮧ ﺧﻼﻓﺎ‬õò ‫ﻢ‬B‫ ﻛﺘﺎب اﻻﺛﺮ ﻋﻦ اﻹﻣﺎم و‬ñ ‫ﻧﺺ ﻋﻠﻴﮧ‬
.(ÊÐ\ :‫ واﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.•••\ :ô‫ﺸﺎ‬B‫ا‬ ‫ و¿ﺬا‬.ƒÍƒ ‫ص‬
Imd d al-Ahk m:
ٔ ٔ ٔ ٔ ٔ
U‫ﻊ اﺻﺎﺑﻊ ا´ﺪ ﻻﻧﮧ اﻗﺮب إ‬C‫ﻮن ﺑ ﻨﮩﻤﺎ ﻣﻘﺪار ار‬9‫ ان ﻳ‬ü‫ﺒ‬ªh‫ و‬:‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ ‫ﻗﺎل‬
ٔ ٔ
...ùe‫ﻜ‬B‫ ا‬ñ ‫ اﻧﮧ [ن ﻳﻔﻌﻠﮧ ﻛﺬا‬î‫ﺑﻮ‬Q‫ ا•~ ا‬ì‫ ﻋﻦ ا‬ù‫ﺸﻮع ﮨﻜﺬا رو‬y‫ا‬
We learn from this that it is appropriate to maintain a gap of four
fingers between the feet in the standing posture. Nowhere do we find a
woman excluded from this ruling. Thus, the same posture is suitable
for her as well. Yes, there are differences between males and females
in the ruk0‛ and sajdah postures. All h ta‛ l knows best.1
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, p. 466.
177
When a woman raises her hands for takbīr tahrīmah
Question
To what extent should a woman raise her hands when commencing
sal h?
Answer
The prescribed method is for a woman to raise her hands in line with
her shoulders.

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺎ اﺑﻦ ﺣﺠﺮ إذا‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ واﺋﻞ ﺑﻦ ﺣﺠﺮ ر‬
ٔ ٔ
ñ û‫ا‬e‫ )رواہ اﻟﻄ‬.‫ﺎ‬ú‫ﺎ ﺣﺬاء ﺛﺪﻳ‬ú‫ﻌﻞ ﻳﺪﻳ‬z ‫ﺮاة‬g‫ وا‬õ‫ ﺣﺬاء اذﻧﻴ‬õ‫ﺻﻠﻴﺖ ﻓﺎﺟﻌﻞ ﻳﺪﻳ‬
ٔ
‫ ﺑﻨﺖ ﻋﺒﺪ‬6ò ‫ﺎ ام‬ú‫ﻖ ﻣﻴﻤﻮﻧﺔ ﺑﻨﺖ ﺣﺠﺮ ﻋﻦ ﻋﻤﺘ‬h‫ ﻣﻨﺎﻗﺐ واﺋﻞ ﻣﻦ ﻃﺮ‬ñ ‫ﻞ‬h‫ﺣﺪﻳﺚ ﻃﻮ‬
ٔ
‫ اﻋﻼء‬ñ ‫ و¿ﺬا‬.‫ دار اﻟﻔﻜﺮ‬،۲/۱۰۳:‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﻘﻴﺔ رﺟﺎﻟﮧ ﺛﻘﺎت‬C‫ﺎ و‬ú‫ﻢ اﻋﺮﻓ‬B‫ا ﺒﺎر و‬
ٓ
.(‫ ادارة اﻟﻘﺮان‬،۲/۱۸۳ :ä‫ﺴ‬B‫ا‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: O Ibn Hujr! When you
commence sal h, raise your hands in line with your ears. A woman will
raise her hands in line with her breasts.
Musannaf Ibn Ab$ Shaybah:
ٔ ٔ
^‫ اﷲ ﻋﻨﻬﺎ ﺗﺮﻓﻊ ﻳﺪﻳﮩﺎ ﺣﺬو ﻣﻨﻜﺒﻴﮩﺎ ﺣ‬5‫رداء ر‬Q‫ راﻳﺖ ام ا‬:‫ﺘﻮن ﻗﺎل‬h‫ﮧ ﺑﻦ ز‬C‫ﻋﻦ ﻋﺒﺪ ر‬
.(•ƒ \ƒ :‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‫ﺼﻼة‬B‫ﺗﻔﺘﺘﺢ ا‬
‛Abd Rabbihi ibn Zayt0n said: I saw Umm ad-Dard ’ radiyall hu ‛anh
raising her hands in line with her shoulders when she commenced
sal h.
‫ اﷲ ﻋﻨﻬﺎ ﺗﺮﻓﻊ ﻳﺪﻳﻬﺎ‬u‫رداء ر‬Q‫ رأﻳﺖ أم ا‬:‫ﻪ ﺑﻦ ﺳﻠﻴﻤﺎن ﺑﻦ ﻋﻤ„ ﻗﺎل‬C‫ﻋﻦ ﻋﺒﺪ ر‬
.‫ﺼﻼة ﺣﺬو ﻣﻨﻜﺒﻬﺎ‬B‫ا‬
‛Abd Rabbihi ibn Sulaym n ibn ‛Umayr said: I saw Umm ad-Dard ’
radiyall hu ‛anh raising her hands in line with her shoulders in sal h.
Bad ’i‛ as-San ’i‛:
:‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺮازي ﻋﻦ أﺻﺤﺎﺑﻨﺎ أﻧﻬﺎ ﺗﺮﻓﻊ ﻳﺪﻳﻬﺎ ﺣﺬو ﻣﻨﻜﺒﻴﻬﺎ‬B‫ﻤﺪ ﺑﻦ ﻣﻘﺎﺗﻞ ا‬Ÿ ‫وروى‬
.(ÐÓË\ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬ ‫ و¿ﺬا‬. ÔÔ\
Al-Hid yah:

178
 .( ÓÓ\ :‫ )ا§ﺪاﻳﺔ‬.‫ §ﺎ‬O‫ﺼﺤﻴﺢ ﻷﻧﻪ أﺳ‬B‫ﺮأة ﺗﺮﻓﻊ ﻳﺪﻳﻬﺎ ﺣﺬاء ﻣﻨﻜﺒﻴﻬﺎ( وﻫﻮ ا‬g‫)وا‬
All h ta‛ l knows best.
Difference in the rukū‛ of males and females
Question
Is there any difference between males and females with regard to
placing the hands on the knees?
Answer
There is a difference between the two. A male will spread his fingers
open and grasp his knees firmly. A woman will keep her fingers close,
and place her hands on her knees without grasping them.
Mar q$ al-Fal h:
ٔ ّ ٔ ّ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺞ اﺻﺎﺑﻌﮧ ﻟﻘﻮﻟﮧ ﺻ‬h‫و)ﺴﻦ ﺗﻔﺮ‬ ‫ﺮ¿ﻮع‬B‫ﻴﮧ ﺑﻴﺪﻳﮧ ﺣﺎل ا‬Õ‫و)ﺴﻦ اﺧﺬ ر¿ﺒ‬
ٔ ٔ
õ‫ وارﻓﻊ ﻳﺪﻳ‬õ‫ وﻓﺮج ﺑ^ اﺻﺎﺑﻌ‬õ‫ﻴ‬Õ‫ ر¿ﺒ‬š õ‫ اﷲ ﻋﻨﻪ إذا ر¿ﻌﺖ ﻓﻀﻊ ﻛﻔﻴ‬u‫ﺲ ر‬å‫ﻻ‬
ٔ ٔ
‫ وﻻ ﺗﻔﺮج‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.O‫ﺴ‬B‫ ا‬š ‫ﺮاة ﻻ ﺗﻔﺮﺟﮩﺎ ﻻن ﻣﺒ ٰ ﺣﺎﻟﮩﺎ‬g‫ …وا‬õ‫ﻴ‬ž‫ﻋﻦ ﺟﻨ‬
ً ٔ
õ‫ ذﻟ‬š ‫ﺪ‬h‫ ﻓﻼ ﺗﺰ‬،‫ﺮ¿ﻮع‬B‫ﻴﺚ ﺗﺒﻠﻎ ﺣﺪ ا‬Î ‫ﺮ¿ﻮع ﻗﻠﻴﻼ‬B‫ ا‬ñ ‫ وﺗﻨﺤ‬،‫ﺮ¿ﻮع‬B‫ ا‬ñ ‫اﺻﺎﺑﻌﮩﺎ‬
ٔ ٔ
،۲۶۶ ‫ ص‬:ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﻴﮩﺎ ﻓﻴﮧ‬ž‫ﻨ‬7 ‫ﺮﻓﻘﻴﮩﺎ‬: ‫ ﻟﮩﺎ وﺗﻠﺰم‬O‫ﻻﻧﮧ اﺳ‬
.( ‫ ﻗﺪﻳ‬،۲۵۹
Sh m$:
ً ٔ ٔ
‫ﺮ¿ﻮع )ﺴ„ا وﻻ‬B‫ ا‬ñ ‫ﺮاة ﻓﺘﻨﺤ‬g‫ اﻣﺎ ا‬،‫ﺮﺟﻞ‬B‫ ﺣﻖ ا‬ñ ‫ﮧ‬$ ‫ ﮨﺬا‬:.‫ﺠﺘ‬g‫ا‬
ٰ Ú‫ﻌﺮاج و‬g‫ ا‬ñ ‫ﻗﺎل‬
ٔ ً
‫ ﻋﻀﺪﻳﮩﺎ ﻻن‬ñ‫ﺎ‬z ‫ﻴﮩﺎ وﻻ‬Õ‫ ر¿ﺒ‬7‫ﻴﮩﺎ وﺿﻌﺎ و‬Õ‫ ر¿ﺒ‬š ‫ﻦ ﺗﻀﻢ وﺗﻀﻊ ﻳﺪﻳﮩﺎ‬9‫ﺗﻔﺮج وﻟ‬
ٔ
.(•Ô•\ :ô‫ﺸﺎ‬B‫ )ا‬.‫ ﻟﮩﺎ‬O‫ اﺳ‬õ‫ذﻟ‬
Fat w Rah$m$yyah:
There are certain differences as regards the ruk0‛ of males and
females:
1. A male must bow to the extent that his head, back and posterior are
in line. A female will bow only to the extent that her hands reach her
knees. She will not straighten her back.
2. A male must spread his fingers over his knees and grasp the knees
firmly. A female will keep her fingers together and place her hands on
her knees without grasping them firmly. She will bend her legs slightly
and not keep them straight like males.
179
3. A male will keep his arms away from his body while a female will
keep her arms close to her body, and make herself as small as she can. 1
All h ta‛ l knows best.

1
Fat w Rah$m$yyah: vol. 6, p. 410.
180
 Du’ā And Dhikr After Salāh
Raising the hands for du‛ā’ after salāh
Question
What is the ruling with regard to a collective loud du‛ ’ after the fard
sal h?
Answer
The Ah d$th and books of jurisprudence contain evidence for
collective and individual du‛ ’ after the fard sal hs. Thus, it is better
and preferable to make du‛ ’ after the fard sal hs. However, collective
loud du‛ ’ must be abstained from so that those who joined the
congregation late are not disturbed. The method of du‛ ’ is to raise
both hands and pray to All h ta‛ l . On completion, one must pass his
hands over his face. (The most balanced view is that those sal hs after
which there are Sunnah sal hs, the im m must make a short du‛ ’ and
commence performing the Sunnah sal hs. He must not prolong the
du‛ ’).
All h ta‛ l says:
َ ْ ِ َ ْ ُ ْ ‫ﺐ‬ò
‫ﻦ‬e‫ﻤﻌﺘﺪ‬B‫ا‬ ِ
َ ُP ‫ ُ ًَْط‬P ً Ñ َ َ ْ ُ Pَ ْ ُ ُْ
Ñ ُ ‫ﻻ‬ ‫ وﺧﻔﻴﺔ ِإﻧﻪ‬È ‫ﻢ ﺗ‬9C‫ادﻋﻮا ر‬
Call on your Sustainer humbly and secretly. He does not like those who
transgress the bounds.1
ْ ُ َ ‫اﺳﺘﺠﺐ‬
‫ﻢ‬9‫ﻟ‬ ْ َ ْ َ d‫ﻮ‬ ُ ْ ‫ﻢ‬9C‫ر‬
ْ ْ ‫ادﻋ‬ َ َ
ُ ُ Ñ َ ‫ﻗﺎل‬
ِ ِ
Your Sustainer says: Call to Me so that I may respond to your call. 2
َ
َ َ ‫إذا‬ P ََْ َ ُ ْ ُ
‫ن‬È‫د‬
ِ ِ ‫ا ِع‬Q‫أﺟﻴﺐ دﻋﻮة ا‬ِ
I accept the supplication of the supplicant when he supplicates to Me. 3
We find a reference to collective du‛ ’ in the following Had$th:

1
S0rah al-A‛r f, 7: 55.
2
S0rah al-Mu’min, 40: 60.
3
S0rah al-Baqarah, 2: 186.
181
‫ﻋﻦ ﺛﻮ‪C‬ﺎن ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻻ ﻳﺆم ﻋﺒﺪ ﻓﻴﺨﺺ‬
‫ﻧﻔﺴﻪ ﺑﺪﻋﻮة دوﻧﻬﻢ ﻓﺈن ﻓﻌﻞ ﻓﻘﺪ ﺧﺎﻧﻬﻢ‪).‬ﺳ‪ ä‬اﺑﻦ ﻣﺎﺟﻪ‪ :‬ص ‪ ،ÍÍ‬ﺑﺎب ﻻ ¬ﺺ اﻹﻣﺎم‬
‫ﻧﻔﺴﻪ ﺑﺎ‪ÈQ‬ء(‪.‬‬
‫‪Thaub n radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam said: When a person leads a people in sal h, he must not‬‬
‫‪reserve du‛ ’ for himself to their exclusion. If he does this, he has‬‬
‫‪cheated them.‬‬
‫‪In other words, when a person completes leading people in sal h, he‬‬
‫‪must not make du‛ ’ for himself alone. If he does this, he has cheated‬‬
‫‪his congregation. This Had$th does not refer to du‛ ’ within sal h‬‬
‫‪because it contains words in the singular. It makes reference to a‬‬
‫‪collective du‛ ’ after sal h.‬‬
‫‪Proof from Ahādīth for du‛ā’ after fard salāhs‬‬
‫‪Bukh r$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺘﺐ ا‪g‬ﻐ„ة ر‪ u‬اﷲ ﻋﻨﻪ إ‪ U‬ﻣﻌﺎو‪h‬ﺔ ﺑﻦ ا‪ ì‬ﺳﻔﻴﺎن ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮل ‪ ñ‬دﺑﺮ ﺻﻼﺗﮧ إذا ﺳﻠﻢ‪’’ :‬ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ ©‪ õh‬ﻟﮧ ﻟﮧ ا‪g‬ﻠ‪õ‬‬
‫ٔ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ ﻻ ﻣﺎﻧﻊ ‪g‬ﺎ اﻋﻄﻴﺖ وﻻ ﻣﻌﻄﻰ ‪g‬ﺎ ﻣﻨﻌﺖ وﻻ ﻳﻨﻔﻊ ذا‬ ‫وﻟﮧ ا@ﻤﺪ و ﻮ ‪! ˜ š‬ء ﻗﺪﻳﺮ‬
‫ا ﺪ ﻣﻨ‪ õ‬ا ﺪ‘‘‪) .‬رواه ا‘ﺨﺎري‪.(ÍÓÖË\ÔÐÊ\ƒ :‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬ ‫ٔ ّ‬ ‫ٔ ٔ‬
‫ﻋﻦ ا‪ ì‬اﻣﺎﻣﺔ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﻴﻞ ﻳﺎ رﺳﻮل اﷲ ا‪ ù‬ا‪ÈQ‬ء اﺳﻤﻊ ﻗﺎل‪’’ :‬ﺟﻮف ا‪B‬ﻠﻴﻞ‬
‫ٓ‬
‫اﻻﺧﺮ ودﺑﺮ ا‪B‬ﺼﻠﻮات ا‪g‬ﻜﺘﻮ‪C‬ﺎت‘‘‪) .‬رواه اﻟ‪O‬ﻣﺬي‪ ،‬وﻗﺎل ﻫﺬا ﺣﺪﻳﺚ ﺣﺴﻦ‪.( ÖÊ\ƒ :‬‬
‫‪Bukh r$ Shar$f:‬‬
‫[ن ﺳﻌﺪ ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻌﻠﻢ ﺑ‪ª‬ﻴﮧ ٔﻮﻻء ا‪·B‬ﻤﺎت ﻛﻤﺎ ﻳﻌﻠﻢ ا‪g‬ﻌﻠﻢ اﻟﻐﻠﻤﺎن ا‪B‬ﻜﺘﺎﺑﺔ ﻳﻘﻮل‪:‬‬
‫ٔ‬ ‫إن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺘﻌﻮذ ﻣﻨﮩﻦ دﺑﺮ ا‪B‬ﺼﻼة‪ّ ’’ :‬‬
‫ا‪B‬ﻠﮩﻢ إ‪ û‬اﻋﻮذﺑ‪ õ‬ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ا ‪ ç‬واﻋﻮذ ﺑ‪ õ‬ان ارد إ‪ U‬ارذل اﻟﻌﻤﺮ واﻋﻮذ ﺑ‪ õ‬ﻣﻦ ﻓﺘﻨﺔ ا‪Q‬ﻧﻴﺎ واﻋﻮذ ﺑ‪ õ‬ﻣﻦ ﻋﺬاب‬
‫ً‬
‫اﻟﻘ‪ .‘‘e‬ﻓﺤﺪﺛﺖ ﺑﮧ ‪:‬ﺼﻌﺒﺎ ﻓﺼﺪﻗﮧ‪) .‬رواه ا‘ﺨﺎري‪.(ƒÊÐÖ\ÐÔÍ\ :‬‬
‫‪Muslim Shar$f:‬‬
‫ﻋﻦ ﺛﻮ‪C‬ﺎن ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا اﻧ~ف ﻣﻦ ﺻﻼﺗﮧ‬
‫ّ ٔ‬ ‫ً‬
‫ا‪B‬ﻠﮩﻢ اﻧﺖ ا‪B‬ﺴﻼم وﻣﻨ‪ õ‬ا‪B‬ﺴﻼم ﺗﺒﺎر¿ﺖ ﻳﺎذا ا ﻼل واﻹﻛﺮام‘‘ ﻗﺎل‬ ‫اﺳﺘﻐﻔﺮ ﺛﻼﺛﺎ وﻗﺎل‪’’ :‬‬

‫‪182‬‬
 ‫ٔ‬
‫ا‪B‬ﻮ´ﺪ ﻓﻘﻠﺖ ‪B‬ﻼوزا ‪:‬ﻛﻴﻒ اﻻﺳﺘﻐﻔﺎر ﻗﺎل‪ :‬ﻳﻘﻮل‪ :‬اﺳﺘﻐﻔﺮ اﷲ‪ ،‬اﺳﺘﻐﻔﺮ اﷲ‪ ،‬اﺳﺘﻐﻔﺮ اﷲ‪.‬‬
‫)رواہ ‪:‬ﺴﻠﻢ‪ ،۱/۲۱۸ :‬ﺑﺎب اﺳﺘﺤﺒﺎب ا=ﻛﺮ ﺑﻌﺪ ا‪B‬ﺼﻼة‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Ab0 D w0d Shar$f:‬‬
‫ٔ‬
‫ﻋﻦ ا‪ ì‬ا‪B‬ﺰ‪ „C‬ﻗﺎل‪ :‬ﺳﻤﻌﺖ ﻋﺒﺪ اﷲ ﺑﻦ ا‪B‬ﺰ‪ „C‬ر‪ u‬اﷲ ﻋﻨﻪ ‪ š‬ا‪g‬ﻨ‪ e‬ﻳﻘﻮل‪[ :‬ن ا•‪ .‬ﺻ‪Š‬‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا اﻧ~ف ﻣﻦ ا‪B‬ﺼﻼة ﻳﻘﻮل‪ :‬ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ ©‪ õh‬ﻟﮧ ﻟﮧ ا‪g‬ﻠ‪õ‬‬
‫ٔ‬
‫وﻟﮧ ا@ﻤﺪ و ﻮ ‪! ˜ š‬ء ﻗﺪﻳﺮ ﻻ إﻟﮧ إﻻ اﷲ ‪4‬ﻠﺼ^ ﻟﮧ ا‪Q‬ﻳﻦ و‪B‬ﻮ ﻛﺮہ ا‪ðB‬ﻓﺮون اﮨﻞ‬
‫ا•ﻌﻤﺔ واﻟﻔﻀﻞ وا‪œ‬ﻨﺎء ا@ﺴﻦ ﻻ إﻟﮧ إﻻ اﷲ ‪4‬ﻠﺼ^ ﻟﮧ ا‪Q‬ﻳﻦ و‪B‬ﻮ ﻛﺮہ ا‪ðB‬ﻓﺮون‪.‬‬
‫ٔ‬
‫و‪ Ú‬رواﻳﺔ ﻟﮧ‪ :‬ﻋﻦ ز‪h‬ﺪ ﺑﻦ ارﻗﻢ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ﻧ‪ .‬اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ ر‪C‬ﻨﺎ ورب ˜ !ء اﻧﺎ ﺷﮩﻴﺪ اﻧ‪ õ‬اﻧﺖ ا‪B‬ﺮب وﺣﺪک ﻻ©‪ õh‬ﻟ‪...õ‬‬ ‫ﻳﻘﻮل دﺑﺮﺻﻼﺗﮧ‪:‬‬
‫ٔ‬
‫و‪ Ú‬رواﻳﺔ ﻟﮧ‪ :‬ﻋﻦ ‪ š‬ﺑﻦ ا‪ ì‬ﻃﺎﻟﺐ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ﺳﻠﻢ ﻣﻦ ا‪B‬ﺼﻼة ﻗﺎل‪ّ ’’ :‬‬
‫ا‪B‬ﻠﮩﻢ اﻏﻔﺮ ‪ U‬ﻣﺎ ﻗﺪﻣﺖ وﻣﺎ اﺧﺮت وﻣﺎ ا‪Æ‬رت وﻣﺎ اﻋﻠﻨﺖ وﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫واﻧﺖ ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ا‪g‬ﻮﺧﺮ ﻻ إﻟﮧ إﻻ اﻧﺖ‘‘‪) .‬روى ا‪œ‬ﻼﺛﺔ أﺑﻮ‬ ‫ا‪Æ‬ﻓﺖ وﻣﺎ اﻧﺖ اﻋﻠﻢ ﺑﮧ ﻣ اﻧﺖ ا‪g‬ﻘﺪم‬
‫داؤد‪.(ƒ \ :‬‬
‫‪‛Amal al-Yaum wa al-Laylah:‬‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ ﺗﻘﻮل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺻ‪ Š‬ا‪B‬ﺼﺒﺢ‬ ‫ام ﺳﻠﻤﺔ ر‪ 5‬اﷲ‬
‫ً ً‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ ٔ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ إ‪ û‬اﺳﺎﻟ‪ õ‬ﻋﻠﻤﺎ ﻧﺎﻓﻌﺎ وﻋﻤﻼ ﻣﺘﻘﺒﻼ ورزﻗﺎ ﻃﻴﺒﺎ‪.‬‬ ‫ﻗﺎل‪:‬‬
‫ٔ‬ ‫ّ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻠﮩﻢ إ‪ û‬اﻋﻮذ ﺑ‪ õ‬ﻣﻦ اﻟ‪9‬ﻔﺮ‬ ‫وﻋﻦ ‪:‬ﺴﻠﻢ ﺑﻦ ا‪ ì‬ﺑ‪9‬ﺮة ﻗﺎل‪[ :‬ن ا‪ ì‬ﻳﻘﻮل ‪ ñ‬دﺑﺮ ا‪B‬ﺼﻼة‪:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫واﻟﻔﻘﺮ وﻋﺬاب اﻟﻘ‪ .e‬و¿ﻨﺖ اﻗﻮﻟﮩﻦ ﻓﻘﺎل ‪ U‬ا‪ :ì‬ا‪ ù‬ﺑ ﻋﻤﻦ اﺧﺬت ﮨﺬا؟ ﻗﻠﺖ‪ :‬ﻋﻨ‪،õ‬‬
‫ﻗﺎل‪ :‬إن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮﻟﮩﻦ ‪ ñ‬دﺑﺮا‪B‬ﺼﻼة‪.‬‬
‫ٔ ٔ‬
‫وﻋﻦ ا‪ ì‬اﻣﺎﻣﺔ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻣﺎ دﻧﻮت ﻣﻦ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ñ‬دﺑﺮ‬
‫ّ‬
‫ا‪B‬ﻠﮩﻢ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ اﻏﻔﺮ ‪ U‬ذﻧﻮ وﺧﻄﺎﻳﺎ‪$ ù‬ﮩﺎ‬ ‫ﺻﻼة ‪:‬ﻜﺘﻮ‪C‬ﺔ وﻻ ﺗﻄﻮع إﻻ ﺳﻤﻌﺘﮧ ﻳﻘﻮل‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻧﻌﺸ واﺟ‪ ?e‬واﮨﺪ‪B û‬ﺼﺎﻟﺢ اﻻﻋﻤﺎل واﻻﺧﻼق إﻧﮧ ﻻ ﻳﮩﺪ‪B ù‬ﺼﺎ@ﮩﺎ وﻻ ﻳ~ف ﺳ ﺌﮩﺎ‬
‫ٔ‬
‫إﻻ اﻧﺖ‪.‬‬

‫‪183‬‬
 ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن ﻣﻘﺎ ﺑ^ ﻛﺘ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣ‪Á‬‬
‫ٓ‬
‫ﻗﺒﺾ ﻓ‪ð‬ن ﻳﻘﻮل إذا اﻧ~ف ﻣﻦ ا‪B‬ﺼﻼة‪ :‬ا‪B‬ﻠﮩﻢ اﺟﻌﻞ ﺧ„ ﻋﻤﺮ‪ ù‬اﺧﺮہ وﺧ„ ﻋﻤ‪ Š‬ﺧﻮاﺗﻤﮧ‬
‫ٔ‬ ‫ٔ‬
‫واﺟﻌﻞ ﺧ„ اﻳﺎ ﻳﻮم اﻟﻘﺎک‪.‬‬

‫ﻋﻦ ﻋﺒﺎدة ﺑﻦ ا‪B‬ﺼﺎﻣﺖ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺪﻋﻮ ﺑﮩﺬہ‬
‫ٔ‬ ‫ٔ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ ﻻ ‪á‬ﺰ? ﻳﻮم ٰ‬
‫اﻟﻘﻴﻤﺔ وﻻ ‪á‬ﺰ? ﻳﻮم ا‘ﺎس ﻓﺈن ﻣﻦ ‪á‬ﺰہ ﻳﻮم ا‘ﺎس‬ ‫ا‪Q‬ﻋﻮات ‪$‬ﻤﺎ ﺳﻠﻢ‪:‬‬
‫ٔ‬
‫ﻓﻘﺪ اﺧﺰ‪h‬ﺘﮧ‪) .‬ﻋﻤﻞ ا´ﻮم وا‪B‬ﻠﻴﻠﺔ ﻻﺑﻦ ا‪B‬ﺴ ‪ :‬ص ‪۳۱‬۔‪ ،۳۶‬ﺑﺎب ﻣﺎ ﻳﻘﻮل ‪ ñ‬دﺑﺮ ﺻﻼة‬
‫ا‪B‬ﺼﺒﺢ(‪.‬‬

‫’‪Proof for raising the hands in du‛ā‬‬

‫‪Bukh r$ Shar$f:‬‬
‫ٔ ً‬
‫ﻋﻦ ﻳ ٰ ﺑﻦ ﺳﻌﻴﺪ و©‪ õh‬ﺳﻤﻌﺎ ا‪å‬ﺴﺎ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ رﻓﻊ‬
‫ٔ‬
‫ﻳﺪﻳﮧ ﺣ‪ Á‬راﻳﺖ ﺑﻴﺎض إﺑﻄﻴﮧ‪) .‬رواه ا‘ﺨﺎري‪.(ÍÓÔÍ\ÖÐÔ\ƒ :‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا رﻓﻊ ﻳﺪﻳﮧ‬
‫‪ ñ‬ا‪ÈQ‬ء ‪B‬ﻢ ‪ò‬ﻄﮩﻤﺎ ﺣ‪ Á‬ﻳﻤﺴﺢ ﺑﮩﻤﺎ وﺟﮩﮧ‪) .‬رواه اﻟ‪O‬ﻣﺬي‪.( ÊÍ\ƒ :‬‬
‫‪Ab0 D w0d Shar$f:‬‬
‫ﻋﻦ ﺳﻠﻤﺎن ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إن ر‪9C‬ﻢ ‪ /‬ﻛﺮ‪h‬ﻢ‬
‫ً‬ ‫ٔ‬
‫)ﺴﺘ ﻣﻦ ﻋﺒﺪہ إذا رﻓﻊ ﻳﺪﻳﮧ إ´ﮧ ان ﻳﺮدﮨﻤﺎ ﺻﻔﺮا‪.‬‬
‫ٔ ٔ‬
‫و‪ Ú‬رواﻳﺔ ﻟﮧ‪ :‬ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ﻋﻦ اﺑﻴﮧ ان ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا د‪ È‬ﻓﺮﻓﻊ‬
‫ﻳﺪﻳﮧ ‪:‬ﺴﺢ وﺟﮩﮧ ﺑﻴﺪﻳﮧ‪.‬‬
‫ٔ‬
‫و‪ Ú‬رواﻳﺔ ﻟﮧ‪ :‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪…:‬ﺳﻠﻮا‬
‫ٔ‬
‫اﷲ ﺑﺒﻄﻮن ا‪³‬ﻔ‪9‬ﻢ وﻻ¡ﺴﺌﻠﻮہ ﺑﻈﮩﻮرﮨﺎ ﻓﺈذا ﻓﺮﻏﺘﻢ ﻓﺎ‪:‬ﺴﺤﻮا ﺑﮩﺎ وﺟﻮﮨ‪9‬ﻢ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬رواﻳﺔ ﻟﮧ‪ :‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ا‪g‬ﺴﺌﻠﺔ ان ﺗﺮﻓﻊ ﻳﺪﻳ‪ õ‬ﺣﺬو ﻣﻨﻜﺒﻴ‪ õ‬او‬
‫‪Ø‬ﻮﮨﻤﺎ‪) .‬روى اﻷﺣﺎدﻳﺚ اﻷر‪C‬ﻌﺔ أﺑﻮ داؤد‪.(ƒÓÔ\ :‬‬
‫‪‛Amal al-Yaum wa al-Laylah:‬‬

‫‪184‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ﻣﺎ ﻣﻦ ﻋﺒﺪ ‪ê‬ﺴﻂ‬
‫ً‬ ‫ٰ‬ ‫ّ ٰ‬
‫ا‪B‬ﻠﮩﻢ إﻟﮩﻰ و½ﻟﮧ إﺑﺮاﮨﻴﻢ و½ﺳﺤﺎق و‪h‬ﻌﻘﻮب‪...‬إﻻ [ن ﺣﻘﺎ‬ ‫ﻛﻔﻴﮧ ‪ ñ‬دﺑﺮ ˜ ﺻﻼة ﺛﻢ ﻳﻘﻮل‪’’ :‬‬
‫ّ ّ ٔ‬
‫ﻋﺰ وﺟﻞ ان ﻻ ﻳﺮد ﻳﺪﻳﮧ ﺧﺎﺋ‪ž‬ﺘ^‪) .‬ﻋﻤﻞ ا´ﻮم وا‪B‬ﻠﻴﻠﺔ‪ ،‬ص ‪.( ÐÖ\ÐÖ‬‬ ‫‪ š‬اﷲ‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ٔ‬
‫ﻋﻦ ﺳﻠﻤﺎن ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﺎ رﻓﻊ ﻗﻮم ا‪³‬ﻔﮩﻢ إ‪U‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬ ‫ّ‬ ‫اﷲ ّ‬
‫ﻋﺰ وﺟﻞ )ﺴﺎ‪B‬ﻮﻧﮧ ﺷ ﺌﺎ إﻻ ﺣﻘﺎ ‪ š‬اﷲ ان ﻳﻀﻊ ‪ ñ‬اﻳﺪﻳﮩﻢ ا=‪ ù‬ﺳﺎ‪B‬ﻮا‪ .‬رواہ اﻟﻄ‪e‬ا‪û‬‬
‫ورﺟﺎﻟﮧ رﺟﺎل ا‪B‬ﺼﺤﻴﺢ‪ë) .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪.( ÍÔ\ Ó :‬‬
‫ٔ‬
‫ﻗﺎل ا‪B‬ﺸﻴﺦ ا&ﺪ ا‪B‬ﺼﺪﻳﻖ اﻟﻐﻤﺎر‪ ñ ù‬رﺳﺎ•ﮧ ’’ا‪g‬ﻨﺢ ا‪g‬ﻄﻠﻮ‪C‬ﺔ‘‘‪ :‬ﻧﺺ ا@ﺎﻓﻆ ا‪B‬ﺴﻴﻮ‪ñ f‬‬
‫ٔ ٔ‬
‫©ﺣﮧ ‪’’ š‬ﺗﻘﺮ‪h‬ﺐ ا•ﻮاو‪ ‘‘ù‬ا‪g‬ﺴ ﺑـ’’ﺗﺪر‪h‬ﺐ ا‪B‬ﺮاو‪ š‘‘ù‬ان اﺣﺎدﻳﺚ رﻓﻊ ا´ﺪﻳﻦ ‪ñ‬‬
‫ً‬ ‫ً‬
‫ا‪ÈQ‬ء ﺗﻮاﺗﺮت ﻋﻦ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﻮاﺗﺮا ﻣﻌﻨﻮ‪h‬ﺎ‪ ،‬ﻓﻘﺎل ‪ ñ‬ﻣﺒﺤﺚ ا‪g‬ﺘﻮاﺗﺮ ﻣﺎ‬
‫ٔ‬
‫ﻧﺼﮧ‪ :‬وﻣﻨﮧ ﻣﺎ ﺗﻮاﺗﺮ ﻣﻌﻨﺎہ‪[ ،‬ﺣﺎدﻳﺚ رﻓﻊ ا´ﺪﻳﻦ ‪ ñ‬ا‪ÈQ‬ء‪ ،‬ﻓﻘﺪ روي ﻋﻨﮩﺎ ‪Ø‬ﻮ ﻣﺌﺔ ﺣﺪﻳﺚ‬
‫ﻓﻴﮧ رﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬ا‪ÈQ‬ء‪ .‬وﻗﺪ ‚ﻌﺘﮩﺎ ‪ ñ‬ﺟﺰء ‪B‬ﻜﻨﮩﺎ ‪ ñ‬ﻗﻀﺎﻳﺎ ‪4‬ﺘﻠﻔﺔ‪ ،‬ﻓ‪ Ï‬ﻗﻀﻴﺔ ﻣﻨﮩﺎ ‪B‬ﻢ‬
‫ﺗﺘﻮاﺗﺮ‪ ،‬واﻟﻘﺪر ا‪g‬ﺸ‪O‬ک ﻓﻴﮩﺎ و ﻮ ا‪B‬ﺮﻓﻊ ﻋﻨﺪ ا‪ÈQ‬ء ﺗﻮاﺗﺮ ﺑﺎﻋﺘﺒﺎر ا‪g‬ﺠﻤﻮع‪) .‬ا‪g‬ﻨﺢ ا‪g‬ﻄﻠﻮ‪C‬ﺔ‬
‫ﺛﻼث رﺳﺎﺋﻞ‬ ‫ا‪ÈQ‬ء ﺑﻌﺪ ا‪B‬ﺼﻠﻮات ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪ :‬و‪ H‬ﻣﻨﺪرﺟﺔ‬ ‫اﺳﺘﺤﺒﺎب رﻓﻊ ا´ﺪﻳﻦ‬
‫اﺳﺘﺤﺒﺎب ا‪ÈQ‬ء‪...‬ص ‪ ،ËÐ‬ﺣﻠﺐ(‪.‬‬

‫‪Proof for raising the hands in du‛ā’ after salāh‬‬

‫‪Tirmidh$ Shar$f:‬‬
‫ﻋﻦ اﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ا‪B‬ﺼﻼة‬
‫ﻣﺜ ٰ ﻣﺜ ٰ ¡ﺸﮩﺪ ‪ ˜ ñ‬ر¿ﻌﺘ^ و‪á‬ﺸﻊ وﺗ ع وﺗﻤﺴ‪9‬ﻦ وﺗﻘﻨﻊ ﻳﺪﻳ‪ õ‬ﻳﻘﻮل ﺗﺮﻓﻌﮩﻤﺎ إ‪U‬‬
‫ً‬
‫ر‪: õC‬ﺴﺘﻘﺒﻼ ﺑﺒﻄﻮﻧﮩﻤﺎ وﺟﮩ‪ õ‬وﺗﻘﻮل ﻳﺎ رب ﻳﺎ رب وﻣﻦ ‪B‬ﻢ ﻳﻔﻌﻞ ذﻟ‪ õ‬ﻓﮩﻮ ﻛﺬا و¿ﺬا‪ .‬ﻗﺎل‬
‫ٔ‬
‫‪ :à‬وﻗﺎل‪ :‬ﻏ„ اﺑﻦ ا‪g‬ﺒﺎرک ‪ ñ‬ﮨﺬا ا@ﺪﻳﺚ ﻣﻦ ‪B‬ﻢ ﻳﻔﻌﻞ ذﻟ‪ õ‬ﻓﮩﻮ ﺧﺪاج‪) .‬رواہ‬ ‫اﺑﻮ ﻋ ٰ‬
‫ٔ‬ ‫ٔ ً‬
‫اﻟ‪O‬ﻣﺬ‪ ،۱/۸۷ :ù‬ﺑﺎب ﻣﺎﺟﺎء ‪ ñ‬ا•ﺨﺸﻊ ‪ ñ‬ا‪B‬ﺼﻼة‪ ،‬ﻓﻴﺼﻞ‪ .‬واﻳﻀﺎ رواہ اﺑﻮ داود )‪،(۱/۱۸۳‬‬
‫واﺑﻦ ﻣﺎﺟﮧ )ص‪ ، ۹۴‬رﻗﻢ ‪ ñ ،(۱۳۲۵:‬ﺑﺎب ﻣﺎﺟﺎء ‪ ñ‬ﺻﻼة ا‪B‬ﻠﻴﻞ ﻣﺜ ﻣﺜ ‪ .‬و½ﺳﻨﺎدہ ﺿﻌﻴﻒ‬
‫ﮩﺎﻟﺔ ﻋﺒﺪ اﷲ ﺑﻦ ﻧﺎﻓﻊ‪ .‬اﻧﻈﺮ‪) :‬ا•ﻌﻠﻴﻘﺎت ‪ š‬اﺑﻦ ﻣﺎﺟﮧ ‪B‬ﻠﺸﻴﺦ ﺷﻌﻴﺐ و‪ê‬ﺸﺎر ﻋﻮاد(‪.‬‬
‫‪‛Amal al-Yaum wa al-Laylah:‬‬

‫‪185‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ﻣﺎ ﻣﻦ ﻋﺒﺪ ‪ê‬ﺴﻂ‬
‫ً‬ ‫ٰ‬ ‫ّ ٰ‬
‫ا‪B‬ﻠﮩﻢ إﻟﮩﻰ و½ﻟﮧ إﺑﺮاﮨﻴﻢ و½ﺳﺤﺎق و‪h‬ﻌﻘﻮب‪...‬إﻻ [ن ﺣﻘﺎ‬ ‫ﻛﻔﻴﮧ ‪ ñ‬دﺑﺮ ˜ ﺻﻼة ﺛﻢ ﻳﻘﻮل‪’’ :‬‬
‫ّ ّ ٔ‬
‫ﻋﺰ وﺟﻞ ان ﻻ ﻳﺮد ﻳﺪﻳﮧ ﺧﺎﺋ‪ž‬ﺘ^‪) .‬ﻋﻤﻞ ا´ﻮم وا‪B‬ﻠﻴﻠﺔ‪ ،‬ص ‪.( ÐÖ\ÐÖ‬‬ ‫‪ š‬اﷲ‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪ ،‬ﻓﻴﮧ‪ :‬ﺧﺼﻴﻒ ا ﺰر‪B ù‬ﻢ )ﺴﻤﻊ ﻣﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ‪ ،‬و‬
‫ٔ‬
‫ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ا‘ﺎ‪ àB‬رو‪ ù‬ﻋﻦ ﺧﺼﻴﻒ اﺑﺎﻃﻴﻞ ﻓﺎ‘ﻼء ﻣﻦ ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ‪.‬‬
‫اﻧﻈﺮ‪) :‬ا‪:ðB‬ﻞ ﻻﺑﻦ ﻋﺪ‪ ،(۳/۷۲) ù‬وﺗﮩﺬﻳﺐ ا‪B‬ﻜﻤﺎل ‪B‬ﻼﻣﺎم ا‪g‬ﺰ‪.(ù‬‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪ 6‬ﻗﺎل‪ :‬راﻳﺖ ﻋﺒﺪ اﷲ ﺑﻦ ا‪B‬ﺰ‪ „C‬ر‪ u‬اﷲ ﻋﻨﻪ ورا‪ ù‬رﺟﻼ راﻓﻌﺎ ﻳﺪﻳﮧ‬‫وﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ‪ٰ ò‬‬
‫ٔ‬
‫ﻳﺪﻋﻮ ﻗﺒﻞ ان ﻳﻔﺮغ ﻣﻦ ﺻﻼﺗﮧ ﻓﻠﻤﺎ ﻓﺮغ ﻣﻨﮩﺎ ﻗﺎل‪ :‬إن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪B‬ﻢ‬
‫ﻳ‪9‬ﻦ ﻳﺮﻓﻊ ﻳﺪﻳﮧ ﺣ‪ Á‬ﻳﻔﺮغ ﻣﻦ ﺻﻼﺗﮧ‪) .‬رواه اﻟﻄ‪e‬ا‪ d‬وﺗﺮﺟﻢ ‪ b‬ﻓﻘﺎل ‪Ÿ‬ﻤﺪ ﺑﻦ أ‪6ò i‬‬
‫اﻷﺳﻠ) ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‪B‬ﺰ‪ „C‬ر‪ u‬اﷲ ﻋﻨﻪ ورﺟﺎ‪ b‬ﺛﻘﺎت‪ë .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ . ÍÔ\ Ó :‬ﺑﺎب ﻣﺎ‬
‫ا‪ÈQ‬ء ورﻓﻊ ا´ﺪﻳﻦ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬ ‫اﻹﺷﺎرة‬ ‫ﺟﺎء‬

‫ﻗﺎل ا‪B‬ﺸﻴﺦ ﻋﺒﺪ اﻟﻔﺘﺎح اﺑﻮﻏﺪة ‪ ñ‬ﺗﻌﻠﻴﻘﺎﺗﮧ ‪ š‬ﺛﻼث رﺳﺎﺋﻞ )ص‪ :(۱۳۹:‬وﺳﻠﻴﻤﺎن اﻟﻌﻄﺎر‬
‫ﺷﻴﺦ اﻟﻄ‪e‬ا‪ û‬ﻮ اﺑﻦ ا@ﺴﻦ ﺑﻦ ا‪g‬ﻨﮩﺎل اﻟﻌﻄﺎر ا‘~‪ .ù‬رو‪ ù‬ﻋﻨﮧ اﻻﺳﻤﺎﻋﻴ‪ ñ Š‬ﻣﻌﺠﻤﮧ‬
‫رﻗﻢ‪ ،۲۹۶ :‬وﺷﻴﺨﮧ اﺑﻮ [‪:‬ﻞ‬ ‫رﻗﻢ‪ ،۲۷۸ :‬وﻗﺎل ا‪Q‬ارﻗﻄ ‪ :‬ﻻ ﺑﺎس ﺑﮧ‪ ،‬ﺳﻮﻻت ا‪B‬ﺴﮩ‬
‫ا ﺤﺪر‪ ù‬ﻮ اﻟﻔﻀﻴﻞ ﺑﻦ ا@ﺴ^ ﺑﻦ ﻃﻠﺤﺔ ا ﺤﺪر‪ ù‬ا‘~‪ ù‬ﻣﻦ رواة ‪:‬ﺴﻠﻢ وا‪ ì‬داود‬
‫واﻟ‪ª‬ﺴﺎ‪ :‬وا‘ﺨﺎر‪ ñ ù‬ا•ﻌﻠﻴﻖ ﻗﺎل ا&ﺪ‪ :‬اﺑﻮ [‪:‬ﻞ ﺑﺼ„ ﺑﺎ@ﺪﻳﺚ ﻣﺘﻘﻦ )ﺸﺒﮧ ا•ﺎس وﻟﮧ‬
‫ﻋﻘﻞ‪ .‬وﻗﺎل اﺑﻦ ا‪g‬ﺪﻳ ‪ :‬ﺛﻘﺔ ‪،‬ﻛﻤﺎ ‪ ñ‬ﺗﮩﺬﻳﺐ ا•ﮩﺬﻳﺐ )‪ (۸/۲۹۱‬ووﺻﻔﮧ ا=ﮨ‪ ñ .‬ا‪B‬ﺴ„‬
‫)‪ (۱۱/۱۱۱‬ﺑﺎ@ﺎﻓﻆ وﻗﺎل اﺑﻦ ﺣﺠﺮ ‪ ñ‬ا•ﻘﺮ‪h‬ﺐ ﺛﻘﺔ ﺣﺎﻓﻆ‪ .‬وﺷﻴﺨﮧ اﻟﻔﻀﻴﻞ ﺑﻦ ﺳﻠﻴﻤﺎن ﻮ‬
‫ا•ﻤ„‪ ù‬ﻣﻦ رﺟﺎل ا‪B‬ﻜﺘﺐ ا‪B‬ﺴﺘﺔ‪ ،‬و‪B‬ﻜﻨﮩﻢ ﺗ‪9‬ﻠﻤﻮا ﻓﻴﮧ ﻣﻦ ﺟﮩﺔ ﺣﻔﻈﮧ وﻟﮧ ‪ ñ‬ا‘ﺨﺎر‪ù‬‬
‫ﻋﺪة اﺣﺎدﻳﺚ ﺗﻮ‪C‬ﻊ ﻋﻠﻴﮩﺎ‪ ،‬ذﻛﺮﮨﺎ ا@ﺎﻓﻆ ‪ ñ‬ﻣﻘﺪﻣﺔ ﻓﺘﺢ ا‘ﺎر‪) ù‬ص‪ (۴۳۵ :‬وﻗﺎل ‪ ñ‬ا•ﻘﺮ‪h‬ﺐ‬
‫ٔ‬
‫ﺻﺪوق ﻟﮧ ﺧﻄﺎ ﻛﺜ„‪.‬اﻧﺘﮩﻰ‪ .‬وﻣﺜﻠﮧ ‪ò‬ﺴﻦ ﺣﺪﻳﺜﮧ ﺧﺎﺻﺔ ‪ ñ‬ﮨﺬا ا‪g‬ﻮﺿﻮع‪ .‬وﺷﻴﺨﮧ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ﻮ اﺑﻮ ﻋﺒﺪاﷲ ا‪g‬ﺪ‪ ...û‬وﺛﻘﮧ اﻟﻌﺠ‪ ،Š‬واﺑﻮ داود‪ ،‬وا‪y‬ﻠﻴ‪...،Š‬وزاد ا‪g‬ﺤﻘﻖ‬ ‫ا‪ 6ò ì‬اﻻﺳﻠ‬
‫‪ ñ‬ا@ﺎﺷﻴﺔ ﺗﻮﺛﻴﻖ اﺑﻦ ﺳﻌﺪ‪ ،‬واﺑﻦ ﻣﻌ^‪ ،‬وا&ﺪ‪...،‬ا‪ U‬ﻗﻮﻟﮧ‪ :‬وان ﻣﻦ ﺷﻮاﮨﺪ ﺣﺪﻳﺚ ﻋﺒﺪاﷲ‬
‫ٔ‬ ‫ً‬
‫ﺑﻦ ا‪B‬ﺰ‪ „C‬ا‪g‬ﺬﻛﻮر ﻣﺎ ﺳﺒﻖ ﺗﻌﻠﻴﻘﺎ‪ ...‬ﻣﻦ ﻗﻮل اﻻﻣﺎم ﻣﺎﻟ‪’’ :õ‬راﻳﺖ ‪:È‬ﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬

‫‪186‬‬
‫ا‪B‬ﺰ‪ „C‬ﻳﺮﻓﻊ ﻳﺪﻳﮧ‪ ،‬و ﻮ ﺟﺎ‪B‬ﺲ ﺑﻌﺪ ا‪B‬ﺼﻼة ﻳﺪﻋﻮ‘‘‪ .‬ﻓﺎﻟﻈﺎﮨﺮ ان ﻋﻤﻞ ‪:È‬ﺮ ﮨﺬا اﺧﺬہ ﻣﻦ‬
‫ﺣﺪﻳﺚ اﺑﻴﮧ ﻋﺒﺪ اﷲ ﺑﻦ ا‪B‬ﺰ‪ „C‬ا=‪ ù‬رواہ اﻻﺳﻠ ‪ .‬اﻧﺘﮩﻰ ‪+‬م ا‪B‬ﺸﻴﺦ‪.‬‬
‫‪Al-Mu‛jam as-Sagh$r:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬ﻓﻠﻘﺪ راﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪$‬ﻤﺎ ﺻ‪ Š‬اﻟﻐﺪاة رﻓﻊ‬
‫ٔ‬ ‫ٔ‬
‫‪ 6ò‬اﻻﺳﻠ) ﻋﻦ ﻋﺒﺪ اﷲ‬ ‫ﻳﺪﻳﮧ ﻳﺪﻋﻮ ﻋﻠﻴﮩﻢ‪) ...‬رواہ اﻟﻄ‪e‬ا‪ û‬وﺗﺮﺟﻢ ﻟﮧ ﻓﻘﺎل ‪Ÿ‬ﻤﺪ ﺑﻦ ا‪ٰ ì‬‬
‫ﺑﻦ ا‪B‬ﺰ‪ „C‬ر‪ u‬اﷲ ﻋﻨﻪ ورﺟﺎﻟﮧ ﺛﻘﺎت‪ë) .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۱۰/۱۶۹ :‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬اﻹﺷﺎرة ‪ñ‬‬
‫ا‪ÈQ‬ء ورﻓﻊ ا´ﺪﻳﻦ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Tafs$r Ibn Ab$ H tim:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ رﻓﻊ ﻳﺪہ ﺑﻌﺪ ﻣﺎ ﺳﻠﻢ و ﻮ‬
‫‪:‬ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‪ ،‬ﻓﻘﺎل‪ّ ’’ :‬‬
‫ا‪B‬ﻠﮩﻢ ﺧﻠﺺ ا‪B‬ﻮ´ﺪ ﺑﻦ ا‪B‬ﻮ´ﺪ‪) ...‬أﺧﺮﺟﻪ اﺑﻦ أ‪ i‬ﺣﺎﺗﻢ ﺗﻔﺴ„ه‪:‬‬
‫‪7 ،ËÔÓÊ\ÐÍÖ\ƒÓ‬ﺖ ﻗﻮ‪ b‬ﺗﻌﺎ‪" :U‬ﻻ )ﺴﺘﻄﻴﻌﻮن ﺣﻴﻠﺔ"(‪.‬‬

‫ﻗﻠﺖ‪ :‬و‪ Ú‬اﺳﻨﺎدہ‪ š :‬ﺑﻦ ز‪h‬ﺪ ﺑﻦ ﺟﺪ‪È‬ن و ﻮ ﺿﻌﻴﻒ‪ .‬ﻗﺎل ا‪B‬ﺸﻴﺦ ﻋﺒﺪ اﻟﻔﺘﺎح اﺑﻮ ﻏﺪة ‪ñ‬‬
‫ﺗﻌﻠﻴﻘﺎﺗﮧ ‪ š‬ﺛﻼث رﺳﺎﺋﻞ )ص‪ :(۱۳۵ :‬اﺳﻨﺎدہ [‪B‬ﺸﻤﺲ‪ ،‬ﻻ ﻣﻐﻤﺰ ﻓﻴﮧ اﻻ ﻣﻦ ﺟﮩﺔ ‪ š‬ﺑﻦ‬
‫ز‪h‬ﺪ‪ ،‬و ﻮ اﺑﻦ ُﺟﺪ‪È‬ن‪ ،‬ﺗ‪9‬ﻠﻤﻮا ﻓﻴﮧ ﻣﻦ ﺟﮩﺔ ﺣﻔﻈﮧ ﻟ‪9‬ﻦ رو‪ ù‬ﻟﮧ ا‘ﺨﺎر‪ ñ ù‬اﻻدب‬
‫ا‪g‬ﻔﺮد و‪:‬ﺴﻠﻢ واﻻر‪C‬ﻌﺔ‪ ،‬وﻗﺎل اﺑﻦ ﻋﺪ‪ ù‬ﺑﻌﺪ ان ﻃﺎل ‪ ñ‬ﺗﺮ‚ﺘﮧ ‪ ñ‬ا‪:ðB‬ﻞ )‪:( Ö•Ë- Ö•Ó\Ë‬‬
‫ً‬ ‫ٔ‬
‫ﻟﻌ‪ Š‬ﺑﻦ ز‪h‬ﺪ اﺣﺎدﻳﺚ ﺻﺎ@ﺔ‪ ،‬و‪B‬ﻢ ار اﺣﺪا ﻣﻦ ا‘~‪ ^h‬وﻏ„ﮨﻢ اﻣﺘﻨﻌﻮا ﻣﻦ ا‪B‬ﺮواﻳﺔ ﻋﻨﮧ‪،‬‬
‫و*ن ﻳﻐﺎ‪ ñ U‬اﻟ‪Õ‬ﺸﻴﻊ ‪‚ ñ‬ﻠﺔ اﮨﻞ ا‘~ة وﻣﻊ ﺿﻌﻔﮧ ﻳ‪9‬ﺘﺐ ﺣﺪﻳﺜﮧ‪ .‬وﻗﺎل ﻳﻌﻘﻮب ﺑﻦ‬
‫ﺷ ﺒﺔ‪ :‬ﺛﻘﺔ ﺻﺎﻟﺢ ا@ﺪﻳﺚ وا‪ U‬ا‪B‬ﻠ^ ﻣﺎ ﻮ‪ ،‬وﻗﺎل اﻟﻌﺠ‪ :Š‬ﻳ‪9‬ﺘﺐ ﺣﺪﻳﺜﮧ‪ ،‬ﻓﻤﺜﻠﮧ ‪ò‬ﺘﻤﻞ ‪ñ‬‬
‫ا‪B‬ﺸﻮاﮨﺪ واﺑﻮاب اﻟﻔﻀﺎﺋﻞ ﻣﻦ ﻏ„ ﺗﺮدد‪ .‬اﻧﺘﮩﻰ ‪+‬م ا‪B‬ﺸﻴﺦ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫”‪Ending the du‛ā’ with “sub-hāna rabbinā‬‬
‫‪Question‬‬
‫‪Instead of saying Sub-h na rabbika rabbil ‛izzati…at the end of the‬‬
‫‪du‛ ’, many people say Sub-h na rabbin rabbil ‛izzati…. Is it correct to‬‬
‫‪do this? If it is, what is the ruling with regard to changing the word to‬‬
‫? ‪rabbin‬‬
‫‪Answer‬‬
‫‪The blessed Ah d$th mention many virtues for reading these words:‬‬
‫‪187‬‬
 َْٰ ّ َ
َ ْ ‫ﻌﻠﻤ‬ ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P َ P ْ ّ َ َ َّ َ َ ْ ُ
^ ِ ِ ‫ﻤﺮﺳِﻠ^ َوا@َﻤﺪ‬B‫ ا‬š ‫ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم‬h ‫ﻚ ر ِب اﻟِﻌﺰِة‬Cِ ‫ﺳﺒﺤﺎن ر‬
ِ ‫ﷲ ر ِب اﻟ‬
It is also learnt from the Ah d$th that every task such as sal h, du‛ ’,
an assembly, etc. must end with these words because there are many
virtues in them. To change the word from rabbika to rabbin is
permissible in itself, but it is better and superior to uphold the words
of the texts as they are. Furthermore, it entails emulating the Sunnah
of Ras0lull h sallall hu ‛alayhi wa sallam because he used to say
rabbika as mentioned in the traditions.
ٔ ٔ
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺪ ﺑﻦ ارﻗﻢ ﻋﻦ اﺑﻴﮧ ر‬h‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ز‬
‫ﺮﺳﻠ^ وا@ﻤﺪ ﷲ‬g‫ ا‬š ‫ رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن وﺳﻼم‬õC‫ دﺑﺮ ﺻﻼة ’’ﺳﺒﺤﺎن ر‬ñ ‫ﻣﻦ ﻗﺎل‬
ٔ ٰ ٔ ‫ﺐ‬h‫ﺮات ﻓﻘﺪ اﻛﺘﺎل ﺑﺎ ﺮ‬: ‫اﻟﻌﻠﻤ^‘‘ ﺛﻼث‬
ٰ ‫رب‬
‫ ﻣﻌﺠﻤﻪ‬d‫ا‬e‫ )رواه اﻟﻄ‬.‫ ﻣﻦ اﻻﺟﺮ‬Ú‫اﻻو‬
.(ƒ \Ë :„‫ﻜﺒ‬B‫ا‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: The one who says the
following three times after the sal h has been weighed with the fullest
weight of reward.
َْٰ ّ َ
َ ْ ‫ﻌﻠﻤ‬ ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P َ P ْ ّ َ َ َّ َ َ ْ ُ
^ ِ ِ ‫ﻤﺮﺳِﻠ^ َوا@َﻤﺪ‬B‫ ا‬š ‫ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم‬h ‫ﻚ ر ِب اﻟِﻌﺰِة‬Cِ ‫ﺳﺒﺤﺎن ر‬
ِ ‫ﷲ ر ِب اﻟ‬
‛Amal al-Yaum wa al-Laylah:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا ﻓﺮغ ﻣﻦ ﺻﻼﺗﮧ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ ر‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬ì‫ﻋﻦ ا‬
ٔ ٔ ٔ ٔ
‫ رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن‬õC‫ ’’ﺳﺒﺤﺎن ر‬:‫ ﻗﺒﻞ ان )ﺴﻠﻢ او ﺑﻌﺪ ان )ﺴﻠﻢ ﻳﻘﻮل‬ù‫ ﻻ ادر‬:‫ﻗﺎل‬
ٰ ‫ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب‬g‫ ا‬š ‫وﺳﻼم‬
‫ ص‬:‫ﻠﻴﻠﺔ‬B‫ ﻋﻤﻞ ا´ﻮم وا‬ñ ‫ﺴ‬B‫ )رواہ اﺑﻦ ا‬.‘‘^‫اﻟﻌﻠﻤ‬
.(۳۳
Musannaf Ibn Ab$ Shaybah:
ٔ
‫ﺮة‬: „‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻏ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬ì‫ﻋﻦ ا‬
ٔ ٓ
‫ رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن‬õC‫ اﺧﺮ ﺻﻼﺗﮧ او ﺣ^ ﻳﻨ~ف ’’ﺳﺒﺤﺎن ر‬ñ ‫ﺮﺗ^ ﻳﻘﻮل‬: ‫وﻻ‬
ٰ ‫ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب‬g‫ ا‬š ‫وﺳﻼم‬
.(ƒÍÔ\ :‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ اﺑﻦ أ‬:) .‘‘^‫اﻟﻌﻠﻤ‬
Ab0 Sa‛$d al-Khudr$ radiyall hu ‛anhu said: I heard Ras0lull h
sallall hu ‛alayhi wa sallam saying on several occasions at the end of
his sal h or when he turned around:
َْٰ ّ َ
َ ْ ‫ﻌﻠﻤ‬ ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P َ ْ ّ َ َ َّ َ َ ْ ُ
^ ِ ِ ‫ﻤﺮﺳِﻠ^ َوا@َﻤﺪ‬B‫ ا‬š ‫ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم‬h ‫ﺰِة‬P‫ﻚ ر ِب اﻟِﻌ‬Cِ ‫ﺳﺒﺤﺎن ر‬
ِ ‫ﷲ ر ِب اﻟ‬
Tafs$r M ward$:
188
 ‫ٔ‬
‫رو‪ ù‬ا‪B‬ﺸﻌ‪ Ž‬ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ’’ﻣﻦ ‪Æ‬ہ ان ﻳ‪9‬ﺘﺎل ﺑﺎ‪g‬ﻜﻴﺎل‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ ٰ‬
‫اﻻو‪ Ú‬ﻣﻦ اﻻﺟﺮ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻓﻠﻴﻘﻞ ‪ ñ‬اﺧﺮ‪ë‬ﻠﺴﮧ ﺣ^ ﻳﺮ‪h‬ﺪ ان ﻳﻘﻮم ’’ﺳﺒﺤﺎن ر‪ õC‬رب‬
‫اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن وﺳﻼم ‪ š‬ا‪g‬ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب ٰ‬
‫اﻟﻌﻠﻤ^‘‘‪) .‬ﺗﻔﺴ„ ﻣﺎوردي‪.Ê•\Ë :‬‬
‫وﺗﻔﺴ„ اﺑﻦ أ‪ i‬ﺣﺎﺗﻢ‪.( ÖЃƒ\ЃЕ\ Ó :‬‬
‫‪Musannaf ‛Abd ar-Razz q:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬ﻣﻦ ‪Æ‬ہ ان ﻳ‪9‬ﺘﺎل ﺑﺎ‪g‬ﻜﻴﺎل اﻻو‪ Ú‬ﻓﻠﻴﻘﻞ ﻋﻨﺪ ﻓﺮاﻏﮧ ﻣﻦ ﺻﻼﺗﮧ‬
‫’’ﺳﺒﺤﺎن ر‪ õC‬رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن وﺳﻼم ‪ š‬ا‪g‬ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب ٰ‬
‫اﻟﻌﻠﻤ^‘‘‪.‬‬
‫)‪:‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪.(Ð ÔÍ\ƒÐÍ\ƒ :‬‬
‫‪‛Al$ radiyall hu ‛anhu said: Whoever would like to be weighed with a‬‬
‫‪full scale must say the following when he completes his sal h:‬‬
‫َ ّ َْٰ‬
‫ﻌﻠﻤ ْ َ‬ ‫َ ‪ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P‬‬ ‫ُ ْ َ َ َّ َ َ ّ ْ‬
‫^‬ ‫ﺳﺒﺤﺎن ر ِ‪C‬ﻚ ر ِب اﻟِﻌ‪P‬ﺰِة ‪h‬ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم ‪ š‬ا‪B‬ﻤﺮﺳِﻠ^ َوا@َﻤﺪ ِ ِ‬
‫ﷲ ر ِب اﻟ ِ‬
‫‪Tabar n$:‬‬
‫ﻛﻨﺎ ﻧﻌﺮف اﻧ~اف رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻘﻮﻟﮧ‪ :‬ﺳﺒﺤﺎن ر‪ õC‬رب اﻟﻌﺰة ﻋﻤﺎ‬
‫ﻳﺼﻔﻮن وﺳﻼم ‪ š‬ا‪g‬ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب ٰ‬
‫اﻟﻌﻠﻤ^‪) .‬ا‪g‬ﻌﺠﻢ ا‪B‬ﻜﺒ„‪.( Ë\ :‬‬
‫‪We used to know that Ras0lull h sallall hu ‛alayhi wa sallam has‬‬
‫‪completed his sal h when he used to say:‬‬
‫َ ّ َْٰ‬
‫ﻌﻠﻤ ْ َ‬ ‫َ ‪ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P‬‬ ‫ُ ْ َ َ َّ َ َ ّ ْ‬
‫^‬ ‫ﺳﺒﺤﺎن ر ِ‪C‬ﻚ ر ِب اﻟِﻌ‪P‬ﺰِة ‪h‬ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم ‪ š‬ا‪B‬ﻤﺮﺳِﻠ^ َوا@َﻤﺪ ِ ِ‬
‫ﷲ ر ِب اﻟ ِ‬
‫‪Hilyah al-Auliy ’:‬‬
‫ٔ‬ ‫ٔ ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻣﻦ اﺣﺐ ان ﻳ‪9‬ﺘﺎل ﺑﺎ‪g‬ﻜﻴﺎل اﻻو‪ Ú‬ﻓﻠﻴﻘﺮا اﺧﺮ‪ë‬ﻠﺴﮧ او ﺣ^‬
‫ﻳﻘﻮم ’’ﺳﺒﺤﺎن ر‪ õC‬رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن وﺳﻼم ‪ š‬ا‪g‬ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب ٰ‬
‫اﻟﻌﻠﻤ^‘‘‪.‬‬
‫)ﺣﻠﻴﺔ اﻷو´ﺎء‪ . ƒÐ\Ê :‬و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪ :‬أﺣ‪ð‬م اﻟﻘﺮآن ‪B‬ﻠﻘﺮﻃ‪ . • \ Ë :Ž‬وا‪Q‬ر ا‪g‬ﻨﺜﻮر‪:‬‬
‫‪ . • \Ê‬وروح ا‪g‬ﻌﺎ‪.( ËÔ\ƒÐ :d‬‬
‫‪‛Al$ radiyall hu ‛anhu said: Whoever would like to be weighed with a‬‬
‫‪full scale must read the following at the end of his assembly or when‬‬
‫‪he gets up:‬‬
‫َ ّ َْٰ‬
‫ﻌﻠﻤ ْ َ‬ ‫َ ‪ُ ْ ْ َ ْ َ ْ ُْ ََ ٌ َ َ َ ْ ُ َ P‬‬ ‫ُ ْ َ َ َّ َ َ ّ ْ‬
‫^‬ ‫ﺳﺒﺤﺎن ر ِ‪C‬ﻚ ر ِب اﻟِﻌ‪P‬ﺰِة ‪h‬ﻤﺎ ﻳِﺼﻔﻮن َوﺳﻼم ‪ š‬ا‪B‬ﻤﺮﺳِﻠ^ َوا@َﻤﺪ ِ ِ‬
‫ﷲ ر ِب اﻟ ِ‬
‫‪To read these words as they are will be as though we are quoting them.‬‬
‫‪In other words, He said Sub-h na rabbika, and we are glorifying His‬‬
‫‪189‬‬
purity in accordance with His order. This is similar to how we can read
both: Wa ana awwalul Muslim$n and Wa ana minal Muslim$n.
It is permissible to extract words from a Had$th. Mukhtasar al-Ma‛ n$
states in this regard:

‫ أﻧﻪ‬š ‫ا ﺷ ﺌﺎ ﻣﻦ اﻟﻘﺮآن أو ا@ﺪﻳﺚ ﻻ‬É‫م ﻧﻈﻤﺎ [ن أو ﻧ‬SB‫وأﻣﺎ اﻹﻗﺘﺒﺎس ﻓﻬﻮ أن ﻳﻀﻤﻦ ا‬

.(•ËÍ\ :d‫ﻌﺎ‬g‫ﺘ~ ا‬4) .‫ﻠﻮزن وﻏ„ه‬B ‫ﺲ‬ž‫ﻘﺘ‬g‫ﻠﻔﻆ ا‬B‫ا‬ „‫وﻻ ﺑﺄس ﺑﺘﻐﻴ„ )ﺴ‬...‫ﻣﻨﻪ‬
Shaykh Jamal states in H shiyah Tafs$r al-Jal layn:

:‫ ﺻﺎﺣﺐ‬b ‫ﺎ ﻣﺎت‬g ‫ﺔ‬C‫ﻐﺎر‬g‫ﺲ ﻛﻘﻮل ﺑﻌﺾ ا‬ž‫ﻘﺘ‬g‫ﻠﻔﻆ ا‬B‫ا‬ „‫اﻹﻗﺘﺒﺎس ﺗﻐ„ )ﺴ‬ ‫ﻐﺘﻘﺮ‬h‫و‬

„‫ اﷲ راﺟﻌﻮﻧﺎ )اﻟﻔﺘﻮﺣﺎت اﻹ§ﻴﺔ ﺣﺎﺷﻴﺔ ﺗﻔﺴ‬U‫ﻮﻧﺎ – إﻧﺎ إ‬9‫ﻗﺪ [ن ﻣﺎ ﺧﻔﺖ أن ﻳ‬

.(ÍÊÓ\ƒ :^‫ا ﻼﻟ‬
Fat w Far$d$yyah:
Question: What do the ‛ulam ’ and muft$s say with regard to the
following verse if a person reads it in a du‛ ’ and uses the plural form
instead. Will it be sinful to do this? Some people say that it becomes a
statement of kufr when the plural form is used. Kindly provide the
ruling of the Shar$‛ah in this regard. May All h ta‛ l reward you.
The actual verse reads thus:
َ ً ْ ُ P ََ َ ْ َ َْ Ñ َ ْ َ ‫واﻷرض‬
ْ َ ْ َ ‫ﺴﻤ ٰﻮت‬B‫ا‬
َْ
^‫ﺼﻠﺤ‬B‫ﺑﺎ‬ ْ ْ ِ ْ P ‫ﺴﻠﻤﺎ‬:
ِ ِ ِ ’‫وأ@ﻘ‬ ْ
’‫ﺗﻮﻓ‬ ْ ِ َ ‫أﻧﺖ‬
‫ﻴﺎ‬jQ‫ ِ ا‬k‫وﻟ‬ َ ِ َ
ٰ P ‫ﻓﺎﻃﺮ‬
ِ ِ ِ ‫واﻵﺧﺮة‬
ِ ِ ِ ِ ِ
The plural form will be as follows:
َْ
^‫ﺼﻠﺤ‬B‫ﺑﺎ‬ َ ْ ْ َ P ‫ﺴﻠﻤﺎ‬: َP ََ
ً ْ ُ ‫ﻨﺎ‬l‫ﺗﻮ‬
ِ ِ ِ ‫وأ@ﻘﻨﺎ‬
ِ ِ
Answer: This is a type of quotation which is unanimously considered
to be permissible.

‫ﺎدة وﻧﻘﺼﺎن أو ﺗﻘﺪﻳﻢ‬h‫ﺲ ﻣﻨﻪ ﺑﺰ‬ž‫ﻘﺘ‬g‫ﻮز أن ﻳﻐ„ ﻟﻔﻆ ا‬# ‫ ﺛﻢ اﻋﻠﻢ أﻧﻪ‬:‫ﺧﺰاﻧﺔ اﻷدب‬ ‫ﻗﺎل‬
‫ ص‬،‫رر‬Q‫ﺶ ﻋﻘﻮد ا‬:‫ﻫﻮا‬ ‫ )ﻫﻜﺬا‬.‫ﻚ‬B‫ﻀﻤﺮ أو ﻏ„ ذ‬g‫أو ﺗﺄﺧ„ أو إﺑﺪال اﻟﻈﺎﻫﺮ ﻣﻦ ا‬
.(•ËÓ
That is all.1
All h ta‛ l knows best.

1
Fat w Far$d$yyah, vol. 1, p. 240.
190
Du‛ā’ after tarāwīh but before the witr salāh
Question
In the month of Ramad n our masjid has a collective du‛ ’ after the
witr sal h. Some people commence optional sal hs in this time. Is it
necessary to wait for them?
Answer
It is the practice of our seniors to make du‛ ’ after the tar w$h but
before the witr sal h, and not after the witr. Moreover, du‛ ’ is
accepted after the completion of the Qur’ n. Thus, it will be better if
you people make du‛ ’ after the tar w$h instead of after the witr. This
will bring all the brothers together, there will be no need to wait for
anyone, and there will be no difficulty in doing this. Nevertheless, if
any person does not join the du‛ ’, he must not be criticized and
castigated. We must avoid disputes and arguments.
Fat w D r al-‛Ul0m Deoband:
It is permissible to make du‛ ’ after the tar w$h. It is desirable and has
been the practice of past and latter day scholars. There is no need to
make another du‛ ’ after the witr sal h; one du‛ ’ is sufficient. In other
words, one du‛ ’ at the end of tar w$h is enough.1
The correct view is that du‛ ’ after the completion of the Qur’ n and at
the end of tar w$h is desirable. A Had$th states that this is a time when
du‛ ’ is accepted. This is why it has been a practice of our seniors and
elders to make du‛ ’ after the tar w$h and after the completion of the
Qur’ n.2
All h ta‛ l knows best.
Explaining rules after the fard salāh but before the
Sunnah salāhs
Question
In some mas jid we see short rulings or a Had$th being read after the
fard sal h but before the Sunnah sal hs. Some people object to this by
saying that it causes a delay in performing the Sunnah sal h, and that
it is a bid‛ah. What is the ruling in this regard?

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 253.
2
Ibid. p. 271.
191
Answer
There is nothing wrong in explaining a short ruling or reading a
Had$th after the fard sal h but before the Sunnah sal hs. It is not
correct to refer to this practice as a bid‛ah. It is established from
Ah d$th that Ras0lull h sallall hu ‛alayhi wa sallam used to engage in
different forms of dhikr and du‛ ’s, etc. after the fard sal hs. This was
mentioned previously. Furthermore, advising after the fard sal h is
established.
Bukh r$ Shar$f:
Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺳﻤﺮة ﺑﻦ ﺟﻨﺪب ر‬:‫ﺑﺎب )ﺴﺘﻘﺒﻞ اﻹﻣﺎم ا•ﺎس إذا ﺳﻠﻢ‬
ٔ ً
.‫ ﺻﻼة اﻗﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﮩﮧ‬Š‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺻ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﺻ‬:‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‬u‫ ا ﮩ ر‬Q‫ﺪ ﺑﻦ ﺧﺎ‬h‫وﻋﻦ ز‬
ٔ ٔ
‫ﮨﻞ‬:‫ ا•ﺎس ﻓﻘﺎل‬š ‫ﻠﻴﻞ ﻓﻠﻤﺎ اﻧ~ف اﻗﺒﻞ‬B‫ اﺛﺮ ﺳﻤﺎء [ﻧﺖ ﻣﻦ ا‬š ‫ﻴﺔ‬ž‫ﺼﺒﺢ ﺑﺎ@ﺪﻳ‬B‫ﺻﻼة ا‬
ì ‫ﻮﻣﻦ‬:ٔ ù‫ ٔاﺻﺒﺢ ﻣﻦ ﻋﺒﺎد‬:‫ ﻗﺎل‬.‫ اﷲ ورﺳﻮﻟﮧ ٔاﻋﻠﻢ‬:‫ﻮا‬B‫ﻢ ﻋﺰ وﺟﻞ ﻗﺎ‬9C‫ﺗﺪرون ﻣﺎذا ﻗﺎل ر‬
ٔ ٔ õ‫ ﻣﻄﺮﻧﺎ ﺑﻔﻀﻞ اﷲ ور&ﺘﮧ ﻓﺬﻟ‬:‫ﻓﺎﻣﺎ ﻣﻦ ﻗﺎل‬ ٔ
‫ﻜﻮ¿ﺐ واﻣﺎ‬B‫ [ﻓﺮ ﺑﺎ‬ì ‫ﻮﻣﻦ‬: .‫ﻜﻮ¿ﺐ‬B‫و*ﻓﺮ ﺑﺎ‬
:‫ )رواﻫﻤﺎ ا‘ﺨﺎري‬.‫ﻜﻮ¿ﺐ‬B‫ﻮﻣﻦ ﺑﺎ‬: ٔ ì ‫ [ﻓﺮ‬õ‫ ﻣﻄﺮﻧﺎ ﺑﻨﻮء ﻛﺬا و¿ﺬا ﻓﺬﻟ‬:‫ﻣﻦ ﻗﺎل‬

.(ÖÐÖ-ÖÐÊ\ Ê\
The chapter on the im m facing the people when he makes the sal m
[when he completes the sal h]. Samurah ibn Jundub radiyall hu ‛anhu
said that Ras0lull h sallall hu ‛alayhi wa sallam used to turn to us
when he completed the sal h.
Zayd ibn Kh lid al-Juhan$ radiyall hu ‛anhu said: Ras0lull h sallall hu
‛alayhi wa sallam performed the fajr sal h at Hudaybiyah after it had
rained the previous night. When he completed the sal h, he turned to
the people and said: “Do you know what your Sustainer said?” They
replied: “All h and His Messenger know best.” He said: “This morning
there are those of My servants who believe in Me and reject the
[influence of] stars. The one who said: ‘We received rain by the grace
and mercy of All h ta‛ l ’ has believed in Me and rejected the stars.
The one who said: ‘We received rain due to such and such star’ has
disbelieved in Me and believed in the stars.”
‛All mah ‛Ayn$ rahimahull h says in his explanation to this Had$th:

192
 ٔ ٔ
‫ ﮨﺬا‬Š‫ﻓﻌ‬:‫ ﻛﺬا ﻗﻴﻞ ﻗﻠﺖ‬،‫ﺘﺎﺟﻮن إ´ﮧ‬ò ‫ﻮﻣ^ ان ﻳﻌﻠﻤﮩﻢ ﻣﺎ [ﻧﻮا‬:‫ﺎ‬g‫ اﺳﺘﻘﺒﺎل ا‬ñ ‫وا@ﻜﻤﺔ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﻗﺼﺪ ا•ﻌﻠﻴﻢ‬Š‫ ﺻ‬.•‫ ان ﻳﻔﻌﻞ ﮨﺬا ﻣﻦ [ن ﺣﺎﻟﮧ ﻣﺜﻞ ﺣﺎل ا‬ü‫ﺒ‬ª‫[ن ﻳ‬
.(ÐЕ\ƒ :‫ﻓﺘﺢ ا‘ﺎري‬ ‫ و¿ﺬا‬.Í Ö\• :‫ )ﻋﻤﺪة اﻟﻘﺎري‬.‫ﻮﻋﻈﺔ‬g‫وا‬
The wisdom behind facing the congregation is to teach the people
what they need to know. This is what is said. I say: Based on this, it
would be appropriate for the person whose situation is similar to that
of Ras0lull h’s to do this with the intention of teaching and
admonishing.
All h ta‛ l knows best.
The meaning of Hadrat ‛Ā’ishah’s narration
Question
A Had$th states:

...‫ﺴﻼم‬B‫ أﻧﺖ ا‬T‫ ا‬:‫ﺴﻼم إﻻ ﻣﻘﺪار ﻣﺎ ﻳﻘﻮل‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻻ ﻳﻘﻌﺪ ﺑﻌﺪ ا‬Š‫ ﺻ‬Ž•‫[ن ا‬
Ras0lull h sallall hu ‛alayhi wa sallam would not sit after the sal m for
longer than what it takes to read All humma antas sal m….
What is the reply to this narration because we learn from it that one
should not sit for too long after the sal h?
Answer
The ‛ulam ’ give a few replies to it. The gist of them are:
1. This narration contradicts the many authentic narrations
which show Ras0lull h’s action to the contrary.
2. This Had$th is weak. It contains three narrators against whom
objections have been made: (1) Ab0 Kh lid al-Ahmar, (2) Ab0
Mu‛ wiyah ad-Dar$r, (3) ‛Āsim ibn Sulaym n al-Ahwal.
3. This Had$th contains the word “would not sit” and not “would
not read”. Thus, it could mean that he used to sit and read to
that extent, and then read the remaining forms of dhikr while
standing.
4. This Had$th does not refer to the actual and real time. Rather,
it is an estimation. Therefore, it would be permissible to read
other forms of dhikr which are equal to it.
5. It is possible that he used to sit to this extent while facing the
qiblah, and complete the remaining forms of dhikr by turning
around towards the congregation.
193
‫‪Mukhtasar at-Tuhfah al-Margh0bah:‬‬
‫إن ﻗﻴﻞ‪:‬ورد ‪ ñ‬ﺣﺪﻳﺚ ‪:‬ﺴﻠﻢ ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ …ﻓﻤﺎ ا ﻮاب ﻋﻨﮧ؟‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪• :‬ﺎ اﺟﻮ‪C‬ﺔ ار‪C‬ﻌﺔ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ا ﻮاب اﻻول‪ :‬إن ﮨﺬا ا@ﺪﻳﺚ ﺳﻨﺪہ ﺿﻌﻴﻒ‪ ،‬ﻻن ﻣﺪارہ ‪ š‬ﺛﻼﺛﺔ رﺟﺎل‪:‬‬
‫ً ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻول‪ :‬اﺑﻮ ﺧﺎ‪ Q‬اﻻ&ﺮ‪…:‬اﺗﻔﻖ اﮨﻞ اﻟﻌﻠﻢ ﺑﺎ•ﻘﻞ ان اﺑﺎ ﺧﺎ‪B Q‬ﻢ ﻳ‪9‬ﻦ ﺣﺎﻓﻈﺎ واﻧﮧ رو‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺣﺎدﻳﺚ ﻋﻦ اﻻﻋﻤﺶ وﻏ„ہ ‪B‬ﻢ ﻳﺘﺎﺑﻊ ﻋﻠﻴﮩﺎ‪ ،‬وﻗﺎل اﺑﻦ ﻣﻌ^‪ :‬اﺑﻮ ﺧﺎ‪ Q‬ﺻﺪوق ‪B‬ﻜﻨﮧ ﻟ ﺲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪Î‬ﺠﺔ‪ ،‬وﻗﺎل اﺑﻮ ﮨﺸﺎم ا‪B‬ﺮﻓﺎ ‪ :‬ﻮ ‪ ñ‬اﻻﺻﻞ ﺻﺪوق ‪B‬ﻜﻨﮧ إﻧﻤﺎ ا‪ F‬ﻣﻦ ﺳﻮء ﺣﻔﻈﮧ ﻓﻴﻐﻠﻂ‬
‫و¬ﻄﻴﺊ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪h‬ﺮ‬ ‫وا‪œ‬ﺎ‪ :û‬اﺑﻮ ﻣﻌﺎو‪h‬ﺔ ا‪h B‬ﺮ‪…،‬ﻗﺎل‪ :‬ﻋﺒﺪ اﷲ ﺑﻦ ا&ﺪ ﺳﻤﻌﺖ ا‪ ì‬ﻳﻘﻮل‪ :‬اﺑﻮ ﻣﻌﺎو‪h‬ﺔ ا‪B‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫‪ ñ‬ﻏ„ ﺣﺪﻳﺜﮧ ﻋﻦ اﻻﻋﻤﺶ ‪:‬ﻀﻄﺮب‪ ،‬ﻻ ‪ò‬ﻔﻈﮩﺎ ﺣﻔﻈﺎ ﺟﻴﺪا‪ ،‬وﻗﺎل اﺑﻦ ﻣﻌ^‪[ :‬ن ﻳﺮو‪ù‬‬
‫ً‬ ‫ٔ‬ ‫ﻋﻦ ﻋﺒﺪاﷲ ﺑﻦ ﻋﻤﺮ ﻣﻨﺎﻛ„‪ ،‬وﻗﺎل ٔاﺑﻮ ٔ‬
‫داود‪[ :‬ن اﺑﻮﻣﻌﺎو‪h‬ﺔ ‪:‬ﺮﺟﺌﺎ وﻗﺎل ‪:‬ﺮة‪[ :‬ن رﺋ ﺲ‬
‫ا‪g‬ﺮﺟﺌﺔ ﺑﺎ‪B‬ﻜﻮﻓﺔ‪…،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬وﻣﻌﻠﻮم ان ﮨﺬا ا@ﺪﻳﺚ ‪B‬ﻢ ﻳﺮوہ اﺑﻮ ﻣﻌﺎو‪h‬ﺔ ﻋﻦ اﻻﻋﻤﺶ‪ ،‬ﺑﻞ ﻋﻦ ‪È‬ﺻﻢ اﻻﺣﻮل‬
‫ً‬
‫ﻓﻴﻜﻮن ‪:‬ﻀﻄﺮ‪C‬ﺎ‪.‬‬
‫ٔ‬
‫ا‪œ‬ﺎﻟﺚ‪È :‬ﺻﻢ ﺑﻦ ﺳﻠﻴﻤﺎن اﻻﺣﻮل…ﻋﻦ ‪ 6ò‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن‪B :‬ﻢ ﻳ‪9‬ﻦ ﺑﺎ@ﺎﻓﻆ وﻗﺎل‬
‫ٔ ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫إدر)ﺲ‪ :‬اﻧﺎ ﻻ ارو‪ ù‬ﻋﻨﮧ ﺷ ﺌﺎ‪ ،‬وﺗﺮ¿ﮧ وﮨﻴﺐ ﻻﻧﮧ اﻧ‪9‬ﺮ ﺑﻌﺾ ﺳ„ﺗﮧ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻮاب ا‪œ‬ﺎ‪ :û‬إن ﻟﻔﻈﮧ اﻧﮧ ‪B‬ﻢ ﻳﻘﻌﺪ‪ ،‬وﻟ ﺲ اﻧﮧ ‪B‬ﻢ ﻳﻘﺮا‪ ،‬ﻓﺠﺎز ان ﻳ‪9‬ﻮن ﻳﻘﻌﺪ ﮨﺬا اﻟﻘﺪر ﺛﻢ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺎ‪ F‬ﺑﺎﻻذ[ر ﻗﺎﺋﻤﺎ‪.‬‬
‫ٔ‬
‫ا ﻮاب ا‪œ‬ﺎﻟﺚ‪ :‬إن ﮨﺬا ا@ﺪﻳﺚ ﻣﻌﺎرض ﻤﻴﻊ اﻻﺣﺎدﻳﺚ ا‪B‬ﻮاردة ‪ ñ‬ا=ﻛﺮ وا‪ÈQ‬ء ﺑﻌﺪ‬
‫ٔ‬
‫ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪ ،‬ا‪g‬ﺘﻘﺪم ذﻛﺮﮨﺎ…ﻓ‪O‬ﺟﺢ ﺗﻠ‪ õ‬اﻻﺣﺎدﻳﺚ ‪B‬ﻜﻮن ﻛﺜ„ ﻣﻨﮩﺎ ‪4‬ﺮﺟﺔ ‪ ñ‬ا‪B‬ﺼﺤﻴﺤ^‬
‫ٔ‬
‫وﻣﺎ ‪ ñ‬ا‪B‬ﺼﺤﻴﺤ^ اﺻﺢ ‪Ý‬ﺎ ‪ ñ‬ﺻﺤﻴﺢ ‪:‬ﺴﻠﻢ‪.‬‬
‫ّ ٔ‬
‫ا‪B‬ﻠﮩﻢ اﻧﺖ ا‪B‬ﺴﻼم‘‘ ﻟ ﺲ ا‪g‬ﺮاد ﺑﮧ ا‪g‬ﺴﺎواة‬ ‫ا ﻮاب ا‪B‬ﺮاﺑﻊ‪ :‬إن ﻗﻮﻟﮩﺎ‪’’ :‬إﻻﻣﻘﺪار ﻣﺎ ﻳﻘﻮل‪’’ :‬‬
‫ٔ‬
‫ا•ﺤﻘﻴﻘﻴﺔ ﺑﻞ ا•ﻘﺮ‪žh‬ﻴﺔ‪4) .‬ﺘ~ ا•ﺤﻔﺔ ا‪g‬ﺮﻏﻮ‪C‬ﺔ ‪ ñ‬اﻓﻀﻠﻴﺔ ا‪ÈQ‬ء ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ ‪B‬ﻠﺸﻴﺦ‬
‫‪Ÿ‬ﻤﺪ ﮨﺎﺷﻢ ا‪B‬ﺴﻨﺪ‪ :ù‬ص ‪ ،۴۴‬ا‪g‬ﻄﺒﻮ‪È‬ت اﻻﺳﻼﻣﻴﺔ ‪Î‬ﻠﺐ(‪.‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫‪194‬‬
 ٔ ٔ
‫ ﺑﻌﻴﻨﮧ‬õ‫ﺮاد اﻧﮧ [ن ﻳﻘﻮل ذﻟ‬g‫ اﷲ ﻋﻨﻬﺎ ﻣﻘﺪار ﻣﺎ ﻳﻘﻮل…ﻳﻔﻴﺪ ان ﻟ ﺲ ا‬u‫ﺸﺔ ر‬æÈ ‫وﻗﻮل‬
ً ً
^‫ﺼﺤﻴﺤ‬B‫ ا‬ñ ‫ ﻣﺎ‬ñ‫ﺒﺎ ﻓﻼ ﻳﻨﺎ‬h‫ﻮہ ﻣﻦ اﻟﻘﻮل ﺗﻘﺮ‬Ø‫ﻘﺪار و‬g‫ ا‬õ‫ﺑﻞ [ن ﻳﻘﻌﺪ زﻣﺎﻧﺎ )ﺴﻊ ذﻟ‬
ٰ ٔ
‫ ’’ﻻ إﻟﮧ‬:‫ﺔ‬C‫ﻜﺘﻮ‬: ‫ دﺑﺮ ﺻﻼة‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮل‬Š‫ اﷲ ﻋﻨﻪ اﻧﮧ ﺻ‬u‫ﻐ„ة ر‬g‫ﻋﻦ ا‬
ٔ
‫ﺐ دون ا•ﺤﺪﻳﺪ ﻗﺪ‬h‫ﺬﻛﻮر ﻣﻦ ﺣﻴﺚ ا•ﻘﺮ‬g‫ﻘﺪار ا‬g‫ ﻟﮧ…‘‘ ﻻن ا‬õh© ‫إﻻ اﷲ وﺣﺪہ ﻻ‬
ٔ
ñ ‫ﺐ‬h‫ﻜﺜ„ ﺑ ﻨﮩﻤﺎ و¿ﻮن ا•ﻘﺪﻳﺮ ﺑﺎ•ﻘﺮ‬B‫ﻮ ﮨﺬہ اﻻذ[ر ﻟﻌﺪم ا•ﻔﺎوت ا‬Ø ‫)ﺴﻊ ˜ واﺣﺪ ﻣﻦ‬
. ‫ ﺳﮩﻴﻞ اﻛﻴﮉﻳ‬،۳۴۲‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ اﷲ أﻋﻠﻢ‬.‫ا•ﺨﻤ^ دون ا•ﺤﺪﻳﺪ وا•ﺤﻘﻴﻖ‬
.( ƒ ‫ ص‬،‫ ﻛﻔﺎﻳﺔ اﷲ‬%‫ﻔ‬g،‫ﺔ‬C‫ﻜﺘﻮ‬g‫ء ﺑﻌﺪ ا‬ÈQ‫ﻢ ا‬9‫ﺣ‬ ‫ﺔ‬C‫ﺮﻏﻮ‬g‫ﺲ ا‬æ‫ ا•ﻔﺎ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
All h ta‛ l knows best.
In which direction must the imām turn and leave
after the fard salāh
Question
In which direction must the im m turn and leave after the fard sal h?
Answer
The im m can turn in whichever direction he wants but it is better to
turn to his right because Ras0lull h sallall hu ‛alayhi wa sallam
preferred the right hand side for every good action. However, it would
be proper to turn in the other direction occasionally so that the right
side is not considered to be obligatory.
Mishk t Shar$f:
ٔ
‫ رواہ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻨ~ف ﻋﻦ ﻳﻤﻴﻨﮧ‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺲ ر‬å‫ﻋﻦ ا‬
.‫ﺴﻠﻢ‬:
Hadrat Anas radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam used to turn to his right.
ً ٔ
‫ﻠﺸﻴﻄﺎن ﺷ ﺌﺎ ﻣﻦ ﺻﻼﺗﮧ‬B ‫ﻌﻞ اﺣﺪ>ﻢ‬#‫ ﻻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
ٔ ٔ ً ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ان ﺣﻘﺎ ﻋﻠﻴﮧ ان ﻻ ﻳﻨ~ف إﻻ ﻋﻦ ﻳﻤﻴﻨﮧ ﻟﻘﺪ راﻳﺖ رﺳﻮل اﷲ ﺻ‬ù‫ﻳﺮ‬
ً
.‫ ﻣﺘﻔﻖ ﻋﻠﻴﮧ‬.‫ﻛﺜ„ا ﻳﻨ~ف ﻋﻦ )ﺴﺎرہ‬
Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu said: Do not allow
Shayt n to influence any of you in his sal h whereby he thinks to
himself that it is obligatory on him to turn to his right because I often
saw Ras0lull h sallall hu ‛alayhi wa sallam turning to his left.

195
 ‫ٔ‬
‫ﻋﻦ اﻟ‪e‬ائ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻛﻨﺎ إذا ﺻﻠﻴﻨﺎ ﺧﻠﻒ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺣﺒ‪ž‬ﻨﺎ‬
‫ٔ‬
‫ان ﻧ‪9‬ﻮن ﻋﻦ ﻳﻤﻴﻨﮧ ﻳﻘﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﮩﮧ ﻗﺎل‪ :‬ﻓﺴﻤﻌﺘﮧ ﻳﻘﻮل‪ :‬رب ﻗ ﻋﺬاﺑ‪ õ‬ﻳﻮم ﺗﺒﻌﺚ‬
‫ٔ‬
‫او‪z‬ﻤﻊ ﻋﺒﺎدک‪ .‬رواہ ‪:‬ﺴﻠﻢ‪:) .‬ﺸﻜﻮة ا‪g‬ﺼﺎﺑﻴﺢ‪.(ÖÊ\ :‬‬
‫‪Hadrat Barr ’ radiyall hu ‛anhu said: When we used to perform sal h‬‬
‫‪behind Ras0lull h sallall hu ‛alayhi wa sallam we liked to be on his‬‬
‫…‪right so that [when he turned around] he would face us‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬
‫ﻋﻦ ﻗﺒﻴﺼﺔ ﺑﻦ ﮨﻠﺐ ﻋﻦ اﺑﻴﮧ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﻳٔﻮﻣﻨﺎ ﻓﻴﻨ~ف ‪ š‬ﺟﺎﻧ‪ž‬ﻴﮧ‬
‫ٔ‬ ‫ً‬
‫‪ :à‬ﺣﺪﻳﺚ ﮨﻠﺐ ﺣﺪﻳﺚ ﺣﺴﻦ واﻟﻌﻤﻞ ﻋﻠﻴﮧ‬ ‫‚ﻴﻌﺎ ‪ š‬ﻳﻤﻴﻨﮧ و‪ š‬ﺷﻤﺎﻟﮧ…ﻗﺎل اﺑﻮ ﻋ ٰ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﺪ اﮨﻞ اﻟﻌﻠﻢ اﻧﮧ ﻳﻨ~ف ‪ š‬اي ﺟﺎﻧ‪ž‬ﻴﮧ ﺷﺎء إن ﺷﺎء ﻋﻦ ﻳﻤﻴﻨﮧ و½ن ﺷﺎء ﻋﻦ )ﺴﺎرہ وﻗﺪ‬
‫ٔ‬
‫ﺻﺢ اﻻ‪:‬ﺮان ﻋﻦ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪) .‬ﺗﺮﻣﺬي ©‪h‬ﻒ‪.(ÍÍ\ :‬‬
‫‪Qab$sah ibn Halab narrates from his father who said: When Ras0lull h‬‬
‫‪sallall hu ‛alayhi wa sallam used to lead us in sal h, he used to turn‬‬
‫…‪around on both sides – his right and his left‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ً‬ ‫ً ٔ ً‬ ‫ً‬
‫وﺧ„ہ ‪ ñ‬ا‪g‬ﻨﻴﺔ‪ :‬ﺑ^ ‪7‬ﻮ‪h‬ﻠﮧ ﻳﻤﻴﻨﺎ وﺷﻤﺎﻻ واﻣﺎﻣﺎ وﺧﻠﻔﺎ وذﮨﺎﺑﮧ ‘ ﺘﮧ‪ ،‬واﺳﺘﻘﺒﺎﻟﮧ ا•ﺎس ﺑﻮﺟﮩﮧ‬
‫ٔ‬
‫و‪B‬ﻮ دون ﻋ“ة‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻟ‪9‬ﻦ ا•ﺨﻴ„ ‪ ñ‬ا‪g‬ﻨﻴﺔ ﻮ اﻧﮧ إن [ن ‪ ñ‬ﺻﻼة ﻻﺗﻄﻮع ﺑﻌﺪﮨﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺈن ﺷﺎء ا‪Ø‬ﺮف ﻋﻦ ﻳﻤﻴﻨﮧ او )ﺴﺎرہ او ذ ﺐ إ‪ U‬ﺣﻮا‪n‬ﮧ واﺳﺘﻘﺒﻞ ا•ﺎس ﺑﻮﺟﮩﮧ‪ ،‬و½ن [ن‬
‫ً ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺪﮨﺎ ﺗﻄﻮع وﻗﺎم ﻳﺼﻠﻴﮧ ﻳﺘﻘﺪم او ﻳﺘﺎﺧﺮ او ﻳﻨﺤﺮف ﻳﻤﻴﻨﺎ او ﺷﻤﺎﻻ او ﻳﺬ ﺐ إ‪ U‬ﺑ ﺘﮧ‬
‫ٔ ٰ ٔ‬
‫او•‪ ،‬واﻳﺪہ ‪Î‬ﺪﻳﺚ ‪ ñ‬ﺻﺤﻴﺢ‬ ‫ﻓﻴﺘﻄﻮع ﺛﻤﮧ‪…،‬ﺑﻞ ‪© ñ‬ح ا‪g‬ﻨﻴﺔ إن ا‪Ø‬ﺮاﻓﮧ ﻋﻦ ﻳﻤﻴﻨﮧ‬
‫ٔ‬ ‫ٔ‬
‫‪:‬ﺴﻠﻢ…وذﻛﺮہ ا•ﻮو‪ ù‬اﻧﮧ ﻋﻨﺪ اﺳﺘﻮاء ا ﮩﺘ^ ‪ ñ‬ا@ﺎﺟﺔ وﻋﺪﻣﮩﺎ‪ ،‬ﻓﺎ´ﻤ^ اﻓﻀﻞ ﻟﻌﻤﻮم‬
‫ٔ‬
‫اﻻﺣﺎدﻳﺚ ا‪~g‬ﺣﺔ ﺑﻔﻀﻞ ا´ﻤ^ ‪ ñ‬ﺑﺎب ا‪ðg‬رم و‪Ø‬ﻮﮨﺎ ﻛﻤﺎ ‪ ñ‬ا@ﻠﻴﺔ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد‬
‫ا‪g‬ﺤﺘﺎر‪.(ËÐ \ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪In which direction must the imām turn around‬‬
‫‪Question‬‬
‫‪It is stated in Fat w D r al-‛Ul0m Zakar$yy that it is better for the‬‬
‫‪im m to turn to the right side when facing the congregation. Does the‬‬
‫‪right side refer to the right side of the congregation or the right side of‬‬

‫‪196‬‬
the qiblah which, according to the jurists, is the left side of the
congregation?
Answer
It should be borne in mind that it is not correct to impose any specific
direction on one’s self. One must believe it to be permissible to turn on
either side. A narration of ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu
narrates that the person who imposes a particular direction on himself
– i.e. the right side – has given Shayt n a share in his sal h because
Ras0lull h sallall hu ‛alayhi wa sallam used to turn around in both
directions.1 Im m Bayhaq$ rahimahull h narrates in as-Sunan al-Kubr
that Ras0lull h sallall hu ‛alayhi wa sallam used to perform sal h with
shoes and without, standing and sitting, and he used to leave [after the
sal h] from the right side and the left side.2 The same theme is to be
found in Ibn M jah Shar$f (p. 66)
This was also the practice of Hadrat Anas radiyall hu ‛anhu and he
used to reprimand anyone who gave too much of importance to the
right side.3
W si‛ ibn Hibb n relates: Hadrat Ibn ‛Umar radiyall hu ‛anhu was
sitting against a wall. I completed my sal h, turned to my left side and
went to him. He asked: “Why did you not come from the right side?” I
replied: “I intended turning towards you.” He said: “You did the right
thing. Some people feel that the right side is compulsory. It is left to a
person to turn around from the right side or the left.”4 The same is
mentioned in Tirmidh$ Shar$f (vol. 1, p. 66).
Nevertheless, it is better to give preference to the right side. Hadrat
Anas radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi wa
sallam used to turn to his right side most of the time. 5 In his
commentary to this Had$th, Im m Nawaw$ rahimahull h states that
the right side is better because this is what is indicated by most of the
Ah d$th.6 It is stated in Aujaz that Hasan preferred turning around
from the right side after sal h.7

1
Muslim Shar$f, vol. 1, p. 247.
2
As-Sunan al-Kubr , vol. 2, p. 295.
3
Bukh r$ Shar$f, vol. 1, p. 118.
4
Muwatt Im m M lik, p. 155.
5
Muslim Shar$f, vol. 1, p. 247.
6
Ibid.
7
Aujaz, vol. 3, p. 497.
197
Now which side is meant when we speak of the right side? It is gauged
from the text of Sh m$ that Sharh Munyatul Musall$ states that it
refers to the right side of the musall$.

.(ËÐ \ :ô‫ )ﺷﺎ‬.‫ﺴﻠﻢ‬: ‫ﺻﺤﻴﺢ‬ ‫ﺪﻳﺚ‬Î ‫ﺮاﻓﻪ ﻋﻦ ﻳﻤﻴﻨﻪ أو• وأﻳﺪه‬Ø‫ أن ا‬:‫ﻨﻴﺔ‬g‫©ح ا‬
Muslim Shar$f:
‫ﻨﺎ أن‬ž‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ أﺣﺒ‬Š‫ اﷲ ﻋﻨﻪ ﻛﻨﺎ إذا ﺻﻠﻴﻨﺎ ﺧﻠﻒ رﺳﻮل اﷲ ﺻ‬u‫اء ر‬e‫ﻋﻦ اﻟ‬
.(ƒ•Ê\ :‫ﺴﻠﻢ‬:) .‫ﻮن ﻋﻦ ﻳﻤﻴﻨﻪ ﻳﻘﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﻬﻪ‬9‫ﻧ‬
Hadrat Barr ’ radiyall hu ‛anhu said: When we used to perform sal h
behind Ras0lull h sallall hu ‛alayhi wa sallam we liked to be on his
right so that [when he turned around] he would face us…
Mar q$ al-Fal h:
.( Ê ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬:) .•‫ وﻫﺬا أو‬،‫ﺮف ﻋﻦ ﻳﻤﻴﻨﻪ وﺟﻌﻞ اﻟﻘﺒﻠﺔ ﻋﻦ )ﺴﺎره‬Ø‫و½ن ﺷﺎء ا‬
After this, if a person wants to leave, then from which direction should
he leave? Im m Nawaw$ rahimahull h writes that if both directions
are the same to him and there is no need to give preference to any
particular direction, then it is better to go from the right. Sh m$
rahimahull h quotes this statement and accepts it.1 Ahsan al-Fat w
also states that Ras0lull h sallall hu ‛alayhi wa sallam preferred the
right side when leaving the masjid and when facing the congregation.2
Maul n Zafar Ahmad ‛Uthm n$ rahimahull h said that when
Ras0lull h sallall hu ‛alayhi wa sallam used to turn towards the
congregation, he used to turn from the right side; and when he left for
his house, he used to proceed from the left side. That is, from the left
side of the congregation because his rooms were in that direction. This
is to the right of the qiblah and to the left of the congregation. Hadrat
is of the view that if an im m wishes to perform his Sunnah sal h at
home, he should emulate the practice of Ras0lull h sallall hu ‛alayhi
wa sallam by having the qiblah to his right, which is the left side of the
congregation.3
All h ta‛ l knows best.

1
Sh m$, vol. 1, p. 531.
2
Ahsan al-Fat w , vol. 3, p. 368.
3
I‛l ’ as-Sunan, vol. 3, p. 186.
198
Turning around towards the congregation to make
du‛ā’
Question
There are two types of fard sal hs. Some of them have Sunnah sal hs
after them while others do not. With regard to both, should the im m
turn around towards the congregation or should he continue sitting in
the direction of the qiblah?
Answer
In the question under discussion, the im m must turn around and face
the congregation after all the sal hs.
Bukh r$ Shar$f:
Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺳﻤﺮة ﺑﻦ ﺟﻨﺪب ر‬:‫ﺑﺎب )ﺴﺘﻘﺒﻞ اﻹﻣﺎم ا•ﺎس إذا ﺳﻠﻢ‬
ٔ ً
.‫ ﺻﻼة اﻗﺒﻞ ﻋﻠﻴﻨﺎ ﺑﻮﺟﮩﮧ‬Š‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺻ‬
The chapter on the im m facing the people when he makes the sal m
[when he completes the sal h]. Samurah ibn Jundub radiyall hu ‛anhu
said that Ras0lull h sallall hu ‛alayhi wa sallam used to turn to us
when he completed the sal h.
‛All mah ‛Ayn$ rahimahull h says in his explanation to this Had$th:
ٔ ٔ
‫ ﮨﺬا‬Š‫ﻓﻌ‬:‫ ﻛﺬا ﻗﻴﻞ ﻗﻠﺖ‬،‫ﺘﺎﺟﻮن إ´ﮧ‬ò ‫ﻮﻣ^ ان ﻳﻌﻠﻤﮩﻢ ﻣﺎ [ﻧﻮا‬:‫ﺎ‬g‫ اﺳﺘﻘﺒﺎل ا‬ñ ‫وا@ﻜﻤﺔ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﻗﺼﺪ ا•ﻌﻠﻴﻢ‬Š‫ ﺻ‬.•‫ ان ﻳﻔﻌﻞ ﮨﺬا ﻣﻦ [ن ﺣﺎﻟﮧ ﻣﺜﻞ ﺣﺎل ا‬ü‫ﺒ‬ª‫[ن ﻳ‬
ٔ
š ‫ﻮ اﺳﺘﻤﺮ اﻹﻣﺎم‬B ‫ﺼﻼة اﻧﻘﻀﺖ إذ‬B‫اﺧﻞ ﺑﺎن ا‬Q‫ﻒ ا‬h‫ ا@ﻜﻤﺔ ﻓﻴﮧ ﺗﻌﺮ‬:‫ وﻗﻴﻞ‬.‫ﻮﻋﻈﺔ‬g‫وا‬
ٔ ٔ
.(Í Ö\• :‫ )ﻋﻤﺪة اﻟﻘﺎري‬.‫ﺪ ﻣﺜﻼ‬ú‫ﺸ‬Õ‫ اﻟ‬ñ ‫ﻢ اﻧﮧ‬J‫ﺣﺎﻟﮧ ﻻو‬
The wisdom behind facing the congregation is to teach the people
what they need to know. This is what is said. I say: Based on this, it
would be appropriate for the person whose situation is similar to that
of Ras0lull h’s to do this with the intention of teaching and
admonishing. It is said that the wisdom behind this is that the person
who enters [the masjid] will know that the congregational sal h is
over. If the im m remained sitting in his original position, the person
entering late would assume that the im m is in the tashahhud.
ٓ
:‫ﺬا ا@ﺪﻳﺚ‬J ‫ ©ح‬ñ ‫ﻮﺿﻊ اﺧﺮ‬: ñ ‫وﻗﺎل‬
ٔ
.(ƒÔÔ\Í :‫ )ﻋﻤﺪة اﻟﻘﺎري‬.‫ اﺻﺤﺎﺑﮧ‬š ‫وﻓﻴﮧ اﺳﺘﺤﺒﺎب إﻗﺒﺎل اﻹﻣﺎم ﺑﻌﺪ ﺳﻼﻣﮧ‬

199
This shows that it is desirable for the im m to turn to his congregation
after he makes sal m.
Fayd al-B r$:
ٔ ٔ ٔ ٔ
‫ﺴﻨﺔ ﻟﮧ ان‬B‫ ﺑ ﺘﮧ ﺳﻠﻢ واﻧ~ف و½ن اراد اﻟﻘﻌﻮد ﻓﺎ‬U‫اﻋﻠﻢ ان اﻹﻣﺎم إن اراد اﻻﻧ~اف إ‬
ً
:‫ )ﻓﻴﺾ ا‘ﺎري‬.‫ﺴﻮﻃﮧ‬ž‫ ﻣ‬ñ û‫ح ﺑﮧ ا ﻮزﺟﺎ‬ã‫ و‬،‫ﺼﻨﻒ‬g‫ﮧ ﺟﺰم ا‬C‫ و‬،‫)ﺴﺘﻘﺒﻞ اﻟﻘﻮم ﺟﺰﻣﺎ‬
.(Ð Í\ƒ
Hadrat Maul n Sarfar z Kh n S hib states in Khaz ’in as-Sunan:
After completing the sal m, the im m must turn around and face the
congregation.

‫ﻧﮧ‬ð: ‫ﺘﺤﻮل ﻋﻦ‬h‫ﺎ ﻓﺈﻧﮧ ﻳﻘﻮم و‬J‫ﻨﻔﻞ ﺑﻌﺪ‬Õ‫ إن [ن إﻣﺎﻣﺎ و*ﻧﺖ ﺻﻼة ﻳ‬:‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ﻗﺎل‬
ٔ ٔ
‫ﻧﮧ‬ð: ‫ﺎ ﻳﻘﻌﺪ‬J‫ﻨﻔﻞ ﺑﻌﺪ‬Õ‫ﺴﺘﻘﺒﻼ ﺑﺪﻋﺔ و½ن [ن ﻻﻳ‬: ‫ة او ﺧﻠﻔﮧ وا ﻠﻮس‬°) ‫إﻣﺎ ﻳﻤﻨﺔ او‬
ٔ ً
ñ ‫ﺼﻞ ﺳﻮاء [ن‬: ‫ﺬاﺋﮧ‬Î ‫ﻮن‬9‫ﮧ إﻻ ان ﻳ‬ú‫ﺮف ﻳﻤﻴﻨﺎ و½ن ﺷﺎء اﺳﺘﻘﺒﻠﮧ ﺑﻮﺟ‬Ø‫و½ن ﺷﺎء ا‬
ٔ ٔ ٔ
.(ÐÐË\ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻜﺮوہ‬: Š‫ﺼ‬g‫ ا‬U‫ اﻻﺧ„ واﻻﺳﺘﻘﺒﺎل إ‬ñ ‫ﺼﻒ اﻻول او‬B‫ا‬
As for the different du‛ ’s which are mentioned in the Ah d$th, the
im m must read them while facing the congregation.
ٔ ٔ
š ‫ اﻗﺒﻞ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا ﺻ‬Š‫ وﻗﺪ ﺛﺒﺖ اﻧﮧ ﺻ‬:(۱۷۹ ‫ )ص‬:‫ﺰاﻧﺔ‬y‫ﺮﻣﺔ ا‬: ñ ‫ﺘﺎﻧﺔ‬g‫ا‬
ٔ ٔ ٔ
š ‫ اﻧﮧ [ن ﻳﻘﻮﻟﮧ ﺑﻌﺪ ان ﻳﻘﺒﻞ‬š ‫ﺴﻼم‬B‫ء ﺑﻌﺪ ا‬ÈQ‫ﮧ ﻓﻴﺤﻤﻞ ﻣﺎ ورد ﻣﻦ ا‬ú‫اﺻﺤﺎﺑﮧ ﺑﻮﺟ‬
ٔ ٔ
^‫ﻮﻣ‬:‫ﺎ‬g‫ ا‬U‫ع اﻻﺳﺘﻘﺒﺎل إ‬°) ‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ﻒ ﻓﻘﺪ [ن ﻋﻠﻴﮧ ا‬h“B‫ﮧ ا‬ú‫اﺻﺤﺎﺑﮧ ﺑﻮﺟ‬
.(۱۳۵ ،۱۳۴ :ä‫ﺴ‬B‫ )ﺧﺰاﺋﻦ ا‬.‫ن ﻳﻨ~ف ﻋﻦ ﻳﻤﻴﻨﮧ و)ﺴﺎرہ‬ð‫ﻓ‬
Tirmidh$ Shar$f:
ً
.(Öƒ\ :‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ﻢ‬ú‫ﻢ ﻓﺈن ﻓﻌﻞ ﻓﻘﺪ ﺧﺎﻧ‬ú‫وﻻ ﻳٔﻮم ﻗﻮﻣﺎ ﻓﻴﺨﺺ ﻧﻔﺴﮧ ﺑﺪﻋﻮة دوﻧ‬
When he leads a people in sal h, he must not make du‛ ’ for himself
alone by excluding them. If he does this, he has cheated them.
This narration also makes reference to the fact that the im m must
turn towards the congregation and include all of them in his du‛ ’.
All h ta‛ l knows best.

200
Making a du‛ā’ apart from Allāhumma antas
salām<after the fard salāh
Question
What is the ruling with regard to making a du‛ ’ apart from
All humma antas sal m… after the fard sal h? For example, if the
im m reads All humma inn$ a‛0dhu bika min ‛adh bi jahannam.
Answer
It is gauged from the Ah d$th that Ras0lull h sallall hu ‛alayhi wa
sallam used to make a short du‛ ’ after the fard sal h. An im m may
read All humma antas sal m… or sometimes another du‛ ’ such as
All humma inn$ a‛0dhu bika min ‛adh bi jahannam. It is also
permissible to read other du‛ ’s, but it is better to read those that are
mentioned in the narrations. Some commentators say that Ras0lull h
sallall hu ‛alayhi wa sallam used to remain seated in the direction of
the qiblah to the extent of All humma antas sal m…and then turn
towards the congregation.
Ma‛ rif as-Sunan:
ٔ ّ
‫ﺴﻼم‘‘ ﻧﺺ‬B‫ﻢ اﻧﺖ ا‬ú‫ﻠ‬B‫ا‬ ’’ :‫ﻢ ﻳﻘﻌﺪ إﻻ ﻣﻘﺪار ﻣﺎ ﻳﻘﻮل‬B ‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫وﺣﺪﻳﺚ‬
ٔ ٔ
‫ ﻣﺎ ¬ﺎﻟﻔﮧ ﻓﻮﺟﺐ‬š ‫ﻢ ﺗﻠﺰم دﻻ•ﮧ‬B ‫ﻢ ﻳﻘﻮﻗﻮﺗﮧ او‬B ‫ﻢ ¬ﺎﻟﻔﮧ‬B ‫ﺮاد وﻣﺎ ﻳﺘﺨﺎﻳﻞ اﻧﮧ‬g‫ ا‬ñ ‫ﺢ‬hã
‫ وﻗﺪ ﻳﺪرج وﻗﺪ‬،‫ﺪ ﻗﻠﻴﻼ وﻗﺪ ﻳﻨﻘﺺ ﻗﻠﻴﻼ‬h‫ ﻓﻘﺪ ﻳﺰ‬،‫ﺐ‬h‫ ﺗﻘﺮ‬õ‫ ﺛﻢ إن ذﻟ‬،‫ﺬا ا•ﺺ‬J ‫اﺗﺒﺎع‬
ً ً
‫ )ﻣﻌﺎرف‬.õ‫ﺬا وﺗﺎرة ذﻟ‬J ‫ن ﻳﻘﻮل ﺗﺎرة‬ð‫ ﻓ‬،‫ ذﻛﺮ ﺧﺎص‬š ‫ﻮاﻇﺒﺘﮧ‬: ‫ﺒﺖ‬3‫ﻢ ﻳ‬B ‫ﻳﺮﺗﻞ ﺛﻢ إﻧﮧ‬
.( Ô\Ð :ä‫ﺴ‬B‫ا‬
Bukh r$ Shar$f:
‫ دﺑﺮ ˜ ﺻﻼة‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ أن ا‬u‫ﻋﻦ ﻣﻐ„ة ﺑﻦ ﺷﻌﺒﺔ ر‬
‫ ˜ !ء ﻗﺪﻳﺮ‬š ‫ﻮ‬J‫ وﻟﮧ ا@ﻤﺪ و‬õ‫ﻠ‬g‫ ﻟﮧ ﻟﮧ ا‬õh©‫ ’’ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ‬:‫ﺔ‬C‫ﻜﺘﻮ‬:
ٔ
‫ﺎري‬Ç) .‘‘‫ ا ﺪ‬õ‫ﺎ ﻣﻨﻌﺖ وﻻ ﻳﻨﻔﻊ ذا ا ﺪ ﻣﻨ‬g ‫ﺎ اﻋﻄﻴﺖ وﻻ ﻣﻌﻄﻰ‬g ‫ﻢ ﻻ ﻣﺎﻧﻊ‬ú‫ﻠ‬B‫ا‬
.( Í\ :‫ﻒ‬h©
Hadrat Mugh$rah ibn Shu‛bah radiyall hu ‛anhu narrates that
Ras0lull h sallall hu ‛alayhi wa sallam used to read the following after
every fard sal h:
َ َ َ ْ َ ّ ُ ٰ َ َ َ ُ ْ َْ ُ َ َ ُ ْ ُ ْ ُ َ ُ َ َ ْ َ َ ُ َ ْ َ P َٰ َ
‫ ﻻ َﻣِﺎﻧَﻊ‬T‫!ٍء ﻗِﺪﻳْ ٌﺮ ا‬ ˜
ِ š ‫ُﻮ‬J‫ﻤﻠﻚ وﻟﮧ ا@ﻤﺪ و‬B‫ﻚ ﻟﮧ ﻟﮧ ا‬h© ِ ‫ﻻ إِﻟﮧ إِﻻ اﷲ وﺣﺪہ ﻻ‬
Ñ ْ َ ْ ّ ْ َ ََْ َ َ ََْ َ َ ْ ُ ََ َ ْ َ ْ َ َ
.‫ﻨﻔُﻊ ذا ا َ ِﺪ ِﻣﻨﻚ ا َﺪ‬e ‫ﺖ َوﻻ‬ ‫ ِﻤﺎ ﻣﻨﻌ‬B ‫ﻄﻴﺖ وﻻ ﻣﻌِﻄﻰ‬h‫ ِﻤﺎ ا‬B
201
Tirmidh$ Shar$f:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺳﻠﻢ ﻻ ﻳﻘﻌﺪ إﻻ‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ ٔ ّ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ [ن‬Š‫ ﺻ‬.•‫ رواﻳﺔ ﻋﻦ ا‬Ú‫ و‬،‫ﺴﻼم…اﻟﺦ‬B‫ﻢ اﻧﺖ ا‬ú‫ﻠ‬B‫ا‬ ‫ﻣﻘﺪار ﻣﺎ ﻳﻘﻮل‬
ٔ ٔ ّ
‫ اﻧﮧ [ن‬ù‫ﺎ اﻋﻄﻴﺖ…‘‘ ورو‬g ‫ﻢ ﻻ ﻣﺎﻧﻊ‬ú‫ﻠ‬B‫ا‬ …‫ ’’ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ‬:‫ﺴﻠﻴﻢ‬Õ‫ﻳﻘﻮل ﺑﻌﺪ اﻟ‬
‫ﺮﺳﻠ^ وا@ﻤﺪ ﷲ رب‬g‫ ا‬š ‫ رب اﻟﻌﺰة ﻋﻤﺎ ﻳﺼﻔﻮن و ﺳﻼم‬õC‫ ﺳﺒﺤﺎن ر‬:‫ﻳﻘﻮل‬
.(ÍÍ\ :‫ﻒ‬h© ‫)ﺗﺮﻣﺬي‬.^‫اﻟﻌﻠﻤ‬
All h ta‛ l knows best.
Occupying oneself in the Sunnah salāhs after the
fard
Question
Some im ms make lengthy du‛ ’s after those fard sal hs which have
Sunnah sal hs after them. What is the ruling in this regard?
Answer
As regards the fard sal hs which have Sunnah sal hs after them, it is
preferable for the im m to suffice with a short du‛ ’ and to then
occupy himself in the Sunnah and optional sal hs. Thus, those im ms
who engage in lengthy du‛ ’s must desist so that there is not a very
long gap between the fard and Sunnah sal hs. Furthermore, it will also
not disturb those who joined the congregation late.
‛All mah Hadrat Bann0r$ rahimahull h writes in Ma‛ rif as-Sunan:
ٔ
‫ﺴﻨﻮن ﻋﺪم اﻟﻔﺼﻞ‬g‫ ان ا‬:‫ﻠﺨﺼﮧ‬: ‫‘‘ ﻣﺎ‬Ð Ð،Ð •\ ‫ ’’ﺑﺎب ا•ﻔﻞ‬ñ ‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ﺸﻴﺦ‬B‫ﻗﺎل ا‬
ٔ ّ
‫ اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ ﺣﺪﻳﺚ‬ñ ‫ﺴﻼم ﻛﻤﺎ‬B‫ﻢ اﻧﺖ ا‬ú‫ﻠ‬B‫ا‬ :‫ إﻻ ﻗﺪرﻣﺎ ﻳﻘﻮل‬ä‫ﺴ‬B‫ﻀﺔ وا‬h‫ﺑ^ اﻟﻔﺮ‬
‫…وﻣﺎ‬U‫ﻴﺪ وذﻛﺮہ ا‘ﻘﺎ‬ú‫ﺸ‬B‫ ©ح ا@ﺎ>ﻢ ا‬ñ ‫ ذﻛﺮہ‬ù=‫ﻮا‬J‫ و‬ù‫ﻣﺬ‬O‫ﺴﻠﻢ واﻟ‬: ‫ﻋﻨﻬﺎ ﻋﻨﺪ‬
ٔ ٔ
‘‘‫ ﻟﮧ اﻟﺦ‬õh© ‫ ’’ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ [ن ﻳﻘﻮل‬Š‫ﺛﺒﺖ ﻋﻨﮧ اﻧﮧ ﺻ‬
ً ٔ ٔ ٔ
‫ﺼﻼة‬B‫ دﺑﺮا‬õ‫ﺎ ﺛﻼﺛﺎ وﺛﻼﺛ^ وﻏ„ ذﻟ‬ú‫ﻴﺤﺎت واﺧﻮاﺗ‬ž‫ﺴ‬Õ‫ اﻟ‬U‫ﻦ إ‬h‫ﺎﺟﺮ‬úg‫واﻧﮧ ارﺷﺪ ﻓﻘﺮاء ا‬
„‫ﺴﻨﺔ ﻣﻦ ﻏ‬B‫ﺼﻼة إذا [ن ﻋﻘﻴﺐ ا‬B‫ﺎ دﺑﺮ ا‬ú‫ﻀﺔ ﺑﻞ ﻳﺼﺢ ﻛﻮﻧ‬h‫ﺎ ﺑﺎﻟﻔﺮ‬ú‫ وﺻﻠ‬E‫ﻓﻼ ﻳﻘﺘ‬
ٔ ٔ ٔ ٔ ٔ
‫ ﻣﻦ اﻧﮧ ﻻ ﺑﺎس ﺑﺎن ﻳﻘﺮا اﻻوراد‬û‫ﺼﻼة…وﻣﺎ ذﻛﺮہ ا@ﻠﻮا‬B‫ﻮ ﻟ ﺲ ﻣﻦ ﺗﻮاﺑﻊ ا‬J ‫اﺷﺘﻐﺎل ﺑﻤﺎ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻘﻴﻖ‬7‫ﻠﺨﺼﺎ…و‬: ‫ﻰ‬ú‫ﺎ…اﻧﺘ‬J‫ﺴﻨﺔ ﻓﻤﻔﺎدہ اﻳﻀﺎ ان اﻻو• ان ﻻ ﻳﻘﺮا‬B‫ﻀﺔ وا‬h‫ﺑ^ اﻟﻔﺮ‬
ٔ ٔ
‫ ﺣﺠﺔ‬ñ ‫ﺸﺎہ و• اﷲ‬B‫ ﻣﺎ اﻓﺎدہ ا‬U‫ إ‬R‫ﺎ ﻳﻄﻤ‬Ý É³‫ إ´ﮧ اﻟﻘﻠﺐ ا‬R‫ﺬا ﻳﻄﻤ‬J ‫ﻤﺎم‬ú‫ﺸﻴﺦ اﺑﻦ اﻟ‬B‫ا‬

202
 ‫ٔ ٔ ٔ‬ ‫ً‬ ‫ٔ ً‬ ‫ٔ‬
‫ٰ‬
‫اﻻو• ان ﻳﺎ‪ F‬ﺑ‪ú‬ﺎ‬ ‫اﷲ ا‘ﺎﻟﻐﺔ ‪ ñ‬اذ[ر ا‪B‬ﺼﻼة ﻣﻦ ا ﺰء ا‪œ‬ﺎ‪ û‬ﻣﻦ ذﻛﺮہ اذ[را ﻛﺜ„ة ﺛﻢ ﻗﺎل‪:‬‬
‫ﻗﺒﻞ ا‪B‬ﺮواﺗﺐ اﻟﺦ‪) .‬ﻣﻌﺎرف ا‪B‬ﺴ‪.( Ô- Ö\Ð :ä‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ّ ٔ‬ ‫ٔ‬
‫ا‪B‬ﻠ‪ú‬ﻢ اﻧﺖ ا‪B‬ﺴﻼم اﻟﺦ ﻗﺎل ا@ﻠﻮا‪ :û‬ﻻ ﺑﺎس ﺑﺎﻟﻔﺼﻞ ﺑﺎﻻوراد‬ ‫و‪9h‬ﺮہ ﺗﺎﺧ„ ا‪B‬ﺴﻨﺔ إﻻ ﺑﻘﺪر‬
‫ٔ‬
‫واﺧﺘﺎرہ ا‪B‬ﻜﻤﺎل‪ ،‬ﻗﺎل ا@ﻠ‪ .‬إن ار‪h‬ﺪ ﺑﺎ‪B‬ﻜﺮاﻫﺔ ا•‪úhó‬ﻴﺔ ارﺗﻔﻊ اﻻﺧﺘﻼف ﻗﻠﺖ‪ :‬و‪Ú‬‬
‫ٔ‬ ‫ٔ‬
‫ﺣﻔﻈﻰ &ﻠﮧ ‪ š‬اﻟﻘﻠﻴﻞ‪ ،‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻗﻮﻟﮧ ﻻ ﺑﺎس ﺑﺎﻟﻔﺼﻞ ا‪B‬ﻮارد ا‪ ù‬اﻟﻘﻠﻴﻠﺔ اﻟ‪ Á‬ﺑﻤﻘﺪار‬
‫ّ ٔ‬
‫ا‪B‬ﻠ‪ú‬ﻢ اﻧﺖ ا‪B‬ﺴﻼم‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ‪ .ËÐ \ :ô‬وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪: š‬ﺮا( اﻟﻔﻼح‪:‬‬
‫‪ .Ð‬وﻓﺘﺎوى ‪Ÿ‬ﻤﻮدﻳﺔ‪.(ÍÖÓ\Ë :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Different forms of dhikr between the fard and‬‬
‫‪Sunnah salāhs‬‬
‫‪Question‬‬
‫‪Did any of our seniors give preference to reading the prescribed forms‬‬
‫‪of dhikr and the Tasb$h-e-F tim$ after the fard sal h but before the‬‬
‫?‪Sunnah sal hs‬‬
‫‪Answer‬‬
‫‪The following seniors gave preference to reading the prescribed forms‬‬
‫‪of dhikr after the fard sal h but before the Sunnah sal hs: Hadrat Sh h‬‬
‫‪Wal$ All h Muhaddith Dehlaw$, Hadrat Maul n Shabb$r Ahmad‬‬
‫‪‛Uthm n$, Shaykh Muhammad H shim Tatw$ Sind$ and Shaykh ‛Abd al-‬‬
‫‪Fatt h Ab0 Ghuddah rahimahumull h ‛ajma‛$n.‬‬
‫‪Hadrat Sh h Wal$ All h rahimahull h writes in Hujjatull h al-B lighah:‬‬
‫ٔ ٰ ٔ ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫واﻻو• ان ﻳﺎ‪F‬‬ ‫واﻻدﻋﻴﺔ ‪$‬ﮩﺎ ﺑﻤ‪ó‬ﻟﺔ اﺣﺮف اﻟﻘﺮان‪ ،‬ﻣﻦ ﻗﺮا ﻣﻨﮩﺎ ﺷ ﺌﺎ ﻓﺎز ﺑﺎ‪œ‬ﻮاب ا‪g‬ﻮﻋﻮد‪،‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﮩﺬہ اﻻذ[ر ﻗﺒﻞ ا‪B‬ﺮواﺗﺐ‪ ،‬ﻓﺈﻧﮩﺎ ﺟﺎء ‪ ñ‬ﺑﻌﺾ اﻻذ[ر ﻣﺎ ﻳﺪل ‪ š‬ذﻟ‪ õ‬ﻧﺼﺎ‪ ،‬ﻛﻘﻮﻟﮧ‪ :‬ﻣﻦ ﻗﺎل‬
‫ٔ‬
‫ﻗﺒﻞ ان ﻳﻨ~ف و‪ 3h‬رﺟﻠﻴﮧ ﻣﻦ ﺻﻼة ا‪g‬ﻐﺮب وا‪B‬ﺼﺒﺢ‪ :‬ﻻ إﻟﮧ إﻻ اﷲ …اﻟﺦ‪ ،‬و¿ﻘﻮل‬
‫ٔ‬
‫اﻻ‪ :š‬ﻻ إﻟﮧ إﻻ اﷲ … اﻟﺦ‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺎس‬‫ٰ‬ ‫ا‪B‬ﺮاو‪[ :ù‬ن إذا ﺳﻠﻢ ﻣﻦ ﺻﻼﺗﮧ ﻳﻘﻮل ﺑﺼﻮﺗﮧ‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ‪:‬ﻛﻨﺖ اﻋﺮف اﻧﻘﻀﺎء ﺻﻼة رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎ•ﻜﺒ„‪ ،‬و‪Ú‬‬
‫ٔ‬ ‫ً‬
‫ﺑﻌﻀﮩﺎ ﻣﺎﻳﺪل ﻇﺎﮨﺮا ﻛﻘﻮﻟﮧ‪ :‬دﺑﺮ ˜ ﺻﻼة‪ ،‬واﻣﺎ ﻗﻮل ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ‪[ :‬ن إذا ﺳﻠﻢ ‪B‬ﻢ‬
‫ً‬ ‫ّ ٔ‬
‫ا‪B‬ﻠﮩﻢ اﻧﺖ ا‪B‬ﺴﻼم…اﻟﺦ‪ ،‬ﻓﻴﺤﺘﻤﻞ وﺟﻮﮨﺎ‪:‬‬ ‫ﻳﻘﻌﺪ إﻻ ﻣﻘﺪار ﻣﺎ ﻳﻘﻮل‪:‬‬

‫‪203‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻣﻨﮩﺎ‪ :‬اﻧﮧ [ن ﻻ ﻳﻘﻌﺪ ﺑﮩﻴﺌﺔ ا‪B‬ﺼﻼة إﻻ ﮨﺬا اﻟﻘﺪر‪ ،‬و‪B‬ﻜﻨﮧ ﻳ‪Õ‬ﻴﺎﻣﻦ و‪Õh‬ﻴﺎ‪ ،Æ‬او ﻳﻘﺒﻞ ‪š‬‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﻮم ﺑﻮﺟ‪ú‬ﮧ‪ ،‬ﻓﻴﺎ‪ F‬ﺑﺎﻻذ[ر‪_ ،‬ﻼ ﻳﻈﻦ اﻟﻈﺎن ان اﻻذ[ر ﻣﻦ ا‪B‬ﺼﻼة‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﻣﻨﮩﺎ‪ :‬اﻧﮧ [ن ﺣﻴﻨﺎ ﺑﻌﺪ ﺣ^ ﻳ‪O‬ک اﻻذ[ر ﻏ„ ﮨﺬہ ا‪·B‬ﻤﺎت‪ ،‬ﻳﻌﻠﻤﮩﻢ اﻧﮩﺎ ﻟ ﺴﺖ ﻓﺮ‪h‬ﻀﺔ‪،‬‬
‫ٔ‬ ‫ً‬
‫و½ﻧﻤﺎ ﻣﻘﺘ‪ E‬ﮨﺬا [ن وﺟﻮد ﮨﺬا اﻟﻔﻌﻞ ﻛﺜ„ا‪ ،‬ﻻ ‪:‬ﺮة وﻻ ‪:‬ﺮﺗ^‪ ،‬وﻻ ا‪g‬ﻮاﻇﺒﺔ‪ ،‬واﻻﺻﻞ ‪ñ‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ا‪B‬ﺮواﺗﺐ ان ﻳﺎ‪ F‬ﺑﮩﺎ ‪ ñ‬ﺑ ﺘﮧ‪ ،‬وا‪ ñ °B‬ذﻟ‪$ õ‬ﮧ ان ﻳﻘﻊ اﻟﻔﺼﻞ ﺑ^ اﻟﻔﺮض وا•ﻮاﻓﻞ ﺑﻤﺎ‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻟ ﺲ ﻣﻦ ﺟ‪ª‬ﺴﮩﺎ‪ ،‬وان ﻳ‪9‬ﻮن ﻓﺼﻼ ﻣﻌﺘﺪا ﺑﮧ ﻳﺪرک ﺑﺎد‪ ù‬ا‪B‬ﺮا‪ ،ù‬و ﻮ ﻗﻮل ﻋﻤﺮ ر‪ u‬اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﻋﻨﻪ ‪g‬ﻦ اراد ان )ﺸﻔﻊ ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪ :‬اﺟﻠﺲ ﻓﺈﻧﮧ ‪B‬ﻢ ﻳﮩﻠ‪ õ‬اﮨﻞ ا‪B‬ﻜﺘﺎب إﻻ اﻧﮧ ‪B‬ﻢ ﻳ‪9‬ﻦ ﺑ^‬
‫ٔ‬
‫ﺻﻠﻮاﺗﮩﻢ ﻓﺼﻞ‪ ،‬ﻓﻘﺎل ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬اﺻﺎب اﷲ ﺑ‪ õ‬ﻳﺎ اﺑﻦ ا‪y‬ﻄﺎب‪ .‬وﻗﻮﻟﮩﺎ‪:‬‬
‫اﺟﻌﻠﻮﮨﺎ ‪ ñ‬ﺑﻴﻮﺗ‪9‬ﻢ‪) .‬ﺣﺠﺔ اﷲ ا‘ﺎﻟﻐﺔ‪.(˃-Ë \ƒ :‬‬
‫‪After quoting the above text of Hadrat Sh h Wal$ All h rahimahull h,‬‬
‫‪Hadrat Maul n Shabb$r Ahmad ‛Uthm n$ rahimahull h writes in Fath‬‬
‫‪al-Mulhim:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ﻓﺎﻹﺗﻴﺎن ‪2ê‬ء ﻣﻦ اﻻذ[ر واﻻدﻋﻴﺔ ا‪g‬ﺎﺛﻮرة ﺑﻌﺪ اﻟﻔﺮاﺋﺾ ﻣﺘﺼﻼ ﺑﮩﺎ ﻮ ا‪B‬ﺮاﺟﺢ ‪ñ‬‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﻧﻈﺮ‪ ،ù‬ﻓﺈﻧﮧ ﻳﻔﻴﺪ ﻓﺼﻼ زﻣﺎﻧﻴﺎ ﺑ^ اﻟﻔﺮ‪h‬ﻀﺔ وا•ﺎﻓﻠﺔ‪ ،‬ﻛﻤﺎ ان ا•ﺤﻮل ﻣﻦ ‪:‬ﻮﺿﻊ اﻟﻔﺮ‪h‬ﻀﺔ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﻳﻔﻴﺪ ﻓﺼﻼ ‪ð:‬ﻧﻴﺎ‪ ،‬واﷲ اﻋﻠﻢ‪) .‬ﻓﺘﺢ ا‪g‬ﻠﻬﻢ‪.(ƒ•Ö\• :‬‬
‫‪Shaykh Muhammad H shim Tatw$ Sind$ states in Mukhtasar at-Tuhfah‬‬
‫‪al-Margh0bah:‬‬
‫ٔ ٔ ٔ‬
‫ﻗﺪ ﻋﻠﻤﺖ ‪Ý‬ﺎ ذﻛﺮﻧﺎ ‪ ñ‬ا‘ﺎب اﻻول ان اﺻﻞ ا‪ÈQ‬ء ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﺳﻨﺔ ‪:‬ﺴﺘﺤﺒﺔ‪ ،‬ﺑ‪ þ‬ا‪SB‬م‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ان ا‪ÈQ‬ء ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﻗﺒﻞ ا‪B‬ﺴﻨﺔ ﮨﻞ ﻮ ‪:‬ﻜﺮوہ ام ﻻ؟‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻨﻘﻮل‪ :‬اﻻﺣﺎدﻳﺚ اﻟ‪ Á‬ﻗﺪﻣﻨﺎﮨﺎ ‪ ñ‬ا‘ﺎب اﻻول ‪$‬ﮩﺎ ﺗﺪل ﺑﻈﺎﮨﺮﮨﺎ ان د‪È‬ء ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﺑﻌﺪ ا‪B‬ﺴﻼم ﻣﺒﺎ©ة‪ ،‬ﻗﺒﻞ ان ﻳﺼ‪ Š‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﺮواﺗﺐ‪ ،‬ﻛﻤﺎ ﻮ ا‪g‬ﺘﺒﺎدر ﻣﻦ ﻗﻮل‬
‫ٔ‬
‫رواة ﺗﻠ‪ õ‬اﻻﺣﺎدﻳﺚ‪) :‬إذا ﺳﻠﻢ(‪) ،‬إذا اﻧ~ف(‪ ،‬و)إذا( ﮨﺬہ ‪B‬ﻠﻤﺘﺒﺎدرة‪) ،‬دﺑﺮ ˜ ﺻﻼة‬
‫ٔ‬
‫‪:‬ﻜﺘﻮ‪C‬ﺔ(‪ ،‬و‪Ø‬ﻮ ذﻟ‪ õ‬ﻣﻦ اﻻﻟﻔﺎظ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و¿ﺜ„ ﻣﻦ ﺗﻠ‪ õ‬اﻻﺣﺎدﻳﺚ ﻳ~ح رواﺗﮩﺎ ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ ﺑﺎﻧﮩﻢ ﺳﻤﻌﻮا ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬
‫وﺳﻠﻢ ﻳﺪﻋﻮ ﺑﺘﻠ‪ õ‬ا‪Q‬ﻋﻮات ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪ ،‬وﻣﻌﻠﻮم ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﮨﺪﻳﮧ اداء ا‪B‬ﺴ‪ ä‬ا‪B‬ﺮواﺗﺐ وا•ﻮاﻓﻞ ‪ ñ‬ا‘ﻴﺖ‪ ،‬دون ا‪g‬ﺴﺠﺪ‪ ،‬ﻓﻠﻮ ﻻان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬

‫‪204‬‬
 ‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ ا‪ F‬ﺑﺘﻠ‪ õ‬ا‪Q‬ﻋﻮات ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﻣﺒﺎ©ة‪ ،‬ﻗﺒﻞ ان ﻳﻨ~ف إ‪ U‬ﺑ ﺘﮧ ‪g‬ﺎ ﺳﻤﻌﻮﮨﺎ ﻣﻦ‬
‫ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬ﻛﻤﺎ ﻮ ﻇﺎﮨﺮ‪.‬‬
‫ٔ ٔ‬
‫واﻣﺎ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺼ‪ Š‬ا‪B‬ﺴ‪ ä‬وا•ﻮاﻓﻞ ‪ ñ‬ا‘ﻴﺖ ﻓﺘﺪل ﻋﻠﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﺣﺎدﻳﺚ‪ :‬ذﻛﺮ ﻣﻨﮩﺎ ار‪C‬ﻌﺔ‪4) .‬ﺘ~ ا•ﺤﻔﺔ ا‪g‬ﺮﻏﻮ‪C‬ﺔ ‪B‬ﻠﺸﻴﺦ ‪Ÿ‬ﻤﺪ ﻫﺎﺷﻢ ا•ﺘﻮي ا‪B‬ﺴﻨﺪي‪ ،‬ص‬
‫أن ا‪ÈQ‬ء ﺑﻌﺪ ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﻗﺒﻞ ا‪B‬ﺴﻨﺔ ﺟﺎﺋﺰ ﺑﻼ ﻛﺮاﻫﺔ ﺑﻞ ﻫﻮ أﻓﻀﻞ‬ ‫•‪ ،•Í-‬ا‘ﺎب ا‪œ‬ﺎ‪d‬‬
‫اﺳﺘﺤﺒﺎب ا‪ÈQ‬ء ورﻓﻊ ا´ﺪﻳﻦ ﻓﻴﻪ‬ ‫"ﺛﻼث رﺳﺎﺋﻞ‬ ‫ﻣﻦ أن ﻳ‪9‬ﻮن ﺑﻌﺪ ا‪B‬ﺴﻨﺔ‪ ،‬ﻣﻨﺪرﺟﺔ‬
‫ﺑﻌﺪ ا‪B‬ﺼﻠﻮات ا‪g‬ﻜﺘﻮ‪C‬ﺔ"‪ ،‬ﺣﻠﺐ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Placing the hand on the forehead after salāh and‬‬
‫’‪making du‛ā‬‬
‫‪Question‬‬
‫‪Is there any evidence for placing the hand on the forehead after sal h‬‬
‫?’ ‛‪and making du‬‬
‫‪Answer‬‬
‫‪After the sal h, one may place his hand on his forehead and read the‬‬
‫‪following du‛ ’:‬‬
‫ْ َ ْ َ ّ ْ ْ َ ‪َ ْ ُْ َ P‬‬ ‫‪َ ُ ْ P ُ ٰ ْ P َ ُ P َٰ َ ْ P‬‬
‫وا@ﺰن‬ ‫ﻋ’ ا‪B‬ﻬﻢ‬ ‫ا‪B‬ﺮﺣﻴﻢ‪ ،‬ا‪ T‬اذﻫﺐ ِ‬
‫ا=ي ﻻ ِا‪ِ b‬اﻻ ﻫﻮ ا‪B‬ﺮ&ﻦ ِ‬ ‫‪ِ o‬‬
‫اﷲ ِ‬
‫‪In the name of All h apart from whom there is none worthy of‬‬
‫!‪worship. He is the most beneficent, the most merciful. O All h‬‬
‫‪Remove worry and grief from me.‬‬
‫‪This is established from Ras0lull h sallall hu ‛alayhi wa sallam even‬‬
‫‪though the Had$th is weak.‬‬
‫‪Hilyatul Auliy ’:‬‬
‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺳﻠﻢ ﻣﻦ‬
‫ّ‬
‫ا‪B‬ﻠﮩﻢ‬ ‫ﺻﻼﺗﮧ ‪:‬ﺴﺢ ﺟﺒﮩﺘﮧ ﺑﻴﺪہ ا´ﻤ وﻗﺎل‪ê’’ :‬ﺴﻢ اﷲ ا=‪ ù‬ﻻ إﻟﮧ إﻻ ﻮ ّ ٰ‬
‫ا‪B‬ﺮ&ﻦ ّ‬
‫ا‪B‬ﺮﺣﻴﻢ‪،‬‬
‫ٔ‬ ‫ّ‬
‫اﻟﮩﻢ وا@ﺰن‘‘‪ .‬ﻏﺮ‪h‬ﺐ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﺎو‪h‬ﺔ ﺗﻔﺮد ﺑﮧ ﻋﻨﮧ ز‪h‬ﺪ اﻟﻌ و ﻮ اﺑﻮ‬ ‫اذ ﺐ ﻋ‬
‫ﺗﺮ‚ﺔ ﻣﻌﺎو‪h‬ﺔ ﺑﻦ ﻗﺮة‪.‬‬ ‫ا@ﻮار‪ ù‬ز‪h‬ﺪ ﺑﻦ ا@ﻮار‪ ù‬ﺑ~‪ ù‬ﻓﻴﮧ ﻟ^‪) .‬ﺣﻠﻴﺔ اﻷو´ﺎء‪،ÐÓ \ƒ :‬‬
‫و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪ :‬ﻋﻤﻞ ا´ﻮم وا‪B‬ﻠﻴﻠﺔ‪ :‬ص ‪ ،۳۱‬ﺑﺎب ﻣﺎ ﻳﻘﻮل ‪ ñ‬دﺑﺮﺻﻼة ا‪B‬ﺼﺒﺢ‪ .‬و‪ë‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪:‬‬
‫ٔ‬
‫‪ ،۱۰/۱۱۰‬ﺑﺎب ا‪ÈQ‬ء ‪ ñ‬ا‪B‬ﺼﻼة و‪C‬ﻌﺪﮨﺎ‪ ،‬وﻗﺎل اﻟﮩﻴﺜ ‪ :‬رواہ اﻟﻄ‪e‬ا‪ ñ û‬اﻻوﺳﻂ واﻟ‪Û‬ار ﺑﻨﺤﻮہ‬
‫‪205‬‬
 ٔ ٔ
ù‫ﻘﻴﺔ رﺟﺎل اﺣﺪ إﺳﻨﺎد‬C‫ و‬،‫ﺪ اﻟﻌ وﻗﺪ وﺛﻘﮧ ﻏ„ واﺣﺪ وﺿﻌﻔﮧ ا ﻤﮩﻮر‬h‫ﺑﺎﺳﺎﻧﻴﺪ وﻓﻴﮧ ز‬
ٔ
‫ وﻣﻌﺠﻢ اﻻوﺳﻂ‬.ƒ Ó\ :û‫ا‬e‫ﻠﻄ‬B ‫ء‬ÈQ‫ وا‬.‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﻌﻀﮩﻢ ﺧﻼف‬Ú‫ و‬،‫ ﺛﻘﺎت‬û‫ا‬e‫اﻟﻄ‬
.(‫ﺎض‬h‫ﺮ‬B‫ﻌﺎرف ا‬g‫ﻜﺘﺒﺔ ا‬: ،ƒËƒÓ\ƒ•Ð\Ð :û‫ا‬e‫ﻠﻄ‬B
Anas ibn M lik radiyall hu ‛anhu narrates that when Ras0lull h
sallall hu ‛alayhi wa sallam used to complete his sal h, he would pass
his right hand over his forehead and read:
َ ْ ُْ َ P َ ْ ْ ّ َ ْ َ ْ َ ُ ْ P ُ ٰ ْ P َ ُ P َٰ َ ْ P
‫وا@ﺰن‬ ‫ﻬﻢ‬B‫ﻋ’ ا‬ ِ ‫ اذﻫﺐ‬T‫ ا‬،‫ﺮﺣﻴﻢ‬B‫ا‬
ِ ‫ﺮ&ﻦ‬B‫ ِاﻻ ﻫﻮ ا‬b‫ا=ي ﻻ ِا‬ ِ o
ِ ‫اﷲ‬
Fat w D r al-‛Ul0m:
To place one’s hand on one’s forehead after the fard sal hs and read
Bismill h… is mentioned in Hisn Has$n and there is a Had$th in this
regard.1
All h ta‛ l knows best.
Saying Bihaqqi fulān in the du‛ā’
Question
Is it permissible to say Bihaqqi ful n in a du‛ ’?
Answer
There are two scenarios with regard to saying Bihaqqi ful n (by virtue
of the right of such and such person) in a du‛ ’. (1) One is in the sense
that it is rationally and personally obligatory on All h ta‛ l . This is
not permissible because no creation has any obligatory right over
All h ta‛ l . Rather, our very existence is because of Him. We cannot
even take a step without His permission. This is also gauged from the
texts of the jurists. However, if by the words Bihaqqi ful n this
meaning is taken that what All h ta‛ l made obligatory on Himself
through His grace and kindness, or it is in the meaning of blessing and
sanctity, then this will fall under the category of a was$lah – using the
name of a person as a means. Our ‛ulam ’ are of the view that a was$lah
in du‛ ’ is not only permissible but there is more hope in its
acceptance.
This is supported by certain narrations even though they are weak:

1
Fat w D r al-‛Ul0m Deoband, vol. 2, p. 211. Fat w Haqq n$yyah, vol. 3, p.
102.
206
 ‫ٔ‬ ‫ٔ‬
‫اﺧﺮج اﺑﻦ ﻣﺎﺟﮧ ﺳ‪ª‬ﻨﮧ )‪ (۷۷۸‬ﻋﻦ ا‪ i‬ﺳﻌﻴﺪ ا‪y‬ﺪر‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ‬
‫ٔ ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﺧﺮج ﻣﻦ ﺑ ﺘﮧ إ‪ U‬ا‪B‬ﺼﻼة‪ ،‬ﻓﻘﺎل‪ :‬ا‪B‬ﻠﮩﻢ إ‪ d‬اﺳﺎﻟ‪Î õ‬ﻖ ا‪B‬ﺴﺎﺋﻠ^‬
‫ً‬ ‫ٔ ً‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﻋﻠﻴ‪ õ‬واﺳﺎﻟ‪Î õ‬ﻖ ‪Ý‬ﺸﺎي ﮨﺬا‪ ،‬ﻓﺈ‪B d‬ﻢ اﺧﺮج ا©ا وﻻ ﺑﻄﺮا وﻻ ر‪h‬ﺎء وﻻ ﺳﻤﻌﺔ ‪ ،‬ﺧﺮﺟﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫اﺗﻘﺎء ﺳﺨﻄ‪ õ‬واﺑﺘﻐﺎء ‪:‬ﺮﺿﺎﺗ‪ ،õ‬ﻓﺎﺳﺎﻟ‪ õ‬ان ﺗﻌﻴﺬ‪ d‬ﻣﻦ ا•ﺎر وان ﺗﻐﻔﺮ‪ Þ‬ذﻧﻮ‪ ،p‬إﻧﮧ ﻻ‬
‫ﻳﻐﻔﺮ ا=ﻧﻮب إﻻ ٔاﻧﺖ‪ٔ .‬اﻗﺒﻞ اﷲ ﺑﻮﺟﮩﮧ واﺳﺘﻐﻔﺮ ﻟﮧ ﺳﺒﻌﻮن ٔاﻟﻒ ‪:‬ﻠ‪ .õ‬ﻗﺎل ‪Ÿ‬ﻤﺪ ٔ‬
‫ﻓﻮاد ﻋﺒﺪ‬
‫ا‘ﺎ( ‪ ñ‬ﺗﻌﻠﻴﻘﮧ‪’’ ñ :‬ا‪B‬ﺰاﺋﺪ‘‘ ﮨﺬا إﺳﻨﺎد ‪:‬ﺴﻠﺴﻞ ﺑﺎ‪B‬ﻀﻌﻔﺎء‪ ،‬ﻋﻄﻴﺔ ﻮ اﻟﻌﻮ‪ Ü‬وﻓﻀﻴﻞ ﺑﻦ‬
‫ﺻﺤﻴﺤﮧ ﻣﻦ ﻃﺮ‪h‬ﻖ‬ ‫‪:‬ﺮزوق واﻟﻔﻀﻞ ﺑﻦ ا‪g‬ﻮﻓﻖ ‪$‬ﮩﻢ ﺿﻌﻔﺎء ﻟ‪9‬ﻦ رواہ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ‬
‫ﻓﻀﻴﻞ ﺑﻦ ‪:‬ﺮزوق ﻓﮩﻮ ﺻﺤﻴﺢ ﻋﻨﺪہ‪.‬‬
‫ٔ‬ ‫ٔ ً ٔ‬ ‫ٔ‬
‫واﺧﺮج اﻳﻀﺎ ا&ﺪ ‪:‬ﺴﻨﺪہ )‪ ،(۱۱۱۷۲‬ﻗﺎل ا‪B‬ﺸﻴﺦ ﺷﻌﻴﺐ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪ ،‬واﺑﻦ ا‪ i‬ﺷ ﺒﺔ‬
‫ٔ‬
‫‪:‬ﺼﻨﻔﮧ )‪ ،(۲۹۸۱۲‬واﺑﻦ ‪“ê‬ان اﻣﺎ´ﮧ )‪ ،(۷۵۳‬واﺑﻦ ا ﻌﺪ ‪: ñ‬ﺴﻨﺪہ )‪ ،(۲۰۳۱‬واﺑﻦ ا‪g‬ﻨﺬر ‪ñ‬‬
‫ٔ‬
‫اﻻوﺳﻂ )‪ ،(۱۷۴۵‬واﻟﻌﺮا( ‪á‬ﺮ‪h‬ﺞ اﻹﺣﻴﺎء ) \‪ ،ÐЃ‬ا‘ﺎب ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬اﻻدﻋﻴﺔ( وﺣﺴﻨﮧ‪.‬‬
‫ً ٓ‬
‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ ﺟﺪا‪ ،‬اﻓﺘﮧ ﻋﻄﻴﺔ اﻟﻌﻮ‪ .Ü‬ﻗﺎل اﺑﻦ ا ﻮزي ‪ ñ‬ا‪B‬ﻀﻌﻔﺎئ )‪ :(۲/۱۸۰‬ﻋﻄﻴﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻦ ﺳﻌﻴﺪ‪ ،‬اﺑﻮا@ﺴﻦ‪ ،‬ا‪B‬ﻜﻮ‪ :Ú‬ﺿﻌﻔﮧ ا‪œ‬ﻮر‪ ،ù‬وﮨﺸﻴﻢ‪ ،‬و‪ ،6ò‬وا&ﺪ‪ ،‬وا‪B‬ﺮاز‪ ،ù‬واﻟ‪ª‬ﺴﺎ‪.:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﺑﻦ ﺣﺒﺎن‪ :‬ﺳﻤﻊ ﻣﻦ ا‪ i‬ﺳﻌﻴﺪ ا‪y‬ﺪر‪ ù‬اﺣﺎدﻳﺚ ﻓﻠﻤﺎ ﻣﺎت ﺟﻌﻞ ‪#‬ﺎ‪B‬ﺲ ا‪ .·B‬ﻓﺈذا‬
‫ٔ‬
‫ﻗﺎل ا‪ :.·B‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪،‬ﺣﻔﻆ ذﻟ‪ õ‬ورواہ ﻋﻨﮧ و¿ﻨﺎہ اﺑﺎ ﺳﻌﻴﺪ‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﻓﻴﻈﻦ اﻧﮧ اراد ’’ا‪y‬ﺪر‪ ‘‘ù‬و½ﻧﻤﺎ اراد ’’ا‪ ‘‘.·B‬ﻻ ‪ò‬ﻞ ﻛﺘﺐ ﺣﺪﻳﺜﮧ إﻻ ‪ š‬ا•ﻌﺠﺐ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ü‬رواﻳﺔ ﻋﻦ ﻋﻤﺮو ﺑﻦ ﻋﻄﻴﺔ اﻟﻌﻮ‪ Ú‬ﻋﻦ اﺑﻴﮧ ﻋﻦ ا‪ i‬ﺳﻌﻴﺪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ ٔ‬
‫[ن ﻳﻘﻮل إذا ﻗ‪ E‬ﺻﻼﺗﮧ‪’’ :‬ا‪B‬ﻠﮩﻢ إ‪ d‬اﺳﺎﻟ‪Î õ‬ﻖ ا‪B‬ﺴﺎﺋﻠ^ ﻋﻠﻴ‪ õ‬ﻓﺈن ‪B‬ﻠﺴﺎﺋﻠ^ ﻋﻠﻴ‪õ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ً ٔ‬
‫ﺣﻘﺎ اﻳﻤﺎ ﻋﺒﺪ او اﻣﺔ ﻣﻦ اﮨﻞ اﻟ‪ e‬وا‘ﺤﺮ ﺗﻘﺒﻠﺖ دﻋﻮﺗﮩﻢ واﺳﺘﺠﺒﺖ د‪È‬ءﮨﻢ ان ¡“¿ﻨﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﺎﻟﺢ ﻣﺎ ﻳﺪﻋﻮﻧ‪ õ‬وان ¡“¿ﮩﻢ ﺻﺎﻟﺢ ﻣﺎ ﻧﺪﻋﻮک وان ﺗﻌﺎﻓﻴﻨﺎ و½ﻳﺎﮨﻢ وان ﺗﻘﺒﻞ ﻣﻨﺎ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫وﻣﻨﮩﻢ وان ‪z‬ﺎوز ﻋﻨﺎ وﻋﻨﮩﻢ ﻓﺈﻧﺎ اﻣﻨﺎ ﺑﻤﺎ اﻧﺰﻟﺖ واﺗﺒﻌﻨﺎ ا‪B‬ﺮﺳﻮل ﻓﺎﻛﺘ‪ž‬ﻨﺎ ﻣﻊ ا‪B‬ﺸﺎﮨﺪﻳﻦ‘‘‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و*ن ﻳﻘﻮل‪ :‬ﻻﻳﺘ·ﻢ ﺑﮩﺎ اﺣﺪ ﻣﻦ ﺧﻠﻖ اﷲ إﻻ ا©¿ﮧ اﷲ دﻋﻮة اﮨﻞ ‪Î‬ﺮﮨﻢ واﮨﻞ ﺑﺮﮨﻢ و ﻮ‬
‫‪ð:‬ﻧﮧ‪ .‬ا‪Q‬ﻳﻠ ‪ ،‬ﻗﺎل‪ ñ :‬ا‪g‬ﻐ ‪ :‬ﻋﻤﺮو ﺑﻦ ﻋﻄﻴﺔ اﻟﻌﻮ‪ Ú‬ﺿﻌﻔﮧ ا‪Q‬ارﻗﻄ ‪) .‬ﺟﺎﻣﻊ اﻷﺣﺎدﻳﺚ‬
‫‪B‬ﻺﻣﺎم ا‪B‬ﺴﻴﻮ‪ ،q‬رﻗﻢ‪.(• ÖÓƒ :‬‬

‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪B ،‬ﻀﻌﻒ ﻋﻄﻴﺔ واﺑﻨﮧ ﻋﻤﺮو‪.‬‬

‫‪207‬‬
 ‫ٔ‬
‫و‪ Ü‬رواﻳﺔ ﻋﻦ ﻋﻤﺮ و‪ š‬ر‪ u‬اﷲ ﻋﻨﻬﻤﺎ‪ :‬إذا ﺷﺠﺎک ﺷﻴﻄﺎن او ﺳﻠﻄﺎن ﻓﻘﻞ ﻳﺎ ﻣﻦ ﻳ‪•9‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻦ ˜ اﺣﺪ وﻻﻳ‪ •9‬ﻣﻨﮧ اﺣﺪ ﻳﺎ اﺣﺪ ﻣﻦ ﻻ اﺣﺪ ﻟﮧ ﻳﺎ ﺳﻨﺪ ﻣﻦ ﻻ ﺳﻨﺪ ﻟﮧ اﻧﻘﻄﻊ ا‪B‬ﺮﺟﺎء‬
‫ٔ ْ‬ ‫ٔ‬ ‫ٔ ْ‬
‫إﻻ ﻣﻨ‪ õ‬ﻓﺎﻛﻔ’ ‪Ý‬ﺎ اﻧﺎ ﻓﻴﮧ واﻋ’ ﻣﺎ اﻧﺎ ﻋﻠﻴﮧ ‪Ý‬ﺎ ﻗﺪ ﻧﺰل ‪7 i‬ﺎہ وﺟ‪ õú‬ا‪B‬ﻜﺮ‪h‬ﻢ و‪Î‬ﻖ ‪Ÿ‬ﻤﺪ‬
‫ٓ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻠﻴ‪ õ‬اﻣ^‪) .‬ﻛ‪ó‬اﻟﻌﻤﺎل‪ ،‬رﻗﻢ‪ ،۳۴۲۵ :‬ﻋﻦ ا‪Q‬ﻳﻠ (‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و¿ﺬا ‪ ñ‬اﻟﻔﺮدوس ﺑﻤﺎﺛﻮر ا‪y‬ﻄﺎب )‪ ،(۱۲۸۲‬وﺟﺎﻣﻊ اﻻﺣﺎدﻳﺚ ‪B‬ﻺﻣﺎم ا‪B‬ﺴﻴﻮ‪ (۲۱۷۲) f‬وﻋﺰاہ‬
‫ً‬
‫ا‪B‬ﺴﻴﻮ‪¾B f‬ﻳﻠ ﻋﻦ ﻋﻤﺮ و‪ š‬ﻣﻌﺎ‪.‬‬
‫‪Fath B b al-‛In yah:‬‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻗﻴﻞ‪ :‬و‪ò‬ﺮم ان ﻳﻘﻮل د‪È‬ﺋﮧ‪Î :‬ﻖ ﻓﻼن‪ ،‬ﻧ‪ž‬ﻴﺎ [ن او و´ﺎ او ‪Î‬ﻖ ا‘ﻴﺖ او ا‪g‬ﺸﻌﺮ ا@ﺮام‪،‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻻﻧﮧ ﻻ ﺣﻖ ‪B‬ﻠﺨﻠﻖ ‪ š‬اﷲ‪ ،‬ﻟ‪9‬ﻦ ﻗﺪ ﻳﻘﺎل‪ :‬إﻧﮧ ﻻ ﺣﻖ ﻟﮩﻢ وﺟﻮ‪C‬ﺎ ﻣﻦ اﺻﻠﮧ‪ ،‬ﻟ‪9‬ﻦ اﷲ‬
‫ٔ‬ ‫ً‬
‫ﺳﺒﺤﺎﻧﮧ ﺟﻌﻞ ﻟﮩﻢ ﺣﻘﺎ ﻣﻦ ﻓﻀﻠﮧ‪ ،‬او ﻳﺮاد ﺑﺎ@ﻖ ا@ﺮﻣﺔ واﻟﻌﻈﻤﺔ‪ ،‬ﻓﻴﻜﻮن ﻣﻦ ﺑﺎب ا‪B‬ﻮﺳﻴﻠﺔ‪،‬‬
‫ٓ‬
‫وﻗﺪ ﻗﺎل اﷲ ﺗ ٰ‬
‫ﻌﺎ‪ :U‬واﺑﺘﻐﻮا إ´ﮧ ا‪B‬ﻮﺳﻴﻠﺔ‪) .‬ا‪g‬ﺎﺋﺪة‪ .(۳۵ :‬وﻗﺪ ﻋﺪ ﻣﻦ اداب ا‪ÈQ‬ئ‪ :‬ا•ﻮﺳﻞ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﺎﻻﻧ‪ž‬ﻴﺎء واﻻو´ﺎء ‪ š‬ﻣﺎ ‪ ñ‬ا@ﺼﻦ ا@ﺼ^‪ :‬وﺟﺎء ‪ ñ‬رواﻳﺔ‪ :‬ا‪B‬ﻠﮩﻢ إ‪ d‬اﺳﺎﻟ‪Î õ‬ﻖ‬
‫ا‪B‬ﺴﺎﺋﻠ^‪...‬اﻟﺦ‪) .‬ﻓﺘﺢ ﺑﺎب اﻟﻌﻨﺎﻳﺔ‪.(Ë\• :‬‬
‫‪Fat w Sh m$:‬‬
‫ٔ‬
‫وﻗﺎل ا‪B‬ﺴﺒ&‪ò :‬ﺴﻦ ا•ﻮﺳﻞ ﺑﺎ•‪ Ž‬إ‪ U‬ر‪C‬ﮧ و‪B‬ﻢ ﻳﻨﻜﺮہ اﺣﺪ ﻣﻦ ا‪B‬ﺴﻠﻒ وﻻ ا‪y‬ﻠﻒ إﻻ اﺑﻦ‬
‫ﺗﻴﻤﻴﺔ ﻓﺎﺑﺘﺪع ﻣﺎ ‪B‬ﻢ ﻳﻘﻠﮧ ‪BÈ‬ﻢ ﻗﺒﻠﮧ‪) .‬رد ا‪g‬ﺤﺘﺎر‪.(ÐÔÊ\Í :‬‬
‫‪Although ‛All mah Sh m$ rahimahull h has quoted a few texts of this‬‬
‫‪nature, he himself is inclined to the view of reprehensibility in using‬‬
‫‪the words Bihaqqi ful n in a du‛ ’. He states:‬‬
‫ٔ‬
‫اﻗﻮل‪ :‬ﻟ‪9‬ﻦ ﮨﺬہ ‪$‬ﮩﺎ اﺣﺘﻤﺎﻻت ‪4‬ﺎﻟﻔﺔ ‪B‬ﻠﻈﺎﮨﺮ ا‪g‬ﺘﺒﺎدر ﻣﻦ ﮨﺬا ا‪B‬ﻠﻔﻆ و‪ë‬ﺮد إﻳﮩﺎم ا‪B‬ﻠﻔﻆ ﻣﺎ‬
‫ﻻ ‪#‬ﻮز [ف ‪ ñ‬ا‪g‬ﻨﻊ‪) .‬رد ا‪g‬ﺤﺘﺎر‪.(ÐÔÊ\Í :‬‬
‫‪Takmilah ‛Umdah ar-Ri‛ yah:‬‬
‫ٔ‬
‫ﺗﻌﺎ‪...U‬وﻗﻠﻨﺎ ﻟ ﺲ ‪B‬ﻠﻤﺨﻠﻮق اﻟﻌﺎﺟﺰ ‪ š‬ا‪y‬ﺎﻟﻖ اﻟﻘﺎدر ﺣﻖ‬‫ٰ‬ ‫ﻗﻮﻟﮧ‪ :‬وﻻ ﺣﻖ ﻻﺣﺪ ‪ š‬اﷲ‬
‫ٔ‬
‫‪B‬ﻜﻨﮧ ﺑ‪9‬ﻤﺎل ﻟﻄﻔﮧ ﻋ‪ e‬اﻟﻌﻄﻴﺎت ﺑﺎ@ﻖ ا‪[ ù‬ﺋﻨﺔ ﺛﺎﺑﺘﺔ واﺟﺒﺔ [@ﻘﻮق وﻗﺎل اﻟﻌﻼﻣﺔ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﺎ ‪ :‬اراد ﺑﺎ@ﻖ ا@ﺮﻣﺔ واﻟﻌﻈﻤﺔ ﻓﻴﻜﻮن ﻣﻦ ﺑﺎب ا‪B‬ﻮﺳﺎﺋﻞ ﻗﺪ ا‪:‬ﺮﻧﺎ ﺑﮩﺎ ﺑـ اﺑﺘﻐﻮا إ´ﮧ‬
‫ٓ‬ ‫ٓ‬
‫ا‪B‬ﻮﺳﻴﻠﺔ‪ ،‬وﻋﺪ ﺻﺎﺣﺐ ا@ﺼﻦ ا•ﻮﺳﻞ ﻣﻦ اداب ا‪ÈQ‬ء واﻻﺛﺎر ﻓﻴﮧ ﻛﺜ„ة ﻣﻌﻤﻮﻟﺔ‪) .‬ﺗ‪9‬ﻤﻠﺔ‬
‫ﻋﻤﺪة ا‪B‬ﺮ‪È‬ﻳﺔ‪ ،ËÔ\• :‬ﻛﺘﺎب ا‪B‬ﻜﺮاﻫﻴﺔ(‪.‬‬
‫‪208‬‬
Most jurists consider it to be makr0h tahr$m$. Refer to the following
sources:

ù‫ واﻟﻔﺘﺎو‬،‫ﻜﺮاﮨﻴﺔ‬B‫ ﻛﺘﺎب ا‬، ÊË\• :‫ﺨﺘﺎر‬g‫ واﻻﺧﺘﻴﺎر •ﻌﻠﻴﻞ ا‬،‫ ﻛﻮﺋﺘﮧ‬،ƒÓÊ\Ö :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮا‬
‫ ﻛﺘﺎب‬،•ÊË\• :‫ واﻟﮩﺪاﻳﺔ‬،‫ﻜﺮاﮨﻴﺔ‬B‫ ﻛﺘﺎب ا‬،۳۱۷ ‫ ص‬،‫اﺟﻴﺔ‬°B‫ ا‬ù‫ واﻟﻔﺘﺎو‬،Ð Ö\Ë :‫اﻟﮩﻨﺪﻳﺔة‬
‫ ﻛﺘﺎب‬،‫ واﻟﻌﻨﺎﻳﺔ‬،‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬، ‫ﻜﺘﺐ اﻻﺳﻼ‬B‫ دار ا‬،Ð \Í :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬،‫ﻜﺮاﮨﻴﺔ‬B‫ا‬
.‫ﻜﺮاﮨﻴﺔ‬B‫ا‬
The reason for these jurists considering it to be makr0h is mentioned
in the Fat w of Shaykh al-Islam Hadrat Maul n Husayn Ahmad
Madan$ rahimahull h:
The Mu‛tazilah believe that the qualities of “justice” and
“consideration to what is most beneficial” to be rationally obligatory
on All h ta‛ l . This is why they say that it is rationally obligatory on
All h ta‛ l to forgive the people of tauh$d. They believe that this is an
essential right of the creation on the basis of a rational obligation. On
the other hand, the Ahl as-Sunnah wa al-Jam ‛ah do not believe that
any action is rationally and personally obligatory on All h ta‛ l .
Therefore, the following du‛ ’ will be in line with the beliefs of the
Mu‛tazilah:
َْْ َّ َْ
َ ْ َ ْ ُ ْ َ ‫ﻴﺎء‬ž‫اﻷﻧ‬ َُ َّ َ َُ ْ َ ّْ َ
^‫ﻤﺮﺳﻠ‬B‫وا‬
ِ ِ َ ِ ‫ﻖ‬Î ِ ِ ‫ أو‬،‫ﻓﻼن‬
ٍ ِ ِ ‫ اﺳﺌﻠﻚ‬d‫ ِ ِا‬T‫ا‬
‫ﻖ‬Î
O All h! I ask You by virtue of the right of such and such person, or the
right of the Prophets and Messengers.
The same du‛ ’ will be against the belief of the Ahl as-Sunnah wa al-
Jam ‛ah. The Mu‛tazilah were quite powerful and vociferous during
the eras of the T bi‛0n and Taba‛ T bi‛0n. This is why the jurists
ً – as a way of blocking
prohibited this du‛ ’ on the principle of ‫ﻌﺔ‬h‫ر‬rB ‫ﺳﺪا‬
the means. Now that they [Mu‛tazilah] and their beliefs are non-
existent, the confusion which this could cause is also non-existent.
There no longer remains any possibility of taking the first meaning of
these words. Rather, only the second meaning is taken. Thus, there
will be no harm in making this du‛ ’…When the Ahl as-Sunnah utter
these words in a du‛ ’, they do not take the meaning of a rational
obligation. Rather, they take meanings from which tawassul [or
was$lah] is understood, and for which there is more hope for its
acceptance.1

1
Fat w Shaykh al-Islam, pp. 88-89.
209
Fat w Bayyin t:
…It is permissible to utter these words in a du‛ ’ and it has been the
practice of the seniors. Hisn Has$n and al-Hizb al-A‛zam are collections
of du‛ ’s. Some of their narrations contain the words Bihaqqis s ’il$n
and other similar words. This demonstrates the permissibility and
desirability of uttering these words.1
All h ta‛ l knows best.

1
Fat w Bayyin t, vol. 2, p. 188.
210
Recitation Of The Qur’ān In Salāh
A person makes sajdah tilāwat in the midst of his
qirā’ah and then continues with the qirā’ah
Question
If a person makes sajdah til wat in the midst of his qir ’ah and wants
to continue with the qir ’ah after it, does he have to make isti‛ dhah
(read a‛0dhu bill h …)?
Answer
If in the midst of Qur’ n recitation a person does something which is
related to the recitation, there is no need to read isti‛ dhah. If he does
something which is not related to the recitation, it is Sunnah to read
the isti‛ dhah. Sajdah til wat is connected to the recitation of the
Qur’ n, after all it became w jib because of the recitation. Thus, it is
not Sunnah to read isti‛ dhah again.
Sharh Munyatul Musall$:
‫ﺴﺎﺋﻞ‬: ،۴۹۵‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.ù‫ﻢ ﻳﻔﺼﻞ ﺑﻌﻤﻞ دﻧﻴﻮ‬B ‫ﺮة واﺣﺪة ﻣﺎ‬: ‫وا•ﻌﻮذ )ﺴﺘﺤﺐ‬
.( ‫ ﺳﮩﻴﻞ اﻛﻴﮉ‬،ù‫زﻟﺔ اﻟﻘﺎر‬
Ma‛ rif al-Qur’ n:
Whether the recitation of the Qur’ n is in sal h or out of it, it is
Sunnah to read a‛0dhu bill h… before the recitation. When he reads it
once, it will suffice for no matter how much he continues reading of
the Qur’ n. However, if he stops his recitation and becomes occupied
in a worldly task, and restarts his recitation, he must read isti‛ dhah
and bismill h again. 1
Al-Itq n:
ٔ ٔ ٔ ً
‫ﻮ‬B‫ﺴﻼم اﺳﺘﺎﻧﻒ )اﻻﺳﺘﻌﺎذة( و‬B‫ﻮ رد ا‬B‫ و‬.‫ﻼم اﺟﻨ‬9‫ و½ذا ﻗﻄﻊ اﻟﻘﺮاءة إﻋﺮاﺿﺎ او ﺑ‬:‫ﻗﺎل‬
ٓ ٓ
.(‫ ﺑ„وت‬،‫ اداب ا•ﻼوة‬،۱/۲۹۳ :‫ ﻋﻠﻮم اﻟﻘﺮان‬ñ ‫ )اﻻﺗﻘﺎن‬.‫ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﺮاءة ﻓﻼ‬
An-Nashr f$ al-Qir ’ t al-‛Ashr:

1
Ma‛ rif al-Qur’ n, vol. 5, p. 389.
211
 ٔ
õ‫ﻢ ﻳﻌﺪ اﻻﺳﺘﻌﺎذة و ذﻟ‬B ‫م ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﺮاءة‬+ ‫ اﻟﻘﺮاءة ﻟﻌﺎرض ﻣﻦ ﺳﻮال او‬ù‫إذا ﻗﻄﻊ اﻟﻘﺎر‬
ٔ ً ٔ
‫ﻮ [ن اﻟﻘﻄﻊ‬B ‫ﺴﻼم ﻓﺈﻧﮧ )ﺴﺘﺎﻧﻒ اﻻﺳﺘﻌﺎذة و¿ﺬا‬B‫ﻮ رد ا‬B‫ﻴﺎ و‬ž‫م اﺟﻨ‬SB‫ﻼف ﻣﺎ إذا [ن ا‬Ç
ٔ ً
.(۱/۲۵۹ :“‫ اﻟﻘﺮاءات اﻟﻌ‬ñ “ª‫ )اﻟ‬.‫ واﷲ اﻋﻠﻢ‬،‫إﻋﺮاﺿﺎ ﻋﻦ اﻟﻘﺮاءة ﻛﻤﺎ ﺗﻘﺪم‬
All h ta‛ l knows best.
Joining ar-Rahmān ar-Rahīm to Rabbil ‛Ālamīn in
the recitation
Question
When reading S0rah al-F tihah, is it better to join ar-Rahm n ar-
Rah$m to Rabbil ‛Ālam$n or to stop at each verse?
Answer
There are differences in this regard. Some scholars are of the view that
it is better to stop at the end of each verse because it entails emulating
the way of Ras0lull h sallall hu ‛alayhi wa sallam. The majority view is
that it is better to join the verses.
Tirmidh$ Shar$f:
ٔ
ٰ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻄﻊ ﻗﺮاءﺗﮧ‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬5‫ﻋﻦ ام ﺳﻠﻤﺔ ر‬
ٰ ‫ "ا@ﻤﺪ ﷲ رب‬:ٔ‫ﻳﻘﺮا‬
ٰ " ‫اﻟﻌﻠﻤ^" ﺛﻢ ﻳﻘﻒ‬
،۲/۱۲۰ :ù‫ﻣﺬ‬O‫ﺮﺣﻴﻢ" ﺛﻢ ﻳﻘﻒ… )رواہ اﻟ‬B‫ﺮ&ﻦ ا‬B‫ا‬
.(‫ ﻓﻴﺼﻞ‬،‫اﺑﻮاب اﻟﻘﺮاءة‬
Umm Salamah radiyall hu ‛anh narrates: Ras0lull h sallall hu ‛alayhi
wa sallam used to pause in his recitation. He used to read al-hamdu
lill hi Rabbil lam$n then stop. He would read ar-Rahm n ar-Rah$m
then stop…
ٔ ٔ ٓ
‫ ﻟﮩﺬہ اﻻوﻗﺎف اوﻗﺎف‬:‫ﻘﺎل‬h‫ ˜ اﻳﺔ و‬š ‫ﻮﻗﻒ‬B‫ ا‬š ‫ﺪل ﺣﺪﻳﺚ ا‘ﺎب‬h‫ و‬:ù‫ﺸﺬ‬B‫ ﻋﺮف ا‬ñ
ٔ ٔ
‫ﻮﻗﻒ‬B‫ ان ا‬ù‫ﺴﺘﺤﺐ وذﻛﺮ ا ﺰر‬: ‫ ﮨﺬہ اﻻوﻗﺎف‬š ‫ﻮﻗﻒ‬B‫ وا‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ا‬
.(۲/۱۲۰ :ù‫ﻣﺬ‬O‫ اﻟ‬ä‫ ﺳ‬š ù‫ﺸﺬ‬B‫ )اﻟﻌﺮف ا‬.‫ﺴﺘﺤﺐ‬:
Muslim Shar$f:
ٰ ٔ
‫ ﻗﺴﻤﺖ‬:U‫ﺗﻌﺎ‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ …ﻗﺎل اﷲ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ٔ
ٰ ‫ "ا@ﻤﺪ ﷲ رب‬:‫ ﻓﺈذا ﻗﺎل اﻟﻌﺒﺪ‬،‫ﺳﺎل‬
"^‫اﻟﻌﻠﻤ‬ ‫ ﻣﺎ‬ù‫ ﻧﺼﻔ^ وﻟﻌﺒﺪ‬ù‫^ ﻋﺒﺪ‬C‫ﺼﻼة ﺑ و‬B‫ا‬
ٔ ٰ ٰ " :‫ و½ذا ﻗﺎل‬ù‫ ﻋﺒﺪ‬û‫ &ﺪ‬:U‫ﺗﻌﺎ‬
…ù‫ ﻋﺒﺪ‬š ‫ اﺛ‬:U‫ﺮﺣﻴﻢ" ﻗﺎل اﷲ ﺗﻌﺎ‬B‫ﺮ&ﻦ ا‬B‫ا‬ ٰ ‫ﻗﺎل اﷲ‬
.(‫ ﻓﻴﺼﻞ‬،‫ ˜ ر¿ﻌﺔ‬ñ ‫ﺔ‬7‫ ﺑﺎب وﺟﻮب ﻗﺮاءة اﻟﻔﺎ‬،۱/۱۷۰ :‫ﺴﻠﻢ‬: ‫)رواہ‬
212
Ab0 Hurayrah radiyall hu ‛anhu narrates from Ras0lull h sallall hu
‛alayhi wa sallam who said: All h ta‛ l said: “I divided the sal h
between Myself and My servant, and My servant shall have whatever
he asks for.” When the servant says: “al-hamdu lill hi Rabbil lam$n”,
All h says: “My servant has praised Me.” When the servant says: “ar-
Rahm n ar-Rah$m”, All h says: “My servant has extolled Me.”…
Jam‛ul Was ’il:
ٔ ً ٓ ٔ š ‫ﺮﺣﻴﻢ" ﺛﻢ ﻳﻘﻒ( وا@ﺎﺻﻞ ٔاﻧﮧ [ن ﻳﻘﻒ‬B‫ﺮ&ﻦ ا‬B‫ا‬ٰ " :‫)ﺛﻢ ﻳﻘﻮل‬
‫ﻼﻣﺔ‬B ‫ ﺗﻌﻠﻴﻤﺎ‬ù‫روس اﻻ‬
ٔ
‫ وا@ﻠﻴ وﻏ„ﮨﻤﺎ )ﺴﻦ ان ﻳﻘﻒ‬:þ‫ﻮﺻﻮف وﻣﻦ ﺛﻤﮧ ﻗﺎل ا‘ﻴﮩ‬g‫ﺼﻔﺔ ﻋﻦ ا‬B‫ﻮ ﻓﻴﮧ ﻗﻄﻊ ا‬B‫و‬
ٔ ٓ ٔ š
‫ﻮﻗﻒ‬B‫ﻞ ا‬Ÿ ‫ ا@ﺪﻳﺚ ﺑﺎن‬ñ ‫ﻼﺗﺒﺎع ﻓﻘﺪح ﺑﻌﻀﮩﻢ‬B ‫ و½ن ﺗﻌﻠﻘﺖ ﺑﻤﺎ ﺑﻌﺪﮨﺎ‬ù‫روس اﻻ‬
ٔ ٔ
‫ اﻟﻔﻮاﺻﻞ‬š ‫ﻮﻗﻒ‬B‫ ان ا‬š ‫ ﻛﺘﺐ اﻟﻘﺮاء إذ ا‚ﻌﻮا‬ñ ‫ﻘﺮرة‬g‫ﻳﻦ ﻏﻔﻠﺔ ﻋﻦ اﻟﻘﻮاﻋﺪ ا‬Q‫ﻳﻮم ا‬
ٔ ٔ ٔ
‫ﻮﻗﻒ‬B‫ﻮﺻﻞ او ا‬B‫ ان اﻻﻓﻀﻞ ﮨﻞ ا‬ñ ‫ﻼف‬y‫ﻮﺗﻌﻠﻘﺖ ﺑﻤﺎ ﺑﻌﺪﮨﺎ و½ﻧﻤﺎ ا‬B‫وﻗﻒ ﺣﺴﻦ و‬
ٔ
‫ﻮس ﺣﻴﺚ‬:‫ و¿ﺬا ﺻﺎﺣﺐ اﻟﻘﺎ‬û‫ﺎ‬œ‫ ا‬š ù‫ اﻻول وا ﺰر‬š ‫ وﻏ„ہ‬ù‫ﺴﺠﺎوﻧﺪ‬B[ ‫ﻓﺎ ﻤﮩﻮر‬
ً ٓ ٔ ٔ
‫ﻮﻗﻒ‬B‫ راس ˜ اﻳﺔ و½ن [ن ﻣﺘﻌﻠﻘﺎ ﺑﻤﺎﺑﻌﺪہ وﻗﻮل ﺑﻌﺾ اﻟﻘﺮاء ا‬š ‫ ﺻﺢ اﻧﮩﺎ وﻗﻒ‬:‫ﻗﺎل‬
ٔ ٰ ٔ ٔ ٰ ٔ ‫م‬SB‫ ﻣﺎﻳﻨﻔﺼﻞ ﻓﻴﮧ ا‬š
‫اﻻو• واﻻﻋﺪل ﻋﺪم اﻟﻌﺪول‬ ‫ﺴﻨﺔ وان اﺗﺒﺎﻋﮩﺎ ﻮ‬B‫او• ﻏﻔﻠﺔ ﻋﻦ ا‬
ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬، ۲/۱۱۲ :‫ﺸﻤﺎﺋﻞ‬B‫ ©ح ا‬ñ ‫ﻮﺳﺎﺋﻞ‬B‫ )‚ﻊ ا‬.‫ﻮﻗﻒ ﻣﺘﺎﺑﻌﺔ‬B‫ ﺧﺼﻮص ا‬ñ ‫ﻋﻤﺎ ورد‬
‫ﻜﺘﺒﮧ‬: ،۵/۱۱ :‫ﺮﻗﺎة‬g‫ ا‬ñ ‫ و¿ﺬا‬.‫ ادارہ ﺗﺎ´ﻔﺎت ا©ﻓﻴﮧ‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺮاءة رﺳﻮل اﷲ ﺻ‬
.(‫اﻣﺪادﻳﮧ‬
Ahsan al-Fat w :
It is better to stop at the end of each verse of S0rah al-F tihah.1
All h ta‛ l knows best.
Stopping at a point where the meaning of a verse is
incomplete
Question
What is the ruling with regard to stopping at a point in a verse where
the meaning is not complete as yet? For example, stopping at the
words wal ‛asr.

1
Ahsan al-Fat w , vol. 3, p. 82.
213
Answer
In his explanation to the Had$th of Umm Salamah radiyall hu ‛anh ,
Mull ‛Al$ Q r$ rahimahull h writes in Jam‛ul Was ’il F$ Sharh ash-
Sham ’il that some scholars are of the view that it is better to stop at
the end of each verse because it entails emulation of Ras0lull h
sallall hu ‛alayhi wa sallam. The majority of scholars are of the view
that it is better to join the verses.
Jam‛ul Was ’il:
ٔ ً ٓ ٔ š ‫ﺮﺣﻴﻢ" ﺛﻢ ﻳﻘﻒ( وا@ﺎﺻﻞ ٔاﻧﮧ [ن ﻳﻘﻒ‬B‫ﺮ&ﻦ ا‬B‫ا‬ ٰ " :‫)ﺛﻢ ﻳﻘﻮل‬
‫ﻼﻣﺔ‬B ‫ ﺗﻌﻠﻴﻤﺎ‬ù‫روس اﻻ‬
ٔ
‫ وا@ﻠﻴ وﻏ„ﮨﻤﺎ )ﺴﻦ ان ﻳﻘﻒ‬:þ‫ﻮﺻﻮف وﻣﻦ ﺛﻤﮧ ﻗﺎل ا‘ﻴﮩ‬g‫ﺼﻔﺔ ﻋﻦ ا‬B‫ﻮ ﻓﻴﮧ ﻗﻄﻊ ا‬B‫و‬
ٔ ٓ ٔ š
‫ﻮﻗﻒ‬B‫ﻞ ا‬Ÿ ‫ ا@ﺪﻳﺚ ﺑﺎن‬ñ ‫ﻼﺗﺒﺎع ﻓﻘﺪح ﺑﻌﻀﮩﻢ‬B ‫ و½ن ﺗﻌﻠﻘﺖ ﺑﻤﺎ ﺑﻌﺪﮨﺎ‬ù‫روس اﻻ‬
ٔ ٔ
‫ اﻟﻔﻮاﺻﻞ‬š ‫ﻮﻗﻒ‬B‫ ان ا‬š ‫ ﻛﺘﺐ اﻟﻘﺮاء إذ ا‚ﻌﻮا‬ñ ‫ﻘﺮرة‬g‫ﻳﻦ ﻏﻔﻠﺔ ﻋﻦ اﻟﻘﻮاﻋﺪ ا‬Q‫ﻳﻮم ا‬
ٔ ٔ ٔ
‫ﻮﻗﻒ‬B‫ﻮﺻﻞ او ا‬B‫ ان اﻻﻓﻀﻞ ﮨﻞ ا‬ñ ‫ﻼف‬y‫ﻮﺗﻌﻠﻘﺖ ﺑﻤﺎ ﺑﻌﺪﮨﺎ و½ﻧﻤﺎ ا‬B‫وﻗﻒ ﺣﺴﻦ و‬
ٔ
‫ﻮس ﺣﻴﺚ‬:‫ و¿ﺬا ﺻﺎﺣﺐ اﻟﻘﺎ‬û‫ﺎ‬œ‫ ا‬š ù‫ اﻻول وا ﺰر‬š ‫ وﻏ„ہ‬ù‫ﺴﺠﺎوﻧﺪ‬B[ ‫ﻓﺎ ﻤﮩﻮر‬
ً ٓ ٔ ٔ
‫ﻮﻗﻒ‬B‫ راس ˜ اﻳﺔ و½ن [ن ﻣﺘﻌﻠﻘﺎ ﺑﻤﺎﺑﻌﺪہ وﻗﻮل ﺑﻌﺾ اﻟﻘﺮاء ا‬š ‫ ﺻﺢ اﻧﮩﺎ وﻗﻒ‬:‫ﻗﺎل‬
ٔ ٔ ٔ ٔ
‫اﻻو• واﻻﻋﺪل ﻋﺪم اﻟﻌﺪول‬ٰ ٰ ‫م‬SB‫ ﻣﺎﻳﻨﻔﺼﻞ ﻓﻴﮧ ا‬š
‫ﺴﻨﺔ وان اﺗﺒﺎﻋﮩﺎ ﻮ‬B‫او• ﻏﻔﻠﺔ ﻋﻦ ا‬
ñ ‫ ﺑﺎب ﻣﺎﺟﺎء‬،۲/۱۱۲ :‫ﺸﻤﺎﺋﻞ‬B‫ ©ح ا‬ñ ‫ﻮﺳﺎﺋﻞ‬B‫ )‚ﻊ ا‬.‫ﻮﻗﻒ ﻣﺘﺎﺑﻌﺔ‬B‫ ﺧﺼﻮص ا‬ñ ‫ﻋﻤﺎ ورد‬
‫ﻜﺘﺒﮧ‬: ،۵/۱۱ :‫ﺮﻗﺎة‬g‫ ا‬ñ ‫ و¿ﺬا‬.‫ ادارہ ﺗﺎ´ﻔﺎت ا©ﻓﻴﮧ‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺮاءة رﺳﻮل اﷲ ﺻ‬
.(‫اﻣﺪادﻳﮧ‬
All h ta‛ l knows best.
Recommended sūrahs for the jumu‛ah salāh
Question
What are the preferred s0rahs to be recited in the jumu‛ah sal h?
Answer
The Ah d$th make mention of the following combinations of s0rahs to
be recited in the jumu‛ah sal h:
1. S0rah al-A‛l in the first rak‛at and S0rah al-Gh shiyah in the
second rak‛at.
2. S0rah al-Jumu‛ah in the first rak‛at and S0rah al-Mun fiq0n in
the second rak‛at.

214
 3. S0rah al-Jumu‛ah in the first rak‛at and S0rah al-Gh shiyah in
the second rak‛at.
These combinations may be left out occasionally, but it is preferable
and better to give consideration to what is mustahab.
Muslim Shar$f:
ٔ ٔ
‫ﻜﺔ‬: U‫ﺪﻳﻨﺔ وﺧﺮج إ‬g‫ ا‬š ‫ اﷲ ﻋﻨﻪ‬u‫ﺮة ر‬h‫ﺮوان اﺑﺎ ﮨﺮ‬: ‫ اﺳﺘﺨﻠﻒ‬:‫ راﻓﻊ ﻗﺎل‬ì‫وﻋﻦ اﺑﻦ ا‬
ٓ ٔ ٔ
‫ﺮ¿ﻌﺔ اﻻﺧﺮة إذا‬B‫ ا‬ñ ‫ اﷲ ﻋﻨﻪ ﻳﻮم ا ﻤﻌﺔ ﻓﻘﺮا ﺑﻌﺪ ﺳﻮرة ا ﻤﻌﺔ‬u‫ﺮة ر‬h‫ •ﺎ اﺑﻮ ﮨﺮ‬Š‫ﻓﺼ‬
ٔ ٔ ٔ
‫ ﻗﺮات‬õ‫ إﻧ‬:‫ اﷲ ﻋﻨﻪ ﺣ^ اﻧ~ف ﻓﻘﻠﺖ ﻟﮧ‬u‫ﺮة ر‬h‫ ﻓﺎدر¿ﺖ اﺑﺎ ﮨﺮ‬:‫ ﻗﺎل‬،‫ﻨﺎﻓﻘﻮن‬g‫ﺟﺎءک ا‬
ٔ ٔ ٔ
‫ اﷲ‬u‫ﺮة ر‬h‫ﻜﻮﻓﺔ ﻓﻘﺎل اﺑﻮ ﮨﺮ‬B‫ اﷲ ﻋﻨﻪ ﻳﻘﺮا ﺑﮩﻤﺎ ﺑﺎ‬u‫ ﻃﺎﻟﺐ ر‬ì‫ ﺑﻦ ا‬š ‫ﺴﻮرﺗ^ [ن‬ê
ٔ
.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا ﺑﮩﻤﺎ ﻳﻮم ا ﻤﻌﺔ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬û‫ إ‬:‫ﻋﻨﻪ‬
Ibn Ab$ R fi‛ narrates: Marw n appointed Ab0 Hurayrah radiyall hu
‛anhu as his deputy in Mad$nah while he went to Makkah. Ab0
Hurayrah radiyall hu ‛anhu led us in sal h on Friday. He read S0rah al-
Jumu‛ah [in the first rak‛at] and S0rah al-Mun fiq0n in the second
rak‛at. I met Ab0 Hurayrah radiyall hu ‛anhu after the sal h and said
to him: “You read two s0rahs which ‛Al$ ibn Ab$ T lib radiyall hu
‛anhu used to read in K0fah.” Ab0 Hurayrah radiyall hu ‛anhu replied:
“I heard Ras0lull h sallall hu ‛alayhi wa sallam reading them on
Friday.”
ٔ
ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺸ„ ر‬ê ‫ﻋﻦ ا•ﻌﻤﺎن ﺑﻦ‬
ٔ ٔ
‫ وﻋﻦ ﻋﺒﻴﺪ اﷲ‬.‫ وﮨﻞ اﺗﺎک ﺣﺪﻳﺚ اﻟﻐﺎﺷﻴﺔ‬š‫اﻻ‬ ٰ õC‫ ا ﻤﻌﺔ ﺑــﺴﺒﺢ اﺳﻢ ر‬Ú‫اﻟﻌﻴﺪﻳﻦ و‬
ّ ٔ
ù‫ اﷲ ﻋﻨﻪ )ﺴﺌﻠﮧ ا‬u‫ﺸ„ ر‬ê ‫ ا•ﻌﻤﺎن ﺑﻦ‬U‫ﻀﺤﺎک ﺑﻦ ﻗ ﺲ إ‬B‫ ﻛﺘﺐ ا‬:‫ﺑﻦ ﻋﺒﺪ اﷲ ﻗﺎل‬
ٔ ٔ ٔ
‫ [ن ﻳﻘﺮا ﮨﻞ‬:‫ ﺳﻮرة ا ﻤﻌﺔ ﻓﻘﺎل‬ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻮم ا ﻤﻌﺔ ﺳﻮ‬Š‫! ﻗﺮا رﺳﻮل اﷲ ﺻ‬
ٔ
:ù‫ﻣﺬ‬O‫ ﺟﺎﻣﻊ اﻟ‬ñ ‫ و¿ﺬا‬.‫ ﻓﻴﺼﻞ‬،۲۸۸‫۔‬۱/۲۸۷ :‫ﻒ‬h© ‫ﺴﻠﻢ‬: ‫ )ﺻﺤﻴﺢ‬.‫اﺗﺎک ﺣﺪﻳﺚ اﻟﻐﺎﺷﻴﺔ‬
ٔ ٔ
ñ ‫ ﺑﺎب ﻣﺎ ﻳﻘﺮا‬،۱/۱۵۹ :‫ داود‬ì‫ ا‬ä‫ وﺳ‬.‫ ﻓﻴﺼﻞ‬،‫ ﺻﻼة ا ﻤﻌﺔ‬ñ ‫ اﻟﻘﺮاءة‬ñ ‫ ﺑﺎب ﻣﺎﺟﺎء‬،۱/۱۱۷
،۷۸ ‫ ص‬:‫ اﺑﻦ ﻣﺎﺟﺔ‬ä‫ وﺳ‬. ‫ ﻗﺪﻳ‬،‫ ﻛﺘﺎب ا ﻤﻌﺔ‬،۱/۲۰۹ ::‫ﺴﺎ‬ª‫ اﻟ‬ä‫ وﺳ‬.‫ ﻓﻴﺼﻞ‬،‫ا ﻤﻌﺔ‬
‫ﺼﻨﻒ‬:‫ و‬.‫ﻌﺮﻓﺔ‬g‫ دار ا‬،‫ ﺻﻼة ا ﻤﻌﺔ‬ñ ‫ ﺑﺎب اﻟﻘﺮاءة‬،۳/۲۰۰ :þ‫ﻠﺒﻴﮩ‬B ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ وا‬. ‫ﻗﺪﻳ‬
ٔ
.( ‫ﺠﻠﺲ اﻟﻌﻠ‬g‫ ا‬،‫ ﺻﻼة ا ﻤﻌﺔ‬ñ ‫ ﻣﺎ ﻳﻘﺮا ﺑﮧ‬،۴/۱۳۶ :‫ ﺷ ﺒﺔ‬ì‫اﺑﻦ ا‬
Nu‛m n ibn Bash$r radiyall hu ‛anhu said: Ras0lull h sallall hu ‛alayhi
wa sallam used to read S0rah al-A‛l and S0rah al-Gh shiyah in the
two ‛$d sal hs and in the jumu‛ah sal h. ‛Ubaydull h ibn ‛Abdill h
relates that Dahh k ibn Qays wrote to Nu‛m n ibn Bash$r radiyall hu
215
‫‪‛anhu asking him: “What did Ras0lull h sallall hu ‛alayhi wa sallam‬‬
‫‪read on Fridays apart from S0rah al-Jumu‛ah?” He replied: “He used to‬‬
‫”‪read S0rah al-Gh shiyah.‬‬
‫‪‛Umdatul Q r$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ا‪ ɳ‬اﻟﻌﻠﻤﺎء ‪ š‬ان‪[ :‬ن ﻻ ﻳﻘﺘ‪ E‬ا‪g‬ﺪاوﻣﺔ‪ ،‬وا‪´Q‬ﻞ ‪ š‬ذﻟ‪ õ‬ﻣﺎ رواہ ‪:‬ﺴﻠﻢ ﻣﻦ‬
‫ﺣﺪﻳﺚ ا•ﻌﻤﺎن ﺑﻦ ‪ê‬ﺸ„ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬اﻟﺦ…ﻗﻠﺖ‪ :‬ا‪B‬ﻜﻮﻓﻴﻮن ﻣﺬﮨﺒﮩﻢ ﻛﺮاﮨﺔ ﻗﺮاءة‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﻟﻘﺮان ٔ‬
‫‪:‬ﻮﻗﺘﺔ ‪2B‬ء ﻣﻦ ا‪B‬ﺼﻠﻮات ان ﻳﻘﺮأ ﺳﻮرة ا‪B‬ﺴﺠﺪة وﮨﻞ ا‪ ñ F‬اﻟﻔﺠﺮ ˜‬ ‫!ء ﻣﻦ‬
‫ٔ ٔ‬ ‫ً‬ ‫ً‬ ‫ٰ‬
‫‚ﻌﺔ‪ .‬وﻗﺎل اﻟﻄﺤﺎو‪ :ù‬ﻣﻌﻨﺎہ إذا راہ ﺣﺘﻤﺎ واﺟﺒﺎ ﻻ ‪#‬ﺰ‪ù‬ء ﻏ„ہ او را‪ ù‬اﻟﻘﺮاءة ﺑﻐ„ﮨﺎ‬
‫ٔ‬ ‫ً ٔ ٔ ً‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﻜﺮوﮨﺔ‪ ،‬اﻣﺎ ‪B‬ﻮ ﻗﺮاﮨﺎ ‪ ñ‬ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة ﺗ‪ *e‬او ﺗﺎﺳﻴﺎ ﺑﺎ•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ،‬او ﻻﺟﻞ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا• ﺴ„ ﻓﻼ ﻛﺮاﮨﺔ‪ ،‬و‪ Ú‬ا‪g‬ﺤﻴﻂ‪“ê :‬ط ان ﻳﻘﺮا ﻏ„ ذﻟ‪ õ‬اﺣﻴﺎﻧﺎ _ﻼ ﻳﻈﻦ ا ﺎﮨﻞ اﻧﮧ ﻻ‬
‫ٔ‬
‫‪#‬ﻮز ﻏ„ہ‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪© ù‬ح ﺻﺤﻴﺢ ا‘ﺨﺎر‪ ،۵/۳۶ :ù‬ﺑﺎب ﻣﺎ ﻳﻘﺮا ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ ﻳﻮم‬
‫ا ﻤﻌﺔ‪ ،‬دار ا@ﺪﻳﺚ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫و‪9h‬ﺮہ ا•ﻌﻴ^ [‪B‬ﺴﺠﺪة وﮨﻞ ا‪ F‬ﻟﻔﺠﺮ ˜ ‚ﻌﺔ‪ ،‬ﺑﻞ ﻳﻨﺪب ﻗﺮاءﺗﮩﻤﺎ اﺣﻴﺎﻧﺎ… و‪Ú‬‬
‫ا‪B‬ﺸﺎ ‪ :‬وﻋﻠﻠﮧ ‪ ñ‬اﻟﮩﺪاﻳﺔ ﺑﻘﻮﻟﮧ ‪g‬ﺎ ﻓﻴﮧ ﻣﻦ ﮨﺠﺮ ا‘ﺎ واﻳﮩﺎم ا•ﻔﻀﻴﻞ )ﻗﻮﻟﮧ ﺑﻞ ﻳﻨﺪب ﻗﺮاء‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺗﮩﻤﺎ اﺣﻴﺎﻧﺎ( و‪ Ú‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ :‬ﻻن ﻣﻘﺘ‪ E‬ا‪´Q‬ﻞ ﻋﺪم ا‪g‬ﺪاوﻣﺔ ﻻ ا‪g‬ﺪاوﻣﺔ ‪ š‬اﻟﻌﺪم ﻛﻤﺎ‬
‫ً ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﻔﻌﻠﮧ ﺣﻨﻔﻴﺔ اﻟﻌ~‪ ،‬ﻓ ﺴﺘﺤﺐ ان ﻳﻘﺮا ذﻟ‪ õ‬اﺣﻴﺎﻧﺎ ﺗ‪ *e‬ﺑﺎ‪g‬ﺎﺛﻮر‪ ،‬ﻓﺈن ‪B‬ﺰوم اﻻﻳﮩﺎم ﻳ‪ª‬ﺘ‬
‫ً‬ ‫ٔ‬
‫ﺑﺎﻟ‪O‬ک اﺣﻴﺎﻧﺎ‪) .‬ﺷﺎ ‪ ،۱/۵۴۴ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة‪ ،‬ﺳﻌﻴﺪ‪ .‬و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪ :‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪۱/۲۶۹ :‬‬
‫ﻓﺼﻞ ‪ ñ‬ﻣﻘﺪار اﻟﻘﺮاءة‪ ،‬ﺳﻌﻴﺪ‪ .‬واوﺟﺰ ا‪g‬ﺴﺎﻟ‪ ،۲/۴۸۹ :õ‬ﻛﺘﺎب ا ﻤﻌﺔ‪ ،‬دار اﻟﻘﻠﻢ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Reading Sūrah as-Sajdah and Sūrah ad-Dahr in the‬‬
‫‪fajr salāh of Fridays‬‬
‫‪Question‬‬
‫‪Are s0rahs as-Sajdah and ad-Dahr the only two s0rahs established for‬‬
‫?‪the fajr sal h of Fridays? Are there no other s0rahs apart from them‬‬
‫?‪What is the ruling with regard to reading these two all the time‬‬
‫‪Answer‬‬
‫‪It is mustahab to read s0rahs as-Sajdah and ad-Dahr in the fajr sal h of‬‬
‫‪Fridays. This is proven from Ah d$th. However, to read these two all‬‬
‫‪the time is not established. Reading other s0rahs is also established. In‬‬
‫‪216‬‬
‫‪fact, ‛All mah Sh m$ rahimahull h says that continuity on a mustahab‬‬
‫‪is makr0h. Thus, it would be good to leave them out occasionally.‬‬
‫‪Moreover, it is established from several narrations that every such‬‬
‫‪s0rah which contains a verse of sajdah (prostration) may be read.‬‬
‫‪Bukh r$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا ‪ ñ‬اﻟﻔﺠﺮ ﻳﻮم ا ﻤﻌﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٓٓ‬
‫ا‪B‬ﻢ ﺗ‪hó‬ﻞ وﮨﻞ ا‪ š F‬اﻹ‪å‬ﺴﺎن‪) .‬رواہ ا‘ﺨﺎر‪ ،۱/۱۲۲/۸۸۱ :ù‬ﺑﺎب ﻣﺎ ﻳﻘﺮا ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ ﻳﻮم‬
‫ٔ‬ ‫ٓ‬
‫ا ﻤﻌﺔ و‪:‬ﺴﻠﻢ ﻋﻨﮧ ر‪ u‬اﷲ ﻋﻨﻪ‪ ،۱/۲۸۸ :‬ﺑﺎب ‪ ñ‬ﻗﺮاءة ا‪B‬ﻢ ﺗ‪hó‬ﻞ وﮨﻞ ا‪ ñ F‬ﺻﻼة اﻟﻔﺠﺮ‬
‫ﻳﻮم ا ﻤﻌﺔ‪ .‬واﻟ‪O‬ﻣﺬ‪ ù‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬وﻗﺎل‪ :‬ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ‬
‫ٔ‬
‫ﻋﻨﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪ ،۱/۱۱۷ ،‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻣﺎ ﻳﻘﺮا ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ ﻳﻮم ا ﻤﻌﺔ‪ .‬واﺑﻮ‬
‫ٔ‬ ‫ٔ‬
‫داود ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ ،۱/۱۵۴ :‬ﺑﺎب ﻣﺎ ﻳﻘﺮا ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ ﻳﻮم ا ﻤﻌﺔ‪.‬‬
‫واﻟ‪ª‬ﺴﺎ‪ :‬ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ ،۱/۱۵۱ :‬اﻟﻘﺮاءة ‪ ñ‬ا‪B‬ﺼﺒﺢ‬
‫ﻳﻮم ا ﻤﻌﺔ‪ .‬واﺑﻦ ﻣﺎﺟﮧ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ وا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ‪:‬ﺴﻌﻮد‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ وﺳﻌﺪ ر‪ u‬اﷲ ﻋﻨﻪ‪:‬ص ‪ ،۵۹‬ﺑﺎب اﻟﻘﺮاءة ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ ﻳﻮم ا ﻤﻌﺔ‪ .‬وا&ﺪ‬
‫ٔ‬
‫‪: ñ‬ﺴﻨﺪہ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ .۷/۴۰۹/۳۳۸۳ :‬واﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۴/۱۳۴/۵۴۹۰ :‬ا‪g‬ﺠﻠﺲ‬
‫اﻟﻌﻠ (‪.‬‬
‫‪Ab0 Hurayrah radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam used to read s0rahs as-Sajdah and ad-Dahr in the fajr sal h‬‬
‫‪of Fridays.‬‬
‫‪Al-‛Arf ash-Shadh$:‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴﻮرة ا‪g‬ﺎﺛﻮرة ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪:‬ﺴﺘﺤﺒﺔ اﻋﺘﻴﺎدﮨﺎ ﻋﻨﺪﻧﺎ ﻛﻤﺎ ‪ ñ‬ا‘ﺤﺮ وا@ﻠﻴﺔ و‪h‬ﺪﻋﮩﺎ ‪:‬ﺮة او‬
‫‪:‬ﺮﺗ^ ﻛﻴﻼ ﻳﻔﺴﺪ ﻋﻘﺎﺋﺪ ﻣﻦ ﺧﻠﻔﮧ ﻣﻦ ﻋﺪم ﺻﺤﺔ ﮨﺬہ ا‪B‬ﺼﻼة ﺑﺪون ﮨﺬہ ا‪B‬ﺴﻮر‪) .‬اﻟﻌﺮف‬
‫ا‪B‬ﺸﺬ‪ š ù‬ﮨﺎ‪:‬ﺶ اﻟ‪O‬ﻣﺬ‪.(۱/۱۱۶ :ù‬‬
‫‪‛Umdatul Q r$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ا‪ ɳ‬اﻟﻌﻠﻤﺎء ‪ š‬ان‪[ :‬ن ﻻ ﻳﻘﺘ‪ E‬ا‪g‬ﺪاوﻣﺔ‪ ،‬وا‪´Q‬ﻞ ‪ š‬ذﻟ‪ õ‬ﻣﺎ رواہ ‪:‬ﺴﻠﻢ ﻣﻦ‬
‫ﺣﺪﻳﺚ ا•ﻌﻤﺎن ﺑﻦ ‪ê‬ﺸ„ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬اﻟﺦ…ﻗﻠﺖ‪ :‬ا‪B‬ﻜﻮﻓﻴﻮن ﻣﺬﮨﺒﮩﻢ ﻛﺮاﮨﺔ ﻗﺮاءة‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﻟﻘﺮان ٔ‬
‫‪:‬ﻮﻗﺘﺔ ‪2B‬ء ﻣﻦ ا‪B‬ﺼﻠﻮات ان ﻳﻘﺮأ ﺳﻮرة ا‪B‬ﺴﺠﺪة وﮨﻞ ا‪ ñ F‬اﻟﻔﺠﺮ ˜‬ ‫!ء ﻣﻦ‬
‫ٔ ٔ‬ ‫ً‬ ‫ً‬ ‫ٰ‬
‫‚ﻌﺔ‪ .‬وﻗﺎل اﻟﻄﺤﺎو‪ :ù‬ﻣﻌﻨﺎہ إذا راہ ﺣﺘﻤﺎ واﺟﺒﺎ ﻻ ‪#‬ﺰ‪ù‬ء ﻏ„ہ او را‪ ù‬اﻟﻘﺮاءة ﺑﻐ„ﮨﺎ‬
‫ٔ‬ ‫ً ٔ ٔ ً‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﻜﺮوﮨﺔ‪ ،‬اﻣﺎ ‪B‬ﻮ ﻗﺮاﮨﺎ ‪ ñ‬ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة ﺗ‪ *e‬او ﺗﺎﺳﻴﺎ ﺑﺎ•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ،‬او ﻻﺟﻞ‬
‫‪217‬‬
 ٔ ً ٔ ٔ ٔ
‫ اﺣﻴﺎﻧﺎ _ﻼ ﻳﻈﻦ ا ﺎﮨﻞ اﻧﮧ ﻻ‬õ‫“ط ان ﻳﻘﺮا ﻏ„ ذﻟ‬ê :‫ﺤﻴﻂ‬g‫ ا‬Ú‫ و‬،‫ا• ﺴ„ ﻓﻼ ﻛﺮاﮨﺔ‬
ٔ
‫ ﺻﻼة اﻟﻔﺠﺮ ﻳﻮم‬ñ ‫ ﺑﺎب ﻣﺎ ﻳﻘﺮا‬،۵/۳۶ :ù‫ ©ح ﺻﺤﻴﺢ ا‘ﺨﺎر‬ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻮز ﻏ„ہ‬#
.(‫ دار ا@ﺪﻳﺚ‬،‫ا ﻤﻌﺔ‬
Ad-Durr al-Mukht r:
ً ٔ ٔ
Ú‫ ﺑﻞ ﻳﻨﺪب ﻗﺮاءﺗﮩﻤﺎ اﺣﻴﺎﻧﺎ… و‬،‫ ﻟﻔﺠﺮ ˜ ‚ﻌﺔ‬F‫ﺴﺠﺪة وﮨﻞ ا‬B[ ^‫ﺮہ ا•ﻌﻴ‬9h‫و‬
‫ﺎ ﻓﻴﮧ ﻣﻦ ﮨﺠﺮ ا‘ﺎ واﻳﮩﺎم ا•ﻔﻀﻴﻞ )ﻗﻮﻟﮧ ﺑﻞ ﻳﻨﺪب ﻗﺮاء‬g ‫ اﻟﮩﺪاﻳﺔ ﺑﻘﻮﻟﮧ‬ñ ‫ وﻋﻠﻠﮧ‬: ‫ﺸﺎ‬B‫ا‬
ٔ ً ٔ
‫ اﻟﻌﺪم ﻛﻤﺎ‬š ‫ﺪاوﻣﺔ‬g‫ﺪاوﻣﺔ ﻻ ا‬g‫´ﻞ ﻋﺪم ا‬Q‫ ا‬E‫ ﻻن ﻣﻘﺘ‬:‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬Ú‫ﺗﮩﻤﺎ اﺣﻴﺎﻧﺎ( و‬
ٔ ً ً ٔ ٔ ٔ
‫ﺘ‬ª‫ﺰوم اﻻﻳﮩﺎم ﻳ‬B ‫ ﻓﺈن‬،‫ﺎﺛﻮر‬g‫* ﺑﺎ‬e‫ اﺣﻴﺎﻧﺎ ﺗ‬õ‫ ﻓ ﺴﺘﺤﺐ ان ﻳﻘﺮا ذﻟ‬،~‫ﻳﻔﻌﻠﮧ ﺣﻨﻔﻴﺔ اﻟﻌ‬
ً ٔ
۱/۲۶۹ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ و‬.‫ ﺳﻌﻴﺪ‬،‫ اﻟﻘﺮاءة‬ñ ‫ ﻓﺼﻞ‬،۱/۵۴۴ : ‫ )ﺷﺎ‬.‫ک اﺣﻴﺎﻧﺎ‬O‫ﺑﺎﻟ‬
.(‫ دار اﻟﻘﻠﻢ‬،‫ ﻛﺘﺎب ا ﻤﻌﺔ‬،۲/۴۸۹ :õ‫ﺴﺎﻟ‬g‫ واوﺟﺰ ا‬.‫ ﺳﻌﻴﺪ‬، ‫ ﻣﻘﺪار اﻟﻘﺮاءة‬ñ ‫ﻓﺼﻞ‬
All h ta‛ l knows best.
Reading Sūrah as-Sajdah and Sūrah ad-Dahr
continually in the fajr salāh of Fridays
Question
It is gauged from certain narrations that Ras0lull h sallall hu ‛alayhi
wa sallam always read s0rahs as-Sajdah and ad-Dahr in the fajr sal h of
Fridays.
H fiz Ibn Hajar rahimahull h quotes the following Had$th in Bul0gh al-
Mar m:
ٔ ٔ
‫ اﻟﻔﺠﺮ ﻳﻮم ا ﻤﻌﺔ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ٔ ٓٓ
.‫ﻚ‬B‫ ﻳﺪﻳﻢ ذ‬،‫ اﷲ ﻋﻨﻪ‬u‫ﺴﻌﻮد ر‬: ‫ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ‬d‫ا‬e‫ﻠﻄ‬B‫ و‬.‫ﺴﺎن‬å‫ اﻹ‬š F‫ﻞ وﮨﻞ ا‬hó‫ﻢ ﺗ‬B‫ا‬
.(‫ دار اﻟﻔﻜﺮ‬، ÍÖ\ƒ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë‫ و‬.‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،ƒÖÖ\Ö :‫ﺮام‬g‫)ﺑﻠﻮغ ا‬
Ab0 Hurayrah radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi
wa sallam used to read s0rahs as-Sajdah and ad-Dahr in the fajr sal h
of Fridays. At-Tabar n$ quotes a Had$th from Ibn Mas‛0d radiyall hu
‛anhu in which he says that he [Ras0lull h sallall hu ‛alayhi wa sallam]
always did this.
On the other hand, the jurists say that it is mustahab and that it should
be left out occasionally. What is the proof of the jurists in this regard
and what reply do they have for the above narration?

218
Answer
Continuity is not established and the proof for this is that we find
proofs where other s0rahs were recited in the fajr sal h of Fridays. For
example, some narrations state that Ras0lull h sallall hu ‛alayhi wa
sallam read S0rah ar-R0m while others say that he read S0rah al-Mulk.
Musannaf ‛Abd ar-Razz q:
ٔ
‫ ﺻﻼة ا ﻤﻌﺔ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ اﺑﻦ‬
ٓ ٓ ‫ﺼﺒﺢ ﻳﻮم ا ﻤﻌﺔ‬B‫ ﺻﻼة ا‬Ú‫ و‬š‫اﻻ‬
ù=‫ﻞ وﺗﺒﺎرک ا‬hó‫ﻢ ﺗ‬B‫ا‬
ٔ
õC‫ﺴﻮرة ا ﻤﻌﺔ وﺳﺒﺢ اﺳﻢ ر‬ê
.( ‫ﺠﻠﺲ اﻟﻌﻠ‬g‫ ا‬،‫ ﺑﺎب اﻟﻘﺮاءة ﻳﻮم ا ﻤﻌﺔ‬،۳/۱۸۱/۵۲۳۸ :‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .õ‫ﻠ‬g‫ﺑﻴﺪہ ا‬
Ibn Mas‛0d radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi wa
sallam used to read S0rah al-Jumu‛ah and S0rah al-A‛l in the jumu‛ah
sal h; and s0rahs as-Sajdah and al-Mulk in the fajr sal h of Friday.
ٔ ٔ
‫ﺴﻮرة‬ê ‫ اﻟﻔﺠﺮ ﻳﻮم ا ﻤﻌﺔ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺮا‬Š‫ ﺻ‬.•‫ ﺑﻦ ﻋﻤ„ ان ا‬õ‫ﻠ‬g‫ﻋﻦ ﻋﺒﺪ ا‬
.(‫ﺼﺒﺢ‬B‫ ﺻﻼة ا‬ñ ‫ ﺑﺎب اﻟﻘﺮاﺋﺔ‬،۲/۱۱۷/۲۷۳۰:‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .‫ﺮوم‬B‫ا‬
‛Abd al-Malik ibn ‛Umayr narrates that Ras0lull h sallall hu ‛alayhi wa
sallam read S0rah ar-R0m in the fajr sal h of Friday.
This is why the jurists say that it is mustahab. If not, continuity is an
indication of it being w jib or sunnat-e-mu’akkadah, while mustahab
is below these two in rank.
A reply to the above narration:
We find two narrations in this regard: (1) he used to read them every
Friday. (2) he always did this.
The reply to the first narration is that one of its narrators is extremely
weak. The reply to the second narration is that the continuity refers to
most of the time. In other words, Ras0lull h sallall hu ‛alayhi wa
sallam used to read these s0rahs in most of the fajr sal hs of Fridays.
Majma‛ az-Zaw ’id:
ٔ
ñ ‫ ˜ ‚ﻌﺔ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
ٔ ٓ ٓ ‫ﺻﻼة اﻟﻐﺪاة‬
˜ ñ ‫ﺼﺤﻴﺢ ﺧﻼ ﻗﻮﻟﮧ‬B‫ﻮا‬J :‫ ﻗﻠﺖ‬.‫ﺴﺎن‬å‫ اﻹ‬š F‫ﻞ ا‬J‫ﻜﺘﺎب و‬B‫ﻞ ا‬hó‫ﻢ ﺗ‬B‫ا‬
،۲/۱۶۸ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﻮ ﺿﻌﻴﻒ ﺟﺪا‬J‫ﻜﺒ„ وﻓﻴﮧ &ﺎد ﺑﻦ ﺳﻌﻴﺪ و‬B‫ ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬،‫‚ﻌﺔ‬
ٔ
.(‫ دار اﻟﻔﻜﺮ‬،‫ﻤﺎ‬ú‫ﺑﺎب ﻣﺎ ﻳﻘﺮا ﻓﻴ‬

219
Ibn ‛Abb s radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi wa
sallam used to read s0rahs as-Sajdah and ad-Dahr every Friday in the
fajr sal h. I say: This is correct, except for the words “every Friday”. It
is narrated by at-Tabar n$ in al-Kab$r. In it is a narrator by the name of
Hamm d ibn Sa‛$d who is extremely weak.
A definition of sunnat-e-mu’akkadah and w jib:
Sh m$:
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ﺴﻨﺔ ﻣﺎ واﻇﺐ ﻋﻠﻴﮧ ا‬B‫ﻀﻌﻴﻒ ان ا‬B‫ﻠﻌﺒﺪ ا‬B ‫ﺮ‬ú‫ ﻇ‬ù=‫ وا‬:‫ ا‘ﺤﺮ‬ñ ‫ﻗﺎل‬
ً ٔ ٔ ‫ﺴﻨﺔ‬B‫ﻰ د´ﻞ ا‬ú‫ک ﻓ‬O‫ﻦ إن [ﻧﺖ ﻻ ﻣﻊ اﻟ‬9‫وﺳﻠﻢ ﻟ‬
‫ک اﺣﻴﺎﻧﺎ‬O‫ و½ن [ﻧﺖ ﻣﻊ اﻟ‬،‫ﻮﻛﺪة‬g‫ا‬
ٔ „‫ﻰ د´ﻞ ﻏ‬ú‫ﻓ‬
‫ﻢ‬ú‫ ﻓﺎﻓ‬،‫ﻮﺟﻮب‬B‫ﻰ د´ﻞ ا‬ú‫ﻢ ﻳﻔﻌﻠﮧ ﻓ‬B ‫ ﻣﻦ‬š ‫ﺎر‬9‫ﻧﺖ ﺑﺎﻹﻧ‬O‫ و½ن اﻗ‬،‫ﻮﻛﺪة‬g‫ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺎ‬ú‫ﻔ‬h‫ﺴﻨﺔ وﺗﻌﺮ‬B‫ ا‬ñ ‫۔ﻣﻄﻠﺐ‬۱/۱۰۵ : ‫)ﺷﺎ‬.‫ﺼﻞ ا•ﻮﻓﻴﻖ‬ò ‫ﺬا ﻓﺈن ﺑﮧ‬J
Proof for reading a s0rah which contains a sajdah (verse of
prostration) in the fajr sal h of Friday:
ٔ ٔ
„‫ وﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ‬.‫ﺴﻮرة ﻓﻴﮩﺎ ﺳﺠﺪة‬ê ‫ [ن )ﺴﺘﺤﺐ ان ﻳﻘﺮا ﻳﻮم ا ﻤﻌﺔ‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
ٔ
‫ اﷲ ﻋﻨﻪ ﻳﻮم ا ﻤﻌﺔ اﻟﻐﺪاة إﻻ ﻗﺮا ﺳﻮرة ﻓﻴﮩﺎ‬u‫ ﻣﺎ ﺻﻠﻴﺖ ﺧﻠﻒ اﺑﻦ ﻋﺒﺎس ر‬:‫ﻗﺎل‬
ً ٔ ٔ
،‫ﻤﺪا‬Ÿ ‫ ﻓﺴﺎﻟﺖ‬،‫ﺴﻮرة ﻓﻴﮩﺎ ﺳﺠﺪة‬ê ‫ﻳﻘﺮوون ﻳﻮم ا ﻤﻌﺔ‬ ‫ [ﻧﻮا‬:‫ وﻋﻦ اﺑﻦ ﻋﻮن ﻗﺎل‬.‫ﺳﺠﺪة‬
ٔ ً ٔ ٔ
ñ ‫ ﺑﺎب ﻣﻦ [ن )ﺴﺘﺤﺐ ان ﻳﻘﺮا‬،۴/۱۳۳ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .‫ ﻻ اﻋﻠﻢ ﺑﮧ ﺑﺎﺳﺎ‬:‫ﻓﻘﺎل‬
.(‫ﺴﻮرة ﻓﻴﮩﺎ ﺳﺠﺪة‬ê ‫اﻟﻔﺠﺮ ﻳﻮم ا ﻤﻌﺔ‬
Ibr h$m said: It was considered desirable to read a s0rah which
contains a verse of sajdah on a Friday. Sa‛$d ibn Jubayr said: Whenever
I performed the fajr sal h on a Friday behind Ibn ‛Abb s radiyall hu
‛anhu, he read a s0rah which contained a sajdah (a verse of sajdah). Ibn
‛Aun said: On Fridays they used to read a s0rah which contained a
verse of sajdah. When I asked Muhammad about it he said: I do not
know of anything wrong in doing that.
All h ta‛ l knows best.
Proof for reading different sūrahs in fajr salāh
Question
Is there proof for reading different s0rahs in the fajr sal h?
Answer
Reading different s0rahs in the fajr sal h is established from the
traditions. For example, S0rah Q f, S0rah adh-Dh riy t, S0rah at-
220
‫‪Takw$r, S0rah al-Fath, S0rah al-Mu’min0m, S0rah al-Ambiy ’, S0rah‬‬
‫‪al-Kahf, S0rah Y0suf, S0rah al-Baqarah, S0rah Āl ‛Imr n, S0rah Ban$‬‬
‫‪Isr ’$l, S0rah ar-R0m, S0rah Y0nus, S0rah H0d, etc. These are‬‬
‫‪established from the practices of Ras0lull h sallall hu ‛alayhi wa‬‬
‫‪sallam and the Sah bah radiyall hu ‛anhum. Thus, different s0rahs of‬‬
‫‪the Qur’ n must be read in the fajr sal h. Furthermore, the jurists say‬‬
‫‪that it is mustahab to read the Tiw l Mufassal (i.e. from S0rah al-‬‬
‫‪Hujur t to S0rah al-Bur0j).‬‬
‫‪Nasa’$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ )ﺴﺎر ان اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ اﺧ‪e‬ہ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٓ‬ ‫ٓ‬ ‫[ن ﻳﻘﺮأ ‪ ñ‬ر¿ﻌ‪ Á‬اﻟﻔﺠﺮ ‪ٰ ٔ ñ‬‬
‫اﻻو• ﻣﻨﮩﻤﺎ اﻻﻳﺔ اﻟ‪ ñ Á‬ا‘ﻘﺮة "ﻗﻮ‪B‬ﻮا اﻣﻨﺎ ﺑﺎﷲ وﻣﺎ اﻧﺰل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٰ ٓ‬
‫اﻻﺧﺮ‪"ù‬اﻣﻨﺎ ﺑﺎﷲ واﺷﮩﺪ ﺑﺎﻧﺎ ‪:‬ﺴﻠﻤﻮن"‪ .‬وﻋﻦ رﺟﻞ ﻣﻦ اﺻﺤﺎب ا•‪ .‬ﺻ‪Š‬‬ ‫ا´ﻨﺎ‪ ...‬اﻟﺦ" و‪Ú‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﺻ‪ Š‬ﺻﻼة ا‪B‬ﺼﺒﺢ ﻓﻘﺮا ا‪B‬ﺮوم…وﻋﻦ ام‬
‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫ﮨﺸﺎم ﺑﻨﺖ ﺣﺎرﺛﺔ اﺑﻦ ا•ﻌﻤﺎن ﻗﺎﻟﺖ‪ :‬ﻣﺎ اﺧﺬت ق واﻟﻘﺮان ا‪g‬ﺠﻴﺪ إﻻ ﻣﻦ وراء رﺳﻮل اﷲ‬
‫ﻳﻘﻮل‪:‬‬ ‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺼ‪ Š‬ﺑﮩﺎ ‪ ñ‬ا‪B‬ﺼﺒﺢ‪ .‬وﻋﻦ ز‪h‬ﺎد ﺑﻦ ﻋﻼﻗﺔ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ﻋ‬
‫ٔ‬
‫ﺻﻠﻴﺖ ﻣﻊ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‪B‬ﺼﺒﺢ ﻓﻘﺮا ‪ ñ‬إﺣﺪ‪ ù‬ا‪B‬ﺮ¿ﻌﺘ^ "وا•ﺨﻞ‬
‫ﺑﺎﺳﻘﺎت ﻟﮩﺎ ﻃﻠﻊ ﻧﻀﻴﺪ"‪ .‬وﻋﻦ ﻋﻤﺮو ﺑﻦ ﺣﺮ‪h‬ﺚ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا ‪ ñ‬اﻟﻔﺠﺮ "إذا ا‪B‬ﺸﻤﺲ ﻛﻮرت"‪å) .‬ﺴﺎ‪h© :‬ﻒ‪ ،۱/۱۵۱ :‬ﻗﺪﻳ (‪.‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬
‫رو‪ ù‬ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺮا ‪ ñ‬ا‪B‬ﺼﺒﺢ ﺑﺎ‪B‬ﻮاﻗﻌﺔ‪) .‬ﺗﺮﻣﺬ‪h© ù‬ﻒ‪ ،۱/۶۷ :‬ﺑﺎب‬
‫ﻣﺎﺟﺎء ‪ ñ‬اﻟﻘﺮاءة ‪ ñ‬ا‪B‬ﺼﺒﺢ(‪.‬‬
‫‪It is narrated that Ras0lull h sallall hu ‛alayhi wa sallam read S0rah al-‬‬
‫‪W qi‛ah in the fajr sal h.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ان اﺑﺎ ﺑ‪9‬ﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺮا ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ ﺑﺎ‘ﻘﺮة‪ .‬وﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺣﻨﻒ ﻗﺎل‪ :‬ﺻﻠﻴﺖ ﺧﻠﻒ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻟﻐﺪاة ﻓﻘﺮا ﺑﻴﻮ‪å‬ﺲ و ﻮد و‪Ø‬ﻮﮨﻤﺎ‪ .‬وﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫ز‪h‬ﺪ ﺑﻦ و ﺐ‪ :‬ان ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺮا ‪ ñ‬اﻟﻔﺠﺮ ﺑﺎ‪B‬ﻜﮩﻒ‪ .‬وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ‪:È‬ﺮ ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ر‪C‬ﻴﻌﺔ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻘﺮا ‪ ñ‬اﻟﻔﺠﺮ ‪ê‬ﺴﻮرة ﻳﻮﺳﻒ‪ .‬وﻋﻦ ا‪ ì‬ﻋﻤﺮو‬
‫ٓ‬ ‫ٔ‬
‫ا‪B‬ﺸ ﺒﺎ‪ û‬ﻗﺎل‪ :‬ﺻ‪ Š‬ﺑﻨﺎ ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ اﻟﻔﺠﺮ ﻓﻘﺮا ‪ê‬ﺴﻮرﺗ^ اﻻﺧﺮة ﻣﻨﮩﻤﺎ ﺑﻨﻮ‬
‫ٔ‬
‫ا‪Æ‬اﺋﻴﻞ‪ .‬وﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺻﻠﻴﺖ ﺧﻠﻒ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ ﺻﻼة اﻟﻐﺪاة‬
‫‪221‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻓﻘﺮا ﺑﻴﻮ‪å‬ﺲ و ﻮد‪ .‬وﻋﻦ ﻋﻤﺮو ﺑﻦ ﻣﻴﻤﻮن ان ﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ ر‪ u‬اﷲ ﻋﻨﻪ ﺻ‪ Š‬ا‪B‬ﺼﺒﺢ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺮ&ﻦ و‪Ø‬ﻮﮨﺎ‪.‬‬ ‫ﺑﺎ´ﻤﻦ ﻓﻘﺮا ﺑﺎﻟ‪ª‬ﺴﺎء‪ .‬وﻋﻦ ﻋﺒﻴﺪة ر‪ u‬اﷲ ﻋﻨﻪ ‪ :‬اﻧﮧ [ن ﻳﻘﺮا ‪ ñ‬اﻟﻔﺠﺮ‬
‫ٔ‬ ‫ٔ‬
‫وﻋﻦ ﺗﻮ‪C‬ﺔ اﻟﻌﻨ‪ :ùe‬اﻧﮧ ﺳﻤﻊ اﺑﺎ ﺳﻮار اﻟﻘﺎ‪ 5‬ﻗﺎل‪ :‬ﺻﻠﻴﺖ ﺧﻠﻒ اﺑﻦ ا‪B‬ﺰ‪ „C‬ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ ٔ‬
‫ا‪B‬ﺼﺒﺢ ﻓﺴﻤﻌﺘﮧ ﻳﻘﺮا "ا‪B‬ﻢ ﺗﺮ ﻛﻴﻒ ﻓﻌﻞ ر‪ õC‬ﺑﻌﺎد‪ .‬إرم ذات اﻟﻌﻤﺎد"‪ .‬وﻋﻦ ا‪B‬ﻮ´ﺪ ﺑﻦ ‚ﻴﻊ‬
‫ٔ‬ ‫ﻗﺎل‪ :‬ﺻﻠﻴﺖ ﺧﻠﻒ إﺑﺮاﮨﻴﻢ ﻓ‪ð‬ن ﻳﻘﺮأ ‪ ñ‬ا‪B‬ﺼﺒﺢ ﺑـ" ٰ ٓ‬
‫)ﺲ" واﺷﺒﺎﮨﮩﺎ‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪:‬‬
‫ٔ‬
‫‪ ،۳/۲۱۸‬ﺑﺎب ﻣﺎ ﻳﻘﺮا ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ‪ ،‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‪.‬‬
‫‪Proof for reading the Tiw l Mufassal in the fajr sal h:‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ورو‪ ù‬ﻋﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ ﻛﺘﺐ إ‪ U‬ا‪: ì‬ﻮ‪ î‬ر‪ u‬اﷲ ﻋﻨﻪ ان اﻗﺮا ‪ ñ‬ا‪B‬ﺼﺒﺢ‬
‫ﺑﻄﻮال ا‪g‬ﻔﺼﻞ‪) .‬ﺗﺮﻣﺬ‪h© ù‬ﻒ‪ ،۱/۶۷ :‬ﺑﺎب ﻣﺎﺟﺎء ‪ ñ‬اﻟﻘﺮاءة ‪ ñ‬اﻟﻔﺠﺮ(‪.‬‬
‫‪‛Umar radiyall hu ‛anhu wrote to Ab0 M0s instructing him to read‬‬
‫‪the Tiw l Mufassal in the fajr sal h.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻋﻦ ا‪B‬ﻀﺤﺎک ﺑﻦ ﻋﺜﻤﺎن ﻗﺎل‪ :‬راﻳﺖ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﻗﺮا ‪ ñ‬اﻟﻔﺠﺮ ‪ê‬ﺴﻮرﺗ^ ﻣﻦ ﻃﻮال‬
‫ٔ‬
‫ا‪g‬ﻔﺼﻞ‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۳/۲۲۲ :‬ﺑﺎب ﻣﺎﻳﻘﺮا ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ‪ ،‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‪.‬‬
‫‪Dahh k ibn ‛Uthm n said: I saw ‛Umar ibn ‛Abd al-‛Az$z reading two‬‬
‫‪s0rahs from the Tiw l Mufassal in the fajr sal h.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٰ‬ ‫ٔ‬
‫‪:‬ﻮ‪ î‬ر‪ u‬اﷲ ﻋﻨﻪ ان اﻗﺮا ‪ñ‬‬ ‫ﻋﻦ ا@ﺴﻦ وﻏ„ہ ﻗﺎل‪ :‬ﻛﺘﺐ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ إ‪ U‬ا‪ì‬‬
‫ا‪g‬ﻐﺮب ﺑﻘﺼﺎر ا‪g‬ﻔﺼﻞ و‪ Ú‬اﻟﻌﺸﺎء ﺑﻮﺳﻂ ا‪g‬ﻔﺼﻞ و‪ Ú‬ا‪B‬ﺼﺒﺢ ﺑﻄﻮال ا‪g‬ﻔﺼﻞ‪:) .‬ﺼﻨﻒ‬
‫ٔ‬
‫ﻋﺒﺪا‪B‬ﺮزاق‪ ،۲/۱۰۴ :‬ﺑﺎب ﻣﺎ ﻳﻘﺮا ‪ ñ‬ا‪B‬ﺼﻼة(‪.‬‬
‫‪Hasan and others narrate that ‛Umar radiyall hu ‛anhu wrote to Ab0‬‬
‫‪M0s instructing him to read from the Qis r al-Mufassal in the‬‬
‫‪maghrib sal h, the Wis t al-Mufassal in the ‛ish sal h, and the Tiw l‬‬
‫‪al-Mufassal in the fajr sal h.‬‬
‫و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪ :‬ﮨﺪاﻳﮧ‪ ،۱/۱۲۰ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة‪ .‬و‪C‬ﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ، ۱/۲۰۵:‬ﺑﻴﺎن ﻣﻘﺪار ا‪g‬ﺴﺘﺤﺐ‬
‫ﻣﻦ اﻟﻘﺮاءة‪ ،‬ﺳﻌﻴﺪ‪ .‬واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﮧ‪ ،۱/۷۷ :‬اﻟﻔﺼﻞ ا‪B‬ﺮاﺑﻊ ‪ ñ‬اﻟﻘﺮاءة‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪222‬‬
Reading Fa’idhā faraghta fansab wa ilā rabbika
farghab after Sūrah al-Fātihah
Question
After S0rah al-F tihah, a person only read “Fa’idh faraghta fansab wa
il rabbika farghab” in his sal h. Is this sal h valid?
Answer
After S0rah al-F tihah, the minimum recitation through which the
w jib amount is fulfilled is three short verses or one long verse. If a
person reads less than three verses, he must read a minimum of 30
letters. In the above question the person read only two verses which
total 26 letters. The w jib amount is thus not fulfilled and the sal h
will have to be repeated.
Imd d al-Fatt h:
ٔ ٓ ٔ
ñ ‫ﻢ ﻳﻘﺮا ﺑﺎ@ﻤﺪ وﺳﻮرة‬B ‫ﻦ‬g ‫ﺐ ﺿﻢ ﺳﻮرة ﻗﺼ„ة او ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻟﻘﻮﻟﮩﺎ "ﻻﺻﻼة‬#‫و‬
ٔ ٔ ٔ
‫ﺼﻼة‬B‫ﻢ ا‬h‫ﺮ‬7 ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،‫ﺼﻼة‬B‫ اﺑﻮاب ا‬ñ ù‫ﻣﺬ‬O‫" )اﺧﺮﺟﮧ اﻟ‬.‫ﻀﺔ او ﻏ„ﮨﺎ‬h‫ﻓﺮ‬
‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۷۵ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‬.(۳/۳/۲۳۸ :‫ﻠﻴﻠﮩﺎ‬7‫و‬
ñ ‫ و¿ﺬا‬،‫ﺼﻼة‬B‫ ﺑﻴﺎن واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۴۸ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ
.(‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،۱/۷۱ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫اﻟﻔﺘﺎو‬
Ad-Durr al-Mukht r:
ٓ ٔ ٔ
‫ﺲ‬ž‫"ﺛﻢ ﻧﻈﺮ ﺛﻢ ﻋ‬:‫ﻮ‬Ø ‫ﻜﻮﺛﺮ او ﻣﺎ ﻗﺎم ﻣﻘﺎﻣﮩﺎ و ﻮ ﺛﻼث اﻳﺎت ﻗﺼﺎر‬B[ ‫وﺿﻢ اﻗ~ ﺳﻮرة‬
ً ً ٓ ٔ ٓ ٔ
Ú‫و‬..‫ﻮ [ﻧﺖ اﻻﻳﺔ او اﻻﻳﺘﺎن ﺗﻌﺪل ﺛﻼﺛﺎ ﻗﺼﺎرا ذﻛﺮہ ا@ﻠ‬B ‫" و¿ﺬا‬e‫ ﺛﻢ ادﺑﺮ واﺳﺘﻜ‬°ê‫و‬
ٓ ٔ ً ٔ ً ً
‫ﻠﺔ‬h‫ ﻣﺜﻞ ﺛﻢ ﻧﻈﺮ…و ﻰ ﺛﻼﺛﻮن ﺣﺮﻓﺎ ﻓﻠﻮ ﻗﺮا اﻳﺔ ﻃﻮ‬ù‫ )ﻗﻮﻟﮧ ﺗﻌﺪل ﺛﻼﺛﺎ ﻗﺼﺎرا( ا‬: ‫ﺸﺎ‬B‫ا‬
ٓ ٔ ً
.(۱/۴۵۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ ﺑﻘﺪر ﺛﻼث اﻳﺎت‬F‫ﻮن ﻗﺪ ا‬9‫ﻗﺪر ﺛﻼﺛ^ ﺣﺮﻓﺎ ﻳ‬
Fat w Mahm0d$yyah:
Whether the person reads one s0rah or three short verses, the
combined three verses must have 30 letters. For example: ‫ﺲ‬ž‫ﺛﻢ ﻧﻈﺮ ﺛﻢ ﻋ‬
ٔ
e‫ ﺛﻢ ادﺑﺮ واﺳﺘﻜ‬°ê‫و‬. Or he may read one long verse…if he reads an
amount which totals 30 letters, it will suffice.1

1
Fat w Mahm0d$yyah, vol. 7, p. 30. Also refer to Fat w Rah$m$yyah, vol. 4,
p. 310 and Fat w Haqq n$yyah, vol. 3, p. 172.
223
All h ta‛ l knows best.
Reciting in the Persian language
Question
Will the sal h of a person be valid if he recites a certain amount in the
Persian language?
Answer
If together with the Persian he reads so much of the Qur’ n in Arabic
by which the sal h is valid then his sal h will not be invalidated.
However, Q d$ Kh n and others state that Im m Muhammad
rahimahull h and Im m Ab0 Y0suf rahimahull h are of the view that
the sal h will be invalidated. Ibn Hum m rahimahull h reconciles both
views by saying that if the person reads verses which contain a story,
an order or a prohibition then the sal h will be invalidated. And if he
reads verses which contain All h’s remembrance and glorification
then the sal h will not be invalidated.
Sh m$:
ٔ ً
‫ اﻟﮩﺪاﻳﺔ ﻣﻦ اﻧﮧ ﻻ ﺧﻼف‬ñ ‫ اﻟﻔﺘﺢ ﺗﻮﻓﻴﻘﺎ ﺑ^ اﻟﻘﻮﻟ^ وﮨﻤﺎ ﻣﺎ ﻗﺎﻟﮧ‬ñ ‫اﺧﺘﺎر ﮨﺬا ا•ﻔﺼﻴﻞ‬
ٔ
5‫ﺴ وﻗﺎ‬ª‫ وﻣﺎ ﻗﺎﻟﮧ ا•ﺠﻢ اﻟ‬،‫ﺼﻼة‬B‫ﻮز ﺑﮧ ا‬z ‫ﻴﺔ ﻣﺎ‬C‫ ﻋﺪم اﻟﻔﺴﺎد إذا ﻗﺮا ﻣﻌﮧ ﺑﺎﻟﻌﺮ‬ñ
ٔ
‫ن اﻟﻘﺼﺺ‬ð: ‫ﻘﺮوء ﻣﻦ‬g‫ﻮﺟﮧ إذا [ن ا‬B‫ وا‬:‫ اﻟﻔﺘﺢ‬ñ ‫ﺧﺎن ﻣﻦ اﻧﮩﺎ ﺗﻔﺴﺪ ﻋﻨﺪﮨﻤﺎ ﻓﻘﺎل‬
ٓ ٔ ٔ ٔ
‫ﻼف ﻣﺎ‬Ç ،‫ﻼم ﻏ„اﻟﻘﺮان‬9‫ﺌﺬ ﻣﺘ·ﻢ ﺑ‬ª‫ﺣﻴ‬ ٍ ‫ﺮ وا•ﮩﻰ ان ﺗﻔﺴﺪ ﺑﻤﺠﺮد ﻗﺮاءﺗﮧ ﻻﻧﮧ‬:‫واﻻ‬
ً ٔ ً
.‫ﺼﻼة ﻋﻦ اﻟﻘﺮاءة‬B‫ﺴﺒﺐ إﺧﻼء ا‬ê õ‫ ذﻟ‬š ~‫ﮩﺎ ﻓﺈﻧﮩﺎ ﺗﻔﺴﺪ إذا اﻗﺘ‬hó‫إذا [ن ذﻛﺮا او ﺗ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۴۸۵ : ‫ )ﺷﺎ‬.‫ﺸﺎرح‬B‫ا ﺟﺰم ﺑﮧ ا‬r‫ ا•ﮩﺮ ﻓ‬ñ ‫ ا‘ﺤﺮ وﻗﻮاہ‬ñ ‫وﺗﺒﻌﮧ‬
Imd d al-Fatt h:
ً ٔ ٔ ٔ ٔ ٔ
‫ﺼﺤﻒ‬: ñ ‫ﺎ‬Ý ،‫ﻢ ﻳﻘﺮا ﺷ ﺌﺎ‬B ‫ او‬،‫ ﻋﻦ ﻋﻠﻤﺎﺋﻨﺎ اﻧﮧ ﺗﻔﺴﺪ ﺻﻼﺗﮧ إذا ﻗﺮا ﮨﺬا‬ù‫ﻞ ﻣﺎرو‬h‫وﺗﺎو‬
ٔ ٔ
‫ﻦ‬9‫ وﻻ ﻳﻤ‬،‫ ﻻﻧﮧ ﻏ„ ﻣﻘﻄﻮع ﺑﮧ‬،‫ﻖ ا•ﻔﺴ„ ﺗﻔﺴﺪ ﺑﺎﻹ‚ﺎع‬h‫ ﻃﺮ‬š ‫ﻮ ﻗﺮا‬B‫ و‬،‫اﻟﻌﺎﻣﺔ‬
ٔ ٔ
‫ﻮ ﻗﺮا‬B ‫ اﻣﺎ‬،‫ وﻟﻌﻠﮧ ﻓﻴﻤﺎ إذا اﻗﺘ~ ﻋﻠﻴﮧ‬:‫ ﻗﻠﺖ‬،‫ﺴﻮط وﻏ„ہ‬žg‫راﻳﺔ ﻋﻦ ا‬Q‫ ا‬ñ ‫ ﻛﺬا‬،‫ﻳﺘﮧ‬È‫ر‬
‫ اﻟﻔﺴﺎد ﻣﻦ‬E‫ﻦ ﻓﻴﻤﺎ ﻗﺎﻟﮧ ﻣﻦ ا•ﻔﺴ„ ﻣﺎ ﻳﻘﺘ‬9‫ﻢ ﻳ‬B ‫ﻔﺮوض ﺻﺤﺖ إذا‬g‫ﻣﻌﮧ ﻗﺪر ا‬
ٔ
ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ ﻛﻴﻔﻴﺔ ﺗﺮﺗﻴﺐ اﻓﻌﺎل ا‬ñ ‫ ﻓﺼﻞ‬،۳۱۲‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ اﻧﺘﮩﻰ‬.‫اﻻﻟﻔﺎظ‬
.(‫ﺼﻼة‬B‫ ﺻﻔﺔ ا‬ñ ‫ﺮاﺑﻊ‬B‫ ا‘ﺎب ا‬،۱/۶۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫اﻟﻔﺘﺎو‬
All h ta‛ l knows best.

224
Changing the words in Sūrah al-‛Asr in salāh
Question
ّ َ ْ ‫وﺗﻮاﺻﻮا‬
ْ َ َ َ َ ‫ﺼﺎ@ﺎت‬B‫ا‬ ُ َ َ َُْ َ ْ P P
P ‫وﻋﻤﻠﻮا‬
Instead of reading ‫ﺑﺎ@ﻖ‬
ِ ِ ِ َِ ِ ‫ﻦ آﻣﻨﻮا‬e=‫ا‬ِ ‫ ِإﻻ‬in S0rah al-
ْ ُْ َ َْ
ُ ‫اﺟﺮ‬ ْ ْ َ ََُ
ٌ ‫ﻓﻠﻬﻢ‬
‛Asr, the im m read: ‫ﻤﻨﻮن‬:
ٍ „U . What is the status of the sal h?
What should the muqtad$s do in such a case, should they correct him
or remain silent?
Answer
Bearing in mind that the meaning of the verse is still correct, the sal h
will be valid. However, it is better for the muqtad$s to correct the
im m so that the Qur’ n recitation is corrected. This is supported from
a Had$th. On one occasion Ras0lull h sallall hu ‛alayhi wa sallam
forgot one verse in the sal h. After the sal h he said to Hadrat Ubayy
ibn Ka‛b radiyall hu ‛anhu: “Why did you not remind me?” This shows
that it is better to correct the im m.
Ab0 D w0d Shar$f:
ٔ
6ò
ٰ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫& ان رﺳﻮل اﷲ ﺻ‬B‫ﺎ‬g‫ﺪ ا‬h‫ﺴﻮر ﺑﻦ ﻳﺰ‬g‫ ﻋﻦ ا‬Š‫ﮨ‬ðB‫ ا‬6ò ‫ﻋﻦ‬
ٔ ً ٔ
‫ﻢ ﻳﻘﺮاہ ﻓﻘﺎل‬B ‫ک ﺷ ﺌﺎ‬O‫ﺼﻼة ﻓ‬B‫ ا‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ ﺷﮩﺪت رﺳﻮل اﷲ ﺻ‬:‫ﻤﺎ ﻗﺎل‬C‫ور‬
ٓ
‫ ﮨﻼ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻳﺎ رﺳﻮل اﷲ ﺗﺮ¿ﺖ اﻳﺔ ﻛﺬا و¿ﺬا ﻓﻘﺎل رﺳﻮل اﷲ ﺻ‬:‫ﻟﮧ رﺟﻞ‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ رواﻳﺔ ﻟﮧ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬Ú‫ و‬،‫ﻴﮩﺎ‬ª‫اذﻛﺮﺗ‬
ٔ ٔ ٔ
‫ ﻓﻤﺎ‬:‫ ﻗﺎل‬،‫ﻧﻌﻢ‬:‫ اﺻﻠﻴﺖ ﻣﻌﻨﺎ؟ ﻗﺎل‬ì‫ﺲ ﻋﻠﻴﮧ ﻓﻠﻤﺎ اﻧ~ف ﻗﺎل ﻻ‬ž‫ ﺻﻼة ﻓﻘﺮا ﻓﻴﮩﺎ ﻓﻠ‬Š‫ﺻ‬
ٔ ‫ )اﺑﻮ‬.õ‫ﻣﻨﻌ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ اﻻﻣﺎم‬š ‫ ﺑﺎب اﻟﻔﺘﺢ‬،۱/۱۳۱ :‫ﻒ‬h© ‫داود‬
…Ras0lull h sallall hu ‛alayhi wa sallam left out something in the
recitation in the sal h. A man said to him: “O Ras0lull h! You left out
such and such verse.” Ras0lull h sallall hu ‛alayhi wa sallam said:
“Why did you not remind me?”…‛Abdull h ibn ‛Umar radiyall hu
‛anhu narrates that Ras0lull h sallall hu ‛alayhi wa sallam performed
sal h and got confused in the recitation. When he completed the sal h,
he turned to Ubayy and asked: “Did you perform the sal h with us?”
He replied: “Yes.” Ras0lull h sallall hu ‛alayhi wa sallam said: “So what
stopped you [from correcting us]?”
Ad-Durr al-Mukht r:
ٓ ً
‫ ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ﻞ ﺣﺎل…و‬9‫ إﻣﺎﻣﮧ ﻓﺈﻧﮧ ﻻﻳﻔﺴﺪ ﻣﻄﻠﻘﺎ ﻟﻔﺎﺗﺢ واﺧﺬ ﺑ‬š ‫ﻼف ﻓﺘﺤﮧ‬Ç
ٔ ٔ ٓ ٔ ٔ
،‫ ام ﻻ‬ù‫ اﻳﺔ اﺧﺮ‬U‫ اﻧﺘﻘﻞ إ‬،‫ﺼﻼة ام ﻻ‬B‫ﻮز ﺑﮧ ا‬z ‫ ﺳﻮاء ﻗﺮا اﻹﻣﺎم ﻗﺪر ﻣﺎ‬:‫ﻞ ﺣﺎل‬9‫ﺑ‬
225
 ‫ٔ‬ ‫ٔ‬
‫ﺗ‪9‬ﺮراﻟﻔﺘﺢ ام ﻻ‪ ،‬ﻮ اﻻﺻﺢ‪ ،‬ﻧﮩﺮ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۱/۶۲۲ :‬ﺳﻌﻴﺪ و‪ Ú‬اﻟﻔﺘﺎو‪ù‬‬
‫اﻟﮩﻨﺪﻳﺔ‪ ۱/۹۹ :‬ا‘ﺎب ا‪B‬ﺴﺎﺑﻊ ﻓﻴﻤﺎﻳﻔﺴﺪا‪B‬ﺼﻼة وﻣﺎ ﻳ‪9‬ﺮہ ﻓﻴﮩﺎ(‪.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٓ‬ ‫ٓ‬
‫وﺿﻊ ﺣﺮف ‪:‬ﻮﺿﻊ ﺣﺮف اﺧﺮ ﻓﺈن [ﻧﺖ ا‪·B‬ﻤﺔ ﻻ ‪á‬ﺮج ﻋﻦ ﻟﻔﻆ اﻟﻘﺮان و‪B‬ﻢ ﻳﺘﻐ„ ﺑﮧ‬
‫ا‪g‬ﺮاد ﻻ ﺗﻔﺴﺪ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص‪ ،۳۴۰‬ﺗ‪9‬ﻤﻴﻞ ‪ ñ‬زﻟﺔ‬ ‫ا‪g‬ﻌ‬
‫اﻟﻘﺎر‪ ،ù‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪© ñ‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۴۷۶‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن اﺣ‪ð‬م زﻟﺔ اﻟﻘﺎر‪،ù‬‬
‫ﺳﮩﻴﻞ اﻛﻴﮉ ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۰:‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪.(ù‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Reading the words La kabīr instead of Innal insāna‬‬
‫‪li rabbihi lakanūd in salāh‬‬
‫‪Question‬‬
‫ٌ‬ ‫ّ َ َ ْ‬ ‫َ‬‫َ‬ ‫‪ْ ْ P‬‬ ‫ْ‬ ‫ّ َ َُ‬ ‫َ‬‫َ‬ ‫‪ْ ْ P‬‬
‫ﻟﻜﺒ„ ‪An im m read‬‬ ‫اﻻ‪å‬ﺴﺎن ِ َ ِ ِ‬
‫‪B‬ﺮ‪C‬ﻪ ِ‬ ‫اﻻ‪å‬ﺴﺎن ِ َ ِ ِ‬
‫‪B‬ﺮ‪C‬ﻪ ﻟﻜﻨﻮد ‪ِ instead of reading‬ان ِ‬ ‫‪ِ .‬ان ِ‬
‫?‪Is the sal h valid‬‬
‫‪Answer‬‬
‫‪In the above case the sal h is valid and correct because the word‬‬
‫‪kan0d means disobedient, and the meaning of pride is found in the‬‬
‫‪word kab$r and this [pride] is also a type of disobedience.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬
‫وﻣﻨﮩﺎ ذﻛﺮ ‪$‬ﻤﺔ ‪ð:‬ن ‪$‬ﻤﺔ ‪ š‬وﺟﮧ ا‘ﺪل إن [ﻧﺖ ا‪·B‬ﻤﺔ اﻟ‪ Á‬ﻗﺮاﮨﺎ ‪ð:‬ن ‪$‬ﻤﺔ ﻳﻘﺮب‬
‫ٔ‬ ‫ٓ‬
‫ﻣﻌﻨﺎﮨﺎ و ﻰ ‪ ñ‬اﻟﻘﺮان ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ‪Ø‬ﻮ إن ﻗﺮا ‪ð:‬ن اﻟﻌﻠﻴﻢ ا@ﻜﻴﻢ وان ‪B‬ﻢ ﺗ‪9‬ﻦ ﺗﻠ‪õ‬‬
‫ٔ‬ ‫ٓ‬
‫ا‪·B‬ﻤﺔ ‪ ñ‬اﻟﻘﺮان ﻟ‪9‬ﻦ ﻳﻘﺮب ﻣﻌﻨﺎﮨﺎ ﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ ﻻ ﺗﻔﺴﺪ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫‪ ،۱/۸۰‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪.(ù‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٓ‬ ‫ٓ‬
‫وﺿﻊ ﺣﺮف ‪:‬ﻮﺿﻊ ﺣﺮف اﺧﺮ ﻓﺈن [ﻧﺖ ا‪·B‬ﻤﺔ ﻻ ‪á‬ﺮج ﻋﻦ ﻟﻔﻆ اﻟﻘﺮان و‪B‬ﻢ ﻳﺘﻐ„ ﺑﮧ‬
‫ا‪g‬ﺮاد ﻻ ﺗﻔﺴﺪ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص‪ ،۳۴۰‬ﺗ‪9‬ﻤﻴﻞ ‪ ñ‬زﻟﺔ‬ ‫ا‪g‬ﻌ‬
‫اﻟﻘﺎر‪ ،ù‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪© ñ‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۴۷۶‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن اﺣ‪ð‬م زﻟﺔ اﻟﻘﺎر‪،ù‬‬
‫ﺳﮩﻴﻞ اﻛﻴﮉ ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۰:‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪.(ù‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪226‬‬
‫‪Repeating a sūrah in a fard or nafl salah‬‬
‫‪Question‬‬
‫?‪What is the ruling if a person repeats a s0rah in a fard or nafl sal h‬‬
‫‪Answer‬‬
‫‪It is makr0h to unnecessarily repeat a s0rah in a fard sal h, but‬‬
‫‪nothing wrong in doing this in a nafl sal h.‬‬
‫‪Imd d al-Fatt h:‬‬
‫و‪9h‬ﺮہ ﺗ‪9‬ﺮار ا‪B‬ﺴﻮرة ‪ ñ‬ر¿ﻌﺔ واﺣﺪة ﻣﻦ اﻟﻔﺮض ذﻛﺮہ ﻗﺎ‪ 5‬ﺧﺎن‪ ،‬و¿ﺬا ﺗ‪9‬ﺮارﮨﺎ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ر¿ﻌﺘ^ ﻣﻦ اﻟﻔﺮض إذا [ن ﻟﻐ„ ‪ø‬ورة ﺑﺎن [ن ﻳﻘﺪر ‪ š‬ﻗﺮاءة ﺳﻮرة اﺧﺮ‪ ،ù‬اﻣﺎ اذا ‪B‬ﻢ‬
‫ٔ‬ ‫ٔ ً‬
‫ﻳﻘﺪر ﻓﻼ ﻳ‪9‬ﺮہ ‪B‬ﻮﺟﻮب ﺿﻢ ﺳﻮرة إ‪ U‬اﻟﻔﺎ‪7‬ﺔ ‪ ñ‬ا‪œ‬ﺎﻧﻴﺔ اﻳﻀﺎ وﮨﺬا إذا وﻗﻊ ﻋﻦ ﻗﺼﺪ اﻣﺎ إذا‬
‫ٔ‬ ‫ٔ‬ ‫ﺑﺮب ّ‬ ‫[ن ﻻ ﻋﻦ ﻗﺼﺪ ﻛﻤﺎ إذا ﻗﺮأ "ﻗﻞ ٔاﻋﻮذ ّ‬
‫اﻻو• ﻓﺈﻧﮧ ﻻ ﻳ‪9‬ﺮہ ان ﻳ‪9‬ﺮرﮨﺎ ‪ñ‬‬ ‫ٰ‬ ‫ا•ﺎس" ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪œ‬ﺎﻧﻴﺔ‪…،‬وﻻ ﻳ‪9‬ﺮہ ﺗ‪9‬ﺮار ا‪B‬ﺴﻮرة ‪ ñ‬ر¿ﻌﺔ او ‪ ñ‬ر¿ﻌﺘ^ ﻣﻦ ا•ﻔﻞ‪ ،‬ﻻن ﺑﺎب ا•ﻄﻮع‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫اوﺳﻊ وﻗﺪ ورد "اﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎم إ‪ U‬ا‪B‬ﺼﺒﺎح ﺑﺎﻳﺔ واﺣﺪة ﻳ‪9‬ﺮرﮨﺎ ‪ ñ‬ﺗ‪ú‬ﺠﺪہ"‪.‬‬
‫ٔ‬
‫)اﺧﺮﺟﮧ اﺑﻦ ﻣﺎﺟﮧ ‪ ñ‬ﻛﺘﺎب إﻗﺎﻣﺔ ا‪B‬ﺼﻼة‪ :‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬اﻟﻘﺮاءة ‪ ñ‬ﺻﻼة ا‪B‬ﻠﻴﻞ ﻣﻦ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﺣﺪﻳﺚ ﺳﻴﺪﻧﺎ ا‪ ì‬ذر ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎم ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﻳﺔ ﺣ‪ Á‬اﺻﺒﺢ‬
‫ٔ‬ ‫ٓ‬
‫ﻳﺮددﮨﺎ‪ ،‬واﻻﻳﺔ‪" :‬إن ﺗﻌﺬﺑﮩﻢ ﻓﺈﻧﮩﻢ ﻋﺒﺎدک و½ن ﺗﻐﻔﺮ ﻟﮩﻢ ﻓﺈﻧ‪ õ‬اﻧﺖ اﻟﻌﺰ‪h‬ﺰ ا@ﻜﻴﻢ"‪ .‬ورواہ‬
‫ٓ‬
‫اﻟ‪ª‬ﺴﺎ‪ ñ :‬اﻻﻓﺘﺘﺎح‪ ،‬ﺑﺎب ﺗﺮدﻳﺪ اﻻﻳﺔ )‪.(۱۰۰۹‬‬
‫ٔ‬
‫ﻓﺪل ‪ š‬ﺟﻮاز ا•ﻜﺮار ‪ ñ‬ا•ﻄﻮع ﻛﺬا ‪© ñ‬ح ا‪g‬ﻨﻴﺔ وﻗﺪ ﺛﺒﺖ ﻋﻦ ‚ﺎﻋﺔ ﻣﻦ ا‪B‬ﺴﻠﻒ اﻧﮩﻢ‬
‫ٔ ٓ‬ ‫ٔ ٓ‬ ‫ٔ ٓ‬ ‫ٓ‬
‫[ﻧﻮا ‪ò‬ﻴﻮن ´ﻠﺘﮩﻢ ﺑﺎﻳﺔ اﻟﻌﺬاب‪ ،‬او اﻳﺔ ا‪B‬ﺮ&ﺔ‪ ،‬او اﻳﺔ ا‪B‬ﺮﺟﺎء‪ ،‬او اﻳﺔ ا‪y‬ﻮف‪ .‬و½ن [ن ذﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬اﻟﻔﺮاﺋﺾ ﻓﮩﻮ ‪:‬ﻜﺮوہ إن ‪B‬ﻢ ﻳﻨﻘﻞ ﻋﻦ اﺣﺪ ﻣﻦ ا‪B‬ﺴﻠﻒ اﻧﮧ ﻓﻌﻞ ﻣﺜﻞ ذﻟ‪ õ‬ﻛﺬا ‪ñ‬‬
‫ا•ﺠﻨ ﺲ وا‪g‬ﺰ‪h‬ﺪ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‪ :‬ص ‪ ،۳۸۱‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‪9‬ﺮہ ‪ ñ‬ا‪B‬ﺼﻼة‪ .‬و¿ﺬا‬
‫‪ ñ‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۴۶ :‬ﺳﻌﻴﺪ‪ .‬وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪.(۱/۲۳۸ :‬‬
‫‪Fat w Haqq n$yyah:‬‬
‫‪It is permissible to repeat a s0rah in optional sal hs but not good to do‬‬
‫‪it. It is makr0h tanz$h$ to repeat a s0rah in a fard sal h, but this does‬‬
‫‪not invalidate the sal h in any way.1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Fat w Haqq n$yyah, vol. 3, p. 166.‬‬
‫‪227‬‬
Recitation in the last two rak‛ats of a fard salah
Question
Recitation of the Qur’ n in the latter two rak‛ats of a fard sal h is fard
or w jib? Some people are having differing views in this regard.
Answer
Recitation in the latter two rak‛ats of a fard sal h is neither fard nor
w jib. Rather, it is Sunnah and mustahab to read only S0rah al-
F tihah. Some people of the other madh hib assume that Hanaf$s do
not recite S0rah al-F tihah in the latter two rak‛ats. This is incorrect.
The Hanaf$s always read it, but consider it Sunnah and mustahab, and
not fard or w jib.
Al-Hid yah:
ٔ ٔ ٔ ٔ
.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ ﻗﺘﺎدة ر‬ì‫ﺎ @ﺪﻳﺚ ا‬J‫ﻜﺘﺎب وﺣﺪ‬B‫ﺔ ا‬7‫ﻦ ﺑﻔﺎ‬h„‫ﺮ¿ﻌﺘ^ اﻻﺧ‬B‫ ا‬ñ ‫ﻘﺮا‬h‫و‬
ٔ ٔ ٔ ٔ
‫ﺼﺤﻴﺢ ﻻن‬B‫ﻮ ا‬J ‫ﺬا ﺑﻴﺎن اﻻﻓﻀﻞ‬J‫ و‬،‫ﻜﺘﺎب‬B‫ﺔ ا‬7‫ﻦ ﺑﻔﺎ‬h„‫ اﻻﺧ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺮا‬Š‫ﺻ‬
.(‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱/۱۱۱ :‫ﺪاﻳﮧ‬J) .^‫ﺮ¿ﻌﺘ‬B‫اﻟﻘﺮاءة ﻓﺮض ا‬
H shiyah at-Taht w$:
ٔ
‫ﺮ‬J‫ﻮ ﻇﺎ‬J ‫ﺼﺤﻴﺢ‬B‫ﺎ ﻗﻮﻟﮧ ا‬C‫ﺮ‬B‫ وا‬s‫ﻼ‬œ‫ﺔ ﻓﻴﻤﺎ ﺑﻌﺪ اﻻو´^ )ﺸﻤﻞ ا‬7‫و¡ﺴﻦ ﻗﺮاءة اﻟﻔﺎ‬
ٔ ٔ
‫ﺴﻨﺔ او اﻻدب و½ﻻ‬B‫ﺬﻛﻮر ﺑﻴﺎن ا‬g‫ وﻟﻌﻞ ا‬:û‫ﺴﺘﺎ‬ú‫…و=ا ﻗﺎل اﻟﻘ‬.‫ ا@ﻠ‬ñ ‫ﺮواﻳﺔ ﻛﻤﺎ‬B‫ا‬
ٔ
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺮ‬: ‫ رواﻳﺔ اﻻﺻﻮل ﻣﻄﻠﻖ اﻟﻘﻴﺎم ﻛﻤﺎ‬š ‫ﻓﺎﻟﻔﺮض‬
: ‫ﻠﻌﻼﻣﺔ اﻟﻌﻴ‬B ‫ﺪاﻳﺔ‬ú‫ اﻟ‬š ‫ ©ح ا‘ﻨﺎﻳﺔ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫ و‬. ‫ ﻗﺪﻳ‬،‫ﺎ‬ú‫ﻨ‬ª‫ ﺑﻴﺎن ﺳ‬ñ ‫ ﻓﺼﻞ‬۲۷۰
ٓ
.(۳/۷۱ :ù‫ واﺣﺴﻦ اﻟﻔﺘﺎو‬.‫ ﺑ„وت‬،۱/۲۹۵ :‫ﺼﻨﺎﺋﻊ‬B‫ﺪاﺋﻊ ا‬C‫ و‬.‫ ﻓﻴﺼﻞ اﺑﺎد‬،‫ﺼﻼة‬B‫ ﺻﻔﺔ ا‬،۱/۶۷۶
All h ta‛ l knows best.
Reciting the Qur’ān without sequence in salāh
Question
A person read S0rah al-Falaq in the first rak‛at and forgetfully started
reading S0rah al-Ikhl s in the second rak‛at. Should he complete it or
should he stop and start reading S0rah an-N s?
Answer
He must complete S0rah al-Ikhl s in the second rak‛at because it is
makr0h to abandon a s0rah after having started it. Furthermore, if a
person forgetfully recites without following the sequence of the

228
‫‪Qur’ n then there is no harm in it. Yes, it is makr0h if he does not‬‬
‫‪follow the sequence intentionally.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫و‪9h‬ﺮہ اﻟﻔﺼﻞ ‪ê‬ﺴﻮرة ﻗﺼ„ة وان ﻳﻘﺮا ﻣﻨﻜﻮﺳﺎ إﻻ إذا ﺧﺘﻢ ﻓﻴﻘﺮا ﻣﻦ ا‘ﻘﺮة‪ ،‬و‪ Ú‬اﻟﻘﻨﻴﺔ‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻو• ا‪ðB‬ﻓﺮون و‪ Ú‬ا‪œ‬ﺎﻧﻴﺔ ا‪B‬ﻢ ﺗﺮ اوﺗﺒﺖ ﺛﻢ ذﻛﺮ ﻳﺘﻢ…و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬اﻓﺎد ان‬‫ٰ‬ ‫ﻗﺮا ‪ñ‬‬
‫ً‬ ‫ٔ‬
‫ا•ﻨﻜ ﺲ او اﻟﻔﺼﻞ ﺑﺎﻟﻘﺼ„ة إﻧﻤﺎ ﻳ‪9‬ﺮہ إذا [ن ﻋﻦ ﻗﺼﺪ ﻓﻠﻮ ﺳﮩﻮا ﻓﻼ ﻛﻤﺎ ‪© ñ‬ح‬
‫ا‪g‬ﻨﻴﺔ‪ ،‬و½ذا اﻧﺘﻔﺖ ا‪B‬ﻜﺮاﮨﺔ ﻓﺈﻋﺮاﺿﮧ ﻋﻦ اﻟ‪© Á‬ع ﻓﻴﮩﺎ ﻻ ﻳ‪ª‬ﺒ‪ ،ü‬و‪ Ú‬ا‪y‬ﻼﺻﺔ‪ :‬اﻓﺘﺘﺢ ﺳﻮرة‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ ٓ ٔ ٓ‬ ‫ٔ‬
‫وﻗﺼﺪہ ﺳﻮرة اﺧﺮ‪ ù‬ﻓﻠﻤﺎ ﻗﺮا اﻳﺔ او اﻳ‪ ^Õ‬اراد ان ﻳ‪O‬ک ﺗﻠ‪ õ‬ا‪B‬ﺴﻮرة و‪h‬ﻔﺘﺘﺢ اﻟ‪ Á‬ارادﮨﺎ‬
‫ً‬ ‫ً‬
‫ﻳ‪9‬ﺮہ‪ ،‬و‪ Ú‬اﻟﻔﺘﺢ‪ :‬و‪B‬ﻮ [ن ا‪g‬ﻘﺮوء ﺣﺮﻓﺎ واﺣﺪا‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۴۶ :‬ﺳﻌﻴﺪ‪.‬‬
‫و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۹ :‬اﻟﻔﺼﻞ ا‪B‬ﺮاﺑﻊ ‪ ñ‬اﻟﻘﺮاءة(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٓ ٔ ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ٰ‬
‫اﻻو• ﻓﺎﻓﺘﺘﺤﮩﺎ ﻓﻠﻤﺎ ﻗﺮا ﻣﻨﮩﺎ اﻳﺔ او اﻳ‪^Õ‬‬ ‫و¿ﺬا ﻻ ﻳ‪9‬ﺮہ ‪B‬ﻮ اراد ان ﻳﻘﺮا ﻏ„ اﻟ‪ Á‬ﻗﺮاﮨﺎ ‪ñ‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺗﺬﻛﺮ ﻓﺎراد ان ﻳ‪¿O‬ﮩﺎ و‪h‬ﻔﺘﺢ ا‪B‬ﺴﻮرة اﻟ‪ Á‬ارادﮨﺎ ﻳ‪9‬ﺮہ ذﻟ‪ õ‬ﻟﻘﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ "إذا‬
‫ٔ‬
‫اﻓﺘﺘﺤﺖ ﺳﻮرة ﻓﺎﻗﺮاﮨﺎ ‪Ø š‬ﻮﮨﺎ" ﻛﺬا ‪ ñ‬ا•ﺠﻨ ﺲ وا‪g‬ﺰ‪h‬ﺪ‪ ،‬ووﺟﮧ ا‪B‬ﻜﺮاﮨﺔ ﻋﺪم‬
‫ٔ‬
‫ورودہ…و‪9h‬ﺮہ ﻗﺮاءة ﺳﻮرة ﻓﻮق اﻟ‪ Á‬ﻗﺮاﮨﺎ ‪g‬ﺎ ﻓﻴﮧ ﻣﻦ ﻗﻠﺐ ا•ﻼوة‪ ،‬وﻗﺎل ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ً‬ ‫ٓ‬ ‫ٔ‬
‫‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ "ﻣﻦ ﻗﺮا اﻟﻘﺮان ﻣﻨﻜﻮﺳﺎ ﻓﮩﻮ ﻣﻨﻜﻮس"‪ .‬ﻛﺬا ‪ ñ‬ا•ﺠﻨ ﺲ‪) .‬اﻣﺪاد‬
‫اﻟﻔﺘﺎح‪ :‬ص‪ ،۳۸۱‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‪9‬ﺮہ ‪ ñ‬ا‪B‬ﺼﻼة(‪.‬‬
‫‪‛Umdah al-Fiqh:‬‬
‫‪It is makr0h to abstain from following the sequence of the Qur’ n. For‬‬
‫‪example, a person reads S0rah al-Ikhl s in the first rak‛at and then‬‬
‫‪reads S0rah al-Lahab in the next rak‛at or in the same rak‛at. This is‬‬
‫‪irrespective of whether he is reading in sal h or out of sal h. The‬‬
‫‪reason is that following the sequence of the Qur’ n in recitation is‬‬
‫‪from among the obligations of recitation. However, if the person does‬‬
‫‪it forgetfully it is not makr0h. 1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪‛Umdah al-Fiqh, vol. 2, p. 119.‬‬
‫‪229‬‬
‫‪Repeating a verse in salāh‬‬
‫‪Question‬‬
‫‪What is the ruling if a person repeats a verse of S0rah al-F tihah‬‬
‫‪several times? Also, what is the ruling for repeating verses of other‬‬
‫?‪s0rahs‬‬
‫‪Answer‬‬
‫‪There is no harm in repeating a verse of S0rah al-F tihah or any other‬‬
‫‪s0rah in an optional sal h, but makr0h in the fard sal hs if done‬‬
‫‪unnecessarily.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻ ﻳ‪9‬ﺮہ ﺗ‪9‬ﺮار ا‪B‬ﺴﻮرة ‪ ñ‬ر¿ﻌﺔ او ‪ ñ‬ر¿ﻌﺘ^ ﻣﻦ ا•ﻔﻞ‪ ،‬ﻻن ﺑﺎب ا•ﻄﻮع اوﺳﻊ وﻗﺪ ورد‬
‫ٔ‬ ‫ٓ‬
‫أﻧﻪ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎم إ‪ U‬ا‪B‬ﺼﺒﺎح ﺑﺎﻳﺔ واﺣﺪة ﻳ‪9‬ﺮرﮨﺎ ‪ ñ‬ﺗ‪ú‬ﺠﺪہ‪) .‬اﺧﺮﺟﮧ اﺑﻦ ﻣﺎﺟﮧ‬
‫‪ ñ‬ﻛﺘﺎب اﻗﺎﻣﺔ ا‪B‬ﺼﻼة‪ ،‬ﺑﺎب‪ :‬ﻣﺎ ﺟﺎء ‪ ñ‬اﻟﻘﺮاءة ‪ ñ‬ﺻﻼة ا‪B‬ﻠﻴﻞ ﻣﻦ ﺣﺪﻳﺚ ﺳﻴﺪﻧﺎ ا‪ ì‬ذر‬
‫ٓ‬ ‫ٓ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎم ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﻳﺔ ﺣ‪ Á‬اﺻﺒﺢ ﻳﺮددﮨﺎ‪ ،‬واﻻﻳﺔ‪" :‬ان‬
‫ﺗﻌﺬﺑﮩﻢ ﻓﺎﻧﮩﻢ ﻋﺒﺎدک وان ﺗﻐﻔﺮ ﻟﮩﻢ ﻓﺎﻧ‪ õ‬اﻧﺖ اﻟﻌﺰ‪h‬ﺰا@ﻜﻴﻢ‪ ".‬ورواہ اﻟ‪ª‬ﺴﺎ‪ ñ :‬اﻻﻓﺘﺘﺎح‪،‬‬
‫ٓ‬
‫ﺑﺎب ﺗﺮدﻳﺪ اﻻﻳﺔ )‪ (۱۰۰۹‬ﻓﺪل ‪ š‬ﺟﻮاز ا•ﻜﺮار ‪ ñ‬ا•ﻄﻮع ﻛﺬا ‪© ñ‬ح ا‪g‬ﻨﻴﺔ وﻗﺪ ﺛﺒﺖ ﻋﻦ‬
‫ٔ‬ ‫ٔ ٓ‬ ‫ٔ ٓ‬ ‫ٓ‬ ‫ٔ‬
‫‚ﺎﻋﺔ ﻣﻦ ا‪B‬ﺴﻠﻒ اﻧﮩﻢ [ﻧﻮا ‪ò‬ﻴﻮن ´ﻠﺘﮩﻢ ﺑﺎﻳﺔ اﻟﻌﺬاب‪ ،‬او اﻳﺔ ا‪B‬ﺮ&ﺔ‪ ،‬او اﻳﺔ ا‪B‬ﺮﺟﺎئ‪ ،‬او‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﻳﺔ ا‪y‬ﻮف‪ .‬و½ن [ن ذﻟ‪ ñ õ‬اﻟﻔﺮاﺋﺾ ﻓﮩﻮ ‪:‬ﻜﺮوہ إن ‪B‬ﻢ ﻳﻨﻘﻞ ﻋﻦ اﺣﺪ ﻣﻦ ا‪B‬ﺴﻠﻒ اﻧﮧ ﻓﻌﻞ‬
‫ﻣﺜﻞ ذﻟ‪ õ‬ﻛﺬا ‪ ñ‬ا•ﺠﻨ ﺲ وا‪g‬ﺰ‪h‬ﺪ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‪ :‬ص ‪ ،۳۸۱‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‪9‬ﺮہ‬
‫‪ ñ‬ا‪B‬ﺼﻼة‪ .‬و¿ﺬا ‪: ñ‬ﺮا اﻟﻔﻼح ص ‪ ،۱۲۸‬ﻓﺼﻞ ‪ ñ‬ا‪g‬ﻜﺮوﮨﺎت‪: ،‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ً‬ ‫ٓ‬
‫و½ذا ﻛﺮر اﻳﺔ واﺣﺪة ‪:‬ﺮارا ﻓﺈن [ن ‪ ñ‬ا•ﻄﻮع ا=‪ ù‬ﻳﺼ‪ Š‬وﺣﺪہ ﻓﺬﻟ‪ õ‬ﻏ„ ‪:‬ﻜﺮوہ و½ن [ن‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ا‪B‬ﺼﻼة ا‪g‬ﻔﺮوﺿﺔ ﻓﮩﻮ ‪:‬ﻜﺮوہ ‪ ñ‬ﺣﺎﻟﺔ اﻻﺧﺘﻴﺎر واﻣﺎ ‪ ñ‬ﺣﺎﻟﺔ اﻟﻌﺬر واﻟ‪ª‬ﺴﻴﺎن ﻓﻼ ﺑﺎس‬
‫ﮨﻜﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۱۰۷ :‬اﻟﻔﺼﻞ ا‪œ‬ﺎ‪ û‬ﻓﻴﻤﺎ ﻳ‪9‬ﺮہ ‪ ñ‬ا‪B‬ﺼﻼة(‪.‬‬
‫‪Fat w Mahm0d$yyah:‬‬
‫‪Repeating one s0rah or one verse in the same rak‛at: The sal h is valid‬‬
‫‪but it is makr0h to do this intentionally in a fard sal h. It is not‬‬
‫‪makr0h in an optional sal h.1‬‬

‫‪1‬‬
‫‪Fat w Mahm0d$yyah, vol. 7, p. 95.‬‬
‫‪230‬‬
All h ta‛ l knows best.
The extent of the gap between two sūrahs
Question
How many s0rahs may be left out between reading one s0rah and the
next?
Answer
It is makr0h to intentionally leave out one short s0rah between two
s0rahs. If it is done forgetfully it is not makr0h. Also, if the in-between
s0rah is so long that by reading it the recitation of the second rak‛at
will become longer than the first, then there is no harm in leaving it
out. Similarly, it is not makr0h to leave out two short s0rahs in-
between.
Imd d al-Fatt h:
ٔ
‫ﻠﺔ‬h‫ﺴﻮرة ﻃﻮ‬B‫ إن [ﻧﺖ ا‬:‫ ر¿ﻌﺘ^ وﻗﺎل ﺑﻌﻀﮩﻢ‬ñ ‫ﺴﻮرة ﺑ^ ﺳﻮرﺗ^ ﻗﺮاﮨﻤﺎ‬ê ‫ﺮہ ﻓﺼﻠﮧ‬9h‫و‬
.‫ﺎ ﻓﻴﮧ ﻣﻦ ﺷﺒﮩﺔ ا•ﻔﻀﻴﻞ واﻟﮩﺠﺮ‬g õ‫ﻮ [ن ﺑ ﻨﮩﻤﺎ ﺳﻮرﺗﺎن ﻗﺼ„ﺗﺎن وذﻟ‬B ‫ﺮہ ﻛﻤﺎ‬9‫ﻻ ﻳ‬
.(‫اث‬O‫ دار اﺣﻴﺎء اﻟ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ﺮہ‬9‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‬،۳۸۲‫ ص‬:‫)اﻣﺪاد اﻟﻔﺘﺎح‬
Sh m$:
ٔ
‫ﺎﻧﻴﺔ‬œ‫ﺮ¿ﻌﺔ ا‬B‫ﻴﺚ ﻳﻠﺰم ﻣﻨﮧ إﻃﺎﻟﺔ ا‬Î ‫ﻠﺔ‬h‫ﺴﻮرة ﻃﻮ‬ê ‫ﺴﻮرة ﻗﺼ„ة( اﻣﺎ‬ê ‫ﺮہ اﻟﻔﺼﻞ‬9h‫)ﻗﻮﻟﮧ و‬
ñ ‫ ﻓﺼﻞ‬،۱/۵۴۶ : ‫ )ﺷﺎ‬.‫ﻨﻴﺔ ﻛﻤﺎ إذا [ﻧﺖ ﺳﻮرﺗﺎن ﻗﺼ„ﺗﺎن‬g‫ﺮہ ©ح ا‬9‫إﻃﺎﻟﺔ ﻛﺜ„ة ﻓﻼ ﻳ‬
، ‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ñ ‫ ﻓﺼﻞ‬،۳۵۲ ‫ﺮا اﻟﻔﻼح ص‬: š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫اﻟﻘﺮاءة‬
.(‫ اﻟﻘﺮاءة‬ñ ‫ﺮاﺑﻊ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۷۸ ‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬. ‫ﻗﺪﻳ‬
All h ta‛ l knows best.

Reading ‫ ﻓﺎﻏ‬in place of ‫ووﺟﺪك ﺿﺎﻻ ﻓﻬﺪى‬

Question
ْ ََ c َ َ َ َ ٰ ََ c َ َ َ َ
An im m read ٰ ‫ َوَوﺟﺪك ﺿﺎﻻ ﻓﺎﻏ‬instead of ‫ﻬﺪى‬l ‫َوَوﺟﺪك ﺿﺎﻻ‬. What is the
status of the sal h?
Answer
In this case, the meaning is not corrupted so the sal h is valid and
correct. The meaning of fa aghn is that All h ta‛ l conferred you

231
with guidance and made you independent. Thus, the meaning has not
been spoilt in any way.
Al-Fat w al-Hind$yyah:
ٔ
‫ﻤﺔ ﻳﻘﺮب‬$ ‫ن‬ð: ‫ ﻗﺮاﮨﺎ‬Á‫·ﻤﺔ اﻟ‬B‫ وﺟﮧ ا‘ﺪل إن [ﻧﺖ ا‬š ‫ﻤﺔ‬$ ‫ن‬ð: ‫ﻤﺔ‬$ ‫وﻣﻨﮩﺎ ذﻛﺮ‬
ٔ ٓ
õ‫ﻦ ﺗﻠ‬9‫ﻢ ﺗ‬B ‫ن اﻟﻌﻠﻴﻢ ا@ﻜﻴﻢ وان‬ð: ‫ﻮ إن ﻗﺮا‬Ø ‫ اﻟﻘﺮان ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬ñ ‫ﻣﻌﻨﺎﮨﺎ و ﻰ‬
ٔ ٓ
:‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻤﺪ ﻻ ﺗﻔﺴﺪ‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬ì‫ﻦ ﻳﻘﺮب ﻣﻌﻨﺎﮨﺎ ﻋﻦ ا‬9‫ اﻟﻘﺮان ﻟ‬ñ ‫·ﻤﺔ‬B‫ا‬
.(ù‫ زﻟﺔ اﻟﻘﺎر‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۸۰
H shiyah at-Taht w$:
ٓ ٓ
‫ﻢ ﻳﺘﻐ„ ﺑﮧ‬B‫ﺮج ﻋﻦ ﻟﻔﻆ اﻟﻘﺮان و‬á ‫·ﻤﺔ ﻻ‬B‫ﻮﺿﻊ ﺣﺮف اﺧﺮ ﻓﺈن [ﻧﺖ ا‬: ‫وﺿﻊ ﺣﺮف‬
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ن ﻃﺤﺎﻫﺎ‬ð: ‫واﻷرض وﻣﺎ دﺣﺎﻫﺎ‬...‫ﺮاد ﻻ ﺗﻔﺴﺪ ﻛﻤﺎ ﻗﺮأ‬g‫ﻌ ا‬g‫ا‬
،۴۷۶ ‫ ص‬:Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،ù‫ زﻟﺔ اﻟﻘﺎر‬ñ ‫ﻤﻴﻞ‬9‫ ﺗ‬،۳۴۰‫ ص‬:‫ﺮا اﻟﻔﻼح‬:
‫ اﻟﻔﺼﻞ‬،۱/۸۰:‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬. ‫ ﺳﮩﻴﻞ اﻛﻴﮉ‬،ù‫م زﻟﺔ اﻟﻘﺎر‬ð‫ ﺑﻴﺎن اﺣ‬ñ ‫ﻓﺼﻞ‬
.(ù‫ زﻟﺔ اﻟﻘﺎر‬ñ ‫ﺲ‬:‫ﺎ‬y‫ا‬
All h ta‛ l knows best.

Reading ‫ ﻋﺬاﺑﺎ ﻣﻬﻴﻨﺎ‬instead of ‫أﺟﺮا ﻋﻈﻴﻤﺎ‬

Question
In the second rak‛at of the fajr sal h, a h fiz s hib read verseَ 57 of
ًْ Ñ َ َ ْ َ ْ
S0rah al-Ahz b. However, he read ‫ِﻬﻴﻨﺎ‬: ‫ ﻋﺬًاﺑﺎ‬instead of ‫أﺟًﺮا ﻋِﻈﻴًﻤﺎ‬. Is the
sal h invalid?
Answer
The jurists clearly state that a major mistake invalidates sal h. For
example, the people of Paradise are turned into the inmates of Hell or
vice versa. In such a case the sal h will become invalid. In the above
case, a major mistake has been committed so the sal h has become
invalid.
Sharh Munyatul Musall$:
ٔ ٔ ٔ ٔ ٓ ٔ
© ‫ ﮨﻢ‬õ_‫ اﺻﺤﺎب ا ﺤﻴﻢ" او "او‬õ_‫ﺼﺎ@ﺎت او‬B‫ﻮ ﻗﺮا "إن ا=ﻳﻦ اﻣﻨﻮا وﻋﻤﻠﻮا ا‬B‫و‬
ٔ ٔ ٓ ٔ ٔ
‫ون" وﻣﺎ‬Q‫ اﺻﺤﺎب ا ﻨﺔ ﮨﻢ ﻓﻴﮩﺎ ﺧﺎ‬õ_‫ﺔ" او ﻗﺮا "وا=ﻳﻦ >ﻔﺮوا و¿ﺬﺑﻮا ﺑﺎﻳﺎﺗﻨﺎ او‬he‫اﻟ‬
ٔ ٰ ٔ
‫ﻣﺔ‬È :‫ﻘ^ ﺑﻀﺪہ…ووﺻﻞ ﻗﺎل‬h‫ اﺣﺪ اﻟﻔﺮ‬š U‫ﺗﻌﺎ‬ ‫ﻢ اﷲ‬9‫ﺎ ﻓﻴﮧ ﺗﻐﻴ„ ﺣ‬Ý õ‫اﺷﺒﮧ ذﻟ‬

232
 ً ٔ ٔ ٔ
ٰ
.‫ﻮن >ﻔﺮا‬9‫ﻮ اﻋﺘﻘﺪہ ﻳ‬B‫ ﺑﮧ و‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬e‫ﻼف ﻣﺎ اﺧ‬Ç e‫ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻻﻧﮧ اﺧ‬:‫ﺸﺎﻳﺦ‬g‫ا‬
ù(‫ ﺳﮩﻴﻞ اﻛﻴﮉم‬،ù‫م زﻟﺔ اﻟﻘﺎر‬ð‫ ﺑﻴﺎن اﺣ‬ñ ‫ ﻓﺼﻞ‬۴۸۷‫ ص‬:Š‫ﺼ‬g‫)©ح ﻣﻨﻴﺔ ا‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ٔ
š ‫ﺸﺎﻳﺦ‬g‫ ا‬ɳ‫ﻮ ان ﻳﻘﺮا "إن اﻻﺑﺮار ﻟ ﺟﺤﻴﻢ و½ن اﻟﻔﺠﺎر ﻟ ﻧﻌﻴﻢ" ﻓﺎ‬Ø ‫ﻌ‬g‫و½ن ﺗﻐ„ ا‬
ٔ
‫ زﻟﺔ‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۸۰ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺔ‬h„‫ اﻟﻈﮩ‬ñ ‫ﺼﺤﻴﺢ ﮨﻜﺬا‬B‫اﻧﮩﺎ ﺗﻔﺴﺪ و ﻮ ا‬
.(‫ ﺳﻌﻴﺪ‬،ù‫ﺴﺎﺋﻞ زﻟﺔ اﻟﻘﺎر‬: ،۱/۶۳۱ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.ù‫اﻟﻘﺎر‬
Also refer to Imd d al-Fat w , vol. 1, p. 293.
All h ta‛ l knows best.
When the letter dāwd is pronounced similar to a
zāw or dāl
The letter d wd is not strongly connected to the letter d l; it
resembles the letter z w in most of its qualities. At the same time, it
has its own identity. The one who pronounces it purely as a z w and
the one who pronounces it purely as a d l are both guilty of changing a
letter. As for the one who tries to pronounce the d wd but the sound
which emanates from him is a d l or similar to a z w, then the sal h of
these latter two will be valid. The one who pronounces it closer to z w
is closer to the more correct pronunciation.
It is wrong to pronounce it purely like a d l. When it comes to the
original reality of d wd, it is closer in resemblance to z w than to d l.
The place from which d wd emanates:

‫اس‬ø‫ﻠﺴﺎن وﻣﺎ ﻳﻠﻴﻬﺎ ﻣﻦ اﻷ‬B‫ﻀﺎد ﻣﻦ أﺻﻞ ﺣﺎﻓﺔ ا‬B‫ا‬

D wd emanates from the entire edge of the tongue, and the right or
left side of the jaw.
Z w emanates from the tip of the two front upper teeth and the tip of
the tongue.
D l emanates from the tip of the tongue and the roots of the two front
upper teeth.
The qualities of these three letters:
The books of tajw$d state the following with regard to the qualities of
d wd:

233
‫ﻀﺎد‬B‫ﺮ واﻻﺳﺘﻌﻼء واﻹﻃﺒﺎق وا•ﻔﺨﻴﻢ واﻻﺳﺘﻄﺎﻟﺔ واﻹﺻﻤﺎت ﻣﻦ ﺻﻔﺎت ا‬ú ‫ﺮﺧﺎوة وا‬B‫ا‬
ً ٔ
.‫ﻘﻞ‬g‫ﺪ ا‬ú‫ ﺟ‬ñ ‫ ﻋﻨﺪ ا‘ﻌﺾ اﻳﻀﺎ ﻛﺬا‬2‫ﻌﺠﻤﺔ وا•ﻔ‬g‫ا‬
Some books of tajw$d include the quality of suk0n among the qualities
of d wd.
‛All mah Muhammad Mar‛ash$ writes with regard to the qualities of
the letter z w:

‫ﻛﺬا‬، ‫ﻌﺠﻤﺔ‬g‫ﺮﺧﺎوة واﻻﺳﺘﻌﻼء واﻹﻃﺒﺎق وا•ﻔﺨﻴﻢ ﻣﻦ ﺻﻔﺎت اﻟﻈﺎ ا‬B‫ﺮ وا‬ú ‫اﻹﺻﻤﺎت وا‬
ً ٔ
.‫ﺴﻜﻮن اﻳﻀﺎ‬B‫“ ا‬ª‫ﺎج اﻟ‬ú‫ ﻣﻨ‬Ú‫ﻘﻞ و©ﺣﮧ و‬g‫ﺪ ا‬ú‫ ﺟ‬ñ
The same book describes the qualities of d l as follows:

.‫ﻤﻠﺔ‬úg‫ال ا‬Q‫ﺸﺪة واﻹﺻﻤﺎت واﻻﻧﻔﺘﺎح و ا•ﻮﻓﻴﻖ واﻻﺳﺘﻔﺎل ﻣﻦ ﺻﻔﺎت ا‬B‫اﻟﻘﻠﻘﻠﺔ وا‬

‛All mah Muhammad ibn Muhammad Jazar$ rahimahull h writes:
ٔ
ñ ‫ﻀﺎد )ﺸﺎرک اﻟﻈﺎء‬B‫ﻌﻠﮧ ﻇﺎء ﻻن ا‬# ‫ﻢ ﻣﻦ‬ú‫ﻀﺎد ﻓﻤﻨ‬B‫ ا•ﻄﻖ ﺑﺎ‬ñ ‫وا•ﺎس ﻳﺘﻔﺎوﺗﻮن‬
‫ﻧﺖ ﻇﺎء‬ðB ^‫ﺨﺮﺟ‬g‫ﻮ ﻻ اﻻﺳﺘﻄﺎﻟﺔ واﺧﺘﻼف ا‬B‫ اﻟﻈﺎء ﺑﺎﻻﺳﺘﻄﺎﻟﺔ و‬š ‫ﺪ‬h‫ﺰ‬h‫ﺎ و‬ú$ ‫ﺎ‬ú‫ﺻﻔﺎﺗ‬
ٔ ٔ
.‫“ق‬B‫ﻞ ا‬J‫ﻌﺾ ا‬C‫ﺸﺎﻣﻴ^ و‬B‫ ا‬ɳ‫ﻢ ا‬J‫و‬
The famous and well-known historian, Ibn Khalik n, writes in his book
under the biography of Ibn al-‛Arab$ al-Lughaw$ (the linguist):
ٔ ٔ
‫ﻀﺎد واﻟﻈﺎء ﻓﻼ ¬ﻄ ٔﻰ‬B‫م اﻟﻌﺮب ان ﻳﻌﺎﻗﺒﻮا ﺑ^ ا‬+ ñ ‫ اﺑﻦ اﻟﻌﺮ ( ﻳﻘﻮل ﺟﺎﺋﺰ‬ù‫و*ن )ا‬
.‫ﺸﺪ‬ªh‫ﺬہ و‬J ‫ﻮﺿﻊ‬: ñ ‫ﺬہ‬J ‫ﻌﻞ‬# ‫ﻣﻦ‬
ٔ ٔ
‫ ™ﺋﺾ‬U ‫ﺎ‬ú$ ‫ ﺛﻼث ﺧﻼل‬- ‫ اﷲ اﺷﻜﻮﻣﻦ ﺧﻠﻴﻞ اودہ‬U‫إ‬

.‫ﻜﺬا ﺳﻤﻌﺘﮧ ﻣﻦ ﻓﺼﺤﺎء اﻟﻌﺮب‬J ‫ﻘﻮل‬h‫ﻀﺎد و‬B‫ﺑﺎ‬

Fat w Q d$ Kh n states:
ٔ ٔ ٔ
.‫ال ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬Q‫ﻮ ﻗﺮا ﺑﺎ‬B‫ﻀﺎﻟ^ ﺑﺎﻟﻈﺎء او ا=ال ﻻﺗﻔﺴﺪ ﺻﻼﺗﮧ و‬B‫ﻮ ﻗﺮا ا‬B
Summary
The letters d wd and z w share eight qualities, while there is no
semblance between d wd and d l. In fact, the two are dissimilar.
Ponder over the following:

‫د‬ ‫ض‬

234
 ‫ﺷﺪة‬ ‫رﺧﺎوة‬

‫ﻗﻠﻘﻠﺔ‬ ‫ﺳﺎﻛﻨﺔ‬

‫ﻣﻨﻔﺨﺔ‬ ‫ﻣﻄﺒﻘﺔ‬

‫ﺴﺘﻔﻠﺔ‬: ‫ﺴﺘﻌﻠﻴﺔ‬:

‫ﺗﺮﻗﻴﻖ‬ ‫ﺗﻔﺨﻴﻢ‬

d‫آ‬ ‫ﺴﺘﻄﻴﻠﺔ‬:

Å‫ﻋﺪم ﺗﻔ‬ Å‫ﺗﻔ‬

Furthermore, it is proven from the speech of the Arabs, the scholars of

tajw$d and the fat w of the jurists that the letter d wd resembles the
letter z w in its sound. 1
Refer to the following for additional details:
Raf‛ at-Tad wd ‛An Ahk m ad-D wd of Hadrat Muft$ Muhammad Shaf$‛
rahimahull h; Imd d al-Fat w , vol. 1, pp. 237-244; Fat w Far$d$yyah,
vol. 2, pp. 448-452.
All h ta‛ l knows best.
Stopping the recitation after reading the Qur’ān in a
manner which invalidates salāh
Question
A person read the following verse of S0rah al-Balad.
َ َ ‫ َْﻤْﺮ‬B‫اﺻْﻮا ﺑﺎ‬
‫&ِﺔ‬ َ ‫ َوَﺗَﻮ‬eْ ‫ﺼ‬B‫ﺎ‬ َ ‫َوﺗََﻮ‬
P ‫اﺻْﻮا ﺑ‬
ِ ِ ِ
After reading the above verse, he stopped, and then read:
َ َ ْ َ ْ ‫اﺻﺤﺎب‬
‫ﻤﺸﺌﻤﺔ‬B‫ا‬ ُ َ ْ َ ‫او_ﻚ‬
َ ٰ ُ
ِ ِ
Is the sal h invalid?

1
Abridged from Fat w Than ’$yyah, vol. 2, p. 10 of Maul n Ab0 al-Waf ’
Than ’ull h Amritsar$ (ghayr muqallid), Islamic Publishing, Lahore.
235
‫‪Answer‬‬
‫‪Outwardly the meaning of the verse has changed and the sal h ought‬‬
‫‪to be invalid. However, the jurists provide some details in this regard.‬‬
‫‪They say that if a person stops completely in-between – i.e. his breath‬‬
‫‪breaks and he stops reading – and then he reads another verse, the‬‬
‫‪sal h will not be invalidated. Thus, in the above case also the sal h is‬‬
‫‪not invalidated.‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫و‪B‬ﻮ ﻗﺮا‪" :‬إن ا=ﻳﻦ اﻣﻨﻮا وﻋﻤﻠﻮا ا‪B‬ﺼﺎ@ﺎت" ووﻗﻒ وﻗﺮا ﺑﻌﺪ ا‪B‬ﻮﻗﻒ ا•ﺎم "او_‪ õ‬اﺻﺤﺎب‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ّ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا ﺤﻴﻢ" "او_‪J õ‬ﻢ ©اﻟ‪he‬ﺔ" او ﻗﺮا "وا=ﻳﻦ >ﻔﺮوا و¿ﺬﺑﻮا ﺑﺎﻳﺎﺗﻨﺎ او_‪ õ‬اﺻﺤﺎب ا ﻨﺔ‬
‫ٔ‬ ‫ٔ‬
‫‪J‬ﻢ ﻓﻴ‪ú‬ﺎ ﺧﺎ‪Q‬ون" وﻣﺎ اﺷﺒﮧ ذﻟ‪Ý õ‬ﺎ ﻓﻴﮧ ﺗﻐﻴ„ ﺣ‪9‬ﻢ اﷲ ‪ š‬اﺣﺪ اﻟﻔﺮ‪h‬ﻘ^ ﺑﻀﺪہ ﻻ ﺗﻔﺴﺪ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﺼ„ورة ا‪SB‬م ا‪œ‬ﺎ‪ û‬ﻣﺒﺘﺪا ﺑﮧ ﻏ„ ﻣﺘﺼﻞ ﺑﺎﻻول ﻓﻠﻢ ﻳﺘﻌ^ ا@‪9‬ﻢ ﺑﺎ‪B‬ﻀﺪ‪©) .‬ح ﻣﻨﻴﺔ‬
‫ا‪g‬ﺼ‪ ،۴۸۷ :Š‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن اﺣ‪ð‬م زﻟﺔ اﻟﻘﺎر‪ ،ù‬ﺳ‪ú‬ﻴﻞ اﻛﻴﮉ ﻻ ﻮر(‪.‬‬
‫‪Fath al-Qad$r:‬‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬
‫و‪B‬ﻮ ﺑ ﺑﻌﺾ اﻳﺔ ‪ š‬اﺧﺮ‪ ù‬إن ‪B‬ﻢ ﻳﻐ„ ‪Ø‬ﻮ "إن ا=ﻳﻦ اﻣﻨﻮا وﻋﻤﻠﻮا ا‪B‬ﺼﺎ@ﺎت ﻓﻠ‪ú‬ﻢ ﺟﺰاء‬
‫ً ً‬
‫ا@ﺴ ‪ð:‬ن "[ﻧﺖ ﻟ‪ú‬ﻢ ﺟﻨﺎت اﻟﻔﺮدوس ﻧﺰﻻ" ﻻ ﺗﻔﺴﺪ‪ ،‬و½ن ﻏ„ ﻓﺈن وﻗﻒ وﻗﻔﺎ ﺗﺎﻣﺎ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﺑ ﻨ‪ú‬ﺎ ﻓﻜﺬﻟ‪B õ‬ﻮ [ن ﻗﺮا "إن ا=ﻳﻦ اﻣﻨﻮا وﻋﻤﻠﻮا ا‪B‬ﺼﺎ@ﺎت" ووﻗﻒ ﺛﻢ ﻗﺎل‪" :‬او_‪J õ‬ﻢ ©‬
‫اﻟ‪he‬ﺔ" و½ن وﺻﻞ ﺗﻔﺴﺪ ﻋﻨﺪ ‪È‬ﻣﺔ ا‪g‬ﺸﺎﻳﺦ و‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ‪ ،‬وﺣﻴ‪ª‬ﺌﺬ ‪J‬ﺬا ﻣﻘﻴﺪ ‪g‬ﺎ ذﻛﺮ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺾ ا‪g‬ﻮاﺿﻊ ﻣﻦ اﻧﮧ إذا ﺷ‪ú‬ﺪ ﺑﺎ ﻨﺔ ‪g‬ﻦ ﺷ‪ú‬ﺪ اﷲ ﻟﮧ ﺑﺎ•ﺎر او ﺑﺎﻟﻘﻠﺐ ﺗﻔﺴﺪ‪ ،‬واﷲ ﺳﺒﺤﺎﻧﮧ‬
‫ٰ ٔ‬
‫وﺗﻌﺎ‪ U‬اﻋﻠﻢ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۳۲۴ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻛﻤﺎ ‪B‬ﻮ ﺑﺪل اﻟﺦ( ‪J‬ﺬا ‪ š‬ار‪C‬ﻌﺔ اوﺟﮧ‪ ،‬ﻻن ا‪·B‬ﻤﺔ اﻟ‪ Á‬ا‪ F‬ﺑ‪ú‬ﺎ‪ ،‬إﻣﺎ إن ﺗﻐ„ ا‪g‬ﻌ او‬
‫ً‬ ‫ٔ‬ ‫ٓ ٔ‬ ‫ٔ‬
‫ﻻ‪ ،‬و‪ ˜ š‬ﻓﺈﻣﺎ ان ﺗ‪9‬ﻮن ‪ ñ‬اﻟﻘﺮان او ﻻ‪ ،‬ﻓﺈن ﻏ„ت اﻓﺴﺪت ﻟ‪9‬ﻦ اﺗﻔﺎﻗﺎ ‪Ø ñ‬ﻮ ﻓﻠﻌﻨﺔ‬
‫ٓ‬
‫اﷲ ‪ š‬ا‪g‬ﻮﺣﺪﻳﻦ و‪ š‬ا‪B‬ﺼﺤﻴﺢ ‪ ñ‬ﻣﺜﺎل ا‪B‬ﺸﺎرح ‪B‬ﻮﺟﻮدہ ‪ ñ‬اﻟﻘﺮان‪ ،‬وﻗﻴﺪ اﻟﻔﺴﺎد ‪ ñ‬اﻟﻔﺘﺢ‬
‫ً ً ٔ‬
‫وﻏ„ہ ﺑﻤﺎ إذا ‪B‬ﻢ ﻳﻘﻒ وﻗﻔﺎ ﺗﺎﻣﺎ‪ ،‬اﻣﺎ ‪B‬ﻮ وﻗﻒ ﺛﻢ ﻗﺎل‪ :‬ﻟ ﺟﻨﺎت ﻓﻼ ﺗﻔﺴﺪ‪) .‬ﺷﺎ ‪،۱/۶۳۴ :‬‬
‫‪:‬ﺴﺎﺋﻞ زﻟﺔ اﻟﻘﺎر‪ ،ù‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪236‬‬
The status of the salāh upon correcting one’s self
immediately after an error
Question
A person made a mistake in his recitation in sal h, but he corrected
himself immediately thereafter. Is the sal h valid?
Answer
If a person commits an error in recitation and corrects himself, the
sal h will be valid.
H shiyah at-Taht w$:
ً ٔ ٔ ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫د وﻗﺮا ﺻﺤﻴﺤﺎ ﻓﺼﻼﺗﮧ ﺟﺎﺋﺰة‬È‫ﻄﺎ ﻓﺎﺣﺶ ﺛﻢ ا‬Ç ‫ﺼﻼة‬B‫ ا‬ñ ‫ ﻗﺮا‬:‫ﻀﻤﺮات‬g‫ ا‬Ú‫و‬
.(‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۱/۲۶۷ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫اﻟﻄﺤﻄﺎو‬
Al-Fat w al-Hind$yyah:
ً ٔ ٔ ٔ
‫ ﺻﻼﺗﮧ‬ù‫ ﻋﻨﺪ‬:‫ﻄﺎ ﻓﺎﺣﺶ ﺛﻢ رﺟﻊ وﻗﺮا ﺻﺤﻴﺤﺎ ﻗﺎل‬Ç ‫ﺼﻼة‬B‫ ا‬ñ ‫ﻮ ﻗﺮا‬B :‫ اﻟﻔﻮاﺋﺪ‬ñ ‫ذﻛﺮ‬
.(ù‫ زﻟﺔ اﻟﻘﺎر‬ñ ،۱/۸۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺟﺎﺋﺰة‬
Also refer to:
Imd d al-Fat w , vol. 1, p. 168; Imd d al-Muft$y$n, vol. 2, p. 357; Fat w
Haqq n$yyah, vol. 3, p. 177; Fat w Rah$m$yyah, vol. 4, p. 309.
All h ta‛ l knows best.
A major error was committed in the first rak‛at and
corrected in the second rak‛at
Question
An im m committed a major mistake in the first rak‛at. A muqtad$
corrected him in the second rak‛at and the im m accepted the
correction and corrected the mistake. Is the sal h valid? What if he
corrects himself in the third or fourth rak‛at?
Answer
When a major mistake is corrected, the sal h becomes correct and is in
order even if the correction is made in the second, third or fourth
rak‛at. This is because the entire sal h is like a single assembly. If a
person does not recite in the first rak‛at, he can do it in the third.
Similarly, if he leaves out a w jib in the first rak‛at, the sajdah sahw is
made right at the end. Furthermore, if a person forgets a sajdah in

237
‫‪sal h, he can cover up for it in the last rak‛at. Therefore, the correction‬‬
‫‪of Qur’ n recitation can be done in other rak‛ats as well.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪g‬ﻀﻤﺮات‪ :‬ﻗﺮا ‪ ñ‬ا‪B‬ﺼﻼة ‪Ç‬ﻄﺎ ﻓﺎﺣﺶ ﺛﻢ ا‪È‬د وﻗﺮا ﺻﺤﻴﺤﺎ ﻓﺼﻼﺗﮧ ﺟﺎﺋﺰة‪) .‬ﺣﺎﺷﻴﺔ‬
‫اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۲۶۷ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ذﻛﺮ ‪ ñ‬اﻟﻔﻮاﺋﺪ‪B :‬ﻮ ﻗﺮا ‪ ñ‬ا‪B‬ﺼﻼة ‪Ç‬ﻄﺎ ﻓﺎﺣﺶ ﺛﻢ رﺟﻊ وﻗﺮا ﺻﺤﻴﺤﺎ ﻗﺎل‪ :‬ﻋﻨﺪ‪ ù‬ﺻﻼﺗﮧ‬
‫ﺟﺎﺋﺰة‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ñ ،۸۲/۱ :‬زﻟﺔ اﻟﻘﺎر‪.(ù‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬
‫رو‪ ù‬ان ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺗﺮک اﻟﻘﺮاءة ‪ ñ‬ر¿ﻌﺔ ﻣﻦ ا‪g‬ﻐﺮب ﻓﻘﻀﺎﮨﺎ ‪ ñ‬ا‪œ‬ﺎ‪œ‬ﺔ‪) .‬اﻣﺪاد‬
‫اﻟﻔﺘﺎح‪ :‬ص ‪ ،۲۷۶‬ﻓﺼﻞ ‪ ñ‬واﺟﺒﺎت ا‪B‬ﺼﻼة(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ﺗﺬﻛﺮ ‪ ñ‬ر¿ﻮﻋﮧ او ﺳﺠﻮدہ اﻧﮧ ﺗﺮک ﺳﺠﺪة ﺻﻠﺒﻴﺔ او ﺗﻼو‪h‬ﺔ ﻓﺴﺠﺪﮨﺎ ا‪È‬دﮨﻤﺎ‬
‫ٔ ٔ‬ ‫ً‬
‫ﻧﺪﺑﺎ…و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪) :‬ﻗﻮﻟﮧ ﻓﺴﺠﺪﮨﺎ( اﻓﺎد ان ﺳﺠﻮدﮨﺎ ﻋﻘﺐ ا•ﺬﻛﺮ ﻏ„ واﺟﺐ ‪g‬ﺎ ‪ ñ‬ا‘ﺤﺮ‬
‫ٓ‬ ‫ﻋﻦ اﻟﻔﺘﺢ‪ :‬ﻟﮧ ٔان ﻳﻘ‪ E‬ا‪B‬ﺴﺠﺪة ا‪Og‬و¿ﺔ ﻋﻘﺐ ا•ﺬﻛﺮ‪ ،‬وﻟﮧ ٔان ٔ‬
‫ﻳﻮﺧﺮﮨﺎ إ‪ U‬اﺧﺮ ا‪B‬ﺼﻼة‬
‫ﻓﻴﻘﻀﻴﮩﺎ ﮨﻨﺎک‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۶۱۲ :‬ﺑﺎب اﻻﺳﺘﺨﻼف(‪.‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺼ‪ Š‬إذا ‪ àå‬ﺳﺠﺪة ا•ﻼوة ‪: ñ‬ﻮﺿﻌﮩﺎ ﺛﻢ ذﻛﺮﮨﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع او ‪ ñ‬ا‪B‬ﺴﺠﻮد او ‪ ñ‬اﻟﻘﻌﻮد‬
‫ً‬ ‫ً‬
‫ﻓﺈﻧﮧ ¬ﺮ ﻟﮩﺎ ﺳﺎﺟﺪا ﺛﻢ ﻳﻌﻮد إ‪ U‬ﻣﺎ [ن ﻓﻴﮧ ﻓﻴﻌﻴﺪہ اﺳﺘﺤﺴﺎﻧﺎ و½ن ‪B‬ﻢ ﻳﻌﺪ ﺟﺎزت ﺻﻼﺗﮧ و½ن‬
‫ٔ ٔ ٔ‬ ‫ٓ‬ ‫ٔ‬
‫اﺧﺮﮨﺎ إ‪ U‬اﺧﺮ ﺻﻼﺗﮧ اﺟﺰاہ ﻻن ا‪B‬ﺼﻼة واﺣﺪة‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن ‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪:‬‬
‫‪ ،۱/۱۲۷‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻮﺟﺐ ا‪B‬ﺴﮩﻮ وﻣﺎ ﻻ ﻳﻮﺟﺐ ا‪B‬ﺴﮩﻮ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪238‬‬
Reading ‫ﻋﻨﺪك ﺑ ًﺘﺎ ا ﻨﺔ‬
ِ ‫ رب اﺑﻦ‬instead of ‫ﻋﻨﺪك ﺑ ًﺘﺎ‬
َ ‫رب اﺑﻦ‬
‫ا ﻨﺔ‬
Question
A person reads ‫ا ﻨﺔ‬ ‫ﻋﻨﺪك ﺑ ًﺘﺎ‬
ِ ‫ رب اﺑﻦ‬instead of ‫ﻋﻨﺪك ﺑ ًﺘﺎ‬
َ ‫رب اﺑﻦ‬
‫ ا ﻨﺔ‬. Is the sal h valid?
Answer
There is difference of opinion between the former and latter scholars
on this issue. The early scholars are of the view that the sal h is
invalidated while the latter are of the view that it is not. Q d$ Kh n
rahimahull h said that there is leeway in the view of the latter
scholars while there is caution in practising on the view of the early
scholars. It is especially better to practise on caution in acts of
worship. Therefore, in the above case it will be better to repeat the
sal h.
Sh m$:
ً ً ٔ
‫ ‚ﻴﻊ‬ñ ‫ﻮن اﻋﺘﻘﺎدہ >ﻔﺮا ﻳﻔﺴﺪ‬9‫ﻌ ﺗﻐ„ا ﻳ‬g‫ﺘﻘﺪﻣ^ ان ﻣﺎ ﻏ„ا‬g‫واﻟﻘﺎﻋﺪة ﻋﻨﺪ ا‬
ٔ ٔ ٔ
‫ اﻹﻋﺮاب ﻻ‬ñ ‫ﻄﺎ‬y‫ ان ا‬š ‫ﺘﺎﺧﺮون [ﺑﻦ ﻣﻘﺎﺗﻞ واﺑﻦ ﺳﻼم… ﻓﺎﺗﻔﻘﻮا‬g‫…واﻣﺎ ا‬õ‫ذﻟ‬
ٔ ٔ ً ً
‫ ﻗﺎل‬،‫ ا•ﺎس ﻻ ﻳﻤ'ون ﺑ^ وﺟﻮہ اﻹﻋﺮاب‬ɳ‫ﻮ اﻋﺘﻘﺎدہ >ﻔﺮا ﻻن ا‬B‫ﻳﻔﺴﺪ ﻣﻄﻠﻘﺎ و‬
ٔ ٔ ٔ
‫ زﻟﺔ‬ñ ،۱/۶۳۱ : ‫ )ﺷﺎ‬.‫ﻮن اﺣﻮط‬:‫ﺘﻘﺪ‬g‫ﺘﺎﺧﺮون اوﺳﻊ وﻣﺎ ﻗﺎﻟﮧ ا‬g‫ وﻣﺎ ﻗﺎﻟﮧ ا‬:‫ﻗﺎﺿﻴﺨﺎن‬
.‫ ﺳﮩﻴﻞ‬،ù‫م زﻟﺔ اﻟﻘﺎر‬ð‫ ﺑﻴﺎن اﺣ‬ñ ،۴۷۶ ‫ ص‬:Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،ù‫اﻟﻘﺎر‬
ٰ
‫ﺶ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫وﻓﺘﺎو‬ .ù‫ زﻟﺔ اﻟﻘﺎر‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۸۱ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫واﻟﻔﺘﺎو‬
ٓ
.(‫ ﻗﺮاءة اﻟﻘﺮان ﺧﻄﺄ‬ñ ‫ ﻓﺼﻞ‬،۱/۱۴۰ :‫اﻟﮩﻨﺪﻳﺔ‬
All h ta‛ l knows best.

Reading %&‫ ﻳﺪﺧﻞ ﻣﻦ )ﺸﺎء ر‬instead of ‫ﻳﺪﺧﻞ ﻣﻦ )ﺸﺎء ر&ﺘﻪ‬

Question
While reading S0rah ad-Dahr, a person reads % ْ &ََْ ْ ُ َP ْ َ ُ ُ َْ
ِ ‫ﻳﺪﺧﻞ ﻣﻦ )ﺸﺎء ِ ر‬
ُ َP ْ َ ُُ َْ
َ ْ ‫ﺎء ْ َر‬
instead of ‫&ِﺘِﻪ‬ ِ ‫ﻳﺪﺧﻞ ﻣﻦ )ﺸ‬. What is the status of his sal h?

239
Answer
The sal h will be valid. There is a well-known rule of the science of
bal ghah (rhetoric) called iltif t. In other words, the third person [he,
she] is followed by the second person [you] or first person [I] or vice
versa. In the word yudkhilu (He admits), All h ta‛ l is referred to in
the third person, while in the word rahmat$ in the first person. This is
similar to al-hamdu lill hi rabbil ‛ lam$n where All h is referred to in
the third person while in iyy ka na‛budu in the second person [as the
addressee].
Observe an explanation of this rule in Tafs$r Bayd w$:
ً ً ٓ ٔ
،‫ﻠﺴﺎﻣﻊ‬B ‫ﺸﻴﻄﺎ‬ª‫ﺔ ﻟﮧ وﺗ‬h‫ اﺧﺮ ﺗﻄﺮ‬U‫م واﻟﻌﺪول ﻣﻦ اﺳﻠﻮب إ‬SB‫ ا‬ñ ä‫دة اﻟﻌﺮب ا•ﻔ‬È ‫ﻣﻦ‬
‫ إذا‬Á‫ "ﺣ‬:U‫ﻛﻘﻮﻟﮧ ﺗﻌﺎ‬،‫ﺎﻟﻌﻜﺲ‬C‫ ا•·ﻢ و‬U‫ وﻣﻦ اﻟﻐﻴﺒﺔ إ‬،‫ اﻟﻐﻴﺒﺔ‬U‫ﻄﺎب إ‬y‫ﻓﻴﻌﺪل ﻣﻦ ا‬
ً ٔ
"‫„ ﺳﺤﺎﺑﺎ ﻓﺴﻘﻨﺎہ‬3‫ﺎح ﻓﺘ‬h‫ﺮ‬B‫ ارﺳﻞ ا‬ù=‫ "واﷲ ا‬:U‫ﻦ ﺑﮩﻢ" وﻗﻮﻟﮧ ﺗﻌﺎ‬h‫ وﺟﺮ‬õ‫ اﻟﻔﻠ‬ñ ‫ﻛﻨﺘﻢ‬
:‫ﺮء اﻟﻘ ﺲ‬:‫وﻗﻮل ا‬

‫ﻢ ﺗﺮﻗﺪ‬B‫ و‬Šy‫ وﻧﺎم ا‬- ‫ ﺑﺎﻹﺛﻤﺪ‬õ‫ﺗﻄﺎول ´ﻠ‬

ٔ
‫ اﻟﻌﺎﺋﺮ اﻻرﻣﺪ‬ù‫ﻴﻠﺔ ذ‬$ - ‫ﺎﺗﺖ ﻟﮧ ´ﻠﺔ‬C‫ﺎت و‬C‫و‬
ٔ ٔ
‫ اﻻﺳﻮد‬ì‫ﺗﮧ ﻋﻦ ا‬e‫ وﺧ‬- û‫ ﻣﻦ ﻧﺒﺎ ﺟﺎء‬õ‫وذﻟ‬
ٓ
.(^‫ﺴﺘﻌ‬å ‫ اﻳﺎک ﻧﻌﺒﺪ واﻳﺎک‬:‫ﺖ اﻻﻳﺔ‬7 ۱/۷ ù‫)ﺗﻔﺴ„ ا‘ﻴﻀﺎو‬
All h ta‛ l knows best.

Reading ‫ ﻻ )ﺴﻤﻌﻮن ﻓﻴﻬﺎ ﻟﻐﻮا اﻻ ﻛﺬاﺑﺎ‬instead of ‫ﻻ )ﺴﻤﻌﻮن ﻓﻴﻬﺎ ﻟﻐﻮا وﻻ‬

‫ﻛﺬاﺑﺎ‬
Question
P P َْ َْ َ ُ َْ َ َ َْ َْ َ ُ َْ َ
A person reads ‫ﻴﻬﺎ ﻟﻐًﻮا ِاﻻ ِﻛﺬاﺑًﺎ‬lِ ‫ ﻻ )ﺴَﻤﻌْﻮن‬instead of ‫ﻴﻬﺎ ﻟﻐًﻮا َوﻻ‬lِ ‫ﻻ )ﺴَﻤﻌْﻮن‬
P
‫ِﻛﺬًاﺑﺎ‬. Is the sal h valid?
Answer
In the above case the sal h will be invalid because the meaning has
been corrupted. The sal h should therefore be repeated.
Taht w$:

240
 ‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻻﺻﻞ ﻓﻴﮩﺎ ﻋﻨﺪ اﻹﻣﺎم أ‪ i‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ ﺗﻐ„ ا‪g‬ﻌ ﺗﻐ„ا ﻓﺎﺣﺸﺎ‪ ،‬وﻋﺪﻣﮧ ‪B‬ﻠﻔﺴﺎد‪ ،‬وﻋﺪﻣﮧ‬
‫ٓ ٔ‬ ‫ً‬ ‫ً‬
‫ﻣﻄﻠﻘﺎ ﺳﻮاء [ن ا‪B‬ﻠﻔﻆ ‪:‬ﻮﺟﻮدا ‪ ñ‬اﻟﻘﺮان او ‪B‬ﻢ ﻳ‪9‬ﻦ‪) .‬ﻃﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪:‬‬
‫ص‪ ، ۳۳۹‬ﺗ‪9‬ﻤﻴﻞ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪ ،ù‬ﻗﺪﻳ (‪.‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫إن ا‪y‬ﻄﺎ ‪ ñ‬اﻟﻘﺮان…او ا@ﺮوف ﻳﻮﺿﻊ ﺣﺮف ‪ð:‬ن اﺧﺮ او ز‪h‬ﺎدﺗﮧ او ﻧﻘﺼﮧ او ﺗﻘﺪﻳﻤﮧ او‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﺎﺧ„ہ او ‪ ñ‬ا‪·B‬ﻤﺎت او ‪ ñ‬ا ﻤﻞ ﻛﺬﻟ‪…õ‬ﻓﺈن اﻻﺻﻞ ﻓﻴﮧ اﻧﮧ إن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻣﺜﻠﮧ ‪ ñ‬اﻟﻘﺮان‬
‫ً ً‬ ‫ً‬ ‫ٓ‬
‫وا‪g‬ﻌ ﺑﻌﻴﺪ ﻣﻦ ﻣﻌ ﻟﻔﻆ اﻟﻘﺮان ﻣﺘﻐ„ ﺗﻐ„ا ﻓﺎﺣﺸﺎ ﻗﻮ‪h‬ﺎ ‪Î‬ﻴﺚ ﻻ ﻣﻨﺎﺳﺒﺔ ﺑ^ ا‪g‬ﻌﻨ ^‬
‫ٔ ً‬
‫اﺻﻼ ﺗﻔﺴﺪ ﺻﻼ ﺗﻪ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ñ ،۴۷۵‬ﺑﻴﺎن اﺣ‪ð‬م زﻟﺔ اﻟﻘﺎر‪ ،ù‬ﺳﮩﻴﻞ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﺑﻼ‬ ‫وﻣﻨﮩﺎ ذﻛﺮ ‪$‬ﻤﺔ ‪ð:‬ن ‪$‬ﻤﺔ ‪ š‬وﺟﮧ ا‘ﺪل…وﻻ ﻳﺘﻘﺎر‪C‬ﺎن ‪ ñ‬ا‪g‬ﻌ‬
‫ً‬ ‫ً‬ ‫ً‬
‫ﺧﻼف إذا ‪B‬ﻢ ﺗ‪9‬ﻦ ا‪·B‬ﻤﺔ ¡ﺴ‪ž‬ﻴﺤﺎ وﻻ ‪7‬ﻤﻴﺪا وﻻ ذﻛﺮا‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۰ :‬اﻟﻔﺼﻞ‬
‫ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪ .ù‬و¿ﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪ ñ ،۱/۶۳۴ :‬زﻟﺔ اﻟﻘﺎر‪ ،ù‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪ in salāh‬ﻻ ‪7‬ﺒﻮن اﻟﻌﺎﺟﻠﺔ ‪Reading‬‬

‫‪Question‬‬
‫َ ُ ‪ََ َْ َ ْÑ‬‬ ‫َْ ُ ‪َ ْ َ ُْ َ َ ََ َْ َ ْÑ‬‬
‫ﺎﺟﻠﺔ ‪An im m read‬‬ ‫ﺎﺟﻠﺔ َوﺗﺬرون اﻵِﺧَﺮة ‪ instead of‬ﻻ ِ‬
‫‪7‬ﺒﻮن اﻟﻌ ِ‬ ‫‪7‬ﺒﻮن اﻟﻌ ِ‬
‫‪. Is‬ﺑﻞ ِ‬
‫?‪the sal h valid‬‬
‫‪Answer‬‬
‫‪In this case, the meaning has changed so the sal h has to be repeated‬‬
‫‪although certain scholars state that it is not invalidated.‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬
‫و‪B‬ﻮ ﻗﺮا ان ﻮﻻء ‪ò‬ﺒﻮن اﻟﻌﺎﺟﻠﺔ ﻳ‪9‬ﺬﺑﻮن اﻟﻌﺎﺟﻠﺔ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎ‪ 5‬ﺧﺎن ‪š‬‬
‫ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪.(۱/۱۴۲ :‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ ً‬
‫وﻓﻴﮧ اﻳﻀﺎ‪ :‬و½ن اﺧﻄﺎ و‪B‬ﻢ ﺗ‪9‬ﻦ ا‪g‬ﺴﺌﻠﺔ ﻓﻴﻤﺎ ذﻛﺮﻧﺎ ﻣﻦ ا‪g‬ﺴﺎﺋﻞ ﻳﻨﻈﺮ إن [ن ا‪y‬ﻄﺎ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫اﻹﻋﺮاب ﻓﻘﺪ ذﻛﺮﻧﺎ اﻧﮧ إن ‪B‬ﻢ ﻳﻔﺤﺶ ﻻ ﺗﻔﺴﺪ ﻋﻨﺪ ا‪ ÏB‬ﻛﻤﺎ ‪B‬ﻮ ﻗﺮا‪ :‬إن ا‪g‬ﺴﻠﻤ^‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫َ‬
‫وا‪g‬ﺴﻠﻤﺎت ﺑﻨﺼﺐ ا•ﺎئ‪ ،‬و½ن ﻓﺤﺶ ﺑﺎن ﻗﺮا‪ :‬ﻣﺎ ‪B‬ﻮﺗﻌﻤﺪ ﺑﮧ ﻳ‪9‬ﻔﺮ ﻓﻜﺬﻟ‪ õ‬ﻋﻨﺪ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ‬

‫‪241‬‬
 ٔ ٔ ٔ ٔ
‫ﻮن‬9‫ ﻗﺮاﮨﺎ ﺗ‬Á‫ﻌ واﻟ‬g‫ﻢ ¬ﻠﺘﻒ ا‬B‫ن ﺣﺮف و‬ð: ‫ و½ن اﺧﻄﺎ ﺑﺬﻛﺮ ﺣﺮف‬،‫دة اﺣﻮط‬È‫واﻹ‬
ٔ ٓ
‫ﻢ ¬ﺘﻠﻒ‬B ‫ و½ن‬.‫ﻮن‬g‫ﺴﻠﻤﻮن إن اﻟﻈﺎ‬g‫ إن ا‬:‫ﻮ ﻗﺮا‬B ‫ ﻛﻤﺎ‬ÏB‫ اﻟﻘﺮان ﺟﺎزت ﺻﻼﺗﮧ ﻋﻨﺪ ا‬ñ
ٔ ٔ ٓ ٔ
‫ اﻻرض‬š ‫ﻮ ﻗﺮا ﻛﻮﻧﻮا ﻗﻴﺎﻣ^ ﺑﺎﻟﻘﺴﻂ وﻻ ﺗﺬر‬B ‫ اﻟﻘﺮان ﻛﻤﺎ‬ñ ‫ﻦ ﻣﺎ ﻗﺮا ﻟ ﺲ‬9‫ﻌ ﻟ‬g‫ا‬
ٔ ٔ ٔ ً ّ
‫ ﺣﻨﻴﻔﺔ‬i‫ ﻗﻮل ا‬Ü‫ ﻳﻮﺳﻒ و‬i‫ اﻟ= اﻟﻘﻴﺎم ﻓﺴﺪت ﺻﻼﺗﮧ ﻗﻮل ا‬:‫ وﻗﺮا‬، ‫دوارا‬ ‫ﻦ‬h‫ﻓﺮ‬ðB‫ﻣﻦ ا‬
ً ٔ ٔ ٓ ٔ
‫ﻮ ان ﻳﻘﺮا ﻓﺴﺤﻘﺎ‬Ø ‫ اﻟﻘﺮان‬ñ ‫ ﻗﺮاﮨﺎ‬Á‫ﻦ اﻟ‬9‫ﻢ ﺗ‬B‫ﻌ و‬g‫ و½ن اﺧﺘﻠﻒ ا‬.‫ﻤﺪ ﻻ ﺗﻔﺴﺪ‬Ÿ‫و‬
ٔ
‫ﻼف ﻣﺎ ﻗﺎﻟﮧ‬Ç ‫ وﻻ ﻳﻤ' ﺑ^ ﺣﺮف وﺣﺮف‬ÏB‫ﺸﻌ„ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻋﻨﺪ ا‬B‫ﻻﺻﺤﺎب ا‬
.(۱/۱۵۰ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ )ﻓﺘﺎو‬. ‫ﻣﻨﺼﻮر اﻟﻌﺮا‬
ٔ ٔ ٔ ‫ ﻓﻤﺎ ﻟﮩﻢ ﻻ‬:ٔ‫ﺑﺎن ﻗﺮا‬
ٔ ً ٔ
‫ او ﻗﺮا و½ذا‬،‫ﻳﻮﻣﻨﻮن وﺗﺮک ﻻ‬ ‫·ﻤﺔ‬B‫ک ا‬O‫ﻌ ﺑ‬g‫ و½ن ﺗﻐ„ ا‬:‫وﻓﻴﮧ اﻳﻀﺎ‬
ٔ ٔ ٓ ٔ
‫ﻼف ﻣﺎ‬Ç e‫ ﻻﻧﮧ اﺧ‬،‫ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻋﻨﺪاﻟﻌﺎﻣﺔ‬،‫ ﻋﻠﻴﮩﻢ اﻟﻘﺮان ﻻ )ﺴﺠﺪون وﺗﺮک ﻻ‬ù‫ﻗﺮ‬
ٔ ٔ ٔ ٔ
‫ ﻻﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻻن ﻓﻴﮧ‬:‫ﻔﺮ ﻓﺈذا اﺧﻄﺎ ﺗﻔﺴﺪ ﺻﻼﺗﮧ وﻗﻴﻞ‬9‫ ﻳ‬õ‫ﻮ اﻋﺘﻘﺪ ذﻟ‬B ،‫ اﷲ ﺑﮧ‬e‫اﺧ‬
ٔ
.(۱/۱۵۴ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ )ﻓﺘﺎو‬.‫ﺼﺤﻴﺢ ﻮ اﻻول‬B‫ورة وا‬ø‫ و‬ù‫ﺑﻠﻮ‬
All h ta‛ l knows best.
Making an error in du‛ā’-e-qunūt
Question
A person was leading the congregation in sal h. Due to certain
conditions in the country, he began reading qun0t-e-n zilah. Some of
the wordings got changed and caused a change in the meaning. For
example, instead of reading ‫ﺖ‬
َ ْ‫© َﻣﺎ َﻗَﻀﻴ‬
P َ ‫( َوِﻗﻨَﺎ‬protect us against the evil

which You decreed) he read ‫ﺖ‬

ْ َ َ َ
َ ‫„ ﻣﺎ ﻗﻀﻴ‬ َْ َ
َ ‫( َوِﻗﻨﺎ ﺧ‬protect us against the
good which You decreed). Will the sal h be invalidated because of
this? I am aware of the ruling that when the meaning changes in
Qur’ n recitation [due to reading incorrectly], the sal h becomes
invalid. Does this rule also apply to the different du‛ ’s of sal h?
Answer
It is gauged from some of the statements of the jurists that the
invalidity of sal h because of an error is not confined to meaning-
changing errors in the Qur’ n recitation. Rather, a sal h can be
invalidated because of major errors in the du‛ ’s and different forms of
dhikr. Thus, in the present case the sal h is invalid and will have to be
repeated.
Ad-Durr al-Mukht r:

242
‫)وﻗﻨﺖ ﻓﻴﮧ( و)ﺴﻦ ا‪ÈQ‬ء ا‪g‬ﺸﮩﻮر‪ ،‬و‪h‬ﺼ‪ š Š‬ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﮧ ﻳﻔ‪...Á‬و‪Ø‬ﻔﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺪال ﻣﮩﻤﻠﺔ ﺑﻤﻌ ‪°å‬ع ﻓﺈن ﻗﺮا ﺑﺬال ﻣﻌﺠﻤﮧ ﻓﺴﺪت ﺧﺎﻧﻴﺔ ﻻﻧﮧ ‪$‬ﻤﺔ ﻣﮩﻤﻠﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻛﺬا ‪ ñ‬ا‘ﺤﺮ ﻟ‪9‬ﻦ ﻓﻴﮧ اﻧﮧ ورد ﺻﻔﺔ اﻟ‪e‬اق "ﻟﮧ ﺟﻨﺎﺣﺎن ‪ò‬ﻔﺬ ﺑﮩﻤﺎ" ا‪ù‬‬
‫)ﺴﺘﻌ^ ‪ š‬ا‪B‬ﺴ„‪ .‬و‪ Ú‬ﺗﻘﺮ‪h‬ﺮات ا‪B‬ﺮاﻓ ‪ :‬ﻗﻠﺖ‪ :‬ا=‪ ñ ù‬ﺻﻔﺔ اﻟ‪e‬اق إﻧﻤﺎ ﻮ ﺑﺰا‪ ù‬ﻣﻌﺠﻤﺔ‬
‫ٔ‬ ‫ٓ‬
‫‪ ñ‬اﺧﺮہ ﻛﻤﺎ ‪ë ñ‬ﻤﻊ ‪Î‬ﺎر اﻻﻧﻮار وﻏ„ہ ﻻ ﺑﺬال ﻣﻨﻘﻮﻃﺔ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر ﻣﻊ‬
‫ا•ﺤﺮ‪h‬ﺮ ا‪g‬ﺨﺘﺎر‪ ،۲/۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Radd al-Muht r:‬‬
‫ا‪B‬ﺴﻨﺔ ‪¡ ñ‬ﺴ‪ž‬ﻴﺢ ا‪B‬ﺮ¿ﻮع ﺳﺒﺤﺎن ر اﻟﻌﻈﻴﻢ إﻻ إن [ن ﻻ ‪ò‬ﺴﻦ اﻟﻈﺎء ﻓﻴﺒﺪل ﺑﮧ ا‪B‬ﻜﺮ‪h‬ﻢ‬
‫_ﻼ ‪#‬ﺮ‪B š ù‬ﺴﺎﻧﮧ اﻟﻌﺰ‪h‬ﻢ ﻓﺘﻔﺴﺪ ﺑﮧ ا‪B‬ﺼﻼة ﻛﺬا ‪© ñ‬ح درر ا‘ﺤﺎر ﻓﻠﻴﺤﻔﻆ ﻓﺈن‬
‫ٔ‬
‫اﻟﻌﺎﻣﺔ ﻋﻨﮧ ™ﻓﻠﻮن ﺣﻴﺚ ﻳﺎﺗﻮن ﺑﺪل اﻟﻈﺎء ﺑﺰا‪ ù‬ﻣﻔﺨﻤﺔ‪) .‬رد ا‪g‬ﺤﺘﺎر‪ ،۱/۴۹۴ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Under the chapter on errors committed by the reader, the jurists‬‬
‫‪mention a few rulings with regard to the tashahhud and du‛ ’s. From‬‬
‫‪these statements too we learn that the invalidity of sal h is not‬‬
‫‪confined to errors in recitation of the Qur’ n [rather it can apply to‬‬
‫‪du‛ ’s as well].‬‬
‫‪Fat w T t rkh n$yyah:‬‬
‫ٔ‬ ‫ٓ‬
‫ﻧﻮع اﺧﺮ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪ ،ù‬وﺳﺌﻞ ا‪B‬ﻮ‪C‬ﺮ‪ ù‬ﻋﻤﻦ ﻗﺮا ‪ ñ‬ﺻﻼﺗﮧ‪ :‬ر‪C‬ﻨﺎ ﻟ‪ õ‬اﻟﮩﻤﺪ ﺑﺎﻟﮩﺎء ﻓﻘﺎل‪ :‬ﻻ‬
‫ٰ‬
‫ﺗﻌﺎ‪) .U‬اﻟﻔﺘﺎو‪ ù‬ا•ﺎﺗﺎر ﺧﺎﻧﻴﺔ‪ ،۲ :‬رﻗﻢ ا‪g‬ﺴﺌﻠﺔ‪ ،۱۸۲۶ :‬ط‪ :‬دﻳﻮ‪C‬ﻨﺪ(‪.‬‬ ‫ﺗﻔﺴﺪ ﺻﻼﺗﮧ إن ﺷﺎء اﷲ‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و½ذا ﻗﺮا ا•ﺤﻴﺎت ﷲ ﺑﺎﻟﻄﺎء او ﻗﺮا ا‪Q‬ﺣﻴﺎت ﷲ ﺑﺎ‪Q‬ال ﻗﺎل اﻟﻘﺎ‪ 5‬اﻹﻣﺎم‪ :‬ﻻﺗﻔﺴﺪ‬
‫ٔ‬
‫ﺻﻼﺗﮧ‪...،‬و‪B‬ﻮ ﻗﺮا‪ :‬ا‪B‬ﻠﮩﻢ ﺻﻞ ﺑﺎ‪B‬ﺴ^ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎ‪ 5‬ﺧﺎن ‪ š‬ﮨﺎ‪:‬ﺶ‬
‫ٔ‬ ‫ٓ‬
‫اﻟﮩﻨﺪﻳﺔ‪ ،۱۴۳ ،۱/۱۴۱ :‬ﻓﺼﻞ ‪ ñ‬ﻗﺮاءة اﻟﻘﺮان ﺧﻄﺎ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪243‬‬
‫ﻳﺎ أﻳﻬﺎ ا=ﻳﻦ آﻣﻨﻮا ﻻ ﺗﻠﻬ‪9‬ﻢ ‪The status of salāh due to reading‬‬
‫َ‬
‫أ‪:‬ﻮاﻟ‪9‬ﻢ وﻻ أوﻻد>ﻢ‬
‫‪Question‬‬
‫َ َ‪ُ َ َ َ َ ُ ُ َْ ُ ُْ َ َُ ْ P َÑ‬‬
‫ا=‪َe‬ﻦ آﻣﻨْﻮا ﻻ ﺗﻠِﻬ‪ْ9‬ﻢ أ‪َ:‬ﻮاﻟ‪ْ9‬ﻢ َوﻻ أْوﻻد>ْﻢ ‪An im m read‬‬
‫‪ instead of‬ﻳﺎ ‪et‬ﻬﺎ ِ‬
‫َ َ َ ُ ُ‬ ‫ُ َْ َ ُ‬ ‫َُ َ ُْ‬ ‫َ‪ْ P َÑ‬‬
‫ا=‪َe‬ﻦ آﻣﻨْﻮا ﻻ ﺗﻠِﻬ‪ْ9‬ﻢ أ‪َ:‬ﻮاﻟ‪ْ9‬ﻢ َوﻻ أْوﻻد>ْﻢ ‪reading‬‬
‫َ‬
‫?‪ . Is the sal h valid‬ﻳﺎ ‪et‬ﻬﺎ ِ‬
‫‪Answer‬‬
‫‪In this case, since the meaning has not changed the sal h will be valid.‬‬
‫ﻻ ﺗﻠﻬ‪9‬ﻢ أ‪:‬ﻮاﻟ‪9‬ﻢ ﻣﻊ ‪Furthermore, it could be explained as follows:‬‬
‫‪ by making it a maf‛0l ma‛ahu (an accompanying objective).‬أوﻻد>ﻢ‬
‫ً‬
‫‪Æ.‬ت وز‪h‬ﺪا أي ﻣﻊ ز‪h‬ﺪ ‪This is similar to‬‬

‫‪Al-Fat w al-Hind$yyah:‬‬
‫ﻻ‬ ‫وﻣﻨﮩﺎ ﺣﺬف ﺣﺮف…و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ‪ š‬وﺟﮧ اﻹ‪#‬ﺎز واﻟ‪O‬ﺧﻴﻢ ﻓﺈن [ن ﻻ ﻳﻐ„ا‪g‬ﻌ‬
‫ﺗﻔﺴﺪ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۷۹ :‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪.(ù‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻣﺎ ا‪y‬ﻄﺎ ‪ ñ‬اﻹﻋﺮاب إذا ‪B‬ﻢ ﻳﻐ„ ا‪g‬ﻌ ﻻ ﺗﻔﺴﺪ ا‪B‬ﺼﻼة ﻋﻨﺪ ا‪…ÏB‬ﻻن ا‪y‬ﻄﺎ ‪ ñ‬اﻹﻋﺮاب‬
‫‪Ý‬ﺎ ﻻ ﻳﻤ‪9‬ﻦ اﻻﺣ‪O‬از ﻋﻨﮧ ﻓﻴﻌﺬر‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎ‪ 5‬ﺧﺎن ‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ .۱/۱۳۹ :‬و¿ﺬا ‪ñ‬‬
‫©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۴۷۶‬ﺳﮩﻴﻞ(‪.‬‬
‫‪Taht w$:‬‬
‫ٔ‬
‫و‪ Ú‬ا•ﮩﺮ واﺣﺴﻦ ﻣﻦ ‪y‬ﺺ ﻣﻦ ‪+‬ﻣﮩﻢ ‪ ñ‬زﻟﺔ اﻟﻘﺎر‪ ù‬ا‪B‬ﻜﻤﺎل ‪ ñ‬زاد اﻟﻔﻘﻴﮧ ﻓﻘﺎل‪ :‬إن [ن‬
‫ٔ‬
‫ا‪y‬ﻄﺎ ‪ ñ‬اﻹﻋﺮاب‪ ،‬و‪B‬ﻢ ﻳﺘﻐ„ ﺑﮧ ا‪g‬ﻌ ﻛﻜ‪ °‬ﻗﻮاﻣﺎ ‪ð:‬ن ﻓﺘﺤﮩﺎ وﻓﺘﺢ ﺑﺎء ﻧﻌﺒﺪ ‪ð:‬ن ﺿﻤﮩﺎ‬
‫ﻻ ﺗﻔﺴﺪ‪) .‬ﻃﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص‪ ،۳۴۰‬ﻗﺪﻳ (‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪244‬‬
‫‪Leaving out a small part from a long verse‬‬
‫‪Question‬‬
‫َُ‪ُْ ُ P ٌ P‬‬
‫اﷲ‪An im m read a lengthy verse: ...‬‬
‫‪Ÿ and forgot a part of it,‬ﻤﺪ رﺳﻮل ِ‬
‫َُ‬ ‫‪ْ P‬‬ ‫َ َ‬ ‫‪P‬‬ ‫َ ُ‬
‫ا=‪َe‬ﻦ آﻣﻨْﻮا ‪e.g. after the words‬‬ ‫ﺎ@َﺎت ‪َ he forgot the words‬وﻋﺪ ُ‬
‫اﷲ ِ‬ ‫َوﻋِﻤﻠﻮا ا‪B‬ﺼ ِ ِ‬
‫ْ‬
‫?‪ِ. Is the sal h valid‬ﻣﻨُﻬْﻢ‬
‫‪Answer‬‬
‫‪In the above case the sal h is valid because if from a lengthy verse a‬‬
‫‪person reads an extent which is equal to three small verses, it will‬‬
‫‪suffice for the validity of the sal h. According to certain scholars, the‬‬
‫‪extent of three short verses is ten words and 30 letters.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٓ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ ٓ‬
‫و‪B‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺘ^ ﻓﺎﻻﺻﺢ ا‪B‬ﺼﺤﺔ اﺗﻔﺎﻗﺎ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻗﺎﻟﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ا@ﻠ‪....‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت( ﺗﻌﻠﻴﻞ ‪B‬ﻠﻤﺬﮨﺒ^ ﻻن ﻧﺼﻒ اﻻﻳﺔ‬
‫ٔ‬ ‫ٓ‬
‫اﻟﻄﻮ‪h‬ﻠﺔ إذا [ن ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻳﺼﺢ ‪ š‬ﻗﻮﻟﮩﻤﺎ ﻓﻌ‪ Š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ ا‪g‬ﻜﺘ‬
‫ٔ‬ ‫ٓ‬
‫ﺑﺎﻻﻳﺔ ٔ ٰ‬
‫او•‪ .‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬وﻋﻠﻢ ﻣﻦ ﺗﻌﻠﻴﻠﮩﻢ ان ﻛﻮن ا‪g‬ﻘﺮوء ‪ ˜ ñ‬ر¿ﻌﺔ ا•ﺼﻒ ﻟ ﺲ‬
‫ً‬ ‫ً‬
‫‪“ê‬ط ﺑﻞ ﻳ‪9‬ﻮن ا‘ﻌﺾ ﻳﺒﻠﻎ ﻣﺎ ﻳﻌﺪ ﺑﻘﺮاءﺗﮧ ﻗﺎرﺋﺎ ﻋﺮﻓﺎ‪...‬و‪ Ú‬ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ وا‪g‬ﻌﺮاج‬
‫ٔ‬ ‫ٓ‬ ‫ٔ ٓ‬
‫وﻏ„ﮨﻤﺎ‪B :‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ [ﻳﺔ ا‪B‬ﻜﺮ‪ î‬او ا‪g‬ﺪاﻳﻨﺔ ا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ وا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺘﻠﻔﻮا ﻓﻴﮧ ‪ š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ‪...‬و‪È‬ﻣﺘﮩﻢ ‪ š‬اﻧﮧ ‪#‬ﻮز ﻻن ﺑﻌﺾ ﮨﺬہ اﻻﻳﺎت ﻳﺰ‪h‬ﺪ ‪š‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻼث ﻗﺼﺎر او ﻳﻌﺪﻟﮩﺎ ﻓﻼ ﺗ‪9‬ﻮن ﻗﺮاءﺗﮧ اﻗﻞ ﻣﻦ ﺛﻼث اﻳﺎت‪ ...‬وﻗﺪرﮨﺎ ﻣﻦ ﺣﻴﺚ ا‪·B‬ﻤﺎت‬
‫ﻋ“‪ ،‬وﻣﻦ ﺣﻴﺚ ا@ﺮوف ﺛﻼﺛﻮن‪) ...‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۳۷ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة‪،‬‬
‫ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Fat w al-‛Ālamg$r$yyah:‬‬
‫ٓ‬ ‫ٓ‬ ‫ٔ ٓ‬
‫إذا ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺘ^ ‪Ø‬ﻮ اﻳﺔ ا‪B‬ﻜﺮ‪ î‬واﻳﺔ ا‪g‬ﺪاﻳﻨﺔ ا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ وا‘ﻌﺾ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺮ‪È ù‬ﻣﺘﮩﻢ ‪ š‬اﻧﮧ ‪#‬ﻮز ﻛﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ‪ .‬و ﻮ اﻻﺻﺢ ﻛﺬا ‪ ñ‬ا‪ ñðB‬وﻣﻨﻴﺔ‬
‫ٔ‬
‫ا‪g‬ﺼ‪).Š‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۶۹ :‬ا‘ﺎب ا‪B‬ﺮاﺑﻊ ‪ ñ‬ﺻﻔﺔ ا‪B‬ﺼﻼة‪ ،‬اﻟﻔﺼﻞ اﻻول ‪ ñ‬ﻓﺮاﺋﺾ‬
‫ا‪B‬ﺼﻼة(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪245‬‬
Saying āmīn loudly and its effect on those who are
nearby
Question
If a person says m$n in a tone whereby those standing near him hear
it, is it included as a loud utterance?
Answer
If a person says m$n in a tone whereby those standing near him hear
it, it is not included as a loud utterance; it falls under the category of a
silent utterance. The sal h is therefore valid.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ
‫ﮩﺮ وا ﮩﺮ ان‬7 ‫ﮧ؛ ﻓﻠﻮ ﺳﻤﻊ رﺟﻞ او رﺟﻼن ﻓﻠ ﺲ‬C‫ﺨﺎﻓﺘﺔ إﺳﻤﺎع ﻧﻔﺴﮧ وﻣﻦ ﺑﻘﺮ‬g‫ ا‬û‫واد‬
ٔ
‫ ان اﻹﻣﺎم إذا‬:„‫ﺼﻐ‬B‫ﺎﻧﻴﺔ ﻋﻦ ا ﺎﻣﻊ ا‬y‫ﻼﺻﺔ وا‬y‫ ا‬ñ ‫ و=ا ﻗﺎل‬: ‫ﺸﺎ‬B‫ ا‬Ú‫…و‬ÏB‫)ﺴﻤﻊ ا‬
ٔ ً ٔ ٔ
ÏB‫ وا ﮩﺮ ان )ﺴﻤﻊ ا‬،‫ﻮن ﺟﮩﺮا‬9‫ﻴﺚ ﺳﻤﻊ رﺟﻞ او رﺟﻼن ﻻ ﻳ‬Î ‫ﺨﺎﻓﺘﺔ‬g‫ ﺻﻼة ا‬ñ ‫ﻗﺮا‬
ٔ ٔ ٔ
‫ﺴﻌﻮدﻳﺔ ان ﺟﮩﺮ اﻹﻣﺎم‬g‫ ﻋﻦ ا‬û‫ اﻟﻘﮩﺴﺘﺎ‬ñ ‫ ﺑﺪ´ﻞ ﻣﺎ‬،^‫ﺼﻠ‬g‫ﺼﻒ اﻻول ﻻ ˜ ا‬B‫ ˜ ا‬ù‫ا‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ اﻟﻘﺮاءة‬ñ ‫ ﻓﺼﻞ‬،۱/۵۳۴ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ﺼﻒ اﻻول‬B‫إﺳﻤﺎع ا‬
Fat w Mahm0d$yyah:
If a few people hear it, it will not affect the sal h in any way. It will fall
under the category of a silent utterance. If all the people of the first
row hear the utterance of the im m, it will be classified as a loud
utterance.1
All h ta‛ l knows best.
Recitation in salāt-e-kusūf and khusūf
Question
Will the recitation of the Qur’ n in sal t-e-kus0f and khus0f be loud or
silent?
Answer
Sal t-e-kus0f is performed in congregation with a silent recitation.
Sal t-e-khus0f is performed individually with a soft recitation.
Mar q$ al-Fal h:

1
Fat w Mahm0d$yyah, vol. 7, p. 39.
246
ً
‫ اﻟﻘﺮاءة ﻓﻴﮩﻤﺎ ﻋﻨﺪہ ﺧﻼﻓﺎ‬ñ ‫وﻻ ﺟﮩﺮ‬...‫ﻠﻜﺴﻮف ﺑﺈﻣﺎم ا ﻤﻌﺔ‬B ‫ﺳﻦ ر¿ﻌﺘﺎن ﻛﮩﻴﺌﺔ ا•ﻔﻞ‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﻜﺴﻮف‬B‫ ﺑﺎب ﺻﻼة ا‬،۲۰۲ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:) .‫ﻟﮩﻤﺎ‬
Ad-Durr al-Mukht r:
ٔ
‫ )ﻗﻮﻟﮧ وﻻ ﺟﮩﺮ وﻗﺎل اﺑﻮ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫و‬...‫ﻜﺴﻮف ر¿ﻌﺘ^ وﻻ ﺟﮩﺮ‬B‫ ﺑﺎ•ﺎس ﻋﻨﺪ ا‬Š‫ﻳﺼ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻜﺴﻮف‬B‫ ﺑﺎب ا‬،۲/۱۸۲ : ‫ )ﺷﺎ‬.‫ﻤﺪ رواﻳﺘﺎن ﺟﻮﮨﺮة‬Ÿ ‫ﮩﺮ وﻋﻦ‬# :‫ﻳﻮﺳﻒ‬
Al-Fat w al-‛Ālamg$r$yyah:
‫ ﻗﻮل‬ñ ‫ﺸﻤﺲ‬B‫ ﻛﺴﻮف ا‬ñ ‫ ﺻﻼة ا ﻤﺎﻋﺔ‬ñ ‫ﺎﻟﻘﺮاءة‬C‫ﮩﺮ‬# ‫ﻤﺎﻋﺔ وﻻ‬7 ù‫ﺗﻮد‬ ٔ ‫وا‚ﻌﻮا ٔاﻧﮩﺎ‬
ٔ
ٔ
‫ ﺧﺴﻮف اﻟﻘﻤﺮ‬ñ ‫ﺼﻠﻮن‬h‫ و‬...‫ﻀﻤﺮات‬g‫ ا‬ñ ‫ﺼﺤﻴﺢ ﻗﻮﻟﮧ ﻛﺬا‬B‫ﺤﻴﻂ وا‬g‫ ا‬ñ ‫ ﺣﻨﻴﻔﺔ ﻛﺬا‬ì‫ا‬
ً
‫ ﺻﻼة‬ñ “‫ﺎﻣﻦ ﻋ‬œ‫ ا‘ﺎب ا‬،۱/۱۵۳ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.à‫ﺧ‬°B‫ﻴﻂ ا‬Ÿ ñ ‫وﺣﺪاﻧﺎ ﮨﻜﺬا‬
.(‫ﻜﺴﻮف‬B‫ا‬
All h ta‛ l knows best.
Not following the sequence of the Qur’ān in
recitation
Question
An im m read S0rah al-K fir0n in the first rak‛at and S0rah al-Kauthar
in the second rak‛at. What is the status of this sal h? What if he wants
to start another s0rah after having started S0rah al-Kauthar? Does
sajdah sahw become w jib when the sequence of the Qur’ n is not
followed?
Answer
There is no harm if an im m forgetfully reads the Qur’ n without
following its sequence. The sal h is valid. However, it is makr0h to
abandon a s0rah after having started it. Sajdah sahw does not become
w jib for not following the sequence of the Qur’ n, but it is makr0h to
do this intentionally.
Ad-Durr al-Mukht r
ٔ ٔ ٔ
:‫ اﻟﻘﻨﻴﺔ‬Ú‫ و‬،‫ﺴﻮرة ﻗﺼ„ة وان ﻳﻘﺮا ﻣﻨﻜﻮﺳﺎ إﻻ إذا ﺧﺘﻢ ﻓﻴﻘﺮا ﻣﻦ ا‘ﻘﺮة‬ê ‫ﺮہ اﻟﻔﺼﻞ‬9h‫و‬
ٔ ٔ ٔ ٔ ٰ ٔ ñ ٔ‫ﻗﺮا‬
‫ اﻓﺎد ان‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫و‬...‫ﻢ ﺗﺮ او ﺗﺒﺖ ﺛﻢ ذﻛﺮ ﻳﺘﻢ‬B‫ﺎﻧﻴﺔ ا‬œ‫ ا‬Ú‫ﻓﺮون و‬ðB‫اﻻو• ا‬
ً ٔ
‫ ©ح‬ñ ‫ﺮہ إذا [ن ﻋﻦ ﻗﺼﺪ ﻓﻠﻮ ﺳﮩﻮا ﻓﻼ ﻛﻤﺎ‬9‫ا•ﻨﻜ ﺲ او اﻟﻔﺼﻞ ﺑﺎﻟﻘﺼ„ة إﻧﻤﺎ ﻳ‬
‫ اﻓﺘﺘﺢ ﺳﻮرة‬:‫ﻼﺻﺔ‬y‫ ا‬Ú‫ و‬،ü‫ﺒ‬ª‫ ©ع ﻓﻴﮩﺎ ﻻ ﻳ‬Á‫ﻜﺮاﮨﺔ ﻓﺈﻋﺮاﺿﮧ ﻋﻦ اﻟ‬B‫ و½ذا اﻧﺘﻔﺖ ا‬،‫ﻨﻴﺔ‬g‫ا‬

247
 ٔ ٔ ٔ ٓ ٔ ٓ ٔ ٔ
‫ اراد ﮨﺎ‬Á‫ﻔﺘﺘﺢ اﻟ‬h‫ﺴﻮرة و‬B‫ ا‬õ‫ک ﺗﻠ‬O‫^ اراد ان ﻳ‬Õ‫ ﻓﻠﻤﺎ ﻗﺮا اﻳﺔ او اﻳ‬ù‫وﻗﺼﺪہ ﺳﻮرة اﺧﺮ‬
ً ً
.‫ ﺳﻌﻴﺪ‬،۱/۵۴۶ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻘﺮوء ﺣﺮﻓﺎ واﺣﺪا‬g‫ﻮ [ن ا‬B‫ و‬:‫ اﻟﻔﺘﺢ‬Ú‫ و‬،‫ﺮہ‬9‫ﻳ‬
.(‫ اﻟﻘﺮاءة‬ñ ‫ﺮاﺑﻊ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۸۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫و¿ﺬا‬
Imd d al-Fatt h:
ٓ ٔ ٓ ٔ ٔ ٔ ٔ ٔ ٔ
ٰ
^Õ‫اﻻو• ﻓﺎﻓﺘﺘﺤﮩﺎ ﻓﻠﻤﺎ ﻗﺮا ﻣﻨﮩﺎ اﻳﺔ او اﻳ‬ ñ ‫ ﻗﺮاﮨﺎ‬Á‫ﻮ اراد ان ﻳﻘﺮا ﻏ„ اﻟ‬B ‫ﺮہ‬9‫و¿ﺬا ﻻ ﻳ‬
ٔ ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ "إذا‬Š‫ ﻟﻘﻮﻟﮧ ﺻ‬õ‫ﺮہ ذﻟ‬9‫ ارادﮨﺎ ﻳ‬Á‫ﺴﻮرة اﻟ‬B‫ﻔﺘﺢ ا‬h‫¿ﮩﺎ و‬O‫ﺗﺬﻛﺮ ﻓﺎراد ان ﻳ‬
ٔ
،‫ﻜﺮاﮨﺔ ﻋﺪم ورودہ‬B‫ ووﺟﮧ ا‬،‫ﺪ‬h‫ﺰ‬g‫ ا•ﺠﻨ ﺲ وا‬ñ ‫ﻮﮨﺎ" ﻛﺬا‬Ø š ‫اﻓﺘﺘﺤﺖ ﺳﻮرة ﻓﺎﻗﺮاﮨﺎ‬
ٔ
‫ﺴﻌﻮد‬: ‫ وﻗﺎل ﻋﺒﺪ اﷲ ﺑﻦ‬،‫ﺎ ﻓﻴﮧ ﻣﻦ ﻗﻠﺐ ا•ﻼوة‬g ‫ ﻗﺮاﮨﺎ‬Á‫ﺮہ ﻗﺮاءة ﺳﻮرة ﻓﻮق اﻟ‬9h‫و‬...
ً ٓ ٔ
:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ ا•ﺠﻨ ﺲ‬ñ ‫ اﷲ ﻋﻨﻪ "ﻣﻦ ﻗﺮا اﻟﻘﺮان ﻣﻨﻜﻮﺳﺎ ﻓﮩﻮﻣﻨﻜﻮس" ﻛﺬا‬u‫ر‬
.(‫ﺼﻼة‬B‫ ا‬ñ ‫ﺮہ‬9‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‬،۳۸۱‫ص‬
‛Umdah al-Fiqh:
It is makr0h to break the sequence of the Qur’ n. For example, a
person reads S0rah al-Ikhl s in the first rak‛at and then reads S0rah
Lahab either in that same rak‛at or in the next rak‛at. This is
irrespective of whether he is in sal h or out of it. This is because
following the sequence of the s0rahs is from among the obligations of
Qur’ n recitation. However, if a person does this forgetfully it will not
be makr0h.1
All h ta‛ l knows best.
Combining two sūrahs in a single rak‛at of a fard
salāh
Question
What is the ruling with regard to combining two s0rahs in a single
rak‛at of a fard sal h?
Answer
Different types of narrations are to be found in the Ah d$th. The jurists
try to reconcile them by saying that although it is permissible to join
two s0rahs in a single rak‛at, it is not good. Especially for the im m, it
is better for him to confine to the masn0n recitation and not to
prolong the sal h.

1
‛Umdah al-Fiqh, vol. 2, p. 119. Also refer to Ahsan al-Fat w , vol. 3, p. 443;
Imd d al-Fat w , vol. 1, p. 170.
248
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺣﺪﺛﻨﺎ اﺑﻮ اﺳﺎﻣﺔ ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ [ن‬
‫ﻳﻘﺮن ﺑ^ ا‪B‬ﺴﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ ﻣﻦ ا‪B‬ﺼﻼة ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪.‬‬
‫ٔ‬
‫ﺣﺪﺛﻨﺎ اﺑﻦ ﻣ‪ú‬ﺪ‪ ù‬ﻋﻦ ﺳﻔﻴﺎن ﻋﻦ ِوﻗﺎء ﻗﺎل‪ :‬راﻳﺖ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒ„ ‪#‬ﻤﻊ ﺑ^ ﺳﻮرﺗ^ ‪˜ ñ‬‬
‫ر¿ﻌﺘ^ ‪ ñ‬اﻟﻔﺮ‪h‬ﻀﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺪﺛﻨﺎ و¿ﻴﻊ ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ اﻻﻋﻤﺶ ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻋﻦ ﻋﻠﻘﻤﺔ اﻧﮧ [ن ﻳﻘﺮا ‪ ñ‬اﻟﻔﺠﺮ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ‬
‫ٓ ٓ‬ ‫ٓ‬ ‫ٔ‬
‫اﻻو• ٰ ٓ‬
‫‪Î‬ﻢ ا‪Q‬ﺧﺎن وا@“ و‪h‬ﻘﺮأ ‪ ñ‬ا‪œ‬ﺎﻧﻴﺔ ﺑﺎﺧﺮ ا‘ﻘﺮة واﺧﺮ ال ﻋﻤﺮان و‪C‬ﺎ‪B‬ﺴﻮرة اﻟﻘﺼ„ة‪.‬‬
‫)‪:‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪۳/۲۵۵ :‬۔‪ ñ ،۲۵۶‬ا‪B‬ﺮﺟﻞ ﻳﻘﺮن ا‪B‬ﺴﻮر ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ‪ ،‬ﻣﻦ رﺧﺺ ﻓﻴﮧ‪ ،‬ا‪g‬ﺠﻠﺲ‬
‫اﻟﻌﻠ (‪.‬‬
‫‪Musannaf ‛Abd ar-Razz q:‬‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ‪:‬ﺴﻠﻢ ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﺑﻦ ﻣ ‪°‬ة ﻋﻦ اﺑﻦ ٔ‬
‫ﻃﺎووس ﻗﺎل‪[ :‬ن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪# ì‬ﻤﻊ ﺑ^ "ﺳﺒﺢ اﺳﻢ ر‪ õC‬اﻻ‪ "š‬و "وا‪B‬ﻠﻴﻞ إذا ﻳﻐ‪ ñ "2‬ر¿ﻌﺔ و‪" ^C‬وا‪B‬ﻀ=" و "ا‪B‬ﻢ‬
‫‪“å‬ح" ‪ ñ‬ر¿ﻌﺔ ‪ ñ‬ا‪g‬ﻜﺘﻮ‪C‬ﺔ‪:) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪.(۲/۱۴۹ :‬‬
‫‪Muwatt Im m M lik:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧ‪e‬ﻧﺎ ﻣﺎﻟ‪ õ‬ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ [ن إذا ﺻ‪ Š‬وﺣﺪہ ﻳﻘﺮا ‪ ñ‬اﻻر‪C‬ﻊ‬
‫ً‬ ‫ٔ ٔ‬ ‫ٓ‬ ‫ٓ‬ ‫ٔ‬ ‫ً‬
‫‚ﻴﻌﺎ ‪ ˜ ñ‬ر¿ﻌﺔ ﺑﺎم اﻟﻘﺮان وﺳﻮرة ﻣﻦ اﻟﻘﺮان ﻗﺎل‪ :‬و*ن ﻳﻘﺮا اﺣﻴﺎﻧﺎ ﺑﺎ‪B‬ﺴﻮرﺗ^ وا‪œ‬ﻼث‬
‫‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ ا‪B‬ﻮاﺣﺪة ‪ ñ‬ﺻﻼة اﻟﻔﺮ‪h‬ﻀﺔ‪ٔ ) .‬‬
‫‪:‬ﻮﻃﺎ اﻣﺎم ﻣﺎﻟ‪.(۶۳ :õ‬‬
‫‪The‬‬ ‫‪commentator,‬‬ ‫‪Maul n‬‬ ‫‪Ishf q‬‬ ‫‪ar-Rahm n‬‬ ‫‪K ndhlaw$‬‬
‫‪rahimahull h, writes in the commentary to the above narration:‬‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫و*ن اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﺣﻴﺎﻧﺎ ا‪ ñ ù‬ﺑﻌﺾ اﻻوﻗﺎت ﻳﻘﺮا ﺑﺎ‪B‬ﺴﻮرﺗ^ وا‪œ‬ﻠﺚ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻮاﺣﺪة ﻣﻦ ﺻﻼة اﻟﻔﺮ‪h‬ﻀﺔ‪ ،‬ﻗﺎل ا‪B‬ﺰرﻗﺎ‪ :û‬و‪7‬ﻮاز ذﻟ‪ õ‬ﻗﺎﻟﺖ اﻻﺋﻤﺔ اﻻر‪C‬ﻌﺔ ‪B‬ﺮواﻳﺔ اﺑﻦ‬
‫‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬ﻟﻘﺪ ﻋﺮﻓﺖ ا•ﻈﺎﺋﺮ اﻟ‪[ Á‬ن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮن‬
‫ﺑ ﻨ‪ú‬ﻦ‪ ،‬ا@ﺪﻳﺚ‪ .‬ﻗﺎل اﻟﻌﻴ ‪ ñ‬ﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ا•ﻈﺎﺋﺮ‪ :‬ﻓﻴﮧ ﺟﻮاز‬
‫ٔ‬
‫ا ﻤﻊ ﺑ^ ا‪B‬ﺴﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ واﺣﺪة و½´ﮧ ذ‪J‬ﺐ ا•ﺨ وا‪œ‬ﻮر‪ ù‬واﺑﻮ ﺣﻨﻴﻔﺔ وﻣﺎﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪B‬ﺸﺎﻓ وا&ﺪ ‪ ñ‬رواﻳﺔ‪...‬و‪ Ú‬ا‪g‬ﻐ ‪ :‬ﻻ ﺑﺎس ﺑﺎ ﻤﻊ ﺑ^ ا‪B‬ﺴﻮر ‪ ñ‬ﺻﻼة ا•ﺎﻓﻠﺔ اﻟﺦ‪...‬واﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺮ‪h‬ﻀﺔ ﻓﺎ‪g‬ﺴﺘﺤﺐ ان ﻳﻘﺘ~ ‪ š‬ﺳﻮرة ﻣﻊ اﻟﻔﺎ‪7‬ﺔ ﻣﻦ ﻏ„ ز‪h‬ﺎدة ﻋﻠﻴ‪ú‬ﺎ ﻻن ا•‪ .‬ﺻ‪Š‬‬

‫‪249‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪J‬ﻜﺬا [ن ﻳﺼ‪ Š‬ا‪ ɳ‬ﺻﻼﺗﮧ وا‪:‬ﺮ ﻣﻌﺎذا ر‪ u‬اﷲ ﻋﻨﻪ ان ﻳﻘﺮا ‪ ñ‬ﺻﻼﺗﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺬﻟ‪ õ‬و½ن ‚ﻊ ﺑ^ ا‪B‬ﺴﻮرﺗ^ ﻓﻔﻴﮧ رواﻳﺘﺎن‪ :‬اﺣﺪ‪J‬ﻤﺎ ﻳ‪9‬ﺮه وا‪œ‬ﺎﻧﻴﺔ ﻻﻳ‪9‬ﺮه ﻻن ﺣﺪﻳﺚ‬
‫اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻣﻄﻠﻖ ‪ ñ‬ا‪B‬ﺼﻼة ﻓﻴﺤﺘﻤﻞ اﻟﻔﺮض وﻗﺪ رو‪ ù‬ا‪y‬ﻼل ‪ê‬ﺴﻨﺪہ ﻋﻦ‬
‫اﺑﻦ ﻋﻤﺮ ٔاﻧﮧ [ن ﻳﻘﺮأ ‪ ñ‬ا‪g‬ﻜﺘﻮ‪C‬ﺔ ﺑﺎ‪B‬ﺴﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ‪) .‬ﺣﺎﺷﻴﺔ ٔ‬
‫‪:‬ﻮﻃﺎ اﻣﺎم ﻣﺎﻟ‪ ،۱/۶۳ :õ‬رﻗﻢ‬
‫ٓ‬
‫‪ ،Ë‬ارام ﺑﺎغ ﻛﺮا‪.(v‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫ٔ‬
‫ﻋﻦ ﻧﺎﻓﻊ ﻗﺎل‪:‬ر‪C‬ﻤﺎ اﻣﻨﺎ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺑﺎ‪B‬ﺴﻮرﺗ^ وا‪œ‬ﻼث ‪ ñ‬اﻟﻔﺮ‪h‬ﻀﺔ‪) .‬اﻋﻼء‬
‫ا‪B‬ﺴ‪.(۴/۱۳۳ :ä‬‬
‫‪It is gauged from certain narrations that it is not good to combine two‬‬
‫‪s0rahs in a single rak‛at:‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﻴﺪ اﷲ ﺑﻦ ‪:‬ﻮ‪ î‬ﻋﻦ ﻋ ‪ à‬ﻋﻦ ا‪B‬ﺸﻌ‪ .‬ﻋﻦ ز‪h‬ﺪ ﺑﻦ ﺧﺎ‪ Q‬ا ‪ ú‬ﻗﺎل‪ :‬ﻣﺎ اﺣﺐ‬
‫ٔ‬ ‫ٔ‬
‫ا‪ û‬ﻗﺮﻧﺖ ﺳﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ و‪B‬ﻮ ان ‪& U‬ﺮ ا•ﻌﻢ‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۳/۲۴:‬ا‪g‬ﺠﻠﺲ‬
‫اﻟﻌﻠ (‪.‬‬
‫‪Sharh Ma‛ n$ al-Āth r:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬اﻟﻌﺎ´ﺔ ﻗﺎل‪ :‬اﺧ‪ ?e‬ﻣﻦ ﺳﻤﻊ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‪ ÏB :‬ﺳﻮرة ر¿ﻌﺔ‪.‬‬

‫داود ﻗﺎل‪ :‬ﺛﻨﺎ ﺷﻌﺒﺔ ﻋﻦ ﻳﻌ‪ Š‬ﺑﻦ ﻋﻄﺎء ﻗﺎل‪ :‬ﺳﻤﻌﺖ اﺑﻦ ‘ ﺒﺔ‬‫ﺣﺪﺛﻨﺎ ٔاﺑﻮ ﺑ‪9‬ﺮة ﻗﺎل‪ :‬ﺛﻨﺎ ٔاﺑﻮ ٔ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪ :‬ﻗﺎل رﺟﻞ ﻻﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ا‪ û‬ﻗﺮات ا‪g‬ﻔﺼﻞ ‪ ñ‬ر¿ﻌﺔ او ﻗﺎل ‪´ ñ‬ﻠﺔ‪ ،‬ﻓﻘﺎل اﺑﻦ‬
‫ٔ‬
‫ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ إن اﷲ ‪B‬ﻮ ﺷﺎء ﻻﻧﺰﻟﮧ ‚ﻠﺔ واﺣﺪة وﻟ‪9‬ﻦ ﻓﺼﻠﮧ •ﻌﻄﻰ ˜ ﺳﻮرة ﺣﻈ‪ú‬ﺎ‬
‫ٓ‬
‫ﻣﻦ ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد‪©) .‬ح ﻣﻌﺎ‪ û‬اﻻﺛﺎر‪ ،۱/۲۴۰ :‬ﺑﺎب ‚ﻊ ا‪B‬ﺴﻮر ‪ ñ‬ر¿ﻌﺔ‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺪﺛﻨﺎ و¿ﻴﻊ ﻋﻦ إ‪Æ‬اﺋﻴﻞ ﻋﻦ ﻋﺒﺪ اﻻ‪ š‬ﻋﻦ ا‪ ì‬ﻋﺒﺪ ا‪B‬ﺮ&ﻦ اﻧﮧ [ن ﻻ ﻳﻘﺮن ﺑ^‬
‫ا‪B‬ﺴﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ ‪:‬ﻮ‪ î‬ﻋﻦ ﻋﺜﻤﺎن ﺑﻦ اﻻﺳﻮد ﻋﻦ ﻋﻜﺮﻣﺔ ﺑﻦ ﺧﺎ‪ Q‬ﻗﺎل‪[ :‬ن اﺑﻮ ﺑ‪9‬ﺮ‬
‫ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ا@ﺎرث ﺑﻦ ‪J‬ﺸﺎم ﻻ ‪#‬ﻤﻊ ﺑ^ ا‪B‬ﺴﻮرﺗ^ ‪ ñ‬ر¿ﻌﺔ وﻻ ‪#‬ﺎوز ﺳﻮرة إذا‬
‫ٔ‬
‫ﺧﺘﻤ‪ú‬ﺎ‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪.(۳/۲۵۸ :‬‬

‫‪250‬‬
Observe the following statements of the jurists:
Radd al-Muht r:
ٔ ٔ ٔ ٔ
‫ﻤﺎ ﺳﻮرة او‬ú‫ک ﺑ ﻨ‬O‫ﺮہ إﻻ ان ﻳ‬9‫ﻮ ﻓﻌﻞ ﻻ ﻳ‬B‫ اﻟﻔﺮض و‬ñ ‫ اﻻو• ان ﻻ ﻳﻔﻌﻞ‬:‫ﻨﻴﺔ‬g‫ ©ح ا‬ñ
ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۵۱ :‫ﺤﺘﺎر‬g‫ )رد ا‬.ɳ‫ا‬
Fat w T t r Kh n$yyah:
ٔ ٔ ٔ ٔ
‫ﻮﺿﻊ اﻧﮧ ﻻ ﺑﺎس ﺑﮧ وذﻛﺮ ﺷﻴﺦ اﻹﺳﻼم اﻧﮧ ﻻ‬: ñ ‫ ر¿ﻌﺔ راﻳﺖ‬ñ ^‫ﺴﻮرﺗ‬B‫و½ذا ‚ﻊ ﺑ^ ا‬
ٔ
.(۱/۴۵۲ :‫ ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮواﻳﺔ‬B‫ﺮ ا‬J‫ﻮ ﻇﺎ‬J ‫ ﻣﺎ‬š ‫ﻜﺬا‬J ‫ ﻟﮧ ان ﻳﻔﻌﻞ‬ü‫ﺒ‬ª‫ﻳ‬
Ahsan al-Fat w :
It is not good to combine two s0rahs in a single rak‛at of a fard sal h. 1
Fat w Mahm0d$yyah:
It is not appropriate in the fard sal hs but no harm in doing it in the
optional sal hs.2
It is preferable and better for the im m to confine himself to the
masn0n recitation.
Muslim Shar$f:
ٔ ٔ ٔ ٔ
‫ إذا ام اﺣﺪ>ﻢ ا•ﺎس‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﻋﻦ ا‬
‫ وﺣﺪہ ﻓﻠﻴﺼﻞ ﻛﻴﻒ‬Š‫ ﻓﺈذا ﺻ‬،‫ﺾ‬h‫ﺮ‬g‫ﻀﻌﻴﻒ وا‬B‫ﻜﺒ„ وا‬B‫ﺼﻐ„ وا‬B‫ﻢ ا‬ú‫ﻓﻠﻴﺨﻔﻒ ﻓﺈن ﻓﻴ‬
.(۱/۱۸۸ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﺷﺎء‬
Al-Fat w al-Hind$yyah:
ٔ
š ‫ﻮن‬9‫ﻦ ¬ﻔﻒ ﺑﻌﺪ ان ﻳ‬9‫ اﻟﻘﻮم وﻟ‬š ‫ﺴﺘﺤﺒﺔ وﻻ ﻳﺜﻘﻞ‬g‫ اﻟﻘﺮاءة ا‬š ‫ﺪ‬h‫وﻻ ﻳﺰ‬
ً
.(۱/۷۸ :‫ﻨﺪﻳﮧ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.ù‫ﻀﻤﺮات ﻧﺎﻗﻼ ﻋﻦ اﻟﻄﺤﺎو‬g‫ ا‬ñ ‫ا•ﻤﺎم واﻻﺳﺘﺤﺒﺎب ﻛﺬا‬
‛Umdah al-Fiqh:
A person should not read more than the masn0n and mustahab
amount of the Qur’ n. He must not make the sal h a strain on the
congregation. After reading the Sunnah and mustahab amount, he
must bear in mind the need to lessen the burden. 3

1
Ahsan al-Fat w , vol. 3, p. 76.
2
Fat w Mahm0d$yyah, vol. 7, p. 90.
3
‛Umdah al-Fiqh, vol. 2, p. 116.
251
However, since it is proven that the Sah bah radiyall hu ‛anhum used
to combine s0rahs occasionally, there will be no harm in doing it now
and then. Im m Bukh r$ rahimahull h has a chapter in this regard.
Hadrat Shaykh Muhammad Zakar$yy rahimahull h writes in al-
Abw b wa at-Tar jim under the chapter on combining two s0rahs in a
single rak‛at:
ٔ
‫ ر¿ﻌﺔ‬ñ ^‫ﺴﻮرﺗ‬B‫ ﺟﻮاز ا ﻤﻊ ﺑ^ ا‬:‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ ﺣﺪﻳﺚ ا‬ñ ‫ﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‬
ٔ ٔ ٔ
ì‫ ﻋﻦ ا‬:‫ﺑﺪﻳﻦ‬È ‫وﻗﺎل اﺑﻦ‬...‫ رواﻳﺔ‬ñ ‫ﺸﺎﻓ وا&ﺪ‬B‫ وا‬õ‫واﺣﺪة و½´ﮧ ذ ﺐ اﺑﻮ ﺣﻨﻴﻔﺔ وﻣﺎﻟ‬
ٔ ٔ ٔ ٔ
Ú‫ﺮہ و‬9‫ﻮ ﻓﻌﻞ ﻻ ﻳ‬B‫ﺎت و‬C‫ﻜﺘﻮ‬g‫ ا‬ñ ‫ﺔ‬7‫ ﻻ اﺣﺐ ان ﻳﻘﺮا ﺳﻮرﺗ^ ﺑﻌﺪ اﻟﻔﺎ‬:‫ﺣﻨﻴﻔﺔ اﻧﮧ ﻗﺎل‬
ٔ ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ ر¿ﻌﺔ‬ñ ^‫ﺴﻮرﺗ‬B‫ ﺑﺎب ا ﻤﻊ ﺑ^ ا‬،۹۳‫ ص‬:‫اﺟﻢ‬O‫ )اﻻﺑﻮاب واﻟ‬.‫ا•ﻮاﻓﻞ ﻻ ﺑﺎس ﺑﮧ‬
Moreover, this is established from a marf0‛ narration:

˜ ^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮن ﺑ‬Š‫ ﺻ‬.•‫[ن ا‬... ‫ اﷲ ﻋﻨﻪ‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
.(‫ ر¿ﻌﺔ‬ñ ^‫ ﻗﺮاءة ﺳﻮرﺗ‬ñ ‫ ﺑﺎب ﻣﺎ ذﻛﺮ‬،۱/۱۳۱ :ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.‫ ˜ ر¿ﻌﺔ‬ñ ^‫ﺳﻮرﺗ‬
Ma‛ rif as-Sunan:
ٓ
.ù‫ﻠﻄﺤﺎو‬B ‫ اﻻﺛﺎر‬û‫ ©ح ﻣﻌﺎ‬ñ ‫ ﻛﻤﺎ‬،‫ ر¿ﻌﺔ واﺣﺪة ﻣﻦ ﻏ„ ﻛﺮاﮨﺔ‬ñ ^‫ﺴﻮرﺗ‬B‫ﻮز ﻗﺮاءة ا‬#
ٔ ٔ ٔ
‫ﻤﺪ‬Ÿ‫ ﻳﻮﺳﻒ و‬ì‫ ﺣﻨﻴﻔﺔ وا‬ì‫ ر¿ﻌﺔ( وذﻛﺮ ان ﮨﺬا ﻣﺬ ﺐ ا‬ñ ‫ﺴﻮر‬B‫( )ﺑﺎب ‚ﻊ ا‬ƒÓÍ\ )
ٔ
‫ﺴﻮرﺗ^ ﺑ ﻨﮩﻤﺎ ﺳﻮر او ﺳﻮرة واﺣﺪة‬B‫ إن ا ﻤﻊ ﺑ^ ا‬:‫ ا‘ﺤﺮ‬ñ ‫ وذﻛﺮ‬.U‫ر&ﮩﻢ اﷲ ﺗﻌﺎ‬
‫ ( ﻋﻦ‬Óƒ\Ð) ‫ اﻟﻌﻤﺪ‬ñ ‫ہ اﻟﻌﻴ‬ð‫ ر¿ﻌﺔ واﺣﺪة ﺣ‬ñ ^‫ ﺛﻢ إن ﺟﻮاز ا ﻤﻊ ﺑ^ ﺳﻮرﺗ‬.‫ﻜﺮوہ‬:
ٔ ٔ
.(‫ ﺳﻌﻴﺪ‬،۵/۱۳۸ :ä‫ﺴ‬B‫ )ﻣﻌﺎرف ا‬.^‫ﺼﺤﺎﺑﺔ و ا•ﺎﺑﻌ‬B‫ﻌﺔ و ﻋﻦ ﻛﺜ„ ﻣﻦ ا‬C‫اﻻﺋﻤﺔ اﻻر‬
All h ta‛ l knows best.
The issue of reading Sūrah al-Fātihah behind the
imām
Question
We see most Sh fi‛$s reading S0rah al-F tihah either with the im m or
after him in loud sal hs. Should they be doing this?
Answer
An excellent investigation into this issue has been made by Hadrat
Maul n Sarfar z Kh n S hib in Ahsan al-Kal m f$ Tark al-Qir ’ah
Khalf al-Im m. I present to the Sh fi‛$s the gist of this investigation
with a few changes and additions.

252
 In his Kit b al-Umm, Im m Sh fi‛$ rahimahull h states that it is
essential for the im m and the one performing sal h on his own to
read S0rah al-F tihah.
ٔ ٔ ٔ ً ٔ ً
‫ﮧ‬h‫ﺰ‬# ‫ ˜ ر¿ﻌﺔ ﻻ‬ñ ‫ ﻣﻨﻔﺮدا او إﻣﺎﻣﺎ ان ﻳﻘﺮا ﺑﺎم اﻟﻘﺮان‬Š‫ ﻣﻦ ﺻ‬š ‫ ﻓﻮاﺟﺐ‬:‫ﺣﻴﺚ ﻗﺎل‬
ٔ ٰ ٔ ٔ ٔ ٔ ٓ ً ٔ ٔ ٔ
:‫ )ﻛﺘﺎب اﻻم‬.U‫ﺗﻌﺎ‬ ‫ إن ﺷﺎء اﷲ‬،‫ﻮم‬:‫ﺎ‬g‫ وﺳﺎذﻛﺮ ا‬ɳ‫ﺎ ﺷ ﺌﺎ اﻳﺔ او ا‬ú‫ﺎ واﺣﺐ ان ﻳﻘﺮا ﻣﻌ‬J„‫ﻏ‬
.(‫ ﺑﺎب اﻟﻘﺮاءة ﺑﻌﺪ ا•ﻌﻮذ‬،۱/۲۱۰
ٔ ٔ ٔ ٔ ٓ
‫ ر¿ﻌﺔ‬ù‫ﺰ‬z ‫ ان ﻻ‬ñ ‫ﻄﺎ ﺳﻮاء‬y‫ ﺗﺮک اﻟﻘﺮاءة ﺑﺎم اﻟﻘﺮان وا‬ñ ‫ واﻟﻌﻤﺪ‬:‫ﻮﺿﻊ اﺧﺮ‬: ñ ‫وﻗﺎل‬
ٔ ٰ ٔ ٔ
‫ ﺑﺎب‬،۱/۲۰۳ :‫ )ﻛﺘﺎب اﻻم‬.U‫ﺗﻌﺎ‬ ‫ إن ﺷﺎء اﷲ‬،‫ﻮم‬:‫ﺎ‬g‫ﺎ إﻻ ﻣﺎ ﻳﺬﻛﺮ ﻣﻦ ا‬ú‫ء ﻣﻌ‬2ê ‫ﺎ او‬ú‫إﻻ ﺑ‬
.(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬، ‫ﺴﻦ اﻟﻘﺮاءة‬ò‫ﻣﻦ ﻻ‬
In the above two quotations, Hadrat Im m Sh fi‛$ rahimahull h
promises to give the ruling with regard to a muqtad$ [in a future
chapter]. He fulfils this promise after Kit b al-Hud0d in a place which
was not envisaged. He writes:
ٔ ٔ
‫ﺎ ﻗﺮا‬ú‫ﻦ ﻧﻘﻮل ˜ ﺻﻼة ﺻﻠﻴﺖ ﺧﻠﻒ اﻹﻣﺎم واﻹﻣﺎم ﻳﻘﺮا ﻗﺮاءة ﻻ )ﺴﻤﻊ ﻓﻴ‬Ø‫ و‬:‫ﺣﻴﺚ ﻗﺎل‬
ٔ
،‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،‫ اﷲ ﻋﻨﮧ‬5‫ﺴﻌﻮد ر‬: ‫ اﺑﻦ‬š ‫ اﺧﺘﻼف‬،۷/۲۵۶ :‫ )ﻛﺘﺎب اﻻم‬.‫ﺎ‬ú‫ﻓﻴ‬
.(‫ﺑ„وت ‘ﻨﺎن‬
Since he fulfilled this promise in a place which was not envisaged,
several senior scholars stated that they did not find the fulfilment of
his promise in Kit b al-Umm. Hadrat Shaykh Muhammad Zakar$yy
rahimahull h writes in this regard:
ٔ ٔ ٔ
.(۲/۱۶۸ :õ‫ﺴﺎﻟ‬g‫ )اوﺟﺰ ا‬.‫ﺒﻌﺖ‬Õ‫ﻮم ﻓﻴﻤﺎ ﺗ‬:‫ﺎ‬g‫ﻢ اﺟﺪ ذﻛﺮ ا‬B ‫ﺛﻢ‬
Shaykh Bann0r$ rahimahull h writes:
ٔ
.(‫ ﺳﻌﻴﺪ‬،۳/۱۸۶ :ä‫ﺴ‬B‫ )ﻣﻌﺎرف ا‬.‫ﻮم‬:‫ﺎ‬g‫ﻢ ا‬9‫ﺎ ﺣ‬ú‫ﺪ ﻓﻴ‬I ‫ﻢ‬B ‫ﻄﺒﻮﻋﺔ‬g‫ﺴﺨﺔ ا‬ª‫واﻟ‬
Objection:
In Mukhtasar al-Muzan$, Im m Muzan$ rahimahull h states that it is
w jib according to Im m Sh fi‛$ rahimahull h to read S0rah al-F tihah
in the loud sal hs. He states that this is Im m Sh fi‛$ rahimahull h’s
new opinion.
ٔ ٔ ٔ ٔ
.‫ﺮ ﺑﺎم اﻟﻘﺮان‬ú‫ ﻳﻘﺮا ﻣﻦ ﺧﻠﻔﮧ و½ن ﺟ‬:‫اﻧﮧ ﻗﺎل‬ ‫ﺸﺎﻓ‬B‫ ا‬š ‫ اﺻﺤﺎﺑﻨﺎ‬ù‫ ﻗﺪ رو‬:?‫ﺰ‬g‫ﻗﺎل ا‬
.(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،‫ﺎ‬ú‫ﻮز ﻣﻨ‬# ‫ﺼﻼة وﻣﺎ‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۲۶ :?‫ﺰ‬g‫ﺘ~ ا‬4)

253
Answer:
An answer to the above objection is that Kit b al-Umm has been
related by Rab$‛ ibn Sulaym n rahimahull h and he is more reliable
when compared to Im m Muzan$ rahimahull h. Im m Khal$l$
rahimahull h says in this regard:
‫ﻴﻊ وﻗﺎل‬C‫ﺮ‬B‫ﺘﺎب ا‬9‫ﺑ‬ ‫ﺸﺎﻓ‬B‫ ﻣﺎ ﻓﺎﺗﮧ ﻋﻦ ا‬š ‫ﺰ? ﻣﻊ ﺟﻼ•ﮧ اﺳﺘﻌﺎن‬g‫ﺛﻘﺔ ﻣﺘﻔﻖ ﻋﻠﻴﮧ وا‬
ٔ
.(‫ ﺑ„وت‬،۳/۲۲۱ :‫ﺬﻳﺐ‬ú•‫ﺬﻳﺐ ا‬ú‫ )ﺗ‬. ‫ﺸﺎﻓ‬B‫ [ن ﻣﻦ ﻛﺒﺎر اﺻﺤﺎب ا‬:‫ﺴﻠﻤﺔ‬:
Im m Ab0 al-Hasan rahimahull h says:
ٔ
.(‫ ﺑ„وت‬،۳/۲۲۱ ،‫ﺬﻳﺐ‬ú•‫ﺬﻳﺐ ا‬ú‫ )ﺗ‬. ‫ﺸﺎﻓ ﻣ‬B‫ ا‬ñ ‫ﻴﻊ اﺛﺒﺖ‬C‫ﺮ‬B‫ ا‬:‫ﻄﻰ [ن ﻳﻘﻮل‬h‫ا‘ﻮ‬
Maul Ahmad ibn Mustaf , popularly known as T sh Kubr Z dah
writes:

‫ﺰ? ﻣﻊ ﻋﻠﻮ‬g‫ رﺟﺤﻮا رواﻳﺘﮧ ﻋﻨﺪ ﺗﻌﺎرض ا‬Á‫ﮧ ﺣ‬h‫ﺒﺖ ﻓﻴﻤﺎ ﻳﺮو‬œ‫ﻘﺔ ا‬œ‫ﻴﻊ ﺑﻦ ﺳﻠﻴﻤﺎن ا‬C‫ﺮ‬B‫ا‬
ً ً ً
.(۲/۱۶۲ :‫ﺴﻌﺎدة‬B‫ﻮاﻟﮧ ﻣﻔﺘﺎح ا‬Î ۸۲ :‫م‬SB‫ )أﺣﺴﻦ ا‬.‫ﺰ? ﻋﻠﻤﺎ ودﻳﻨﺎ وﺟﻼﻟﺔ‬g‫ﻗﺪر ا‬
To sum up the above: As per the decision of Im m Buwayt$ and the
Had$th experts, the narration of Rab$‛ ibn Sulaym n rahimahull h
enjoys preference bearing in mind the historical references and
sources. Thus, a Sh fi‛$ muqtad$ should not read S0rah al-F tihah in
the loud sal hs with or after the im m. This is the ruling of the other
three Im ms.
All h ta‛ l knows best.

254
 Imāmat
The Imām
An imām standing in line with the muqtadīs
Question
What is the ruling if an im m stands in line with the muqtad$s?
Answer
It is makr0h tahr$m$ for an im m to stand in line with the muqtad$s
without a valid reason. If there is a valid reason, e.g. the place is
insufficient and there is no place in the courtyard area, or there is
place in the courtyard area but it is raining or intensely hot, making it
difficult to perform sal h there, then it will be permissible without any
detestability. One point which must be borne in mind in such a case is
that the muqtad$ must not be in front of the im m, or else the sal h of
the muqtad$ will not be valid.
H shiyah Taht w$:
ً
.‫ وﺗﻤﺎﻣﮧ ﻓﻴﮧ‬،‫ﻮاﺟﺐ‬B‫ک ا‬O‫ﻤﺎ ﻟ‬h‫ﺮ‬7 ‫ اﻟﻘﻮم ﻛﺮہ ﻗﻴﺎم اﻹﻣﺎم وﺳﻄﮩﻢ‬É‫ﺴﻴﺪ و½ن ﻛ‬B‫ ا‬Ú‫و‬
.( ‫ ﻗﺪﻳ‬،‫ ﺑﻴﺎن اﻻﺣﻖ ﺑﺎﻹﻣﺎﻣﺔ‬ñ ‫ ﻓﺼﻞ‬،۳۰۶ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ
‫ اﻹﻣﺎم ﺛﻼﺛﺔ ﻳﺘﻘﺪﻣﮩﻢ اﻹﻣﺎم ﻟﻔﻌﻞ‬ù‫ إذا [ن ﺳﻮ‬:‫ﻮم ﻓﻨﻘﻮل‬:‫ﺎ‬g‫واﻣﺎ ﺑﻴﺎن ﻣﻘﺎم اﻹﻣﺎم وا‬
ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ ﻋﻦ ا‬ù‫ ورو‬õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻋﻤﻞ اﻻﻣﺔ ﺑﺬﻟ‬Š‫رﺳﻮل اﷲ ﺻ‬
ٔ
‫ ﻃﻌﺎم ﻓﻘﺎل رﺳﻮل اﷲ‬U‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‬Š‫ﻠﻴﻜﺔ دﻋﺖ رﺳﻮل اﷲ ﺻ‬: F‫ إن ﺟﺪ‬:‫اﻧﮧ ﻗﺎل‬
ٔ ٔ ٔ ٔ
‫ﻴﻢ ﻣﻦ وراءہ وا ام ﺳﻠﻴﻢ ﻣﻦ‬Õ´‫ﻢ ﻓﺎﻗﺎﻣ وا‬9‫ ﺑ‬Š‫ﻮا ﻻﺻ‬:‫ ﻗﻮ‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
ٔ ٔ
‫اﺧﻞ‬Q‫ ا‬š ‫ﺒﮧ‬Õ‫ﺎل ﻳﻤﺘﺎز ﺑﮩﺎ ﻋﻦ ﻏ„ہ وﻻ )ﺸ‬Î ‫ﻮن‬9‫ ان ﻳ‬ü‫ﺒ‬ª‫ وﻻن اﻹﻣﺎم ﻳ‬.‫وراءﻧﺎ‬
ٔ ٔ
‫ﺼﻒ او‬B‫ وﺳﻄﮩﻢ او ﻣﻴﻤﻨﺔ ا‬ñ ‫ﻮ ﻗﺎم‬B‫ إﻻ ﺑﺎ•ﻘﺪم و‬õ‫´ﻤﻜﻨﮧ اﻻﻗﺘﺪاء ﺑﮧ وﻻ ﻳﺘﺤﻘﻖ ذﻟ‬
ٔ ٔ ٔ ٔ
‫ اﻣﺎ ا ﻮاز ﻓﻼن ا ﻮاز ﻳﺘﻌﻠﻖ ﺑﺎﻻر*ن وﻗﺪ وﺟﺪت واﻣﺎ اﻹﺳﺎءة‬،‫ﺗﮧ ﺟﺎز وﻗﺪ اﺳﺎء‬° ‫ﻣ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۱۵۸ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺘﻮارﺛﺔ‬g‫ﺴﻨﺔ ا‬B‫¿ﮧ ا‬O‫ﻓﻠ‬
Sh m$:
ٔ ٔ ٔ ٔ ً ً
‫ اﻓﺎد ان ﺗﻘﺪم اﻹﻣﺎم اﻣﺎم‬ɳ‫ﻮ ا‬B ‫ﻤﺎ‬h‫ﺮ‬7‫ﮩﺎ و‬hó‫^ ﻛﺮہ ﺗ‬ª‫ﺰاﺋﺪ ﻳﻘﻒ ﺧﻠﻔﮧ ﻓﻠﻮ ﺗﻮﺳﻂ اﺛ‬B‫)وا‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۵۶۷ : ‫ )ﺷﺎ‬.‫ اﻟﮩﺪاﻳﺔ واﻟﻔﺘﺢ‬ñ ‫ﺼﻒ واﺟﺐ ﻛﻤﺎ اﻓﺎدہ‬B‫ا‬
255
Imd d al-Fatt h:
ٔ
،۳۳۳ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺼﺤﺔ اﻗﺘﺪاءہ‬B ‫ﻮم ©ط‬:‫ﺎ‬g‫وﺗﻘﺪم اﻹﻣﺎم ﺑﻌﻘﺒﮧ ﻋﻦ ﻋﻘﺐ ا‬
.(‫ﺑ„وت‬
Fat w Rah$m$yyah:
If there is only one muqtad$, he will stand in line with the im m. If
there are two, it will be makr0h tanz$h$ to stand in line with the im m.
If there are more than two, it will be makr0h tahr$m$ to stand in line
with the im m…however, if there is no place in the rear sections, on
the veranda or courtyard; or there is place in the rear but it is difficult
to form rows there because of rain or intense heat, then it is not
makr0h at all. 1
All h ta‛ l knows best.
The kurtah or pants of the imām is below his ankles
Question
What is the status of the sal h if the im m’s kurtah or pants is below
his ankles?
Answer
It is makr0h for a kurtah or pants to be below the ankles even if it is
out of sal h. Wearing it in this way in sal h makes it even more
makr0h. The sal h will therefore be makr0h tahr$m$. If the im m
adopts this way of dressing all the time, he is classified a f siq (a
flagrant sinner) and his im mat is makr0h tahr$m$.
Bukh r$ Shar$f:
ٔ ٔ
‫ﻜﻌﺒ^ ﻣﻦ‬B‫ ﻣﺎ اﺳﻔﻞ ﻣﻦ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ٔ
.(‫ﻜﻌﺒ^ ﻓ ا•ﺎر‬B‫ ﺑﺎب ﻣﺎ اﺳﻔﻞ ﻣﻦ ا‬،۲/۸۶۱/۵۵۵۹ :ù‫ )رواہ ا‘ﺨﺎر‬.‫اﻹزار ﻓ ا•ﺎر‬
Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: The portion of the loin cloth which is below the
ankles shall be in the Hell-fire.
H shiyah at-Taht w$:

1
Fat w Rah$m$yyah, vol. 3, p. 45. Also refer to Ahsan al-Fat w , vol. 3, p. 298;
Fat w Mahm0d$yyah, vol. 6, p. 493; ‛Umdah al-Fiqh, vol. 2, p. 206.
256
‫ واﻟﻔﺴﻖ ﻟﻐﺔ ﺧﺮوج ﻋﻦ‬،‫ﺮاد اﻟﻔﺎﺳﻖ ﺑﺎ ﺎرﺣﺔ ﻻ ﺑﺎﻟﻌﻘﻴﺪة‬g‫)و=ا ﻛﺮہ إﻣﺎﻣﺔ اﻟﻔﺎﺳﻖ( وا‬
ً
‫ ﺧﺮوج ﻋﻦ‬È©‫ وﺟﮧ اﻟﻔﺴﺎد و‬š ‫ء‬2B‫ء ﻋﻦ ا‬2B‫اﻻﺳﺘﻘﺎﻣﺔ و ﻮ ﻣﻌ ﻗﻮﻟﮩﻢ ﺧﺮوج ا‬
ٔ ٔ ٰ
‫ )ﺣﺎﺷﻴﺔ‬...‫ ﺻﻐ„ة‬š ‫ار‬ã‫ او إ‬ù‫ ا‬:û‫ ﻗﺎل اﻟﻘﮩﺴﺘﺎ‬،‫ﺎب ﻛﺒ„ة‬9‫ ﺑﺎرﺗ‬U‫ﺗﻌﺎ‬ ‫ﻃﺎﻋﺔ اﷲ‬
،۱/۵۶۰ : ‫ﺸﺎ‬B‫ وا‬.۱/۸۵ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬. ‫ ﻗﺪﻳ‬،۳۰۳‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
.(‫ ﺑ„وت‬،۳۴۲ ‫ ص‬:‫ اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺳﻌﻴﺪ‬
Bayhaq$:
‫ہ‬e‫ ﻣﻨ‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
ٔ ٔ ٔ
ù=‫ﺼﺎ@ﺔ وﺻﻠﻮا ا‬B‫ﺎدروا ﺑﺎﻻﻋﻤﺎل ا‬C‫ اﷲ ﻗﺒﻞ ان ﺗﻤﻮﺗﻮا و‬U‫ﻮا إ‬C‫ ﻳﺎ اﻳﮩﺎ ا•ﺎس ﺗﻮ‬:‫ﻳﻘﻮل‬
ٔ ٔ ‫ﻳﻮﻣﻦ ﻓﺎﺟﺮ‬
ٔ ‫وﻻ‬...‫ة ذﻛﺮ¿ﻢ ﻟﮧ‬É9‫ﻢ ﺑ‬9C‫^ ر‬C‫ﻢ و‬9‫ﺑ ﻨ‬
‫ﺴﻠﻄﺎن ¬ﺎف‬B‫ﻮﻣﻨﺎ إﻻ ان ﻳﻘﮩﺮہ ا‬:
:‫ واﺑﻦ ﻣﺎﺟﮧ‬.‫ دار اﻟﻔﻜﺮ‬،‫ ﻛﺘﺎب ا ﻤﻌﺔ‬،۳/۱۷۱ :ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þ‫ )رواہ ا‘ﻴﮩ‬.‫ﺳﻴﻔﮧ وﺳﻮﻃﮧ‬
.(‫ ﻓﺮض ا ﻤﻌﺔ‬ñ ‫ ﺑﺎب‬،۱/۷۵
J bir ibn ‛Abdill h radiyall hu ‛anhu narrates: I heard Ras0lull h
sallall hu ‛alayhi wa sallam saying while he was on his pulpit:…..An
immoral person should not lead a believer in sal h unless the sultan
whose power and authority he fears imposes on him to do this.
ٔ
‫ﻢ‬9‫ اﺟﻌﻠﻮا اﺋﻤﺘ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫وﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
،۳/۹۰ :ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þ‫ )رواہ ا‘ﻴﮩ‬.‫ﻢ‬9C‫^ ر‬C‫ﻢ و‬9‫ﺧﻴﺎر¿ﻢ ﻓﺈﻧﮩﻢ وﻓﺪ>ﻢ ﻓﻴﻤﺎ ﺑ ﻨ‬
.(‫ﻢ ﺧﻴﺎر¿ﻢ‬9‫ﺑﺎب اﺟﻌﻠﻮا اﺋﻤﺘ‬
Ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: Appoint the best among you as your im ms because
they are your delegates on your behalf before your Lord.
Al-Mu‛jam al-Kab$r:
ً ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ﺎ ﻗﺎل‬h‫ اﷲ ﻋﻨﻪ و*ن ﺑﺪر‬u‫ ر‬ù‫ﺮﺛﺪ اﻟﻐﻨﻮ‬: ì‫ﺮﺛﺪ ﺑﻦ ا‬: ‫ﻋﻦ‬
ٔ ،‫ﻢ‬9‫¿ﻢ ٔان ﺗﻘﺒﻞ ﺻﻼﺗ‬Æ ‫ إن‬:‫وﺳﻠﻢ‬
^C‫ﻢ و‬9‫ ﻓﺈﻧﮩﻢ وﻓﺪ>ﻢ ﻓﻴﻤﺎ ﺑ ﻨ‬،‫ﻢ ﺧﻴﺎر¿ﻢ‬9‫ﻓﻠﻴﻮﻣ‬
.(‫ اﷲ ﻋﻨﻪ‬u‫ﺮﺛﺪ ر‬: ì‫ ﻣﺎ اﺳﻨﺪ اﺑﻦ ا‬،۱۵/۲۶۰/۱۷۱۶۵ :û‫ا‬e‫ﻠﻄ‬B „‫ﻜﺒ‬B‫ﻌﺠﻢ ا‬g‫ )ا‬.‫ﻢ‬9C‫ر‬
Marthad ibn Ab$ Marthad al-Ghanaw$ radiyall hu ‛anhu – who had
taken part in the Battle of Badr – narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: If you would like your sal h to be accepted,
appoint the best among you to lead you. This is because they are your
delegates on your behalf before your Lord.
257
Fat w Rah$m$yyah:
The im mat of a f siq is makr0h tahr$m$. A f siq is one who commits
major sins or is accustomed to committing minor sins. 1
Fat w D r al-‛Ul0m Deoband:
The said im m must not do this. It is makr0h to wear a pants below the
ankles even out of sal h. It would cause the im m to be classified a
f siq, and it is makr0h to perform sal h behind a f siq. It is makr0h to
appoint a f siq without repentance. Secondly, this should not be done
repeatedly in sal h because this is also makr0h. In some cases there is
the fear of the sal h being invalidated. No matter what, the above
im m must desist from this action.2
All h ta‛ l knows best.
The imāmat of the one who trims his beard
Question
What is the ruling with regard to the im mat of a person who trims his
beard?
Answer
A person whose beard is less than one fist in length is classified a f siq
and f jir. His im mat is makr0h tahr$m$. A religious and pious person
must be appointed as an im m.
Fath al-Qad$r:
ٔ ٔ ٔ
‫ﺔ‬C‫ﻐﺎر‬g‫ﺴﻨﻮن و ﻮ اﻟﻘﺒﻀﺔ ﻛﻤﺎ ﻳﻔﻌﻠﮧ ﺑﻌﺾ ا‬g‫ ﺑﻘﺪر ا‬ù‫ ا‬õ‫واﻣﺎ اﻻﺧﺬ ﻣﻨﮩﺎ و ﻰ دون ذﻟ‬
ٔ
‫ ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء‬، ‫ﺼﻮم‬B‫ ﻛﺘﺎب ا‬،۲/۳۴۸ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺮﺟﺎل ﻓﻠﻢ ﻳﺒﺤﮧ اﺣﺪ‬B‫ﻨﺜﺔ ا‬4‫و‬
.(‫ﻜﻔﺎرة‬B‫وا‬
H shiyah at-Taht w$:
ٔ ٔ
õ‫ﻠﺤﻴﺔ و ﻮ دون ذﻟ‬B‫ واﻻﺧﺬ ﻣﻦ ا‬،‫ و ﻮ اﻟﻘﺒﻀﺔ‬،‫ﺴﻨﻮن‬g‫ﻠﺤﻴﺔ إذا [ﻧﺖ ﺑﻘﺪر ا‬B‫ﻞ ا‬h‫او ﺗﻄﻮ‬
ٔ ٔ
‫ﻮس‬ë‫ و‬،‫ﮩﺎ ﻓﻌﻞ ﻳﮩﻮد اﻟﮩﻨﺪ‬$ ‫ واﺧﺬ‬،‫ﻢ ﻳﺒﺤﮧ اﺣﺪ‬B ‫ﺮﺟﺎل‬B‫ﻨﺜﺔ ا‬4‫ﺔ و‬C‫ﻐﺎر‬g‫ﻛﻤﺎ ﻳﻔﻌﻠﮧ ﺑﻌﺾ ا‬
ٔ
‫ﺮہ‬9‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳ‬،‫ﺼﻮم‬B‫ ﻛﺘﺎب ا‬،۶۸۱ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺟﻢ‬È‫اﻻ‬

1
Fat w Rah$m$yyah, vol. 1, p. 163.
2
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 117. Also refer to: Ahsan al-Fat w ,
vol. 3, p. 296; Fat w Mahm0d$yyah, vol. 6, p. 95; Fat w Rah$m$yyah, vol. 1, p.
175.
258
 ،‫ﻠﺤﻴﺔ‬B‫ اﻻﺧﺬ ﻣﻦ ا‬ñ ‫ ﻣﻄﻠﺐ‬،‫ﺼﻮم‬B‫ ﻛﺘﺎب ا‬،۲/۴۱۸ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ وﮨﻜﺬا‬. ‫ ﻗﺪﻳ‬،‫ﻠﺼﺎﺋﻢ‬B
.(‫ﺳﻌﻴﺪ‬
Sharh Munyatul Musall$:
ٔ ٔ ٔ ً
‫ﻮر دﻳﻨﮧ‬:‫ﻢ ﻟﻌﺪم اﻋﺘﻨﺎﺋﮧ ﺑﺎ‬h‫ﺮ‬7 ‫ ان ﻛﺮاﮨﺔ ﺗﻘﺪﻳﻤﮧ ﻛﺮاﮨﺔ‬š ‫ﻮا ﻓﺎﺳﻘﺎ ﻳﺎﺛﻤﻮن ﺑﻨﺎء‬:‫ﻮ ﻗﺪ‬B
‫ﺼﻼة وﻓﻌﻞ ﻣﺎ ﻳﻨﺎﻓﻴﮩﺎ ﺑﻞ‬B‫ اﻹﺗﻴﺎن ﺑﻠﻮازﻣﮧ ﻓﻼ ﻳﺒﻌﺪ ﻣﻨﮧ اﻹﺧﻼل ﺑﺒﻌﺾ ©وط ا‬ñ ‫و¡ﺴﮩﻠﮧ‬
ñ ‫ و¿ﺬا‬.‫ ﺳﮩﻴﻞ‬،‫ اﻻﻣﺎﻣﺔ‬ñ ‫ ﻓﺼﻞ‬،۵۱۳ ‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ ﻓﺴﻘﮧ‬U‫ﻮ اﻟﻐﺎﻟﺐ ﺑﺎ•ﻈﺮ إ‬
ً
‫ ﺑﻴﺎن ﻣﻦ ﻳﺼﻠﺢ اﻣﺎﻣﺎ‬ñ ‫ﺎﻟﺚ‬œ‫ اﻟﻔﺼﻞ ا‬،‫ اﻻﻣﺎﻣﺔ‬ñ ‫ﺲ‬:‫ﺎ‬y‫ ا‘ﺎب ا‬،۱/۸۵ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫اﻟﻔﺘﺎو‬
.(‫ﻟﻐ„ہ‬
Fat w Rah$m$yyah:
It is essential to keep a beard to the length of one fist. The
commentator of Mishk t, Hadrat Sh h ‛Abd al-Haq Muhaddith Dehlaw$
rahimahull h writes: It is w jib to keep a beard to the length of one
fist. It is referred to as masn0n (prescribed) because it is a religious
practice, a Sunnah of all the Prophets ‛alayhimus sal m, and
established from the Sunnah of Ras0lull h sallall hu ‛alayhi wa
sallam.1 It does not mean that its status is that of the Sunnah and
whose leaving out is not a sin. Rather, leaving it out and to continue
leaving it out is a major sin. Based on this, this im m is a f siq and the
im mat of a f siq is makr0h. 2
All h ta‛ l knows best.
The status of the beard according to the four
madhāhib
Hanafīs
Fat w Bazz z$yyah:
:‫ ﻛﺘﺎب اﻹﺳﺘﺤﺴﺎن‬،‫ﺶ ا§ﻨﺪﻳﺔ‬:‫ ﻫﺎ‬š ‫ﺔ‬h‫از‬Û‫ )اﻟﻔﺘﺎوى اﻟ‬.‫ﻠﺤﻴﺔ‬B‫ﻠﺮﺟﻞ أن ﻳﻘﻄﻊ ا‬B ‫ﻞ‬ò ‫ﻻ‬
.(ÐÖÔ\Ð
It is not permissible for a man to cut his beard.
Fath al-Qad$r:

1
Ash‛ath al-Lama‛ t, vol. 1, p. 288.
2
Fat w Rah$m$yyah, vol. 1, p. 175. Also refer to: Ahsan al-Fat w , vol. 3, p.
260; Fat w Mahm0d$yyah, vol. 6, p. 124.
259
 ٔ ٔ ٔ
‫ﺔ‬C‫ﻐﺎر‬g‫ﺴﻨﻮن و ﻮ اﻟﻘﺒﻀﺔ ﻛﻤﺎ ﻳﻔﻌﻠﮧ ﺑﻌﺾ ا‬g‫ ﺑﻘﺪر ا‬ù‫ ا‬õ‫واﻣﺎ اﻻﺧﺬ ﻣﻨﮩﺎ و ﻰ دون ذﻟ‬
ٔ
‫ ﺑﺎب ﻣﺎ ﻳﻮﺟﺐ اﻟﻘﻀﺎء‬، ‫ﺼﻮم‬B‫ ﻛﺘﺎب ا‬،۲/۳۴۸ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺮﺟﺎل ﻓﻠﻢ ﻳﺒﺤﮧ اﺣﺪ‬B‫ﻨﺜﺔ ا‬4‫و‬
.(‫ﻜﻔﺎرة‬B‫وا‬
As for trimming it less than the prescribed length – i.e. one fist length
– it is done by some westerners and hermaphrodites, none has
permitted it.
Mālikīs
Maw hib al-Jal$l:
ٔ ٔ ‫ﺪﻋﺔ‬C‫ﻮ ﻣﺜﻠﺔ و‬J‫ﺸﺎرب و‬B‫ ا‬õ‫ﻮز و¿ﺬﻟ‬# ‫ﻠﺤﻴﺔ ﻻ‬B‫وﺣﻠﻖ ا‬
.‫ﮧ‬C‫ﻮدب ﻣﻦ ﺣﻠﻖ @ﻴﺘﮧ او ﺷﺎر‬h‫و‬
.(۱/۳۱۳ :‫ﻮﺿﻮء‬B‫ ﻓﺮاﺋﺾ ا‬ñ ‫ ﻓﺼﻞ‬،‫ﺎرة‬ú‫ ﻛﺘﺎب اﻟﻄ‬،‫ﺘ~ ﺧﻠﻴﻞ‬4 ‫“ح‬B ‫ﺐ ا ﻠﻴﻞ‬J‫ﻮا‬:)
It is not permissible to shave the beard nor the moustache. It amounts
to mutilation and an innovation. The one who shaves his beard or
moustache is to be disciplined.
H shiyah al-‛Adaw$:
ٔ ّ
‫“اح‬B‫ح ﺑﻌﺾ ا‬ã :‫اﻟﻘﺺ ﻋﻨﺪ ﻋﺪم اﻟﻄﻮل او اﻟﻄﻮل ﻗﻠﻴﻞ؟ ﻗﻠﺖ‬ ‫ﻢ‬9‫ وﻣﺎ ﺣ‬:‫ﻓﺈن ﻗﻠﺖ‬
ٔ
ّ ‫ﺮم‬ò ‫ﺑﺎﻧﮧ‬
.(۲/۵۸۱ :‫ ﺑﻴﺎن اﻟﻔﻄﺮة‬ñ ‫ ﺑﺎب‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻌﺪو‬.‫ﻦ ﻃﺎﻟﺖ [@ﻠﻖ‬9‫ﻢ ﺗ‬B ‫اﻟﻘﺺ ان‬
If you ask: What is the ruling with regard to trimming the beard if it is
not long or is less [than the prescribed length of one fist], I will say
that some commentators clearly state that it is har m to trim it if it is
not long just as it is har m to shave it.
Shāfi‛īs
Haw sh$ ash-Sharw n$:
ٔ
‫ﺸﺎﻓ ﻧﺺ‬B‫ﻓﻴﺔ ﺑﺎن ا‬ðB‫ ﺣﺎﺷﻴﺔ ا‬ñ ‫ﺮﻓﻌﺔ‬B‫ﺿﮧ اﺑﻦ ا‬O‫ﻠﺤﻴﺔ واﻋ‬B‫ﺮہ ﺣﻠﻖ ا‬9‫ﺸﻴﺨﺎن ﻳ‬B‫ﻗﺎل ا‬
ّ ٔ ٔ
!‫ﺸﺎ‬B‫ ﺷﻌﺐ اﻹﻳﻤﺎن واﺳﺘﺎذہ اﻟﻘﻔﺎل ا‬ñ ‫ و ﻛﺬا ا@ﻠﻴ‬2¿‫ﺰر‬B‫ﻢ ﻗﺎل ا‬h‫ ا•ﺤﺮ‬š ‫ اﻻم‬ñ
ٔ
‫ﺎ ﻛﻤﺎ ﻳﻔﻌﻠﮧ‬ú‫ﺎ ‚ﻠﺔ ﻟﻐ„ ﻋﻠﺔ ﺑ‬ú‫ﻢ ﺣﻠﻘ‬h‫ﺮ‬7 ‫ﺼﻮاب‬B‫ﻌﺔ وﻗﺎل اﻻذر ا‬h“B‫ﺎﺳﻦ ا‬Ÿ ñ
.(۹/۴۳۶ :‫ اﻟﻌﻘﻴﻘﺔ‬ñ ‫ ﻓﺼﻞ‬،‫ﺎج‬ú‫ﻨ‬g‫ﺤﺘﺎج ©ح ا‬g‫ﻔﺔ ا‬7 š û‫“وا‬B‫ )ﺣﻮا! ا‬.‫ﺔ‬h‫اﻟﻘﻠﻨﺪر‬
Shaykh n said that it is makr0h to shave the beard. Ibn ar-Raf‛ah
makes an objection to this in H shiyah al-K fiyah and says that Im m
Sh fi‛$ clearly states in [Kit b] al-Umm that it is har m [and not
makr0h]…the correct view is that it is har m to shave it without any

260
valid reason as is the practice of the Qalandar$s [who are in the
practice of shaving their heads, beards, moustaches and eyebrows].
Fath al-B r$:
ٔ ٔ ٔ ‫ اﺧﺘﻼﻓﺎً ﻓﻴﻤﺎ‬ùe‫ﺛﻢ ﺣ& اﻟﻄ‬
‫ﻞ ﻟﮧ ﺣﺪ ام ﻻ؟ ﻓﺎﺳﻨﺪ ﻋﻦ ‚ﺎﻋﺔ‬J ‫ﻠﺤﻴﺔ‬B‫ﻳﻮﺧﺬ ﻣﻦ ا‬
‫ﻳﻮﺧﺬ ﻣﻦ‬ ٔ ‫ ٔاﻧﮧ‬ù~‘‫ وﻋﻦ ا@ﺴﻦ ا‬،‫ﻜﻒ‬B‫ ﻗﺪر ا‬š ‫ﺎ‬ú‫ﺪ ﻣﻨ‬h‫ ﻳﺰ‬ù=‫ ٔاﺧﺬ ا‬š ‫اﻻﻗﺘﺼﺎر‬
ٔ
‫ دار‬،‫ ﺑﺎب ﺗﻘﻠﻴﻢ اﻻﻇﻔﺎر‬،۱۰/۳۵۰ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ﻮہ‬Ø ‫ﻢ ﻳﻔﺤﺶ وﻋﻦ ﻋﻄﺎء‬B ‫ﺎ ﻣﺎ‬ú‫ﺎ وﻋﺮﺿ‬ú‫ﻃﻮﻟ‬
.(‫ﻠﻜﺘﺐ اﻹﺳﻼﻣﻴﺔ‬B “ª‫اﻟ‬
At-Tabar$ says that there is difference of opinion with regard to the
extent to which the beard may be trimmed. He relates that a group of
scholars is of the view that whatever is more than a fist in length may
be trimmed. Hasan al-Basr$ rahimahull h said that it may be trimmed
from the bottom and the sides, as long as he does not trim too much.
‛At ’ holds a similar view.
Sharh al-Muhadhdhab:
ٔ
‫ﺎ‬J„‫ﻮ ﺗﻮﻓ‬J ‫ وﻏ„ہ‬ì‫ﻄﺎ‬y‫ ﻗﺎل ا‬:‫ﺪ‬g‫ﻠﺤﻴﺔ ﻣﻦ اﻟﻔﻄﺮة ﻓﺎﻹﻋﻔﺎء ﺑﺎ‬B‫ ا@ﺪﻳﺚ ان إﻋﻔﺎء ا‬ñ ‫ﺳﺒﻖ‬
ٔ
=‫ﻠ‬B‫ ﻗﺺ ا‬ù°‫ ﻛ‬ù‫ ﻗﺎل و*ن ﻣﻦ ز‬،‫ﺟﻢ‬È‫ﺎ ﻛﻔﻌﻞ اﻻ‬ú‫ ﻛﺮہ •ﺎ ﻗﺼ‬،‫ﺎ ﺑﻼ ﻗﺺ‬ú¿‫وﺗﺮ‬
،۱/۲۹۰ ‫ﺴﺘﺤﺒﺔ ﻣﻦ ﺧﺼﺎل اﻟﻔﻄﺮة‬: ‫ﺴﺎﺋﻞ‬: ،‫ﺬب‬úg‫ﺠﻤﻮع ©ح ا‬g‫ )ا‬.‫ﺸﻮارب‬B‫وﺗﻮﻓ„ا‬
.(‫داراﻟﻔﻜﺮ‬
A Had$th was quoted which states that lengthening the beard is a
natural practice of the Prophets. Al-Khatt b$ and others said that the
word i‛f ’ refers to allowing the beard to grow without trimming it. It
is disliked for us to trim it as is the practice of non-Arabs. He said: It
was Kisr ’s [the Persian emperor’s] practice to cut the beard and
lengthen the moustache.
Hambalīs
Kashsh f al-Qann ‛:
ً ٔ ٔ
‫ﺎ‬ú‫ﺮم ﺣﻠﻘ‬ò‫ﺎ و‬ú‫ﻦ ﻃﻮﻟ‬ú‫ﻢ )ﺴﺘﺠ‬B ‫ﺐ ﻣﺎ‬J‫ﺬ‬g‫ ا‬ñ ‫ ﻗﺎل‬،‫ﺎ ﺷ ﺌﺎ‬ú‫ﻠﺤﻴﺔ ﺑﺎن ﻻ ﻳﺎﺧﺬ ﻣﻨ‬B‫و½ﻋﻔﺎء ا‬
ّ ّ ٔ
8‫ )ﻛﺸﺎف اﻟﻘﻨﺎع ﻋﻦ ﻣ‬.‫ اﻟﻘﺒﻀﺔ‬š ‫ﺮہ اﺧﺬ ﻣﺎ زاد‬9‫ﻳﻦ وﻻ ﻳ‬Q‫ ا‬þ‫ﺸﻴﺦ ﺗ‬B‫ذﻛﺮہ ا‬
.(۱/۷۵ :‫ﺸﺎط‬Õ‫ و)ﺴﻦ اﻹﻣ‬،‫ﺎرة‬ú‫ ﻛﺘﺎب اﻟﻄ‬،‫اﻹﻗﻨﺎع‬
…it is har m to shave the beard as stated by Shaykh Taq$ ad-D$n. It is
not makr0h to trim what is longer than a fist length.
Bukh r$ Shar$f:
261
‫ﺪ ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ‬h‫ﻤﺪ ﺑﻦ ز‬Ÿ ‫ﻊ ﺣﺪﺛﻨﺎ ﻋﻤﺮ ﺑﻦ‬h‫ﺪ ﺑﻦ زر‬h‫ﺎل ﻗﺎل ﺣﺪﺛﻨﺎ ﻳﺰ‬ú‫ﻤﺪ ﺑﻦ ﻣﻨ‬Ÿ ‫ﺣﺪﺛﻨﺎ‬
ّ
=‫ﻠ‬B‫“¿^ وﻓﺮوا ا‬g‫ ﺧﺎﻟﻔﻮا ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫اﺑﻦ ﻋﻤﺮ ر‬
ٔ ّ
‫ @ﻴﺘﮧ ﻓﻤﺎ ﻓﻀﻞ‬š ‫ﺣﺞ او اﻋﺘﻤﺮ ﻗﺒﺾ‬ ‫ اﷲ ﻋﻨﻪ إذا‬u‫ﺸﻮارب و*ن اﺑﻦ ﻋﻤﺮ ر‬B‫واﺣﻔﻮا ا‬
ٔ ٔ
.(Æ‫ ﻳﺎ‬،۲/۸۷۵ :‫ ﺑﺎب ﺗﻘﻠﻴﻢ اﻻﻇﻔﺎر‬،‫ﻠﺒﺎس‬B‫ ﻛﺘﺎب ا‬،ù‫ )ﺻﺤﻴﺢ ا‘ﺨﺎر‬.‫اﺧﺬہ‬
…Ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: “Oppose the idolaters – lengthen the beard and
trim the moustache.” When Ibn ‛Umar radiyall hu ‛anhu used to go for
hajj or ‛umrah, he would grasp his beard and trim whatever was more
[than a fist length].
‛All mah ‛Ayn$ rahimahull h writes in his explanation to this Had$th:
ٔ ٔ
‫ﻢ [ﻧﻮ‬ú‫ﺠﻮس ﻻﻧ‬g‫ ﺧﺎﻟﻔﻮا ا‬:‫ﺴﻠﻢ‬: ‫ ﻳﺪل ﻋﻠﻴﮧ رواﻳﺔ‬،‫ﺠﻮس‬g‫ﻢ ا‬ú‫“¿^ اراد ﺑ‬g‫ﻗﻮﻟﮧ ﺧﺎﻟﻔﻮا ا‬
ّ ‫ا‬
.(۱۵/۹۰ ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺎ‬ú‫ﻠﻘ‬ò ‫ﻢ ﻣﻦ [ن‬ú‫ﻢ و ﻣﻨ‬J‫ﻳﻘ~ون @ﺎ‬
H fiz Ibn Hajar rahimahull h writes in Fath al-B r$:
ٔ
‫ﻮ‬J‫ و‬،‫ﺠﻮس‬g‫ﺴﻠﻢ ﺧﺎﻟﻔﻮا ا‬: ‫ اﷲ ﻋﻨﻪ ﻋﻨﺪ‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ ﺣﺪﻳﺚ ا‬ñ ^¿“g‫ﻗﻮﻟﮧ ﺧﺎﻟﻔﻮا ا‬
.‫ﺎ‬ú‫ﻠﻘ‬ò ‫ﻢ ﻣﻦ [ن‬ú‫ﻢ وﻣﻨ‬J‫ﻢ [ﻧﻮا ﻳﻘ~ون @ﺎ‬ú‫ اﷲ ﻋﻨﻪ ﻓﺈﻧ‬u‫ ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬ñ ‫ﺮاد‬g‫ا‬
.(‫ﻜﺘﺐ اﻹﺳﻼﻣﻴﺔ‬B‫“ ا‬å ‫ دار‬،۱۰/۳۴۹ :ù‫)ﻓﺘﺢ ا‘ﺎر‬
‛All mah Nawaw$ rahimahull h writes:
ٔ ٔ ٔ
‫دة‬È ‫ و*ن ﻣﻦ‬ù‫ﺮواﻳﺔ اﻻﺧﺮ‬B‫ ا‬ñ =‫ﻠ‬B‫اوﻓﻮا ا‬ ‫ﻮ ﻣﻌ‬J‫ﺎ و‬J„‫ﻠﺤﻴﺔ ﻓﻤﻌﻨﺎہ ﺗﻮﻓ‬B‫اﻣﺎ إﻋﻔﺎء ا‬
‫ ﻛﺘﺎب‬،۱/۱۲۹ ،ù‫ﻠﻨﻮو‬B ‫ﺴﻠﻢ‬g ‫ﺼﺤﻴﺢ‬B‫ )©ح ا‬.õ‫“ع ﻋﻦ ذﻟ‬B‫ﻰ ا‬ú‫ﻠﺤﻴﺔ ﻧ‬B‫اﻟﻔﺮس ﻗﺺ ا‬
.(‫ ﻓﻴﺼﻞ‬،‫ ﺑﺎب ﺧﺼﺎل اﻟﻔﻄﺮة‬،‫ﺎرة‬ú‫اﻟﻄ‬
…it was the habit of the Persians to cut the beard. The Shar$‛ah
prohibits us from doing this.
Mishk t Shar$f:
‫ﻮ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ¡ﺸﺒﮧ ﺑﻘﻮم ﻓ‬Š‫ اﷲ ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻ‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
.( ‫ ﻗﺪﻳ‬،û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،‫ﻠﺒﺎس‬B‫ ﻛﺘﺎب ا‬،۳۷۵ :‫ﺼﺎﺑﻴﺢ‬g‫ة ا‬ð‫ﺸ‬:) .‫ﻣﻨﮩﻢ‬
Ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: The one who imitates a people is counted among them.
Mirq t:

262
 ٔ ٔ ٔ ٔ ٔ
‫ﻞ ا•ﺼﻮف‬J‫ﻠﺒﺎس وﻏ„ہ او ﺑﺎﻟﻔﺴﺎق او اﻟﻔﺠﺎر او ﺑﺎ‬B‫ ا‬ñ ‫ﻜﻔﺎر ﻣﺜﻼ‬B‫ ﻣﻦ ﺷﺒﮧ ﻧﻔﺴﮧ ﺑﺎ‬ù‫ا‬
ٔ ٔ
‫ﻠﻖ‬y‫ﻠﻖ وا‬y‫ ا‬ñ ‫م‬È ‫ﺬا‬J .‫„ﻗﺎل اﻟﻄﻴ‬y‫ اﻹﺛﻢ وا‬ñ ù‫ﻢ(ا‬ú‫ﻮ ﻣﻨ‬ú‫ﺼﻠﺤﺎء اﻻﺑﺮار )ﻓ‬B‫وا‬
ٔ
‫ﺮاد‬g‫ﻮ ا‬J ‫ﺸﻌﺎر‬B‫ ﻗﻠﺖ ﺑﻞ ا‬،‫ﺬا ا‘ﺎب‬J ñ ‫ﺸﺒﮧ ذﻛﺮ‬B‫ ا‬ñ ‫ﺮ‬ú‫ﺸﻌﺎر اﻇ‬B‫ﺎ [ن ا‬g‫ﺸﻌﺎر و‬B‫وا‬
‫ ﻻ ﻳﻘﺎل ﻓﻴﮧ‬ù‫ﻌﻨﻮ‬g‫ﻠﻖ ا‬y‫ﺸﺒﮧ وا‬Õ‫ ﻻ ﻳﺘﺼﻮر ﻓﻴﮧ اﻟ‬ù‫ﺼﻮر‬B‫ﻠﻖ ا‬y‫ﺸﺒﮧ ﻻ ﻏ„ ﻓﺎن ا‬Õ‫ﺑﺎﻟ‬
ّ
‫ اﻟﻔﺼﻞ‬،‫ﻠﺒﺎس‬B‫ ﻛﺘﺎب ا‬،۸/۲۵۵ :‫ﺼﺎﺑﻴﺢ‬g‫ة ا‬ð‫ﺸ‬: š ‫ﻔﺎﺗﻴﺢ‬g‫ﺮﻗﺎة ا‬:) .‫ﻮ ا•ﺨﻠﻖ‬J ‫ﺸﺒﮧ ﺑﻞ‬Õ‫اﻟ‬
.(‫ اﻣﺪادﻳﮧ‬،‫ﺸﺒﮧ‬Õ‫ﺴﺌﻠﺔ اﻟ‬: ،û‫ﺎ‬œ‫ا‬
The one who imitates the unbelievers – e.g. in his dressing and so on –
or the flagrant sinners and immoral people, or he imitates the Sufis
and righteous obedient people (he is counted among them) in the sin
or the good…
In the light of the above Ah d$th and juridical texts, it becomes clear
that the four Im ms consider it har m to shave the beard. As for
trimming it, then bearing in mind that it is similar to the practice of
the unbelievers, some of the Im ms consider it har m while others
consider it makr0h. The one who persists in committing a makr0h act
is classified a f siq. This is because by persisting in committing a minor
sin, it takes on the ruling of a major sin. This is gauged from the
statement of ‛All mah Sh m$ rahimahull h:
ٔ ٔ
‫ ﺑﺎب‬،‫ﺎدات‬ú‫ﺸ‬B‫ ﻛﺘﺎب ا‬،۵/۴۷۳ ،‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ار‬ã‫ﻜﺒ„ة ﺑﺎﻹ‬B‫ﻢ ا‬9‫ﺼﻐ„ة ﺗﺎﺧﺬ ﺣ‬B‫ﻻن ا‬
.(‫ ﺳﻌﻴﺪ‬،‫اﻟﻘﺒﻮل وﻋﺪﻣﮧ‬
All four Im ms are of the view that the im mat of a f siq is makr0h.
Al-Fiqh ‛Al al-Madh hib al-Arba‛ah:
ٔ ً
:‫ﻮا‬B‫ اﻣﺎ ا@ﻨﺎﺑﻠﺔ ﻗﺎ‬،‫ﺸﺎﻓﻌﻴﺔ‬B‫ﺜﻠﮧ ﺑﺎﺗﻔﺎق ا@ﻨﻔﻴﺔ وا‬g ‫ﺮہ إﻣﺎﻣﺔ اﻟﻔﺎﺳﻖ إﻻ إذا [ن إﻣﺎﻣﺎ‬9‫ﺗ‬
‫ﻤﺎ‬ú‫ ﺻﻼة ا ﻤﻌﺔ واﻟﻌﻴﺪ إذا ﺗﻌﺬرت ﺻﻼﺗ‬ñ ‫ ﻏ„ ﺻﺤﻴﺤﺔ إﻻ‬،‫ﺜﻠﮧ‬g ‫ﻮ‬B‫إﻣﺎﻣﺔ اﻟﻔﺎﺳﻖ و‬
.‫ﺜﻠﮧ‬g ‫ﻮ‬B‫ﻜﺮوﻫﺔ و‬: ‫ إﻣﺎﻣﺔ اﻟﻔﺎﺳﻖ‬:‫ﻮا‬B‫ﻜﻴﺔ ﻗﺎ‬B‫ﺎ‬g‫ وا‬،‫ورة‬
‫ﻠ‬B ‫ ﻓﺘﺠﻮز إﻣﺎﻣﺘﮧ‬،‫ﺧﻠﻒ ﻏ„ہ‬
ٔ
.(‫ﺼﻼة‬B‫ﺎت ا‬J‫ﻜﺮو‬: ‫ ﻣﺒﺤﺚ‬،۱/۳۴۷ ،‫ﻌﺔ‬C‫ﺐ اﻻر‬J‫ﺬا‬g‫ ا‬š ‫)اﻟﻔﻘﮧ‬
The im mat of a f siq is makr0h unless he is an im m of people who
are like him [i.e. also f siqs]. This is the unanimous view of the Hanaf$s
and Sh fi‛$s. The Hambal$s says: The im mat of a f siq is not correct
even if it is for people who are like him; unless it is for the jumu‛ah or
‛$d sal hs if it is difficult to find someone other than him. In such a
case, the im mat will be permissible on the basis of necessity. The

263
M lik$s say that the im mat of a f siq is makr0h even if it is for people
who are like him.
Summary: All four Im ms say that the im mat of the one who shaves
his beard or trims it less than one fist in length is makr0h tahr$m$.
All h ta‛ l knows best.
An imām unclasping his hands before completing
his recitation
Question
There is an im m who unclasps his hands before going into ruk0‛ while
he is still continuing with his recitation. What is the ruling in this
regard?
Answer
It is masn0n to clasp the hands in masn0n dhikr. Thus, to unclasp the
hands in the course of the recitation of the Qur’ n is against the
Sunnah. The im m must not do this. He must make it a point to lead
the people in sal h in accordance with the Sunnah.
Imd d al-Fatt h:
‫ اﷲ ﻋﻨﻪ إن ﻣﻦ‬u‫ ر‬š ‫ﺗﮧ @ﺪﻳﺚ‬Æ ‫ﺖ‬7 ù° ‫ اﻟ‬š ‫ﺮﺟﻞ ﻳﺪہ ا´ﻤ‬B‫و)ﺴﻦ وﺿﻊ ا‬
.(‫ ﺑ„وت‬،۲۸۲‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ة‬°B‫ﺖ ا‬7 ‫ﺸﻤﺎل‬B‫ ا‬š ^‫ﺴﻨﺔ وﺿﻊ ا´ﻤ‬B‫ا‬
Hid yah:
ٔ ٔ ٔ
˜ ‫ﻨﺎء واﻻﺻﻞ ان‬œ‫ ﻻ ﻳﺮﺳﻞ ﺣﺎﻟﺔ ا‬Á‫ ﻳﻮﺳﻒ ﺣ‬ì‫ ﺣﻨﻴﻔﺔ وا‬ì‫اﻻﻋﺘﻤﺎد ﺳﻨﺔ اﻟﻘﻴﺎم ﻋﻨﺪ ا‬
‫ ﺣﺎﻟﺔ اﻟﻘﻨﻮت وﺻﻼة‬ñ ‫ ﻓﻴﻌﺘﻤﺪ‬،‫ﺼﺤﻴﺢ‬B‫ﺴﻨﻮن ﻳﻌﺘﻤﺪ ﻓﻴﮧ وﻣﺎ ﻻ ﻓﻼ ﻮ ا‬: ‫ﻗﻴﺎم ﻓﻴﮧ ذﻛﺮ‬
ٔ
.(‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱/۱۰۲ :‫ )ﮨﺪاﻳﮧ‬.‫ﺒ„ات اﻻﻋﻴﺎد‬9‫^ ﺗ‬C‫ اﻟﻘﻮﻣﺔ و‬ñ ‫ﺮﺳﻞ‬h‫ا ﻨﺎزة و‬
Sharh al-‛In yah:
ٔ ٔ
‫ اﺷﺎر إ´ﮧ‬ù=‫ و ﻮ ا‬û‫ﺼﺤﻴﺢ ﻣﺎ ﻗﺎﻟﮧ ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‬B‫وا‬...‫ﻤﺪ اﻧﮧ ﺳﻨﺔ اﻟﻘﺮاءة‬Ÿ ‫وﻋﻨﺪ‬
ٔ
،‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱/۲۸۷ :‫ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬:‫ ﮨﺎ‬š ‫ )©ح اﻟﻌﻨﺎﻳﺔ‬...‫ﻜﺘﺎب ان ˜ ﻗﻴﺎم‬B‫ ا‬ñ
.(‫داراﻟﻔﻜﺮ‬
All h ta‛ l knows best.

264
When the imām does not stand in the mihrāb
Question
What is the ruling if an im m does not stand in the mihr b and stands
elsewhere in the centre, and leads the sal h from there?
Answer
It is established from certain narrations that Ras0lull h sallall hu
‛alayhi wa sallam used to stand in the mihr b. This has also been the
practice of the pious predecessors. Thus, it is not good to leave the
mihr b without any need. At the same time, it is not necessary to
stand in the mihr b. When the jurists say that the im m should not
stand completely in the mihr b than what this means is that although
the mihr b is desirable, it is not good to stand in the centre of the
mihr b. However, it is okay if it is done in summer or for other valid
reasons.
Bayhaq$:
ٔ ٔ
:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ﻋﺒﺪ ا ﺒﺎر ﺑﻦ واﺋﻞ ﻋﻦ اﺑﻴﮧ ﻋﻦ اﻣﮧ ﻋﻦ واﺋﻞ ﺑﻦ ﺣﺠﺮ ر‬
ٔ
‫ﺤﺮاب ﺛﻢ‬g‫ﺴﺠﺪ ﻓﺪﺧﻞ ا‬g‫ ا‬U‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا او ﺣ^ ﻧﮩﺾ إ‬Š‫ﺣ ت رﺳﻮل اﷲ ﺻ‬
.(‫ﻌﺮﻓﺔ‬g‫ دار ا‬،۲/۳۰ :ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þ‫ )رواہ ا‘ﻴﮩ‬...„‫رﻓﻊ ﻳﺪﻳﮧ ﺑﺎ•ﻜﺒ‬
Tabar n$:
‫ ﺧﺸﺒﺔ‬U‫ إ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺳﮩﻴﻞ ﺑﻦ ﺳﻌﺪ ر‬
.(۶/۱۲۶ :„‫ﻜﺒ‬B‫ ا‬ñ û‫ا‬e‫ )رواہ اﻟﻄ‬.‫ﺤﺮاب ﺗﻘﺪم إ´ﮧ‬g‫ﻓﻠﻤﺎ ﺑ ﻟﮧ ا‬
Sh m$:
ٔ ً
‫ﺤﺮاب ´ﻌﺘﺪل‬g‫ ا‬ñ ‫ﺴﻨﺔ ان ﻳﻘﻮم‬B‫ ا‬:‫ﺮ‬9‫ﺴﻮط ﺑ‬ž‫ ﻣ‬Ú‫ و‬:‫ﻌﺮاج‬g‫ ا‬ñ ‫ﻘﻒ وﺳﻄﺎ ﻗﺎل‬h‫و‬
ٔ ٔ
‫ﺔ ﻛﺮاﮨﺔ‬h‫ ﺳﺎر‬U‫ ﻳﻔﮩﻢ ﻣﻦ ﻗﻮﻟﮧ او إ‬:‫ﺒﻴﮧ‬ª‫ ﺗ‬...،‫ﺮہ‬9‫ﺼﻒ ﻳ‬B‫ ا‬.‫ اﺣﺪ ﺟﺎﻧ‬ñ ‫ﻮ ﻗﺎم‬B‫ و‬،‫اﻟﻄﺮﻓﺎن‬
ٔ ٔ ،‫ﺤﺮاب‬g‫ ﻏ„ ا‬ñ ‫ﻗﻴﺎم اﻹﻣﺎم‬
ñ ‫ﺤﺮاب و¿ﺬا ﻗﻮﻟﮧ‬g‫ ا‬ñ ‫ﺴﻨﺔ ان ﻳﻘﻮم‬B‫ﺪہ ﻗﻮﻟﮧ ﻗﺒﻠﮧ ا‬h‫ﻮ‬h‫و‬
ٔ ٔ ٔ ٓ
‫ﺐ ﻣﺎ ﻧﺼﺒﺖ إﻻ‬h‫ﺤﺎر‬g‫ ان ا‬ù‫ اﻻ ﺗﺮ‬،‫ﺼﻒ‬B‫ﺴﻨﺔ ان ﻳﻘﻮم اﻹﻣﺎم إزاء وﺳﻂ ا‬B‫ ا‬:‫ﻮﺿﻊ اﺧﺮ‬:
ٔ
‫ﺮاﺗﺐ ﻤﺎﻋﺔ ﻛﺜ„ة‬B‫ اﻹﻣﺎم ا‬ñ ‫ واﻟﻈﺎﮨﺮ ان ﮨﺬا‬.‫ﻘﺎم اﻹﻣﺎم‬g ‫ﺴﺎﺟﺪ و ﻰ ﻗﺪ ﻋﻴﻨﺖ‬g‫وﺳﻂ ا‬
،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۶۸ : ‫ )ﺷﺎ‬.‫ﺮہ‬9‫ ﻻ ﻳ‬õ‫ﻢ ﻳﻠﺰم ذﻟ‬B ‫ ﻓﻠﻮ‬،‫ﻮﺳﻂ‬B‫ ا‬ñ ‫_ﻼ ﻳﻠﺰم ﻋﺪم ﻗﻴﺎﻣﮧ‬
.(‫ﺳﻌﻴﺪ‬
Al-Fat w al-Hind$yyah:

265
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ªh‬ﺒ‪B ü‬ﻼﻣﺎم ان ﻳﻘﻒ ﺑﺈزاء ا‪B‬ﻮﺳﻂ ﻓﺈن وﻗﻒ ‪ ñ‬ﻣﻴﻤﻨﺔ ا‪B‬ﻮﺳﻂ او ‪ ñ‬ﻣ ‪°‬ﺗﮧ ﻓﻘﺪ اﺳﺎء‬
‫‪g‬ﺨﺎﻟﻔﺔ ا‪B‬ﺴﻨﺔ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪.(۱/۸۹ :‬‬
‫‪Also refer to: Imd d al-Fat w , vol. 1, p. 283; Fat w Mahm0d$yyah,‬‬
‫‪vol. 6, p. 508; Ahsan al-Fat w , vol. 3, p. 293; Fat w Haqq n$yyah, vol.‬‬
‫‪3, p. 142.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The imām standing in the centre of the mihrāb‬‬
‫‪Question‬‬
‫‪What is the ruling with regard to the im m standing in the centre of‬‬
‫?‪the mihr b‬‬
‫‪Answer‬‬
‫‪It is makr0h for the im m to stand in the centre of the mihr b.‬‬
‫‪However, if he is standing out of it while his sajdah is in the mihr b,‬‬
‫‪then it is permissible. Also there will be no harm in standing inside if a‬‬
‫‪few other muqtad$s are standing with him. Similarly there is no harm‬‬
‫‪if he stands inside because of a lack of place or for some other valid‬‬
‫‪reason.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫و‪9h‬ﺮہ ﻗﻴﺎم اﻹﻣﺎم ‪ ñ‬ا‪g‬ﺤﺮاب ﻻ ﺳﺠﻮدہ ﻓﻴﮧ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬وﺣﺎﺻﻠﮧ اﻧﮧ ‪ã‬ح ‪Ÿ‬ﻤﺪ ‪ñ‬‬
‫ً‬
‫ا ﺎﻣﻊ ا‪B‬ﺼﻐ„ ﺑﺎ‪B‬ﻜﺮاﮨﺔ و‪B‬ﻢ ﻳﻔﺼﻞ‪ ،‬ﻓﺎﺧﺘﻠﻒ ا‪g‬ﺸﺎﻳﺦ ‪ ñ‬ﺳ‪ž‬ﺒﮩﺎ ﻓﻘﻴﻞ ﻛﻮﻧﮧ ﻳﺼ„‪Ý‬ﺘﺎزا ﻋﻨﮩﻢ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫‪ ñ‬ا‪ðg‬ن ﻻن ا‪g‬ﺤﺮاب ‪ ñ‬ﻣﻌ ﺑﻴﺖ اﺧﺮ وذﻟ‪ õ‬ﺻﻨﻴﻊ اﮨﻞ ا‪B‬ﻜﺘﺎب‪ ،‬واﻗﺘ~ﻋﻠﻴﮧ ‪ ñ‬اﻟﮩﺪاﻳﺔ‬
‫ٔ‬
‫واﺧﺘﺎرہ اﻹﻣﺎم ا‪°B‬ﺧ‪ à‬وﻗﺎل‪ :‬إﻧﮧ اﻻوﺟﮧ‪ ،‬وﻗﻴﻞ‪ :‬اﺷ‪Õ‬ﺒﺎہ ﺣﺎﻟﮧ ‪ š‬ﻣﻦ ‪ ñ‬ﻳﻤﻴﻨﮧ و)ﺴﺎرہ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻓﻌ‪ Š‬اﻻول ﻳ‪9‬ﺮہ ﻣﻄﻠﻘﺎ و‪ š‬ا‪œ‬ﺎ‪ û‬ﻻﻳ‪9‬ﺮہ ﻋﻨﺪ ﻋﺪم اﻻﺷ‪Õ‬ﺒﺎہ‪ ،‬واﻳﺪ ا‪œ‬ﺎ‪ ñ û‬اﻟﻔﺘﺢ ﺑﺎن‬
‫اﻣﺘﻴﺎز اﻹﻣﺎم ‪ ñ‬ا‪ðg‬ن ﻣﻄﻠﻮب‪ ،‬وﺗﻘﺪﻣﮧ واﺟﺐ و™ﻳﺘﮧ اﺗﻔﺎق ا‪g‬ﻠﺘ^ ‪ ñ‬ذﻟ‪ õ‬وارﺗﻀﺎہ ‪ñ‬‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا@ﻠﻴﺔ واﻳﺪہ‪ ،‬ﻟ‪9‬ﻦ ﻧﺎزﻋﮧ ‪ ñ‬ا‘ﺤﺮ ﺑﺎن ﻣﻘﺘ‪ E‬ﻇﺎﮨﺮ ا‪B‬ﺮواﻳﺔ ا‪B‬ﻜﺮاﮨﺔ ﻣﻄﻠﻘﺎ‪ ،‬و‪C‬ﺎن اﻣﺘﻴﺎز‬
‫ٓ‬
‫اﻹﻣﺎم ا‪g‬ﻄﻠﻮب ﺣﺎﺻﻞ ﺑﺘﻘﺪﻣﮧ ﺑﻼ وﻗﻮف ‪ð: ñ‬ن اﺧﺮ‪ ...‬وﮨﺬا ‪$‬ﮧ ﻋﻨﺪ ﻋﺪم اﻟﻌﺬر ﻛﺠﻤﻌﺔ‬
‫ٔ‬ ‫ٔ‬
‫وﻋﻴﺪ ﻓﻠﻮ ﻗﺎ‪:‬ﻮا ‪ š‬ا‪B‬ﺮﻓﻮف واﻹﻣﺎم ‪ š‬اﻻرض او ‪ ñ‬ا‪g‬ﺤﺮاب ‪B‬ﻀﻴﻖ ا‪ðg‬ن ‪B‬ﻢ ﻳ‪9‬ﺮہ ‪B‬ﻮ‬
‫ٔ‬
‫[ن ﻣﻌﮧ ﺑﻌﺾ اﻟﻘﻮم ‪ ñ‬اﻻﺻﺢ‪ ،‬و‪C‬ﮧ ﺟﺮت اﻟﻌﺎدة ‪ ñ‬ﺟﻮاﻣﻊ ا‪g‬ﺴﻠﻤ^‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ‬
‫ا‪B‬ﺸﺎ ‪ ،۱/۶۴۵ :‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ .۱/۲۷۲ :‬واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪ‪ù‬ة‪:‬‬
‫‪ ،۱/۱۰۸‬اﻟﻔﺼﻞ ا‪œ‬ﺎ‪ û‬ﻓﻴﻤﺎ ﻳ‪9‬ﺮہ ‪ ñ‬ا‪B‬ﺼﻼة(‪.‬‬

‫‪266‬‬
‫‪Fat w Mahm0d$yyah:‬‬
‫‪It is makr0h for an im m to stand inside the mihr b. In other words, it‬‬
‫‪is makr0h tanz$h$. It is not makr0h for him to stand inside due to lack‬‬
‫‪of space, difficulty in the place or an excessive number of muqtad$s.1‬‬
‫‪Also refer to: Ahsan al-Fat w , vol. 3, p. 310; Imd d al-Ahk m, vol. 1, p.‬‬
‫‪511.‬‬
‫‪All h ta‛ l knows best.‬‬

‫ر‪C‬ﻨﺎ و‪B‬ﻚ ا@ﻤﺪ ‪The imām saying‬‬

‫‪Question‬‬
‫َ َ‬
‫ﺳﻤﻊ ُ َ ْ‬
‫َر‪C‬ﻨﺎ ‪َ َ is it mustahab for him to say‬‬ ‫‪َP‬‬
‫&ﺪهُ ‪After the im m says‬‬
‫اﷲ ِ‪B‬ﻤﻦ ِ‬ ‫ِ‬
‫َ َ َ َْ ْ ُ‬
‫ا@ﻤﺪ‬ ‫?و‪B‬ﻚ‬

‫‪Answer‬‬
‫‪According to the latter day scholars it is better and mustahab for the‬‬
‫َ ‪ُ ْ َْ َ َ َ َ P‬‬ ‫َ َ ُ َ ْ َ َ‬
‫ا@ﻤﺪ ‪im m to say‬‬ ‫&ﺪهُ ‪ after saying‬ر‪C‬ﻨﺎ و‪B‬ﻚ‬‫ﺳﻤﻊ اﷲ ِ‪B‬ﻤﻦ ِ‬
‫‪ِ . It is also‬‬
‫َ َ‬
‫ﺳﻤﻊ ُ َ ْ‬
‫‪َ َ .‬‬
‫&ﺪهُ ‪permissible and not makr0h for him to suffice with‬‬
‫اﷲ ِ‪B‬ﻤﻦ ِ‬ ‫ِ‬
‫‪Imd d al-Fatt h:‬‬
‫ً‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻢ رﻓﻊ راﺳﮧ‪ ،‬واﻃﻤﺎن ﻗﺎﺋﻼ "ﺳﻤﻊ اﷲ ‪g‬ﻦ &ﺪہ‪ ،‬ر‪C‬ﻨﺎ ﻟ‪ õ‬ا@ﻤﺪ" ‪B‬ﻮ إﻣﺎﻣﺎ ا‪B ù‬ﻮ [ن إﻣﺎﻣﺎ‬
‫ﮨﺬا ﻗﻮﻟﮩﻤﺎ و ﻮ رواﻳﺔ ﻋﻦ اﻹﻣﺎم‪...‬ووﺟﮧ ﻗﻮﻟﮩﻤﺎ و ﻮ رواﻳﺔ ﻋﻦ اﻹﻣﺎم واﺧﺘﺎرﮨﺎ ‪ ñ‬ا@ﺎو‪ù‬‬
‫ٔ‬
‫اﻟﻘﺪ‪ î‬و‪ Ú‬ا‪Q‬راﻳﺔ ﻋﻦ اﻟﻈﮩ„‪h‬ﺔ [ن اﻟﻔﻀ‪ Š‬واﻟﻄﺤﺎو‪ ù‬و‚ﺎﻋﺔ ﻣﻦ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ ﻳﻤﻴﻠﻮن‬
‫ٔ‬
‫إ‪ U‬ﻗﻮﻟﮩﻤﺎ‪ ،‬و ﻮ ﻗﻮل اﮨﻞ ا‪g‬ﺪﻳﻨﺔ ﻓﺎﺧﺘﺎروا ﻗﻮﻟﮩﻤﺎ ا‪g‬ﻮاﻓﻖ •ﻠ‪ õ‬ا‪B‬ﺮواﻳﺔ ﻋﻦ اﻹﻣﺎم ﻓﺎﺗﺒﻌﻨﺎﮨﺎ‪،‬‬
‫ٔ‬
‫ﻓﻘﻠﻨﺎ‪ :‬إن اﻹﻣﺎم ‪#‬ﻤﻊ ﺑ ﻨﮩﻤﺎ ﻗﻮل ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ‪[:‬ن رﺳﻮل اﷲ ﺣ^ ﻳﻔﺮغ ﻣﻦ‬
‫ٔ‬
‫ﺻﻼة اﻟﻔﺠﺮ ﻣﻦ اﻟﻘﺮاءة ﻳ‪ e9‬و ﻳﺮﻓﻊ راﺳﮧ ﻣﻦ ا‪B‬ﺮ¿ﻮع و‪h‬ﻘﻮل‪" :‬ﺳﻤﻊ اﷲ ‪g‬ﻦ &ﺪہ‪ ،‬ر‪C‬ﻨﺎ‬
‫ٔ‬
‫وﻟ‪ õ‬ا@ﻤﺪ" اﻧﺞ ا‪B‬ﻮ´ﺪ ﺑﻦ ا‪B‬ﻮ´ﺪ ا@ﺪﻳﺚ‪) .‬اﺧﺮﺟﮧ ا‘ﺨﺎر‪ ñ ù‬اﻻدب ﺑﺎب ¡ﺴﻤﻴﺔ ا‪B‬ﻮ´ﺪ‪:‬‬
‫ٔ ٔ‬
‫)‪ (۶۲۰۰‬و‪:‬ﺴﻠﻢ ‪ ñ‬ا‪g‬ﺴﺠﺪ و‪:‬ﻮاﺿﻊ ا‪B‬ﺼﻼة‪ ،‬واﻟ‪ª‬ﺴﺎ‪ ،:‬واﺑﻦ ﻣﺎﺟﺔ(وﻗﻮﻟﮧ "اﻧﺎ اﺷﺒﮩ‪9‬ﻢ‬
‫ﺻﻼة ﺑﺮﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و*ن إذا ﻗﺎل‪" :‬ﺳﻤﻊ اﷲ ‪g‬ﻦ &ﺪہ" ﻗﺎل‪" :‬ر‪C‬ﻨﺎ ﻟ‪õ‬‬
‫ا@ﻤﺪ" وﻗﻮل ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ :‬ﺧﺴﻔﺖ ا‪B‬ﺸﻤﺲ ‪ ñ‬ﺣﻴﺎة رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬
‫وﺳﻠﻢ وﺻ‪ Š‬ﺑﺎ•ﺎس‪ ،‬ﻓﻠﻤﺎ رﻓﻊ راﺳﮧ ﻣﻦ ا‪B‬ﺮ¿ﻮع ﻗﺎل‪" :‬ﺳﻤﻊ اﷲ ‪g‬ﻦ &ﺪہ‪ ،‬ر‪C‬ﻨﺎ ﻟ‪ õ‬ا@ﻤﺪ"‬

‫‪1‬‬
‫‪Fat w Mahm0d$yyah, vol. 6, pp. 504, 506.‬‬
‫‪267‬‬
ñ :‫ﺴﺎ‬ª‫ واﻟ‬.‫ﻜﺴﻮف‬B‫ ﺑﺎب ﺻﻼة ا‬ñ ‫ واﺑﻮ داود‬.‫ﻜﺴﻮف‬B‫ ا‬ñ ‫ﺴﻠﻢ‬: ‫ )اﺧﺮﺟﮧ‬ù‫رواہ اﻟﻄﺤﺎو‬
ً ٔ ٔ
ٰ
:U‫ﺗﻌﺎ‬ ‫ﺖ ﻗﻮﻟﮧ‬7 ‫ﺮزا ﻋﻦ دﺧﻮﻟﮧ‬7 ‫ ا@ﻤﺪ ﻓﻼ ﻳﺘﺎﺧﺮ ﻋﻨﮧ ﺑﻨﻔﺴﮧ‬U‫ﻜﺴﻮف( وﻻﻧﮧ داع إ‬B‫ا‬
ٰ ٔ ٔ ٔ
‫ﻮن ﻣﺎ ﻻ‬B‫ﻢ ﺗﻘﻮ‬B" :U‫ﺗﻌﺎ‬ ‫ وﻗﻮﻟﮧ‬،۴۴ :‫ﻢ" ا‘ﻘﺮة‬9‫ﺴﻮن اﻧﻔﺴ‬ª‫ وﺗ‬e‫ﺮون ا•ﺎس ﺑﺎﻟ‬:‫"اﺗﺎ‬
.(‫ﺼﻼة‬B‫ ﻛﻴﻔﻴﺔ ﺗﺮ¿ﻴﺐ ا‬ñ ‫ ﻓﺼﻞ‬۳۱۸ ‫ ص‬:‫ )اﻣﺪاداﻟﻔﺘﺎح‬.(ƒ :‫ﺼﻒ‬B‫ﺗﻔﻌﻠﻮن" )ا‬
Sharh Munyatul Musall$:
ٔ ً ٔ ٔ ٔ
‫ ﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ‬:‫ﺤﻴﻂ‬g‫ ا‬Ú‫و‬...‫ ﻗﻮﻟﮩﻤﺎ‬š ‫ﺴﻤﻴﻊ ﺑﺎ•ﺤﻤﻴﺪ اﻳﻀﺎ‬Õ‫ ﺑﻌﺪ اﻟ‬F‫اﻣﺎ اﻹﻣﺎم ﻓﻴﺎ‬
ٔ ٔ
‫ﻤﻊ‬# ‫ ﻗﻮﻟﮩﻤﺎ و*ن‬U‫& ﻋﻦ اﺳﺘﺎذہ اﻧﮧ [ن ﻳﻤﻴﻞ إ‬ò ‫ اﻹﻣﺎم‬5‫ [ن ﺷﻴﺨﻨﺎ اﻟﻘﺎ‬:û‫ا@ﻠﻮا‬
ً ٔ ً
‫ [ن ¬ﺘﺎر ﻗﻮﻟﮩﻤﺎ اﻳﻀﺎ وﮨﻜﺬا ﻧﻘﻞ ﻋﻦ‬ù‫ﺴﻤﻴﻊ وا•ﺤﻤﻴﺪ ﺣ^ [ن إﻣﺎﻣﺎ واﻟﻄﺤﺎو‬Õ‫ﺑ^ اﻟ‬
ٔ ٔ ٔ
:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﺪﻳﻨﺔ اﻧﺘﮩﻰ‬g‫ﻦ اﻧﮩﻢ اﺧﺘﺎروا ﻗﻮﻟﮩﻤﺎ و ﻮ ﻗﻮل اﮨﻞ ا‬h‫ﺘﺎﺧﺮ‬g‫‚ﺎﻋﺔ ﻣﻦ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۴۹۷ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﮩﻴﻞ‬،۳۱۸ ‫ص‬
Fat w Haqq n$yyah:
There are differences of opinion on this issue and there is much
leeway in it. If it is read, it does not entail any addition to the sal h,
and this is the view of many ‛ulam ’. If it is not read, it does not cause
any defect in the sal h. Nonetheless, it is better to read it.1
All h ta‛ l knows best.
The imāmat of a person who watches television
Question
Can fard or tar w$h sal hs be read behind an ‛ lim or h fiz who
regularly watches television and movies?
Answer
A person who watches television and movies is classified as a f siq and
f jir, and it is makr0h tahr$m$ to perform sal h behind a f siq and f jir.
Thus, such a person should not be appointed as an im m.
Bayhaq$:
‫ہ‬e‫ ﻣﻨ‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
ٔ ٔ ٔ
ù=‫ﺼﺎ@ﺔ وﺻﻠﻮا ا‬B‫ﺎدروا ﺑﺎﻻﻋﻤﺎل ا‬C‫ اﷲ ﻗﺒﻞ ان ﺗﻤﻮﺗﻮا و‬U‫ﻮا إ‬C‫ ﻳﺎ اﻳﮩﺎ ا•ﺎس ﺗﻮ‬:‫ﻳﻘﻮل‬
ٔ ٔ ‫ﻳﻮﻣﻦ ﻓﺎﺟﺮ‬
ٔ ‫وﻻ‬...‫ة ذﻛﺮ¿ﻢ ﻟﮧ‬É9‫ﻢ ﺑ‬9C‫^ ر‬C‫ﻢ و‬9‫ﺑ ﻨ‬
‫ﺴﻠﻄﺎن ¬ﺎف‬B‫ﻮﻣﻨﺎ إﻻ ان ﻳﻘﮩﺮہ ا‬:

1
Fat w Haqq n$yyah, vol. 3, p. 126. Also Ahsan al-Fat w , vol. 3, p. 312.
268
:‫ واﺑﻦ ﻣﺎﺟﮧ‬.‫ دار اﻟﻔﻜﺮ‬،‫ ﻛﺘﺎب ا ﻤﻌﺔ‬،۳/۱۷۱ :ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þ‫ )رواہ ا‘ﻴﮩ‬.‫ﺳﻴﻔﮧ وﺳﻮﻃﮧ‬
.(‫ ﻓﺮض ا ﻤﻌﺔ‬ñ ‫ ﺑﺎب‬،۱/۷۵
J bir ibn ‛Abdill h radiyall hu ‛anhu narrates: I heard Ras0lull h
sallall hu ‛alayhi wa sallam saying while he was on his pulpit:…..An
immoral person should not lead a believer in sal h unless the sultan
whose power and authority he fears imposes on him to do this.
ٔ
‫ﻢ‬9‫ اﺟﻌﻠﻮا اﺋﻤﺘ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫وﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
،۳/۹۰ :ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þ‫ )رواہ ا‘ﻴﮩ‬.‫ﻢ‬9C‫^ ر‬C‫ﻢ و‬9‫ﺧﻴﺎر¿ﻢ ﻓﺈﻧﮩﻢ وﻓﺪ>ﻢ ﻓﻴﻤﺎ ﺑ ﻨ‬
.(‫ﻢ ﺧﻴﺎر¿ﻢ‬9‫ﺑﺎب اﺟﻌﻠﻮا اﺋﻤﺘ‬
Ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: Appoint the best among you as your im ms because
they are your delegates on your behalf before your Lord.
Al-Mu‛jam al-Kab$r:
ً ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ﺎ ﻗﺎل‬h‫ اﷲ ﻋﻨﻪ و*ن ﺑﺪر‬u‫ ر‬ù‫ﺮﺛﺪ اﻟﻐﻨﻮ‬: ì‫ﺮﺛﺪ ﺑﻦ ا‬: ‫ﻋﻦ‬
ٔ ،‫ﻢ‬9‫¿ﻢ ٔان ﺗﻘﺒﻞ ﺻﻼﺗ‬Æ ‫ إن‬:‫وﺳﻠﻢ‬
^C‫ﻢ و‬9‫ ﻓﺈﻧﮩﻢ وﻓﺪ>ﻢ ﻓﻴﻤﺎ ﺑ ﻨ‬،‫ﻢ ﺧﻴﺎر¿ﻢ‬9‫ﻓﻠﻴﻮﻣ‬
.(‫ اﷲ ﻋﻨﻪ‬u‫ﺮﺛﺪ ر‬: ì‫ ﻣﺎ اﺳﻨﺪ اﺑﻦ ا‬،۱۵/۲۶۰/۱۷۱۶۵ :û‫ا‬e‫ﻠﻄ‬B „‫ﻜﺒ‬B‫ﻌﺠﻢ ا‬g‫ )ا‬.‫ﻢ‬9C‫ر‬
Marthad ibn Ab$ Marthad al-Ghanaw$ radiyall hu ‛anhu – who had
taken part in the Battle of Badr – narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: If you would like your sal h to be accepted,
appoint the best among you to lead you. This is because they are your
delegates on your behalf before your Lord.
H shiyah at-Taht w$:
‫ واﻟﻔﺴﻖ ﻟﻐﺔ ﺧﺮوج ﻋﻦ‬،‫ﺮاد اﻟﻔﺎﺳﻖ ﺑﺎ ﺎرﺣﺔ ﻻ ﺑﺎﻟﻌﻘﻴﺪة‬g‫)و=ا ﻛﺮہ إﻣﺎﻣﺔ اﻟﻔﺎﺳﻖ( وا‬
ً
‫ ﺧﺮوج ﻋﻦ‬È©‫ وﺟﮧ اﻟﻔﺴﺎد و‬š ‫ء‬2B‫ء ﻋﻦ ا‬2B‫اﻻﺳﺘﻘﺎﻣﺔ و ﻮ ﻣﻌ ﻗﻮﻟﮩﻢ ﺧﺮوج ا‬
ٔ ٔ ٰ
‫ )ﺣﺎﺷﻴﺔ‬...‫ ﺻﻐ„ة‬š ‫ار‬ã‫ او إ‬ù‫ ا‬:û‫ ﻗﺎل اﻟﻘﮩﺴﺘﺎ‬،‫ﺎب ﻛﺒ„ة‬9‫ ﺑﺎرﺗ‬U‫ﺗﻌﺎ‬ ‫ﻃﺎﻋﺔ اﷲ‬
،۱/۵۶۰ : ‫ﺸﺎ‬B‫ وا‬.۱/۸۵ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬. ‫ ﻗﺪﻳ‬،۳۰۳‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
.(‫ ﺑ„وت‬،۳۴۲ ‫ ص‬:‫ اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺳﻌﻴﺪ‬
Sharh Munyatul Musall$:
ٔ ٔ ٔ ً
‫ﻮر دﻳﻨﮧ‬:‫ﻢ ﻟﻌﺪم اﻋﺘﻨﺎﺋﮧ ﺑﺎ‬h‫ﺮ‬7 ‫ ان ﻛﺮاﮨﺔ ﺗﻘﺪﻳﻤﮧ ﻛﺮاﮨﺔ‬š ‫ﻮا ﻓﺎﺳﻘﺎ ﻳﺎﺛﻤﻮن ﺑﻨﺎء‬:‫ﻮ ﻗﺪ‬B
‫ﺼﻼة وﻓﻌﻞ ﻣﺎ ﻳﻨﺎﻓﻴﮩﺎ ﺑﻞ‬B‫ اﻹﺗﻴﺎن ﺑﻠﻮازﻣﮧ ﻓﻼ ﻳﺒﻌﺪ ﻣﻨﮧ اﻹﺧﻼل ﺑﺒﻌﺾ ©وط ا‬ñ ‫و¡ﺴﮩﻠﮧ‬
269
 ñ ‫ و¿ﺬا‬.‫ ﺳﮩﻴﻞ‬،‫ اﻻﻣﺎﻣﺔ‬ñ ‫ ﻓﺼﻞ‬،۵۱۳ ‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ ﻓﺴﻘﮧ‬U‫ﻮ اﻟﻐﺎﻟﺐ ﺑﺎ•ﻈﺮ إ‬
ً
‫ ﺑﻴﺎن ﻣﻦ ﻳﺼﻠﺢ اﻣﺎﻣﺎ‬ñ ‫ﺎﻟﺚ‬œ‫ اﻟﻔﺼﻞ ا‬،‫ اﻻﻣﺎﻣﺔ‬ñ ‫ﺲ‬:‫ﺎ‬y‫ ا‘ﺎب ا‬،۱/۸۵ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫اﻟﻔﺘﺎو‬
.(‫ﻟﻐ„ہ‬
Fat w Rah$m$yyah:
The im mat of a f siq is makr0h tahr$m$. A f siq is one who commits
major sins or is accustomed to committing minor sins. 1
Ahsan al-Fat w :
It is not permissible to watch television. It is makr0h tahr$m$ to
perform sal h behind such an im m, but the sal h will be valid and
there is no need to repeat it.2
All h ta‛ l knows best.

The imām starting salāh when ‫ﺼﻼة‬B‫ ﻗﺪ ﻗﺎﻣﺖ ا‬is said

Question
It is stated in some books that the im m will start the sal h when ‫ﻗﺪ‬
‫ﺼﻼة‬B‫ ﻗﺎﻣﺖ ا‬is said:

‫ وﻋﻨﺪ اﻟﻔﺮاغ‬،‫ﻤﺪ‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬i‫ﻗﻮل أ‬ "‫ﺼﻼة‬B‫و)“ع اﻹﻣﺎم واﻟﻘﻮم ﻣﻌﻪ ﻋﻨﺪ "ﻗﺪ ﻗﺎﻣﺖ ا‬
(‫ ﻳﻮﺳﻒ )ﻧﻘﺎﻳﺔ‬i‫ﻗﻮل أ‬ ‫ﻣﻦ اﻹﻗﺎﻣﺔ‬

The im m and the muqtad$s will commence sal h when ‫ﺼﻼة‬B‫ﻗﺪ ﻗﺎﻣﺖ ا‬
is said. This is according to Im m Ab0 Han$fah rahimahull h and Im m
Muhammad rahimahull h. Im m Ab0 Y0suf rahimahull h is of the
view that they will commence the sal h when the iq mah is
completed.
What is the preferred view in this regard?
Answer
The preferred view on this issue is that of Im m Ab0 Y0suf
rahimahull h. In other words, when the iq mah is completed, the
im m will commence the sal h. The im m does have the right to
commence once ‫ﺼﻼة‬B‫ ﻗﺪ ﻗﺎﻣﺖ ا‬is said, but out of consideration for the

1
Fat w Rah$m$yyah, vol. 1, p. 163.
2
Ahsan al-Fat w , vol. 3, p. 288. Also Fat w Mahm0d$yyah, vol. 6, p. 211.
270
 person who is calling out the iq mah, it is better and preferable for
him to commence when the iq mah is completed.
Sharh an-Niq yah:
ٔ ٔ ٔ ٔ
.^‫ﻮذن اول ﺻﻼة اﻹﻣﺎم وﻋﻠﻴﮧ ﻋﻤﻞ اﮨﻞ ا@ﺮﻣ‬g‫ا‬ ‫ ﻳﻮﺳﻒ ´ﺪرک‬ì‫ ﻗﻮل ا‬š ‫وا ﻤﮩﻮر‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻذان‬،۱/۱۳۸ :‫)©ح ا•ﻘﺎﻳﺔ‬
H shiyah at-Taht w$:
ٔ ٔ ٔ
‫ﻼﺛﺔ و ﻮ‬œ‫ﮧ ﻗﺎﻟﺖ اﻻﺋﻤﺔ ا‬C‫ ﺑﺪون ﻓﺼﻞ و‬ù‫وﻗﺎل اﺑﻮ ﻳﻮﺳﻒ )“ع إذا ﻓﺮغ ﻣﻦ اﻹﻗﺎﻣﺔ ا‬
ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫ و ﻮ ا@ﻖ ﻧﮩﺮ‬،‫ﻼﺻﺔ‬y‫ ﻋﻦ ا‬û‫ﺠﻤﻊ و ﻮ اﻻﺻﺢ ﻗﮩﺴﺘﺎ‬g‫ﺬا ﺐ ©ح ا‬g‫اﻋﺪل ا‬
ٓ
.( ‫ ﻗﺪﻳ‬،‫ اداﺑﮩﺎ‬ñ ‫ ﻓﺼﻞ‬،۲۷۸ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
Sh m$:
ً ٔ ٔ ٔ
È‫ اﺗﻤﮩﺎ ﻻ ﺑﺎس ﺑﮧ إ‚ﺎ‬Á‫ﻮ اﺧﺮ ﺣ‬B‫ﺼﻼة"و‬B‫ﺼﻼة ﻣﺬ ﻗﻴﻞ "ﻗﺪ ﻗﺎﻣﺖ ا‬B‫ ا‬ñ ‫و©وع اﻹﻣﺎم‬
ٔ ٔ
،‫ﺼﻨﻔﮧ‬g ‫ﺠﻤﻊ‬g‫ ©ح ا‬ñ ‫ﺬا ﺐ ﻛﻤﺎ‬g‫ و ﻮ اﻋﺪل ا‬،‫ﻼﺛﺔ‬œ‫ ﻳﻮﺳﻒ( وا‬ì‫ )ا‬û‫ﺎ‬œ‫و ﻮ ﻗﻮل ا‬
ٔ ٔ ً
.(‫ﺼﻼة ﺳﻌﻴﺪ‬B‫ ﺻﻔﺔ ا‬،۱/۴۷۹ : ‫ )ﺷﺎ‬.‫ﻠﺨﻼﺻﺔ اﻧﮧ اﻻﺻﺢ‬B ‫ﺎ‬h‫ ﻣﻌﺰ‬û‫ اﻟﻘﮩﺴﺘﺎ‬Ú‫و‬
Taht w$ ‛Al ad-Durr:
ٔ ٰ ٔ ٔ ٔ ٔ ٔ
‫ر‬Q‫ ا‬š ù‫ )ﻃﺤﻄﺎو‬.^‫ﺼﻠ‬g‫ ا‬š ‫ﺒﺎہ‬Õ‫او• ﻻﻧﮧ ﻻ ﻳﻘﻊ اﺷ‬ ‫ ﻓﺎﻻﺧﺬ ﺑﮧ‬ù‫)ﻗﻮﻟﮧ اﻧﮧ اﻻﺻﺢ( ا‬
‫ﻼﻣﺔ ﻋﻦ اﻟﻘﻴﺎم ﻋﻨﺪ أول اﻹﻗﺎﻣﺔ‬g‫ رﻓﻊ ا‬:‫ واﻧﻈﺮ أﻳﻀﺎ‬.‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱/۲۱۵ :‫ﺨﺘﺎر‬g‫ا‬
.(U‫ﻤﺪ ﺷﻔﻴﻊ ر&ﻪ اﷲ ﺗﻌﺎ‬Ÿ %‫ﻠﺸﻴﺦ ﻣﻔ‬B
All h ta‛ l knows best.
The number of tasbīhāt for the imām
Question
How many times should an im m repeat the tasb$h t in ruk0‛ and
sajdah? What must he read in the jalsah?
Answer
It is preferable for an im m to repeat the tasb$h t five times in the
ruk0‛ and sajdah. It is also permissible to suffice with three times. It is
better to read the du‛ ’ for the jalsah provided it is not difficult on the
muqtad$s. If not, it will be better to leave it out. The du‛ ’ which is
established from the Had$th is:
ُْْ َ ْ ْ َ ْ ُْْ َ ْ َْْ َ ْ ْ ْ َ
’‫وارزﻗ‬
ِِ d‫واﻫﺪ‬
ِِ de‫واﺟ‬
ِ ’&‫وار‬
ِ ِ T‫ا‬
ِ ‫اﻏﻔﺮ‬
271
‫‪Alternatively, one could suffice with saying:‬‬
‫ْ ْ‬
‫اﻏﻔﺮ ْ‬ ‫َ‬
‫ا‪ِ ِ T‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻧﻘﻞ ‪ ñ‬ا@ﻠﻴﺔ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‪g‬ﺒﺎرک و½ﺳﺤﺎق و½ﺑﺮاﮨﻴﻢ وا‪œ‬ﻮر‪ ù‬اﻧﮧ )ﺴﺘﺤﺐ ‪B‬ﻺﻣﺎم ان‬
‫)ﺴﺒﺢ ‪£‬ﺲ ¡ﺴ‪ž‬ﻴﺤﺎت ´ﺪرک ﻣﻦ ﺧﻠﻔﮧ ا‪œ‬ﻼث‪) .‬ﺷﺎ ‪ ،۱/۴۹۵ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Khul sah al-Fat w :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ زاد ‪ š‬ا‪œ‬ﻼث ﻓﺬﻟ‪ õ‬اﻓﻀﻞ ﺑﻌﺪ ان ¬ﺘﻢ ‪ š‬وﺗﺮ ‪£‬ﺲ او ﺳﺒﻊ او ¡ﺴﻊ وﻟ‪9‬ﻦ إن‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ً‬
‫[ن إﻣﺎﻣﺎ ﻻ ﻳﻄﻮل وﻗﺎل ﺳﻔﻴﺎن ا‪œ‬ﻮر‪ ù‬ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻘﻮل ‪£‬ﺴﺎ ﺣ‪ Á‬ﻳﺘﻤ‪9‬ﻦ اﻟﻘﻮم ان ﻳﻘﻮ‪B‬ﻮا‬
‫ٓ‬ ‫ً‬
‫ﺛﻼﺛﺎ‪) .‬ﺧﻼﺻﺔ اﻟﻔﺘﺎو‪ ،۱/۵۴ :ù‬اﻟﻔﺼﻞ ا‪œ‬ﺎ‪ û‬ﺳ‪ ä‬ا‪B‬ﺼﻼة واداﺑﮩﺎ‪ ،‬رﺷﻴﺪﻳﮧ‪ .‬واﻧﻈﺮ أاﻳﻀﺎ‪:‬‬
‫©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،Ã‬ص ‪ .ƒÖƒ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ .ƒÔÖ\ :‬أﺣﺴﻦ اﻟﻔﺘﺎوى‪.(ƒÔË\Ð :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Proof for reading a du‛ā’ in jalsah‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬
‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﻮل ﺑ^ ا‪B‬ﺴﺠﺪﺗ^‪:‬‬
‫"ا‪ T‬اﻏﻔﺮ ‪ U‬وار& واﺟ‪ ?e‬واﮨﺪ‪ û‬وارزﻗ ‪) ".‬رواہ اﻟ‪O‬ﻣﺬ‪ ،۱/۶۳ :ù‬ﺑﺎب ﻣﺎ ﻳﻘﻮل ﺑ^‬
‫ا‪B‬ﺴﺠﺪﺗ^(‪.‬‬
‫‪Hadrat Ibn ‛Abb s radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam used to read the following between the two sajdahs:‬‬
‫ْ ْ ْ َ َْْ ْ َ ُْْ ْ َ ْ ْ َ ُْْ‬ ‫َ‬
‫وارزﻗ’‬
‫ِِ‬ ‫واﻫﺪ‪d‬‬
‫ِِ‬ ‫واﺟ‪de‬‬
‫ِ‬ ‫وار&’‬
‫ِ‬ ‫ا‪ِ T‬‬
‫اﻏﻔﺮ ِ‬
‫‪Maul n Anwar Sh h Kashm$r$ rahimahull h‬‬ ‫‪writes‬‬ ‫‪in his‬‬
‫‪commentary to the above Had$th:‬‬
‫ً‬
‫وﻗﺎل اﻟﻘﺎ‪ 5‬ﺛﻨﺎء اﷲ ا‘ﺎ‪ û‬ﺑ‪ Á‬ﺑﺎﺳﺘﺤﺒﺎب ا‪ÈQ‬ء ﺧﺮوﺟﺎ ﻋﻦ ا‪y‬ﻼف وﻧﻌﻢ ﻣﺎ ﻗﺎل‬
‫اﻟﻘﺎ‪ 5‬ا‪g‬ﺮﺣﻮم ﻻ ﺳﻴﻤﺎ ‪ ñ‬ﮨﺬا اﻟﻌ~ ﻓﺈن ‪7‬ﻔﻆ ا ﻠﺴﺔ ﻣﺘﻌﺬر ﺑﺪون ﺗﻌﻴ^ ا‪ÈQ‬ء ﻓﻴﮩﺎ‪.‬‬
‫)اﻟﻌﺮف ا‪B‬ﺸﺬ‪ š ù‬ﺳ‪ ä‬اﻟ‪O‬ﻣﺬ‪.(۱/۷۰ :ù‬‬
‫‪‛All mah Sh m$ rahimahull h says:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺑﻞ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻨﺪب ا‪ÈQ‬ء ﺑﺎ‪g‬ﻐﻔﺮة ﺑ^ ا‪B‬ﺴﺠﺪﺗ^ ﺧﺮوﺟﺎ ﻣﻦ ﺧﻼف اﻹﻣﺎم ا&ﺪ ﻹﺑﻄﺎﻟﮧ‬
‫ٔ‬ ‫ً‬
‫ا‪B‬ﺼﻼة ﺑ‪¿O‬ﮧ ‪È‬ﻣﺪا و‪B‬ﻢ ار ﻣﻦ ‪ã‬ح ﺑﺬﻟ‪ õ‬ﻋﻨﺪﻧﺎ‪ ،‬ﻟ‪9‬ﻦ ‪ã‬ﺣﻮا ﺑﺎﺳﺘﺤﺒﺎب ‪:‬ﺮا‪È‬ة‬
‫‪272‬‬
،‫ﺒﻮ ﻋﻨﮧ‬ª‫ﻌﺔ ﻻ ﺗ‬h“B‫ﺸﺎ¬ﻨﺎ ﻓﺈن اﻟﻘﻮاﻋﺪ ا‬: ‫ﻢ ﻳ~ح ﺑﮧ‬B ‫اﻣﮧ و½ن‬O‫ اﻟ‬ñ ‫ر‬ø ‫وﻻ‬...‫ﻼف‬y‫ا‬
، ۵۰۶ ‫ ۔‬۱/۵۰۵ : ‫ )ﺷﺎ‬.‫ﺴﻨﺔ‬B‫ ا‬ñ ‫ﻴﺢ وا•ﻜﺒ„ واﻟﻘﺮاءة ﻛﻤﺎ ﺛﺒﺖ‬ž‫ﺴ‬Õ‫ﺼﻼة ﻰ اﻟ‬B‫ﻛﻴﻒ وا‬
.(‫ﺳﻌﻴﺪ‬
The im m must certainly abstain from lengthy du‛ ’s which will cause
discomfort to the muqtad$s.
All h ta‛ l knows best.
The imām reading aloud in a loud salāh
Question
A person was reading the fard of ‛ish sal h on his own. A second
person came and joined him as a muqtad$. The im m did not read the
sal h aloud. Is the sal h valid? Is it necessary for an im m to read
aloud in a sal h which is read aloud?
Answer
If the im m made an intention of im mat, it was necessary for him to
read aloud. However, if he did not make an intention of im mat, it is
not necessary for him to read aloud and the sal h will be valid. It is
w jib for an im m to read aloud in a sal h which is read aloud.
Ad-Durr al-Mukht r:
ٔ ٔ ً
‫ﺔ او ﺑﻌﻀﮩﺎ‬7‫ﻮ اﺋﺘﻢ ﺑﮧ ﺑﻌﺪ اﻟﻔﺎ‬B‫ و‬،‫ ﻓﺈن زاد ﻋﻠﻴﮧ اﺳﺎء‬،‫ﺴﺐ ا ﻤﺎﻋﺔ‬Î ‫ﺎ‬C‫ﮩﺮ اﻹﻣﺎم وﺟﻮ‬#‫و‬
ٓ ً ٔ ً
‫ﺴﻮرة إن‬B‫ﮩﺮ ﺑﺎ‬# ،‫ﺔ‬7‫ اﺋﺘﻢ ﺑﮧ ﺑﻌﺪ اﻟﻔﺎ‬:‫ﻨﻴﺔ‬g‫ اﺧﺮ ©ح ا‬ñ ‫ﻦ‬9‫ ﻟ‬،‫ﺮ‬Î ،‫دﮨﺎ ﺟﮩﺮا‬È‫ا ا‬Æ
‫ اﻟﻘﻨﻴﺔ‬ñ ‫ )ﻗﻮﻟﮧ إن ﻗﺼﺪ اﻹﻣﺎﻣﺔ(ﻋﺰاہ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻗﺼﺪ اﻹﻣﺎﻣﺔ و½ﻻ ﻻ ﻓﻼ ﻳﻠﺰﻣﮧ ا ﮩﺮ‬
ً ٔ ٔ ٔ
‫ﻻﻳﻮم اﺣﺪا ﻣﺎ‬ ñ ‫ﻨﺚ‬ò ‫ و=ا ﻻ‬،‫ ﺣﻖ ﻧﻔﺴﮧ‬ñ ‫ ووﺟﮩﮧ ان اﻹﻣﺎم ﻣﻨﻔﺮد‬.û‫ﻜﺮﻣﺎ‬B‫ ا‬ù‫ ﻓﺘﺎو‬U‫إ‬
ñ ‫ ﻓﺼﻞ‬،۱/۵۳۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺼﻞ ﺛﻮاب ا ﻤﺎﻋﺔ إﻻﺑﺎ•ﻴﺔ‬ò ‫ وﻻ‬،‫ﻢ ﻳﻨﻮ اﻹﻣﺎﻣﺔ‬B
.(‫ ﺳﻌﻴﺪ‬،‫اﻟﻘﺮاءة‬
Taht w$:
ً ً ٔ ٔ
.‫ارا‬Æ‫ﻮ واﺣﺪا و½ﻻ [ن إ‬B‫ و‬،‫ﻮاﺟﺐ ﻣﻨﮧ ادﻧﺎہ و ﻮ ان )ﺴﻤﻊ ﻏ„ہ‬B‫ﺐ ﺟﮩﺮ اﻹﻣﺎم ا‬#‫و‬
.( ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ ﺑﻴﺎن واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۵۲ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫)ﻃﺤﻄﺎو‬
Imd d al-Fatt h:

273
 ٔ
‫ )اﻣﺪاد‬.‫ﻠﻤﻮاﻇﺒﺔ ﻋﻠﻴﮧ‬B ^‫ اﻟﻌﺸﺎﺋ‬6‫ اﻟﻔﺠﺮ وﻗﺮاءة اوﻟ‬Á‫ﺐ ﺟﮩﺮ اﻹﻣﺎم ﺑﻘﺮاءة ر¿ﻌ‬#‫و‬
.(‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۷۸ ‫ ص‬:‫اﻟﻔﺘﺎح‬
Bahisht$ Gauhar:
A person is offering the fard of fajr, maghrib or ‛isha sal h alone and
he is offering his sal h silently. Another person joins him and follows
him while he is in this sal h. There are two scenarios in this regard: (a)
the person makes this intention in his heart that he is now becoming
the im m so that his sal h may be offered with congregation, (b) he
does not make this intention but continues thinking to himself that
although this person has come and stood behind me, I am still offering
my sal h alone. In the first case, the moment he makes his intention, it
will be w jib on him to start reciting in a loud voice. If he had already
recited a part of S0rah al-F tihah or any other s0rah silently, he
should start reciting them aloud the moment he makes his intention.
This is because it is w jib on the im m to make the qir ’at in a loud
voice for the fajr, maghrib and ‛isha sal hs. As for the second case, it is
not w jib to make the qir ’at in a loud voice and the sal h of the
muqtad$ will be valid because it is not necessary for the im m to make
an intention of im mat in order for the sal h to be valid.
All h ta‛ l knows best.
Salāh behind an imām who has false teeth
Question
A person has removable false teeth. When these are removed, certain
letters – e.g. sh$n, s d – are not pronounced correctly. Will the sal h be
valid if he does not wear his false teeth – he either has them at home
or in his pocket – and leads the congregation in this manner?
Answer
In the above case, if he does not wear his false teeth, he will be
committing what is termed as lahn jal$. It is essential and necessary for
him to wear his false teeth. Without them, meanings of words will
change and the sal h will be invalidated. If he does not wear his false
teeth and commits what is termed as lahn khaf$, then in such a case it
will be preferable for him to wear his false teeth, but not necessary.
The difference between lahn jal$ and lahn khaf$ can be learnt from the
books of jurisprudence or understood from a q r$.
Fat w ash-Sh m$:

274
 ‫ٔ‬ ‫ٔ‬
‫ﺳﺌﻞ ا‪ „y‬ا‪B‬ﺮ‪ Š:‬ﻋﻤﺎ إذا [ﻧﺖ ا‪B‬ﻠﺜﻐﺔ )ﺴ„ة‪ .‬ﻓﺎﺟﺎب ﺑﺎﻧﮧ ‪B‬ﻢ ﻳﺮﮨﺎ ﻻﺋﻤﺘﻨﺎ‪ ،‬و‪ã‬ح ﺑﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﺎﻓﻌﻴﺔ ﺑﺎﻧﮧ ‪B‬ﻮ [ﻧﺖ )ﺴ„ة ﺑﺎن ﻳﺎ‪ F‬ﺑﺎ@ﺮف ﻏ„ ﺻﺎف ‪B‬ﻢ ﺗﻮﺛﺮ‪ ،‬ﻗﺎل‪ :‬وﻗﻮاﻋﺪﻧﺎ ﻻ ﺗﺎﺑﺎہ ‪،‬‬
‫ٔ‬
‫و‪C‬ﻤﺜﻠﮧ اﻓ‪ Á‬ﺗﻠﻤﻴﺬ ا‪B‬ﺸﺎرح ا‪g‬ﺮﺣﻮم ا‪B‬ﺸﻴﺦ إﺳﻤﻌﻴﻞ ا@ﺎﺋ‪ õ‬ﻣﻔ‪ Á‬د‪:‬ﺸﻖ ا‪B‬ﺸﺎم‪) .‬ﻓﺘﺎو‪ù‬‬
‫ا‪B‬ﺸﺎ ‪ ،۱/۵۸۲ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪It is stated further on:‬‬
‫ً‬ ‫ٔ‬
‫ﻗﻮﻟﮧ إﻻ ﻣﺎ )ﺸﻖ‪ ،‬ﻗﺎل ‪ ñ‬ا‪y‬ﺎﻧﻴﺔ وا‪y‬ﻼﺻﺔ ‪ :‬اﻻﺻﻞ ﻓﻴﻤﺎ إذا ذﻛﺮ ﺣﺮﻓﺎ ‪ð:‬ن ﺣﺮف وﻏ„‬
‫ٔ‬
‫ا‪g‬ﻌ إن اﻣ‪9‬ﻦ اﻟﻔﺼﻞ ﺑ ﻨﮩﻤﺎ ﺑﻼ ‪:‬ﺸﻘﺔ ﺗﻔﺴﺪ‪ ،‬و½ﻻ ﻳﻤ‪9‬ﻦ إﻻ ﺑﻤﺸﻘﺔ [ﻟﻈﺎء ﻣﻊ ا‪B‬ﻀﺎد‬
‫ٔ‬
‫ا‪g‬ﻌﺠﻤﺘ^ وا‪B‬ﺼﺎد ﻣﻊ ا‪B‬ﺴ^ ا‪g‬ﮩﻤﻠﺘ^ واﻟﻄﺎء ﻣﻊ ا•ﺎء ﻗﺎل ا‪ɳ‬ﮨﻢ ﻻ ﺗﻔﺴﺪ‪ ،‬و‪ Ú‬ﺧﺰاﻧﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻ‪³‬ﻤﻞ ﻗﺎل اﻟﻘﺎ‪ 5‬اﺑﻮ ‪È‬ﺻﻢ‪ :‬إن ﺗﻌﻤﺪ ذﻟ‪ õ‬ﺗﻔﺴﺪ‪ ،‬و½ن ﺟﺮ‪B š ù‬ﺴﺎﻧﮧ او ﻻ ﻳﻌﺮف‬
‫ٔ‬ ‫ٔ‬
‫ا•ﻤﻴ' ﻻ ﺗﻔﺴﺪ‪ ،‬و ﻮ ا‪g‬ﺨﺘﺎر ﺣﻠﻴﺔ و‪ Ú‬اﻟ‪Û‬از‪h‬ﺔ‪ :‬و ﻮ اﻋﺪل اﻻﻗﺎو‪h‬ﻞ‪ ،‬و ﻮ ا‪g‬ﺨﺘﺎر‪ .‬و‪Ú‬‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺘﺎر ﺧﺎﻧﻴﺔ ﻋﻦ ا@ﺎو‪ :ù‬ﺣ& ﻋﻦ ا‪B‬ﺼﻔﺎر اﻧﮧ [ن ﻳﻘﻮل‪ :‬ا‪y‬ﻄﺎ إذا دﺧﻞ ‪ ñ‬ا@ﺮوف ﻻ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻔﺴﺪ‪ ،‬ﻻن ﻓﻴﮧ ﺑﻠﻮ‪È ù‬ﻣﺔ ا•ﺎس ﻻﻧﮩﻢ ﻻ ﻳﻘﻴﻤﻮن ا@ﺮوف إﻻ ﺑﻤﺸﻘﺔ‪.‬‬
‫ً‬
‫ﻗﻠﺖ‪ :‬ﻓﻴ‪ª‬ﺒ‪ š ü‬ﮨﺬا ﻋﺪم اﻟﻔﺴﺎد ‪ ñ‬إﺑﺪال ا‪œ‬ﺎء ﺳ ﻨﺎ واﻟﻘﺎف ﮨﻤﺰة ﻛﻤﺎ ﻮ ﻟﻐﺔ ﻋﻮام‬
‫ً‬
‫زﻣﺎﻧﻨﺎ‪ ،‬ﻓﺎﻧﮩﻢ ﻻ ﻳﻤ'ون ﺑ ﻨﮩﻤﺎ و‪h‬ﺼﻌﺐ ﻋﻠﻴﮩﻢ ﺟﺪا [=ال ﻣﻊ ا‪B‬ﺰا‪ ù‬وﻻ ﺳﻴﻤﺎ ‪ š‬ﻗﻮل‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺎ‪ 5‬ا‪È ì‬ﺻﻢ وﻗﻮل ا‪B‬ﺼﻔﺎر‪ ،‬وﮨﺬا ‪$‬ﮧ ﻗﻮل ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ‪ ،‬وﻗﺪ ﻋﻠﻤﺖ اﻧﮧ اوﺳﻊ وان ﻗﻮل‬
‫ٔ‬
‫ا‪g‬ﺘﻘﺪﻣ^ اﺣﻮط ﻗﺎل ‪© ñ‬ح ا‪g‬ﻨﻴﺔ‪ :‬و ﻮ ا=‪ ù‬ﺻﺤﺤﮧ ا‪g‬ﺤﻘﻘﻮن وﻓﺮﻋﻮا ﻋﻠﻴﮧ‪ ،‬ﻓﺎﻋﻤﻞ ﺑﻤﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪á‬ﺘﺎر‪ ،‬واﻻﺣﺘﻴﺎط او• ﺳﻴﻤﺎ ‪ ñ‬ا‪:‬ﺮ ا‪B‬ﺼﻼة اﻟ‪ Á‬ﻰ اول ﻣﺎ ‪ò‬ﺎﺳﺐ اﻟﻌﺒﺪ ﻋﻠﻴﮩﺎ‪) .‬ﻓﺘﺎو‪ù‬‬
‫ا‪B‬ﺸﺎ ‪ ،۱/۶۳۳ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing salāh behind an imām who holds‬‬
‫‪Barelwī beliefs‬‬
‫‪Question‬‬
‫‪If a person incidentally has to perform sal h behind an im m who‬‬
‫‪holds Barelw$ beliefs, should he leave the congregation or should he‬‬
‫‪join it? What should he do if he is forced to perform the sal h behind‬‬
‫?‪him‬‬
‫‪Answer‬‬
‫‪Barelw$s have various beliefs. If the person’s beliefs include: believing‬‬
‫‪Ras0lull h sallall hu ‛alayhi wa sallam to be ‛ lim al-ghayb (knower of‬‬
‫‪275‬‬
the unseen), to be omnipresent, to have full choice, to have an
influence in matters, to be the one who removes difficulties and fulfils
needs, to be a reflection of All h ta‛ l – then all these beliefs convey a
person to kufr. If a person holds these beliefs, sal h behind him is not
permissible. If a person is compelled to perform sal h behind him, it
will be necessary for him to repeat his sal h. Furthermore, if there is a
fear of conflict, he must do tashabbuh bi al-musall$n (imitate the
congregation) and repeat his sal h later on. This would be most
appropriate.
Ad-Durr al-Mukht r:
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺮﺳﻮل ﺻ‬B‫ﻌﺮوف ﻋﻦ ا‬g‫ﻰ اﻋﺘﻘﺎد ﺧﻼف ا‬J‫ ﺻﺎﺣﺐ ﺑﺪﻋﺔ و‬ù‫وﻣﺒﺘﺪع ا‬
ٔ
‫ورة >ﻔﺮ ﺑﮩﺎ …ﻓﻼ ﻳﺼﺢ‬ø ‫ﻳﻦ‬Q‫ﺮ ﺑﻌﺾ ﻣﺎ ﻋﻠﻢ ﻣﻦ ا‬9‫ﻔﺮ ﺑﮩﺎ …و½ن اﻧ‬9‫… ﻻ ﻳ‬
ً ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۶۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ ﻓﻠﻴﺤﻔﻆ‬،‫اﻻﻗﺘﺪاء ﺑﮧ اﺻﻼ‬
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ﺤﻴﻂ‬g‫ ا‬ñ ‫ﺒﺘﺪع ﻓﺸﻤﻞ ˜ ﻣﺒﺘﺪع و ﻮ ﻣﻦ اﮨﻞ ﻗﺒﻠﺘﻨﺎ وﻗﻴﺪہ‬g‫ ا‬ñ ‫ﺼﻨﻒ‬g‫واﻃﻠﻖ ا‬
ٔ
‫ﺼﻼة ﺧﻠﻔﮧ‬B‫ﻔﺮہ ﻓﺎ‬9‫ﻔﺮہ ﻓﺈن [ﻧﺖ ﺗ‬9‫ﻮن ﺑﺪﻋﺘﮧ ﺗ‬9‫ وﻏ„ﮨﺎ ﺑﺎن ﻻ ﺗ‬.‫ﺠﺘ‬g‫ﻼﺻﺔ وا‬y‫وا‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۴۹ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻼﺻﺔ ﮨﻜﺬا‬y‫ﻮز وﻋﺒﺎرة ا‬z ‫ﻻ‬
Taby$n al-Haq ’iq:
ٔ
‫ﺪﻋﺔ‬C‫ و‬ù‫ﻮ‬ú‫ﺼﻼة ﺧﻠﻒ ﺻﺎﺣﺐ اﻟ‬B‫ﻮز ا‬z û‫ﺮﻏﻴﻨﺎ‬g‫ ﻗﺎل ا‬ù‫ﻮ‬ú‫ ﺻﺎﺣﺐ اﻟ‬ù‫ﺒﺘﺪع( ا‬g‫)وا‬
ٓ
‫ ﺣﺎﺻﻠﮧ إن‬،‫ﻠﻖ اﻟﻘﺮان‬Ç ‫ﺸﺒﮧ وﻣﻦ ﻳﻘﻮل‬g‫ وا‬ù‫ وا ﮩ واﻟﻘﺪر‬E‫ﺮاﻓ‬B‫ﻮز ﺧﻠﻒ ا‬z ‫وﻻ‬
‫ ﺑﺎب‬،۱/۱۳۴ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﻜﺮاﮨﺔ و½ﻻ ﻓﻼ‬B‫ﻮز ﻣﻊ ا‬# ‫ﻔﺮ ﺑﮧ ﺻﺎﺣﺒﮧ‬9‫ ﻻ ﻳ‬ù‫ﻮ‬J ‫[ن‬
.(‫ اﻣﺪادﻳﺔ‬،‫اﻻﻣﺎﻣﺔ‬
Imd d al-Fatt h:
^ž‫ ﻓﺈذا ﺗ‬.‫ﻔﺮہ ﺑﺪﻋﺘﮧ ﻓﺈن >ﻔﺮ ﺑﮩﺎ ﻻ ﺗﺼﺢ إﻣﺎﻣﺘﮧ ﻛﻤﺎ ﻗﺪﻣﻨﺎہ‬9‫ ﻻ ﺗ‬ù=‫ﺒﺘﺪع ا‬g‫ﺮاد ا‬g‫وا‬
.(‫ﺮہ اﻣﺎﻣﺘﮩﻢ‬9‫ ﺑﻴﺎن ﻣﻦ ﺗ‬،۳۴۳،۳۳۱‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫دة ﻣﺎ ﺻﻼہ ﺧﻠﻔﮧ‬È‫ﺰﻣﮧ إ‬B õ‫ﻟﮧ ذﻟ‬
‛Umdah al-Fiqh:
No person’s sal h is valid behind an im m who is a bid‛at$ whose bid‛at
conveys one towards kufr.1
Fat w Rash$d$yyah:

1
‛Umdah al-Fiqh, vol. 2, p. 184.
276
Sal h is not permissible behind a person who believes that Ras0lull h
sallall hu ‛alayhi wa sallam has knowledge of the unseen – a quality
which is the prerogative of All h ta‛ l .1
Fat w D r al-‛Ul0m:
If a person believes Ras0lull h sallall hu ‛alayhi wa sallam to have
knowledge of the unseen then this belief is baseless and incorrect.
Sal h should not be performed behind him and one ought to be
extremely cautious in this regard. If a person happens to perform
sal h behind him, he must repeat it. 2
Fat w Mahm0d$yyah:
It is not permissible to appoint as an im m a person who holds kufr
beliefs. It is certainly not permissible to perform sal h as his muqtad$.
Sal h behind him is definitely not permissible.3
Fat w ‛Uthm n$:
It is not permissible to perform sal h behind a person who believes
Ras0lull h sallall hu ‛alayhi wa sallam to be ‛ lim al-ghayb and
omnipresent. 4
Fat w Rah$m$yyah:
When an im m’s beliefs reach the level of kufr, his im mat is not
permissible and sal h behind him will not be valid. The congregation
which takes place behind this im m who has incorrect beliefs is not
considered at all in the Shar$‛ah. It is as if it did not take place. Thus, if
those who are on the truth form another congregation, it will not fall
under the ruling of a second congregation.5
Proofs for tashabbuh bi al-musall$n
This means that if a person is compelled to perform a sal h, he must
mimic the other musall$s and repeat his sal h later on. Examples of
this are to be found in the Shar$‛ah. Observe the following:
A person who cannot find water or soil must mimic the actions of
wud0’, but it is essential for him to repeat it. The same applies to a sick
person who cannot perform wud0’ or tayammum.
Ad-Durr al-Mukht r:

1
Fat w Rash$d$yyah, p. 337.
2
Fat w D r al-‛Ul0m, vol. 3, p. 170.
3
Fat w Mahm0d$yyah, vol. 6, p. 260.
4
Fat w ‛Uthm n$, vol. 1, p. 427, 444.
5
Fat w Rah$m$yyah, vol. 4, p. 360.
277
 ‫ٔ‬
‫وا‪g‬ﺤﺼﻮر ﻓﺎﻗﺪ ا‪g‬ﺎء واﻟ‪O‬اب اﻟﻄﮩﻮر‪h‬ﻦ ﺑﺎن ﺣ‪ž‬ﺲ ‪ð: ñ‬ن ‪I‬ﺲ وﻻ ﻳﻤﻜﻨﮧ إﺧﺮاج ﺗﺮاب‬
‫ً‬ ‫ﻣﻄﮩﺮ و¿ﺬا اﻟﻌﺎﺟﺰ ﻋﻨﮩﻤﺎ ‪g‬ﺮض ٔ‬
‫ﻳﻮﺧﺮﮨﺎ ﻋﻨﺪہ‪ ،‬وﻗﺎﻻ‪ :‬ﻳ‪Õ‬ﺸﺒﮧ ﺑﺎ‪g‬ﺼﻠ^ وﺟﻮ‪C‬ﺎ ﻓ„¿ﻊ و)ﺴﺠﺪ‬
‫ٔ‬
‫…ﺛﻢ ﻳﻌﻴﺪ ا‪B‬ﺼﻼة [‪B‬ﺼﻮم و‪C‬ﮧ ﻳﻔ‪ Á‬و½´ﮧ ﺻﺢ رﺟﻮﻋﮧ ا‪ ù‬اﻹﻣﺎم ﻛﻤﺎ ‪ ñ‬اﻟﻔﻴﺾ‪) .‬ا‪Q‬ر‬
‫ا‪g‬ﺨﺘﺎر‪ ،۱/۲۵۲ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Mirq t:‬‬
‫ٔ‬ ‫ً‬
‫و‪© Ú‬ح ا‪B‬ﺸﻤ وا‪g‬ﺤﺒﻮس ا=‪ ù‬ﻻ ‪#‬ﺪ ﻃﮩﻮرا ﻻ ﻳﺼ‪ Š‬ﻋﻨﺪﮨﻤﺎ وﻋﻨﺪ ا‪ ì‬ﻳﻮﺳﻒ ﻳﺼ‪Š‬‬
‫ً‬
‫ﺑﺎﻹﻳﻤﺎء ﺛﻢ ﻳﻌﻴﺪ و ﻮ رواﻳﺔ ﻋﻦ ‪Ÿ‬ﻤﺪ ¡ﺸﺒﮩﺎ ﺑﺎ‪g‬ﺼﻠ^ ﻗﻀﺎء @ﻖ ا‪B‬ﻮﻗﺖ‪) .‬ا‪g‬ﺮﻗﺎة ©ح‬
‫ا‪g‬ﺸ‪ð‬ة‪.(۱/۳۳۴ :‬‬
‫‪Al-Fiqh al-Isl m$:‬‬
‫ٔ‬
‫ﺣ‪9‬ﻢ ﻓﺎﻗﺪ اﻟﻄﮩﻮر‪h‬ﻦ‪ :‬ا@ﻨﻔﻴﺔ‪ :‬ا‪g‬ﻔ‪ Á‬ﺑﮧ ﻋﻨﺪﮨﻢ ﻣﺎ ﻗﺎﻟﮧ ا‪B‬ﺼﺎﺣﺒﺎن و ﻮ ان ﻓﺎﻗﺪ اﻟﻄﮩﻮر‪h‬ﻦ‬
‫ً‬
‫ﻳ‪Õ‬ﺸﺒﮧ ﺑﺎ‪g‬ﺼﻠ^ وﺟﻮ‪C‬ﺎ‪) .‬اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‪ ،۱/۴۵۲ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Al-Fiqh ‛Al Madh hib al-Arba‛ah:‬‬
‫ا@ﻨﻔﻴﺔ ﻗﺎ‪B‬ﻮا‪ :‬ﻣﻦ ﻓﻘﺪ اﻟﻄﮩﻮر‪h‬ﻦ ا‪g‬ﺎء وا‪B‬ﺼﻌﻴﺪ اﻟﻄﺎﮨﺮ… ﻓﺈﻧﮧ ﻳﺼ‪ Š‬ﻋﻨﺪ دﺧﻮل وﻗﺖ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة ﺻﻼة ﺻﻮر‪h‬ﺔ ﺑﺎن )ﺴﺠﺪ …ﺑﺪون ﻗﺮاءة او ¡ﺴ‪ž‬ﻴﺢ وﮨﺬہ ا‪B‬ﺼﻼة ا‪B‬ﺼﻮر‪h‬ﺔ ﻻ ¡ﺴﻘﻂ‬
‫اﻟﻔﺮض ﻋﻨﮧ ﺑﻞ ﺗﺒ‪ þ‬ذﻣﺘﮧ ‪:‬ﺸﻐﻮﻟﺔ‪.‬‬
‫‪If a person’s wud0’ breaks while he is in a congregational sal h and it‬‬
‫‪is difficult for him to leave the congregation or he feels ashamed, then‬‬
‫‪he must perform the remainder of his sal h as tashabbuh bi al-‬‬
‫‪musall$n.‬‬
‫‪Fat w al-Lucknow$:‬‬
‫ٔ‬ ‫ٔ‬
‫‪ 6‬ﻣﻦ ان ﻳﻈﮩﺮ ذﻟ‪ ،õ‬ﻓﻜﺘﻢ وﺻ‪ Š‬ﻛﺬﻟ‪õ‬‬
‫اﻻﺳﺘﻔﺴﺎر‪ :‬رﺟﻞ ﻳﺼ‪ Š‬ﻣﻊ ﻗﻮم واﺣﺪث‪ ،‬ﻓﺎﺳﺘﺤ ٰ‬
‫ﻣﻊ ا@ﺪث ﮨﻞ ‪9ò‬ﻢ ﺑ‪9‬ﻔﺮہ؟‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺳﺘ‪ž‬ﺸﺎر‪ :‬ﻻ ﻳ‪9‬ﻔﺮ؛ ﻻﻧﮧ ﻏ„ ‪:‬ﺴﺘﮩﺰ‪ù‬ء وﻣﻦ اﺑﺘ‪ Š‬ﺑﺬﻟ‪ õ‬ﺑ ورة او @ﻴﺎء‪ ،‬ﻳ‪ª‬ﺒ‪ ü‬ان ﻻ‬
‫ً‬ ‫ٔ‬
‫ﻳﻘﺼﺪ ﺑﺬﻟ‪ õ‬ا‪B‬ﺼﻼة‪ ،‬ﺑﻞ ﻳﻘﻮم وﻻ ﻳﻘﺮا ﺷ ﺌﺎ‪ ،‬و½ذا ا‪ ٰ Ø‬ﻻ ﻳﺮ‪h‬ﺪ ا‪B‬ﺮ¿ﻮع‪ ،‬وﻻ )ﺴﺒﺢ‪ ،‬وﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻳﻔﻌﻞ ﺷ ﺌﺎ ﻣﻦ اﻋﻤﺎل ا‪B‬ﺼﻼة‪_ ،‬ﻼ ﻳﻘﻊ ‪ ñ‬اداء ا‪B‬ﺼﻼة ﻣﻊ ا@ﺪث‪ .‬ﻛﺬا ‪ ñ‬ﺧﺰاﻧﺔ ا‪B‬ﺮواﻳﺎت‪.‬‬
‫)ﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ص‪ ، ۱۷۱‬ﻛﺘﺎب ا‪B‬ﺼﻠﻮات‪ ،‬دار اﺑﻦ ﺣﺰم(‪.‬‬
‫‪The jurists say with regard to a woman in her menses, that if she‬‬
‫‪becomes pure in the course of the day of Ramad n, she must mimic‬‬
‫‪278‬‬
fasting persons [by abstaining from food and drink] for the rest of the
day. Similarly, if a traveller does not fast and then becomes a muq$m,
he must mimic fasting persons for the rest of the day.
Sh m$:
ً ٔ
‫ﺼﺎﺋﻢ‬B‫ ¡ﺸﺒﮩﺎ ﺑﺎ‬õ‫ ﻓﺈﻧﮩﺎ ﺗﻤﺴ‬،‫ﻀﺎن‬:‫ ر‬ñ ‫ ﻣﺜﻞ ا@ﺎﺋﺾ إذا ﻃﮩﺮت‬ñ ù‫ﺼﻮم( ا‬B[ ‫)ﻗﻮﻟﮧ‬
ٔ ٔ
،‫ﻦ‬h‫ ﻣﻄﻠﺐ ﻓﺎﻗﺪ اﻟﻄﮩﻮر‬،۱/۲۵۳ : ‫ )ﺷﺎ‬.‫ﺴﺎﻓﺮ إذا اﻓﻄﺮ ﻓﺎﻗﺎم‬g‫ و¿ﺬا ا‬،E‫ﺸﮩﺮ ﺛﻢ ﺗﻘ‬B‫@ﺮﻣﺔ ا‬
.(‫ﺳﻌﻴﺪ‬
If a person is dumb and is therefore not able to read or say the
talbiyah, he must mimic a reader, i.e. he must move his lips.
Fat w al-Lucknow$:
ٔ ٔ ٔ
õh‫ﺮ‬7 ‫ﺐ ﻋﻠﻴﮧ‬# ‫ اداء ﻓﺮض اﻟﻘﺮاءة ﮨﻞ‬š ‫ﻢ ﻳﻘﺪر‬B ‫واﻻﺧﺮس إذا‬ ‫ اﻻ‬:‫اﻻﺳﺘﻔﺴﺎر‬
‫ﺸﻔﺘ^؟‬B‫ا‬

:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺐ‬# ‫ﻠﺴﺎن ﻛﺘﻠﺒﻴﺔ ا@ﺞ وﻗﻴﻞ ﻻ‬B‫ﺸﻔﺔ وا‬B‫ ا‬õh‫ﺮ‬7 ‫ﺐ‬#:‫ ﻗﻴﻞ‬:‫ﺸﺎر‬ž‫اﻻﺳﺘ‬
،۱/۴۸۳ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ دار اﺑﻦ ﺣﺰم‬،‫ﺼﻼة‬B‫ﺴﻘﻄﺔ ﻻر*ن ا‬g‫ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻻﻋﺬار ا‬،۳۳۸ ‫ص‬
.(‫ ﺑ„وت‬،‫ ﻓﺼﻞ و©ط ا•ﻠﺒﻴﺔ‬،۱۱۳ ‫ ص‬:õ‫ﻨﺎﺳ‬g‫ و‘ﺎب ا‬.‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ﻗﺮاءة‬
All h ta‛ l knows best.
It is the imām’s responsibility to inform the
congregation of the invalidity of a salāh
Question
The im m’s sal h became invalid because of the flowing of blood from
his body, but he only came to know of this some time after the sal h. Is
it necessary for him to inform the congregation?
Answer
If a sal h is invalidated for whatever reason, it is the responsibility of
the im m to inform the congregation. If the im m is considered a just
person, it will be w jib on the congregation to repeat the sal h. If not,
it will be mustahab. However, if it is not known exactly who the
muqtad$s were for that congregation or it is difficult to inform them, it
will not be necessary to inform them.
Ad-Durr al-Mukht r:

279
 ٔ
‫ﺎ ﺻﻼة‬ú‫ﺎ •ﻀﻤﻨ‬ú‫دﺗ‬È‫ ﻣﻘﺘﺪ ﺑﻄﻠﺖ ﻓﻴﻠﺰم إ‬ù‫ را‬ñ ‫ﺮ ﺣﺪث إﻣﺎﻣﮧ و¿ﺬا ˜ ﻣﻔﺴﺪ‬ú‫و½ذا ﻇ‬
ٔ ٔ ٔ ً ً ٔ
‫ﺪث او ﺟﻨﺐ او ﻓﺎﻗﺪ‬Ÿ ‫ﻮ‬J‫ﻢ و‬ú‫ﻮﺗﻢ ﺻﺤﺔ وﻓﺴﺎدا ﻛﻤﺎ ﻳﻠﺰم اﻹﻣﺎم إﺧﺒﺎر اﻟﻘﻮم إذا اﻣ‬g‫ا‬
ٔ ٔ
‫ﻦ ﺑﻠﺴﺎﻧﮧ او‬9‫ﻤ‬g‫ ﺑﺎﻟﻘﺪر ا‬...‫ و½ﻻ ﻧﺪﺑﺖ‬،‫ إن ﻋﺪﻻ ﻧﻌﻢ‬،‫ﺎ‬ú‫دﺗ‬È‫ﻢ إ‬ú‫ﻞ ﻋﻠﻴ‬J‫ و‬،‫©ط او ر¿ﻦ‬
ٔ ٔ ٔ
‫ﺰﻣﮧ‬B ‫ﻢ‬ú‫ و½ن ﺗﻌ^ ﺑﻌﻀ‬:‫ ﻣﻌﻠﻮﻣ^ وﻗﺎل ح‬ù‫^ ا‬ª‫ﻮ ﻣﻌﻴ‬B ‫ اﻻﺻﺢ‬š ‫ﺘﺎب او رﺳﻮل‬9‫ﺑ‬
ٔ
: ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻢ ﻻ ﻳﻠﺰﻣﮧ‬ú‫ﻢ ﺑﻌﻀ‬ú$ ^ª‫ﻮﻧﻮا ﻣﻌﻴ‬9‫ﻢ ﻳ‬B ‫ و½ن‬ù‫إﺧﺒﺎرہ و½ﻻ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۹۱،۵۹۲
Fat w Rah$m$yyah:
Question: The im m led the congregation while he was in a state of
impurity. What is the ruling?
Answer: In the above case, the sal h of the im m and the muqtad$s is
not valid. It is necessary to repeat the sal h. It is the im m’s duty to
either inform the muqtad$s individually or to make an announcement
at a time of sal h by saying (for example): “Those who were present
for such and such day’s fajr sal h must repeat their sal h.” The
muqtad$s who do not receive this information will be excused.1
Imd d al-Ahk m:
Question: The im m forgetfully led a congregation in sal h while he
did not have wud0’. What must he do?
Answer: It is essential for the im m to inform those whom he knew
were present for the congregation. If the im m is a just person, it will
be necessary for them to repeat the sal h once they are informed. If he
is not a just person, it will be mustahab to repeat the sal h [and not
essential].2
All h ta‛ l knows best.
Announcing the invalidity of a salāh after a long
period of time
Question
A man was an im m in a masjid. A considerable period of time has
lapsed since this incident. On one or two occasions, he felt that drops
of urine most probably fell off him while he was in sal h.

1
Fat w Rah$m$yyah, vol. 4, p. 364.
2
Imd d al-Ahk m, vol. 1, p. 525.
280
On one occasion, the announcement for the first of Ramad n was not
made as yet and the im m performed his own witr sal h. After the
announcement was made, he performed the tar w$h sal h and led the
congregation in the witr sal h. The tar w$h sal h was performed by
someone else. He assumed or felt that urine drops fell off him, so he
made an announcement for the repetition of the sal h.
At present, this im m has no contact with the place [where he had
been the im m]. Most of the musall$s of that masjid either passed away
or moved from that place. This incident took place about 30 years ago.
Now there is no use of even informing anyone. How can the im m
solve this predicament?
Answer
When the im m assumed or felt that urine drops fell off him, he ought
to have made an announcement at that time so that the sal h could
have been repeated. The original ruling of the Hanaf$s is that the sal h
of the im m encompasses the sal h of the muqtad$. This was explained
previously. However, in the present scenario – bearing in mind the
problems, we do find a ruling from the jurists from which it is gauged
that an announcement is not necessary.
Tuhfah al-Mul0k:
ٔ ٔ ٔ
‫ ﺑﻘﻮم ﺛﻢ ﺗﺬﻛﺮ‬Š‫ اﻳﻤﺎ رﺟﻞ ﺻ‬:‫ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Š‫ﻮم ﻟﻘﻮﻟﮧ ﺻ‬:‫ﺎ‬g‫د ا‬È‫ﻮ ﻇﮩﺮ ﺣﺪث اﻹﻣﺎم ا‬B‫و‬
ٔ ٔ ً
.(۱/۸۴۶ :‫ ا ﻤﺎﻋﺔ‬ñ ‫ )ﻓﺼﻞ‬.‫دوا‬È‫ وا‬،‫د‬È‫ﺟﻨﺎﺑﺔ ا‬
If the impure state of the im m becomes known, the muqtad$ must
repeat his sal h based on the statement of Ras0lull h sallall hu ‛alayhi
wa sallam: When a person leads a group of people in sal h and he
recalls an impurity, he must repeat the sal h and so must the people.
Muhammad ibn ‛Abd al-Lat$f ibn ‛Abd al-‛Az$z ibn Malik writes in his
explanation to the above:
ٔ
‫ اﻹﻣﺎم‬š ‫دة وﻻ‬È‫ﺐ ﻋﻠﻴﮩﻢ اﻹ‬#‫ﻢ ﻳﻌﻠﻤﻮا ل ا‬B ‫ﻮم ﺣﺪث إﻣﺎﻣﮧ و½ن‬:‫ﺎ‬g‫ﮨﺬا إذا ﻋﻠﻢ ا‬
ٔ ٔ
۱/۸۴۷ :‫ﻠﻮک‬g‫ﻔﺔ ا‬7 ‫ )©ح‬.‫¿ﮧ اﻹﻋﻼم‬O‫ ﻏ„ ﻃﮩﺎرة وﻻ ﻳﺎﺛﻢ ﺑ‬š Š‫اﻹﻋﻼم ﺑﺎﻧﮧ ﺻ‬
.(‫رو)ﺶ‬Q‫ﺠﻴﺪ ا‬g‫ﺑﺘﻌﻠﻴﻖ ﻋﺒﺪ ا‬
This is if the muqtad$s know that their im m was in a state of impurity.
If they did not know, they do not have to repeat their sal h. It is also
not necessary for the im m to announce that he performed the sal h
in a state of impurity. He will not be sinning if he does not announce it.

281
Ad-Durr al-Mukht r and Sh m$ also quote the view of not announcing
from certain jurists.
ٔ ٔ ً ٔ
‫ﻢ ﻳﺘﻌﻤﺪ‬B ‫ﻜﻮﻧﮧ ﻋﻦ ﺧﻄﺎ ﻣﻌﻔﻮ ﻋﻨﮧ ﻻﻧﮧ‬B ‫ اﻹﺧﺒﺎر ﻣﻄﻠﻘﺎ‬ù‫ ﻋﺪﻣﮧ ا‬ù‫ﻤﻊ اﻟﻔﺘﺎو‬ë ‫وﺻﺤﺢ‬
.(۵۹۱/۱ :‫ )ص‬.õ‫ذﻟ‬
ٔ
As regards the Had$th which was quoted above, viz. ‫ ﺑﻘﻮم ﺛﻢ‬Š‫اﻳﻤﺎ رﺟﻞ ﺻ‬
ٔ ٔ ً
‫دوا‬È‫ وا‬،‫د‬È‫( ﺗﺬﻛﺮ ﺟﻨﺎﺑﺔ ا‬When a person leads a group of people in sal h
and he recalls an impurity, he must repeat the sal h and so must the
people), the author of Ta‛l$q, Dr. ‛Abd al-Maj$d ad-Durwesh, quotes
from Nasb ar-R yah and says that the Had$th is ghar$b. Ibn Hajar
rahimahull h said that he has not come across it as a marf0‛ Had$th.
Yes, a mursal narration of Sa‛$d ibn Musayyib reads as follows:
ٔ ٔ ٔ
.‫دوا‬È‫د وا‬È‫ ﺑﺎ•ﺎس و ﻮ ﺟﻨﺐ وا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ان رﺳﻮل اﷲ ﺻ‬
Ras0lull h sallall hu ‛alayhi wa sallam led the people in sal h while he
was in a state of impurity. He repeated his sal h and so did the people.
This narration is mursal and one of its narrators, Ab0 J bir al-Bay d is
categorized as matr0k. Yahy ibn Ma‛$n refers to him as a big liar.
On the other hand, D raqutn$ quotes the following from Barr ’ ibn
‛Āzib radiyall hu ‛anhu:
ٔ
‫ﻀﺖ‬: ‫ ﺑﺎﻟﻘﻮم و ﻮ ﺟﻨﺐ ﻓﻘﺪ‬Š‫ اﻳﻤﺎ إﻣﺎم ﺳﮩﺎ ﻓﺼ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
‫ ﺑﺘﻌﻠﻴﻖ ﻋﺒﺪ‬۱/۸۴Í :‫ﻠﻮک‬g‫ﻔﺔ ا‬7 ‫ )©ح‬.‫ﺴﻞ ﻮ ﺛﻢ ´ﻌﺪ ﺻﻼﺗﮧ اﻟﺦ‬Õ‫ﺻﻼﺗﮩﻢ ﺛﻢ ´ﻐ‬
.(‫رو)ﺶ‬Q‫ﺠﻴﺪ ا‬g‫ا‬
Ras0lull h sallall hu ‛alayhi wa sallam said: When an im m forgetfully
leads a people in sal h while he is in a state of impurity, then their
sal h has passed. The im m must take a bath and repeat his sal h.
This narration is also weak. One of its narrators, Juwaybir, is matr0k.
S ’id Bakd sh mudda zilluhu al-‛ l$ writes in his introduction to
Munyah as-Sayy d$n with reference to Muhammad ibn ‛Abd al-Lat$f (d.
854) who is the author of Sharh Tuhfah al-Mul0k:

‫ﺰ ﺑﻦ‬h‫ﻠﻄﻴﻒ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬B‫ﻳﻦ ﻋﺒﺪ ا‬Q‫ﻤﺪ ﺑﻦ ﻋﺰ ا‬Ÿ e‫ﻌﺘ‬g‫ﺤﺪث اﻟﻔﻘﻴﮧ ا@ﻨ ا‬g‫ﻮ اﻹﻣﺎم ا‬
ٔ
. ‫ﺮو‬B‫ﻳﻦ ﺑﻦ ﻓﺮﺷﺘﮧ ا‬Q‫اﻣ^ ا‬
He was a scholar who wrote several books, some of which are:

282
‫( ﻣﻨﻴﺔ‬۴) ù‫ﻠﺮاز‬B ‫ﻠﻮک‬g‫ﻔﺔ ا‬7 ‫( ©ح‬۳) ‫ﻮﻗﺎﻳﺔ‬B‫( ©ح ا‬۲) ù‫ﻠﺒﻐﻮ‬B ‫ﺴﻨﺔ‬B‫ﺼﺎﺑﻴﺢ ا‬: ‫( ©ح‬۱)
ٔ
ñ ^‫ت رب اﻟﻌﻠﻤ‬È‫ﺼﻨﻮ‬: ^‫ﺘﻘ‬g‫( روﺿﺔ ا‬۵) ‫ﻣﮧ‬ð‫ ﺗﻌﻠﻢ اﻻﺻﻄﻴﺎد واﺣ‬ñ ‫ﺼﻴﺎدﻳﻦ‬B‫ا‬
.‫ﻮاﻋﻆ واﻟﻌﺒﺎدات‬g‫ا‬
References which contain his biography are mentioned in the
commentaries to Munyah as-Sayy d$n. They are:

‫ﺸﻘﺎﺋﻖ ا•ﻌﻤﺎﻧﻴﺔ‬B‫( ا‬۲) ù‫ﻠﻜﻔﻮ‬B ‫ﺨﺘﺎر‬g‫(ﻛﺘﺎﺋﺐ اﻋﻼم اﻻﺧﻴﺎر ﻣﻦ ﻓﻘﮩﺎء ﻣﺬ ﺐ ا•ﻌﻤﺎن ا‬۱)
‫ ﺗﺮاﺟﻢ‬ñ ‫( اﻟﻔﻮاﺋﺪ ا‘ﮩﻴﺔ‬۴) ‫ ﺧﻠﻴﻔﺔ‬J‫( ﻛﺸﻒ اﻟﻈﻨﻮن @ﺎ‬۳) ‫وﻟﺔ اﻟﻌﺜﻤﺎﻧﻴﺔ‬Q‫ ﻋﻠﻤﺎء ا‬ñ
‫( ﮨﺪﻳﺔ اﻟﻌﺎرﻓ^ ﻻﺳﻤﺎﻋﻴﻞ ﺑﺎﺷﺎ‬۵) ‫ﻳﺔ‬È‫ﺮ‬B‫ وﻋﻤﺪة ا‬، ‫ﺴﻌﺎﻳﺔ‬B‫ ا‬،ù‫ﻠﻜﻨﻮ‬B‫ا@ﻨﻔﻴﺔ ﻟﻌﺒﺪ اﻟ ا‬
ٔ ‫( ﻣﻌﺠﻢ‬۷) w‫ﻠﺰر‬B ‫( اﻻﻋﻼم‬۶) ،ù‫ا‘ﻐﺪاد‬
‫ )ﻣﻘﺪﻣﺔ ﻣﻨﻴﺔ‬.‫ﻮﻟﻔ^ ﻟﻌﻤﺮ رﺿﺎ ﻛﺤﺎﻟﺔ وﻏ„ہ‬g‫ا‬
.(۱۱ ‫ ص‬،‫ﺪاش‬9‫ﺴﺎﺋﺪ ﺑ‬B ‫ﺼﻴﺎدﻳﻦ‬B‫ا‬
His father, ‛Izz ad-D$n ‛Abd al-Lat$f was also an erudite researcher and
author of several books. The introduction of Sharh Tuhfah al-Mul0k
also contains his biography.
The reason for providing these details about this scholar is that when I
quoted Sharh Tuhfah al-Mul0k as a reference for one of my fatw s,
some muft$s raised the objection that I am giving as reference a book
which is unknown. Some of the author’s works, such as Munyah as-
Sayy d$n, is considered to be a master piece. Bear in mind that the text
of Tuhfah al-Mul0k is written by Muhammad ibn Ab$ Bakr ar-R z$ (d.
666 A.H.).
To sum up, as far as possible, the musall$s must be informed [of the
invalidity of the sal h]. But if it is very difficult, the latter view can be
practised.
All h ta‛ l knows best.
The imāmat of a woman
Question
Can a woman be an im m for men?
Answer
A woman cannot be an im m for men. Observe the following proofs:
1. All h ta‛ l says:
@ ََ َ ْ ُ َّ ُ َ @ َ
ِ َ š ‫ﻮن‬:‫ﻗﻮ‬
‫ﺴﺂء‬ª‫اﻟ‬ ‫ﺮﺟﺎل‬B‫ا‬

283
 ‫‪Men are overseers of women.1‬‬
‫‪‛All mah Āl0s$ rahimahull h writes in R0h al-Ma‛ n$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ ù‬ﺷﺎﻧﮩﻢ اﻟﻘﻴﺎم ﻋﻠﻴﮩﻦ ﻗﻴﺎم ا‪B‬ﻮﻻة ‪ š‬ا‪B‬ﺮﻋﻴﺔ ﺑﺎﻻ‪:‬ﺮ وا•ﮩﻰ و‪Ø‬ﻮ ذﻟ‪ ...õ‬و=ا ﺧﺼﻮا‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪B‬ﺮﺳﺎﻟﺔ وا•ﺒﻮة ‪ š‬اﻻﺷﮩﺮ‪ ،‬و‪C‬ﺎﻹﻣﺎﻣﺔ ا‪B‬ﻜ‪ ùe‬وا‪B‬ﺼﻐﺮ‪ ،ù‬و½ﻗﺎﻣﺔ ا‪B‬ﺸﻌﺎﺋﺮ [ﻻذان واﻹﻗﺎﻣﺔ‬
‫وا‪y‬ﻄﺒﺔ وا ﻤﻌﺔ‪) .‬روح ا‪g‬ﻌﺎ‪ ،۵/۲۳ :û‬اﻟﻘﺎﮨﺮة(‪.‬‬
‫‪‛All mah Nasaf$ rahimahull h writes:‬‬
‫ً‬ ‫ٓ‬
‫ﻳﻘﻮ‪:‬ﻮن ﻋﻠﻴﮩﻦ ا‪:‬ﺮ‪h‬ﻦ ﻧﺎﮨ^ ﻛﻤﺎ ﻳﻘﻮم ا‪B‬ﻮﻻة ‪ š‬ا‪B‬ﺮ‪È‬ﻳﺎ وﺳﻤﻮا ﻗﻮاﻣﺎ =ﻟ‪ ...õ‬ﻳﻌ إﻧﻤﺎ [ﻧﻮا‬
‫‪:‬ﺴﻴﻄﺮ‪h‬ﻦ ﻋﻠﻴﮩﻦ ‪B‬ﺴﺒﺐ ﺗﻔﻀﻴﻞ اﷲ ﺑﻌﻀﮩﻢ وﮨﻢ ا‪B‬ﺮﺟﺎل ‪ š‬ﺑﻌﺾ وﮨﻢ اﻟ‪ª‬ﺴﺎء ﺑﺎﻟﻌﻘﻞ‬
‫ٔ‬
‫واﻟﻌﺰم وا@ﺰم وا‪B‬ﺮا‪ ù‬واﻟﻘﻮة واﻟﻐﺰو و¿ﻤﺎل ا‪B‬ﺼﻮم وا‪B‬ﺼﻼة وا•ﺒﻮة وا‪y‬ﻼﻓﺔ واﻹﻣﺎﻣﺔ‬
‫ٔ‬
‫واﻻذان وا‪y‬ﻄﺒﺔ وا ﻤﺎﻋﺔ وا ﻤﻌﺔ‪) .‬ﺗﻔﺴ„ اﻟ‪ª‬ﺴ ‪ ،۱/۲۲۳ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪2. Had$th:‬‬
‫ٓ‬
‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺧﻄﺒﻨﺎ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎل‪ :‬ﻳﺎ‬
‫ً‬ ‫ٔ‬ ‫اﻳﮩﺎ ا•ﺎس ﺗﻮ‪C‬ﻮا إ‪ U‬اﷲ ﻗﺒﻞ ٔان ﺗﻤﻮﺗﻮا‪ٔ...‬اﻻ ﻻ ٔ ّ‬
‫ﺗﻮﻣﻦ ا‪:‬ﺮاة رﺟﻼ‪) ...‬رواہ اﺑﻦ ﻣﺎﺟﺔ‪،۱/۷۵ :‬‬
‫ﺑﺎب ‪ ñ‬ﻓﺮض ا ﻤﻌﺔ‪ .‬وا‘ﻴﮩ‪ ñ þ‬ﺳ‪ª‬ﻨﮧ ا‪B‬ﻜ‪ ،۳/۱۷۱ :ùe‬ﻛﺘﺎب ا ﻤﻌﺔ‪ ،‬دارا‪g‬ﻌﺮﻓﺔ‪.‬‬
‫واﻟﻄ‪e‬ا‪ ñ û‬اﻻوﺳﻂ‪ ،۲/۱۵۲/۱۲۸۳ :‬ا‪B‬ﺮ‪h‬ﺎض(‪.‬‬
‫‪J bir ibn ‛Abdill h radiyall hu ‛anhu narrates: Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam delivered a sermon to us one day, in which he said: O‬‬
‫‪people! Turn to All h ta‛ l in repentance before you die…Listen! A‬‬
‫…‪woman may not lead a man in sal h‬‬
‫‪3. Muslim Shar$f:‬‬
‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﺧ„ ﺻﻔﻮف ا‪B‬ﺮﺟﺎل‬
‫ٔ‬ ‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫اوﻟﮩﺎ و© ﮨﺎ اﺧﺮﮨﺎ وﺧ„ ﺻﻔﻮف اﻟ‪ª‬ﺴﺎء اﺧﺮﮨﺎ و©ﮨﺎ اوﻟﮩﺎ‪) .‬رواہ ‪:‬ﺴﻠﻢ‪ ،۱/۱۸۲ :‬ﺑﺎب‬
‫¡ﺴﻮ‪h‬ﺔ ا‪B‬ﺼﻔﻮف‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam: The best row for the men is the first row, and the‬‬
‫‪worst is the last row. The best row for the women is the last row while‬‬
‫‪the worst is the first row.‬‬
‫‪Musannaf ‛Abd ar-Razz q:‬‬

‫‪1‬‬
‫‪S0rah an-Nis ’, 4: 34.‬‬
‫‪284‬‬
 ‫ٔ‬
‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻋﻦ ا‪ ì‬ﻣﻌﻤﺮ ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن ا‪B‬ﺮﺟﺎل واﻟ‪ª‬ﺴﺎء ‪ ñ‬ﺑ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫إ‪Æ‬ﺋﻴﻞ ﻳﺼﻠﻮن ‚ﻴﻌﺎ‪ ،‬ﻓ‪ð‬ﻧﺖ ا‪g‬ﺮاة ﻟﮩﺎ ا‪y‬ﻠﻴﻞ‪ ،‬ﺗﻠ‪ž‬ﺲ اﻟﻘﺎ‘^ ﺗﻄﻮل ﺑﮩﻤﺎ ‪y‬ﻠﻴﻠﮩﺎ‪ ،‬ﻓﺎﻟ‪þ‬‬
‫ٔ‬ ‫ٔ‬ ‫ّ‬
‫ﻋﻠﻴﮩﻦ ا@ﻴﺾ‪ .‬ﻓ‪ð‬ن اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻘﻮل‪ :‬اﺧﺮوﮨﻦ ﺣﻴﺚ اﺧﺮﮨﻦ اﷲ‪ .‬إﺳﻨﺎدہ‬
‫ﺻﺤﻴﺢ‪:) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ ،۳/۱۴۹/۵۱۱۵ :‬ﺑﺎب ﺷﮩﻮد اﻟ‪ª‬ﺴﺎء ا ﻤﺎﻋﺔ‪ ،‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ ‪.‬‬
‫اﻋﻼء ا‪B‬ﺴ‪ .۲/۲۲۴ ä‬ﻧﺼﺐ ا‪B‬ﺮاﻳﺔ‪.(۲/۳۶ :‬‬
‫‪We learn from the above Had$th that the place of women is behind‬‬
‫‪that of the men.‬‬
‫‪Note: Although the narration of ‛Abdull h ibn Mas‛0d radiyall hu‬‬
‫‪‛anhu is mauq0f, it falls under the ruling of a marf0‛ Had$th.‬‬
‫‪4. Ibn M jah Shar$f:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺻ‪ Š‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎ‪:‬ﺮاة ﻣﻦ اﮨﻠﮧ و‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻗﺎﻣ ﻋﻦ ﻳﻤﻴﻨﮧ وﺻﻠﺖ ا‪g‬ﺮاة ﺧﻠﻔﻨﺎ‪) .‬رواہ اﺑﻦ ﻣﺎﺟﮧ‪ ،۱/۶۹ :‬ﺑﺎب اﻻﺛﻨﺎن ‚ﺎﻋﺔ(‪.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‪ Š‬ﺑﮩﻢ وا‪:‬ﺮاة ﻣﻦ اﮨﻠﮧ ﻓﺠﻌﻞ ا‪å‬ﺴﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﻳﻤﻴﻨﮧ وا‪g‬ﺮاة ﺧﻠﻔﮧ‪ .‬وﻋﻦ ﺛﺎﺑﺖ ﻗﺎل‪ :‬ﺻﻠﻴﺖ ﻣﻊ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﻓﻘﻤﺖ ﻋﻦ ﻳﻤﻴﻨﮧ‬
‫ٔ‬
‫وﻗﺎﻣﺖ ام و‪Q‬ہ ﺧﻠﻔﻨﺎ‪ .‬وﻋﻦ ﮨﺸﺎم ﻗﺎل‪:‬ﺟﺌﺖ إ‪ U‬ﻋﺮوة ر‪ u‬اﷲ ﻋﻨﻪ و ﻮ ﻳﺼ‪ Š‬وﺧﻠﻔﮧ‬
‫ٔ‬ ‫ٔ ٔ‬
‫‪:‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ۳/۵۶۸ :‬اذا [ن اﻻﻣﺎم ورﺟﻞ‬
‫ِ‬ ‫ا‪:‬ﺮاة ﻓﺎﻗﺎﻣ ﻋﻦ ﻳﻤﻴﻨﮧ وا‪g‬ﺮاة ﺧﻠﻔﮧ‪) .‬‬
‫ٔ‬
‫وا‪:‬ﺮاة ‪،‬ﻛﻴﻒ ﻳﺼﻨﻌﻮن‪ ،‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‪.‬‬
‫‪Gist of above two narrations:‬‬
‫‪Hadrat Anas radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam led me and a woman from his family in sal h. He made me‬‬
‫‪to stand to his right and the woman in the back.‬‬
‫‪This shows that the place of a woman is in the rear.‬‬
‫‪5. Bukh r$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺻﻠﻴﺖ اﻧﺎ وا´‪Õ‬ﻴﻢ ‪ ñ‬ﺑ ﺘﻨﺎ ﺧﻠﻒ ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ً‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ وا ام ﺳﻠﻴﻢ ﺧﻠﻔﻨﺎ‪) .‬رواہ ا‘ﺨﺎر‪ ،۱/۱۰۱/۷۱۸ :ù‬ﺑﺎب ا‪g‬ﺮاة وﺣﺪﮨﺎ ﺗ‪9‬ﻮن ﺻﻔﺎ(‪.‬‬
‫‪Hadrat Anas radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam came to my house and performed two rak‛ats of sal h. The‬‬

‫‪285‬‬
orphan and I stood behind Ras0lull h sallall hu ‛alayhi wa sallam
while my mother, Umm Sulaym, stood behind us.
We learn from this that a woman’s row [for sal h] has to be in the rear.
How can im mat be expected of her?!
6. Throughout his entire life, Ras0lull h sallall hu ‛alayhi wa sallam
did not perform any sal h as a muqtad$ of any woman. Neither did the
Sah bah radiyall hu ‛anhum.
7. The most superior place for women to perform their sal h is in their
homes. It is neither in the mas jid nor is it permissible for them to
make im mat.
Ab0 D w0d Shar$f:
ٔ
ñ ‫ﺮاة‬g‫ ﺻﻼة ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
ٔ ٔ
Ú‫ و‬.‫ ﺑ ﺘﮩﺎ‬ñ‫ﺪﻋﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬4 ñ ‫ ﺣﺠﺮﺗﮩﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ﺑ ﺘﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬
‫ ﻮ ا‘ﻴﺖ‬:ù‫ﺴﻨﺪ‬B‫ وﻗﺎل ا‬،‫ داﺧﻞ ا‘ﻴﺖ‬ñ ‫ﻮن‬9‫ ﻳ‬ù=‫ﺼﻐ„ا‬B‫ﺪﻋﮩﺎ ﻮ ا‘ﻴﺖ ا‬4 :‫ﺸﮧ‬:‫ﮨﺎ‬
ٔ ‫ )اﺑﻮ‬.‫ﺰاﻧﺔ داﺧﻞ ا‘ﻴﺖ‬y‫ﺘﺎع و ﻮ ا‬g‫ ¬ﺒﺎٔ ﻓﻴﮧ ﺧ„ا‬ù=‫ا‬
‫ ﺑﺎب‬،۱/۸۴ :‫ﻒ ﻣﻊ ا@ﺎﺷﻴﺔ‬h© ‫داود‬
.(‫ﺴﺠﺪ‬g‫ ا‬U‫ﺴﺎء ا‬ª‫ ﺧﺮوج اﻟ‬ñ ‫ﺸﺪﻳﺪ‬Õ‫اﻟ‬
‛Abdull h ibn Mas‛0d radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: It is better for a woman to perform
her sal h in her house…
8. If the im m commits any error in sal h, women are commanded to
make tasf$q (tap the right hand on the back of the left hand) and not to
say Sub-h nall h (as is the case with men). This is because a woman’s
voice could lead to temptation. There is a greater possibility of
temptation if she were to be an im m for sal h. Thus, her im mat will
be even more prohibited.
Bukh r$ Shar$f:
‫ﺴﺎء‬ª‫ﻠ‬B ‫ ا•ﺼﻔﻴﻖ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
.(‫ﺴﺎء‬ª‫ﻠ‬B ‫ ﺑﺎب ا•ﺼﻔﻴﻖ‬، ÖÔ\ ÍÓ\ :‫ )رواه ا‘ﺨﺎري‬.‫ﻠﺮﺟﺎل‬B ‫ﻴﺢ‬ž‫ﺴ‬Õ‫واﻟ‬
As regards the im mat of women, some people present a narration of
Ab0 D w0d Shar$f which makes mention of the im mat of Umm
Waraqah. The Had$th reads as follows:

286
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫و*ن رﺳﻮل اﷲ ﺻ‬... ‫ اﷲ ﻋﻨﻪ‬u‫ﻋﻦ أم ورﻗﺔ ﺑﻨﺖ ﻋﺒﺪ اﷲ ﺑﻦ ا@ﺎرث ر‬
،ÖÊ\ :‫ )رواه أﺑﻮ داؤد‬.‫ﺮﻫﺎ أن ﺗﺆم أﻫﻞ دارﻫﺎ‬:‫ﺆذﻧﺎ ﻳﺆذن §ﺎ وأ‬: ‫ﺑ ﺘﻬﺎ وﺟﻌﻞ §ﺎ‬ ‫ﻳﺰورﻫﺎ‬
.(‫ﺴﺎء‬ª‫ﺑﺎب إﻣﺎﻣﺔ اﻟ‬
…Ras0lull h sallall hu ‛alayhi wa sallam used to visit Umm Waraqah
radiyall hu ‛anhu at her house. He appointed a mu’adhdhin for her
who would call out the adh n for her, and he ordered her to lead her
house folk in sal h.
An answer to the above narration:
(a) This Had$th is weak. It contains Wal$d ibn Jam$‛, ‛Abd ar-Rahm n
ibn Khall d and the paternal grandmother of Wal$d ibn Jam$‛ - all of
whom are weak and unknown narrators.
I‛l ’ as-Sunan:
‫ﻮ´ﺪ اﺑﻦ‬B‫ ا‬:‫ ﻛﺘﺎﺑﮧ‬ñ ‫ وﻗﺎل اﺑﻦ اﻟﻘﻄﺎن‬،‫ﻮ´ﺪ ﺑﻦ ‚ﻴﻊ ﻓﻴﮧ ﻣﻘﺎل‬B‫ ا‬:‫ﺘ~ہ‬4 ñ ù‫ﻨﺬر‬g‫ﻗﺎل ا‬
ٓ ٰ
‫ وﻓﺘﺢ‬.‫ ادارة اﻟﻘﺮان‬،۴/۲۴۵ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.‫ﺮ&ﻦ ﺑﻦ ﺧﻼد ﻻ ﻳﻌﺮف ﺣﺎﻟﮩﻤﺎ‬B‫ا‬ ‫‚ﻴﻊ وﻋﺒﺪ‬
.(‫ داراﻟﻔﻜﺮ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۳۵۴/ ۱ :‫اﻟﻘﺪﻳﺮ‬
Taqr$b at-Tahdh$b:
‫ﺐ‬h‫ )ﺗﻘﺮ‬.‫ﺸﻴﻊ‬Õ‫ﺑﺎﻟ‬ ‫ﻮ´ﺪ ﺑﻦ ‚ﻴﻊ ﺻﺪوق ﻳﮩﻢ ور‬B‫ ا‬:‫ﺐ‬h‫ ا•ﻘﺮ‬ñ ‫ﻗﺎل ا@ﺎﻓﻆ اﺑﻦ ﺣﺠﺮ‬
.(۳۷۰‫ ص‬:‫ا•ﮩﺬﻳﺐ‬
ٰ ً ٔ
.(۲۰۱‫ ص‬:‫ﺐ ا•ﮩﺬﻳﺐ‬h‫ )ﺗﻘﺮ‬.‫ﮩﻮل ا@ﺎل‬ë ‫ﺮ&ﻦ ﺑﻦ ﺧﻼد‬B‫ا‬ ‫ ﻋﺒﺪ‬:‫وﻗﺎل اﻳﻀﺎ‬
Hadrat Maul n Khal$l Ahmad Sah ranp0r$ rahimahull h also
comments on these narrators in Badhl al-Majh0d and labels them
weak narrators. He adds:
ٔ ٔ
‫ )ﺑﺬل‬.‫ﺮﺟﺎل ﻓﻐ„ ﺻﺤﻴﺢ‬B‫ﺴﺎء وا‬ª‫ﻠ‬B ‫ﺮاة‬g‫ ﺟﻮاز إﻣﺎﻣﺔ ا‬š ‫واﻣﺎ ﻣﺎ اﺳﺘﺪل ﺑﮧ ﺑﻌﺾ اﻟﻌﻠﻤﺎء‬
.(۴/۲۱۰ ‫ﺠﮩﻮد‬g‫ا‬
The permissibility of women leading men in sal h as stated by some
scholars is not correct.
Even if the above narration is proven to be authentic, it does not make
mention of her [Umm Waraqah] making im mat of men. Rather, she
must have been an im m for women only.
Although the im mat of women is disliked, it is accommodated under
certain circumstances and for certain needs.
287
‫‪Note: Alb n$ considers this narration to be sound (hasan). This is his‬‬
‫‪assumption. Refer to H shiyah Sah$h Ibn Khuzaymah, 2/802/1676, al-‬‬
‫‪Maktab al-Isl m$.‬‬
‫‪Books of jurisprudence on the impermissibility of a woman’s‬‬
‫‪imāmat‬‬
‫‪Hanafī Madh-hab:‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ا‪g‬ﺮأة ‪á‬ﺎﻟﻒ ا‪B‬ﺮﺟﻞ ‪: ñ‬ﺴﺎﺋﻞ ﻣﻨﮩﺎ‪...‬وﻻ ٔ‬
‫ﺗﻮم ا‪B‬ﺮﺟﺎل‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ :‬ص ‪ ،۲۵۹‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن ﺳ‪ª‬ﻨﮩﺎ‪ ،‬ﻗﺪﻳ ‪ .‬وﮨﻜﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪ ،۱/۵۰۴ :‬ﺳﻌﻴﺪ‪ .‬وا‘ﺤﺮ‬
‫ا‪B‬ﺮاﺋﻖ‪ ،۱/۳۲۱ :‬ا‪g‬ﺎﺟﺪﻳﮧ(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬
‫إذا اﺳﺘﺨﻠﻔﮩﺎ اﻹﻣﺎم وﺧﻠﻔﮧ رﺟﺎل و‪å‬ﺴﺎء ﻓﺘﻔﺴﺪ ﺻﻼة ا‪ ÏB‬اﻣﺎ ا‪B‬ﺮﺟﺎل واﻹﻣﺎم ﻓﻠﻌﺪم‬
‫ٔ‬
‫ﺻﺤﺔ اﻗﺘﺪاء ا‪B‬ﺮﺟﺎل ﺑﺎ‪g‬ﺮاة‪) .‬ﺷﺎ ‪ ،۱/۵۶۵ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬
‫وﻓﺴﺪ اﻗﺘﺪاء رﺟﻞ ﺑﺎ‪:‬ﺮاة وﻧﻘﻞ ‪ ñ‬ا‪g‬ﺠﺘ‪ .‬اﻹ‚ﺎع ﻋﻠﻴﮧ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۱/۳۵۹ :‬ﻛﻮﺋﺘﺔ(‪.‬‬
‫‪Mālikī Madh-hab‬‬
‫‪Al-Mudawwanah:‬‬
‫ٔ‬ ‫وﻗﺎل ﻣﺎﻟ‪ :õ‬ﻻ ٔ‬
‫ﺗﻮم ا‪g‬ﺮاة‪) .‬ا‪g‬ﺪوﻧﺔ‪ ،۱/۸۵ :‬ﻛﺘﺎب ا‪B‬ﺼﻼة‪ ñ ،‬ا‪B‬ﺼﻼة ﺧﻠﻒ ا‪B‬ﺴﻜﺮان(‪.‬‬
‫‪Im m M lik rahimahull h said: A woman cannot be an im m.‬‬
‫‪Ath-Thamar ad-D n$:‬‬
‫ﺗﻮم ا‪g‬ﺮأة…و¿ﻤﺎ ٔ‬
‫ﻻﺗﻮم‬
‫ً‬
‫رﺟﺎﻻ وﻻ ‪å‬ﺴﺎء‪...‬ﻗﻮﻟﮧ وﻻ ٔ‬ ‫ٔ‬ ‫وﻻ ٔ‬
‫ﺗﻮم ا‪g‬ﺮاة ‪ ñ‬ﻓﺮ‪h‬ﻀﺔ وﻻ ﻧﺎﻓﻠﺔ ﻻ‬
‫ٔ ٔ ٔ ً‬ ‫ا‪g‬ﺮاةة ٔ‬
‫ﻻﻳﻮم ا‪y‬ﻨ‪ B‬ا‪g‬ﺸ‪ Ï‬ﻓﺈن اﺋﺘﻢ ﺑﮩﻤﺎ اﺣﺪ ا‪È‬د اﺑﺪا ‪ š‬ا‪g‬ﺬ ﺐ ﺳﻮاء [ن ﻣﻦ ﺟ‪ª‬ﺴﮩﻤﺎ‬
‫ٔ‬ ‫ٔ‬
‫او ﻻ‪…،‬ﻓﺎﻋﻠﻢ ان ا=ﻛﻮرة ا‪g‬ﺤﻘﻘﺔ ©ط ‪ ñ‬ﺻﺤﺔ اﻹﻣﺎﻣﺔ‪) .‬ا‪œ‬ﻤﺮ ا‪Q‬ا‪ :û‬ص‪ ،۱۰۰‬ﺑﺎب‬
‫اﻻﻣﺎﻣﺔ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Shāfi’ī Madh-hab‬‬
‫‪Kit b al-Umm:‬‬

‫‪288‬‬
 ‫ٔ‬
‫ﻗﺎل ا‪B‬ﺸﺎﻓ ‪ :‬و½ذا ﺻﻠﺖ ا‪g‬ﺮاة ﺑﺮﺟﺎل و‪å‬ﺴﺎء وﺻﺒﻴﺎن ذﻛﻮر ﻓﺼﻼة اﻟ‪ª‬ﺴﺎء ‪ë‬ﺰﺋﺔ وﺻﻼة‬
‫ّ‬ ‫ٔ‬
‫وﻗ~ﮨﻦ ﻋﻦ‬ ‫ا‪B‬ﺮﺟﺎل وا‪B‬ﺼﺒﻴﺎن ا=ﻛﻮر ﻏ„‪ë‬ﺰﺋﺔ ﻻن اﷲ ﺟﻌﻞ ا‪B‬ﺮﺟﺎل ﻗﻮﻣ^ ‪ š‬اﻟ‪ª‬ﺴﺎء‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ان ﻳ‪9‬ﻦ او´ﺎء وﻏ„ ذﻟ‪ õ‬وﻻ ‪#‬ﻮز ان ﺗ‪9‬ﻮن ا‪:‬ﺮاة اﻣﺎم رﺟﻞ ‪ ñ‬ﺻﻼة ‪Î‬ﺎل اﺑﺪا‪) .‬ﻛﺘﺎب‬
‫ٔ‬
‫اﻻم‪ ،۱/۱۹۱ :‬ﺑﺎب ﺻﻔﺔ اﻻﺋﻤﺔ‪ ،‬اﻣﺎﻣﺔ ا‪g‬ﺮاة ‪B‬ﻠﺮﺟﺎل‪ .‬وروﺿﺔ اﻟﻄﺎ‘^‪ ،۱/۳۵۱ :‬ﺑﺎب ﺻﻔﺔ‬
‫اﻻﺋﻤﺔ‪ ،‬ا‪g‬ﻜﺘﺐ اﻻﺳﻼ (‪.‬‬
‫‪Im m Sh fi‛$ rahimahull h said: If a woman performs sal h with men,‬‬
‫‪women and male children; the sal h of the women will be valid but not‬‬
‫‪the sal h of the men and the male children…It is not permissible under‬‬
‫‪any condition for a woman to be in front of a man in sal h.‬‬
‫‪Hambalī Madh-hab‬‬
‫‪Al-Mughn$:‬‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ا‪g‬ﺮاة ﻓﻼ ﻳﺼﺢ ان ﻳﺎﺗﻢ ﺑﮩﺎ ا‪B‬ﺮﺟﻞ ‪Î‬ﺎل ‪ ñ‬ﻓﺮض وﻻ ﻧﺎﻓﻠﺔ ‪ ñ‬ﻗﻮل ‪È‬ﻣﺔ اﻟﻔﻘﮩﺎء‪ ...‬و•ﺎ‬
‫ٔ‬ ‫ً ٔ‬
‫وﻻﻧﮩﺎ ﻻ ٔ‬ ‫ٔ‬ ‫ﻗﻮل ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻻ ٔ ّ‬
‫ﺗﻮذن ‪B‬ﻠﺮﺟﺎل ﻓﻠﻢ ‪#‬ﺰ ان‬ ‫ﺗﻮﻣﻦ ا‪:‬ﺮاة رﺟﻼ‪.‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻮﻣﮩﻢ [‪g‬ﺠﻨﻮن‪ ،‬وﺣﺪﻳﺚ ام ورﻗﺔ‪ ...‬و‪B‬ﻮﻗﺪر ﺛﺒﻮت ذﻟ‪ õ‬ﻻم ورﻗﺔ ‪ðB‬ن ﺧﺎﺻﺎ ﺑﮩﺎ ﺑﺪ´ﻞ اﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻻ )“ع ﻟﻐ„ﮨﺎ ﻣﻦ اﻟ‪ª‬ﺴﺎء اذان وﻻ إﻗﺎﻣﺔ ﻓﺘﺨﺘﺺ ﺑﺎﻹﻣﺎﻣﺔ ﻻﺧﺘﺼﺎﺻﮩﺎ ﺑﺎﻻذان واﻹﻗﺎﻣﺔ‪.‬‬
‫ٔ‬
‫)ا‪g‬ﻐ ‪ ،۲/۳۳ :‬اﺣ‪ð‬م اﻣﺎﻣﺔ ا‪“g‬ک وا‪g‬ﺮاة وا‪y‬ﻨ‪ ،B‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‪.‬‬
‫‪As for a woman, it is not permissible under any condition for a man to‬‬
‫‪be her muqtad$ – neither in an obligatory sal h nor in an optional‬‬
‫…‪sal h. This is the view of the majority of the jurists‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪289‬‬
 The Congregation
Tablīghī workers having a congregational salāh at
the ijtimā site
Question
What is the ruling of the Shar$‛ah with regard to the following:
Work for an ijtim ‛ commences about 6-7 weeks before the ijtim ‛.
People from different areas come to the ijtim ‛ site. We generally
perform our sal hs at the ijtim ‛ site irrespective of whether there is a
masjid nearby or not. There are a few reasons for doing this:
1. It is easier and time-saving.
2. Discussions and talks of encouragement are held after each
sal h. Meetings are also held when needed. After the fajr sal h
we have a S0rah Y S$n recitation, du‛ ’, dhikr and other
spiritual practices. After most of the sal hs, important matters
are announced and presented.
3. Many people arrive in the evenings. They sometimes number
400-700. Thus, arrangements have to be made for sal h, meals
and accommodation.
4. Goods and possessions of the people have to be safeguarded.
This is why even the jumu‛ah sal h is performed at the ijtim ‛
site. A group of people is appointed for security reasons at all
times.
We were recently informed that jumu‛ah sal h at the ijtim ‛ site is not
prescribed when a masjid is nearby and it can accommodate the
people. Furthermore, apart from those who are in charge of security,
everyone must go to the masjid for the five sal hs. Is this correct?
Answer
In the above situation, it is better and more virtuous for the sal hs to
be performed with congregation in a masjid. However, if there is a
valid excuse and a sal h is performed with congregation [at the ijtim ‛
site], then the virtue of congregational sal h will be obtained.
The Tabl$gh$ brothers are occupied in various tasks at the ijtim ‛ site
and large numbers of people are present there. It is difficult for all to
go to the masjid. Furthermore, it is essential for some of them to guard
the goods at the ijtim ‛ site. In such a situation, they may have their
own congregation.

290
‛All mah Ibn ‛Ābid$n Sh m$ rahimahull h writes:

.‫اﻷﻓﻀﻠﻴﺔ‬ ‫ﺴﺠﺪ إﻻ‬g‫ا‬ ‫ا‘ﻴﺖ واﻷﺻﺢ أﻧﻬﺎ ﻛﺈﻗﺎﻣﺘﻬﺎ‬ ‫إﻗﺎﻣﺘﻬﺎ‬ ‫واﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء‬
.(ËË•\ :ô‫)ﺷﺎ‬
The ‛ulam ’ differ with regard to having a congregation at home. The
most correct view is that it is similar to a congregational sal h in a
masjid, although it is better and more virtuous to perform it in a
masjid.
Ad-Durr al-Mukht r:
‫ﺴﺠﺪ‬g‫ا‬ ‫ أو ﺟﻨﻴﺎ‬ð‫ﻠ‬: ‫'ا أو‬Ý ‫ﻮ‬B‫وأﻗﻠﻬﺎ اﺛﻨﺎن ﻣﻊ اﻹﻣﺎم و‬...‫ﻠﺮﺟﺎل‬B ‫ﺆ¿ﺪة‬: ‫وا ﻤﺎﻋﺔ ﺳﻨﺔ‬
.‫أو ﻏ„ه‬
Taht wi ‛Al ad-Durr:
‫ر‬Q‫ ا‬š ‫ )ﻃﺤﻄﺎوي‬.‫ ﺑﻔﻀﻴﻠﺔ ا ﻤﺎﻋﺔ‬F‫ه ﻓﻘﺪ أ‬Q‫ﺘﻪ أو و‬h‫ﺑ ﺘﻪ ﺑﺰوﺟﺘﻪ أو ﺟﺎر‬ Š‫ﻓﻠﻮ ﺻ‬
.(ƒ•Ó\ :‫ﺨﺘﺎر‬g‫ا‬
The gist of the above two texts: The minimum number for a
congregation is two with the im m, even if it is a child who has
reached an age of understanding, an angel or a jinn – whether in a
masjid or out of a masjid. If a person performs his sal h at his house
with his wife, slave woman or children, he has acquired the virtue of
congregational sal h.
‛All mah Sh m$ rahimahull h writes:
ٔ ٔ ٔ
‫ﻮ‬J‫ اﻻﻓﻀﻠﻴﺔ و‬ñ ‫ﺴﺠﺪ إﻻ‬g‫ ا‬ñ ‫ﺎ‬ú‫ﺎ ﻛﺈﻗﺎﻣﺘ‬ú‫ ا‘ﻴﺖ واﻻﺻﺢ اﻧ‬ñ ‫ﺎ‬ú‫ إﻗﺎﻣﺘ‬ñ ‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء‬
ٔ ٔ
‫ﺮ ﻣﻨﮧ ﻣﻦ وﺟﻮب‬: ‫ ﻣﺎ‬š ‫ ﻣﺒ‬û‫ ﻋﻦ ا@ﻠﻮا‬F‫ﺮ ان ﻣﺎ ﺳﻴﺎ‬ú‫ﻈ‬h‫ و‬:‫ﺸﺎﻓ ﻗﻠﺖ‬B‫ﺐ ا‬J‫ﺮﻣﺬ‬J‫ﻇﺎ‬
ٔ
‫ﺎﻟﻖ‬y‫ )ﻣﻨﺤﺔ ا‬.‫ﻨﺎ‬J ‫ا ﺻﺤﺤﻮا ﺧﻼف ﻣﺎ ﻗﺎﻟﮧ‬r‫ﺮ ﺧﻼﻓﮧ ﻓ‬J‫اﻹﺟﺎﺑﺔ ﺑﺎﻟﻘﺪم وﺗﻘﺪم ان اﻟﻈﺎ‬
.(‫ ﻛﻮﺋﺘﺔ‬،۱/۳۴۵ :‫ﺮاﺋﻖ‬B‫ﺣﺎﺷﻴﺔ ا‘ﺤﺮ ا‬
The ‛ulam ’ differ with regard to having a congregation at home. The
most correct view is that it is similar to a congregational sal h in a
masjid, although it is better and more virtuous to perform it in a
masjid. This is also the view of Im m Sh fi‛$ rahimahull h. As for
Shams al-A’immah Halw n$ rahimahull h stating that it is a bid‛ah to
perform congregational sal h out of the masjid, this is based on the
obligation of walking to the masjid...

291
Nevertheless, the Tabl$gh$ brothers must endeavour that some of the
brothers go to the masjid. However, it is permissible to have
congregational sal h and jumu‛ah sal h at the ijtim ‛ site.
Furthermore, we have learnt that the masjid is one kilometre away.
The jurists write that the obligation to go for water which is one mile
away falls off, and a person may perform tayammum. Thus, in this
case, it is not totally necessary to go to the masjid.
All h ta‛ l knows best.
Leaving a masjid and performing congregational
salāh on a field
Question
Some people make an objection against the Tabl$gh$ brothers by
saying that they leave the masjid and perform sal h outside at the
ijtim ‛ site. Those who object claim that it is sunnat-e-mu’akkadah to
perform sal h with congregation in a masjid, and that there is no
virtue for a congregation outside. Is this correct? They present a
narration of Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu in which
congregational sal h in a masjid is referred to as sunan-e-hud .
Answer
If a sal h is performed with congregation outside a masjid, the reward
for congregational sal h will be obtained. The reward for
congregational sal h in a masjid is more.
Fat w Sir j$yyah:
‫ﻦ دون ﻣﺎ‬9‫ﻮن ﻓﻀﻞ ا ﻤﺎﻋﺔ ﻟ‬B‫ﻤﺎﻋﺔ ﻓﺈﻧﮩﻢ ﻳﻨﺎ‬7 ‫ ا‘ﻴﺖ‬ñ ‫ﺴﺠﺪ وﺻﻠﻮا‬g‫ﻠﻔﻮا ﻋﻦ ا‬á ‫ﻗﻮم‬
.(۷۸‫ ص‬،‫ ﻗﺒﻴﻞ ﺑﺎب اﻻﻣﺎﻣﺔ‬،‫اﺟﻴﺔ‬°B‫ ا‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ﻮن‬B‫ﻳﻨﺎ‬
If some people do not perform sal h in the masjid but perform it in
congregation at home they will obtain the virtue of congregational
sal h although it will be less than what they would obtain by
performing in the masjid.
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ ٔ
،‫“ح‬B‫ ا‬ñ ‫ ﻛﺬا‬،‫ ﺑﻔﻀﻴﻠﺔ ا ﻤﺎﻋﺔ‬F‫ہ ﻓﻘﺪ ا‬Q‫ﺘﮧ او و‬h‫ ﺑ ﺘﮧ ﺑﺰوﺟﺘﮧ او ﺟﺎر‬Š‫ﻮ ﺻ‬B Á‫ﺣ‬
ٔ
.(‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۲۸۷ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺴﺠﺪ اﺗﻢ‬g‫ﻦ ﻓﻀﻴﻠﺔ ا‬9‫ﻟ‬
Fat w Q d$ Kh n:

292
 ٔ ٔ
ñ Š‫ ﻓﺈذا ﺻ‬ù‫ﺴﺠﺪ ﻓﻀﻴﻠﺔ اﺧﺮ‬g‫ ا‬ñ ‫ﻠﺠﻤﺎﻋﺔ‬B‫ ا‘ﻴﺖ ﻓﻀﻴﻠﺔ و‬ñ ‫ﻠﺠﻤﺎﻋﺔ‬B ‫ﺼﺤﻴﺢ ان‬B‫وا‬
ٔ ٔ
.ù‫ﻤﺎﻋﺔ ﻓﻘﺪ ﺣﺎز ﻓﻀﻴﻠﺔ اداﺋﮩﺎ ﺑﺎ ﻤﺎﻋﺔ وﺗﺮک اﻟﻔﻀﻴﻠﺔ اﻻﺧﺮ‬7 ‫ا‘ﻴﺖ‬
The fact of the matter is that there is virtue in performing sal h with
congregation at home, and a separate virtue for performing it in the
masjid. If a person performs sal h at home with congregation, he
would obtain the merit of performing it with congregation, while
having left out another virtue [of performing it in the masjid].
He wrote the above with reference to the tar w$h sal h. He then
writes:

.(‫ﺢ‬h‫او‬O‫ ﺑﺎب اﻟ‬،۱/۲۳۳ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﺎت‬C‫ﻜﺘﻮ‬g‫ ا‬ñ õ‫و¿ﺬﻟ‬
The same applies to the fard sal hs.
Sharh Munyatul Musall$:
‫ﻀﺎﻋﻔﺔ‬g‫ﻮا ﻓﻀﻴﻠﺔ ا ﻤﺎﻋﺔ وﮨﻲ ا‬B‫ﺴﺠﺪ ﻧﺎ‬g‫ ا‬ñ ‫ ﮨﻴﺌﺔ ا ﻤﺎﻋﺔ‬š ‫ ا‘ﻴﺖ‬ñ ‫ ‚ﺎﻋﺔ‬Š‫ﻮ ﺻ‬B
ٔ
‫ﺴﺠﺪ ﻓﺎ@ﺎﺻﻞ ان ˜ ﻣﺎ‬g‫ ا‬ñ ‫ﺋﻨﺔ‬ðB‫ﻮا ﻓﻀﻴﻠﺔ ا ﻤﺎﻋﺔ ا‬B‫ﻢ ﻳﻨﺎ‬B ‫ﻦ‬9‫ﻦ درﺟﺔ ﻟ‬h“‫ﺴﺒﻊ وﻋ‬ê
ٔ
‫ﺸﻌﺎﺋﺮ‬B‫ن و½ﻇﮩﺎر ا‬ðg‫ﺎ اﺷﺘﻤﻞ ﻋﻠﻴﮧ ﻣﻦ ©ف ا‬g ‫ﺴﺠﺪ ﻓﻴﮧ اﻓﻀﻞ‬g‫©ع ﻓﻴﮧ ا ﻤﺎﻋﺔ ﻓﺎ‬
.^‫ﺴﻠﻤ‬g‫ﺜ„ ﺳﻮاد ا‬9‫وﺗ‬
He wrote the above with reference to the tar w$h sal h. Before it, he
wrote the following:
ٔ
.(‫ ﺳﮩﻴﻞ‬،‫ﺢ‬h‫او‬O‫ اﺑﻮاب اﻟ‬،۴۰۲ ‫ ص‬،Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ اﻟﻔﺮاﺋﺾ‬ù‫ﺎت ا‬C‫ﻜﺘﻮ‬g‫ ا‬ñ ‫وﮨﻜﺬا‬
It becomes clear from the above juridical texts that the Tabligh$
brothers receive the reward for congregation if they read the
congregational sal hs at the ijtim ‛ site, and the Sunnah is fulfilled
although the masjid is better. However, due to certain reasons,
everyone cannot go to the masjid, and the masjid too cannot
accommodate all of them. As for the virtues of a masjid, these you can
look up easily in the virtues of mas jid. For example, seven people will
be shaded under the Throne of All h ta‛ l . Those whose hearts were
attached to the mas jid are included in these seven. There is also the
famous incident about two Sah bah who, when they used to perform
their sal h in the masjid and leave in the pitch darkness, a light used
to emanate from their walking sticks. Another Had$th states that when
a person frequents the masjid in the morning and evening, All h ta‛ l
makes arrangements to host him in Paradise. Another Had$th states
that if a person leaves home for the sole intention of going to a masjid,

293
his rank is elevated by ten and ten sins are wiped out. Then when he
completes his sal h, the angels supplicate for mercy in his favour.
These virtues are mentioned in the various Had$th collections.
The narration of Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu also
has the same meaning. That is, congregational sal h is a Sunnah and it
is hypocrisy to abandon it. He says:
ً ً ٔ
‫ ﺑﮩﻦ‬ù‫ﻤﺲ ﺣﻴﺚ ﻳﻨﺎد‬y‫ﺼﻠﻮات ا‬B‫ ٔﻮﻻء ا‬š ‫ﺴﻠﻤﺎ ﻓﻴﻠﺤﺎﻓﻆ‬: ‫ اﷲ ﻏﺪا‬þ‫ہ ان ﻳﻠ‬Æ ‫ﻣﻦ‬
ٔ ٔ
‫ﻤﺲ‬y‫ﺼﻠﻮات ا‬B‫ ا‬ù‫ واﻧﮩﻦ ا‬ù‫ اﻟﮩﺪ‬ä‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳ‬Š‫ﻢ ﺻ‬9‫ﻴ‬ž• ‫ﻓﺈن اﷲ ©ع‬
ٔ ٔ
‫ﻢ‬9‫ﻮ اﻧ‬B‫ﻠﮩﻢ( و‬g‫ )ﻓﺘﺢ ا‬.ù‫ﻖ اﻟﮩﺪ‬h‫ ﻣﻦ ﻃﺮ‬ù‫ ا‬ù‫ اﻟﮩﺪ‬ä‫ﮩﻠﻢ( ﻣﻦ ﺳ‬g‫ )ﻓﺘﺢ ا‬.‫ﺑﺎ ﻤﺎﻋﺔ‬
‫ﻮ ﺗﺮ¿ﺘﻢ ﺳﻨﺔ‬B‫ﻢ و‬9‫ﻴ‬ž‫¿ﺘﻢ ﺳﻨﺔ ﻧ‬O‫ﺑ ﺘﮧ ﻟ‬ ‫ﺘﺨﻠﻒ‬g‫ ﮨﺬا ا‬Š‫ﻢ ﻛﻤﺎ ﻳﺼ‬9‫ﺑﻴﻮﺗ‬ ‫ﺻﻠﻴﺘﻢ‬
.(۱/۲۳۲ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ﻀﻠﻠﺘﻢ‬B ‫ﻢ‬9‫ﻴ‬ž‫ﻧ‬
The one who would like to meet All h ta‛ l tomorrow as a Muslim
must safeguard these five sal hs by performing them where they are
announced [i.e. in the mas jid]. All h certainly prescribed the
pathways of guidance for your Prophet sallall hu ‛alayhi wa sallam,
and they – i.e. the five sal hs - are to be performed in congregation…If
you were to perform them in your houses as is done by this one who
remains behind, you would be casting aside the Sunnah of your
Prophet. And if you abandon your Prophet’s Sunnah, you will go
astray.
From the words “as is done by this one who remains behind” we learn
that Ibn Mas‛0d radiyall hu ‛anhu considers the one who performs
sal h on his own and stays away from the congregation to be worthy
of reprimand. On the other hand, performing sal h in congregation is
worthy of praise. Another narration of Muslim Shar$f reads as follows:
ٔ ٔ
‫ﺾ‬h‫ﺮ‬g‫ﺾ ان [ن ا‬h‫ﺮ‬: ‫ﺼﻼة إﻻ ﻣﻨﺎﻓﻖ ﻗﺪ ﻋﻠﻢ ﻧﻔﺎﻗﮧ او‬B‫ﻨﺎ وﻣﺎ ﻳﺘﺨﻠﻒ ﻋﻦ ا‬Õ‫ﻟﻘﺪ راﻳ‬
ٔ
ä‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻠﻤﻨﺎ ﺳ‬Š‫ إن رﺳﻮل اﷲ ﺻ‬:‫ﺼﻼة وﻗﺎل‬B‫ ا‬F‫ ﻳﺎ‬Á‫ ﺑ^ رﺟﻠ^ ﺣ‬Å‫´ﻤ‬
ٔ ‫ﺴﺠﺪ ا=ي‬g‫ ا‬ñ ‫ﺼﻼة‬B‫ ا‬ù‫ اﻟﮩﺪ‬ä‫ و½ن ﻣﻦ ﺳ‬ù‫اﻟﮩﺪ‬
.(۱/۲۳۲ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ﻳﻮذن ﻓﻴﮧ‬
I recall a time when none would stay away from the sal h except a
hypocrite whose hypocrisy was known or a sick person. You would
also find a sick person taking support from two people and attending
the congregational sal h. He added: Ras0lull h sallall hu ‛alayhi wa
sallam taught us the pathways of guidance, and one of the pathways of
guidance is to perform sal h in a masjid from where the adh n is
called.

294
The beginning part of this narration makes mention of a hypocrite
who stays away from the congregation. In comparison to this, sal h
performed with congregation will be worthy of praise and reward.
Since congregational sal h in the cities and urban areas is generally
performed in a masjid, the masjid is mentioned. Thus this specification
does not appear to be conditional. In another narration Ras0lull h
sallall hu ‛alayhi wa sallam says that the sal h with congregation is 27
times superior to sal h performed individually. It does not make
mention of performing it in a masjid. Another Had$th states:
ٔ
.(۱/۲۳۱ ‫ﺴﻠﻢ‬:) .‫ﻦ ﺻﻼة ﻳﺼﻠﻴﮩﺎ وﺣﺪہ‬h“‫ﺲ وﻋ‬£ ‫ﺼﻼة ﻣﻊ اﻹﻣﺎم اﻓﻀﻞ ﻣﻦ‬B‫ا‬
A sal h performed with an im m is 25 times superior to a sal h
performed on one’s own.
Here the virtue is compared between a person reading on his own and
one reading with congregation.
All h ta‛ l knows best.
Performing ‛ishā salāh at the place where tarāwīh is
performed
Question
Tar w$h sal h is performed in several places in a single region. For
example, in classrooms, in halls, and in various houses. The ruling
which we need is that do these people have to perform the ‛ish sal h
in a masjid and then proceed to these different venues for the tar w$h
sal h or can they perform it with congregation in the same venue as
the tar w$h sal h? There are differing views on this issue in our area.
Kindly provide the ruling of the Shar$‛ah in this regard.
Answer
In the above situation, it is better and superior to perform the ‛ish
sal h with congregation in a masjid and then to proceed to the
respective venues for the tar w$h sal h. This is because there are two
separate Sunnahs here: (1) Performing a fard sal h with congregation.
(2) Performing a fard sal h with congregation in a masjid. Thus, to
abstain from performing a fard sal h with congregation in a masjid
without a valid reason would entail discarding a Sunnah and there will
be no reward for it. Yes, if there is a valid reason, e.g. the venue for the
tar w$h sal h is quite far from the masjid and there are no transport
arrangements, or it is near but it is dangerous to go at night, or leaving
the masjid after the ‛ish sal h could cause confusion and disputes;
then in such circumstances if the ‛ish sal h is performed with
295
‫‪congregation in the venue of the tar w$h sal h, the full reward will be‬‬
‫‪received, insh All h.‬‬
‫‪To perform tar w$h with congregation in a masjid is sunnat ‛al al-‬‬
‫‪kif yah. This is why if some people perform it in the masjid, the‬‬
‫‪Sunnah will be fulfilled. Other people may perform the tar w$h in‬‬
‫‪their respective venues, there will be no harm in it. Obviously, they‬‬
‫‪will not get the reward of performing it in a masjid.‬‬
‫‪‛All mah ‛Ayn$ rahimahull h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻛﻮﻧﮩﺎ ﺳﻨﺔ او ﻣﺘﻄﻮ‪ .È‬رو‪ ù‬ا@ﺴﻦ ﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ ان اﻟ‪O‬او‪h‬ﺢ ﻻ ‪#‬ﻮز‬ ‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء‬
‫ﺗﺮ¿ﮩﺎ وﻗﺎل ا‪B‬ﺸﮩﻴﺪ‪ :‬ﻮ ا‪B‬ﺼﺤﻴﺢ و‪ Ú‬ﺟﻮاﻣﻊ اﻟﻔﻘﮧ اﻟ‪O‬او‪h‬ﺢ ﺳﻨﺔ ‪:‬ﻮ¿ﺪة وا ﻤﺎﻋﺔ ﻓﻴﮩﺎ‬
‫ٔ‬ ‫ٔ‬
‫واﺟﺒﺔ و¿ﺬا ‪ ñ‬ا‪g‬ﻜﺘﻮ‪C‬ﺎت ﻗﺎل‪ :‬وذﻛﺮ ‪ ñ‬ا‪B‬ﺮوﺿﺔ ان ا ﻤﺎﻋﺔ ﻓﻀﻴﻠﺔ و‪ Ú‬ا=ﺧ„ة ﻋﻦ ا‪ɳ‬‬
‫ٔ‬
‫ا‪g‬ﺸﺎﻳﺦ ان إﻗﺎﻣﺘﮩﺎ ﺑﺎ ﻤﺎﻋﺔ ﺳﻨﺔ ‪ š‬ا‪B‬ﻜﻔﺎﻳﺔ وﻣﻦ ﺻ‪ ñ Š‬ا‘ﻴﺖ ﻓﮩﻮ ﺗﺎرک ﻓﻀﻴﻠﺔ ا‪g‬ﺴﺠﺪ‬
‫ٔ‬
‫و‪ Ú‬ا‪žg‬ﺴﻮط ‪B‬ﻮ ﺻ‪ Š‬إ‪å‬ﺴﺎن ‪ ñ‬ﺑ ﺘﮧ ﻻ ﻳﺎﺛﻢ ﻓﻌﻠﮩﺎ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ وﺳﺎ‪B‬ﻢ واﻟﻘﺎﺳﻢ‬
‫ٔ‬ ‫ٔ‬
‫و½ﺑﺮاﮨﻴﻢ وﻧﺎﻓﻊ ﻓﺪل ﮨﺬا ‪ š‬ان ا ﻤﺎﻋﺔ ‪ ñ‬ا‪g‬ﺴﺠﺪ ﺳﻨﺔ ﻛﻔﺎﻳﺔ ا‪ ù‬ﻻ ﻳﻈﻦ ﺑﺎﺑﻦ ﻋﻤﺮ ر‪u‬‬
‫اﷲ ﻋﻨﻪ وﻣﻦ ﻣﻌﮧ ﺗﺮک ا‪B‬ﺴﻨﺔ وﮨﺬا ﻮ ا‪B‬ﺼﻮاب‪) .‬ا‘ﻨﺎﻳﺔ ‪© ñ‬ح اﻟﮩﺪاﻳﺔ‪ ،۱/۸۶۷ :‬ط‪:‬‬
‫ٓ‬
‫ﻓﻴﺼﻞ اﺑﺎد‪y ،‬ﺎﻛﺴﺘﺎن(‪.‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫وا@ﺎﺻﻞ ٔان ا ﻤﺎﻋﺔ ﺳﻨﺔ ‪ š‬ا‪B‬ﻜﻔﺎﻳﺔ‪ ،‬إن ﺗﺮک ٔاﮨﻞ ا‪g‬ﺴﺠﺪ ‪$‬ﮩﻢ ﻓﻘﺪ ٔ ٔ‬
‫اﺳﺎووا وﺗﺮ¿ﻮا‬
‫ٓ‬ ‫ٔ‬
‫ا‪B‬ﺴﻨﺔ‪ ،‬و½ن اﻗﻴﻤﺖ اﻟ‪O‬او‪h‬ﺢ ‪ ñ‬ا‪g‬ﺴﺠﺪ ﺑﺎ ﻤﺎﻋﺔ و‪á‬ﻠﻒ رﺟﻞ ﻣﻦ اﺣﺎد ا•ﺎس وﺻ‪ñ Š‬‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ً‬
‫ﺑ ﺘﮧ‪ ،‬ﻳ‪9‬ﻮن ﺗﺎر* ‪B‬ﻠﻔﻀﻴﻠﺔ‪ ،‬وﻻ ﻳ‪9‬ﻮن ‪:‬ﺴ ﺌﺎ وﻻ ﺗﺎر* ‪B‬ﻠﺴﻨﺔ‪ .‬وﻓﻴﮧ ﺑﻌﺪ اﺳﻄﺮ‪ :‬و½ن ﺻ‪Š‬‬
‫ٔ‬
‫‪7‬ﻤﺎﻋﺔ ‪ ñ‬ا‘ﻴﺖ اﺧﺘﻠﻒ ﻓﻴﮧ ا‪g‬ﺸﺎﻳﺦ‪ ،‬وا‪B‬ﺼﺤﻴﺢ ان ‪B‬ﻠﺠﻤﺎﻋﺔ ‪ ñ‬ا‘ﻴﺖ ﻓﻀﻴﻠﺔ و‪B‬ﻠﺠﻤﺎﻋﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻀﻴﻠﺔ اﺧﺮ‪ ،ù‬ﻓﺈذا ﺻ‪ ñ Š‬ا‘ﻴﺖ ‪7‬ﻤﺎﻋﺔ ﻓﻘﺪ ﺣﺎز ﻓﻀﻴﻠﺔ اداﺋﮩﺎ ﺑﺎ ﻤﺎﻋﺔ‪ ،‬وﺗﺮک‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻔﻀﻴﻠﺔ اﻻﺧﺮ‪ ،ù‬ﮨﻜﺬا ﻗﺎﻟﮧ اﻹﻣﺎم اﺑﻮ ‪ š‬اﻟ‪ª‬ﺴ ‪ ،‬وا‪B‬ﺼﺤﻴﺢ ان اداﺋﮩﺎ ﺑﺎ ﻤﺎﻋﺔ ‪ñ‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺴﺠﺪ اﻓﻀﻞ‪ ،‬ﻻن ﻓﻴﮧ ﺗ‪9‬ﺜ„ا ‪B‬ﻠﺠﻤﺎﻋﺔ‪ ،‬و¿ﺬﻟ‪ ñ õ‬ا‪g‬ﻜﺘﻮ‪C‬ﺎت‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن ‪š‬‬
‫ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۱/۲۳۳ :‬ﺑﺎب اﻟ‪O‬او‪h‬ﺢ(‪.‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬ ‫ٔ‬
‫و½ن ﺻ‪ Š‬اﺣﺪ ‪ ñ‬ﺑ ﺘﮧ ﺑﺎ ﻤﺎﻋﺔ ﺣﺼﻞ ﻟﮩﻢ ﺛﻮاﺑﮩﺎ وادر¿ﻮا ﻓﻀﻠﮩﺎ‪ ،‬وﻟ‪9‬ﻦ ‪B‬ﻢ ﻳﻨﺎ‪B‬ﻮا ﻓﻀﻞ‬
‫ا ﻤﺎﻋﺔ اﻟ‪ Á‬ﺗ‪9‬ﻮن ‪ ñ‬ا‪g‬ﺴﺠﺪ ‪B‬ﺰ‪h‬ﺎدة ﻓﻀﻴﻠﺔ ا‪g‬ﺴﺠﺪ وﺗ‪9‬ﺜ„ ‚ﺎﻋﺘﮧ و½ﻇﮩﺎر ﺷﻌﺎﺋﺮ‬
‫ٔ‬
‫اﻹﺳﻼم‪ ،‬وﮨﻜﺬا ‪ ñ‬ا‪g‬ﻜﺘﻮ‪C‬ﺎت ا‪ ù‬اﻟﻔﺮاﺋﺾ‪B ،‬ﻮ ﺻ‪‚ Š‬ﺎﻋﺔ ‪ ñ‬ا‘ﻴﺖ ‪ š‬ﮨﻴﺌﺔ ا ﻤﺎﻋﺔ ‪ñ‬‬
‫‪296‬‬
،Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻦ درﺟﺔ‬h“‫ﺴﺒﻊ وﻋ‬ê ‫ﻀﺎﻋﻔﺔ‬g‫ﻮا ﻓﻀﻴﻠﺔ ا ﻤﺎﻋﺔ و ﻰ ا‬B‫ﺴﺠﺪ ﻧﺎ‬g‫ا‬
.(‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۲۸۶ ،‫ﺮا اﻟﻔﻼح‬: š ù‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬،‫ ﺳﮩﻴﻞ‬،۴۰۲ :‫ص‬
All h ta‛ l knows best.
Reducing the wudū’ for fear of missing the
congregation
Question
The congregational sal h has commenced and a person fears that if he
were to wash each limb three times, he will miss the entire
congregation. Should he give preference to the congregation or to
performing the full wud0’ in accordance with the Sunnah? After all, it
is Sunnah to wash each limb three times.
Answer
In the above case, preference should be given to the congregational
sal h and he must reduce the number of times he washes each limb.
We find parallels for this from the statements of the jurists. That is, a
Sunnah will be left aside when there is fear of missing the
congregational sal h.
Fat w Sh m$:
ٔ ٔ
‫ ﺳﻨﺔ اﻟﻔﺠﺮ او‬ñ ‫ﻨﺎء وا•ﻌﻮذ‬œ‫ﻴﺤﺔ وﺣﺪة وﺗﺮک ا‬ž‫ﺔ و¡ﺴ‬7‫ اﻟﻔﺎ‬š ‫ذﻛﺮ ان ﻟﮧ اﻻﻗﺘﺼﺎر‬
ٔ
‫ﺴﻨﺔ‬B‫ک ﺳﻨﺔ ا‬O‫ﺴﻨﺔ ﻹدراک ا ﻤﺎﻋﺔ ﻓ‬B‫ﻮ ﺧﺎف ﻓﻮت ا ﻤﺎﻋﺔ ﻻﻧﮧ إذا ﺟﺎز ﺗﺮک ا‬B ‫اﻟﻈﮩﺮ‬
ٰ ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۵۴۰ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.•‫او‬
ٔ ٔ ٔ
‫ ﻳﺘﻢ‬Á‫ﺴﻨﺔ او واﺟﺒﮩﺎ او• ﺣ‬B‫ک ﺳﻨﺔ ا‬O‫ ﻓ‬:‫ﻨﺎﺳﺐ ان ﻳﻘﻮل‬g‫ ا‬:‫ ﻗﺎل‬: ‫ﺮاﻓ‬B‫ﺮات ا‬h‫ ﺗﻘﺮ‬Ú‫و‬
.(‫ ﺳﻌﻴﺪ‬،۱/۶۶ :‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ )ا•ﺤﺮ‬.‫ﺔ‬7‫ اﻟﻔﺎ‬š ‫ ﺟﻮاز اﻻﻗﺘﺼﺎر‬š ‫اﻻﺳﺘﺪﻻل‬
ٔ ٔ
‫ﺸﻌﺎﺋﺮ‬B‫وﻇﺎﮨﺮ ا•ﻔﺮﻗﺔ ﺑ^ ﺳﻨﺔ اﻟﻔﺠﺮ وﻏ„ﮨﺎ اﻧﮧ ﻟ ﺲ ﻟﮧ ﺗﺮک ﺻﻼة ا ﻤﺎﻋﺔ ﻻﻧﮩﺎ ﻣﻦ ا‬
ٓ
.(‫ ﺳﻌﻴﺪ‬،۲/۱۵ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ﻮ ﺧﺎف ﻓﻮت ا ﻤﺎﻋﺔ‬B ‫¿ﮩﺎ‬O‫ﺪ ﻣﻦ ﺳﻨﺔ اﻟﻔﺠﺮ و=ا ﻳ‬³‫ﻓﮩﻰ ا‬
H shiyah at-Taht w$:
ٔ ٔ
‫ إﻻ ﺳﻨﺔ اﻟﻔﺠﺮ إذا اﻣﻦ ﻓﻮت ا ﻤﺎﻋﺔ إﻧﻤﺎ ﺧﺼﺖ ﺳﻨﺔ اﻟﻔﺠﺮ ﻻن ﻟﮩﺎ ﻓﻀﻴﻠﺔ ﻋﻈﻴﻤﺔ‬:‫ﻗﻮﻟﮧ‬
‫ ﺻﻠﻮ ﮨﻤﺎ‬ù‫ﻧﻴﺎ وﻣﺎ ﻓﻴﮩﺎ ورو‬Q‫ ر¿ﻌﺘﺎ اﻟﻔﺠﺮ ﺧ„ ﻣﻦ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
ً ٔ ٔ ٔ
‫ﻠﺠﻤﺎﻋﺔ ﻓﻀﻴﻠﺔ اﻳﻀﺎ ﻳﻌﻤﻞ ﺑﮩﺎ ﺑﻘﺪر‬B ‫ﺎ [ﻧﺖ‬g ‫ﻦ‬9‫ﺮ™ﺋﺐ وﻟ‬B‫ﻴﻞ او ان ﻓﻴﮩﺎ ا‬y‫و½ن ﻃﺮدﺗﻢ ا‬
ٔ
‫ﺎ ﺗﻌﺬر إﺣﺮازﮨﻤﺎ‬g ‫ ﻓﻮت ا ﻤﺎﻋﺔ دﺧﻞ ﻣﻊ اﻹﻣﺎم ﻻﻧﮧ‬2‫ن ﻋﻨﺪ ا•ﻌﺎرض ﻓﺈن ﺧ‬ð:‫اﻹ‬
297
 ٔ ٔ
‫¿ﮩﺎ وﻗﺪ ورد‬O‫ﻮﻋﻴﺪ ﺑ‬B‫ﻢ ﻳﺮد ا‬B ‫ ﺳﻨﺔ اﻟﻔﺠﺮ‬ñ ‫ﻮﻋﺪ‬B‫ﺮز اﻓﻀﻠﮩﻤﺎ و ﻮ ا ﻤﺎﻋﺔ ﻻﻧﮧ إن ورد ا‬ò
ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺪ اﷲ ﻣﻊ ا ﻤﺎﻋﺔ ﻣﻦ ﺷﺬ ﺷﺬ‬Š‫ ا ﻤﺎﻋﺔ ﻓﻌﻨﮧ ﺻ‬ñ ‫ﻮﻋﻴﺪ‬B‫ﻮﻋﺪ وا‬B‫ا‬
‫ ﻮ‬:‫ ﻗﺎل‬،‫ا ﻤﺎﻋﺔ‬ ò ‫ﺼﻮم ﺑﺎ•ﮩﺎر وﻻ‬h‫ﻠﻴﻞ و‬B‫ وﺳﺌﻞ اﺑﻦ ﻋﺒﺎس ﻋﻦ رﺟﻞ ﻳﻘﻮم ﺑﺎ‬،‫ا•ﺎر‬
ً ٔ
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻜﻤﻠﺔ ﺧﺎرﺟﻴﺔ‬: ‫ﺴﻨﺔ‬B‫ﻜﻤﻠﺔ ذاﺗﻴﺔ وا‬: ‫ ا•ﺎر واﻳﻀﺎ ا ﻤﺎﻋﺔ‬ñ
.( ‫ ﻗﺪﻳ‬،۱۹۰ :‫ ص‬،‫ﺮا اﻟﻔﻼح‬:
Fath al-Qad$r:
ٔ ً ٔ ٔ
ñ ‫ﻠﮩﻢ إﻻ إن دﺧﻞ‬B‫ﺼﻼة ا‬B‫ﺮﻣﺎ [ن او ﻻ اﻟﻄﻮاف ﻻ ا‬Ÿ ‫ﺴﺠﺪ‬g‫ اول ﻣﺎ ﻳﺒﺪا ﺑﮧ داﺧﻞ ا‬:‫ﻮا‬B‫ﻗﺎ‬
ٔ ٔ ٔ
‫ﻮﺗﺮ او‬B‫ﺔ او ا‬C‫ﻜﺘﻮ‬g‫ﺔ او ﺧﺎف ﻓﻮت ا‬C‫ﻜﺘﻮ‬: ‫وﻗﺖ ﻣﻨﻊ ا•ﺎس ﻣﻦ اﻟﻄﻮاف او [ن ﻋﻠﻴﮧ ﻓﺎﺋﺘﺔ‬
:‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ اﻟﻄﻮاف ﺛﻢ ﻳﻄﻮف‬š õ‫ﺔ ﻓﻴﻘﻮم ˜ ذﻟ‬C‫ﻜﺘﻮ‬g‫ ا‬ñ ‫ﺳﻨﺔ راﺗﺒﺔ او ﻓﻮت ا ﻤﺎﻋﺔ‬
.(‫ دار اﻟﻔﻜﺮ‬،۲/۴۴۸
However, Fat w Haqq n$yyah states that the person must complete
the Sunnah acts of wud0’ even if he fears missing the congregation:
The Shar$‛ah instructs us to perform a complete wud0’. In other words,
we are ordered to carry out the fard and Sunnah acts together with the
etiquette of wud0’. Thus, a person must not leave out the Sunnah acts
of wud0’ even if he fears missing the congregation.1
This fatw is actually quoted from Fat w D r al-‛Ul0m Deoband:
It is essential to complete the Sunnah acts of wud0’ even if the
congregational sal h ends. 2
However, we could not find an explicit statement in this regard from
the Hanaf$ sources. Yes, it is clearly mentioned in the Sh fi‛$ sources.
When an explicit ruling is not found in the Hanaf$ sources and the
ruling does not conflict with the accepted principles, then our jurists
issue a fatw on that [Sh fi‛$] ruling, and they say: ‫ – وﻗﻮاﻋﺪﻧﺎ ﻻ ﺗﺄﺑﺎه‬our
principles do not disallow it. There are several examples of this nature.
A few are quoted below:
ً ٔ
‫ﻮ ﻏﺴﻞ‬B ‫ﻮﻗﻮف ﺑﻌﺮﻓﺔ‬B‫ﻣﻨﮩﺎ إذا ﺧﺎف ﻓﻮت ا‬...‫ﻮاﺿﻊ‬: ñ ‫ﺴﺢ واﺟﺒﺎ‬g‫ﻮن ا‬9‫ ان ﻳ‬ü‫ﺒ‬ª‫( ﻳ‬۱)
ٔ ٔ ٔ ٔ
.‫ﺸﺎﻓﻌﻴﺔ وﻗﻮاﻋﺪﻧﺎ ﻻ ﺗﺎﺑﺎہ‬B‫ ﻛﺘﺐ ا‬ñ ‫ﻜ’ راﻳﺘﮧ‬B ‫ح ﺑﮩﺬا ﻣﻦ اﺋﻤﺘﻨﺎ‬ã ‫ﻢ ار ﻣﻦ‬B‫رﺟﻠﻴﮧ و‬
.(‫ ﻛﻮﺋﺘﮧ‬،۱/۱۶۵ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬

1
Fat w Haqq n$yyah, vol. 2, p. 512.
2
Fat w D r al-‛Ul0m Deoband, vol. 1, p. 102.
298
 ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫)‪ (۲‬وا‪g‬ﻮﻃﻮﺋﺔ ‪ê‬ﺸﺒﮩﺔ‪...‬وﻣﻨﮧ ﻣﺎ ‪ ñ‬ﻛﺘﺐ ا‪B‬ﺸﺎﻓﻌﻴﺔ إذا ادﺧﻠﺖ ﻣﻨﻴﺎ ﻓﺮﺟﮩﺎ ﻇﻨﺘﮧ ﻣ’ زوج او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﺳﻴﺪ ﻋﻠﻴﮩﺎ اﻟﻌﺪة [‪g‬ﻮﻃﻮﺋﺔ ‪ê‬ﺸﺒﮩﺔ ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬و‪B‬ﻢ ارہ ﻻﺻﺤﺎﺑﻨﺎ واﻟﻘﻮاﻋﺪ ﻻ ﺗﺎﺑﺎہ ﻻن‬
‫وﺟﻮ‪C‬ﮩﺎ •ﻌﺮف ﺑﺮاءة ا‪B‬ﺮﺣﻢ‪) .‬رد ا‪g‬ﺤﺘﺎر‪ ،۳/۵۱۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬ﺳﺌﻞ ا‪ „y‬ا‪B‬ﺮ‪ Š:‬ﻋﻤﺎ إذا [ﻧﺖ ا‪B‬ﻠﺜﻐﺔ )ﺴ„ة‪...‬ﻓﺎﺟﺎب ﺑﺎﻧﮧ ‪B‬ﻢ ﻳﺮﮨﺎ ﻻﺋﻤﺘﻨﺎ‪ ،‬و‪ã‬ح ﺑﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﺎﻓﻌﻴﺔ ﺑﺎﻧﮧ ‪B‬ﻮ [ﻧﺖ )ﺴ„ة ﺑﺎن ﻳﺎ‪ F‬ﺑﺎ@ﺮف ﻏ„ ﺻﺎف ‪B‬ﻢ ﺗﻮﺛﺮ‪ ،‬ﻗﺎل‪ :‬وﻗﻮاﻋﺪﻧﺎ ﻻ ﺗﺎﺑﺎہ‪،‬‬
‫ٔ‬
‫و‪C‬ﻤﺜﻠﮧ اﻓ‪ Á‬ﺗﻠﻤﻴﺬ ا‪B‬ﺸﺎرح ا‪g‬ﺮﺣﻮم ا‪B‬ﺸﻴﺦ إﺳﻤﻌﻴﻞ ا@ﺎﺋ‪ õ‬ﻣﻔ‪ Á‬د‪:‬ﺸﻖ ا‪B‬ﺸﺎم‪) .‬ﻓﺘﺎو‪ù‬‬
‫ا‪B‬ﺸﺎ ‪ ،۱/۵۸۲ :‬ﺳﻌﻴﺪ(‪.‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۴‬واﻣﺎ ﺗﻘﺒﻴﻞ ا‪ Ûy‬ﻓﺤﺮر ا‪B‬ﺸﺎﻓﻌﻴﺔ اﻧﮧ ﺑﺪﻋﺔ ﻣﺒﺎﺣﺔ وﻗﻴﻞ ﺣﺴﻨﺔ وﻗﺎ‪B‬ﻮا‪ :‬ﻳ‪9‬ﺮہ دوﺳﮧ ﻻ‬
‫ﺑﻮﺳﮧ ذﻛﺮہ اﺑﻦ ﻗﺎﺳﻢ ‪ ñ‬ﺣﺎﺷ ﺘﮧ ‪© š‬ح ا‪g‬ﻨ‪ú‬ﺎج ﻻﺑﻦ ﺣﺠﺮ ‪Î ñ‬ﺚ ا‪B‬ﻮ´ﻤﺔ وﻗﻮاﻋﺪﻧﺎ ﻻ‬
‫ٔ‬
‫ﺗﺎﺑﺎہ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۶/۳۸۴ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Going to another masjid when one has missed the‬‬
‫‪congregation in the masjid of his locality‬‬
‫‪Question‬‬
‫‪A person will be able to get two rak‛ats of congregational sal h in the‬‬
‫‪masjid of his locality, but the full sal h [four rak‛ats] in another masjid.‬‬
‫‪Should he go to the masjid which is further away or to the masjid of‬‬
‫?‪his locality‬‬
‫‪Answer‬‬
‫‪It is either w jib or sunnat-e-mu’akkadah to perform sal h with‬‬
‫‪congregation.‬‬
‫ٔ‬ ‫ٔ‬ ‫ﻛﻤﺎ ‪ ñ‬ا‪Q‬ر‪ :‬وا ﻤﺎﻋﺔ ﺳﻨﺔ ٔ‬
‫‪:‬ﻮﻛﺪة ‪B‬ﻠﺮﺟﺎل‪ ،‬ﻗﺎل ا‪B‬ﺰا‪J‬ﺪ‪ :ù‬ارادوا ﺑﺎ•ﺎ‪³‬ﻴﺪ ا‪B‬ﻮﺟﻮب وﻗﻴﻞ‬
‫ٔ‬
‫واﺟﺒﺔ وﻋﻠﻴﮧ اﻟﻌﺎﻣﺔ ا‪È ù‬ﻣﺔ ‪:‬ﺸﺎ‪z‬ﻨﺎ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ‪ ،۱/۵۵۲‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Furthermore, it is more meritorious to perform sal h with‬‬
‫‪congregation in the masjid of one’s locality. This is the right of the‬‬
‫‪locality.‬‬
‫ﻛﻤﺎ ‪ ñ‬ا‪B‬ﺸﺎ ‪ :‬ﻗﻮﻟﮧ و‪:‬ﺴﺠﺪ ﺣﻴﮧ ٔاﻓﻀﻞ ﻣﻦ ا ﺎﻣﻊ‪B...‬ﻮ ‪B‬ﻢ ﻳ‪9‬ﻦ ‪g‬ﺴﺠﺪ ﻣ‪ó‬ﻟﮧ ٔ‬
‫‪:‬ﻮذن ﻓﺎﻧﮧ‬
‫ﻻن ﻟﮧ ﺣﻘﺎً ﻋﻠﻴﮧ ٔ‬
‫ﻓﻴﻮدﻳﮧ‪) .‬ا‪B‬ﺸﺎ ‪،۱/۶۵۹ :‬‬
‫ٔ‬ ‫ﻳﺬ‪J‬ﺐ إ´ﮧ ٔ‬
‫و‪h‬ﻮذن ﻓﻴﮧ و‪h‬ﺼ‪ Š‬و‪B‬ﻮ [ن وﺣﺪہ‬
‫ﺳﻌﻴﺪ(‪.‬‬
‫‪299‬‬
If a person misses the congregational sal h of his local masjid, it is not
necessary for him to search for another masjid.
ٓ
‫ )ﺑﺪاﺋﻊ‬.‫ﺴﺠﺪ اﺧﺮ‬: ñ ‫ﺐ ﻋﻠﻴﮧ اﻟﻄﻠﺐ‬# ‫ إذا ﻓﺎﺗﺘﮧ ا ﻤﺎﻋﺔ ﻻ‬:‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬ñ ‫ﻛﻤﺎ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۱۵۶ :‫ﺼﻨﺎﺋﻊ‬B‫ا‬
We learn from the above-quoted texts that if there is hope of getting
the congregation at one’s local masjid – even if it means missing a few
rak‛ats – it is still better for him to perform his sal h in his local
masjid. Yes, if he has missed the congregational sal h completely and
there is hope of getting it in another masjid, he has the choice of
either performing his sal h on his own in his masjid, or going to the
other masjid for the congregational sal h.
ٓ ً ٔ
‫ﺴﺠﺪا اﺧﺮ ﻳﺮﺟﻮ إدراک‬: F‫ﺴﺠﺪ ﺣﻴﮧ ﻓﺈن ا‬: ñ ‫ إذا ﻓﺎﺗﺘﮧ ا ﻤﺎﻋﺔ‬:‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬ñ ‫ﻛﻤﺎ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۱۵۶ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺴﺠﺪ ﺣﻴﮧ ﻓﺤﺴﻦ‬: ñ Š‫ا ﻤﺎﻋﺔ ﻓﻴﮧ ﻓﺤﺴﻦ و½ن ﺻ‬
In short, if apart from one’s local masjid, there is another masjid
nearby and there is certainty in getting the congregation there, the
person must go to the other masjid so that he obtains the reward of
congregation and of the masjid as well. The place of sal h of the other
masjid will testify in his favour on the day of Resurrection. The
Ah d$th describe the rewards for performing sal h with congregation
without specifying that they have to be performed in one’s local
masjid.
All h ta‛ l knows best.
Going to a masjid for congregational salāh with a
urine bag
Question
A person is ill. He has a bag which is attached to his stomach in which
waste matter is transferred via a pipe. The waste matter normally
comes out of his anal passage. What is the ruling with regard to this
person coming to the masjid and performing sal h with the rest of the
people? Does it fall under the ruling of bringing impurity into the
masjid? Will the absence or presence of a stench affect the ruling?
Answer
In normal situations it is makr0h tahr$m$ to bring stinking or impure
things into the masjid. This is especially so when there is the
possibility of messing the masjid. However, if a person is classified as a
ma‛dh0r – as in the case under question – the bag which is attached to
300
him will fall under the ruling of a stomach. Thus, if it does not emit a
stink, it is not visible, and does not cause aversion to people; it will be
permissible for him go to a masjid. Yes, when any impurity leaves his
body, his wud0’ will break. However, since he is a ma‛dh0r and
impurity continually leaves his stomach, his wud0’ will break with the
expiry of the sal h time, unless he experiences some other situation
which breaks his wud0’.
It is established that during the era of Ras0lull h sallall hu ‛alayhi wa
sallam a woman who was a mustah dah performed i‛tik f in the
masjid. However, the impurity was concealed and there was no foul
smell. This is why Ras0lull h sallall hu ‛alayhi wa sallam did not object
to it.
Bukh r$ Sh r$f:
ٔ
‫ﺮاة ﻣﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‬Š‫ اﻋﺘﻜﻔﺖ ﻣﻊ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ
.Š‫ﺘﮩﺎ و ﻰ ﺗﺼ‬7 ‫ﻤﺎ وﺿﻌﻨﺎ اﻟﻄﺴﺖ‬C‫ﺼﻔﺮة ﻓﺮ‬B‫ ا@ﻤﺮة وا‬ù‫ﻧﺖ ﺗﺮ‬ð‫ﺴﺘﺤﺎﺿﺔ ﻓ‬: ‫ازواﺟﮧ‬
.(‫ ﻓﻴﺼﻞ‬،‫ﺴﺘﺤﺎﺿﺔ‬g‫ف ا‬ð‫ ﺑﺎب اﻋﺘ‬،۱/۲۷۳/۱۹۹۱ :ù‫)رواہ ا‘ﺨﺎر‬
‛Umdah al-Q r$:
ٔ
‫ وﺟﻮاز ﺻﻼﺗﮩﺎ ﻻن ﺣﺎﻟﮩﺎ ﺣﺎل اﻟﻄﺎﮨﺮات‬،‫ﺴﺘﺤﺎﺿﺔ‬g‫ف ا‬ð‫ ﺟﻮاز اﻋﺘ‬:‫ﻨﺒﻂ ﻣﻨﮧ‬Õ‫ﺎ )ﺴ‬Ý‫و‬
ٔ ٔ
‫ﺴﺠﺪ وان دم اﻻﺳﺘﺤﺎﺿﺔ رﻗﻴﻖ ﻟ ﺲ ﻛﺪم‬g‫ﮩﺎ او ا‬C‫و½ﻧﮩﺎ ﺗﻀﻊ اﻟﻄﺴﺖ _ﻼ ﻳﺼﻴﺐ ﺛﻮ‬
‫ وﻣﻦ ﺑﮧ‬ù‫ﻮد‬B‫ وا‬ù‫ﺬ‬g‫ ﻣﻌﻨﺎﮨﺎ ﻛﻤﻦ ﺑﮧ ﺳﻠﺲ ا‘ﻮل وا‬ñ ‫ﺴﺘﺤﺎﺿﺔ ﻣﺎ‬g‫ﻠﺤﻖ ﺑﺎ‬h‫ و‬،‫ا@ﻴﺾ‬
‫ف‬ð‫ ﺑﺎب اﻻﻋﺘ‬،‫ ﻛﺘﺎب ا@ﻴﺾ‬،۳/۱۳۰ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ف‬ð‫ ﺟﻮاز اﻻﻋﺘ‬ñ ‫ﺟﺮح )ﺴﻴﻞ‬
.(‫ﻠﺘﺎن‬: ،‫ دار ا@ﺪﻳﺚ‬،‫ﻠﻤﺴﺘﺤﺎﺿﺔ‬B
All h ta‛ l knows best.
A congregation of only women
Question
If there are women only, can they perform sal h in congregation?
Answer
It is more virtuous for women to perform sal h individually. It is
makr0h for them to perform sal h in congregation. However,
nowadays when there is a need – for example, a h fizah needs to
remember the Qur’ n – then the women of the house, a few women or
a few h fiz t get together and perform with congregation then it

301
‫‪ought to be permissible without any reprehensibility. Yes, if there is‬‬
‫‪any fear of tribulation or temptation, then it is makr0h.‬‬
‫‪The proofs for reprehensibility (makr0h) are as follows:‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻧ‪ú‬ﺎ ‪á‬ﺎﻟﻒ ا‪B‬ﺮﺟﻞ ‪ ñ‬ﻋ“‪ ،‬وﻗﺪ زدت ا‪ɳ‬ﻣﻦ ﺿﻌﻔ‪ú‬ﺎ‪..:‬وﺗ‪9‬ﺮہ ‚ﺎﻋﺘ‪ú‬ﻦ‪.‬‬ ‫ذﻛﺮ ا‪B‬ﺰ‪h‬ﻠ‬
‫)ﺷﺎ ‪ ،۱/۵۰۴ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taht w$ ‛Al Mar q$ al-Fal h:‬‬
‫ٔ‬
‫ا‪g‬ﺮاة ‪á‬ﺎﻟﻒ ا‪B‬ﺮﺟﻞ ‪: ñ‬ﺴﺎﺋﻞ ﻣﻨ‪ú‬ﺎ‪...‬وﺗ‪9‬ﺮہ ‚ﺎﻋﺘ‪ú‬ﻦ‪) .‬ﻃﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪،۲۵۹ :‬‬
‫‪ ñ‬ﺑﻴﺎن ﺳ‪ª‬ﻨ‪ú‬ﺎ ﻗﺪﻳ (‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬
‫إن ا‪g‬ﺮاة ‪á‬ﺎﻟﻒ ا‪B‬ﺮﺟﻞ ‪ ñ‬ﻋ“ﺧﺼﺎل‪...‬وﺗ‪9‬ﺮہ ‚ﺎﻋﺘ‪ú‬ﻦ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۱/۳۲۱ :‬ﻛﻮﺋﺘﺔ(‪.‬‬
‫‪Sh m$:‬‬
‫و ﻳ‪9‬ﺮہ ‪7‬ﺮ‪h‬ﻤﺎ ‚ﺎﻋﺔ اﻟ‪ª‬ﺴﺎء و‪B‬ﻮ اﻟ‪O‬او‪h‬ﺢ‪) .‬ﺷﺎ ‪ ۱/۵۶۵‬ﺑﺎب اﻻﻣﺎﻣﺔ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬
‫و‪9h‬ﺮہ إﻣﺎﻣﺔ ا‪g‬ﺮاة ‪B‬ﻠ‪ª‬ﺴﺎء ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ ﻣﻦ اﻟﻔﺮاﺋﺾ وا•ﻮاﻓﻞ إﻻ ‪ ñ‬ﺻﻼة ا ﻨﺎزة‬
‫و¿ﺬا ‪ ñ‬ا•‪ú‬ﺎﻳﺔ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪.(۱/۸۵ :‬‬
‫‪Sharh ‛In yah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)و‪9h‬ﺮہ ‪B‬ﻠ‪ª‬ﺴﺎء ان ﻳﺼﻠ^ ‚ﺎﻋﺔ ﻻﻧ‪ú‬ﻦ ‪ ñ‬ذﻟ‪ õ‬ﻻ ¬ﻠﻮن ﻋﻦ ارﺗ‪9‬ﺎب ‪Ÿ‬ﺮم( ا‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﻜﺮوہ ﻻن إﻣﺎﻣﺘ‪ú‬ﻦ إﻣﺎ ان ﺗﺘﻘﺪم ‪ š‬اﻟﻘﻮم او ﺗﻘﻒ وﺳﻄ‪ú‬ﻦ و‪ Ú‬اﻻول ز‪h‬ﺎدة ا‪B‬ﻜﺸﻒ و‬
‫‪J‬ﻰ ‪:‬ﻜﺮوﻫﺔ‪ ،‬و‪ Ú‬ا‪œ‬ﺎ‪ û‬ﺗﺮک اﻹﻣﺎم ﻣﻘﺎﻣﮧ و‪J‬ﻮ‪:‬ﻜﺮوه‪ ،‬وا ﻤﺎﻋﺔ ﺳﻨﺔ وﺗﺮک ﻣﺎ ‪J‬ﻮ ﺳﻨﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او• ﻣﻦ ارﺗ‪9‬ﺎب ‪:‬ﻜﺮوہ‪ .‬و‪ Ú‬ان اﻻﻓﻀﻞ ﺑ‪9‬ﻞ ﻣﻦ اﻟ‪ª‬ﺴﺎء واﻟﻌﺮاة ان ﻳﺼ‪ Š‬وﺣﺪہ‪.‬‬
‫)©ح ﻋﻨﺎﻳﺔ ‪ š‬اﻟ‪ú‬ﺪاﻳﺔ‪ ،۱/۳۵۲ :‬ﺑﺎب اﻻﻣﺎﻣﺔ ‪ š‬ﮨﺎ‪:‬ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ .‬و¿ﺬا ‪ ñ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬
‫‪ ،۱/۳۵۲‬ﺑﺎب اﻻﻣﺎﻣﺔ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬
‫و¿ﺮہ ‚ﺎﻋﺔ اﻟ‪ª‬ﺴﺎء ﻻﻧ‪ú‬ﺎ ﻻ ‪á‬ﻠﻮ ﻋﻦ ارﺗ‪9‬ﺎب ‪Ÿ‬ﺮم و‪J‬ﻮ ﻗﻴﺎم اﻹﻣﺎم وﺳﻂ ا‪B‬ﺼﻒ ﻓﻴﻜﺮہ‬
‫ٔ‬ ‫ٔ‬
‫[ﻟﻌﺮاة ﻛﺬا ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ و‪J‬ﻮ ﻳﺪل ‪ š‬اﻧ‪ú‬ﺎ ﻛﺮاﻫﺔ ‪7‬ﺮ‪h‬ﻢ ﻻن ا•ﻘﺪم واﺟﺐ ‪ š‬اﻹﻣﺎم‬

‫‪302‬‬
‫ﻘﺘﻀﻴﺔ‬g‫ﻢ ا‬h‫ﻜﺮاﻫﺔ ا•ﺤﺮ‬B ‫ﻮﺟﺐ‬: ‫ﻮاﺟﺐ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﺗﺮک ا‬Š‫ ﺻ‬.•‫ﻠﻤﻮاﻇﺒﺔ ﻣﻦ ا‬B
.(‫ ﻛﻮﺋﺘﺔ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۵۱ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻼﺛﻢ‬B
Fat w Rah$m$yyah:
A woman has memorized the Qur’ n and there is the possibility of her
forgetting it if she does not read it to anyone. Even then she is not
permitted to perform tar w$h sal h with congregation. The women
must perform the tar w$h sal h individually. It is makr0h tahr$m$ for
women to perform sal h with congregation even if it is the tar w$h
sal h. M L Budda Minhu states:
A congregational sal h of women only is makr0h according to Im m
Ab0 Han$fah rahimahull h but permissible according to the other
Im ms.1
It is stated elsewhere:
Women must perform the five sal hs, the tar w$h sal h and the witr
sal h individually. It is makr0h tahr$m$ for them to perform in
congregation.2
‛Umdah al-Fiqh:
It is makr0h tahr$m$ for women only to have their own congregational
sal h.3
The proofs of those who say it is permissible without any
reprehensibility
Hadrat Umm Salamah radiyall hu ‛anh and Hadrat ‛Ā’ishah
radiyall hu ‛anh used to make im mat of women.
Musannaf Ibn Ab$ Shaybah:
ٔ
:‫ﺎ ﺣﺠ„ة ﻗﺎﻟﺖ‬ú‫ﺮاة ﻣﻦ ﻗﻮﻣﮧ اﺳﻤ‬:‫ ﻋﻦ ا‬، JQ‫ ﻋﻦ ﻋﻤﺎر ا‬،‫( ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن ﺑﻦ ﻋﻴ ﻨﺔ‬۱)
ً ٔ ٔ
.‫ﺴﺎء‬ª‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﺋﻤﺔ وﺳﻂ اﻟ‬u‫اﻣﺘﻨﺎ ام ﺳﻠﻤﺔ ر‬
ٔ ٔ ٔ ٔ
‫ اﷲ‬u‫ﺎ رات ام ﺳﻠﻤﺔ ر‬ú‫ اﻧ‬:‫ ﻋﻦ ام ا@ﺴﻦ‬،‫ ﻋﻦ ﺳﻌﻴﺪ ﻋﻦ ﻗﺘﺎدة‬،‫ﺮ‬ú‫ﺴ‬: ‫ ﺑﻦ‬š ‫( ﺣﺪﺛﻨﺎ‬۲)
.‫ﻦ‬ú‫ ﺻﻔ‬ñ ‫ﻦ‬ú‫ ﺗﻘﻮم ﻣﻌ‬:‫ﺴﺎء‬ª‫ﺗﻮم اﻟ‬ٔ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﻋﻨﻬﺎ زوج ا‬

1
Fat w Rah$m$yyah, vol. 4, p. 398.
2
Fat w Rah$m$yyah, vol. 1, p. 347.
3
‛Umdah al-Fiqh, vol. 2, p. 115.
303
 ‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬ﺣﺪﺛﻨﺎ ‪ š‬ﺑﻦ ‪J‬ﺎﺷﻢ‪ ،‬ﻋﻦ اﺑﻦ ا‪ ،Š´ ì‬ﻋﻦ ﻋﻄﺎئ‪ ،‬ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ :‬اﻧ‪ú‬ﺎ‬
‫[ﻧﺖ ٔ‬
‫ﺗﻮم اﻟ‪ª‬ﺴﺎء‪ :‬ﺗﻘﻮم ﻣﻌ‪ú‬ﻦ ‪ ñ‬ا‪B‬ﺼﻒ‪.‬‬
‫ٔ‬
‫)‪ (۴‬ﺣﺪﺛﻨﺎ ‪J‬ﺸﻴﻢ ﻗﺎل‪ :‬اﺧ‪e‬ﻧﺎ ﻳﻮ‪å‬ﺲ‪ ،‬ﻋﻦ ا@ﺴﻦ وﻣﻐ„ة‪ ،‬ﻋﻦ إﺑﺮا‪J‬ﻴﻢ وﺣﺼ^‪ ،‬ﻋﻦ ا‪B‬ﺸﻌ‪.‬‬
‫ٔ‬ ‫ﻗﺎل‪ٔ :‬‬
‫ﺗﻮم ا‪g‬ﺮاة اﻟ‪ª‬ﺴﺎء ‪ ñ‬ﺻﻼة ر‪:‬ﻀﺎن‪ :‬ﺗﻘﻮم ﻣﻌ‪ú‬ﻦ ‪ ñ‬ﺻﻔ‪ú‬ﻦ‪.‬‬
‫ٔ‬ ‫ﺑﺎس ٔان ٔ‬
‫ٔ‬ ‫ٔ‬
‫ﺗﻮم ا‪g‬ﺮاة‬ ‫)‪ (۵‬ﺣﺪﺛﻨﺎ اﺑﻦ ﻧﻤ„‪ ،‬ﻋﻦ ﺣﺮ‪h‬ﺚ‪ ،‬ﻋﻦ &ﻴﺪ ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ اﻧﮧ ﻗﺎل‪ :‬ﻻ‬
‫ٔ‬
‫اﻟ‪ª‬ﺴﺎء‪ :‬ﺗﻘﻮم ﻣﻌ‪ú‬ﻦ ‪ ñ‬ا‪B‬ﺼﻒ‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۳/۵۷۰،۵۶۹ :‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‪.‬‬
‫‪Ibn Hum m rahimahull h also makes reference to permissibility‬‬
‫‪without any detestability:‬‬

‫وﻟ‪9‬ﻦ ﻳﺒ‪ þ‬ا‪SB‬م ﺑﻌﺪ ‪J‬ﺬا ‪ ñ‬ﺗﻌﻴ^ ا•ﺎﺳﺦ‪ ،‬إذ ﻻ ﺑﺪ ‪ ñ‬إد‪È‬ء اﻟ‪ª‬ﺴﺦ ﻣﻨﮧ‪ ،‬و‪B‬ﻢ ﻳﺘﺤﻘﻖ ‪ñ‬‬
‫ٔ‬ ‫اﻟ‪ª‬ﺴﺦ إﻻ ﻣﺎ ذﻛﺮ ﺑﻌﻀ‪ú‬ﻢ ﻣﻦ إ‪ð:‬ن ﻛﻮﻧﮧ ﻣﺎ ‪ٔ ñ‬ا‪ٔ ì‬‬
‫داود وﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ‪ ،‬ﺻﻼة ا‪g‬ﺮاة‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ﺑ ﺘ‪ú‬ﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗ‪ú‬ﺎ ‪ ñ‬ﺣﺠﺮﺗ‪ú‬ﺎ‪ ،‬وﺻﻼﺗ‪ú‬ﺎ ‪4 ñ‬ﺪﻋ‪ú‬ﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗ‪ú‬ﺎ ‪ ñ‬ﺑ ﺘ‪ú‬ﺎ‬
‫ٔ‬
‫ﻳﻌ ا‪y‬ﺰاﻧﺔ اﻟ‪ Á‬ﺗ‪9‬ﻮن ‪ ñ‬ا‘ﻴﺖ‪ .‬ورو‪ ù‬اﺑﻦ ﺧﺰ‪h‬ﻤﺔ ﻋﻨﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪:‬إن اﺣﺐ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﻼة ا‪g‬ﺮاة إ‪ U‬اﷲ ‪ ñ‬اﺷﺪ ‪ð:‬ن ‪ ñ‬ﺑ ﺘ‪ú‬ﺎ ﻇﻠﻤﺔ‪ ،‬و‪ Ú‬ﺣﺪﻳﺚ ﻟﮧ وﻻﺑﻦ ﺣﺒﺎن‪ :‬واﻗﺮب ﻣﺎ‬
‫ٔ‬
‫ﺗ‪9‬ﻮن ﻣﻦ وﺟﮧ ر‪úC‬ﺎ و‪J‬ﻰ ‪ ñ‬ﻗﻌﺮ ﺑ ﺘ‪ú‬ﺎ‪ ،‬وﻣﻌﻠﻮم ان ا‪g‬ﺨﺪع ﻻ )ﺴﻊ ا ﻤﺎﻋﺔ‪ ،‬و¿ﺬا ﻗﻌﺮ‬
‫ٔ‬
‫ﺑ ﺘ‪ú‬ﺎ واﺷﺪہ ﻇﻠﻤﺔ وﻻ ¬ ﻣﺎ ﻓﻴﮧ‪ ،‬و‪C‬ﺘﻘﺪﻳﺮ اﻟ‪Õ‬ﺴﻠﻴﻢ ﻓﺈﻧﻤﺎ ﻳﻔﻴﺪ ‪å‬ﺴﺦ ا‪B‬ﺴ‪ª‬ﻴﺔ‪ ،‬و‪J‬ﻮ ﻻ‬
‫ٔ‬
‫)ﺴﺘﻠﺰم ﺛﺒﻮت ﻛﺮاﻫﺔ ا•ﺤﺮ‪h‬ﻢ ‪ ñ‬اﻟﻔﻌﻞ ﺑﻞ ا•‪hó‬ﮧ و‪:‬ﺮﺟﻌ‪ú‬ﺎ إ‪ U‬ﺧﻼف اﻻو•‪ ،‬وﻻ ﻋﻠﻴﻨﺎ‬
‫ٔ‬
‫ان ﻧﺬ‪J‬ﺐ إ‪ U‬ذﻟ‪ õ‬ﻓﺈن ا‪g‬ﻘﺼﻮد اﺗﺒﺎع ا@ﻖ ﺣﻴﺚ [ن‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۳۵۴ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Hadrat Maul n‬‬ ‫‪‛Abd al-Hayy Lucknow$ rahimahull h states in‬‬
‫‪Majm0‛ah al-Fat w that it is permissible without any detestability. He‬‬
‫‪writes:‬‬
‫‪Most Hanaf$ scholars are of the view that a women’s only congregation‬‬
‫‪is makr0h but no noteworthy proof for detestability is found. The‬‬
‫‪proofs for detestability which the jurists present are not credible. This‬‬
‫‪is gauged from a study of Fath al-Qad$r and Bin yah Sharh Hid yah.‬‬
‫‪The legality of a congregation in which there are only women is‬‬
‫‪proven from certain narrations and traditions. Muhammad ibn Hasan‬‬
‫‪rahimahull h writes in Kit b al-Āth r:‬‬
‫ٔاﺧ‪e‬ﻧﺎ ٔاﺑﻮ ﺣﻨﻴﻔﺔ ﻧﺎ &ﺎد ﻋﻦ اﺑﺮا‪J‬ﻴﻢ ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ٔاﻧ‪ú‬ﺎ [ﻧﺖ ٔ‬
‫ﺗﻮم اﻟ‪ª‬ﺴﺎء ‪ñ‬‬
‫ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن ﻓﺘﻘﻮم وﺳﻄ‪ú‬ﻦ‪.‬‬

‫‪304‬‬
Ab0 Han$fah rahimahull h related to us from Hamm d from Ibr h$m
from ‛Ā’ishah radiyall hu ‛anh that she used to lead the women in
sal h in the month of Ramad n and she used to stand in their centre.
Ibn Hajar ‛Asqal n$ rahimahull h writes in Takhr$j Ah d$th Sharh
R fi‛$:
ٔ ٔ ٔ ٔ
‫ﺎ‬ú‫ اﷲ ﻋﻨﻬﺎ اﻧ‬u‫ﺸﺔ ر‬æÈ ‫ ﻋﻦ ﻋﻄﺎء ﻋﻦ‬Š´ ì‫ﻖ ا‬h‫ ﺷ ﺒﺔ ﺛﻢ ا@ﺎ>ﻢ ﻣﻦ ﻃﺮ‬ì‫اﺧﺮج اﺑﻦ ا‬
ٔ ٔ ٔ ‫[ﻧﺖ‬
‫ﺮزاق ﻋﻦ‬B‫ ﺷ ﺒﺔ وﻋﺒﺪ ا‬ì‫ﺸﺎﻓ واﺑﻦ ا‬B‫ﺼﻒ واﺧﺮج ا‬B‫ ا‬ñ ‫ﻦ‬ú‫ﺴﺎء ﻓﺘﻘﻮم ﻣﻌ‬ª‫ﺗﻮم اﻟ‬
ٔ ٔ ٔ
.‫ﻦ‬ú‫ﺴﺎء ﻓﻘﺎﻣﺖ وﺳﻄ‬ª‫ﺎ اﻣﺖ اﻟ‬ú‫ اﷲ ﻋﻨﻬﺎ اﻧ‬u‫ام ﺳﻠﻤﺔ ر‬
Ibn Ab$ Shaybah and H kim narrate on the authority of ‛Ā’ishah
radiyall hu ‛anh that she used to lead the women in sal h and she
used to stand with them in the row. Sh fi‛$, Ibn Ab$ Shaybah and ‛Abd
ar-Razz q narrate that Umm Salamah radiyall hu ‛anh led the
women in sal h and stood in their centre.
Al-Mustadrak of H kim narrates the following:
.‫ﻦ‬ú‫ﺴﺎء ﻓﺘﻘﻮم وﺳﻄ‬ª‫ﺗﻮذن وﺗﻘﻴﻢ وﺗٔﻮم اﻟ‬
ٔ ‫ اﷲ ﻋﻨﻬﺎ [ﻧﺖ‬u‫ﺸﺔ ر‬æÈ ‫إن‬

‛Ā’ishah radiyall hu ‛anh used to call out the adh n and iq mah, and
lead the women in sal h. She used to stand in their centre.
This narration is explained by ‛All mah ‛Ayn$ rahimahull h in al-
Bin yah.
We learn from the above narrations that the woman who leads other
women in sal h must stand in the centre [among the women] and not
stand in the front as is the case with the men. We also learn that if a
woman can be an im m, she will also have to read the Qur’ n and say
the takb$rs in a loud voice. This is because iqtid ’ (following an im m)
is not possible without this. Although the voice of a woman is to be
concealed according to certain scholars, this is with regard to
[conversing with] men and not with women.
I have undertaken a full investigation of this issue in my book Tuhfah
an-Nubal ’ F$m Yata‛allaqu Bi Jam ‛ah an-Nis ’. The one who wishes
may study it.1
All h ta‛ l knows best.

1
Majm0‛ah al-Fat w , p. 268, M$r Muhammad Kutub Kh nah. Refer to al-
Bin yah f$ Sharh al-Hid yah, vol. 1, p. 25.
305
Women going to the masjid
Question
What is the ruling with regard to women going to the masjid in the
light of the Qur’ n and Sunnah?
Answer
It is gauged from the Qur’ n and Sunnah that it is preferable for
women to not only perform their sal h at home but in the deepest
recesses of the home. It does not behove purdah-clad women to go to
the masjid bearing in mind the temptation-full era in which we live
and when immorality is so rife. Furthermore, the pure Shar$‛ah does
not approve of it.
The proofs are as follows:
(1)
All h ta‛ l says with reference to the pure wives of Ras0lull h
sallall hu ‛alayhi wa sallam (who are the mothers of the believers):
َ ََْ
P ُ ْ ُ ُ ْ ‫وﻗﺮن‬
‫ﻦ‬9‫[ﻴﻮﺗ‬
ِ ِ
Remain in your homes.
Thus, how can it be suitable for other women to go to the mas jid for
sal h especially when they end up intermingling with the men?
The teaching of Ras0lull h sallall hu ‛alayhi wa sallam as mentioned in
the Ah d$th is that women should perform their sal h in the recesses
of their homes. This is the outlook of the Shar$‛ah and Ras0lull h
sallall hu ‛alayhi wa sallam liked that women perform their sal h at
home. In it lies following his Sunnah and there is success in following
the Sunnah. This was the case with Hadrat Umm Ham$d radiyall hu
‛anh and others – they practised on the teaching of Ras0lull h
sallall hu ‛alayhi wa sallam and performed sal h in their homes
throughout their lives.
(2)
Observe the following Ah d$th:
ٔ ٔ
ñ ‫ﺮاة‬g‫ﺻﻼة ا‬: ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫) ( ﻋﻦ ام ﺳﻠﻤﺔ ر‬
‫ دارﮨﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ ﺧ„ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ﺑ ﺘﮩﺎ ﺧ„ ﻣﻦ ﺻﻼﺗﮩﺎ‬

306
 ٔ
‫ﺪ‬h‫ﺼﺤﻴﺢ ﺧﻼ ز‬B‫ اﻻوﺳﻂ ورﺟﺎﻟﮧ رﺟﺎل ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬.‫ دارﮨﺎ ﺧ„ ﻣﻦ ﺻﻼ ﺗﮩﺎ ﺧﺎرج‬ñ
.(Е\ƒ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë).‫ﺑﻦ ﻣﮩﺎﺟﺮ‬
Umm Salamah radiyall hu ‛anh narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: The sal h of a woman in her private chamber is
better than her sal h in her room, and her sal h in her room is better
than her sal h in her house, and her sal h in her house is better than
her sal h outside [her house].
ٔ ٔ
‫ ﺣﺠﺮﺗﮩﺎ‬ñ ‫ ﺑ ﺘﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫ﺮاة‬g‫ ﺻﻼة ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫( وﻋﻦ اﺑﻦ‬ƒ)
ٔ ٔ
‫ دارﮨﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ ﻓﻴﻤﺎ‬ñ ‫ دارﮨﺎ وﺻﻼﺗﮩﺎ‬ñ ‫ ﺣﺠﺮﺗﮩﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗﮩﺎ‬ñ ‫وﺻﻼﺗﮩﺎ‬
ٔ
‫ﻜﺒ„ ورﺟﺎﻟﮧ‬B‫ ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬.‫ﺸﻴﻄﺎن‬B‫“ﻓﮩﺎ ا‬Õ‫ﺮاة إذا ﺧﺮﺟﺖ اﺳ‬g‫ إن ا‬:‫ﺳﻮاﮨﺎ ﺛﻢ ﻗﺎل‬
.(Е\ƒ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﺼﺤﻴﺢ‬B‫رﺟﺎل ا‬
Ibn Mas‛0d radiyall hu ‛anhu said: The sal h of a woman in her private
chamber is better than her sal h in her room, and her sal h in her
room is better than her sal h in her house, and her sal h in her house
is better than her sal h anywhere else. He then said: When a woman
emerges from her house, Shayt n lies in wait for her.
ٔ
‫ﺮاة‬g‫ ﺻﻼة ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺴﻌﻮد ر‬: ‫( ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬Ð)
ٔ ٔ
Ú‫ و‬.‫ﺎ‬ú‫ ﺑ ﺘ‬ñ ‫ﺎ‬ú‫ﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗ‬ú‫ﺪﻋ‬4 ñ ‫ﺎ‬ú‫ﺎ وﺻﻼﺗ‬ú‫ ﺣﺠﺮﺗ‬ñ ‫ﺎ‬ú‫ﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗ‬ú‫ ﺑ ﺘ‬ñ
‫ﻮ ا‘ﻴﺖ‬J :ù‫ﺴﻨﺪ‬B‫ وﻗﺎل ا‬،‫ داﺧﻞ ا‘ﻴﺖ‬ñ ‫ﻮن‬9‫ ﻳ‬ù=‫ﺼﻐ„ ا‬B‫ﻮ ا‘ﻴﺖ ا‬J ‫ﺎ‬ú‫ﺪﻋ‬4 :‫ﺸﮧ‬:‫ﺎ‬J
ٔ ‫)رواہ ٔاﺑﻮ‬.‫ﺰاﻧﺔ داﺧﻞ ا‘ﻴﺖ‬y‫ﻮ ا‬J‫ﺘﺎع و‬g‫ ¬ﺒﺎٔ ﻓﻴﮧ ﺧ„ ا‬ù=‫ا‬
ñ ‫ﺴﺪﻳﺪ‬Õ‫ ﺑﺎب اﻟ‬۱/۸۴ :‫داود‬
.(õ‫ذﻟ‬
‛Abdull h ibn Mas‛0d radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: The sal h of a woman in her private
chamber is better than her sal h in her room, and her sal h in her
closet is better than her sal h in her private chamber.” The closet
refers to an inner room within a room. As-Sind$ said: It refers to a
place where valuables are stored within the room.
ٔ ٔ ٔ
‫ اﷲ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ر‬ù‫ﺴﺎﻋﺪ‬B‫ &ﻴﺪ ا‬ì‫ﺮاة ا‬:‫ اﷲ ﻋﻨﻬﺎ ا‬u‫( ﻋﻦ ام &ﻴﺪ ر‬۴)
ٔ ٔ
‫ ﺧ„ ﻣﻦ‬õ‫ ﺑ ﺘ‬ñ õ‫ﺼﻼة ﻣ وﺻﻼﺗ‬B‫ﺒ^ ا‬7 õ‫ ﻗﺪ ﻋﻠﻤﺖ اﻧ‬:‫ﺎ‬ú‫ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل ﻟ‬
‫ دارک‬ñ õ‫ دارک وﺻﻼﺗ‬ñ õ‫ ﺧ„ ﻣﻦ ﺻﻼﺗ‬õ‫ ﺣﺠﺮﺗ‬ñ õ‫ وﺻﻼﺗ‬õ‫ ﺣﺠﺮﺗ‬ñ õ‫ﺻﻼﺗ‬
ñ õ‫ ﺧ„ ﻣﻦ ﺻﻼﺗ‬õ‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ õ‫ وﺻﻼﺗ‬õ‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ õ‫ﺧ„ ﻣﻦ ﺻﻼﺗ‬

307
 ٔ ٔ ٔ
Á‫ ﻓﻴﮧ ﺣ‬Š‫ﻧﺖ ﺗﺼ‬ð‫ ﻓ‬،‫ﺎ واﻇﻠﻤﮧ‬ú‫ اﻗ\ !ء ﻣﻦ ﺑ ﺘ‬ñ ‫ﺴﺠﺪ‬: ‫ﺎ‬ú‫ ﻓﺒ ﻟ‬،‫ﺮت‬:‫ ﻓﺎ‬.ù‫ﺴﺠﺪ‬:
. ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،۲/۸۱۵/۱۶۸۹ :‫ﻤﺔ‬h‫ ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬.‫ﻟﻘﻴﺖ اﷲ ﻋﺰ وﺟﻞ‬
ٔ
.(۷/۶۷۶ :‫ اﻟﻌﻤﺎل‬ó‫ ﻛ‬ñ ‫ﻛﺬا‬،‫ورواہ اﻻﻣﺎم ا&ﺪ واﺑﻦ ﺣﺒﺎن‬
Umm Humayd radiyall hu ‛anh – the wife of Ab0 Humayd as-S ‛id$
radiyall hu ‛anhu – relates that Ras0lull h sallall hu ‛alayhi wa sallam
said to her: “I know that you like to perform sal h with me, but your
sal h in your private chamber is better than your sal h in your room,
and your sal h in your room is better than your sal h in your house,
and your sal h in your house is better than your sal h in your people’s
masjid, and your sal h in your people’s masjid is better than your sal h
in my masjid.” She then issued orders for a sal h-place be prepared for
her in the furthest and darkest part of her private chamber. She used
to perform her sal h there until she passed away.
ٔ
‫ﺴﺎء‬ª‫ﺴﺎﺟﺪ اﻟ‬: „‫ ﺧ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ زوج ا‬u‫( ﻋﻦ ام ﺳﻠﻤﺔ ر‬Ë)
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،۱۶۸۳/ ۲/۸۱۳ :‫ﻤﺔ‬h‫)ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬.‫ﻦ‬ú‫ﻗﻌﺮ ﺑﻴﻮﺗ‬
Umm Salamah radiyall hu ‛anh narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: The best mas jid for women are the recesses of
their homes.
ٔ
‫ ﻓﺈذا‬،‫ﺮاة ﻋﻮرة‬g‫ إن ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫( ﻋﻦ ﻋﺒﺪ اﷲ ر‬۶)
ٔ
‫ إﺳﻨﺎدہ‬.‫ﺎ‬ú‫ ﻗﻌﺮ ﺑ ﺘ‬ñ ‫ﻰ‬J‫ﺎ و‬úC‫ﻮن ﻣﻦ وﺟﮧ ر‬9‫ﺸﻴﻄﺎن واﻗﺮب ﻣﺎ ﺗ‬B‫ﺎ ا‬ú‫“ﻓ‬Õ‫ﺧﺮﺟﺖ اﺳ‬
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،۲/۸۱۳/۱۶۸۵ :‫ﻤﺔ‬h‫)ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ﺻﺤﻴﺢ‬
‛Abdull h radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: A woman is an aurah (something that is to be
concealed). When she emerges from her home, Shayt n lies in wait for
her. The closest she is to All h ta‛ l is when she is in the recess of her
home.
ٔ
‫ إن اﺣﺐ ﺻﻼة‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫( ﻋﻦ ﻋﺒﺪ اﷲ ر‬۷)
ٔ ٔ
„‫ﻜﺒ‬B‫ ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬: ‫ﺜﻴ‬ú‫ ﻗﺎل اﻟ‬.‫ﺎ ﻇﻠﻤﺔ‬ú‫ ﺑ ﺘ‬ñ ‫ن‬ð: ‫ اﺷﺪ‬ñ ‫ اﷲ‬U‫ﺮاة إ‬g‫ﺎ ا‬ú‫ﺗﺼﻠﻴ‬
ٔ
‫ﺮاة‬g‫ ﺑﺎب اﺧﺘﻴﺎر ﺻﻼة ا‬،۲/۸۱۶/۱۶۹۱ :‫ﻤﺔ‬h‫)ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ﻮﺛﻮﻗﻮن و½ﺳﻨﺎدہ ﺣﺴﻦ‬: ‫ورﺟﺎﻟﮧ‬
ٔ
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ﺎ ﻇﻠﻤﺔ‬ú‫ن ﻣﻦ ﺑ ﺘ‬ð: ‫ اﺷﺪ‬ñ
‛Abdull h radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: The most beloved sal h of a woman in the sight of

308
All h ta‛ l is the sal h which she performs in the darkest part of her
house.
It was also the thinking of Hadrat ‛Ā’ishah radiyall hu ‛anh that
bearing in mind the temptations and corrupt times, women ought to
perform their sal h in their homes. She said: If Ras0lull h sallall hu
‛alayhi wa sallam was to see the new things which women have
initiated today, he would have forbidden them from the mas jid… This
Had$th reads as follows:

‫ اﷲ ﻋﻠﻴﻪ‬Š‫ رﺳﻮل اﷲ ﺻ‬ù‫ﻮ را‬B :‫ اﷲ ﻋﻨﻬﺎ ﺗﻘﻮل‬u‫ﺸﺔ ر‬æÈ ‫ ﺳﻤﻌﺖ‬:‫ﻋﻦ ﻋﻤﺮة ﻗﺎﻟﺖ‬
ٔ
‫ﺬہ؟‬J ‫ ﻓﻘﻠﺖ ﻣﺎ‬،‫اﺋﻴﻞ‬Æ‫ﺴﺎء ﺑ إ‬å ‫ﺴﺎﺟﺪ ﻛﻤﺎ ﻣﻨﻌﺖ‬g‫ﻦ ا‬ú‫ﻨﻌ‬g ‫ﺴﺎء ﺑﻌﺪہ‬ª‫وﺳﻠﻢ ﻣﺎ اﺣﺪث اﻟ‬
ٔ
‫ﻜﺘﺐ‬g‫ ا‬،۲/۸۱۸/۱۶۹۸ :‫ﻤﮧ‬h‫ )ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ ﻧﻌﻢ‬:‫اﺋﻴﻞ؟ ﻗﺎﻟﺖ‬Æ‫ﺴﺎء ﺑ إ‬å ‫او ﻣﻨﻌﺖ‬
.(۱/۱۸۳ :‫ﺴﻠﻢ‬g‫ وا‬۱/۱۲۰ :ù‫ ورواہ ا‘ﺨﺎر‬. ‫اﻻﺳﻼ‬
‛All mah Ab0 Bakr ibn Is-h q ibn Khuzaymah rahimahull h has a
special chapter titled: Although there are many virtues in performing
sal h in Masjid-e-Nabaw$, it is better for women to perform their sal h
in their homes. The Had$th which makes mention of this virtue is for
the men and not for women. He writes:
ٔ
š ‫ﺎ‬ú‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ ‫ﺎ‬ú‫ﺎ وﺻﻼﺗ‬J‫ دار‬ñ ‫ﺎ‬ú‫ ﺻﻼﺗ‬š ‫ﺎ‬ú‫ ﺣﺠﺮﺗ‬ñ ‫ﺮاة‬g‫ﺑﺎب اﺧﺘﻴﺎر ﺻﻼة ا‬
‫ اﷲ‬Š‫ ﺻ‬.•‫ﺴﺠﺪ ا‬: ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و½ن [ﻧﺖ ﺻﻼة‬Š‫ ﺻ‬.•‫ﺴﺠﺪ ا‬: ñ ‫ﺎ‬ú‫ﺻﻼﺗ‬
ٔ ٔ
‫ اﷲ‬Š‫ ﺻ‬.•‫ ان ﻗﻮل ا‬š ‫´ﻞ‬Q‫ وا‬،‫ﺴﺎﺟﺪ‬g‫ﺎ ﻣﻦ ا‬J„‫ ﻏ‬ñ ‫ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﻌﺪل اﻟﻒ ﺻﻼة‬
ٔ ٔ ٔ
‫ اراد ﺑﮧ‬.‫ﺴﺎﺟﺪ‬g‫ﺬا اﻓﻀﻞ ﻣﻦ اﻟﻒ ﺻﻼة ﻓﻴﻤﺎ ﺳﻮاہ ﻣﻦ ا‬J ù‫ﺴﺠﺪ‬: ñ ‫ ﺻﻼة‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
.‫ﺴﺎء‬ª‫ﺮﺟﺎل دون ﺻﻼة اﻟ‬B‫ﺻﻼة ا‬
ٔ ٔ ٔ ٔ
ù‫ﺴﺎﻋﺪ‬B‫ﺮاة اﺑﻦ &ﻴﺪ ا‬:‫ ﻋﻦ ﻋﻤﺘﮧ ا‬ù‫ﺪ اﻻﻧﺼﺎر‬h‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺳﻮ‬...‫ﺮ‬J‫ﻧﺎ اﺑﻮ ﻃﺎ‬e‫اﺧ‬
ٔ ٔ
õ‫ﺼﻼة ﻣﻌ‬B‫ اﺣﺐ ا‬û‫ﻳﺎ رﺳﻮل اﷲ إ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎﻟﺖ‬Š‫ ﺻ‬.•‫ﺎ ﺟﺎءت ا‬ú‫اﻧ‬
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ و½ﺳﻨﺎدہ ﺣﺴﻦ‬،۲/۸۱۵/۱۶۷۹ :‫ﻤﺔ‬h‫ )رواہ اﺑﻦ ﺧﺰ‬.‫ﺮ‬: ‫اﻟﺦ ﻛﻤﺎ‬...‫ﻓﻘﺎل‬
A Had$th states that it is 25 times better for a woman to perform her
sal h individually than in congregation:
ٔ ً ً ٔ
:‫ﻄﺎب‬y‫ )اﻟﻔﺮدوس ﺑﻤﺎﺛﻮر ا‬.‫ﻦ درﺟﺔ‬h“‫ﺴﺎ وﻋ‬£ ‫ ا ﻤﻊ‬ñ ‫ﺎ‬ú‫ ﺻﻼﺗ‬š ‫ﺮاة ﺗﻔﻀﻞ‬g‫ﺻﻼة ا‬
.(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،‫ ﻋﻦ اﺑﻦ ﻋﻤﺮ‬،۲/۳۸۹/۳۸۲۶
An objection and an answer to it
Objection:
309
Women in the era of Ras0lull h sallall hu ‛alayhi wa sallam used to
frequent the mas jid, what is the reason for prohibiting them today?
Answer:
Women in the era of Ras0lull h sallall hu ‛alayhi wa sallam certainly
frequented the mas jid for sal h and other reasons. They are
prohibited today because of certain reasons. They are:
(1)
During the era of Ras0lull h sallall hu ‛alayhi wa sallam, divine
revelation continued coming to him. Masjid-e-Nabaw$ was the centre
for Islamic education. The injunctions of Islam were sent down
gradually. Ras0lull h sallall hu ‛alayhi wa sallam used to explain them
as they were sent down, and the Sah bah radiyall hu ‛anhum would
practise on them. Women are accountable just as men. Thus, it was
also essential for them to know the rulings of Islam. They would join
the congregational sal h so that they may hear directly from
Ras0lull h sallall hu ‛alayhi wa sallam the new injunctions which were
revealed, practise on them, and convey them to other women.
Consequently this is exactly what happened. A large portion of Islam
was conveyed to the ummat through the Sah biy t and pure wives of
Ras0lull h sallall hu ‛alayhi wa sallam. Those who study and teach
Ah d$th are fully aware of this.
This grand objective was concealed. Nowadays, education and
propagation takes place everywhere and the means for disseminating
knowledge are also countless. There is no need for women to bear the
inconvenience of going to the masjid.
(2)
The era of Ras0lull h sallall hu ‛alayhi wa sallam was the best of eras;
there was no fear of evil spreading. Temptation and corruption were
sealed off. It was completely safe to go to the masjid; there was no
danger. Thus, how can the present era be compared to the Prophetic
era?
Nowadays, new tribulations are cropping up every day. There is a
deluge of nudity and immorality. The means for spreading evil are
many. Hopes for good are few while immoral and depraved persons
are more. Women’s fashion is progressing by the day. In such a
situation, there are definitely tribulations for women to leave their
homes and go to the masjid. This is why Hadrat ‛Ā’ishah radiyall hu
‛anh said that if Ras0lull h sallall hu ‛alayhi wa sallam had seen what
new things the women of these times [her time] have introduced, he
would certainly prohibit them. Her era was quite close to that of
310
Ras0lull h sallall hu ‛alayhi wa sallam. If she were to come to know of
the situation of our times, she would not tolerate permitting them for
even a single second. We will not be wrong if we were to say that the
days of ignorance are returning.
(3)
When the Sah biy t used to go to the masjid during the era of
Ras0lull h sallall hu ‛alayhi wa sallam, they used to take extreme care
and precaution; and they were guided at every point:
(a) Due consideration was given to purdah/hij b. The narrations
state that they used wrap thick woollen sheets around them in
such a manner that only one eye was visible to those on the
road. The entire body was concealed by the thick sheet. As for
the purdah/hij b of present day women, it is a beautification
in itself.
(b) They were not permitted to go to the masjid if they made
themselves up. Rather, they used to go while they were dirty
and dusty.
Sah$h Ibn Khuzaymah states:
ٔ
‫ و´ﺨﺮﺟﻦ إذا ﺧﺮﺟﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﻋﻦ ا‬
ٔ
U‫ﺴﺎء ا‬ª‫ﺮوج اﻟ‬Ç ‫ﺮ‬:‫ ﺑﺎب اﻻ‬،۲/۸۱۱/۱۶۷۹ :‫ﻤﺔ‬h‫ )ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬،‫ﺗﻔﻼت‬
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ﺴﺎﺟﺪ ﺗﻔﻼت‬g‫ا‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: “If they emerge, they must emerge
while they are foul-smelling.”
(c) They were prohibited from applying perfume.
Sah$h Ibn Khuzaymah states:
ٔ
‫ إذا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺴﻌﻮد ر‬: ‫ﺮاة ﻋﺒﺪ اﷲ ﺑﻦ‬:‫ﻨﺐ ا‬h‫ﻋﻦ ز‬
(۲/۸۱۱/۱۶۸۰) .‫ﺴﺠﺪ ﻓﻼ ﺗﻤﺲ ﻃﻴﺒﺎ‬g‫ﺪت إﺣﺪا>ﻦ ا‬ú‫ﺷ‬
Zaynab the wife of ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu narrates
that Ras0lull h sallall hu ‛alayhi wa sallam said: When any of you
[woman] intends going to the masjid, she must not touch any perfume.

311
 ٔ ٔ ٔ ٔ
‫ﺮاة‬:‫ اﻳﻤﺎ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ر‬ù‫ اﻻﺷﻌﺮ‬î‫ﻮ‬: ì‫وﻋﻦ ا‬
.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬.‫ ﻋ^ زاﻧﻴﺔ‬L‫ و‬،‫ﻰ زاﻧﻴﺔ‬ú‫ﺎ ﻓ‬úò‫ ﻗﻮم ´ﺠﺪوا ر‬š ‫اﺳﺘﻌﻄﺮت ﻓﻤﺮت‬
(۲/۸۱۲/۱۶۸۱)
The above narration states that if a women applies perfume and
emerges, and passes by people who get a whiff of her perfume then
she is an adulteress. What a severe warning!
Another narration states that if she applies perfume and goes to the
masjid, her sal h will not be accepted:
ٔ ٔ ٔ
،‫ﺎ ﺗﻌﺼﻒ‬úò‫ﺮاة ور‬:‫ اﷲ ﻋﻨﻪ ا‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﺮت ﺑﺎ‬: ‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﻋﻦ ا‬
ٔ ٔ
:‫ ﻧﻌﻢ ﻗﺎل‬:‫ ﺗﻄﻴﺒﺖ؟ ﻗﺎﻟﺖ‬:‫ ﻗﺎل‬،‫ﺴﺠﺪ‬g‫ ا‬U‫ إ‬:‫ﺪﻳﻦ ﻳﺎ اﻣﺔ ا ﺒﺎر ﻗﺎﻟﺖ‬h‫ اﻳﻦ ﺗﺮ‬U‫ إ‬:‫ﺎ‬ú‫ﻓﻘﺎل ﻟ‬
ٔ
‫ﺮاة‬:‫ ﻻ ﻳﻘﺒﻞ اﷲ ﻣﻦ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬û‫ ﻓﺈ‬Š‫ﺴ‬Õ‫ﻓﺎرﺟ ﻓﺎﻏ‬
‫ )ﺻﺤﻴﺢ اﺑﻦ‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬.‫ ﺗﺮﺟﻊ ﻓﺘﻐﺴﻞ‬Á‫ﺎ ﺗﻌﺼﻒ ﺣ‬úò‫ﺴﺠﺪ ور‬g‫ ا‬U‫ﺻﻼة ﺧﺮﺟﺖ إ‬
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،۲/۸۱۲/۱۶۸۲ :‫ﻤﺔ‬h‫ﺧﺰ‬
(d) They were prohibited from intermingling. The men were
ordered to wait for a while after the sal h so that the women
could leave. The men would leave after that so that they do
not intermingle on the road. A Had$th states:
ً
ù{‫ ﻓ‬:‫ﻧﮧ )ﺴ„ا ﻗﺎل اﺑﻦ ﺷﮩﺎب‬ð: ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺳﻠﻢ ﻳﻤﻜﺚ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬
ٔ
.(۱/۱۱۷/۸۴۱ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﺴﺎء‬ª‫& ﻳﻨﻔﺬ ﻣﻦ ﻳﻨ~ف ﻣﻦ اﻟ‬B ‫واﷲ اﻋﻠﻢ‬
After completing the sal h, Ras0lull h sallall hu ‛alayhi wa sallam
used to remain in his place for a short while. Ibn Shih b said: We think
– and All h knows best – that he did this so that the women may leave.
Statements of the jurists
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ
‫ﺮاة‬g‫ ﺻﻼة ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺨﺎﻟﻔﺔ ﻟﻘﻮﻟﮧ ﺻ‬g‫ﺎ ﻓﻴﮧ ﻣﻦ اﻟﻔﺘﻨﺔ وا‬g ‫ت‬È‫ ن ا ﻤﺎ‬ò ‫وﻻ‬
ٔ ٔ
.‫ﺎ‬ú‫ ﺑ ﺘ‬ñ ‫ﺎ‬ú‫ﺎ اﻓﻀﻞ ﻣﻦ ﺻﻼﺗ‬ú‫ﺪﻋ‬4 ñ ‫ﺎ‬ú‫ﺎ وﺻﻼﺗ‬ú‫ ﺣﺠﺮﺗ‬ñ ‫ﺎ‬ú‫ ﺻﻼﺗ‬ñ ‫ﺎ اﻓﻀﻞ‬ú‫ ﺑ ﺘ‬ñ
ٔ ٔ
...‫ﺢ إﻻ ﺻﻼة ا ﻨﺎزة‬h‫او‬O‫ﺎ [ﻟ‬J„‫ﺎ ﻻ ﻓﺮق ﺑ^ اﻟﻔﺮاﺋﺾ وﻏ‬ú‫ ﻟ‬O‫ﺎ ﻣﺎ [ن اﺳ‬ú‫ﻓﺎﻻﻓﻀﻞ ﻟ‬
ٔ ٰ ٔ ٔ ٔ
:U‫ ا‘ﻴﻮت ﻓﻘﺎل ﺗﻌﺎ‬ñ ‫ﻦ ﺑﺎﻟﻘﺮار‬J‫ﺮ‬:‫ ا‬U‫ﺗﻌﺎ‬ ‫ﺮ ﻻن اﷲ‬:‫ﺎﻟﻔﺔ اﻻ‬4 ù‫ﺨﺎﻟﻔﺔ( ا‬g‫ﻗﻮﻟﮧ )وا‬
‫ﻮ >ﻦ‬B ‫ﻦ‬ú‫ﻦ ﺧ„ ﻟ‬ú‫ ﺑﻴﻮﺗ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ وﻗﺎل ﺻ‬.۳۳ ‫ اﻻﺣﺰاب‬.‫ﻦ‬9‫ ﺑﻴﻮﺗ‬ñ ‫وﻗﺮن‬

312
 ‫ﻳﻌﻠﻤﻦ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،۱/۳۰۴ :‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن اﻻﺣﻖ ﺑﺎﻻﻣﺎﻣﺔ‪ ،‬ﻗﺪﻳ‬
‫ﻛﺘﺐ ﺧﺎﻧﮧ(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ً‬
‫وﻻ ‪ ò‬ن ا ﻤﺎ‪È‬ت ﻣﻄﻠﻘﺎ ‪ ˜ ñ‬اﻻوﻗﺎت واﻟﻌﺠﻮز [‪B‬ﺸﺎﺑﺔ ‪ ñ‬ا‪g‬ﻨﻊ ﻣﻦ ﺣﻀﻮر ا ﻤﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻻﻋﻴﺎد وﻏ„‪J‬ﺎ‪ ،‬ﻻﻧ‪ú‬ﺎ ‪Ý‬ﻨﻮﻋﺔ ﻋﻦ اﻟ‪e‬وز و=ﻟ‪[ õ‬ﻧﺖ ﺻﻼﺗ‪ú‬ﺎ ‪ ñ‬ﺟﻮف ﺑ ﺘ‪ú‬ﺎ اﻓﻀﻞ ﻣﻦ‬
‫ﺻﻼﺗ‪ú‬ﺎ ‪ ñ‬ﺻﺤﻦ دار‪J‬ﺎ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۴۵ :‬ﺑﻴﺎن ﻣﻦ ﺗ‪9‬ﺮه اﻣﺎﻣﺘ‪ú‬ﻢ‪ ،‬ﺑ„وت(‪.‬‬
‫‪Women must not attend congregational sal hs at all times. An old‬‬
‫‪woman is just as prohibited from attending the congregational sal h,‬‬
‫‪‛id sal h and so on just as a young woman is prohibited. This is because‬‬
‫‪she is prohibited from emerging from her home. This is why her sal h‬‬
‫‪in the depths of her house is superior to her sal h in the courtyard of‬‬
‫‪her house.‬‬
‫‪Taht w$ ‛Al ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫اﻣﺎ ‪ ñ‬زﻣﺎﻧﻨﺎ ﻓﺎ‪g‬ﻔ‪ Á‬ﺑﮧ ﻣﻨﻊ ا‪ ñ ÏB‬ا‪ ÏB‬ﺣ‪ ñ Á‬ا‪B‬ﻮﻋﻆ و‪Ø‬ﻮہ )ﻗﻮﻟﮧ ﻟﻔﺴﺎد ا‪B‬ﺰﻣﺎن( و=ا‬
‫ﻗﺎﻟﺖ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ‪B‬ﻠ‪ª‬ﺴﺎء ﺣ^ ﺷﻜﻮن إ´‪ú‬ﺎ ﻣﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ •‪ú‬ﻴﮧ ﻟ‪ú‬ﻦ‬
‫ﻋﻦ ا‪y‬ﺮوج إ‪ U‬ا‪g‬ﺴﺎﺟﺪ‪B :‬ﻮ ﻋﻠﻢ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ ﻋﻠﻢ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻣﺎ‬
‫ٔ‬
‫اذن ﻟ‪9‬ﻦ ‪ ñ‬ا‪y‬ﺮوج‪ ،‬ﻗ‪ú‬ﺴﺘﺎ‪) .û‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۲۴۵ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪،‬‬
‫ﻛﻮﺋﭩﮧ(‪.‬‬
‫‪‛Ālamg$r$:‬‬
‫واﻟﻔﺘﻮ‪ ù‬ا´ﻮم ‪ š‬ا‪B‬ﻜﺮاﻫﺔ ‪ ˜ ñ‬ا‪B‬ﺼﻠﻮات ﻟﻈ‪ú‬ﻮر اﻟﻔﺴﺎد‪ ،‬ﻛﺬا ‪ ñ‬ا‪ ،ñðB‬و‪J‬ﻮ ا‪g‬ﺨﺘﺎر ﻛﺬا‬
‫‪ ñ‬ا•‪ž‬ﻴ^‪) .‬ﻓﺘﺎو‪ ۱/۸۹ :ù„}gÈ ù‬ا‘ﺎب ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬اﻻﻣﺎﻣﺔ ‪ ،‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬ﺑﻴﺎن‬
‫ﻣﻘﺎم اﻻﻣﺎم وا‪g‬ﺎ‪:‬ﻮم(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ‪ š‬ا‪g‬ﺬ‪J‬ﺐ ا‪g‬ﻔ‪ Á‬ﺑﮧ( ا‪ ù‬ﻣﺬ‪J‬ﺐ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ‪ ،‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬وﻗﺪ ﻳﻘﺎل ‪J‬ﺬہ اﻟﻔﺘﻮ‪ù‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﻟ‪ Á‬اﻋﺘﻤﺪ‪J‬ﺎ ا‪g‬ﺘﺎﺧﺮون ‪4‬ﺎﻟﻔﺔ ‪g‬ﺬ‪J‬ﺐ اﻹﻣﺎم وﺻﺎﺣﺒﻴﮧ‪ ،‬ﻓﺈﻧ‪ú‬ﻢ ﻧﻘﻠﻮا ان ا‪B‬ﺸﺎﺑﺔ ﺗﻤﻨﻊ ﻣﻄﻠﻘﺎ‬
‫ٔ‬ ‫ً ٔ‬
‫اﺗﻔﺎﻗﺎ‪ ،‬واﻣﺎ اﻟﻌﺠﻮز ﻓﻠ‪ú‬ﺎ ﺣﻀﻮر ا ﻤﺎﻋﺔ إﻻ ‪ ñ‬اﻟﻈ‪ú‬ﺮ واﻟﻌ~ وا ﻤﻌﺔ ا‪ ù‬وﻋﻨﺪ‪J‬ﻤﺎ‬
‫ً‬
‫ﻣﻄﻠﻘﺎ‪ ،‬ﻓﺎﻹﻓﺘﺎء ﺑﻤﻨﻊ اﻟﻌﺠﺎﺋﺰ ‪ ñ‬ا‪4 ÏB‬ﺎﻟﻒ ‪B‬ﻠ‪ ،Ï‬ﻓﺎﻻﻋﺘﻤﺎد ‪ š‬ﻣﺬ‪J‬ﺐ اﻹﻣﺎم ﻗﺎل ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ا•‪ú‬ﺮ‪ :‬وﻓﻴﮧ ﻧﻈﺮ‪ ،‬ﺑﻞ ‪J‬ﻮ ﻣﺎﺧﻮذ ﻣﻦ ﻗﻮل اﻹﻣﺎم وذﻟ‪ õ‬اﻧﮧ إﻧﻤﺎ ﻣﻨﻌ‪ú‬ﺎ ﻟﻘﻴﺎم ا@ﺎ‪:‬ﻞ و‪J‬ﻮ ﻓﺮط‬

‫‪313‬‬
 ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸ‪ú‬ﻮة ﺑﻨﺎء ‪ š‬ان اﻟﻔﺴﻘﺔ ﻻ ﻳ‪“ª‬ون ‪ ñ‬ا‪g‬ﻐﺮب ﻻﻧ‪ú‬ﻢ ﺑﺎﻟﻄﻌﺎم ‪:‬ﺸﻐﻮ‪B‬ﻮن و ‪ ñ‬اﻟﻔﺠﺮ‬
‫ٔ‬
‫واﻟﻌﺸﺎء ﻧﺎﺋﻤﻮن‪ ،‬ﻓﺈذا ﻓﺮض اﻧ‪Õ‬ﺸﺎر‪J‬ﻢ ‪J ñ‬ﺬہ اﻻوﻗﺎت ﻟﻐﻠﺒﺔ ﻓﺴﻘ‪ú‬ﻢ ﻛﻤﺎ ‪ ñ‬زﻣﺎﻧﻨﺎ ﺑﻞ‬
‫ٔ‬
‫‪7‬ﺮ‪úh‬ﻢ إﻳﺎ‪J‬ﺎ [ن ا‪g‬ﻨﻊ ﻓﻴ‪ú‬ﺎ اﻇ‪ú‬ﺮ ﻣﻦ اﻟﻈ‪ú‬ﺮ‪ .‬ﻧﮩﺮ‪) .‬ﺷﺎ ‪ ،۱/۵۶۶ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ‬
‫ﻛﻤ~ (‪.‬‬
‫‪Taqr$r t ar-R fi‛$:‬‬
‫ٔ‬
‫)ﻗﻮل ا‪B‬ﺸﺎرح‪ :‬واﺳ‪Õ‬ﺜ ا‪B‬ﻜﻤﺎل ‪Î‬ﺜﺎ اﻟﻌﺠﺎﺋﺰ( ﻟ‪9‬ﻦ ﻣﻦ اﻃﻠﻖ ﻗﺎل ‪ ÏB‬ﺳﺎﻗﻄﺔ ﻻﻗﻄﺔ‪ ،‬و½ذا‬
‫ٔ‬
‫[ﻧﺖ اﻟﻔﺴﺎق ﺗ‪Õ‬ﺒﻊ ا‘‪ú‬ﺎﺋﻢ وا‪g‬ﻮ• ‪ ñ‬اﻟﻘﺒﻮر ﻓﻼن ﺗ‪Õ‬ﺒﻊ اﻟﻌﺠﺎﺋﺰ ا‪g‬ﺘﻔﺎﻧﻴﺔ او•‪ ،‬ﻓ‪ Ï‬ﻣﻦ‬
‫ٔ‬
‫ﺗ‪9‬ﻠﻢ ‪ š‬ﺣﺴﺐ ﺣﺎﻟﮧ وﻣﺎ )ﺸﺎ‪J‬ﺪ ‪ ñ‬ا‪J‬ﻞ ﻋ~ہ وﻣﻦ ا¡ﺴﻊ إﻃﻼﻋﮧ ﻣﻨﻊ ا‪ ÏB‬و‪J‬ﻮ‬
‫ٔ‬
‫ا‪B‬ﺼﻮاب و)ﺸ‪ú‬ﺪ ﻟﮧ ﺣﺪﻳﺚ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﺣﻴﺚ ﻗﺎﻟﺖ‪B :‬ﻮ را‪ ù‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ اﺣﺪث اﻟ‪ª‬ﺴﺎء ‪g‬ﻨﻌ‪ú‬ﻦ ا‪g‬ﺴﺎﺟﺪ‪ .‬و‪B‬ﻢ ﻳﻔﺼﻞ‪ .‬ر&‪) .Á‬ا•ﺤﺮ‪h‬ﺮ ا‪g‬ﺨﺘﺎر‪،۱/۷۲ :‬‬
‫ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ ﻛﻤ~ (‪.‬‬
‫‪Fath al-Qad$r:‬‬
‫ٔ‬
‫ﻻ ﻳﻘﺎل‪J :‬ﺬا ﺣﻴ‪ª‬ﺌﺬ ‪å‬ﺴﺦ ﺑﺎ•ﻌﻠﻴﻞ‪ .‬ﻻﻧﺎ ﻧﻘﻮل‪ :‬ا‪g‬ﻨﻊ ﻳ‪3‬ﺒﺖ ﺣﻴ‪ª‬ﺌﺬ ﺑﺎﻟﻌﻤﻮﻣﺎت ا‪g‬ﺎﻧﻌﺔ ﻣﻦ‬
‫ٔ‬
‫ا•ﻔﺘ^‪ ،‬او ‪J‬ﻮ ﻣﻦ ﺑﺎب اﻹﻃﻼق ‪“ê‬ط ﻓ'ول ﺑﺰواﻟﮧ [ﻧﺘ‪ú‬ﺎء ا@‪9‬ﻢ ﺑﺎﻧﺘ‪ú‬ﺎء ﻋﻠﺘﮧ‪ ،‬وﻗﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎﻟﺖ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ‪ ñ‬ا‪B‬ﺼﺤﻴﺢ‪B :‬ﻮ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ را‪ ù‬ﻣﺎ‬
‫ٔ‬ ‫ٔ‬
‫اﺣﺪث اﻟ‪ª‬ﺴﺎء ﺑﻌﺪہ ‪g‬ﻨﻌ‪ú‬ﻦ‪ .‬ﺑﻞ ﻋﻤﻢ ا‪g‬ﺘﺎﺧﺮون ا‪g‬ﻨﻊ ‪B‬ﻠﻌﺠﺎﺋﺰ وا‪B‬ﺸﻮاب ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ‬
‫ٔ‬
‫ﻟﻐﻠﺒﺔ اﻟﻔﺴﺎد ‪ ñ‬ﺳﺎﺋﺮ اﻻوﻗﺎت‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۳۶۵ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪‛In yah Sharh Hid yah:‬‬
‫واﻟﻔﺘﻮ‪ ù‬ا´ﻮم ‪ š‬ﻛﺮاﻫﺔ ﺣﻀﻮر‪J‬ﻦ ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ ﻟﻈ‪ú‬ﻮر اﻟﻔﺴﺎد‪) .‬ﻋﻨﺎﻳﮧ ‪J š‬ﺎ‪:‬ﺶ‬
‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۳۶۶ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Jauharah:‬‬
‫واﻟﻔﺘﻮ‪ ù‬ا´ﻮم ‪ š‬ا‪B‬ﻜﺮاﻫﺔ ‪ ñ‬ا‪B‬ﺼﻼة ‪ú$‬ﺎ ﻟﻈ‪ú‬ﻮر اﻟﻔﺴﻖ ‪J ñ‬ﺬا ا‪B‬ﺰﻣﺎن‪) .‬ا ﻮ‪J‬ﺮة ا•„ة‪:‬‬
‫‪ ،۷۲‬ﺑﺎب ﺻﻔﺔ ا‪B‬ﺼﻼة‪: ،‬ﻜﺘﺒﮧ اﻣﺪادﻳﮧ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪Al-Ikhtiy r Li Ta‛l$l al-Mukht r:‬‬
‫ٔ‬
‫وا‪g‬ﺨﺘﺎر ‪ ñ‬زﻣﺎﻧﻨﺎ ان ﻻ ‪#‬ﻮز !ء ﻣﻦ ذﻟ‪ õ‬ﻟﻔﺴﺎد ا‪B‬ﺰﻣﺎن وا•ﻈﺎ‪J‬ﺮ ﺑﺎﻟﻔﻮاﺣﺶ‪) .‬اﻻﺧﺘﻴﺎر‬
‫•ﻌﻠﻴﻞ ا‪g‬ﺨﺘﺎر‪ ،۵۹ :‬دار ا‪Q‬ﻋﻮة اﺳ‪Õ‬ﻨﺒﻮل(‪.‬‬

‫‪314‬‬
‫‪Majma‛ al-Anhur:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺣ‪ð‬م ﻗﺪ ‪á‬ﺘﻠﻒ ﺑﺎﺧﺘﻼف ا‪B‬ﺰﻣﺎن‪ ،‬اﻻ ﻳﺮ‪ ù‬ان اﻟ‪ª‬ﺴﺎء >ﻦ ¬ﺮﺟﻦ إ‪ U‬ا ﻤﺎ‪È‬ت ‪ñ‬‬
‫ٔ‬
‫زﻣﺎﻧﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻠﻮة وا‪B‬ﺴﻼم وزﻣﺎن ا‪ ì‬ﺑ‪9‬ﺮ ا‪B‬ﺼﺪﻳﻖ ر‪ u‬اﷲ ﻋﻨﻪ ﺣ‪ Á‬ﻣﻨﻌ‪ú‬ﻦ ﻋﻤﺮ‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ واﺳﺘﻘﺮ اﻻ‪:‬ﺮ ﻋﻠﻴﮧ و*ن ذﻟ‪J õ‬ﻮ ا‪B‬ﺼﻮاب ﻛﻤﺎ ‪ ñ‬ا•‪ž‬ﻴ^‪ë) .‬ﻤﻊ اﻻﻧ‪ú‬ﺮ ‪ñ‬‬
‫©ح ‪:‬ﻠﺘ‪ þ‬اﻻ‪Î‬ﺮ‪ ،۲/۳۸۴ :‬ﺑﺎب اﻻﺟﺮة اﻟﻔﺎﺳﺪة ‪7‬ﺖ ﻛﺘﺎب اﻻﺟﺎرة ‪ ،‬اﺣﻴﺎء اﻟ‪O‬اث‬
‫اﻟﻌﺮ (‪.‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻣﺎ اﻟ‪ª‬ﺴﺎء ﻓﻼن ﺧﺮوﺟ‪ú‬ﻦ إ‪ U‬ا ﻤﺎ‪È‬ت ﻓﺘﻨﺔ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ ‪ ñ‬ﺗﺮﺗﻴﺐ ا‪“B‬اﺋﻊ‪/۱/۱۵۵ :‬‬
‫ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن ﻣﻦ ‪z‬ﺐ ﻋﻠﻴﮧ ا ﻤﺎﻋﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Mabs0t:‬‬
‫إن اﻟﻌﺠﻮز إذا [ن ﻻ )ﺸﺘ‪ú‬ﻴ‪ú‬ﺎ ﺷﺎب )ﺸﺘ‪ú‬ﻴ‪ú‬ﺎ ﺷﻴﺦ ﻣﺜﻠ‪ú‬ﺎ ور‪C‬ﻤﺎ ‪ò‬ﻤﻞ ﻓﺮط ا‪B‬ﺴﺒﻖ ا‪B‬ﺸﺎب‬
‫ٔ‬
‫‪ š‬ان )ﺸﺘ‪ú‬ﻴ‪ú‬ﺎ‪...‬ﻛﻤﺎ ‪ ñ‬زﻣﺎﻧﻨﺎ ﻓﻠ‪ú‬ﺬہ اﻟﻌﻠﺔ ﻣﻨﻌﺖ ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ‪) .‬ا‪žg‬ﺴﻮط ‪B‬ﻠ‪°‬ﺧ‪:à‬‬
‫ٓ‬
‫‪ ،۲/۴۱‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ ،‬ادارة اﻟﻘﺮان ﻛﺮا‪.(v‬‬
‫‪‛All mah ‛Ayn$ rahimahull h also prohibits women on the basis of‬‬
‫‪temptation and tribulation. He writes in ‛Umdah al-Q r$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﺻﺤﺎﺑﻨﺎ‪ :‬ﻻن ‪ ñ‬ﺧﺮوﺟ‪ú‬ﻦ ﺧﻮف اﻟﻔﺘﻨﺔ و‪J‬ﻮ ﺳﺒﺐ ‪B‬ﻠﺤﺮام‪ ،‬وﻣﺎ ﻳﻔ‪ E‬إ‪ U‬ا@ﺮام ﻓ‪ú‬ﻮ‬
‫ٔ‬
‫ﺣﺮام‪ ،‬ﻓﻌ‪J Š‬ﺬا ﻗﻮﻟ‪ú‬ﻢ‪ :‬ﻳ‪9‬ﺮه ‪:‬ﺮاد‪J‬ﻢ ‪ò‬ﺮم‪ ،‬ﻻ ﺳﻴﻤﺎ ‪J ñ‬ﺬا ا‪B‬ﺰﻣﺎن ‪B‬ﺸﻴﻮع اﻟﻔﺴﺎد ‪ ñ‬ا‪J‬ﻠﮧ‪.‬‬
‫)ﻋﻤﺪة اﻟﻘﺎر‪ ،۴/۶۴۶ :ù‬ﺑﺎب ﺧﺮوج اﻟ‪ª‬ﺴﺎء ا‪ U‬ا‪g‬ﺴﺎﺟﺪ(‪.‬‬
‫‪He writes further on:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪B :‬ﻮ ﺷﺎ‪J‬ﺪت ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻨﮩﺎ ﻣﺎ اﺣﺪث ‪å‬ﺴﺎء ‪J‬ﺬا ا‪B‬ﺰﻣﺎن ﻣﻦ اﻧﻮاع ا‘ﺪع‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫وا‪g‬ﻨﻜﺮات ‪ðB‬ﻧﺖ اﺷﺪ اﻧ‪9‬ﺎرا‪ ،‬وﻻ ﺳﻴﻤﺎ ‪å‬ﺴﺎء ‪ ،~:‬ﻓﺈن ﻓﻴ‪ú‬ﻦ ﺑﺪ‪ È‬ﻻ ﺗﻮﺻﻒ وﻣﻨﻜﺮات‬
‫ٓ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻ ﺗﻤﻨﻊ‪ ،‬ﻣﻨ‪ú‬ﺎ ﺛﻴﺎﺑ‪ú‬ﻦ ﻣﻦ اﻧﻮاع ا@ﺮ‪h‬ﺮا‪ªg‬ﺴﻮﺟﺔ اﻃﺮاﻓ‪ú‬ﺎ ﻣﻦ ا=‪J‬ﺐ وا‪g‬ﺮﺻﻌﺔ ﺑﺎ‪B‬ﻼ‪ U‬واﻧﻮاع‬
‫ٔ‬ ‫ا ﻮاﮨﺮ‪ ،‬وﻣﺎ ‪ٔ š‬‬
‫رووﺳﮩﻦ ﻣﻦ اﻻﻗﺮاص ا‪g‬ﺬﮨﺒﺔ ا‪g‬ﺮﺻﻌﺔ وا ﻮا‪J‬ﺮ ا‪œ‬ﻤﻨﻴﺔ‪ ،‬وا‪g‬ﻨﺎدﻳﻞ ا@ﺮ‪h‬ﺮ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ªg‬ﺴﻮج ﺑﺎ=‪J‬ﺐ واﻟﻔﻀﺔ ا‪g‬ﻤﺪودة‪ ،‬وﻗﻤﺼﺎﻧ‪ú‬ﻦ ﻣﻦ اﻧﻮاع ا@ﺮ‪h‬ﺮ ا‪B‬ﻮاﺳﻌﺔ اﻻ‪³‬ﻤﺎم ﺟﺪا‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴﺎﺑﻠﺔ اذﻳﺎﻟ‪ú‬ﺎ ‪ š‬اﻻرض ﻣﻘﺪار اذرع ﻛﺜ„ة ‪Î‬ﻴﺚ ﻳﻤ‪9‬ﻦ ان ‪#‬ﻌﻞ ﻣﻦ ﻗﻤﻴﺺ واﺣﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﺛﻼﺛﺔ ﻗﻤﺼﺎن وا‪ .ɳ‬وﻣﻨ‪ú‬ﺎ‪: :‬ﺸﻴ‪ú‬ﻦ ‪ ñ‬اﻻﺳﻮاق ‪ ñ‬ﺛﻴﺎب ﻓﺎﺧﺮة و‪J‬ﻦ ﻣﺘﺒﺨﺮات ﻣﺘﻌﻄﺮات‬
‫ٔ‬
‫ﻣﺎﺋﻼت ﻣﺘﺒﺨ‪O‬ات ﻣ‪O‬ا&ﺎت ﻣﻊ ا‪B‬ﺮﺟﺎل ‪:‬ﻜﺸﻮﻓﺎت ا‪B‬ﻮﺟﻮه ‪™ ñ‬ﻟﺐ اﻻوﻗﺎت‪ .‬وﻣﻨ‪ú‬ﺎ‪:‬‬
‫‪315‬‬
 ‫ً‬ ‫ٔ‬
‫ر¿ﻮ‪úC‬ﻦ ‪ š‬ا@ﻤ„ اﻟﻐﺮة وا‪³‬ﻤﺎﻣ‪ú‬ﻦ ﺳﺎﺑﻠﺔ ﻣﻦ ا ﺎﻧ‪ ñ ^ž‬ازر رﻓﻴﻌﺔ ﺟﺪا‪ .‬وﻣﻨ‪ú‬ﺎ‪ :‬ﻏﻠﺒﺘ‪ú‬ﻦ‬
‫ٔ‬
‫‪ š‬ا‪B‬ﺮﺟﺎل وﻗ‪ú‬ﺮ‪J‬ﻦ إﻳﺎ‪J‬ﻢ وﺣﻜﻤ‪ú‬ﻦ ﻋﻠﻴ‪ú‬ﻢ ﺑﺎ‪:‬ﻮر ﺷﺪﻳﺪة‪ ،‬وﻣﻨ‪ú‬ﻦ ‪å‬ﺴﺎء ﻳﺒﻌﻦ ا‪g‬ﻨﻜﺮات‬
‫ﺑﺎﻻﺟ‪ú‬ﺎر‪ ،‬و¬ﺎﻟﻂ ا‪B‬ﺮﺟﺎل ﻓﻴ‪ú‬ﺎ‪ ،‬وﻣﻨ‪ú‬ﻦ ﻗﻮادات ﻳﻔﺴﺪن ا‪B‬ﺮﺟﺎل واﻟ‪ª‬ﺴﺎء و‪h‬ﻤﺸ^ ﺑ ﻨ‪ú‬ﻦ ﺑﻤﺎ‬
‫ﻻ ﻳﺮض ﺑﮧ ا‪“B‬ع‪ ،‬وﻣﻨ‪ú‬ﻦ‪ :‬ﺻﻨﻒ ﺑﻐﺎﻳﺎ ﻗﺎﻋﺪات ﻣﺘﻮﺻﻼت ‪B‬ﻠﻔﺴﺎد‪ ،‬وﻣﻨ‪ú‬ﻦ ﺻﻨﻒ داﺋﺮات‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ š‬ارﺟﻠ‪ú‬ﻦ ﻳﺼﻄﺪن ا‪B‬ﺮﺟﺎل‪...‬وﻣﻨ‪ú‬ﻦ‪ :‬ﻣﻐﻨﻴﺎت ﺗﻐﻨ^ ﺑﺎﻧﻮاع ا‪g‬ﻼ‪J‬ﻰ ﺑﺎﻻﺟﺮة ‪B‬ﻠﺮﺟﺎل‬
‫ٔ‬
‫واﻟ‪ª‬ﺴﺎء‪ ،‬وﻣﻨ‪ú‬ﻦ‪ :‬ﺻﻨﻒ ﺧﻄﺎﺑﺎت ¬ﻄ‪B ç‬ﻠﺮﺟﺎل ‪å‬ﺴﺎء ﻟ‪ú‬ﺎ ازواج ﺑﻔ‪ 8‬ﻳﻮﻗﻌﻨ‪ú‬ﺎ ﺑ ﻨ‪ú‬ﻢ‪ ،‬وﻏ„‬
‫ٔ‬
‫ذﻟ‪ õ‬ﻣﻦ اﻻﺻﻨﺎف ا‪B‬ﻜﺜ„ة ا‪y‬ﺎرﺟﺔ ﻋﻦ ﻗﻮاﻋﺪ ا‪“B‬ﻋﻴﺔ‪ ،‬ﻓﺎﻧﻈﺮ إ‪ U‬ﻣﺎ ﻗﺎﻟﺖ ا‪B‬ﺼﺪﻳﻘﺔ ر‪u‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻬﺎ ﻣﻦ ﻗﻮﻟ‪ú‬ﺎ‪B :‬ﻮ ادرک رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎ اﺣﺪث اﻟ‪ª‬ﺴﺎء‪ ،‬وﻟ ﺲ ﺑ^‬
‫ٔ‬
‫‪J‬ﺬا اﻟﻘﻮل و ﺑ^ وﻓﺎة ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﻻ ﻣﺪة )ﺴ„ة‪ š ،‬ان ‪å‬ﺴﺎء ذﻟ‪ õ‬ا‪B‬ﺰﻣﺎن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﺎ اﺣﺪﺛﻦ ﺟﺰا ﻣﻦ اﻟﻒ ﺟﺰء ‪Ý‬ﺎ اﺣﺪﺛﺖ ‪å‬ﺴﺎء ‪J‬ﺬا ا‪B‬ﺰﻣﺎن‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪،۴/۶۴۹/۸۶۹ :ù‬‬
‫ﺑﺎب اﻧﺘﻈﺎر ا•ﺎس ﻗﻴﺎم اﻻﻣﺎم اﻟﻌﺎ‪B‬ﻢ ‪7‬ﺖ اﺑﻮاب ﺻﻔﺔ ا‪B‬ﺼﻼة‪ ،‬دار ا@ﺪﻳﺚ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪H fiz Ibn Hajar rahimahull h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ووﺟﮧ ﻛﻮن ﺻﻼﺗ‪ú‬ﺎ ‪ ñ‬اﻹﺧﻔﺎء اﻓﻀﻞ ‪7‬ﻘﻖ اﻻﻣﻦ ﻓﻴﮧ ﻣﻦ اﻟﻔﺘﻨﺔ‪ ،‬و‪h‬ﺘﺎ‪³‬ﺪ ذﻟ‪ õ‬ﺑﻌﺪ وﺟﻮد‬
‫ٔ‬
‫ﻣﺎ اﺣﺪث اﻟ‪ª‬ﺴﺎء ﻣﻦ ا•‪e‬ج وا‪B‬ﺰ‪h‬ﻨﺔ‪ ،‬وﻣﻦ ﺛﻢ ﻗﺎﻟﺖ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻣﺎ ﻗﺎﻟﺖ‪) .‬ﻓﺘﺢ‬
‫ا‘ﺎر‪ ،۲/۳۵۰/۸۶۹ :ù‬ﺑﺎب اﻧﺘﻈﺎرا•ﺎس ﻗﻴﺎم اﻻﻣﺎم‪ ،‬دار ‪ “å‬ا‪B‬ﻜﺘﺐ اﻻﺳﻼﻣﻴﺔ ﻻ ﻮر(‪.‬‬
‫‪The reason why it is best for her to perform sal h in the most‬‬
‫‪concealed place is that safety from tribulation is established in this‬‬
‫‪way. This has become more important nowadays after the open‬‬
‫‪display and beautification which women have initiated. This is why‬‬
‫‪‛Ā’ishah radiyall hu ‛anh said what she said.‬‬
‫‪Fatāwā of the elders‬‬
‫‪Fath al-Mulhim:‬‬
‫ٔ ً‬
‫و‪C‬ﺎ•ﻈﺮ إ‪ U‬ا•ﻌﻠﻴﻞ ا‪g‬ﺬﻛﻮر ﻣﻨﻌﺖ ﻏ„ ا‪g‬ﺰﻧﻴﺔ اﻳﻀﺎ ﻟﻐﻠﺒﮧ اﻟﻔﺴﺎق و´ﻼ و½ن [ن ا•ﺺ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳ‪ž‬ﻴﺤﮧ ﻻن اﻟﻔﺴﺎق ‪ ñ‬زﻣﺎﻧﻨﺎ ا‪ ɳ‬اﻧ‪Õ‬ﺸﺎر‪J‬ﻢ وﺗﻌﺮﺿ‪ú‬ﻢ ﺑﺎ‪B‬ﻠﻴﻞ و‪J š‬ﺬا ﻳ‪ª‬ﺒ‪ š ü‬ﻗﻮل ا‪ì‬‬
‫ٔ ً‬
‫ﺣﻨﻴﻔﺔ ﺗﻔﺮ‪h‬ﻊ ﻣﻨﻊ اﻟﻌﺠﺎﺋﺰ ´ﻼ اﻳﻀﺎ‪Ç ،‬ﻼف ا‪B‬ﺼﺒﺢ ﻓﺈن اﻟﻐﺎﻟﺐ ﻧﻮﻣ‪ú‬ﻢ ‪ ñ‬وﻗﺘﮧ‪ ،‬ﺑﻞ ﻋﻤﻢ‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺘﺎﺧﺮون ا‪g‬ﻨﻊ ‪B‬ﻠﻌﺠﺎﺋﺰ وا‪B‬ﺸﻮاب ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ ﻟﻐﻠﺒﺔ اﻟﻔﺴﺎد ‪ ñ‬ﺳﺎﺋﺮ اﻻوﻗﺎت‪) .‬ﻓﺘﺢ‬
‫ا‪g‬ﻠ‪ú‬ﻢ‪ ،۳/۵۲۶ :‬ﺑﺎب ﺧﺮوج اﻟ‪ª‬ﺴﺎء ا‪ U‬ا‪g‬ﺴﺎﺟﺪ(‪.‬‬
‫‪Naf‛ al-Muft$ wa as-S ’il:‬‬

‫‪316‬‬
 ‫ٔ‬
‫اﻟﻔﺘﻮ‪ ñ ù‬زﻣﺎﻧﻨﺎ ‪ š‬اﻧ‪ú‬ﻦ ﻻ ¬ﺮﺟﻦ‪ ،‬و½ن >ﻦ ﻋﺠﺎﺋﺰ إ‪ U‬ا ﻤﺎ‪È‬ت‪ ،‬ﻻ ‪ ñ‬ا‪B‬ﻠﻴﻞ وﻻ ‪ñ‬‬
‫ا•‪ú‬ﺎر‪ ،‬ﻟﻐﻠﺒﺔ اﻟﻔﺘﻨﺔ واﻟﻔﺴﺎد وﻗﺮب ﻳﻮم ا‪g‬ﻌﺎد‪.‬‬

‫ﻗﺎل ﻣﻔ‪ Á‬ا‪œ‬ﻘﻠ^‪ :‬اﻟﻔﺘﻮ‪ ù‬ا´ﻮم ‪ š‬ا‪B‬ﻜﺮاﻫﺔ ‪ ˜ ñ‬ا‪B‬ﺼﻠﻮات‪ ،‬وﻣ‪ Á‬ﻛﺮه ﺣﻀﻮر‪J‬ﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺴﺎﺟﺪ ‪B‬ﻠﺼﻼة ﻓﻼن ﻳ‪9‬ﺮہ ﺣﻀﻮر‪J‬ﻦ ‪ë ñ‬ﻠﺲ ا‪B‬ﻮﻋﻆ او•‪ ،‬اﻧﺘ‪ú‬ﻰ‪.‬‬
‫ٔ‬
‫و‪ Ú‬ا•‪ú‬ﺎﻳﺔ‪ :‬ا ﻤﻠﺔ ‪J ñ‬ﺬہ ا‪g‬ﺴﺌﻠﺔ ان اﻟ‪ª‬ﺴﺎء [ن ﻳﺒﺎح ﻟ‪ú‬ﻦ ا‪y‬ﺮوج إ‪ U‬ا‪B‬ﺼﻼة ﺛﻢ ﻣﻨﻌﻦ‬
‫ً‬
‫ﺑﻌﺪ ذﻟ‪g õ‬ﺎ ﺻﺎر ﺧﺮوﺟ‪ú‬ﻦ ﺳ‪ž‬ﺒﺎ ‪B‬ﻠﻔﺘﻨﺔ‪.‬‬

‫و‪ Ú‬ا‪B‬ﻜﻔﺎﻳﺔ‪ :‬واﻟﻔﺘﻮ‪ ù‬ا´ﻮم ‪ š‬ا‪B‬ﻜﺮاﻫﺔ ‪ ñ‬ا‪B‬ﺼﻠﻮات ‪ú$‬ﺎ ﻟﻈ‪ú‬ﻮر اﻟﻔﺴﺎد‪ ،‬ﻓﻤ‪ Á‬ﻛﺮه‬
‫ﻻن ﻳ‪9‬ﺮه ‪ë‬ﺎ‪B‬ﺲ اﻟﻌﻠﻢ ﺧﺼﻮﺻﺎ ﻋﻨﺪ ٔ‬ ‫ٔ‬
‫‪J‬ﻮﻻء ا ‪ú‬ﺎل ا=ﻳﻦ ‪7‬ﻠﻮا ‪Î‬ﻠﻴﺔ‬ ‫ﺣﻀﻮر‪J‬ﻦ ا‪g‬ﺴﺎﺟﺪ‬
‫ٔ‬
‫اﻟﻌﻠﻤﺎء او•‪ ،‬ﻛﺬا ‪ ñ‬ﻣ‪ž‬ﺴﻮط ﻓﺨﺮ اﻹﺳﻼم‪ ،‬اﻧﺘ‪ú‬ﻰ‪.‬‬
‫ٔ‬
‫وﻗﺎل ‪Î‬ﺮ اﻟﻌﻠﻮم ‪:‬ﻮﻻﻧﺎ ﻋﺒﺪ اﻟ= ‪ ñ‬رﺳﺎﺋﻞ اﻻر*ن ﺑﻌﺪ ﺗﻄﻮ‪h‬ﻞ ا‪SB‬م ‪ ñ‬إﻓﺘﺎء ﻣﻨﻌ‪ú‬ﻦ ﻋﻦ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا‪y‬ﺮوج إ‪ U‬ا‪g‬ﺴﺎﺟﺪ‪ :‬و½ﻧﻤﺎ اﻃﻨ‪ž‬ﻨﺎ ا‪SB‬م ‪g‬ﺎ [ن ﻳﺰﻋﻢ ا‘ﻌﺾ اﻧ‪ú‬ﻢ اﺑﻄﻠﻮا ا•ﺺ ﺑﺎ•ﻌﻠﻴﻞ‪،‬‬
‫وﻗﺎ‪B‬ﻮا‪ :‬إن ا@ﺎ>ﻢ ‪J‬ﻮ اﷲ ﺗﻌﺎ‪ ،U‬و*ن ‪gÈ‬ﺎً ﺑﻤﺎ ٔاﺣﺪﺛﺘﮧ اﻟ‪ª‬ﺴﺎء‪ ،‬ﻓﻼ ﻳﻈ‪ú‬ﺮ ﻟﻘﻮل ٔام ٔ‬
‫ا‪g‬ﻮﻣﻨ^‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻬﺎ وﺟﮧ‪ .‬وﻟ ﺲ اﻻ‪:‬ﺮ ﻛﻤﺎ زﻋﻤﻮا‪ ،‬و¿ﻮن ا@ﺎ>ﻢ ‪J‬ﻮاﷲ ﺗﻌﺎ‪ ،U‬وﻋﻠﻤﮧ ﺑﻤﺎ‬
‫ٰ‬ ‫ً ٔ ً‬ ‫ٔ‬
‫ﺗﻌﺎ‪B š U‬ﺴﺎن رﺳﻮﻟﮧ ﺻ‪Š‬‬ ‫اﺣﺪﺛﺘﮧ اﻟ‪ª‬ﺴﺎء [ن ﻣﺘﺤﻘﻘﺎ اﻳﻀﺎ‪B ،‬ﻜﻨﺎ ﻧﻘﻮل‪ :‬إن ﺣ‪9‬ﻢ اﷲ‬
‫ٔ ً‬
‫‪:‬ﻮﻗﺘﺎ إ‪ U‬ﻋﺪم اﺣﺘﻤﺎل اﻟﻔﺘﻨﺔ‪،‬‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻌﺪم ا‪g‬ﻨﻊ ﻋﻦ ﺧﺮوﺟ‪ú‬ﻦ ‪B‬ﻠﻤﺴﺎﺟﺪ [ن‬
‫ٔ‬ ‫ﻓﺎﻧﺘ ﺑﺎﻧﺘﻔﺎﺋﮧ‪ ،‬وﻣﻘﺼﻮد ٔام ٔ‬
‫ا‪g‬ﻮﻣﻨ^ ر‪ u‬اﷲ ﻋﻨﻬﺎ ‪B‬ﻮ [ﻧﺖ اﻟ‪ª‬ﺴﺎء اﺣﺪﺛﻦ ‪ ñ‬ا‪B‬ﺰﻣﺎن‬
‫ٓ‬ ‫ٔ‬
‫ا‪h“B‬ﻒ ﻣﺎ اﺣﺪﺛﻨﮧ اﻻن ‪g‬ﺎ ﺣ‪9‬ﻢ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎ‪y‬ﺮوج‪ ،‬ﻻﻧﺘﻔﺎء ﻣﺎ‬
‫ٔ‬
‫اﻧﺎط اﷲ ا@‪9‬ﻢ ﺑﮧ‪ ،‬اﻧﺘ‪ú‬ﻰ‪.‬‬
‫ٔ‬
‫وﻗﺎل ا‪B‬ﺰ‪h‬ﻠ ‪ ñ‬ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ ‪© ñ‬ح ﻛ‪ ó‬ا‪Q‬ﻗﺎﺋﻖ وﻻ ﻳﻨﻜﺮ ﺗﻐﻴ„ اﻻﺣ‪ð‬م ﺑﺘﻐﻴ„ ا‪B‬ﺰﻣﺎن‪،‬‬
‫ﻛﻐﻠﻖ ا‪g‬ﺴﺎﺟﺪ ‪#‬ﻮز ‪ ñ‬زﻣﺎﻧﻨﺎ‪ ،‬اﻧﺘ‪ú‬ﻰ‪) .‬ﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ص‪۳۱۴‬۔‪ ۳۱۷‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎ ﻤﺎﻋﺔ‪،‬‬
‫ﺑ„وت(‪.‬‬
‫‪Fat w D r al-‛Ul0m Deoband:‬‬
‫‪In today’s times, in fact even much before, it is prohibited and makr0h‬‬
‫‪for women to join the congregational sal h in the masjid and to go to‬‬

‫‪317‬‬
the ‛$d g h. It was prohibited from the very era of the Sah bah
radiyall hu ‛anhum as stated in the Had$th. 1
Fat w Mahm0d$yyah:
It is prohibited because of the proliferation of temptation and
corruption. Hadrat ‛Ā’ishah radiyall hu ‛anh said: “If Ras0lull h
sallall hu ‛alayhi wa sallam were to see the present condition of the
women he would have prohibited them from going to the masjid.”
Some Sah bah radiyall hu ‛anhum resorted to certain measures to
stop their wives from going to the masjid.2
Ahsan al-Fat w :
It is makr0h tahr$m$ for women to join the congregational sal h as
stated in Radd al-Muht r.3
‛Umdah al-Fiqh:
It is makr0h for women to attend the congregational sal h.4
Fat w Bayyin t:
When Hadrat ‛Umar radiyall hu ‛anhu stopped the women from
coming to the masjid during his caliphate, all the Sah bah radiyall hu
‛anhum approved of his decision and no one objected to it. However, a
few women complained to Hadrat ‛Umar radiyall hu ‛anhu but Hadrat
‛Ā’ishah radiyall hu ‛anh concurred with his decision and said: “If
Ras0lull h sallall hu ‛alayhi wa sallam were to see the present
condition of the women he would have prohibited them from going to
the masjid.” (Sah$h Bukh r$) 5
Dars Tirmidh$:
Im m Tah w$ rahimahull h says that in the beginning of Islam women
were permitted to go for the congregational sal h in order to
demonstrate to the enemies of Islam the large number of Muslims.
This reason no longer remains. ‛All mah ‛Ayn$ rahimahull h says that
permission based on this reason was given in an environment of
safety, but now both factors [demonstrating the large number of
Muslims to the unbelievers and safety] no longer remain. Thus,
permission should not be given. This is why the latter day ‛ulam ’ issue

1
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 49.
2
Fat w Mahm0d$yyah, vol. 6, p. 474.
3
Ahsan al-Fat w , vol. 3, p. 283.
4
‛Umdah al-Fiqh, vol. 2, p. 115.
5
Fat w Bayyin t, vol. 2, p. 327.
318
the fatw that in the present times it is not permissible for women to
go to the masjid.1
Āp Ke Mas ’il Aur Oen K Hull:
The blessed era of Ras0lull h sallall hu ‛alayhi wa sallam was free of
temptation and corruption. On the other hand, women needed to learn
the injunctions. This is why they were permitted to go to the masjid.
Certain conditions were attached to this permission: they had to be in
purdah/hij b, they must be dusty and grimy, and they must not
beautify themselves. Despite this, they were encouraged to perform
their sal h in their homes…However, when women no longer adhered
to the conditions which Ras0lull h sallall hu ‛alayhi wa sallam had laid
down, the permission was no longer valid. Based on this, the jurists
who are really wise sages state that it is makr0h for women to go to
the masjid.2
Women performing congregational salāh in the
Haramayn Sharīfayn
Question
Nowadays women perform sal h in the Haramayn Shar$fayn. What is
the ruling in this regard?
Answer
It is preferable and better for women not to come to the Haramayn
Shar$fayn to perform sal h. However, if there is a valid reason, e.g. fear
and so on, they may come. It is permissible for them to come to
perform taw f and visit the blessed grave of Ras0lull h sallall hu
‛alayhi wa sallam. If it happens to be the sal h time while they have
come for the previously mentioned two reasons, they may perform
their sal h. In normal conditions, it is best for them to perform their
sal h in their rooms. The virtue of this is gauged from the Ah d$th.
ٔ ٔ ٔ
‫ اﷲ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ر‬ù‫ﺴﺎﻋﺪ‬B‫ &ﻴﺪ ا‬ì‫ﺮاة ا‬:‫ اﷲ ﻋﻨﻬﺎ ا‬u‫ﻋﻦ ام &ﻴﺪ ر‬
ٔ ٔ
‫ ﺧ„ ﻣﻦ‬õ‫ ﺑ ﺘ‬ñ õ‫ﺼﻼة ﻣ وﺻﻼﺗ‬B‫ﺒ^ ا‬7 õ‫ ﻗﺪ ﻋﻠﻤﺖ اﻧ‬:‫ﺎ‬ú‫ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل ﻟ‬
‫ دارک‬ñ õ‫ دارک وﺻﻼﺗ‬ñ õ‫ ﺧ„ ﻣﻦ ﺻﻼﺗ‬õ‫ ﺣﺠﺮﺗ‬ñ õ‫ وﺻﻼﺗ‬õ‫ ﺣﺠﺮﺗ‬ñ õ‫ﺻﻼﺗ‬
ñ õ‫ ﺧ„ ﻣﻦ ﺻﻼﺗ‬õ‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ õ‫ وﺻﻼﺗ‬õ‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ õ‫ﺧ„ ﻣﻦ ﺻﻼﺗ‬
ٔ ٔ ٔ
Á‫ ﻓﻴﮧ ﺣ‬Š‫ﻧﺖ ﺗﺼ‬ð‫ ﻓ‬،‫ﺎ واﻇﻠﻤﮧ‬ú‫ اﻗ\ !ء ﻣﻦ ﺑ ﺘ‬ñ ‫ﺴﺠﺪ‬: ‫ﺎ‬ú‫ ﻓﺒ ﻟ‬،‫ﺮت‬:‫ ﻓﺎ‬.ù‫ﺴﺠﺪ‬:

1
Dars Tirmidh$, vol. 2, p. 321.
2
Āp Ke Mas ’il Aur Oen K Hull, vol. 2, p. 302.
319
. ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،۲/۸۱۵/۱۶۸۹ :‫ﻤﺔ‬h‫ )ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬.‫ﻟﻘﻴﺖ اﷲ ﻋﺰ وﺟﻞ‬
ٔ
.(۷/۶۷۶ :‫ اﻟﻌﻤﺎل‬ó‫ ﻛ‬ñ ‫ﻛﺬا‬،‫ورواہ اﻻﻣﺎم ا&ﺪ واﺑﻦ ﺣﺒﺎن‬
‛All mah Ab0 Bakr ibn Is-h q ibn Khuzaymah rahimahull h has a
special chapter titled: Although there are many virtues in performing
sal h in Masjid-e-Nabaw$, it is better for women to perform their sal h
in their homes. The Had$th which makes mention of this virtue [of
1 000 sal hs] is for the men and not for women. He writes:
ٔ
š ‫ﺎ‬ú‫ﺴﺠﺪ ﻗﻮﻣ‬: ñ ‫ﺎ‬ú‫ﺎ وﺻﻼﺗ‬J‫ دار‬ñ ‫ﺎ‬ú‫ ﺻﻼﺗ‬š ‫ﺎ‬ú‫ ﺣﺠﺮﺗ‬ñ ‫ﺮاة‬g‫ﺑﺎب اﺧﺘﻴﺎر ﺻﻼة ا‬
‫ اﷲ‬Š‫ ﺻ‬.•‫ﺴﺠﺪ ا‬: ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و½ن [ﻧﺖ ﺻﻼة‬Š‫ ﺻ‬.•‫ﺴﺠﺪ ا‬: ñ ‫ﺎ‬ú‫ﺻﻼﺗ‬
ٔ ٔ
‫ اﷲ‬Š‫ ﺻ‬.•‫ ان ﻗﻮل ا‬š ‫´ﻞ‬Q‫ وا‬،‫ﺴﺎﺟﺪ‬g‫ﺎ ﻣﻦ ا‬J„‫ ﻏ‬ñ ‫ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﻌﺪل اﻟﻒ ﺻﻼة‬
ٔ ٔ ٔ
‫ اراد ﺑﮧ‬.‫ﺴﺎﺟﺪ‬g‫ﺬا اﻓﻀﻞ ﻣﻦ اﻟﻒ ﺻﻼة ﻓﻴﻤﺎ ﺳﻮاہ ﻣﻦ ا‬J ù‫ﺴﺠﺪ‬: ñ ‫ ﺻﻼة‬:‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
.‫ﺴﺎء‬ª‫ﺮﺟﺎل دون ﺻﻼة اﻟ‬B‫ﺻﻼة ا‬
ٔ ٔ ٔ ٔ
ù‫ﺴﺎﻋﺪ‬B‫ﺮاة اﺑﻦ &ﻴﺪ ا‬:‫ ﻋﻦ ﻋﻤﺘﮧ ا‬ù‫ﺪ اﻻﻧﺼﺎر‬h‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺳﻮ‬...‫ﺮ‬J‫ﻧﺎ اﺑﻮ ﻃﺎ‬e‫اﺧ‬
ٔ ٔ
õ‫ﺼﻼة ﻣﻌ‬B‫ اﺣﺐ ا‬û‫ﻳﺎ رﺳﻮل اﷲ إ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎﻟﺖ‬Š‫ ﺻ‬.•‫ﺎ ﺟﺎءت ا‬ú‫اﻧ‬
.( ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ و½ﺳﻨﺎدہ ﺣﺴﻦ‬،۲/۸۱۵/۱۶۷۹ :‫ﻤﺔ‬h‫ )رواہ اﺑﻦ ﺧﺰ‬.‫ﺮ‬: ‫اﻟﺦ ﻛﻤﺎ‬...‫ﻓﻘﺎل‬
Ahsan al-Fat w :
Women who perform their sal h in their homes in Makkah
Mukarramah shall receive the same reward as men who perform their
sal h in al-Masjid al-Har m.
The glad tiding of freedom from the Hell-fire, punishment and
hypocrisy for performing 40 sal hs in Masjid-e-Nabaw$ is specifically
for men who perform these sal hs with congregation. Instead of
performing their sal h in Masjid-e-Nabaw$, it is better for women to
perform sal h in their homes.1
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 3, p. 34.
320
 The Second Congregation
A second congregation within the boundaries of
the masjid
Question
What is the ruling with regard to having a second congregation within
the boundaries of the masjid?
Answer
It is makr0h tahr$m$ to have a second congregation in the same form
as the first congregation in a masjid where there is an appointed im m
and mu’adhdhin. If the form of the second congregation is changed in
the sense that it is performed without adh n and away from the
mihr b, then it is makr0h tanz$h$. It will be better to have the second
congregation in a room or madrasah attached to the masjid.
Furthermore, full importance must be given to joining the first
congregation. It is not good to make a practice of a second
congregation because this would put an end to the greatness and
importance of the first congregation. However, if the masjid is in a
busy area or it has no appointed im m and mu’adhdhin, then a second
congregation is permissible without any detestability.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﺴﺠﺪ ﻻ‬: ‫ﻖ او‬h‫ﺴﺠﺪ ﻃﺮ‬: ñ ‫ﻠﺔ ﻻ‬Ÿ ‫ﺴﺠﺪ‬: ñ ‫ﺮار ا ﻤﺎﻋﺔ ﺑﺎذان و½ﻗﺎﻣﺔ‬9‫ﺮه ﺗ‬9‫و ﻳ‬
ٔ ٔ ‫إﻣﺎم ﻟﮧ وﻻ‬
‫ﺠﻤﻊ‬g‫ وا‬،‫ﻮز‬# ‫ ﻻ‬ñðB‫ﻤﺎ ﻟﻘﻮل ا‬h‫ﺮ‬7 ù‫ﺮہ( ا‬9‫ )ﻗﻮﻟﮧ و ﻳ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬...‫ﻮذن‬:
ٔ ٔ
‫ )ﻗﻮﻟﮧ ﺑﺎذان و½ﻗﺎﻣﺔ( ﻋﺒﺎرﺗﮧ‬ù‫ﺴﻨﺪ‬B‫ رﺳﺎﻟﺔ ا‬ñ ‫ﺼﻐ„ اﻧﮧ ﺑﺪﻋﺔ ﻛﻤﺎ‬B‫ و©ح ا ﺎﻣﻊ ا‬.‫ﻻ ﻳﺒﺎح‬
ٔ
‫ﻠﺔ ﺑﺎذان و½ﻗﺎﻣﺔ إﻻ‬Ÿ ‫ﺴﺠﺪ‬: ñ ‫ﺮار ا ﻤﺎﻋﺔ‬9‫ﺮه ﺗ‬9‫ ﻳ‬:‫ﺎ‬ú‫ﻨﺎ وﻧﺼﺒ‬J ‫ﺎ‬Ý ‫ ‚ﻊ‬:‫ﺰاﺋﻦ‬y‫ ا‬ñ
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻤﺎ او‬ú‫ﻠﮧ ﺑﺪوﻧ‬J‫ﻮ ﻛﺮر ا‬B‫ و‬،‫ﻦ ﺑﻤﺨﺎﻓﺘﺔ اﻻذان‬9‫ﻠﮧ ﻟ‬J‫ﻠﮧ او ا‬J‫ﻤﺎ ﻓﻴﮧ او ﻻ ﻏ„ ا‬ú‫ ﺑ‬Š‫إذا ﺻ‬
ٔ ‫ﺴﺠﺪ ﻟ ﺲ ﻟﮧ إﻣﺎم وﻻ‬: ñ ‫ ﻛﻤﺎ‬،È‫إ‚ﺎ‬ ً
‫ ا•ﺎس ﻓﻴﮧ‬Š‫ﺼ‬h‫ﻮذن و‬: ‫ﻖ ﺟﺎز‬h‫ﺴﺠﺪ ﻃﺮ‬: ‫[ن‬
ً ً
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۵۲ : ‫ ) ﺷﺎ‬...‫ﻓﻮﺟﺎ ﻓﻮﺟﺎ‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻠﮧ ﻓﻴﮧ ﺑﺎ ﻤﺎﻋﺔ ﻻ ﻳﺒﺎح‬J‫ ا‬Š‫ﻠﺔ ﻓﺼ‬Ÿ ñ ‫ﺴﺠﺪ إذا [ن ﻟﮧ إﻣﺎم ﻣﻌﻠﻮم و‚ﺎﻋﺔ ﻣﻌﻠﻮﻣﺔ‬g‫ا‬
ً ٔ ٔ ٔ
‫ﻖ‬h‫ﺴﺠﺪ ﻗﺎرﻋﺔ اﻟﻄﺮ‬: ñ ‫ و¿ﺬا‬È‫ اﻣﺎ إذا ﺻﻠﻮا ﺑﻐ„ اذان ﻳﺒﺎح إ‚ﺎ‬،‫ﺎ ﻓﻴﮧ ﺑﺎذان ﺛﺎن‬J‫ﺮار‬9‫ﺗ‬
.(‫ ا ﻤﺎﻋﺔ‬ñ ‫ اﻟﻔﺼﻞ اﻻول‬،۱/۸۳ :‫ﻨﺪﻳﺔ‬J ù‫ )ﻓﺘﺎو‬.‫ﻠﻤﺼﻨﻒ‬B ‫ﺠﻤﻊ‬g‫ ©ح ا‬ñ ‫ﻛﺬا‬
Sharh Munyatul Musall$:
321
 ٔ ٔ ‫ﻠﻤﺴﺠﺪ إﻣﺎم‬B ‫ﻦ‬9‫ﻢ ﻳ‬B ‫و½ذا‬
‫ﺮار ا ﻤﺎﻋﺔ ﻓﻴﮧ ﺑﺎذان و½ﻗﺎﻣﺔ‬9‫ﺮه ﺗ‬9‫ﻮذن راﺗﺐ ﻓﻼ ﻳ‬:‫و‬
ٔ ٔ
،‫ﺮہ ا•ﻜﺮار و½ﻻ ﻓﻼ‬9‫ ﻣﻦ ﺛﻼﺛﺔ ﻳ‬ɳ‫ﺎﻧﻴﺔ ا‬œ‫ﻮ [ﻧﺖ ا ﻤﺎﻋﺔ ا‬B ‫ ﺣﻨﻴﻔﺔ‬ì‫ﻋﻨﺪﻧﺎ وﻋﻦ ا‬
ٔ ٔ
‫ﺼﺤﻴﺢ‬B‫ﻮ ا‬J‫ﺮہ و‬9‫ﺮه و½ﻻ ﻳ‬9‫ﻴﺌﺔ اﻻو• ﻻ ﻳ‬ú‫ اﻟ‬š ‫ﻦ‬9‫ﻢ ﺗ‬B ‫ ﻳﻮﺳﻒ إذا‬ì‫وﻋﻦ ا‬
،۶۱۴ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.ù‫از‬Û‫ اﻟ‬ù‫ ﻓﺘﺎو‬ñ ‫ﻴﺌﺔ ﻛﺬا‬ú‫ﺘﻠﻒ اﻟ‬á ‫ﺤﺮاب‬g‫ﺎﻟﻌﺪول ﻋﻦ ا‬C‫و‬
ٔ
.(‫ ﺳﮩﻴﻞ اﻛﻴﮉ ﻻ ﻮر‬،‫ﺴﺠﺪ‬g‫ﺴﺎﺋﻞ ﻣﺘﻔﺮﻗﺔ ﺗﺘﻌﻠﻖ ﺑﺎ‬: ñ ‫ﺎﻟﺚ‬œ‫ﺴﺠﺪ ا‬g‫م ا‬ð‫ اﺣ‬ñ ‫ﻓﺼﻞ‬
Fat w Mahm0d$yyah:
If the adh n and congregational sal h are performed daily at the
appointed time by the appointed im m and muqtad$s, then it is
makr0h to have a second congregation in such a masjid. One narration
of Im m Ab0 Y0suf rahimahull h is that it is not makr0h, but the z hir
ar-riw yah is that it is completely makr0h. However, there will be a
difference between it being makr0h tahr$m$ and makr0h tanz$h$ in the
case where the form of the congregation does not change or does
change [as was explained previously].1
All h ta‛ l knows best.
A second congregation in the masjid courtyard
Question
A few people reached a residential masjid after the congregation was
over. If they perform their sal h in the masjid courtyard, should they
perform it with congregation or individually?
Answer
It is not correct to have a second congregation in a residential masjid.
In fact, it is makr0h tahr$m$. If the form of the congregation is
changed, it will be permissible but makr0h tanz$h$. The reason for this
is that if a general permission for a second congregation is given, the
importance of the first congregation will no longer remain. It is
therefore better for them to perform their sal h individually. There is
no harm in having a second congregation in the masjid courtyard (i.e.
out of the masjid boundary) but this should not be made into a habit.
Shams al-A’immah ‛All mah Sarakhs$ rahimahull h writes:

1
Fat w Mahm0d$yyah, vol. 6, p. 435. For further details refer to Ahsan al-
Fat w , vol. 3, p. 322; Fat w Rah$m$yyah, vol. 3, p. 27 and Kif yatul Muft$, vol.
3, p. 134.
322
 ٔ ٔ ٔ ً
‫ﻢ ان ﻳﺼﻠﻮا ‚ﺎﻋﺔ ﺑﺎذان و½ﻗﺎﻣﺔ‬ú‫ﺖ ﻟ‬J‫ﻠﮧ ﻛﺮ‬J‫ ﻓﻴﮧ ا‬Š‫ﺴﺠﺪا ﻗﺪ ﺻ‬: ‫ﻗﺎل و½ذا دﺧﻞ اﻟﻘﻮم‬
ٔ ً
‫ اﷲ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ [ﻧﺖ ا‬:‫ﻢ ﻳﺼﻠﻮن وﺣﺪاﻧﺎ ﺑﻐ„ اذان وﻻ إﻗﺎﻣﺔ @ﺪﻳﺚ ا@ﺴﻦ ﻗﺎل‬ú‫ﻜﻨ‬B‫و‬
‫ﺴﺠﺪہ ﺑﻐ„ إذان‬: ñ Š‫ﻢ ﻣﻦ ﺻ‬ú‫ت وﻣﻨ‬È‫ﻢ ﻣﻦ اﺗﺒﻊ ا ﻤﺎ‬ú‫ﻢ ا ﻤﺎﻋﺔ ﻓﻤﻨ‬ú‫ﻋﻨﻬﻢ إذا ﻓﺎﺗﺘ‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺧﺮج ´ﺼﻠﺢ ﺑ^ اﻻﻧﺼﺎر ﻓﺎﺳﺘﺨﻠﻒ‬Š‫ ﺻ‬.•‫ ا@ﺪﻳﺚ ان ا‬Ú‫ و‬،‫وﻻ إﻗﺎﻣﺔ‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻓﺪﺧﻞ رﺳﻮل اﷲ ﺻ‬Š‫ اﷲ ﻋﻨﻪ ﻓﺮﺟﻊ ﺑﻌﺪ ﻣﺎ ﺻ‬u‫ﺮ&ﻦ ﺑﻦ ﻋﻮف ر‬B‫ﻋﺒﺪ ا‬
ٔ ٔ
‫ﺎ‬g ‫ﺴﺠﺪ‬g‫ ا‬ñ ‫دة ا ﻤﺎﻋﺔ‬È‫ﻮز إ‬# ‫ﻢ ﺑﺎذان و½ﻗﺎﻣﺔ ﻓﻠﻮ [ن‬ú‫ ﺑ‬Š‫ﻠﮧ ﻓﺼ‬J‫وﺳﻠﻢ ﺑ ﺘﮧ و‚ﻊ ا‬
ٔ
‫ ﺑﺎب‬،۱/۱۳۵ :à‫ﺧ‬°‫ﻠ‬B ‫ﺴﻮط‬žg‫ )ا‬.‫ﺬا ﻋﻨﺪﻧﺎ‬J‫ﺼﻼة ﻓﻴﮧ اﻓﻀﻞ و‬B‫ﺴﺠﺪ وا‬g‫ ا‬ñ ‫ﺼﻼة‬B‫ﺗﺮک ا‬
ñ ‫ اﻟﻔﺼﻞ اﻻول‬۱/۸۳ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۱/۵۵۲ : ‫ ﺷﺎ‬:‫ واﻧﻈﺮ أﻳﻀﺎ‬.‫اﻻذان‬
.(‫ﻛﻮﺋﭩﮧ‬،‫ﺎﺟﺪﻳﮧ‬g‫ ﺑﺎب اﻻﻣﺎﻣﺔ ا‬۱/۳۴۶ :‫ﺮاﺋﻖ‬B‫ﺎﻟﻖ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ ا‬y‫ وﻣﻨﺤﺔ ا‬،‫ا ﻤﺎﻋﺔ‬
Imd d al-Ahk m:
It is makr0h to have a second congregation in a residential masjid
which has an appointed im m and mu’adhdhin. However, there is
leeway for it according to Im m Ab0 Y0suf rahimahull h if the form of
the congregation is changed. Nonetheless, our seniors do not issue this
fatw for the sake of managing the masses. Instead, they issue a total
fatw of detestability with respect to a residential masjid which has an
appointed im m and mu’adhdhin. 1
Isl m$ Fiqh:
If a masjid has an appointed im m and mu’adhdhin, and five times
sal h are performed in it with congregation, then if a few persons
arrive after the completion of the congregation, they must perform
their sal h individually; they must not make a second congregation.
However, there is no harm in having a second congregation if they
perform it at a place which is away from the original congregation.2
Kif yatul Muft$:
If a second congregation is made in the same form as the first one in a
masjid which has specific times for the congregational sal hs, then it is
makr0h tahr$m$. If the form of the second congregation is changed, it
will be makr0h tanz$h$. 3
Fat w Rah$m$yyah:

1
Imd d al-Ahk m, vol. 1, p. 497.
2
Isl m$ Fiqh, vol. 1, p. 245.
3
Kif yatul Muft$, vol. 3, p. 134.
323
The sal h must be performed individually without adh n and iq mah
because a second congregation is makr0h, as stated in al-Mabs0t.1
All h ta‛ l knows best.
A second congregation in a masjid which has an
appointed imām but no regular musallīs
Question
There is a masjid on the side of a road. It does not have any regular
musall$s nor a specific local demarcation; but it does have an
appointed im m. Can a second congregation be made in such a masjid?
Answer
Since this masjid has an appointed im m, it will fall under the category
of a residential masjid. A second congregation in it will be makr0h. A
second congregation could be made in a room or madrasah attached to
it, or some place outside. If it does not have an appointed im m, a
second congregation will be permissible.
Shams al-A’immah ‛All mah Sarakhs$ rahimahull h writes:
ٔ ٔ ٔ ً
‫ﻢ ان ﻳﺼﻠﻮا ‚ﺎﻋﺔ ﺑﺎذان و½ﻗﺎﻣﺔ‬ú‫ﺖ ﻟ‬J‫ﻠﮧ ﻛﺮ‬J‫ ﻓﻴﮧ ا‬Š‫ﺴﺠﺪا ﻗﺪ ﺻ‬: ‫ﻗﺎل و½ذا دﺧﻞ اﻟﻘﻮم‬
ٔ ً
‫ اﷲ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ [ﻧﺖ ا‬:‫ﻢ ﻳﺼﻠﻮن وﺣﺪاﻧﺎ ﺑﻐ„ اذان وﻻ إﻗﺎﻣﺔ @ﺪﻳﺚ ا@ﺴﻦ ﻗﺎل‬ú‫ﻜﻨ‬B‫و‬
‫ﺴﺠﺪہ ﺑﻐ„ إذان‬: ñ Š‫ﻢ ﻣﻦ ﺻ‬ú‫ت وﻣﻨ‬È‫ﻢ ﻣﻦ اﺗﺒﻊ ا ﻤﺎ‬ú‫ﻢ ا ﻤﺎﻋﺔ ﻓﻤﻨ‬ú‫ﻋﻨﻬﻢ إذا ﻓﺎﺗﺘ‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺧﺮج ´ﺼﻠﺢ ﺑ^ اﻻﻧﺼﺎر ﻓﺎﺳﺘﺨﻠﻒ‬Š‫ ﺻ‬.•‫ ا@ﺪﻳﺚ ان ا‬Ú‫ و‬،‫وﻻ إﻗﺎﻣﺔ‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻓﺪﺧﻞ رﺳﻮل اﷲ ﺻ‬Š‫ اﷲ ﻋﻨﻪ ﻓﺮﺟﻊ ﺑﻌﺪ ﻣﺎ ﺻ‬u‫ﺮ&ﻦ ﺑﻦ ﻋﻮف ر‬B‫ﻋﺒﺪ ا‬
ٔ ٔ
‫ﺎ‬g ‫ﺴﺠﺪ‬g‫ ا‬ñ ‫دة ا ﻤﺎﻋﺔ‬È‫ﻮز إ‬# ‫ﻢ ﺑﺎذان و½ﻗﺎﻣﺔ ﻓﻠﻮ [ن‬ú‫ ﺑ‬Š‫ﻠﮧ ﻓﺼ‬J‫وﺳﻠﻢ ﺑ ﺘﮧ و‚ﻊ ا‬
ٔ
‫ ﺑﺎب‬،۱/۱۳۵ :à‫ﺧ‬°‫ﻠ‬B ‫ﺴﻮط‬žg‫ ا‬.‫ﺬا ﻋﻨﺪﻧﺎ‬J‫ﺼﻼة ﻓﻴﮧ اﻓﻀﻞ و‬B‫ﺴﺠﺪ وا‬g‫ ا‬ñ ‫ﺼﻼة‬B‫ﺗﺮک ا‬
ñ ‫ اﻟﻔﺼﻞ اﻻول‬۱/۸۳ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۱/۵۵۲ : ‫ ﺷﺎ‬:‫ واﻧﻈﺮ أﻳﻀﺎ‬.‫اﻻذان‬
.(‫ﻛﻮﺋﭩﮧ‬،‫ﺎﺟﺪﻳﮧ‬g‫ ﺑﺎب اﻻﻣﺎﻣﺔ ا‬۱/۳۴۶ :‫ﺮاﺋﻖ‬B‫ﺎﻟﻖ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ ا‬y‫ وﻣﻨﺤﺔ ا‬،‫ا ﻤﺎﻋﺔ‬
Sh m$:
ٔ ‫ﻮ ﻣﺎ ﻟ ﺲ ﻟﮧ إﻣﺎم‬J ‫ﻖ‬h‫ ﻃﺮ‬š ‫ﺴﺠﺪ‬: ñ ‫ﻗﻮﻟﮧ إﻻ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۳۹۵ : ‫ )ﺷﺎ‬.‫ﻮذن راﺗﺐ‬:‫و‬

1
Fat w Rah$m$yyah, vol. 3, p. 27. Also refer to Fat w Mahm0d$yyah, vol. 6,
p. 437 and Fat w Haqq n$yyah, vol. 3, p. 126.
324
‛All mah Sh m$ rahimahull h writes in the marginal notes of al-Bahr
ar-R ’iq:
ٔ ٔ ً ٔ
‫ و½ن ﻣﻌ ﻗﻮل‬،‫ﻮ ﺑﺪون اذان و½ﻗﺎﻣﺔ‬B‫ و‬ù‫ﺬہ ا•ﻘﻮل ﻛﺮاﻫﺔ ا•ﻜﺮار ﻣﻄﻠﻘﺎ ا‬J ‫ وﻣﻔﺎد‬:‫اﻗﻮل‬
ً ٔ ٔ
‫ ﻣﻨﻔﺮدا ﻻ ﺑﺎ ﻤﺎﻋﺔ ﺑﺪ´ﻞ ا•ﻌﻠﻴﻞ‬Š‫ ﺑﻐ„ اذان و½ﻗﺎﻣﺔ اﻧﮧ ﻳﺼ‬Š‫ﺎر ﻳﺼ‬g‫ ا‬:‫ ﺧﺎن‬5‫ﻗﺎ‬
‫ﺮواﻳﺔ‬B‫ﺮ ا‬J‫ وﻇﺎ‬،‫ﺔ‬h„ú‫ اﻟﻈ‬ñ ‫ﺪہ ﻗﻮﻟﮧ‬h‫ٔﻮ‬h‫ اﷲ ﻋﻨﻬﻢ و‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ ﻋﻦ ا‬ù‫ﺮو‬g‫واﻻﺳﺘﺪﻻل ﺑﺎ‬
ً ٔ
،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۴۶ :‫ﺮاﺋﻖ‬B‫ﺎﻟﻖ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ ا‬y‫ )ﻣﻨﺤﺔ ا‬.‫ وﺗﻤﺎﻣﮧ ﻓﻴﮧ‬،‫ﻢ ﻳﺼﻠﻮن وﺣﺪاﻧﺎ‬ú‫اﻧ‬
.(‫ﻛﻮﺋﭩﮧ‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻠﮧ ﻓﻴﮧ ﺑﺎ ﻤﺎﻋﺔ ﻻ ﻳﺒﺎح‬J‫ ا‬Š‫ﻠﺔ ﻓﺼ‬Ÿ ñ ‫ﺴﺠﺪ إذا [ن ﻟﮧ إﻣﺎم ﻣﻌﻠﻮم و‚ﺎﻋﺔ ﻣﻌﻠﻮﻣﺔ‬g‫ا‬
ً ٔ ٔ ٔ
‫ﻖ‬h‫ﺴﺠﺪ ﻗﺎرﻋﺔ اﻟﻄﺮ‬: ñ ‫ و¿ﺬا‬È‫ اﻣﺎ إذا ﺻﻠﻮا ﺑﻐ„ اذان ﻳﺒﺎح إ‚ﺎ‬،‫ﺎ ﻓﻴﮧ ﺑﺎذان ﺛﺎن‬J‫ﺮار‬9‫ﺗ‬
.(‫ ا ﻤﺎﻋﺔ‬ñ ‫ اﻟﻔﺼﻞ اﻻول‬،۱/۸۳ :‫ﻨﺪﻳﺔ‬J ù‫ )ﻓﺘﺎو‬.‫ﻠﻤﺼﻨﻒ‬B ‫ﺠﻤﻊ‬g‫ ©ح ا‬ñ ‫ﻛﺬا‬
Fat w D r al-‛Ul0m Deoband:
A masjid which is classified as q ri‛ah at-tar$q refers to a masjid which
does not have an appointed im m and mu’adhdhin. A second
congregation is permissible and not makr0h in a masjid which does
not have an appointed im m and mu’adhdhin. A second congregation
is makr0h in a residential masjid.1
All h ta‛ l knows best.
Adhān and iqāmah for a second congregation
Question
If there is to be a second congregation, should there be adh n and
iq mah for it?
Answer
If a second congregation is made outside in the desert, the adh n and
iq mah should be called out. If it is in a residential or inhabited area
then one must suffice with the iq mah only. It is makr0h to have a
second congregation with adh n and iq mah in a masjid.
Al-Fat w al-Hind$yyah:

1
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 64. Also Fat w Haqq n$yyah, vol. 3,
p. 126.
325
‫وﻻ ﻳ‪9‬ﺮه ﺗﺮ¿‪ú‬ﻤﺎ ‪g‬ﻦ ﻳﺼ‪ ñ Š‬ا‪ ~g‬إذا وﺟﺪ ‪ ñ‬ا‪g‬ﺤﻠﺔ‪ ...‬و½ذا ‪B‬ﻢ ﻳٔﻮذن ‪ ñ‬ﺗﻠ‪ õ‬ا‪g‬ﺤﻠﺔ‬
‫ٔ‬
‫ﻳ‪9‬ﺮہ ﻟﮧ ﺗﺮ¿‪ú‬ﻤﺎ و‪B‬ﻮ ﺗﺮک اﻻذان وﺣﺪہ ﻻ ﻳ‪9‬ﺮہ ﻛﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ و‪B‬ﻮ ﺗﺮک اﻹﻗﺎﻣﺔ ﻳ‪9‬ﺮه‬
‫ﻛﺬا ‪ ñ‬ا•ﻤﺮﺗﺎ!‪ ،‬و‪9h‬ﺮه ‪B‬ﻠﻤﺴﺎﻓﺮ ﺗﺮ¿‪ú‬ﻤﺎ و½ن [ن وﺣﺪہ ‪J‬ﻜﺬا ‪ ñ‬ا‪žg‬ﺴﻮط‪ ،‬و‪B‬ﻮ ﺻ‪ñ Š‬‬
‫ٔ‬
‫ﺑ ﺘﮧ ‪ ñ‬ﻗﺮ‪h‬ﺔ‪ ،‬إن [ن ‪ ñ‬اﻟﻘﺮ‪h‬ﺔ ‪:‬ﺴﺠﺪ ﻓﻴﮧ اذان و½ﻗﺎﻣﺔ ﻓﺤﻜﻤﮧ ﺣ‪9‬ﻢ ﻣﻦ ﺻ‪ ñ Š‬ﺑ ﺘﮧ ‪ñ‬‬
‫ا‪ ~g‬و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻓﻴ‪ú‬ﺎ ‪:‬ﺴﺠﺪ ﻓﺤﻜﻤﮧ ﺣ‪9‬ﻢ ا‪g‬ﺴﺎﻓﺮ ﻛﺬا ‪ ñ‬ا‪B‬ﺸﻤ ©ح ا•ﻘﺎﻳﺔ‪ ،‬و½ن‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ن ‪ ñ‬ﻛﺮم او ﺿﻴﻌﺔ ﻳ‪9‬ﺘ ﺑﺎذان اﻟﻘﺮ‪h‬ﺔ او ا‘¾ة إن [ن ﻗﺮ‪h‬ﺒﺎ و½ﻻ ﻓﻼ‪ ،‬وﺣﺪ اﻟﻘﺮب ان‬
‫ٔ‬
‫ﻳﺒﻠﻎ اﻻذان إ´ﮧ ﻣﻨ‪ú‬ﺎ ﻛﺬا ‪4 ñ‬ﺘﺎر اﻟﻔﺘﺎو‪) .ù‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۵۴ :‬ا‘ﺎب ا‘ﺎب ا‪œ‬ﺎ‪û‬‬
‫اﻻذان‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ً‬
‫و¿ﺮہ ﺗﺮ¿‪ú‬ﻤﺎ ﻣﻌﺎ ‪B‬ﻠﻤﺴﺎﻓﺮ‪Ç ...‬ﻼف ‪:‬ﺼﻞ و‪B‬ﻮ ‪7‬ﻤﺎﻋﺔ ‪ ñ‬ﺑ ﺘﮧ ﺑﻤ~ او ﻗﺮ‪h‬ﺔ ﻟ‪ú‬ﺎ ‪:‬ﺴﺠﺪ ﻓﻼ‬
‫ٔ‬ ‫ٔ‬
‫ﻳ‪9‬ﺮہ ﺗﺮ¿‪ú‬ﻤﺎ إذ اذان اﻟ ﻳ‪9‬ﻔﻴﮧ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ﻗﻮﻟﮧ ‪ ñ‬ﺑ ﺘﮧ ا‪ ù‬ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎ‘¾ ﻣﻦ ا‪Q‬ار‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪B‬ﻜﺮم وﻏ„‪J‬ﻤﺎ ﻗ‪ú‬ﺴﺘﺎ‪ .û‬و‪ Ú‬ا•ﻔﺎر‪h‬ﻖ و½ن [ن ‪ ñ‬ﻛﺮم او ﺿﻴﻌﺔ ﻳ‪9‬ﺘ ﺑﺎذان اﻟﻘﺮ‪h‬ﺔ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‘¾ة إن [ن ﻗﺮ‪h‬ﺒﺎ و½ﻻ ﻓﻼ وﺣﺪ اﻟﻘﺮب ان ﻳﺒﻠﻎ اﻻذان إ´ﮧ ﻣﻨ‪ú‬ﺎ‪ ...‬واﻟﻈﺎ‪J‬ﺮ اﻧﮧ ﻻ )ﺸ‪O‬ط‬
‫ٔ‬
‫ﺳﻤﺎﻋﮧ ﺑﺎﻟﻔﻌﻞ ﺗﺎ‪:‬ﻞ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ، ۱/۳۹۵ :‬ﺑﺎب اﻻذان‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫ٔ‬
‫و‪9h‬ﺮہ ﺗ‪9‬ﺮار ا ﻤﺎﻋﺔ ﺑﺎذان و½ﻗﺎﻣﺔ ‪: ñ‬ﺴﺠﺪ ‪Ÿ‬ﻠﺔ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۵۵۲ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪،‬‬
‫ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ،۱/۱۵۳ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Fat w Haqq n$yyah:‬‬
‫‪If a second congregation is made in a masjid where the people have‬‬
‫‪already performed their sal h with adh n and iq mah, then in the case‬‬
‫‪where permission is given for a second congregation, it will be makr0h‬‬
‫‪to call out adh n and iq mah for this second congregation. However, if‬‬
‫‪it is outside the masjid or in a masjid which does not have an‬‬
‫‪appointed im m and mu’adhdhin, it will be masn0n to call out the‬‬
‫‪adh n and iq mah for the second congregation. 1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Fat w Haqq n$yyah, vol. 3, p. 57.‬‬
‫‪326‬‬
 Straightening The Rows
Leaving a gap between the rows of the men and
children
Question
Some mas jid leave a gap of two or three rows and have the children
to form a row there. This is done so that the men who arrive late will
be able to stand in the rows [in front of the children]. Is it correct to do
this, or should the children stand in a row directly behind the row of
the men? In the latter case, the men will have to stand with them or in
a row behind them.
Answer
The number of rows which men normally form in a masjid must be left
for the men and a row for children formed behind those rows. If any
men arrive later on and there is no place in the front, they must stand
behind the children.
Imd d al-Fatt h:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ´ﻠ‬Š‫ﺮﺟﺎل ﺧﻠﻒ اﻹﻣﺎم ﻟﻘﻮﻟﮧ ﺻ‬B‫ﻢ ﻳﺼﻒ ا‬J„‫ﺮﺟﺎل وﻏ‬B‫و½ذا اﺟﺘﻤﻊ ا‬
ٔ ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ ر‬ù‫ اﻻﺷﻌﺮ‬õ‫ ﻣﺎﻟ‬ì‫ﺼﺒﻴﺎن ﻟﻘﻮل ا‬B‫ﺛﻢ ﻳﺼﻒ ا‬...‫ﻰ‬ú•‫ﻮ اﻻﺣﻼم وا‬B‫ﻢ او‬9‫ﻣﻨ‬
ٔ ٔ ٔ
‫ﺴﺎء‬ª‫ واﻗﺎم اﻟ‬õ‫ﺼﺒﻴﺎن ﺧﻠﻒ ذﻟ‬B‫ﺮﺟﺎل واﻗﺎم ا‬B‫ وﻗﺎم ا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ان ا‬
‫ ﻧﺼﺐ‬ñ ‫ﻠ‬h‫ﺰ‬B‫ ذﻛﺮہ ا‬.‫ﺮﺟﺎل‬B‫ ﺑ^ ا‬.‫ﺼ‬B‫ﺼﺒﻴﺎن ﻳﻘﻮم ا‬B‫ﻦ ‚ﻊ ﻣﻦ ا‬9‫ﻢ ﻳ‬B ‫ و½ن‬õ‫ﺧﻠﻒ ذﻟ‬
‫ﻤﻊ‬ë ñ ‫ﻴﺜ‬ú‫ وذﻛﺮہ اﻟ‬.۳۴۱۶ :„‫ﻜﺒ‬B‫ ﻣﻌﺠﻤﮧ ا‬ñ û‫ا‬e‫ واﺧﺮﺟﮧ ﺑﻨﺤﻮہ اﻟﻄ‬.۲/۳۶ :‫ﺮاﻳﺔ‬B‫ا‬
ñ ‫ﻜﺬا‬J‫ و‬.‫ﺼﻼة‬B‫ ﺗﺮﺗﻴﺐ ﺻﻔﻮف ا‬،۳۴۹ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‬.۱/۱۲۹ :‫ﺰواﺋﺪ‬B‫ا‬
‫ ﺑﺎب‬۱/۵۷۱ : ‫ﺸﺎ‬B‫ وا‬.‫ﻮم‬:‫ﺎ‬g‫ ﺑﻴﺎن ﻣﻘﺎم اﻻﻣﺎم وا‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۸۹ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫اﻟﻔﺘﺎو‬
.(‫ ﺳﻌﻴﺪ‬،‫اﻻﻣﺎﻣﺔ‬
Fat w D r al-‛Ul0m Deoband:
If a person can walk in front of the children’s row or cross it to join the
row of the men, he may do this and join the row of the men. If it is not
possible to do this, he must stand in the row of the children. His sal h
will be valid.1
Fat w Rah$m$yyah:

1
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 339.
327
If there is place in the front row and a person has to cross through the
children’s row to fill the front row, he may go ahead, there is no harm
in doing this.1
Fat w Mahm0d$yyah:
If the children’s row is full and an adult wants to stand in the row of
adults, he must cross over the children and go front. He must not
stand in the children’s row. 2
All h ta‛ l knows best.
A child standing in the row of adults
Question
A person gets his under-aged child to stand in the first row of the
congregation. Is this correct? What, according to the Shar$‛ah, is the
status of under-aged children in a row? Kindly clarify with proofs.
Answer
If the first row of a masjid is normally filled with adults, it is against
the Sunnah and makr0h to allow children to stand in the first row.
Yes, if the first row is not normally filled, a child should not stand on
his own; he should stand in the row of the adults. If there are several
children, their row should be behind that of the adults. This is their
place according to the Shar$‛ah.
Al-Bahr ar-R ’iq:
ً ٔ ً ٔ
،‫ﻢ‬ú‫ ﺻﻔ‬ñ ‫ﺮﺟﺎل ﺑﻞ ﻳﺪﺧﻞ‬B‫ﻮن ﻣﻨﻔﺮدا ﻋﻦ ﺻﻒ ا‬9‫ﻮاﺣﺪ ﻻ ﻳ‬B‫ ا‬.‫ﺼ‬B‫ اﻳﻀﺎ ان ا‬E‫ﻘﺘ‬h‫و‬
ٔ
ٔ ‫ﺌﺬ‬ª‫ﺼﺒﻴﺎن ﻓﺤﻴ‬B‫ﺮﺟﺎل و‚ﻊ ﻣﻦ ا‬B‫ﺗﻴﺐ إﻧﻤﺎ ﻋﻨﺪ ﺣﻀﻮر ‚ﻊ ﻣﻦ ا‬O‫ﺬا اﻟ‬J ‫ﻞ‬Ÿ ‫وان‬
‫ﺗﻮﺧﺮ‬
،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۱/۵۷۱ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ ﻛﻮﺋﺘﺔ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۵۳ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺼﺒﻴﺎن‬B‫ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۱۵۹ :‫ﺼﻨﺎﺋﻊ‬B‫ﺪاﺋﻊ ا‬C‫ و‬.‫ﺳﻌﻴﺪ‬
Imd d al-Fatt h:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ´ﻠ‬Š‫ﺮﺟﺎل ﺧﻠﻒ اﻹﻣﺎم ﻟﻘﻮﻟﮧ ﺻ‬B‫ﻢ ﻳﺼﻒ ا‬J„‫ﺮﺟﺎل وﻏ‬B‫و½ذا اﺟﺘﻤﻊ ا‬
ٔ ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ ر‬ù‫ اﻻﺷﻌﺮ‬õ‫ ﻣﺎﻟ‬ì‫ﺼﺒﻴﺎن ﻟﻘﻮل ا‬B‫ﺛﻢ ﻳﺼﻒ ا‬...‫ﻰ‬ú•‫ﻮ اﻻﺣﻼم وا‬B‫ﻢ او‬9‫ﻣﻨ‬
ٔ ٔ ٔ
‫ﺴﺎء‬ª‫ واﻗﺎم اﻟ‬õ‫ﺼﺒﻴﺎن ﺧﻠﻒ ذﻟ‬B‫ﺮﺟﺎل واﻗﺎم ا‬B‫ وﻗﺎم ا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ان ا‬

1
Fat w Rah$m$yyah, vol. 1, p. 194.
2
Fat w Mahm0d$yyah, vol. 6, p. 490.
328
‫ ﻧﺼﺐ‬ñ ‫ﻠ‬h‫ﺰ‬B‫ ذﻛﺮہ ا‬.‫ﺮﺟﺎل‬B‫ ﺑ^ ا‬.‫ﺼ‬B‫ﺼﺒﻴﺎن ﻳﻘﻮم ا‬B‫ﻦ ‚ﻊ ﻣﻦ ا‬9‫ﻢ ﻳ‬B ‫ و½ن‬õ‫ﺧﻠﻒ ذﻟ‬
‫ﻤﻊ‬ë ñ ‫ﻴﺜ‬ú‫ وذﻛﺮہ اﻟ‬.۳۴۱۶ :„‫ﻜﺒ‬B‫ ﻣﻌﺠﻤﮧ ا‬ñ û‫ا‬e‫ واﺧﺮﺟﮧ ﺑﻨﺤﻮہ اﻟﻄ‬.۲/۳۶ :‫ﺮاﻳﺔ‬B‫ا‬
ù‫ وﻓﺘﺎو‬.‫ﺼﻼة‬B‫ ﺗﺮﺗﻴﺐ ﺻﻔﻮف ا‬،۳۴۹ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‬.۱/۱۲۹ :‫ﺰواﺋﺪ‬B‫ا‬
.(‫ﺼﻔﻮف‬B‫ﺔ ا‬h‫ ﺑﺎب ¡ﺴﻮ‬،۳/۱۲۱ :‫ﺣﻘﺎﻧﻴﺔ‬

‫ﺮﺟﺎل ﻗﺪام‬B‫ﺼﻼة ﻓﻴﺠﻌﻞ ا‬B‫ ا‬ñ ‫ﻢ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻔ‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ﺴﻨﺪ ا@ﺎرث‬: Ú‫و‬
ٔ
ù‫ اﻻﺷﻌﺮ‬õ‫ ﻣﺎﻟ‬ì‫ﺮاﻳﺔ ﻣﻦ ﺣﺪﻳﺚ ا‬B‫ ﻧﺼﺐ ا‬ñ ‫ﻠ‬h‫ﺰ‬B‫ ذﻛﺮہ ا‬...‫ﻢ‬ú‫ واﻟﻐﻠﻤﺎن ﺧﻠﻔ‬،‫اﻟﻐﻠﻤﺎن‬
ٔ
.(۲/۳۷) :‫ﺴﻨﺪہ‬: ñ ‫ اﺳﺎﻣﺔ‬ì‫ رواہ ا@ﺎرث ﺑﻦ ا‬:‫ اﷲ ﻋﻨﻪ وﻗﺎل‬u‫ر‬
Imd d al-Muft$y$n:
It is gauged from the Ah d$th and the well known texts of the fiqh
books that it is against the Sunnah to make immature children to
stand in the row of the adults. If a person has a child standing next to
him, he must move him to the back or else the sal h will be makr0h. 1
Fat w Mahm0d$yyah:
The arrangement of the rows is that the row for immature children
must be separate to and behind that of the adults’ row…if there is just
one child, he will stand in the row of the adults.2
All h ta‛ l knows best.
Children standing on the sides of the adults’ row
Question
The children’s row must be behind the adults row. However, if there is
just one child, can he stand on the side of the adult’s row?
Answer
The original ruling is that children must form a row behind the men’s
row. However, if the children are very mischievous, one or two can be
made to stand on the sides of the men’s row. Some jurists permit this.
Thus, if there is only one child, it will be even more permissible for
him to stand on the side of the men’s row.
Ad-Durr al-Mukht r:

1
Imd d al-Muft$y$n, vol. 2, p. 337.
2
Fat w Mahm0d$yyah, vol. 6, p. 489. Also Fat w Rah$m$yyah, vol. 1, p. 190.
329
 ‫ً‬ ‫ً‬
‫)ﺛﻢ ا‪B‬ﺼﺒﻴﺎن( ﻇﺎ‪J‬ﺮہ ﺗﻌﺪد‪J‬ﻢ ﻓﻠﻮ واﺣﺪا دﺧﻞ ا‪B‬ﺼﻒ‪ ،‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ‪ :‬ﻓﻠﻮ واﺣﺪا دﺧﻞ‬
‫ً‬
‫ا‪B‬ﺼﻒ( ذﻛﺮہ ‪ ñ‬ا‘ﺤﺮ ‪Î‬ﺜﺎ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۱/۵۷۱ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taqr$r t R fi‛$:‬‬
‫ً‬
‫)ﻗﻮﻟﮧ ذﻛﺮہ ‪ ñ‬ا‘ﺤﺮ ‪Î‬ﺜﺎ(ﻗﺎل ا‪B‬ﺮ&‪ :Á‬ر‪C‬ﻤﺎ ﻳﺘﻌ^ ‪ ñ‬زﻣﺎﻧﻨﺎ إدﺧﺎل ا‪B‬ﺼﺒﻴﺎن ‪ ñ‬ﺻﻔﻮف‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺮﺟﺎل ﻻن ا‪g‬ﻌ‪ú‬ﻮد ﻣﻨ‪ú‬ﻢ إذا اﺟﺘﻤﻊ ﺻﺒﻴﺎن ﻓﺎ‪ ɳ‬ﺗﺒﻄﻞ ﺻﻼﺗ‪ú‬ﻢ ﺑﻌﻀ‪ú‬ﻢ ﺑﺒﻌﺾ ور‪C‬ﻤﺎ‬
‫ﺮات ا‪B‬ﺮاﻓ ‪ ،۷۳ :‬ﺳﻌﻴﺪ(‪.‬‬
‫ﺗﻌﺪ‪ø ù‬ر‪J‬ﻢ إ‪ U‬إﻓﺴﺎد ﺻﻼة ا‪B‬ﺮﺟﺎل اﻧﺘ‪ú‬ﻰ‪ ،‬ﺳﻨﺪ‪) .ù‬ا•ﻘﺮ‪ِ h‬‬
‫‪Moreover, a Had$th states:‬‬

‫´ﻠ’ ﻣﻨ‪9‬ﻢ أو‪B‬ﻮ اﻷﺣﻼم وا•<‬

‫‪Mature and intelligent people should stand near me.‬‬
‫‪We learn from this that mature and intelligent people will stand near‬‬
‫‪the im m. Thus, if there is only one child he will stand on the side of‬‬
‫‪the row and not in the middle near the im m.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻢ ﻳﺼﻒ ا‪B‬ﺼﺒﻴﺎن ﻟﻘﻮل ا‪ ì‬ﻣﺎﻟ‪ õ‬اﻻﺷﻌﺮ‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﺻ‪ Š‬وﻗﺎم ا‪B‬ﺮﺟﺎل واﻗﺎم ا‪B‬ﺼﺒﻴﺎن ﺧﻠﻒ ذﻟ‪ õ‬واﻗﺎم اﻟ‪ª‬ﺴﺎء ﺧﻠﻒ ذﻟ‪ õ‬و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ‚ﻊ‬
‫‪ ñ‬ﻧﺼﺐ ا‪B‬ﺮاﻳﺔ‪ .۲/۳۶ :‬واﺧﺮﺟﮧ ﺑﻨﺤﻮہ‬ ‫ﻣﻦ ا‪B‬ﺼﺒﻴﺎن ﻳﻘﻮم ا‪B‬ﺼ‪ .‬ﺑ^ ا‪B‬ﺮﺟﺎل‪ .‬ذﻛﺮہ ا‪B‬ﺰ‪h‬ﻠ‬
‫‪ë ñ‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪) .۱/۱۲۹ :‬اﻣﺪاد اﻟﻔﺘﺎح ﻣﻊ‬ ‫اﻟﻄ‪e‬ا‪ ñ û‬ﻣﻌﺠﻤﮧ ا‪B‬ﻜﺒ„‪ .۳۴۱۶ :‬وذﻛﺮہ اﻟ‪ú‬ﻴﺜ‬
‫ا@ﺎﺷﻴﺔ‪ :‬ص ‪ ،۳۴۹‬ﺗﺮﺗﻴﺐ ﺻﻔﻮف ا‪B‬ﺼﻼة‪ .‬وﻓﺘﺎو‪ ù‬ﺣﻘﺎﻧﻴﺔ‪ ،۳/۱۲۱ :‬ﺑﺎب ¡ﺴﻮ‪h‬ﺔ ا‪B‬ﺼﻔﻮف(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪A woman standing in the row of men‬‬
‫‪Question‬‬
‫?‪Can a woman stand in the row of men and perform sal h‬‬
‫‪Answer‬‬
‫‪The place for a woman in sal h is behind that of a man. Thus, woman‬‬
‫‪cannot stand in the row of men to perform sal h. Observe the‬‬
‫‪following Had$th:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ان ﺟﺪﺗﮧ ‪:‬ﻠﻴﻜﺔ دﻋﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟﻄﻌﺎم ﺻﻨﻌﺘﮧ ﻟﮧ ﻓﺎ‪³‬ﻞ ﻣﻨﮧ ﺛﻢ ﻗﺎل‪ :‬ﻗﻮ‪:‬ﻮا ﻓﻼﺻ‪ Š‬ﻟ‪9‬ﻢ ﻗﺎل ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﻓﻘﻤﺖ إ‪U‬‬

‫‪330‬‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺲ ﻓﻨﻀﺤﺘﮧ ﺑﻤﺎء ﻓﻘﺎم رﺳﻮل اﷲ ﺻ‬ž‫ﺣﺼ„ •ﺎ ﻗﺪ اﺳﻮد ﻣﻦ ﻃﻮل ﻣﺎ ﻟ‬
^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ر¿ﻌﺘ‬Š‫ •ﺎ رﺳﻮل اﷲ ﺻ‬Š‫ﻴﻢ وراءہ واﻟﻌﺠﻮز ﻣﻦ وراﺋﻨﺎ ﻓﺼ‬Õ´‫وﺻﻔﻔﺖ وا‬
.(۱/۵۵ :ù‫ﻣﺬ‬O‫ واﻟ‬.۱/۵۵ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﺛﻢ اﻧ~ف‬
Hadrat Anas ibn M lik radiyall hu ‛anhu narrates that his
grandmother, Mulaykah, invited Ras0lull h sallall hu ‛alayhi wa
sallam to a meal which she prepared for him. He partook of it and said:
Stand up and I will lead you in sal h.” Anas radiyall hu ‛anhu said: “I
stood on a straw mat which had become black due to constant usage. I
washed it with water. Ras0lull h sallall hu ‛alayhi wa sallam then
stood up, I and an orphan stood behind him, and my grandmother
stood behind us. Ras0lull h sallall hu ‛alayhi wa sallam then led us in
two rak‛ats of sal h and left.”
Another Had$th states:
ّ ٔ ّ ٔ
‫ﺼﻨﻒ ﻋﺒﺪ‬:) .‫ﻦ اﷲ‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫ اﺧﺮو‬:‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺴﻌﻮد ر‬: ‫ن اﺑﻦ‬ð‫ﻓ‬
.(‫ﺴﺎء ا ﻤﺎﻋﺔ‬ª‫ ﺑﺎب ﺷﮩﻮد اﻟ‬،۳/۱۴۹/۵۱۱۵ :‫ﺮزاق‬B‫ا‬
Hadrat Ibn Mas‛0d radiyall hu ‛anhu used to say: Keep them back to
where All h ta‛ l kept them back.
If a husband and wife stand together at home and each one performs
their own sal h [i.e. one is not the im m of the other], then this will be
permissible. It is not permissible for a woman to stand in line with a
strange man, or to stand as a muqtad$ in the same row as the im m.
A Had$th states:
ٔ
‫ﺮﺟﺎل‬B‫ ﺧ„ ﺻﻔﻮف ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ٔ ٓ ٓ ٔ
‫ ﺑﺎب‬،۱/۱۸۲ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ﺴﺎء اﺧﺮﮨﺎ و©ﮨﺎ اوﻟﮩﺎ‬ª‫اوﻟﮩﺎ و© ﮨﺎ اﺧﺮﮨﺎ وﺧ„ ﺻﻔﻮف اﻟ‬
.(‫ ﻓﻴﺼﻞ‬،‫ﺼﻔﻮف‬B‫ﺔ ا‬h‫¡ﺴﻮ‬
Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam: The best row for the men is the first row, and the
worst is the last row. The best row for the women is the last row while
the worst is the first row.
Furthermore, Hadrat ‛Ā’ishah radiyall hu ‛anh said that if Ras0lull h
sallall hu ‛alayhi wa sallam had seen the evil committed by the women
of her era, he would have prohibited them from performing sal h with
congregation in the masjid as was the case with the women of the

331
Ban0 Isr ’$l. In other words, one cannot even imagine a woman
standing in line with the men in sal h.
All h ta‛ l knows best.
When a woman changes her gender
Question
A girl changed her gender and became a boy. Can she stand in the row
of men? Her beard has not emerged as yet.
Answer
With regard to a hermaphrodite, the jurists say that if more male
features are visible, he will fall under the category of males and it will
be permissible for him to stand in the row of males. Thus, if a girl
changes her gender and becomes a boy, and the features of a boy are
visible, then there is leeway for her to stand in the row of men and the
sal h of all will be valid. However, it is reprehensible to do this [sex-
change]. It falls under the category of changing All h’s creation which
is har m. One must abstain from this and fear All h’s wrath.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ
‫ﺮاة او‬:‫ ا‬U‫ﺬا ﻗﺒﻞ ا‘ﻠﻮغ ﻓﺈن ﺑﻠﻎ وﺧﺮﺟﺖ @ﻴﺘﮧ او وﺻﻞ إ‬J...‫ﻓﺈن ﺑﺎل ﻣﻦ ا=ﻛﺮ ﻓﻐﻼم‬
.(‫ ﺳﻌﻴﺪ‬،B‫ﻨ‬y‫ ﻛﺘﺎب ا‬،۶/۷۲۷ :‫ﺘﺎر‬4 ‫ر‬Q‫ )ا‬.‫ﺮﺟﻞ ﻓﺮﺟﻞ‬B‫ﺘﻠﻢ ا‬ò ‫اﺣﺘﻠﻢ ﻛﻤﺎ‬
‛All mah Sh m$ rahimahull h says that if a khunth mushkil (a
hermaphrodite whose gender cannot be easily recognized) stands in
the row of men, his sal h will be valid. Thus, if the one in whom male
features are dominant stands in the row of men, the sal h ought to be
even more valid.

ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،B‫ﻨ‬y‫ ﻛﺘﺎب ا‬،۶/۷۲۸ : ‫ﺸﺎ‬B‫ )ا‬.‫ﺮﺟﺎل ﻓﺼﻼﺗﮧ ﺗﺎﻣﺔ‬B‫ ﺻﻒ ا‬ñ ‫و½ن ﻗﺎم‬
ó¿‫ و‬.۴/۷۰۱ :‫ﺪاﻳﺔ‬ú‫ واﻟ‬.۶/۴۳۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.۳۵۰/۴ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫اﻟﻄﺤﻄﺎو‬
.(۸/۴۷۲ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.۴۸۹ :‫ﻗﺎﺋﻖ‬Q‫ا‬
Hadrat Maul n Kh lid Sayfull h writes:
According to Islam, the body is a trust from All h ta‛ l and a
manifestation of His creation. Thus, it is not permissible to change or
alter the body without any Shar‛$ and natural need. This is why
Ras0lull h sallall hu ‛alayhi wa sallam said that it is not permissible to
attach false hair for beautification or create a gap between the teeth.
He added that this would earn All h’s curse and amounts to changing

332
the creation of All h ta‛ l . Thus, it is totally prohibited to undergo
any type of operation and procedure which would change any part of
the body in any way for the sake of beautification or following fashion.
Nowadays, changes are made to the nose, breasts and so on. [These are
all har m]. 1
All h ta‛ l knows best.
Forming a row between two pillars
Question
What is the ruling with regard to forming a row between two pillars?
Answer
It is makr0h to form a row between two pillars unnecessarily when
there is sufficient space in the masjid. The Ah d$th prohibit this.
However, it will be permissible when there is shortage of space as
stated by Shams al-A’immah Sarakhs$ rahimahull h. He says that is
permissible without any reprehensibility. It could mean that it is not
makr0h tahr$m$.
Tirmidh$ Shar$f:
ٔ ٔ
^‫ﺮاء ﻓﺎﺿﻄﺮﻧﺎ ا•ﺎس ﻓﺼﻠﻴﻨﺎ ﺑ‬:‫ ﺻﻠﻴﻨﺎ ﺧﻠﻒ اﻣ„ﻣﻦ اﻻ‬:‫ﻤﻮد ﻗﺎل‬Ÿ ‫ﻋﻦ ﻋﺒﺪ ا@ﻤﻴﺪ ﺑﻦ‬
ٔ
‫ﺪ رﺳﻮل اﷲ‬ú‫ ﻋ‬š ‫ﺬا‬J þ‫ ﻛﻨﺎ ﻧﺘ‬:‫ اﷲ ﻋﻨﻪ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫^ ﻓﻠﻤﺎ ﺻﻠﻴﻨﺎ ﻗﺎل ا‬Õh‫ﺴﺎر‬B‫ا‬
ٔ ٔ
‫ اﷲ ﻋﻨﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‬u‫ﺲ ر‬å‫ ﺣﺪﻳﺚ ا‬:à ‫ﻗﺎل اﺑﻮ ﻋ‬... ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
ٔ ٔ ٔ
ñ ‫ﻞ اﻟﻌﻠﻢ‬J‫وﻗﺪ رﺧﺺ ﻗﻮم ﻣﻦ ا‬...ù‫ﺴﻮار‬B‫ﻞ اﻟﻌﻠﻢ ان ﻳﺼﻒ ﺑ^ ا‬J‫وﻗﺪ ﻛﺮه ﻗﻮم ﻣﻦ ا‬
.(‫ ﻓﻴﺼﻞ‬،ù‫ﺴﻮار‬B‫ﺼﻒ ﺑ^ ا‬B‫ﻴﺔ ا‬J‫ ﻛﺮا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۵۳ :ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.õ‫ذﻟ‬
Ibn M jah Shar$f:
ٔ ٔ
Š‫ﺪ رﺳﻮل اﷲ ﺻ‬ú‫ ﻋ‬š ù‫ﺴﻮار‬B‫ﻰ ان ﻧﺼﻒ ﺑ^ ا‬ú‫ ﻛﻨﺎ ﻧﻨ‬:‫ﺔ ﺑﻦ ﻗﺮة ﻋﻦ اﺑﻴﮧ ﻗﺎل‬h‫ﻋﻦ ﻣﻌﺎو‬
ً
ñ ù‫ﺴﻮار‬B‫ﺼﻼة ﺑ^ ا‬B‫ ﺑﺎب ا‬۷۰ :‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ‬.‫ﺎ ﻃﺮدا‬ú‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻧﻄﺮد ﻋﻨ‬
.(‫ﺼﻒ‬B‫ا‬
Shaykh ‛Abd al-Ghan$ Dehlaw$ rahimahull h states in his commentary
to this Had$th:

1
Jad$d Fiqh$ Mas ’il, vol. 2, p. 171.
333
 ً ٔ
،‫ن واﺳﻌﺎ‬ðg‫ﺬا إذا [ن ا‬J‫ﻠﻔﺮﻗﺔ وا ﻤﺎﻋﺔ ﺳﺒﺐ ا ﻤﻌﻴﺔ و‬B ‫ﻮﺟﺐ‬: ‫ﻰ اﻧﮧ‬ú•‫ﻟﻌﻞ ﺳﺒﺐ ا‬
ٔ
‫ﺎح ا@ﺎﺟﺔ‬I‫ )ا‬.ù‫ﺴﻮار‬B‫ﺼﻔﻮف ﺑ^ ا‬B‫ن وازدﺣﻢ ا•ﺎس ﻓﻼ ﺑﺪ ﻣﻦ ا‬ðg‫واﻣﺎ إذا ﺿﺎق ا‬
.(۷۰ :‫ اﺑﻦ ﻣﺎﺟﺔ‬ä‫ﺣﺎﺷﻴﺔ ﺳ‬
‛All mah ‛Ayn$ rahimahull h says:
ٔ ٔ ً
‫ ﻳﻘﻄﻊ‬õ‫ ‚ﺎﻋﺔ ﻻن ذﻟ‬ñ ‫ﻦ‬9‫ﻢ ﻳ‬B ‫ إذا‬،^Õh‫ﺴﺎر‬B‫ﺼﻼة ﺑ^ ا‬B‫إذا [ن ﻣﻨﻔﺮدا ﻻ ﺑﺎس ﺑﺎ‬
^‫ﺼﻼة ﺑ‬B‫ ﺑﺎب ا‬،۳/۵۸۰ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺔ‬C‫ ا ﻤﺎﻋﺔ ﻣﻄﻠﻮ‬ñ ‫ﺼﻔﻮف‬B‫ﺔ ا‬h‫ و¡ﺴﻮ‬،‫ﺼﻔﻮف‬B‫ا‬
.(ù‫ﺴﻮار‬B‫ا‬
Shams al-A’immah Sarakhs$ rahimahull h says:
ٔ ٔ
‫ﻼ‬h‫ﻦ ﻃﻮ‬9‫ﻢ ﻳ‬B ‫ﻖ و½ن‬h‫ ﺣﻖ ˜ ﻓﺮ‬ñ ‫ﻜﺮوہ ﻻﻧﮧ ﺻﻒ‬: „‫^ ﻏ‬Õ‫واﻻﺻﻄﻔﺎف ﺑ^ اﻻﺳﻄﻮاﻧ‬
ٔ ٔ
‫ ﻻﻳﻤﻨﻊ‬õ‫ﻮﺿﻮع او >ﻔﺮﺟﺔ ﺑ^ رﺟﻠ^ وذﻟ‬: ‫ﺼﻒ ﻛﺘﺨﻠﻞ ﻣﺘﺎع‬B‫ﻠﻞ اﻻﺳﻄﻮاﻧﺔ ﺑ^ ا‬á‫و‬
.(‫ ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‬،۲/۳۵ :à‫ﺧ‬°‫ﻠ‬B ‫ﺴﻮط‬žg‫ )ا‬.‫ﻜﺮاﻫﺔ‬B‫ﺻﺤﺔ اﻻﻗﺘﺪاء وﻻ ﻳﻮﺟﺐ ا‬
Fat w Mahm0d$yyah:
It is stated in al-Mabs0t of Sarakhs$ that if a person stands between
two pillars then neither is being a muqtad$ prohibited nor is it makr0h.
If there is sufficient space in the masjid, it will be better to abstain
from forming a row in a place where a pillar comes in-between. This is
because some scholars consider it makr0h as stated in Tirmidh$
Shar$f.1
All h ta‛ l knows best.

1
Fat w Mahm0d$yyah, vol. 6, p. 512. Also Imd d al-Ahk m, vol. 1, p. 523.
334
 A Woman Standing In Line With A Man
An explanation of the issue of a woman standing in
line with a man
This issue is known as muh dh t in the books of jurisprudence.
A definition of muh dh t
If a woman in sal h stands in front of a man or stands in line with him
in such a way that in the course of sal h her feet come in line with any
part of a man’s body, then the man’s sal h will be invalidated. When
we say that her feet come in line, it refers to her shank and ankle
coming in line. This is the more authentic view. Thus, if a woman’s
shank and ankle come in line with the shank and ankle of a man,
muh dh t will be established and the man’s sal h will be invalidated.
This is even if due to her having smaller feet, the front of her feet is
slightly behind the man’s feet. If the woman’s feet are so behind the
man’s feet that both her shanks and ankles are not in line with the
man’s, then based on the more authentic view, the man’s sal h will not
be invalidated. If, apart from the feet, any other part of the body is in
line with the man’s, the sal h will be invalidated.
Prerequisites for muh dh t
1. The woman has reached an age of sexual desires and is
conducive to intercourse even though she is not mature as yet.
2. It must be a normal sal h with ruk0‛ and sajdah postures.
3. The two are following the same im m, or the woman makes
herself a muqtad$ of the man who is standing in line with her.
4. The man is in his senses and mature.
5. The woman is in her senses. Imd d al-Ahk m states that the
muh dh t of a lunatic woman does not invalidate the sal h. (as
quoted from Sh m$, vol. 1, p. 561)
6. The im m made an intention of im mat for women.
7. The muh dh t was for one complete pillar of sal h [e.g. one
complete standing posture, one complete ruk0’ and so on].
8. There was no barrier between the two.
9. The man did not indicate to the woman who joined the sal h
after the sal h had commenced to move back.
10. The two have to be standing in the same place.

335
A few scenarios which stem from the above-mentioned prerequisites
are:
1. If a woman stands in line with or in front of the im m, the
im m’s sal h, the woman’s sal h and the sal h of all the muqtad$s will
be invalidated.
2. If a woman stands between the im m and the row of males, or
in the middle of the row of males, she will invalidate the sal h of one
male standing in line with her in the first row behind her. If two
women stand in the middle of the row of males, they will invalidate
the sal h of two males standing in line with them in the first row
behind them. If three women stand in this way, they will invalidate the
sal h of three males standing in line with them in all the rows behind
them. If more than three women stand in this way, they will be
classified as a full row, and will therefore invalidate the sal h of all the
rows of men behind them.
If one or two women stand in front, and there is a sutrah (barrier)
which is one hand span in length between them and the men, the
sutrah will prevent the sal h from being invalidated. If it is less in
length, it will not prevent the sal h from being invalidated. If there are
three or more women standing in front, the sutrah will not prevent
the sal h from being invalidated. The normal ruling of invalidity will
remain.
3. When a woman stands in the row of men, she will invalidate
the sal h of three men: (1) the one standing to her right, (2) the one
standing to her left, (3) the one standing in the first row directly
behind her. Two women will invalidate the sal h of four men: the one
standing to the right, to the left, and two standing in the first row
directly behind them. If three women stand together in a row, they
will invalidate the sal h of the one standing to the right, the one to the
left, and three men standing in line behind them from each row until
the last row. If more than three women stand together in a row, they
will invalidate the sal h of the one standing to the right, the one to the
left, and all the men of all the rows behind them.
4. If in a single row there are men on one side and women on the
other side, the sal h of just one male who is standing next to the
woman will be invalidated. The sal h of the remaining people will be
valid because this one male is acting as a barrier between the men and
women.
5. If there is a raised platform, mezzanine floor or upper floor
which is higher than the height of a human, and men are standing on
the higher place while women are standing beneath in line with them;
336
or vice versa, i.e. the women are on the higher place while the men are
standing beneath in line with them, then this raised section will
prevent the sal h from being invalidated, and the men’s sal h will not
be invalidated. But if the height is less than the height of a human, it
will not prevent the invalidation of the sal h.1
Proofs from Ah d$th and books of jurisprudence
Bukh r$ Shar$f:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻠﻴﻜﺔ دﻋﺖ رﺳﻮل اﷲ ﺻ‬: ‫ اﷲ ﻋﻨﻪ ان ﺟﺪﺗﮧ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
ٔ ٔ ٔ
U‫ اﷲ ﻋﻨﻪ ﻓﻘﻤﺖ إ‬u‫ﺲ ر‬å‫ﻢ ﻗﺎل ا‬9‫ ﻟ‬Š‫ﻮا ﻓﻼﺻ‬:‫ ﻗﻮ‬:‫ﻞ ﻣﻨﮧ ﺛﻢ ﻗﺎل‬³‫ﻟﻄﻌﺎم ﺻﻨﻌﺘﮧ ﻟﮧ ﻓﺎ‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺲ ﻓﻨﻀﺤﺘﮧ ﺑﻤﺎء ﻓﻘﺎم رﺳﻮل اﷲ ﺻ‬ž‫ﺣﺼ„ •ﺎ ﻗﺪ اﺳﻮد ﻣﻦ ﻃﻮل ﻣﺎ ﻟ‬
^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ر¿ﻌﺘ‬Š‫ •ﺎ رﺳﻮل اﷲ ﺻ‬Š‫ﻴﻢ وراءہ واﻟﻌﺠﻮز ﻣﻦ وراﺋﻨﺎ ﻓﺼ‬Õ´‫وﺻﻔﻔﺖ وا‬
.(۱/۵۵ :ù‫ﻣﺬ‬O‫ واﻟ‬.۱/۵۵ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﺛﻢ اﻧ~ف‬
Hadrat Anas ibn M lik radiyall hu ‛anhu narrates that his
grandmother, Mulaykah, invited Ras0lull h sallall hu ‛alayhi wa
sallam to a meal which she prepared for him. He partook of it and said:
Stand up and I will lead you in sal h.” Anas radiyall hu ‛anhu said: “I
stood on a straw mat which had become black due to constant usage. I
washed it with water. Ras0lull h sallall hu ‛alayhi wa sallam then
stood up, I and an orphan stood behind him, and my grandmother
stood behind us. Ras0lull h sallall hu ‛alayhi wa sallam then led us in
two rak‛ats of sal h and left.”
Musannaf Ibn Ab$ Shaybah:
ٔ ٔ ٔ
‫ ﺑﺼﻼة‬Š‫ﺮہ ان ﻳﺼ‬9‫ﻴﻢ اﻧﮧ [ن ﻳ‬J‫ ﻋﻦ ﺳﻔﻴﺎن ﻋﻦ اﻻﻋﻤﺶ ﻋﻦ إﺑﺮا‬ù‫ﺪ‬ú‫ﺣﺪﺛﻨﺎ اﺑﻦ ﻣ‬
ٔ ٔ ٔ
ñ ‫ﻜﺬا‬J‫ و‬.۴/۳۲۸ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .‫ﺴﺎء‬å ‫ﺮ او‬ú‫ﻖ او ﻧ‬h‫ﻤﺎ ﻃﺮ‬ú‫اﻹﻣﺎم إذا [ن ﺑ ﻨ‬
.(۳/۸۲ ‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:
Musannaf ‛Abd ar-Razz q:
ّ ٔ ّ ٔ
‫ﺼﻨﻒ ﻋﺒﺪ‬:) .‫ﻦ اﷲ‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫ اﺧﺮو‬:‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺴﻌﻮد ر‬: ‫ن اﺑﻦ‬ð‫ﻓ‬
.(‫ﺴﺎء ا ﻤﺎﻋﺔ‬ª‫ ﺑﺎب ﺷﮩﻮد اﻟ‬،۳/۱۴۹/۵۱۱۵ :‫ﺮزاق‬B‫ا‬
Hadrat Ibn Mas‛0d radiyall hu ‛anhu used to say: Keep them back to
where All h ta‛ l kept them back.

1
‛Umdah al-Fiqh, vol. 2, pp. 209-215.
337
 ‫‪Imd d al-Fatt h:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫)ان ﻻ ﻳﻔﺼﻞ ﺑ^ اﻹﻣﺎم وا‪g‬ﺎ‪:‬ﻮم ﺻﻒ ﻣﻦ اﻟ‪ª‬ﺴﺎء( ‪g‬ﺎ رو‪ ù‬ﻋﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‪:‬ﻮﻗﻮﻓﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و‪:‬ﺮﻓﻮ‪B È‬ﻠﻨ‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬اﻧﮧ ﻗﺎل‪ :‬ﻣﻦ [ن ﺑ ﻨﮧ و‪ ^C‬اﻹﻣﺎم ﻧ‪ú‬ﺮ او ﻃﺮ‪h‬ﻖ او‬
‫ﺻﻒ ﻣﻦ اﻟ‪ª‬ﺴﺎء ﻓﻼ ﺻﻼة ﻟﮧ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪© ۳۳۴ :‬وط ﺻﺤﺔ اﻻﻗﺘﺪائ‪ .‬و¿ﺬا ‪ ñ‬ﺗ‪ž‬ﻴ^‬
‫ا@ﻘﺎﺋﻖ‪ ،۱/۱۳۹ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬اﻣﺪادﻳﺔ(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪Ÿ‬ﺎذات ا‪g‬ﺸﺘ‪ú‬ﺎة و‪B‬ﻮ ‪ ñ‬ا‪g‬ﺎ‪[ 5‬ﻟﻌﺠﻮز ا‪B‬ﺸﻮ‪J‬ﺎء ‪ ñ‬اداء ر¿ﻦ ‪ š‬ﻣﺎ ﻗﺎﻟﮧ ‪Ÿ‬ﻤﺪ او ﻣﻘﺪارہ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ š‬ﻗﻮل ا‪ ì‬ﻳﻮﺳﻒ وا‪g‬ﺮاد ان ‪7‬ﺎذ‪ ù‬رﺟﻼ ‪ê‬ﺴﺎﻗ‪ú‬ﺎ و¿ﻌﺒ‪ú‬ﺎ ‪ ñ‬اﻻﺻﺢ‪ ،‬و‪B‬ﻮ [ﻧﺖ ‪Ÿ‬ﺮﻣﺎ ﻟﮧ‬
‫ٔ‬
‫اوزوﺟﺔ وﻻ ﻣﻌﺘ‪ e‬ﺑﺎ‪B‬ﺴﻦ ‪ ñ‬ا‪B‬ﺼﻐ„ة إﻧﻤﺎ اﻟﻌ‪e‬ة ﺑﺎ‪B‬ﻀﺨﺎﻣﺔ و اﻟﻌﺒﺎﻟﺔ •ﻜﻮن ﺻﺎ@ﺔ ‪B‬ﻠﺠﻤﺎع‬
‫ﻓﺘﺤﺎذﻳﮧ و‪ Ú‬ﺻﻼة ﻣﻄﻠﻘﺔ ‪J‬ﻰ ذات ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد ‪:...‬ﺸ‪¿O‬ﺔ ‪7‬ﺮ‪h‬ﻤﺔ ا‪g‬ﺴﺘﻠﺰم ‪B‬ﻼﺷ‪O‬اک‬
‫ﺗﺎدﻳﺔ واﻻﺷ‪O‬اک ﻳﺘﺤﻘﻖ ﺑﺎ‪7‬ﺎد ﻓﺮﺿ‪ú‬ﺎ و ارﺗﺒﺎط ﺻﻼﺗ‪ú‬ﻤﺎ ﺑﺎﺑ‪Õ‬ﻨﺎء ‪7‬ﺮ‪h‬ﻤﺘ‪ú‬ﻤﺎ ‪7 š‬ﺮ‪h‬ﻤﺔ‬
‫ٓ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﻹﻣﺎم او ﻳ‪9‬ﻮن ‪J‬ﻮ إﻣﺎﻣﺎ ﻟ‪ú‬ﺎ ‪ð: ñ‬ن ﻣﺘﻌﺪ ﺣ‪B Á‬ﻮ [ن اﺣﺪ‪J‬ﻤﺎ ‪ð: š‬ن واﻻﺧﺮ ‪š‬‬
‫ٔ‬
‫اﻻرض وا‪[Q‬ن ﻗﺪر ﻗﺎﻣﺔ ا‪B‬ﺮﺟﻞ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻻﺧﺘﻼف ا‪ðg‬ن ﺑﻼ ﺣﺎﺋﻞ ﺑ ﻨ‪ú‬ﻤﺎ ﻣﺜﻞ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﻮﺧﺮة ا‪B‬ﺮﺣﻞ ‪ ñ‬اﻟﻄﻮل وﻏﻠﻆ اﻻﺻﺒﻊ ﻓﺈن [ن ﻻ ﺗ ا‪g‬ﺤﺎذاة ﻻن اد‪ û‬اﻻﺣﻮال اﻟﻘﻌﻮد‬
‫ٔ‬
‫ﻓﻘﺪر ا@ﺎﺋﻞ ﺑﻘﺪرہ‪ ،‬واﻟﻔﺮﺟﺔ ﺗﻘﻮم ﻣﻘﺎم ا@ﺎﺋﻞ وادﻧﺎ‪J‬ﺎ ﻗﺪر ﻣﺎ ﻳﻘﻮم ﺑﮧ ا‪g‬ﺼ‪ Š‬و‪B‬ﻢ )“ إ´‪ú‬ﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫•ﺘﺎﺧﺮ ﻓﺎن اﺷﺎر إ´‪ú‬ﺎ ﻓﻠﻢ ﺗﺘﺎﺧﺮ ‪J‬ﻰ ﻓﺴﺪت ﺻﻼﺗ‪ú‬ﺎ دون ﺻﻼﺗﮧ ﻻﺗﻴﺎﻧﮧ ﺑﻤﺎ ‪ ñ‬وﺳﻌﮧ‪،‬‬
‫وﺗﻘﺪﻣﮧ ﻋﻨ‪ú‬ﺎ ﺑﺎ‪: 2g‬ﻜﺮوہ ﻓﺎذا ﺗﺮک اﻹﺷﺎرة ﻓﺴﺪت ﺑﺎ‪g‬ﺤﺎذاة ﺻﻼﺗﮧ‪ ،‬وا•ﺎﺳﻊ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫©وط ا‪g‬ﺤﺎذاة ا‪g‬ﻔﺴﺪة ان ﻳ‪9‬ﻮن اﻻﻣﺎم ﻗﺪ ﻧﻮ‪ ù‬إﻣﺎﻣﺘ‪ú‬ﺎ ﻻﻧﮧ ©ط ‪B‬ﺼﺤﺔ اﻗﺘﺪاﺋ‪ú‬ﺎ ﻛﻤﺎ‬
‫ٔ ً‬ ‫ٔ‬
‫ﻗﺪﻣﻨﺎہ ﻓﺎذا ‪B‬ﻢ ﻳﻨﻮ‪J‬ﺎ ﻻ ﺗﻔﺴﺪ ‪Ÿ‬ﺎذاﺗ‪ú‬ﺎ‪ ،‬و‪ Ú‬ا ﻤﻌﺔ واﻟﻌﺪﻳﻦ ﻗﺎل ا‪Jɳ‬ﻢ‪ :‬ﻻ ﻳﺼﺢ اﻳﻀﺎ‬
‫ٔ‬
‫اﻗﺘﺪاو‪J‬ﺎ ﻣﺎ ‪B‬ﻢ ﻳﻨﻮ إﻣﺎﻣﺘ‪ú‬ﺎ ﺑﺎ‪y‬ﺼﻮص‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۶۴ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ .‬و¿ﺬا ‪ñ‬‬
‫©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،۵۲۱ :Š‬ﻓﺼﻞ ‪ ñ‬اﻻﻣﺎﻣﺔ‪ ،‬ﺳ‪ú‬ﻴﻞ اﻛﻴﮉ ‪ .‬و‪ Ú‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ ،۳۲۹ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ﻗﺪﻳ ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ ۱/۵۷۲ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ‪ .‬وﺣﺎﺷﻴﺔ‬
‫اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ۱/۲۴۷ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬اﻟﻌﺮ‪C‬ﻴﺔﻛﻮﺋﭩﮧ‪ .‬و‪J‬ﻜﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ù‬‬
‫ٔ‬
‫اﻟ‪ú‬ﻨﺪﻳﺔ‪ ۱/۸۹ :‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬ﺑﻴﺎن ﻣﻘﺎم اﻻﻣﺎم وا‪g‬ﺎ‪:‬ﻮم‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪۱/۳۵۴ :‬۔‪ ۳۵۸‬ﺑﺎب‬
‫اﻻﻣﺎﻣﺔ‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ ﻛﻮﺋﭩﮧ‪ .‬وﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪ ۱/۱۳۷ :‬ﺑﺎب اﻻﻣﺎﻣﺔ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪338‬‬
When women follow an imām while they are
standing on an upper floor
Question
There are many women following the im m while they are on the
upper floor. At the same time, there are men standing behind them on
the lower floor. Will the sal h of the men be valid?
Answer
If women stand on the upper floor while the men are on the lower
floor, and the women’s row is not in front of the men’s row, the sal h
will be valid. If the women’s row is in front, then there are a few
differences among the jurists in this regard. However, bearing in mind
that the texts consider a barrier as a non-invalidator of the sal h of
men, then in this case too the sal h of the men will be valid.
Sharh Munyatul Musall$:
ٔ ٓ
‫ اﻻرض ﻻ ﺗﻔﺴﺪ‬š ‫ د[ن ﻋﻠﻮ ﻗﺎﻣﺔ واﻻﺧﺮ‬š ‫ﻤﺎ‬J‫ﻮ [ن اﺣﺪ‬B Á‫ن ﺣ‬ðg‫ﺎد ا‬7‫ﺴﺎﺑﻊ ا‬B‫ا‬
،۳۶۴ :‫ واﻣﺪاد اﻟﻔﺘﺎح‬. ‫ﻴﻞ اﻛﻴﮉ‬ú‫ ﺳ‬،‫ اﻻﻣﺎﻣﺔ‬ñ ‫ ﻓﺼﻞ‬۵۲۲ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﺻﻼﺗﮧ‬
‫ ﺑﻴﺎن‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬۱/۸۹ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۶۴ :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺑ„وت‬
ٔ
.(‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۷۶ : ‫ﺸﺎ‬B‫ وا‬.‫ﻮم‬:‫ﺎ‬g‫ﻣﻘﺎم اﻻﻣﺎم وا‬
At-Tahr$r al-Mukht r:
ٔ ٔ ٔ
‫ﺮﺟﺎل ﻻ‬B‫ﺼﻒ اﻻول ﻣﻦ ا‬B‫ ان ا‬ñ ‫ﺢ‬hã ‫ﻮ‬J (e‫ ان ا@ﺎﺋﻞ ﻏ„ ﻣﻌﺘ‬ñ ‫ﺢ‬hã ‫ﺬا‬ú‫)ﻗﻮﻟﮧ ﻓ‬
ٔ ٔ ٔ
‫ﺐ ان ا@ﺎﺋﻞ ﻳﻤﻨﻊ‬J‫ﺬ‬g‫ﻞ ا‬J‫ﻦ ان ﻳﻘﺎل ﻏ„ہ ﻣﻦ ا@ﻮاﺋﻞ ﻣﺜﻠﮧ •ﻘﻞ ا‬9‫ﻳﻌﺪ ﺣﺎﺋﻼ وﻻ ﻳﻤ‬
ٔ ٔ
‫ﺤﺎذاة‬g‫ﺴﺌﻠﺔ ا‬: ‫ اول‬ñ ‫ﺴﻌﻮد‬B‫ ا‬ì‫ ﻋﻦ ا‬ù‫ﺴﻌﺎدة وﻣﺎ ﻧﻘﻠﮧ ﻃﺤﻄﺎو‬B‫اﻟﻔﺴﺎد ﻛﻌﺒﺎدة ﻣﻔﺘﺎح ا‬
ٔ
‫ﺌﺬ ﻳﻔﻴﺪ‬ª‫ اﻻﺻﺢ و ﺣﻴ‬š ‫ﻢ‬ú‫ﻦ ﺣﺎﺋﻂ ﺧﻠﻔﮧ ﺻﻔﻮف ﻻ ﺗﻔﺴﺪ ﺻﻼﺗ‬ú‫ﻮ [ن وراﺋ‬B‫ﺑﻘﻮﻟﮧ و‬
‫ﺶ‬:‫ﺎ‬J š ۱/۸۶ :‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ )ا•ﺤﺮ‬.‫ﺴﻌﺎدة‬B‫ ﻣﻔﺘﺎح ا‬ñ ‫ﻤﺎ ﺑﻤﺎ‬J„‫ﺎﻧﻴﺔ وﻏ‬y‫ ا‬ñ ‫اﻃﻼق ﻣﺎ‬
.( ‫ﺸﺎ‬B‫ا‬
Mull ‛Al$ Q r$ rahimahull h writes in Sharh an-Niq yah:
ٔ
...û‫ا‬e‫ اﷲ ﻋﻨﻪ وﻗﻔﮧ رواہ اﻟﻄ‬u‫ﺴﻌﻮد ر‬: ‫ﻜﻨﮧ ﺛﺒﺖ ﻋﻦ اﺑﻦ‬B ‫وا@ﺎﺻﻞ اﻧﮧ ﻻ ﻳﺼﺢ رﻓﻌﮧ‬
ٔ ٔ ً
‫ﺮﺟﺎل ﻛﺘﺎﺧﺮ‬B‫ﻦ ﻋﻦ ا‬J‫ اﻻﺳﺘﺤﺒﺎب ﻓﺎﺧﺮو‬š ‫ﻮﻗﻮﻓﺎ ﻻ دﻻﻟﺔ ﻟﮧ ﻓﻴﮧ إﻻ‬: ‫وا@ﺪﻳﺚ ﻣﻊ ﻛﻮﻧﮧ‬
ٔ ٔ ٔ ٔ ٔ
ñ ‫ اﻧﮧ‬š ‫ﻠﻮﺟﻮب ﺑﻨﺎء‬B ‫ﺮ‬:‫ ¡ﺴﻠﻴﻢ ان اﻻ‬š‫ﺮﻓﻮﻋﺔ و‬g‫ اﻻﺣﺎدﻳﺚ ا‬ñ ‫اﻻﻃﻔﺎل وﻓﻖ ﻣﺎ ﺛﺒﺖ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۰۴ :‫ )©ح ا•ﻘﺎﻳﺔ‬.‫ﺤﺎذاة‬g‫ﺼﻼة ﺣﺎل ا‬B‫ اﺑﻄﺎل ا‬š ‫ﺮﻓﻮع ﻓﻼ دﻻﻟﺔ ﻓﻴﮧ‬g‫ﻢ ا‬9‫ﺣ‬
339
All h ta‛ l knows best.
Women standing in line with men in the Haram
Sharīf
Question
The issue of women standing in line with men in the Haram Shar$f is
like an unsolvable issue. Can any leeway be found in this regard or
could there be a fatw from another madh-hab? Do the jurists have
any clear ruling in this regard?
Answer
The invalidation of sal h due to muh dh t is only in the Hanaf$ madh-
hab. The other three Im ms do not give any consideration to it.
Furthermore, the proof of the Hanaf$s is based solely on the statement
of Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu:
ّ ٔ ّ ٔ
‫ﻦ اﷲ‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫اﺧﺮو‬
Keep them back to where All h ta‛ l kept them back.
Mull ‛Al$ Q r$ rahimahull h states in Sharh an-Niq yah that this
Had$th is not an authentic marf0‛ Had$th but it is authentic as a
mauq0f Had$th. Even then, only desirability can be established from
this. That is, it is mustahab for women to perform sal h behind the
men just as it is mustahab for children to stand behind them. Even if
we were to accept that the order in this Had$th is to show obligation,
and that this mauq0f Had$th falls in the category of a marf0‛ Had$th,
then too there is no proof whatsoever that the sal h will be
invalidated in the case where a woman stands in line with the men.
In short, there has to be a strong proof for the invalidity of sal h, and
this is not found in this case. Therefore, the sal h ought not to be
invalid. However, the text of Mull ‛Al$ Q r$ rahimahull h is in conflict
with other texts, commentaries and fat w . This is why consideration
ought to be given to the other texts, commentaries and fat w .
The two can be reconciled as follows: In normal situations,
consideration must be given to the other texts. In other words,
muh dh t is an invalidator of sal h. But because it is extremely
difficult to save one’s self from muh dh t in the Haram Shar$f – in fact,
it is almost impossible – then bearing in mind this necessity, it will be
more appropriate to issue a fatw on the basis of the text of Mull ‛Al$
Q r$ rahimahull h.

340
‛All mah Sh m$ rahimahull h and others state that if a muft$ issues a
fatw on the basis of lesser known viewpoints in cases of necessity and
for the sake of providing ease, then it will be correct and there is
leeway to do this. If we were to say that the sal h will be invalidated
even in the Haram Shar$f, it will cause many complications and
difficulties.
Some ‛ulam ’ offer this answer that because the im ms of the Haram
Shar$f do not make intention for im mat of women, the sal h of the
women is not even valid in the first place. Therefore, there is no
question of muh dh t. However, the first point in this regard is that as
per the madh-hab of the im ms [of the Haram], there is no need to
make a separate intention for im mat of women. Secondly, the im ms
themselves said that they make an intention for im mat of women.
Hadrat Maul n ‛Al ’ ad-D$n S hib states: “I personally asked Shaykh
Subayyil about this and he said that they make an intention for
im mat of women.” Thus, I cannot understand this statement that
they do not make an intention for im mat of women, therefore
muh dh t does not occur.
To sum up, the solution to the issue of muh dh t in the Haram Shar$f
is to issue a fatw on the basis of the text of Mull ‛Al$ Q r$
rahimahull h, and as per the statement of ‛All mah Sh m$
rahimahull h, when there is a need, the aspect of providing ease must
be looked into.
Mull ‛Al$ Q r$ rahimahull h’s text reads as follows:
ّ ٔ ّ ٔ ٔ
‫ﻦ اﷲ ﻓﻐ„ ﻣﻌﺮوف رﻓﻌﮧ و‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫ﺪاﻳﺔ ﻟﻘﻮﻟﮩﺎ اﺧﺮو‬ú‫واﻣﺎ ﻗﻮل ﺻﺎﺣﺐ اﻟ‬
ٔ ٔ ٔ
‫ وا@ﺎﺻﻞ اﻧﮧ ﻻﻳﺼﺢ‬،„J‫ﺬا ﺧﻼف ﻣﺎ ﻋﻠﻴﮧ ا ﻤﺎ‬J‫„ و‬J‫ﺸﺎ‬g‫اﻏﺮب ﻣﻨﮧ اﻧﮧ ﺟﻌﻠﮧ ﻣﻦ ا‬
‫ وا@ﺪﻳﺚ ﻣﻊ ﻛﻮﻧﮧ‬...û‫ا‬e‫ اﷲ ﻋﻨﻪ ووﻗﻔﮧ رواہ اﻟﻄ‬u‫ﺴﻌﻮد ر‬: ‫ﻜﻨﮧ ﺛﺒﺖ ﻋﻦ اﺑﻦ‬B ‫رﻓﻌﮧ‬
ٔ ٔ ّ ٔ ً
‫ﺮﺟﺎل ﻛﺘﺎﺧﺮ اﻻﻃﻔﺎل وﻓﻖ ﻣﺎ‬B‫ﻦ ﻋﻦ ا‬J‫ اﻻﺳﺘﺤﺒﺎب ﻓﺎﺧﺮو‬š ‫ﻮﻗﻮﻓﺎ ﻻ دﻻﻟﺔ ﻟﮧ ﻓﻴﮧ إﻻ‬:
ٔ ٔ ٔ ٔ
‫ﺮﻓﻮع‬g‫ﻢ ا‬9‫ ﺣ‬ñ ‫ اﻧﮧ‬š ‫ﻠﻮﺟﻮب ﺑﻨﺎء‬B ‫ﺮ‬:‫ ¡ﺴﻠﻴﻢ ان اﻻ‬š‫ﺮﻓﻮﻋﺔ و‬g‫ اﻻﺣﺎدﻳﺚ ا‬ñ ‫ﺛﺒﺖ‬
،‫ﺼﻔﻮف‬B‫ ﺗﺮﺗﻴﺐ ا‬،۲۰۴ /۱ :‫ )©ح ا•ﻘﺎﻳﺔ‬.‫ﺤﺎذاة‬g‫ﺼﻼة ﺣﺎل ا‬B‫ إﺑﻄﺎل ا‬š ‫ﻓﻼ دﻻﻟﺔ ﻓﻴﮧ‬
.(‫ﺳﻌﻴﺪ‬
Observe the statement of ‛All mah Sh m$ rahimahull h with regard to
issuing a fatw on the basis of an unknown view on occasions of
necessity:

341
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ورة ﻃﻠﺒﺎ‬ ‫و‪ Ú‬ا‪g‬ﻌﺮاج ﻋﻦ ﻓﺨﺮاﻻﺋﻤﺔ‪B :‬ﻮ اﻓ‪ Á‬ﻣﻔﺖ ‪2ê‬ء ﻣﻦ ‪J‬ﺬہ اﻻﻗﻮال ‪: ñ‬ﻮاﺿﻊ ا‪B‬‬
‫ٔ‬ ‫ً‬
‫‪B‬ﻠﺘ ﺴ„ [ن ﺣﺴﻨﺎ‪) .‬ﺷﺎ ‪ ۱/۲۸۹ :‬ﺑﺎب ا@ﻴﺾ‪ ،‬ﻣﻄﻠﺐ ‪B‬ﻮ اﻓ‪ Á‬ﻣﻔﺖ اﻟﺦ‪ ،‬ﺳﻌﻴﺪ‪ .‬ورﺳﻢ‬
‫ا‪g‬ﻔ‪.(۴۴ :Á‬‬
‫‪‛All mah Ibn Nujaym Misr$ rahimahull h also quotes this statement in‬‬
‫‪al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و‪ Ú‬ﻣﻌﺮاج ا‪Q‬راﻳﺔ ﻣﻌﺰ‪h‬ﺎ إ‪ U‬ﻓﺨﺮ اﻻﺋﻤﺔ ‪B‬ﻮ اﻓ‪ Á‬ﻣﻔﺖ ‪2ê‬ء ﻣﻦ ‪J‬ﺬہ اﻻﻗﻮال ‪: ñ‬ﻮاﺿﻊ‬
‫ً‬ ‫ً‬
‫ا‪ B‬ورة ﻃﻠﺒﺎ ‪B‬ﻠﺘ ﺴ„ [ن ﺣﺴﻨﺎ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۱/۱۹۳ :‬ﺑﺎب ا@ﻴﺾ‪ ،‬ا‪g‬ﺎﺟﺪﻳﮧ(‪.‬‬
‫‪Moreover, this is also in line with the principles and temperament of‬‬
‫‪the Shar$‛ah. That is, hardships and constrictions should not be‬‬
‫‪imposed. Rather, ease must be opted for. All h ta‛ l says in this‬‬
‫‪regard:‬‬

‫ﻗﺎل اﷲ ﺗﻌﺎ‪ :U‬وﻣﺎ ﺟﻌﻞ ﻋﻠﻴ‪9‬ﻢ ‪ ñ‬ا‪Q‬ﻳﻦ ﻣﻦ ﺣﺮج‪ .‬و‪ :‬ﻳﺮ‪h‬ﺪ اﷲ ﺑ‪9‬ﻢ اﻟ ‪ °‬وﻻ ﻳﺮ‪h‬ﺪ‬
‫ﺑ‪9‬ﻢ اﻟﻌ‪.°‬‬
‫ّ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﺑﺮدة ﻗﺎل ﺑﻌﺚ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﺪہ اﺑﺎ ‪:‬ﻮ‪ î‬وﻣﻌﺎذ إ‪ U‬ا´ﻤﻦ ﻓﻘﺎل‪°) :‬ا‬
‫ّ‬ ‫ّ‬ ‫وﻻ ّ‬
‫ﺗﻌ‪°‬ا و‪“ê‬ا وﻻ ﺗﻨﻔﺮا وﺗﻄﺎو‪ È‬وﻻ ‪á‬ﺘﻠﻔﺎ‪) .‬ﻣﺘﻔﻖ ﻋﻠﻴﮧ‪:.‬ﺸ‪ð‬ة‪ ۲/۳۲۳ :‬ﺑﺎب ﻣﺎ ‪š‬‬
‫ا‪B‬ﻮﻻة ﻣﻦ ا• ﺴ„(‪.‬‬
‫‪Sharh al-Majallah:‬‬
‫ا‪g‬ﺸﻘﺔ ‪z‬ﻠﺐ ا• ﺴ„‪) .‬ا‪g‬ﺎدة ‪©) :۱۷‬ح ا‪g‬ﺠﻠﺔ ‪۲۷‬۔ ‪.(۲۸‬‬
‫ٔ ٔ‬ ‫ً‬
‫إن ا‪B‬ﺼﻌﻮ‪C‬ﺔ ﺗﺼ„ ﺳ‪ž‬ﺒﺎ ‪B‬ﻠ‪Õ‬ﺴ‪ú‬ﻴﻞ و‪h‬ﻠﺰم ا•ﻮﺳﻴﻊ ‪ ñ‬وﻗﺖ ا‪g‬ﻀﺎﻳﻘﺔ‪ ...‬اﻋﻠﻢ ان اﺻﻞ ا‪“B‬ع‬
‫ﻣﺒﻨﺎہ ‪ š‬اﻟ ‪ °‬واﻟ‪Õ‬ﺴ‪ú‬ﻴﻞ‪ ،‬ﻗﺎل اﷲ ﺗﻌﺎ‪" :U‬ﻳﺮ‪h‬ﺪ اﷲ ﺑ‪9‬ﻢ اﻟ ‪ °‬وﻻ ﻳﺮ‪h‬ﺪ ﺑ‪9‬ﻢ اﻟﻌ‪ ".°‬و‬
‫ٔ‬
‫"وﻣﺎ ﺟﻌﻞ ﻋﻠﻴ‪9‬ﻢ ‪ ñ‬ا‪Q‬ﻳﻦ ﻣﻦ ﺣﺮج‪ ".‬وﻗﺎل ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬اﺣﺐ ا‪Q‬ﻳﻦ إ‪ U‬اﷲ‬
‫ا@ﻨﻔﻴﺔ ا‪B‬ﺴﻤﺤﺔ‪) .‬ا‪g‬ﺎدة ‪©) :۱۷‬ح ا‪g‬ﺠﻠﺔ‪ ،۱/۴۸ :‬رﺷﻴﺪﻳﮧ‪Ÿ ،‬ﻤﺪ ﺧﺎ‪ Q‬اﻻﺗﺎ‪.(î‬‬
‫‪The grand muft$ of Pakistan and our honourable teacher, Hadrat‬‬
‫‪Maul n Muft$ Wal$ Hasan S hib rahimahull h used to issue a fatw on‬‬
‫‪the validity of sal h in the Haram Shar$f in the case of muh dh t.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪342‬‬
 ‫ّ‬ ‫ّ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺮ‪J‬ﻦ اﷲ ‪An investigation of the Hadīth:‬‬ ‫اﺧﺮو‪J‬ﻦ ﻣﻦ ﺣﻴﺚ‬

‫‪Question‬‬
‫‪The books of Had$th state that this Had$th is narrated as a mauq0f‬‬
‫‪Had$th from Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu. On the‬‬
‫‪other hand, Mishk t Shar$f states on the authority of Raz$n that it is‬‬
‫‪narrated as a marf0‛ Had$th. Why do the ‛ulam ’ classify it as mauq0f‬‬
‫?‪and reject it as a marf0‛ Had$th‬‬
‫‪Answer‬‬
‫ذﻛﺮا‘ﻐﻮ‪: ñ ù‬ﺸ‪ð‬ة ا‪g‬ﺼﺎﺑﻴﺢ ‪ ñ‬ا‪B‬ﺮﻗﺎق ﻋﻦ ﺣﺬﻳﻔﺔ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻌﺖ رﺳﻮل اﷲ‬
‫ٔ ّ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل ‪ ñ‬ﺧﻄﺒﺘﮧ ا‪y‬ﻤﺮ ‚ﺎع اﻻﺛﻢ‪ ...‬وﺳﻤﻌﺘﮧ ﻳﻘﻮل‪ :‬اﺧﺮوا اﻟ‪ª‬ﺴﺎء‬
‫ﺣﻴﺚ ٔ ّ ّ‬
‫اﺧﺮ‪J‬ﻦ اﷲ‪) .‬رواہ رز‪h‬ﻦ‪: .‬ﺸ‪ð‬ة ا‪g‬ﺼﺎﺑﻴﺢ‪.(۹/۲۸۶ :‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﻻ‘ﺎ‪ :û‬ﻻ اﺻﻞ ﻟﮧ ‪:‬ﺮﻓﻮ‪:) .È‬ﺸ‪ð‬ة‪.(۳/۱۳۰/۵۲۱۵ :‬‬
‫اﺧﺮوا اﻟ‪ª‬ﺴﺎء ﺣﻴﺚ ٔ ّ ّ‬
‫اﺧﺮ‪J‬ﻦ اﷲ"‬
‫ٔ ّ‬
‫و‪ Ú‬ا‪g‬ﺮﻗﺎة‪) :‬رواہ رز‪h‬ﻦ( و‪ Ú‬ا•ﻤﻴ' ﻻﺑﻦ ا‪B‬ﺮ‪C‬ﻴﻊ ﺣﺪﻳﺚ "‬
‫ٔ‬
‫ﻳﻌ اﻟ‪ª‬ﺴﺎء ﻗﺎل ﺷﻴﺨﻨﺎ ‪: ñ‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ :‬وذﻛﺮ اﺣﺎدﻳﺚ ﺑﻤﻌﻨﺎہ ﻣﻦ ﻃﺮ‪h‬ﻖ اﻟﻄ‪e‬ا‪û‬‬
‫ا‪B‬ﻠﻐﻮ‪ ù‬ﻻ ﺑﺎ‪g‬ﻌ‬ ‫ﺛﻢ ﻗﺎل‪ :‬وﻻ ﻧﻄﻴﻞ ﺑﮩﺎ‪ ...‬ﻓﺎ@ﺪﻳﺚ ‪:‬ﺸ‪ú‬ﻮر ﻋﻨﺪ ا‪g‬ﺤﺪﺛ^ ﻟ‪9‬ﻦ ﺑﺎ‪g‬ﻌ‬
‫اﻻﺻﻄﻼ‪:) .0‬ﺮﻗﺎة ا‪g‬ﻔﺎﺗﻴﺢ ‪.(۹/۲۸۶‬‬
‫ٔ‬ ‫ٔ‬
‫و‪: Ú‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ :‬ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ ا‪œ‬ﻮر‪ ù‬ﻋﻦ اﻻﻋﻤﺶ ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻋﻦ ا‪ ì‬ﻣﻌﻤﺮ‬
‫ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن ا‪B‬ﺮﺟﺎل‪ ...‬ﻓ‪ð‬ن اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻘﻮل‪:‬‬
‫اﺧﺮوا اﻟ‪ª‬ﺴﺎء ﺣﻴﺚ ٔ ّ ّ‬
‫اﺧﺮ‪J‬ﻦ اﷲ‪:) ".‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪.(۳/۱۴۹ :‬‬
‫ٔ ّ‬
‫"‬
‫اﺧﺮوا اﻟ‪ª‬ﺴﺎء ﺣﻴﺚ ٔ ّ ّ‬
‫اﺧﺮ‪J‬ﻦ اﷲ" ﻗﺎل ا‪B‬ﺰر¿‪ 2‬ﻋﺰوہ ا‪U‬‬
‫ٔ ّ‬
‫و‪ Ú‬ا‪g‬ﻘﺎﺻﺪ ا@ﺴﻨﺔ‪ :‬ﺣﺪﻳﺚ‪" :‬‬
‫ً‬
‫ا‪B‬ﺼﺤﻴﺤ^ ﻏﻠﻂ و¿ﺬا ﻣﻦ ﻋﺰاہ ‪Q‬ﻻﺋﻞ ا•ﺒﻮة ‪B‬ﻠﺒﻴ‪: þú‬ﺮﻓﻮ‪ È‬و‪g‬ﺴﻨﺪ رز‪h‬ﻦ‪ ،‬و‪B‬ﻜﻨﮧ ‪ñ‬‬
‫‪:‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق وﻣﻦ ﻃﺮ‪h‬ﻘﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﻗﻮل اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ﺣﺪﻳﺚ‬
‫ٔ‬ ‫ٔ‬
‫اوﻟﮧ‪[ :‬ن ‪ ñ‬ﺑ إ‪Æ‬اﺋﻴﻞ ا‪B‬ﺮﺟﻞ وا‪g‬ﺮاة ﻳﺼﻠﻮن ‚ﻴﻌﺎ‪) .‬ا‪g‬ﻘﺎﺻﺪ ا@ﺴﻨﺔ‪ .۱/۱۵ :‬و¿ﺬا ‪ñ‬‬
‫ﻛﺸﻒ ا‪y‬ﻔﺎء ‪.(۱/۶۷‬‬
‫ٔ ّ‬
‫ﻗﺎل ا‪B‬ﺰ‪h‬ﻠ ‪ ñ‬ﻧﺼﺐ ا‪B‬ﺮاﻳﺔ‪ :‬ا@ﺪﻳﺚ‪ :۶۹ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪" :‬اﺧﺮو‪J‬ﻦ‬
‫ً‬ ‫ﻣﻦ ﺣﻴﺚ ٔ ّ ّ‬
‫اﺧﺮ‪J‬ﻦ اﷲ" ﻗﻠﺖ‪ :‬ﺣﺪﻳﺚ ﻏﺮ‪h‬ﺐ ‪:‬ﺮﻓﻮ‪ .È‬و‪J‬ﻮ ‪: ñ‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق ‪:‬ﻮﻗﻮف‬
‫ٔ‬ ‫ٔ‬
‫‪ š‬اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ‪ .‬ﻓﻘﺎل‪ :‬اﺧ‪e‬ﻧﺎ ﺳﻔﻴﺎن ا‪œ‬ﻮر‪ ù‬ﻋﻦ اﻻﻋﻤﺶ ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻋﻦ‬

‫‪343‬‬
 ٔ
‫اﺋﻴﻞ ﻳﺼﻠﻮن‬Æ‫ ﺑ إ‬ñ ‫ﺴﺎء‬ª‫ﺮﺟﺎل و اﻟ‬B‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫ ﻣﻌﻤﺮ ﻋﻦ اﺑﻦ‬ì‫ا‬
ٔ ٔ ً
‫ن‬ð‫ﻦ ا@ﻴﺾ ﻓ‬ú‫ ﻋﻠﻴ‬þ‫ﺎ ﻓﺎﻟ‬ú‫ﺎ ﻓﺘﻮاﻋﺪ ﺧﻠﻴﻠ‬ú‫ﺲ اﻟﻘﺎ‘^ ﻓﺘﻘﻮم ﻋﻠﻴ‬ž‫ﺮاة ﺗﻠ‬g‫ﻧﺖ ا‬ð‫‚ﻴﻌﺎ ﻓ‬
ّ ّ ٔ ‫ﻦ ﻣﻦ ﺣﻴﺚ‬J‫اﺧﺮو‬
.‫ﻰ‬ú‫اﻧﺘ‬...".‫ﻦ اﷲ‬J‫اﺧﺮ‬
ّ ٔ
" :‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺴﻌﻮد ر‬: ‫اﺑﻦ‬

‫ [ن ﺷﻴﺨﻨﺎ‬:‫ اﻟﻐﺎﻳﺔ‬ñ J‫و‬°B‫ ﻗﺎل ا‬:‫ ﻣﻌﺠﻤﮧ‬ñ û‫ا‬e‫ﺮزاق رواہ اﻟﻄ‬B‫ﻖ ﻋﺒﺪ ا‬h‫وﻣﻦ ﻃﺮ‬
ّ ٔ ٔ
‫ﻦ ﻣﻦ ﺣﻴﺚ‬J‫ واﺧﺮو‬،‫ﺸﻴﻄﺎن‬B‫ﺴﺎء ﺣﺒﺎﺋﻞ ا‬ª‫ واﻟ‬،‫ﺒﺎﺋﺚ‬y‫ﻤﺮ ام ا‬y‫ "ا‬:‫ﮧ‬h‫ﺼﺪر ﺳﻠﻴﻤﺎن ﻳﺮو‬B‫ا‬
ٔ ّ ٔ
...þú‫ﻠﺒﻴ‬B ‫ دﻻﺋﻞ ا•ﺒﻮة‬ñ ‫ﻞ اﻧﮧ‬J‫ﺬا ا ﺎ‬J ‫ﻦ وﻗﺪ ذﻛﺮ‬h‫ﺴﻨﺪ رز‬: U‫ﻌﺰوہ إ‬h‫ﻦ اﷲ" و‬J‫اﺧﺮ‬
ً ً ً ٔ
‫ﻤﺮ ‚ﺎع اﻹﺛﻢ‬y‫ ا‬:È‫ﺮﻓﻮ‬: ‫ ﻓﻴﮧ‬ù=‫ وا‬.‫ﻮﻗﻮﻓﺎ‬: ‫ وﻻ‬È‫ﺮﻓﻮ‬: ‫ﺒﻌﺘﮧ ﻓﻴﮧ ﻓﻠﻢ اﺟﺪہ ﻓﻴﮧ ﻻ‬Õ‫وﻗﺪ ﺗ‬
ّ ٔ ّ ٔ
‫ﻦ‬J‫ﻦ ﻣﻦ ﺣﻴﺚ اﺧﺮ‬J‫ ﻟ ﺲ ﻓﻴﮧ اﺧﺮو‬،‫ﺸﺒﺎب ﺷﻌﺒﺔ ﻣﻦ ا ﻨﻮن‬B‫ﺸﻴﻄﺎن وا‬B‫ﺴﺎء ﺣﺒﺎﻟﺔ ا‬ª‫واﻟ‬
ّ ٔ ٔ
.(‫ ﺟﺪة‬۲/۳۶ :‫ﺪاﻳﺔ‬ú‫ﺞ اﺣﺎدﻳﺚ اﻟ‬h‫ﺮ‬á ñ ‫ﺮاﻳﺔ‬B‫ )ﻧﺼﺐ ا‬.‫اﷲ اﺻﻼ‬
To sum up:
1. This Had$th is normally quoted from Musannaf ‛Abd ar-Razz q
where it is classified as a mauq0f Had$th and not a marf0‛ one.
2. The author of Mishk t quotes it on the authority of Raz$n but
‛All mah Sakh w$ rahimahull h states that it is incorrect to
attribute it to Raz$n.
3. ‛All mah Zayla‛$ rahimahull h says that Shaykh Sadr Sulaym n
said that there are four parts to this Had$th. Three of them are
ّ ٔ
to be found, but the fourth part which concerns us: ‫ﻦ ﻣﻦ‬J‫اﺧﺮو‬
ّ ٔ
‫ﻦ اﷲ‬J‫ ﺣﻴﺚ اﺧﺮ‬is not to be found.

All h ta‛ l knows best.

344
 Following The Imām
Women following an imām who is in a room behind
them
Question
There are women in a room which is in front of the room in which the
im m and the male muqtad$s are. Will it be correct for the women to
follow this im m?
Answer
If the women are in the front room while the men are in the back
room, then there is difference of opinion among the jurists as regards
the validity of the women following such an im m. Caution demands
that their following him be impermissible as preferred by ‛All mah
Sh m$ rahimahull h. Furthermore, there is no need for this because
the women could stand in the rear room and the men in the front
room.
Ad-Durr al-Mukht r:
‫ﺮاد‬g‫ﺴﺎء( ا‬ª‫ )ﻗﻮﻟﮧ ﺻﻒ ﻣﻦ اﻟ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬...‫ﺴﺎء ﺑﻼ ﺣﺎﺋﻞ‬ª‫ﻤﻨﻊ ﻣﻦ اﻻﻗﺘﺪاء ﺻﻒ ﻣﻦ اﻟ‬h‫و‬
^‫ﺴﺎء ﺑ‬ª‫ﻮ [ن ﺻﻒ ﻣﻦ اﻟ‬B‫ و‬...‫ﺴﻮة ﻓﺎﻧﮧ ﻳﻤﻨﻊ اﻗﺘﺪاء ‚ﻴﻊ ﻣﻦ ﺧﻠﻒ‬å ‫ ﺛﻼث‬š ‫ﺑﮧ ﻣﺎ زاد‬
ً
:‫ﺴﻮط‬žg‫ﻌﺮاج ﻋﻦ ا‬g‫ ا‬Ú‫ و‬...‫ﻌﻞ ﺣﺎﺋﻼ‬#‫ﺮﺟﺎل ﺑﺎﻹﻣﺎم و‬B‫ﺮﺟﺎل واﻹﻣﺎم ﻻ ﻳﺼﺢ اﻗﺘﺪاء ا‬B‫ا‬
‫ﺎ‬ú$ ‫ﺼﻔﻮف‬B‫ ا‬õ‫ﺮﺟﺎل ﻓﺴﺪت ﺗﻠ‬B‫ﻦ ﺻﻔﻮف ا‬ú‫ﺴﺎء ووراﺋ‬ª‫ﻓﺎن [ن ﺻﻒ ﺗﺎم ﻣﻦ اﻟ‬
ٔ ً
‫ﻦ اﺳﺘﺤﺴﻦ @ﺪﻳﺚ ﻋﻤﺮ‬9‫ وﻟ‬،‫ واﻟﻘﻴﺎس ان ﻻ ﺗﻔﺴﺪ إﻻ ﺻﻼة ﺻﻒ واﺣﺪ‬،‫اﺳﺘﺤﺴﺎﻧﺎ‬
ٔ ٔ ً ً
‫ﻖ او ﺻﻒ ﻣﻦ‬h‫ﺮ او ﻃﺮ‬ú‫^ اﻹﻣﺎم ﻧ‬C‫ﻮﻗﻮﻓﺎ ﻋﻠﻴﮧ "ﻣﻦ [ن ﺑ ﻨﮧ و‬:‫ و‬È‫ﺮﻓﻮ‬: ‫ اﷲ ﻋﻨﻪ‬u‫ر‬
ٔ
‫ﺴﺎء واﻻ ﻓﺴﺪت‬ª‫ ﺻﻒ اﻟ‬ñ e‫ ان ا@ﺎﺋﻞ ﻏ„ ﻣﻌﺘ‬ñ ‫ﺢ‬hã ‫ﺬا‬ú‫ﺴﺎء ﻓﻼ ﺻﻼة ﻟﮧ" ﻓ‬ª‫اﻟ‬
ٔ
‫ﺴﺎء‬ª‫^ ﺻﻒ اﻟ‬C‫ﻜﻮﻧﮧ ﺻﺎر ﺣﺎﺋﻼ ﺑ^ ﻣﻦ ﺧﻠﻔﮧ و‬B ‫ﺮﺟﺎل ﻓﻘﻂ‬B‫ﺼﻒ اﻻول ﻣﻦ ا‬B‫ﺻﻼة ا‬
ٔ ٔ
‫ﻮ ﻓﻴﻤﺎ دون‬J ‫ﺸﺎرح ﻣﻦ اﻋﺘﺒﺎر ا@ﺎﺋﻞ او اﻻرﺗﻔﺎع اﻧﻤﺎ‬B‫ﺮ ان ﻣﺎ ذﻛﺮہ ا‬ú‫ ﻓﻈ‬،‫ﻮ اﻟﻘﻴﺎس‬J ‫ﻛﻤﺎ‬
ٔ ً ٔ
،‫ﻼﺛﺮ‬B È‫ﻮ ﺧﺎرج ﻋﻦ اﻟﻘﻴﺎس اﺗﺒﺎ‬ú‫ﺼﻒ ﻓ‬B‫ اﻣﺎ ا‬،^‫ﺘ‬ªœ‫ﻮاﺣﺪة وا‬B[ ‫ﺴﺎء‬ª‫ﺼﻒ ا•ﺎم ﻣﻦ اﻟ‬B‫ا‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۸۴ : ‫ )ﺷﺎ‬.‫ واﷲ اﻋﻠﻢ‬،‫ﺮ ﻓﺘﺪﺑﺮ‬ú‫ﺬا ﻣﺎ ﻇ‬J
Al-Fat w al-Hind$yyah:

345
‫إذا [ن ﺻﻒ ﺗﺎم ﻣﻦ اﻟ‪ª‬ﺴﺎء ﺧﻠﻒ اﻹﻣﺎم ووراﺋ‪ú‬ﻦ ﺻﻔﻮف ﻣﻦ ا‪B‬ﺮﺟﺎل ﻓﺴﺪت ﺻﻼة ﺗﻠ‪õ‬‬
‫ً‬
‫ا‪B‬ﺼﻔﻮف ‪ú$‬ﺎ اﺳﺘﺤﺴﺎﻧﺎ ﻛﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۸۷ :‬اﻟﻔﺼﻞ ا‪B‬ﺮاﺑﻊ ‪ ñ‬ﺑﻴﺎن ﻣﺎ‬
‫ﻳﻤﻨﻊ ﺻﺤﺔ اﻻﻗﺘﺪاء وﻣﺎ ﻻ ﻳﻤﻨﻊ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Following an imām from another room‬‬
‫‪Question‬‬
‫‪The im m is in one room with a few muqtad$s with him. The place is‬‬
‫‪insufficient so some other muqtad$s follow him from another room. Is‬‬
‫?‪it permissible for them to follow him in this way‬‬
‫‪Answer‬‬
‫‪In the above case, if the two rooms are attached and there is a large‬‬
‫‪path or an empty space of two rows between the two, then it will be‬‬
‫‪correct for those of the second room to follow the im m. If these‬‬
‫‪conditions are not fulfilled, it will not be correct.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﻣﺎ ﺻﺤﺤﮧ ‪ ñ‬اﻟﻈ‪h„ú‬ﺔ ‪: ñ‬ﺴﺎﻟﺔ ا‪B‬ﺴﻄﺢ ﻓﺎﻟﻈﺎ‪J‬ﺮ اﻧﮧ ﺑﻨﺎء ‪ š‬ﻣﺎ إذا [ن ا‪B‬ﺴﻄﺢ‬
‫ً‬ ‫ً‬
‫ﻣﺘﺼﻼ ﺑﺎ‪g‬ﺴﺠﺪ ﻓﺤﻴ‪ª‬ﺌﺬ ﻳﺼﺢ اﻻﻗﺘﺪاء و‪9h‬ﻮن ﻣﺎ ‪ ñ‬ا‪y‬ﺎﻧﻴﺔ ﻣﺒ‪ª‬ﻴﺎ ‪ š‬ﻋﺪم اﻻﺗﺼﺎل‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺬﻛﻮر ﺑﺪ´ﻞ اﻧﮧ ‪ ñ‬ا‪y‬ﺎﻧﻴﺔ ﻋﻠﻞ ‪B‬ﻠﻤﻨﻊ ﺑ‪É9‬ة ا•ﺨﻠﻞ واﺧﺘﻼف ا‪ðg‬ن‪ :‬ا‪B ù‬ﻜﻮن ﺻﺤﻦ‬
‫ٔ‬ ‫ً‬
‫ا‪Q‬ار ﻓﺎﺻﻼ ﺑ^ ا‪B‬ﺴﻄﺢ وا‪g‬ﺴﺠﺪ ﻓﻴﻔﻴﺪ اﻧﮧ ‪B‬ﻮ ﻻ ذﻟ‪B õ‬ﺼﺢ اﻻﻗﺘﺪاء و‪ٔh‬ﻮ‪h‬ﺪہ ﻣﺎ ‪ ñ‬ا‘ﺪاﺋﻊ‬
‫ﺣﻴﺚ ﻗﺎل‪B :‬ﻮ [ن ‪ š‬ﺳﻄﺢ ‪7‬ﻨﺐ ا‪g‬ﺴﺠﺪ ﻣﺘﺼﻞ ﺑﮧ ﻟ ﺲ ﺑ ﻨ‪ú‬ﻤﺎ ﻃﺮ‪h‬ﻖ ﻓﺎﻗﺘﺪ‪ ù‬ﺑﮧ ﺻﺢ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻗﺘﺪاءہ ﻋﻨﺪﻧﺎ‪ ،‬ﻻﻧﮧ إذا [ن ﻣﺘﺼﻼ ﺑﮧ ﺻﺎر ﺗﺒﻌﺎ ‪B‬ﺴﻄﺢ ا‪g‬ﺴﺠﺪ وﺳﻄﺢ ا‪g‬ﺴﺠﺪ ﻟﮧ ﺣ‪9‬ﻢ‬
‫ا‪g‬ﺴﺠﺪ ﻓ‪ú‬ﻮ [ﻗﺘﺪاءہ ‪ ñ‬ﺟﻮف ا‪g‬ﺴﺠﺪ إذا [ن ﻻ )ﺸ‪Õ‬ﺒﮧ ﻋﻠﻴﮧ ﺣﺎل اﻻﻣﺎم‪ ...‬وﻗﺪ ﺟﺰم‬
‫ٔ‬
‫ﺻﺎﺣﺐ اﻟ‪ú‬ﺪاﻳﺔ ‪4 ñ‬ﺘﺎرات ا•ﻮازل ﺑﺎن اﻟﻌ‪e‬ة ‪B‬ﻼﺷ‪Õ‬ﺒﺎہ ﺛﻢ ﻗﺎل ﺑﻌﺪہ‪ :‬و½ن ﻗﺎم ‪ š‬ﺳﻄﺢ‬
‫دارہ واﻗﺘﺪ‪ ù‬ﺑﺎﻹﻣﺎم إن ‪B‬ﻢ ﻳ‪9‬ﻦ ﺑ ﻨ‪ú‬ﺎ ﺣﺎﺋﻞ و‪B‬ﻮ ﺷﺎرع ﻳﺼﺢ‪ ،‬ﻓﻴﺘﻌ^ &ﻞ ﻣﺎ‪ ñ‬اﻟﻈ‪h„ú‬ﺔ‬
‫‪ š‬ﻣﺎ إذا ‪B‬ﻢ ﻳ‪9‬ﻦ ﺣﺎﺋﻞ ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻓﻴﺼﺢ ﻻ‪7‬ﺎد ا‪ðg‬ن وﻣﺎ ﻧﻘﻠﮧ ا‪“B‬ﻧﺒﻼ‪ U‬ﻋﻦ اﻟ‪Je‬ﺎن‬
‫ٔ‬
‫ﻓﻠ ﺲ ﻓﻴﮧ ﺗﺼﺤﻴﺢ اﻻﻗﺘﺪاء ﻣﻊ اﺧﺘﻼف ا‪ðg‬ن‪ ،‬ﻻﻧﮧ ﺑﺘﺨﻠﻞ ا@ﺎﺋﻂ ﻻ ¬ﺘﻠﻒ ا‪ðg‬ن ﻛﻤﺎ‬
‫ﻗﺪﻣﻨﺎہ ﻋﻦ ﻗﺎﺿﻴﺨﺎن‪ ،‬و‪ Ú‬ا•ﺘﺎرﺧﺎﻧﻴﺔ‪ :‬و½ن ﺻ‪ š Š‬ﺳﻄﺢ ﺑ ﺘﮧ ا‪g‬ﺘﺼﻞ ﺑﺎ‪g‬ﺴﺠﺪ ذﻛﺮ‬
‫ٔ‬ ‫ٔ‬
‫ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‪ û‬اﻧﮧ ‪#‬ﻮز‪) ...‬ﺷﺎ ‪ ،۱/۵۸۷ :‬ﺳﻌﻴﺪ و‪J‬ﻜﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ ،۲۹۳ :‬ﻗﺪﻳ (‬

‫‪346‬‬
Imd d al-Fatt h:
...‫ﺪ‬h‫ﺰ‬g‫ ا•ﺠﻨ ﺲ وا‬ñ ‫ ﺑﮧ ﻛﻤﺎ‬Á‫ﻔ‬g‫ ا‬š ^‫ اﻟﻔﻼة ﻓﺎﺻﻞ )ﺴﻊ ﺻﻔ‬ñ ‫ﺎﻧﻊ ﻣﻦ اﻻﻗﺘﺪاء‬g‫ا‬
ٔ
‫ﺒﮧ‬Õ‫ﻢ )ﺸ‬B ‫ ﻓﺎن‬،‫ﺒﮧ ﻣﻌﮧ اﻟﻌﻠﻢ ﺑﺎﻧﺘﻘﺎﻻت اﻻﻣﺎم‬Õ‫ﻤﺎ ﺣﺎﺋﻂ ﻛﺒ„ )ﺸ‬ú‫ط ان ﻻ ﻳﻔﺼﻞ ﺑ ﻨ‬O‫و)ﺸ‬
ñ ‫ﻮﺻﻮل ا´ﮧ ﺻﺢ اﻻﻗﺘﺪاء ﺑﮧ‬B‫ﻦ ا‬9‫ﻢ ﻳﻤ‬B ‫ﻮ‬B‫ﺔ و‬h‫رو‬ ٔ ‫ﺴﻤﺎع ٔاو‬B ‫اﻟﻌﻠﻢ ﺑﺎﻧﺘﻘﺎﻻت اﻟﻌﻠﻢ‬
ٔ ٔ
‫ [ن‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ان ا‬ù‫ﺎ رو‬g û‫ﻮ اﺧﺘﻴﺎر ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‬J‫ﺼﺤﻴﺢ و‬B‫ا‬
ٔ
þú‫ﺴﺠﺪ ﻳﺼﻠﻮن ﺑﺼﻼﺗﮧ )اﺧﺮﺟﮧ ا‘ﻴ‬g‫ ا‬ñ ‫ اﷲ ﻋﻨﻬﺎ وا•ﺎس‬u‫ﺸﺔ ر‬æÈ ‫ ﺣﺠﺮة‬ñ Š‫ﻳﺼ‬
ٔ ٔ
‫ﺎ ﻣﻦ‬ú‫ﺴﺠﺪ ا@ﺮام واﺑﻮاﺑ‬g‫ﺘﺼﻠﺔ ﺑﺎ‬g‫ اﻻﻣﺎ>ﻦ ا‬ñ ‫ﺬا اﻻﻗﺘﺪاء‬J š‫( و‬۳/۱۰۹ :‫ﻨﮧ‬ª‫ ﺳ‬ñ
ٔ ‫ﺴﻤﺎع أو‬ê ‫ﺒﮧ ﺣﺎل اﻹﻣﺎم‬Õ‫ﻢ )ﺸ‬B ‫ﺧﺎرﺟﮧ ﺻﺤﻴﺢ إذا‬
‫ )اﻣﺪاد‬...‫ﻢ ﻳﺘﺨﻠﻞ إﻻ ا ﺪر‬B‫ﺔ و‬h‫رو‬
(‫ ﺑ„وت‬،‫ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬۳۳۵ :‫اﻟﻔﺘﺎح‬
Fat w D r al-‛Ul0m Deoband:
It is permissible to follow the im m from another room.1
All h ta‛ l knows best.
Following an imām from a roof or courtyard which
is attached to the masjid building
Question
There is a building which is attached to a masjid and only a wall
separates the two. Furthermore, the takb$rs of the im m can be heard
in the next building. Will it be permissible to follow the im m while
standing on the roof or courtyard of this building?
Answer
Following an im m from a roof or courtyard of a building which is
attached to the masjid is permissible if the rows of muqtad$s are
continuous, and there is no empty space or large path between the
two.
Imd d al-Fatt h:
...‫ﺪ‬h‫ﺰ‬g‫ ا•ﺠﻨ ﺲ وا‬ñ ‫ ﺑﮧ ﻛﻤﺎ‬Á‫ﻔ‬g‫ ا‬š ^‫ اﻟﻔﻼة ﻓﺎﺻﻞ )ﺴﻊ ﺻﻔ‬ñ ‫ﺎﻧﻊ ﻣﻦ اﻻﻗﺘﺪاء‬g‫ا‬
ٔ
‫ﺒﮧ‬Õ‫ﻢ )ﺸ‬B ‫ ﻓﺎن‬،‫ﺒﮧ ﻣﻌﮧ اﻟﻌﻠﻢ ﺑﺎﻧﺘﻘﺎﻻت اﻻﻣﺎم‬Õ‫ﻤﺎ ﺣﺎﺋﻂ ﻛﺒ„ )ﺸ‬ú‫ط ان ﻻ ﻳﻔﺼﻞ ﺑ ﻨ‬O‫و)ﺸ‬
ñ ‫ﻮﺻﻮل ا´ﮧ ﺻﺢ اﻻﻗﺘﺪاء ﺑﮧ‬B‫ﻦ ا‬9‫ﻢ ﻳﻤ‬B ‫ﻮ‬B‫ﺔ و‬h‫رو‬ ٔ ‫ﺴﻤﺎع ٔاو‬B ‫اﻟﻌﻠﻢ ﺑﺎﻧﺘﻘﺎﻻت اﻟﻌﻠﻢ‬

1
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 367. Also refer to Ahsan al-Fat w ,
vol. 3, p. 306.
347
 ٔ ٔ
‫ [ن‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ان ا‬ù‫ﺎ رو‬g û‫ﻮ اﺧﺘﻴﺎر ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‬J‫ﺼﺤﻴﺢ و‬B‫ا‬
ٔ
þú‫ﺴﺠﺪ ﻳﺼﻠﻮن ﺑﺼﻼﺗﮧ )اﺧﺮﺟﮧ ا‘ﻴ‬g‫ ا‬ñ ‫ اﷲ ﻋﻨﻬﺎ وا•ﺎس‬u‫ﺸﺔ ر‬æÈ ‫ ﺣﺠﺮة‬ñ Š‫ﻳﺼ‬
ٔ ٔ
‫ﺎ ﻣﻦ‬ú‫ﺴﺠﺪ ا@ﺮام واﺑﻮاﺑ‬g‫ﺘﺼﻠﺔ ﺑﺎ‬g‫ اﻻﻣﺎ>ﻦ ا‬ñ ‫ﺬا اﻻﻗﺘﺪاء‬J š‫( و‬۳/۱۰۹ :‫ﻨﮧ‬ª‫ ﺳ‬ñ
ٔ ‫ﺴﻤﺎع أو‬ê ‫ﺒﮧ ﺣﺎل اﻹﻣﺎم‬Õ‫ﻢ )ﺸ‬B ‫ﺧﺎرﺟﮧ ﺻﺤﻴﺢ إذا‬
‫ )اﻣﺪاد‬...‫ﻢ ﻳﺘﺨﻠﻞ إﻻ ا ﺪر‬B‫ﺔ و‬h‫رو‬
(‫ ﺑ„وت‬،‫ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬۳۳۵ :‫اﻟﻔﺘﺎح‬
Ad-Durr al-Mukht r:
ٔ ٔ
„‫ ﻣﻦ ا•ﻌﺒ‬õ‫ﻢ ذﻟ‬ú‫ﻔ‬h‫ و‬:‫ ﻗﻠﺖ‬.‫ﺴﻌﻮد ﻋﻦ ﺷﻴﺨﮧ‬B‫ ﻧﺎﻓﺬ اﺑﻮ ا‬ù‫ﻖ ا‬h‫ ﻃﺮ‬...‫ﻤﻨﻊ ﻣﻦ اﻻﻗﺘﺪاء‬h‫و‬
‫ﺎن ﻻ‬y‫ﺎط و ا‬C‫ﺮ‬B‫ﺴﺠﺪ ا‬: ñ ‫ﻖ‬h‫ اﻟﻄﺮ‬:‫ ا•ﺘﺎرﺧﺎﻧﻴﺔ‬Ú‫ و‬،‫ﻖ اﻟﻌﺎم‬h‫ ﻋﺪة ﻛﺘﺐ ﺑﺎﻟﻄﺮ‬ñ ‫ﻋﻨﮧ‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۵۸۴ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫م‬È ‫ﻖ‬h‫ ﻻﻧﮧ ﻟ ﺲ ﺑﻄﺮ‬،‫ﻳﻤﻨﻊ‬
‛Umdah al-Fiqh:
If the roof of a building is completely attached to a masjid in such a
way that there is no road between the two, it will be permissible to
follow the im m. If there is a path, it will not be correct. However, if
rows are formed on the road and they join with the rows of the masjid,
it will be correct to follow the im m from the roof of that building.1
All h ta‛ l knows best.
Following an imām from the roof of a building
which is attached to a masjid
Question
If a building is attached to a masjid, will it be permissible to stand on
the roof of that building and follow the im m?
Answer
If a building is attached to a masjid, there is no space between the two,
and one can hear the takb$rs of the im m; it will be permissible to
follow him. However, caution demands that one does not follow the
im m from such a place because sameness of place has not been
realized.
Mar q$ al-Fal h Sharh N0r al-Īd h:

1
‛Umdah al-Fiqh, vol. 2, p. 197.
348
 ٔ ٔ
‫ﺒﮧ‬Õ‫ﻢ )ﺸ‬B ‫ﺎ ﻣﻦ ﺧﺎرﺟﮧ ﺻﺤﻴﺢ إذا‬ú‫ﺴﺠﺪ ا@ﺮام واﺑﻮاﺑ‬g‫ﺘﺼﻠﺔ ﺑﺎ‬g‫ اﻻﻣﺎ>ﻦ ا‬ñ ‫اﻻﻗﺘﺪاء‬
ٔ ٔ ‫ﺴﻤﺎع ٔاو‬B ‫ﻢ‬ú‫ﺣﺎل اﻹﻣﺎم ﻋﻠﻴ‬
Š‫ﻢ ﻳﺘﺨﻠﻞ إﻻ ا ﺪار ﻛﻤﺎ ذﻛﺮہ ﺷﻤﺲ اﻻﺋﻤﺔ ﻓﻴﻤﻦ ﺻ‬B‫ﺔ و‬h‫رو‬
ٔ
‫ﺴﺠﺪ ﺣﺎﺋﻂ‬g‫^ ا‬C‫ ﻨﮧ و‬C‫ﺴﺠﺪ و‬g‫ﻨﺐ ا‬7 ‫ﻟﮧ‬ó‫ ﻣ‬ñ ‫ﺴﺠﺪ او‬g‫ﺘﺼﻞ ﺑﺎ‬g‫ ﺳﻄﺢ ﺑ ﺘﮧ ا‬š
ٔ ً
ñ ‫ﻮز ﺻﻼﺗﮧ ﻛﺬا‬z e‫ﻜ‬g‫ﻮ )ﺴﻤﻊ ا•ﻜﺒ„ ﻣﻦ اﻹﻣﺎم او ﻣﻦ ا‬J‫ﺴﺠﺪ و‬g‫ ا‬ñ ‫ﻣﻘﺘﺪﻳﺎ ﺑﺈﻣﺎم‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱۰۹ :‫ﺮا اﻟﻔﻼح ©ح ﻧﻮر اﻻﻳﻀﺎح‬:) .‫ﺪ‬h‫ﺰ‬g‫ا•ﺠﻨ ﺲ وا‬
Taht w$:
ٔ
‫ر ﺑﺎ•ﻘﻞ ﻋﻦ‬Q‫ ا‬ñ ‫ وﻗﻮاہ‬،‫ﺒﺎه ﻓﻘﻂ‬Õ‫ﺼﺤﻴﺢ اﻋﺘﺒﺎر اﻻﺷ‬B‫ ا‬:‫ﻠﻤﻮﻟﻒ‬B ‫رر‬Q‫ ﺣﺎﺷﻴﺔ ا‬Ú‫و‬
ً
ù‫ ﻓﻠﻮ اﻗﺘﺪ‬،‫ن‬ðg‫اط ﻋﺪم اﺧﺘﻼف ا‬O‫ﻤﺎ ﻣﻦ اﺷ‬J„‫ وا‘ﺤﺮ وﻏ‬،‫رر‬Q‫ ا‬ñ ‫ﺎ‬g ‫ات ﺧﻼﻓﺎ‬e‫ﻌﺘ‬g‫ا‬
‫ﺒﮧ‬Õ‫ﻢ )ﺸ‬B‫ و‬،‫ﻖ‬h‫ﻮ ﻃﺮ‬Ø ‫ﻢ ﻳﻮﺟﺪ ﻣﺎﻧﻊ ﻣﻦ‬B ‫ﺴﺠﺪ وان اﻧﻔﺼﻞ ﻋﻨﮧ ﺻﺢ ان‬g‫ ا‬ñ ‫ﻟﮧ ﺑﻤﻦ‬ó‫ﻣﻦ ﺑﻤ‬
: ‫ ﺷﺎ‬:‫ واﻧﻈﺮ أﻳﻀﺎ‬. ‫ ﻗﺪﻳ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۲۹۳ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﻃﺤﻄﺎو‬.‫ﺣﺎل اﻹﻣﺎم‬
.(۱/۵۲۷ :‫م‬ð‫ واﻣﺪاد اﻻﺣ‬.۳/۳۶۷ :‫ﻨﺪ‬C‫ دار اﻟﻌﻠﻮم دﻳﻮ‬ù‫ وﻓﺘﺎو‬.۱/۵۸۷
All h ta‛ l knows best.
Following an imām in a large masjid where the
rows are not continuous
Question
It often happens in large mas jid that people perform sal h without
the rows being continuous. In other words, there are many empty
spaces between the rows. What is the ruling in this regard? This
happens most of the time in the Haramayn Shar$fayn.
Answer
We find conflicting fat w texts on the above issue. Some fat w state
that empty spaces in a large masjid prohibit following the im m. Other
texts do not mention this prerequisite. In our times and bearing in
mind our situations, the sal h in a large masjid ought to be valid
without any restriction. The Masjid-e-Har m and Masjid-e-Nabaw$ are
extremely large, and the rows are not continuous on normal days. In
such a case, the sal h of thousands of people will be invalidated.
Furthermore, ‛All mah Taht w$ rahimahull h has given a good reason.
He says that if the muqtad$s are fully aware of the state of the im m,
then following him on the basis of sameness in place (ittih d-e-mak n)
will be correct.
Fat w ash-Sh m$:

349
 ‫ٔ‬
‫وا‪g‬ﺴﺠﺪ و½ن ﻛ‪ e‬ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ إﻻ ‪ ñ‬ا ﺎﻣﻊ اﻟﻘﺪﻳﻢ ‪Ç‬ﻮارزم ﻓﺈن ر‪C‬ﻌﮧ [ن ‪ š‬ار‪C‬ﻌﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﻻف اﺳﻄﻮاﻧﺔ‪ ،‬وﺟﺎﻣﻊ اﻟﻘﺪس ا‪h“B‬ﻒ اﻋ’ ﻣﺎ )ﺸﺘﻤﻞ ‪ š‬ا‪g‬ﺴﺎﺟﺪ ا‪œ‬ﻼﺛﺔ اﻻﻗ\‬
‫وا‪B‬ﺼﺨﺮة وا‘ﻴﻀﺎء‪) .‬ﻓﺘﺎو‪ ù‬ا‪B‬ﺸﺎ ‪ ،۱/۵۸۵ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Fat w ‛Ālamg$r$:‬‬
‫ٔ‬
‫اﻗ\ ا‪g‬ﺴﺠﺪ واﻹﻣﺎم ‪ñ‬‬ ‫وا‪g‬ﺴﺠﺪ و½ن ﻛ‪ e‬ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ ﻓﻴﮧ‪ ...‬و‪B‬ﻮ اﻗﺘﺪ‪ ù‬ﺑﺎﻹﻣﺎم‬
‫ا‪g‬ﺤﺮاب ﻓﺈﻧﮧ ‪#‬ﻮز‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۸ :‬ا‘ﺎب ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬اﻻﻣﺎﻣﺔ(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫وا‪g‬ﺴﺠﺪ و½ن ﻛ‪ e‬ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ :‬ص ‪.(۳۳۵‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ً ٔ‬
‫واﻟﻔﻀﺎء ا‪B‬ﻮاﺳﻊ ‪ ñ‬ا‪g‬ﺴﺠﺪ ﻻ ﻳﻤﻨﻊ و½ن وﺳﻊ ﺻﻔﻮﻓﺎ ﻻن ﻟﮧ ﺣ‪9‬ﻢ ﺑﻘﻌﺔ واﺣﺪة ﻛﺬا ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺷﺒﺎہ ﻣﻦ اﻟﻔﻦ ا‪œ‬ﺎ‪ ،d‬ﻓﻠﻮ اﻗﺘﺪ‪ ù‬ﺑﺎﻹﻣﺎم اﻗ\ ا‪g‬ﺴﺠﺪ‪ ،‬واﻹﻣﺎم ‪ ñ‬ا‪g‬ﺤﺮاب ﺟﺎز ﻛﻤﺎ‬
‫‪ ñ‬اﻟﮩﻨﺪﻳﺔ‪ ،‬ﻗﺎل اﻟ‪Û‬از‪ :ù‬ا‪g‬ﺴﺠﺪ و½ن ﻛ‪ e‬ﻻ ﻳﻤﻨﻊ اﻟﻔﺎﺻﻞ ﻓﻴﮧ إﻻ ‪ ñ‬ا ﺎﻣﻊ اﻟﻘﺪﻳﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫‪Ç‬ﻮارزم ﻓﺈن ر‪C‬ﻌﮧ [ن ‪ š‬ار‪C‬ﻌﺔ اﻻف اﺳﻄﻮاﻧﺔ‪ ،‬وﺟﺎﻣﻊ اﻟﻘﺪس ا‪h“B‬ﻒ اﻋ’ ﻣﺎ )ﺸﺘﻤﻞ‬
‫ٔ‬ ‫ٔ‬
‫‪ š‬ا‪g‬ﺴﺎﺟﺪ ا‪œ‬ﻼﺛﺔ‪ ،‬اﻻﻗ\ وا‪B‬ﺼﺨﺮاء‪ ،‬وا‘ﻴﻀﺎء ﻛﻤﺎ ‪ ñ‬ا@ﻠ‪ Ž‬وا‪“B‬ح‪ ،‬واﻟﻈﺎﮨﺮ ان‬
‫ٔ‬
‫ذﻟ‪ õ‬ﻻﺷ‪Õ‬ﺒﺎہ ﺣﺎل اﻹﻣﺎم ‪ š‬ا‪g‬ﺎ‪:‬ﻮم ﻻ ﻻﺧﺘﻼف ا‪ðg‬ن‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ .۲۹۳ :‬و‪B‬ﻼﺳ‪O‬ادة اﻧﻈﺮ‪ :‬ا‪Q‬رر ‪ š‬اﻟﻐﺮر‪ .۱/۹۲ :‬و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪.۵۲۴‬‬
‫واﻟﻔﺘﺎو‪ ù‬اﻟ‪Û‬از‪h‬ﺔ‪.(۴/۵۵ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When a muqtadī’s salāh is different from the‬‬
‫‪imām’s‬‬
‫‪Question‬‬
‫‪If the im m is performing fajr sal h on a Sunday while the muqtad$‬‬
‫‪makes intention of fajr sal h for Saturday, will his following this im m‬‬
‫?‪be correct‬‬
‫‪Answer‬‬
‫‪If the fard sal h of a muqtad$ is different from the fard sal h of the‬‬
‫‪im m, his following the im m is not correct.‬‬
‫‪Mukhtasar al-Qud0r$:‬‬

‫‪350‬‬
 ٓ ً ً
،‫ ﺑﺎب ا ﻤﺎﻋﺔ‬،۴۲‫ ص‬:ù‫ﺘ~ اﻟﻘﺪور‬4) .‫ ﻓﺮﺿﺎ اﺧﺮ‬Š‫ ﻓﺮﺿﺎ ﺧﻠﻒ ﻣﻦ ﻳﺼ‬Š‫وﻻ ﻣﻦ ﻳﺼ‬
.(‫ﺳﻌﻴﺪ‬
Al-Jauharah an-Nayyirah:
ٔ ٔ
Š‫ وﺻﻔﺔ ﻛﻤﻦ ﺻ‬ù‫ﺎد وﺳﻮاء ﺗﻐﺎﻳﺮ اﻟﻔﺮﺿﺎن ا‬7‫ﻮاﻓﻘﺔ ﻓﻼ ﺑﺪ ﻣﻦ اﻻ‬:‫ﻻن اﻻﻗﺘﺪاء ©¿ﺔ و‬
.(۷۳ :‫ﺮة ا•„ة‬J‫ )ا ﻮ‬.‫ﻮز‬# ‫ﺮ ا´ﻮم ﻓﺈﻧﮧ ﻻ‬ú‫ ﻇ‬Š‫ﺲ ﺧﻠﻒ ﻣﻦ ﻳﺼ‬:‫ﺮ ا‬ú‫ﻇ‬
N0r al-Īd h:
ٔ ً ً ٔ
‫ ﻣﺜﻞ ان‬:‫ ﻗﻮﻟﮧ ﻏ„ ﻓﺮﺿﮧ‬:2‫ﺤ‬g‫ وﻗﺎل ا‬.‫ﺼﻠﻴﺎ ﻓﺮﺿﺎ ﻏ„ ﻓﺮﺿﮧ‬: ‫ﻮن اﻹﻣﺎم‬9‫وان ﻻ ﻳ‬
ٔ ٔ
‫ )ﻧﻮر‬.‫ﺮ ﻣﻦ ﻳﻮم اﻻﺣﺪ‬ú‫ﺴﺒﺖ واﻹﻣﺎم ﻣﻦ ﺻﻼة اﻟﻈ‬B‫ﺮ ﻣﻦ ﻳﻮم ا‬ú‫ﻮم ﺻﻼة اﻟﻈ‬:‫ﺎ‬g‫ ا‬Š‫ﻳﺼ‬
‫ ﺑﺎب‬۱۰۸ :‫اﻟﻔﻼح‬ ‫ﺮا‬: :‫ واﻧﻈﺮ أﻳﻀﺎ‬.‫ﻴﺪﻳﮧ‬ë ،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۷۶ :‫اﻻﻳﻀﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‬
.(‫ ﺑ„وت‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬،۳۳۴ :‫ اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫اﻻﻣﺎﻣﺔ‬
All h ta‛ l knows best.
A muqtadī who is standing follows an imām who is
sitting on a chair
Question
A Hanaf$ im m is suffering from arthritis and has intense pain in his
knees. He can go into ruk0‛ but a Muslim specialist doctor said to him
that if he goes into sajdah, he will cause permanent damage to his
knees. Can such a person sit on a chair and make im mat? What extent
of concession is there for him and what is the solution to his problem?
Answer
In the above case, the im m will be making gestures for sajdah [he is
classified as a m0m$]. The sal h of a non-m0m$ behind a m0m$ is not
valid. Yes, if the im m sits on the ground and performs ruk0‛ and
sajdah on the ground, the sal h of a muqtad$ who is standing will be
valid. Thus, he must consult a Muslim specialist doctor about leading
the sal h by sitting on the ground and perform it in this way.
Al-Hid yah:
‫ﻦ‬Ø‫ ﺣﺎل اﻟﻘﺎﺋﻢ و‬m‫ و ﻮ اﻟﻘﻴﺎس ﻟﻘﻮ‬،‫ﻮز‬# ‫ ﻻ‬:‫ﻤﺪ‬Ÿ ‫ اﻟﻘﺎﺋﻢ ﺧﻠﻒ اﻟﻘﺎﻋﺪ وﻗﺎل‬Š‫ﺼ‬h‫و‬
ً ٓ ٔ
‫ اﺧﺮ ﺻﻼﺗﮧ ﻗﺎﻋﺪا واﻟﻘﻮم ﺧﻠﻔﮧ‬Š‫ﺴﻼم ﺻ‬B‫ﺼﻼة وا‬B‫ و ﻮ ﻣﺎ روي اﻧﮧ ﻋﻠﻴﮧ ا‬.‫ﺗﺮ¿ﻨﺎہ ﺑﺎ•ﺺ‬

351
 ‫ٔ‬ ‫ٔ‬
‫ﻗﻴﺎم‪ .‬وﻻ ﻳﺼ‪ Š‬ا=‪ ù‬ﻳﺮ¿ﻊ و)ﺴﺠﺪ ﺧﻠﻒ ا‪g‬ﻮ ﻻن ﺣﺎل ا‪g‬ﻘﺘﺪ‪ ù‬اﻗﻮ‪) .ù‬اﻟﮩﺪاﻳﺔ ﻣﻊ ﻓﺘﺢ‬
‫اﻟﻘﺪﻳﺮ‪ ،۳۷۱،۱/۳۶۸ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٓ‬ ‫ٔ‬
‫وﺻﺢ اﻗﺘﺪاء‪ ...‬وﻗﺎﺋﻢ ﺑﻘﺎﻋﺪ ﻳﺮ¿ﻊ و)ﺴﺠﺪ‪ ،‬ﻻﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‪ Š‬اﺧﺮ ﺻﻼﺗﮧ‬
‫ٔ‬ ‫ً‬
‫ﻗﺎﻋﺪا وﮨﻢ ﻗﻴﺎم واﺑﻮ ﺑ‪9‬ﺮ ﻳﺒﻠﻐﮩﻢ ﺗ‪9‬ﺒ„ہ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ "وﻗﺎﺋﻢ ﺑﻘﺎﻋﺪ"‪ ...‬وﻗﻴﺪ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻟﻘﺎﻋﺪ ﺑ‪9‬ﻮﻧﮧ ﻳﺮ¿ﻊ و)ﺴﺠﺪ‪ ،‬ﻻﻧﮧ ‪B‬ﻮ [ن ‪:‬ﻮﻣﻴﺎ ‪B‬ﻢ ‪#‬ﺰ اﺗﻔﺎﻗﺎ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪:‬‬
‫‪ ،۵۸۸‬ﺳﻌﻴﺪ(‪.‬‬

‫وﻻ ﻗﺎدر ‪ š‬ر¿ﻮع وﺳﺠﻮد ﺑﻌﺎﺟﺰ ﻋﻨﮩﻤﺎ ‘ﻨﺎء اﻟﻘﻮ‪ š ù‬ا‪B‬ﻀﻌﻴﻒ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ‬
‫ً‬ ‫ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﺑﻌﺎﺟﺰ ﻋﻨﮩﻤﺎ ا‪ ù‬ﺑﻤﻦ ﻳٔﻮ ﺑﮩﻤﺎ ﻗﺎﺋﻤﺎ او ﻗﺎﻋﺪا‪Ç ،‬ﻼف ﻣﺎ ‪B‬ﻮ ا‪:‬ﻜﻨﺎہ ﻗﺎﻋﺪا ﻓﻴﺼﺢ ﻗﺎل ط‬
‫ٔ ٔ‬
‫)اﻟﻄﺤﻄﺎو‪ :(ù‬واﻟﻌ‪e‬ة ‪B‬ﻠﻌﺠﺰ ﻋﻦ ا‪B‬ﺴﺠﻮد‪ ،‬ﺣ‪B Á‬ﻮ ﻋﺠﺰ ﻋﻨﮧ وﻗﺪر ‪ š‬ا‪B‬ﺮ¿ﻮع اوﻣﺎ‪) .‬ا‪Q‬ر‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۵۷۹ :‬ﺳﻌﻴﺪ‪ .‬و‪B‬ﻼﺳ‪O‬ادة اﻧﻈﺮ‪ :‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۱/۳۶۴ :‬ا‪g‬ﻜﺘﺒﺔ ا‪g‬ﺎﺟﺪﻳﺔ‪،‬‬
‫و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪،Š‬ص‪ ،۵۱۶ :‬ﺳﮩﻴﻞ‪ ،‬وﻓﺘﺎوٰ‪ ù‬ﻗﺎﺿﻴﺨﺎن ‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۱/۸۹ :‬وﻓﺘﺢ ﺑﺎب‬
‫اﻟﻌﻨﺎﻳﺔ‪ ،۱/۲۸۱ :‬ﺑ„وت(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪A ma‛dhūr following a ma‛dhūr imām‬‬
‫‪Question‬‬
‫‪An im m suffers from constant passing of wind while a muqtad$‬‬
‫‪suffers from constant urine drops. Will the muqtad$’s following such‬‬
‫?‪an im m be valid‬‬
‫‪Answer‬‬
‫‪When the im m and muqtad$ are classified as ma‛dh0r for different‬‬
‫‪reasons, then following such an im m is not correct. Thus, according‬‬
‫‪to the more correct view, in this case the one suffering from urine‬‬
‫‪drops cannot follow an im m suffering from constant passing of wind.‬‬
‫‪This is gauged from the texts of ‛All mah Sh m$ rahimahull h and‬‬
‫‪‛All mah Taht w$ rahimahull h.‬‬
‫‪Sh m$:‬‬
‫و½ن اﺧﺘﻠﻒ ‪B‬ﻢ ‪#‬ﺰ ﻛﻤﺎ ‪ ñ‬ا‪B‬ﺰ‪h‬ﻠ واﻟﻔﺘﺢ وﻏ„‪J‬ﻢ‪ ،‬و‪ Ú‬ا‪°B‬اج ﻣﺎ ﻧﺼﮧ‪ :‬و‪h‬ﺼ‪ Š‬ﻣﻦ ﺑﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﺳﻠﺲ ا‘ﻮل ﺧﻠﻒ ﻣﺜﻠﮧ واﻣﺎ إذا ﺻ‪ Š‬ﺧﻠﻒ ﻣﻦ ﺑﮧ ﺳﻠﺲ ا‘ﻮل واﻧﻔﻼت ر‪h‬ﺢ ﻻ ‪#‬ﻮز ﻻن‬

‫‪352‬‬
‫وا‪g‬ﻮﺗﻢ ﺻﺎﺣﺐ ﻋﺬر واﺣﺪ وﻣﺜﻠﮧ ‪ ñ‬ا ﻮ‪J‬ﺮ‪ ...‬ﻟ‪9‬ﻦ اﻋ‪O‬ض ‪ñ‬‬ ‫اﻹﻣﺎم ﺻﺎﺣﺐ ﻋﺬر‪h‬ﻦ ٔ‬
‫ٔ‬
‫ا•‪ú‬ﺮ ذﻟ‪ õ‬ﺑﺎﻧﮧ ﻳﻘﺘ‪ E‬ﺟﻮاز اﻗﺘﺪاء ذ‪ ù‬ﺳﻠﺲ ﺑﺬ‪ ù‬اﻧﻔﻼت وﻟ ﺲ ﺑﺎ‪B‬ﻮاﻗﻊ ﻻﺧﺘﻼف‬
‫ٔ‬
‫ﻋﺬر‪J‬ﻤﺎ‪ ،‬و‪J‬ﻮ ﻣﺒ ‪ š‬ان ا‪g‬ﺮاد ﺑﺎﻻ‪7‬ﺎد ا‪7‬ﺎد اﻟﻌ^‪ ،‬و‪J‬ﻮ ﻇﺎ‪J‬ﺮ ﻣﺎ ‪© ñ‬ح ا‪g‬ﻴﻨﺔ ا‪B‬ﻜﺒ„‬
‫ٔ ٔ‬ ‫ٔ‬
‫و¿ﺬا ‪ã‬ح ‪ ñ‬ا@ﻠﻴﺔ ﺑﺎﻧﮧ ﻻ ﻳﺼﺢ اﻗﺘﺪاء ذ‪ ù‬ﺳﻠﺲ ﺑﺬ‪ ù‬ﺟﺮح ﻻ ﻳﺮﻗﺎ او ﺑﺎﻟﻌﻜﺲ‪،‬‬
‫وﻗﺎل‪:‬ﻛﻤﺎ ‪J‬ﻮ ﻇﺎ‪J‬ﺮا‪g‬ﺬ‪J‬ﺐ‪ ،‬ﻓﺈﻧﮧ ‪#‬ﻮز اﻗﺘﺪاء ﻣﻌﺬور ﺑﻤﺜﻠﮧ إذا ا‪7‬ﺪ ﻋﺬر‪J‬ﻤﺎ ﻻ إن اﺧﺘﻠﻒ‪.‬‬
‫)ﺷﺎ ‪ ،۱/۵۷۸ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻻن ﻣﻊ اﻹﻣﺎم ﺣﺪﺛﺎ و‪I‬ﺎﺳﺔ( ﻗﺎل ‪ ñ‬ا•‪ú‬ﺮ‪ :‬ﻣﻘﺘ‪J E‬ﺬا ا•ﻌﻠﻴﻞ ان ‪#‬ﻮز اﻗﺘﺪاء ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﮧ ﺳﻠﺲ ا‘ﻮل ﺑﻤﻦ ﺑﮧ اﻧﻔﻼت ر‪h‬ﺢ وﻟ ﺲ ﺑﺎ‪B‬ﻮاﻗﻊ ﻻﺧﺘﻼف ﻋﺬر‪J‬ﻤﺎ ﻓﺎﻻو• ا‪ ù‬ﻳﻌﻠﻞ‬
‫ﺑﻤﺤﺾ اﺧﺘﻼف ﻋﺬر‪J‬ﻤﺎ ﻻ ﺑ‪9‬ﻮن اﻹﻣﺎم ﺻﺎﺣﺐ ﻋﺬر‪h‬ﻦ وا‪g‬ﻘﺘﺪ‪ ù‬ﺻﺎﺣﺐ ﻋﺬر واﺣﺪ‬
‫ﻓﺘﺪﺑﺮ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۲۴۹ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ .‬و¿ﺬا ‪© ñ‬ح ﻣﻨﻴﺔ‬
‫ا‪g‬ﺼ‪ ،۵۱۶ :Š‬ﺳ‪ú‬ﻴﻞ اﻛﻴﮉ ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۸۴ :‬اﻟﻔﺼﻞ ا‪œ‬ﺎﻟﺚ ‪ ñ‬ﺑﻴﺎن ﻣﻦ‬
‫ﻳﻌﻠﻢ اﻣﺎﻣﮧ ﻟﻐ„ہ)‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪A muqtadī with one excuse following an imām with‬‬
‫‪two excuses‬‬
‫‪Question‬‬
‫‪An im m suffers from constant passing of wind and urine drops while‬‬
‫‪the muqtad$ suffers from only constant passing of wind. Is it‬‬
‫?‪permissible for such a muqtad$ to follow this im m‬‬
‫‪Answer‬‬
‫‪In the above case, it is not permissible to follow such an im m. This is‬‬
‫‪because the im m is in a lower condition than the muqtad$.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ إذا ﺻ‪ Š‬ﺧﻠﻒ ﻣﻦ ﺑﮧ ﺳﻠﺲ ا‘ﻮل واﻧﻔﻼت ر‪h‬ﺢ ﻻ ‪#‬ﻮز ﻻن اﻹﻣﺎم ﺻﺎﺣﺐ ﻋﺬر‪h‬ﻦ‬
‫ٔ‬
‫وا‪g‬ﻮﺗﻢ ﺻﺎﺣﺐ ﻋﺬر واﺣﺪ‪) .‬ﺷﺎ ‪ ،۱/۵۷۸ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Jauharah an-Nayyirah:‬‬

‫‪353‬‬
 ٔ
‫ﻦ‬h‫ﺢ ﻻن اﻹﻣﺎم ﺻﺎﺣﺐ ﻋﺬر‬h‫ ﺧﻠﻒ ﻣﻦ ﺑﮧ ﺳﻠﺲ ا‘ﻮل واﻧﻔﻼت ر‬Ã‫ﻮز أن ﻳﺼ‬# ‫وﻻ‬
ٔ
.(‫ﻠﺘﺎن‬: ،‫ إﻣﺪادﻳﺔ‬،Öƒ :‫ )ا ﻮﻫﺮة ا•„ة‬.‫ﻮﺗﻢ ﺻﺎﺣﺐ ﻋﺬر واﺣﺪ‬g‫وا‬
Imd d al-Fatt h:
‫ )اﻣﺪاد‬.‫ﻘﺘﺪي ﺧﺎ´ﺎ ﻋﻨﻪ‬g‫ﻣﻌﺬورا وا‬...‫ﻮن‬9‫ﻮم ﻛﺄن ﻳ‬:‫ﺄ‬g‫ ﺣﺎﻻ ﻣﻦ ا‬û‫ﻮن أد‬9‫وﻻ ﻳ‬
.(‫ ﺑ„وت‬،‫ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬،ÐÐÐ :‫اﻟﻔﺘﺎح‬
[The gist of the above texts is that if an im m has two reasons which
classify him as a ma‛dh0r, a muqtad$ who has just one reason which
classifies him as a ma‛dh0r cannot follow such an im m].
All h ta‛ l knows best.
The ruling for latecomers when a congregational
salāh is repeated
Question
A person’s sal h was invalidated because he left out a w jib act and did
not perform sajdah-e-sahw. He is now repeating the sal h. Can
latecomers who did not perform the first congregation with him
follow him in this repeated congregation?
Answer
The jurists have two opposite views in this regard, viz. has the
obligation been fulfilled by the first congregation or the repeated one?
Thus, for the sake of ease, we will say that it is correct for the
latecomer to join the repeated congregation, but caution demands that
he does not.
Imd d al-Fatt h:
ً ٔ ٔ ً
‫ﺎ‬ú‫ﻦ ﺳ‬g ‫ﻔﻴﻔﺎ‬á ‫ﻮ ﻻﻧﮧ ©ع‬ú‫ﻠﺴ‬B ‫ﻮاﺟﺒﺎت ﻋﻤﺪا اﺛﻢ وﻻ )ﺴﺠﺪ‬B‫ء ﻣﻦ ا‬2‫ﻠ‬B ‫و½ن [ن ﺗﺮ¿ﮧ‬
ً
‫ہ‬e‫ﻦ ﻣﻦ ﺟ‬9‫ﺎ إذ ﻻ ﻳﺘﻤ‬ú‫ ﻧﻘﺼﺎﻧ‬e ‫ﺼﻼة ﺗﻐﻠﻴﻈﺎ ﻋﻠﻴﮧ‬B‫دة ا‬È‫ﻌﺘﻤﺪ وﺟﺐ ﻋﻠﻴﮧ إ‬g‫ﺬا ا‬J‫و‬
ً ٰ ٔ ‫ﻜﻤﻠﺔ وﺳﻘﻂ اﻟﻔﺮض‬: ‫ﺎ ﻓﺘﻜﻮن‬ú‫دﺗ‬È‫إﻻ ﺑﺈ‬
‫ﻰ‬ú‫ﺎﻧﻴﺔ ﻓﺮﺿﺎ ﻓ‬œ‫ﻮن ا‬9‫ ﺗ‬:‫ﺑﺎﻻو• وﻗﻴﻞ‬
.(‫اث‬O‫ دار اﺣﻴﺎء اﻟ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۵۵۱ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺴﻘﻄﺔ‬g‫ا‬
Sh m$:
ٔ ٔ ٔ ٔ
‫ﺎﻻول ¬ﺮج ﻋﻦ‬C‫ﻮ و‬ú‫ﺴ‬B‫ﺴﺠﻮد ا‬ê e ‫ﻟﺔ ا‬ó‫ﻼول ﺑﻤ‬B ‫ ﺟﺎﺑﺮ‬û‫ﺎ‬œ‫ اﻟﻔﻌﻞ ا‬ù‫ﺨﺘﺎر اﻧﮧ ا‬g‫ﻗﻮﻟﮧ ا‬
ٔ ٔ ٔ
،ù‫دو‬Û‫ اﺻﻮل اﻟ‬š ‫ﻤﻞ‬³‫ ©ح اﻻ‬ñ ‫ ﻛﺬا‬،‫ اﻻﺻﺢ‬š ‫ﻜﺮاﻫﺔ‬B‫ وﺟﮧ ا‬š ‫ﺪة و½ن [ن‬ú‫اﻟﻌ‬

354
 ٔ ٔ ٔ ٔ
‫ ﻻن‬:‫ﻤﺎم اﻻول ﻗﺎل‬ú‫ واﺧﺘﺎر اﺑﻦ اﻟ‬،û‫ﺎ‬œ‫ﻮ ا‬J ‫ ﻣﻦ ان اﻟﻔﺮض‬° ‫ اﻟ‬ì‫وﻣﻘﺎﺑﻠﮧ ﻣﺎ ﻧﻘﻠﻮہ ﻋﻦ ا‬
ٔ ٔ
û‫ﺎ‬œ‫ﻮ ا‬J ‫ ﻻن ﻛﻮن اﻟﻔﺮض‬...‫ ﻋﺪم ﺳﻘﻮﻃﮧ ﺑﺎﻻول‬E‫ ﻳﻘﺘ‬û‫ﺎ‬œ‫ وﺟﻌﻠﮧ ا‬،‫اﻟﻔﺮض ﻻ ﻳﺘﻜﺮر‬
ٔ ٔ ٔ ٔ
‫ ﻻن ﻋﺪم ﺳﻘﻮﻃﮧ ﺑﺎﻻول إﻧﻤﺎ‬،õ‫دون اﻻول ﻳﻠﺰم ﻣﻨﮧ ﻋﺪم ﺳﻘﻮﻃﮧ ﺑﺎﻻول وﻟ ﺲ ﻛﺬﻟ‬
ٔ
‫ واﺟﺒﺎت‬،۱/۴۵۷ : ‫ )ﺷﺎ‬.‫ک واﺟﺐ وﺣﻴﺚ اﺳﺘﻜﻤﻞ اﻻول‬O‫ک ﻓﺮض ﻻ ﺑ‬O‫ﻮن ﺑ‬9‫ﻳ‬
ً
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،ÍË-ÍÐ\ƒ ‫ ﺷﺎ‬: ‫ واﻳﻀﺎ‬.‫ﺼﻼة‬B‫ا‬
Imd d al-Fat w :
ٔ ً ً ٔ
„‫ﻠﻔﺮض اﻻول ﻣﻦ ﻧﻈ‬B ‫ﻜﻤﻼ‬: ‫ﻮ•( وﻗﻌﺖ ﻓﺮﺿﺎ‬B‫ﺎ )ا‬J‫د‬È‫ﺤﺘﺎر ﺑﺎب ا ﻨﺎﺋﺰ ﻓﺈذا ا‬g‫ رد ا‬ñ
ً ٔ ‫ﺼﻼة‬B‫دة ا‬È‫إ‬
:ù‫ )اﻣﺪاد اﻟﻔﺘﺎو‬.‫ﻠﮧ‬Ÿ ñ ‫ﻤﺎ ﻓﺮﺿﺎ ﻛﻤﺎ ﺣﻘﻘﻨﺎہ‬ú‫ ﻣﻨ‬+ ‫ﺮاﻫﺔ ﻓﺈن‬9‫ﻮداة ﺑ‬g‫ا‬
.(‫ﺼﻼة‬B‫ ا‬ñ ‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ا‬،۱/۳۶۴
It is proven from this that if the latecomer joins the repeated
congregation, his obligation will be fulfilled.
Ahsan al-Fat w :
The view which states that the sal h of a latecomer when he joins a
repeated congregation is valid is the preferred and more
accommodating view, while the view of non-validity is the more
cautious one. When there is a very large congregation, it is difficult for
latecomers to know whether the present congregation is the first one
or the repeated one. Thus, there is obvious restriction and
inconvenience in the view of non-validity. However, if a muqtad$ is
able to learn the status of the congregation, then it is better for him to
practise on the view of caution. 1
Kif yatul Muft$:
People who were not part of the first congregation cannot join the
repeated congregation. If they join, their obligation will not be
fulfilled.2
Note: Hadrat Muft$ Kif yatull h S hib’s rahimahull h view is based on
caution, as mentioned above.
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 3, p. 352.
2
Kif yatul Muft$, vol. 3, p. 138.
355
A Shāfi‛ī person following a Hanafī imām in the fajr
salāh
Question
A Sh fi‛$ person followed a Hanaf$ im m in the fajr sal h. The im m did
not make qun0t. Will the sal h of the Sh fi‛$ muqtad$ be valid?
Answer
The sal h of a Sh fi‛$ muqtad$ behind a Hanaf$ im m for the fajr sal h
is valid. Yes, the Sh fi‛$ must read the qun0t and then join the im m in
the sajdah. If he did not read the qun0t, he must make sajdah-e-sahw.
If he does not make sajdah-e-sahw as well, then according to one view
his sal h is valid.
Sharh al-Muhadhdhab:
ٔ ٔ ً
‫ﻮم اﻟﻘﻨﻮت‬:‫ﺎ‬g‫ﻦ ا‬9‫ﺮ¿ﻮع ﻗﻠﻴﻼ واﻣ‬B‫ﻜﺚ اﻹﻣﺎم ﺑﻌﺪ ا‬:‫ﺼﺒﺢ ﺧﻠﻒ ﺣﻨ و‬B‫ ﺷﺎﻓ ا‬Š‫وﺻ‬
ٔ ٔ
‫ﻮ‬B‫ﻮم و‬:‫ﺎ‬g‫ﻮ اﻋﺘﺒﺎر اﻋﺘﻘﺎد ا‬J‫ اﻻﺻﺢ و‬š ‫ﻮ‬ú‫ﻠﺴ‬B ‫ﻗﻨﺖ و½ﻻ ﺗﺎﺑﻌﮧ وﺗﺮک اﻟﻘﻨﻮت و)ﺴﺠﺪ‬
ٔ
،‫ ﺑﺎب ﺻﻔﺔ اﻻﺋﻤﺔ‬،۴/۲۹۰ :ù‫ﻼﻣﺎم ا•ﻮو‬B ‫ﺬب‬úg‫©ح ا‬.‫ﻢ )ﺴﺠﺪ‬B ‫ﻧﺎ اﻋﺘﻘﺎد اﻹﻣﺎم‬e‫اﻋﺘ‬
.‫داراﻟﻔﻜﺮ‬
Sharh al-Waj$z:
ٔ ٔ ً
‫ﻜﻨﮧ ان ﻳﻘﻨﺖ‬:‫ﺮ¿ﻮع ﻗﻠﻴﻼ وا‬B‫ﻜﺚ ا@ﻨ ﺑﻌﺪ ا‬:‫ و‬، ‫ﺼﺒﺢ ﺧﻠﻒ ﺣﻨ‬B‫ﺸﺎﻓ ا‬B‫ ا‬Š‫ﻓﻠﻮ ﺻ‬
ٔ
‫ﻧﺎ اﻋﺘﻘﺎد‬e‫ ﻓﺈن اﻋﺘ‬،‫ ﻧﻌﻢ‬:‫ﻮم‬:‫ﺎ‬g‫ﻧﺎ اﻋﺘﻘﺎد ا‬e‫ﻮ؟ إن اﻋﺘ‬ú‫ﻠﺴ‬B ‫ﻞ )ﺴﺠﺪ‬J‫ و‬،‫ﻓﻴﮧ ﻓﻌﻞ و½ﻻ ﺗﺎﺑﻌﮧ‬
ٔ
‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،‫ ﺻﻔﺎت اﻻﺋﻤﺔ‬ñ û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،۲/۱۵۶ :'‫ﻮﺟ‬B‫ )©ح ا‬.‫اﻹﻣﺎم ﻓﻼ‬
ٔ
‫ﻜﺘﺐ‬g‫ ا‬،‫ ﺑﺎب ﺻﻔﺔ اﻻﺋﻤﺔ‬،۱/۳۴۸ :^ ‫ﻔﺘ‬g‫ وﻋﻤﺪة ا‬.^‘‫ روﺿﺔ اﻟﻄﺎ‬ñ ‫ و¿ﺬا‬.‫ﺑ„وت‬
ٔ ٔ
.(‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ ﺑﺎب ﺻﻔﺔ اﻻﺋﻤﺔ‬،۲/۲۵ :‫ﻄﺎﻟﺐ‬g‫ اﺳ ا‬ñ ‫ و¿ﺬا‬. ‫اﻻﺳﻼ‬
All h ta‛ l knows best.
Making the takbīr tahrīmah before the imām
Question
If a person says “All hu Akbar” before the im m, is his sal h valid?
Answer
If a muqtad$ completes his takb$r tahr$mah before the im m’s it will
not be correct to follow this im m. Thus, in this case too his following
the im m will not be valid.

356
‫‪Sharh Munyatul Musall$:‬‬
‫ﻛ‪ e‬ﻣﻊ اﻹﻣﺎم وﻓﺮغ ﻣﻦ ﻗﻮﻟﮧ "اﷲ" ﻗﺒﻞ ﻓﺮاغ اﻹﻣﺎم ﻣﻦ ﻗﻮﻟﮧ "اﷲ"‘ ﻻ ﻳﺼ„‬ ‫و‪B‬ﻮ اﻓﺘﺘﺢ أ‪ّ ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺷﺎر‪ ñ È‬ا‪B‬ﺼﻼة ‪ ñ‬اﻇ‪ú‬ﺮ ا‪B‬ﺮواﻳﺎت ﻛﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ...ù‬و‪B‬ﻮ ﻗﺎل "اﷲ"‘ﻣﻊ ﻗﻮل اﻹﻣﺎم "اﷲ" او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺪہ وﻟ‪9‬ﻦ ﻓﺮغ ﻣﻦ ﻗﻮﻟﮧ "ا‪ "e³‬ﻗﺒﻞ ﻓﺮاغ اﻹﻣﺎم ﻣﻦ ﻗﻮﻟﮧ"ا‪ "e³‬ﻓﺎﻻﺻﺢ اﻧﮧ ﻻ ‪#‬ﻮز‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ ً ٔ‬
‫©وﻋﮧ اﻳﻀﺎ ﻻﻧﮧ إﻧﻤﺎ ﻳ\ رﺷﺎر‪ È‬ﺑﺎ‪ ÏB‬ا‪ ù‬ﺑﻤﺠﻤﻮع "اﷲ ا‪ "e³‬ﻻ ﺑﻘﻮﻟﮧ "اﷲ" ﻓﻘﻂ ﻓﻴﻘﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‪ ÏB‬ﻓﺮﺿﺎ و½ذا [ن ﻛﺬﻟ‪ õ‬ﻳ‪9‬ﻮن ﻗﺪ اوﻗﻊ ﻓﺮض ا•ﻜﺒ„ ﻗﺒﻞ اﻹﻣﺎم و‪ L‬ﻓﺮض اوﻗﻌﮧ ﻗﺒﻞ‬
‫[ﻧﮧ ‪B‬ﻢ ﻳ ّ‬‫ٔ‬
‫‪ e9‬ﻓﻼ ﻳﺼﺢ ©وﻋﮧ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪،۲۶۰ :Š‬‬ ‫اﻹﻣﺎم ﻓ‪ú‬ﻮ ﻏ„ﻣﻌﺘﺪ ﺑﮧ ﻓ‪ð‬ن‬
‫ٔ‬
‫ﻓﺮاﺋﺾ ا‪B‬ﺼﻼة اﻻول ﺗ‪9‬ﺒ„ة اﻻﻓﺘﺘﺎح‪ ،‬ﺳ‪ú‬ﻴﻞ(‬
‫‪Imd d al-Fatt h:‬‬
‫ﻓﺈن ﻏﻠﺐ ‪ٔ š‬اﻧﮧ ّ‬
‫ﻛ‪ e‬ﻗﺒﻞ اﻹﻣﺎم ﻻ ‪#‬ﺰﺋﮧ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۲۸۲ :‬ﻓﺼﻞ ‪ ñ‬ﺳ‪ª‬ﻨ‪ú‬ﺎ‪ ،‬ﺑ„وت(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫وﻻ ﻳﺼ„ ﺷﺎر‪ È‬ﺑﺎ‪g‬ﺒﺘﺪا ﻓﻘﻂ ﻛـ"اﷲ" وﻻ ﺑـ"ا‪ "e³‬ﻓﻘﻂ ‪J‬ﻮ ا‪g‬ﺨﺘﺎر‪ ،‬ﻓﻠﻮ ﻗﺎل "اﷲ" ﻣﻊ‬
‫ً‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬
‫اﻹﻣﺎم و"ا‪ "e³‬ﻗﺒﻠﮧ او ادرک اﻹﻣﺎم راﻛﻌﺎ ﻓﻘﺎل "اﷲ" ﻗﺎﺋﻤﺎ و"ا‪ "e³‬راﻛﻌﺎ ‪B‬ﻢ ﻳﺼﺢ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺻﺢ‪ ،‬ﻛﻤﺎ ‪B‬ﻮ ﻓﺮغ ﻣﻦ "اﷲ" ﻗﺒﻞ اﻹﻣﺎم‪ ،‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ‪ ñ‬اﻻﺻﺢ( ا‪ ù‬ﺑﻨﺎء ‪ š‬ﻇﺎ‪J‬ﺮ‬
‫ٔ‬ ‫ٔ ً‬ ‫ً‬ ‫ٔ ٔ‬
‫ا‪B‬ﺮواﻳﺔ‪ ،‬واﻓﺎد اﻧﮧ ﻛﻤﺎ ﻻ ﻳﺼﺢ اﻗﺘﺪاءہ ﻻ ﻳﺼ„ ﺷﺎر‪ ñ È‬ﺻﻼة ﻧﻔﺴﮧ اﻳﻀﺎ و‪J‬ﻮ اﻻﺻﺢ ﻛﻤﺎ‬
‫‪ ñ‬ا•‪ú‬ﺮ ﻋﻦ ا‪°B‬اج‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ۱/۴۸۰ :‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن ﺗﺎﻟﻒ ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ‪.‬‬
‫ٔ‬
‫و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۶۸ :‬ا‘ﺎب ا‪B‬ﺮاﺑﻊ ‪ ñ‬ﺻﻔﺔ ا‪B‬ﺼﻼة‪ ،‬اﻟﻔﺼﻞ اﻻول ‪ ñ‬ﻓﺮاﺋﺾ‬
‫ا‪B‬ﺼﻼة‪ .‬و¿ﺬا ‪ ñ‬ﻧﻔﻊ ا‪g‬ﻔ‪ Á‬وا‪B‬ﺴﺎﺋﻞ‪ ،۲۷۳ :‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﻘﻌﻮد وا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد واﻟﻘﻴﺎم‪ ،‬دار‬
‫اﺑﻦ ﺣﺰم(‪.‬‬
‫‪Ahsan al-Fat w :‬‬
‫‪If a muqtad$ completes his takb$r tahr$mah before the im m’s, his‬‬
‫‪sal h is not valid. This is because the sal h commences only after the‬‬
‫‪completion of the takb$r tahr$mah. Thus, if a person completes his‬‬
‫‪takb$r tahr$mah before the im m completes his, he has actually‬‬
‫‪commenced the sal h before the im m. Thus, his following of the‬‬
‫‪im m is not valid. As stated by Sh m$.1‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪1‬‬
‫‪Ahsan al-Fat w , vol. 3, p. 305.‬‬
‫‪357‬‬
A resident Hanafī following a Shāfi‛ī traveller in the
zuhr salāh
Question
A Hanaf$ follows a Sh fi‛$ im m who is a traveller. The Sh fi‛$ im m
performs the full four rak‛ats of the zuhr sal h. Will the sal h of the
Hanaf$ resident be valid?
Answer
Our seniors differ on this issue. For example, Hadrat Muft$ Muhammad
Shaf$‛ rahimahull h writes in Imd d al-Muft$y$n that the sal h of the
Hanaf$ muqtad$ will not be valid. However, according to some other
scholars the sal h will be valid. Therefore, in the above case, the sal h
of the Hanaf$ muqtad$ ought to be valid. Hadrat ‛Abdull h ibn Mas‛0d
radiyall hu ‛anhu used to perform the full [four rak‛ ts] sal h behind
Hadrat ‛Uthm n radiyall hu ‛anhu while the former was on a journey
although he himself was of the view that it is necessary to shorten the
sal h.
Bukh r$ Shar$f:
ٔ ٰ
‫ﻊ‬C‫ اﷲ ﻋﻨﻪ ﺑﻤ ار‬u‫ ﺑﻨﺎ ﻋﺜﻤﺎن ر‬Š‫ ﺻ‬:‫ﺪ ﻳﻘﻮل‬h‫ﺮ&ﻦ ﺑﻦ ز‬B‫ﻋﺒﺪا‬ ‫ ﺳﻤﻌﺖ‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
‫ ﺻﻠﻴﺖ ﻣﻊ‬:‫ﺟﻊ ﺛﻢ ﻗﺎل‬O‫ اﷲ ﻋﻨﻪ ﻓﺎﺳ‬u‫ﺴﻌﻮد ر‬: ‫ ﻟﻌﺒﺪ اﷲ ﺑﻦ‬õ‫ ذﻟ‬ñ ‫ر¿ﻌﺎت ﻓﻘﻴﻞ‬
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ا‬9‫ ﺑ‬ì‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻤ ٰ ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ا‬Š‫رﺳﻮل اﷲ ﺻ‬
‫ر¿ﻌﺘ^ ﻓﻠﻴﺖ ﺣﻈﻰ ﻣﻦ‬ ‫ اﷲ ﻋﻨﻪ ﺑﻤ‬u‫ﻄﺎب ر‬y‫ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ا‬ ‫ﺑﻤ‬
ٔ
.( ‫ﺼﻼة ﺑﻤ‬B‫ ﺑﺎب ا‬،۱/۱۴۷/۱۰۷۳ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﻊ ر¿ﻌﺎت ر¿ﻌﺘﺎن ﻣﺘﻘﺒﻠﺘﺎن‬C‫ار‬
…‛Abd ar-Rahm n ibn Zayd said: ‛Uthm n radiyall hu ‛anhu led us in
sal h in Min and he performed four rak‛ats. When ‛Abdull h ibn
Mas‛0d radiyall hu ‛anhu was informed about it he said: “To All h we
belong and to Him is our return.” He then said: “I performed sal h
with Ras0lull h sallall hu ‛alayhi wa sallam in Min and he performed
two rak‛ats. [When Ab0 Bakr radiyall hu ‛anhu became the khal$fah] I
performed sal h with him in Min and he performed two rak‛ats.
[When ‛Umar radiyall hu ‛anhu became the khal$fah] I performed
sal h with him in Min and he performed two rak‛ats. I wish I had my
share of the two rak‛ats acceptable (to All h) for the four rak‛ats.”
Hadrat Maul n Y0suf Bann0r$ rahimahull h writes in Ma‛ rif as-
Sunan:

358
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ﺷﻴﺨﻨﺎ )‪:‬ﻮﻻﻧﺎ اﻧﻮر ﺷﺎہ ا‪B‬ﻜﺸﻤ„‪ :(ù‬وا@ﻖ اﻧﮧ ﻻﻋ‪e‬ة ‪B‬ﺮا‪ ù‬ا‪g‬ﺎ‪:‬ﻮم ﺑﻞ ‪B‬ﻺﻣﺎم ﺣﻴﺚ‬
‫ٔ‬
‫ﺗﻮارﺛﺖ ﻋﻦ ا‪B‬ﺴﻠﻒ واﻟﻘﺪﻣﺎء ‪$‬ﮩﻢ اﻻﻗﺘﺪاء ﺧﻠﻒ اﺋﻤﺔ ‪4‬ﺎﻟﻔ^ ﻟﮩﻢ ‪ ñ‬اﻟﻔﺮوع‪ .‬ﻓﺎ‪B‬ﺼﺤﺎﺑﺔ‬
‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻬﻢ وا•ﺎﺑﻌﻮن و¿ﺬا اﻻﺋﻤﺔ ا‪g‬ﺘﺒﻮﻋ^ [ﻧﻮا ﻳﺼﻠﻮن ﺧﻠﻒ إﻣﺎم واﺣﺪ ﻣﻊ اﻧﮩﻢ‬
‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫‪ë‬ﺘﮩﺪون اﺻﺤﺎب ا‪g‬ﺬا ﺐ واﻻراء ‪ ñ‬اﻟﻔﺮوع ﻣﻊ ﻛ‪É‬ة اﻻﺧﺘﻼف وا•ﺒﺎﻳﻦ ‪ ñ‬اراﺋﮩﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻗﻮاﻟﮩﻢ‪ ،‬و‪B‬ﻢ ﻳﻨﻘﻞ ﻋﻦ اﺣﺪ ﻣﻨﮩﻢ ﻧ‪ „9‬او ﺧﻼف ‪ ñ‬ذﻟ‪ .õ‬ﻧﻌﻢ ﮨﻢ إذا ﺻﻠﻮا ﻣﻨﻔﺮدﻳﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ﻧﻮا ﻳ‪Õ‬ﺒﻌﻮن ﻣﺬاﮨﺒﮩﻢ إن [ﻧﻮا اﮨﻞ ﻣﺬ ﺐ او ﻳ‪Õ‬ﺒﻌﻮن اﮨﻞ ا‪g‬ﺬا ﺐ إن [ﻧﻮا ﻣﻘ¾ﻳﻦ ﻟﮩﻢ‪.‬‬
‫)ﻣﻌﺎرف ا‪B‬ﺴ‪ ،۱/۱۶۰ :ä‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Hadrat Sh h S hib rahimahull h writes in Fayd al-B r$ that following‬‬
‫‪such an im m is valid and the sal h is valid.‬‬
‫ٓ‬
‫ﻗﻠﺖ‪ :‬ﮨﺬہ ا‪g‬ﺴﺌﻠﺔ ‪ë‬ﺘﮩﺪ ﻓﻴﮩﺎ واﻻﻗﺘﺪاء ‪ ñ‬ﺟ‪ª‬ﺲ ﮨﺬہ ا‪g‬ﺴﺎﺋﻞ ‪#‬ﻮز ﻣﻦ واﺣﺪ ﻻﺧﺮ ﻛﻤﺎ ‪ñ‬‬
‫ٔ‬
‫ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻋﻨﺪ ﺗﻌﺪﻳﺪ ا‪B‬ﻮاﺟﺒﺎت ﻓ~ح ‪ ñ‬ﺿﻤﻨﮧ ان ا‪g‬ﺘﺎﺑﻌﺔ ﺗﺼﺢ ﻋﻨﺪﻧﺎ ‪ ñ‬اﻻﺟﺘﮩﺎدﻳﺎت‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪$‬ﮩﺎ واوﺿﺤﮧ ا‪B‬ﺸﺎﻓ وﻧﻘﻠﮧ ا@ﺎﻓﻆ اﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ اﻻﺋﻤﺔ اﻻر‪C‬ﻌﺔ ﻗﻠﺖ‪ :‬ﻓﮩﺬا ﺑﺎب ﻋﻨﺪﻧﺎ‬
‫ٔ‬ ‫ً‬
‫وﺳﻴﻊ‪ ...‬وﻗﺪ ﻗﺪﻣﻨﺎ ا‪SB‬م ﻓﻴﮧ ﻣ‪ž‬ﺴﻮﻃﺎ و‪h‬ﺪل ﻋﻠﻴﮧ ان ا‪y‬ﻠﻴﻔﺔ ﮨﺎرون ا‪B‬ﺮﺷﻴﺪ اﻓﺘﺼﺪ ‪:‬ﺮة‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻘﺎم إ‪ U‬ا‪B‬ﺼﻼة و‪B‬ﻢ ﻳﺘﻮﺿﺎ ﻓﺎﻗﺘﺪ‪ ù‬ﺑﮧ اﺑﻮ ﻳﻮﺳﻒ وﻣﺎ ذﻟ‪ õ‬إﻻ ´ﻜﻮن اﻻﻗﺘﺪاء ﺟﺎﺋﺰا و‪B‬ﻮ ﻻ‬
‫ٔ‬ ‫ٔ‬
‫ذﻟ‪g õ‬ﺎ [ن اﺑﻮ ﻳﻮﺳﻒ ´ﻘﺘﺪ‪ ù‬ﺑﮧ ﻓﺈﻧﮧ اورع ﻣﻦ ذﻟ‪) .õ‬ﻓﻴﺾ ا‘ﺎر‪ š ù‬ﺻﺤﻴﺢ‬
‫ا‘ﺨﺎر‪ ،۲/۳۹۶ :ù‬ﺑﺎب ا‪B‬ﺼﻼة ﺑﻤ ‪ ،‬ا‪g‬ﻜﺘﺒﺔ اﻟﻌﺰ‪h‬ﺰ‪h‬ﺔ(‪.‬‬
‫‪‛Umdah al-Q r$:‬‬
‫ٔ ً‬ ‫ٔ ٔ‬ ‫ٔ‬
‫داود ان اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﺻ‪ Š‬ار‪C‬ﻌﺎ ﻓﻘﻴﻞ ﻟﮧ‪ :‬ﻋﺒﺖ ‪ š‬ﻋﺜﻤﺎن‬ ‫و‪ٔh‬ﻮ‪h‬ﺪہ ﻣﺎ رواہ اﺑﻮ‬
‫ٔ‬ ‫ٔ ً‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﺛﻢ ﺻﻠﻴﺖ ار‪C‬ﻌﺎ؟ ﻓﻘﺎل‪ :‬ا‪y‬ﻼف ©‪ ،‬و‪ Ú‬رواﻳﺔ ا‘ﻴﮩ‪ þ‬إ‪ û‬ا‪³‬ﺮہ ا‪y‬ﻼف‪.‬‬
‫)ﻋﻤﺪة اﻟﻘﺎر‪ ،۵/۳۸۰/۱۰۸۴ :ù‬ﺑﺎب ا‪B‬ﺼﻼة ﺑﻤ دار ا@ﺪﻳﺚ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪…When Hadrat Ibn Mas‛0d radiyall hu ‛anhu performed four rak‛ats,‬‬
‫‪someone asked him: “You spoke out against ‛Uthm n radiyall hu‬‬
‫‪‛anhu yet you performed four?” He replied: “Disunity is evil.” In the‬‬
‫”‪narration of al-Bayhaq$ he said: “I dislike disunity.‬‬
‫‪From the above statement of Hadrat ‛Abdull h ibn Mas‛0d radiyall hu‬‬
‫‪‛anhu we learn that as regards contentious issues, a person may follow‬‬
‫‪the im m for the sake of averting disunity, his following the im m will‬‬
‫‪be correct, and his sal h will also be valid.‬‬
‫‪Furthermore, ‛All mah Sh m$ rahimahull h also quotes a view which‬‬
‫‪states that the view of the im m will be considered.‬‬
‫‪359‬‬
 ٔ ٔ ٔ ّ ‫ﻮز‬# ‫ ﻻ‬:‫ و‚ﺎﻋﺔ‬û‫وﻗﺎل اﻟﮩﻨﺪوا‬
ñ ‫ ﻻن اﻹﻣﺎم ﻟ ﺲ ﺑﻤﺼﻞ‬،‫ ا•ﮩﺎﻳﺔ ﺑﺎﻧﮧ اﻗ ﺲ‬ñ ‫ورﺟﺤﮧ‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۸ : ‫ )ﺷﺎ‬.‫زﻋﻤﮧ و ﻮ اﻻﺻﻞ ﻓﻼ ﻳﺼﺢ اﻻﻗﺘﺪاء ﺑﮧ‬
It is gauged from the texts of the jurists that if the muqtad$ feels that
the im m is doing something which in the madh-hab of the muqtad$
has to be compulsorily left out, then the muqtad$’s following of this
im m will be valid. For example, if a mus fir im m performs four
rak‛ats, then in the madh-hab of the muqtad$ the leaving out of a w jib
does not invalidate the sal h. Thus, the sal h of the muqtad$ is valid. In
other words, a nafl was joined with a fard. The following is stated in
Imd d al-Fat w in answer to a question on following an im m when
the two [im m and muqtad$] are doing two opposite things:
First point: Due to the various conflicting views on this issue, I
consider the most cautious view to be the one detailed in ad-Durr al-
Mukht r and quoted from Bahr. It states:
ٔ ٔ
‫ ﻛﺮہ‬õ‫ﻢ ﻳﺼﺢ و½ن ﺷ‬B ‫ﺎ‬ú‫ﺮہ او ﻋﺪﻣ‬9‫ﻢ ﻳ‬B ‫ت‬È‫ﺮا‬g‫ﺑﻘﻮﻟﮧ ان ﻳﺘﻘﻦ ا‬
Preference to this view is quoted in Radd al-Muht r from Halab$:
ٔ
‫ﺪة ﻋﻠﻴﮧ اﻟﺦ‬J‫ﺐ ﺷﺎ‬J‫ﺬ‬g‫ﺤﻘﻘ^ ﺟﻨﺤﻮا إ´ﮧ وﻗﻮاﻋﺪ ا‬g‫ﻌﺘﻤﺪ ﻻن ا‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﺑﻘﻮﻟﮧ‬
However, I consider the third part of this discussion to have a
rationalization and a restriction. The rationalization is that the
reprehensibility (kar hat) is taken to mean khil f aul (not the best
option). And the restriction is that the im m of one’s own madh-hab
must be able to turn away from the congregation without committing
any prohibition.
ٔ ٔ
ù‫ ﻳﻤﻴﻞ إ´ﮧ ﺧﺎﻃﺮ‬ù=‫ ا‬:‫ اﻻﺷﺒﺎہ‬š Š:‫ﺮ‬B‫ﺤﺘﺎر ﻋﻦ ﺣﺎﺷﻴﺔ ا‬g‫ رد ا‬ñ ‫ﻞ ﻣﺎ ﻧﻘﻠﮧ‬h‫ﻣﺒ ا•ﺎو‬
.‫ﺮ‬J‫ ووﺟﮧ ا•ﻘﻴﻴﺪ ﻇﺎ‬.‫ﻢ ﻳﺘﺤﻘﻖ ﻣﻨﮧ ﻣﻔﺴﺪ‬B ‫ﻜﺮاﻫﺔ إذا‬B‫اﻟﻘﻮل ﺑﻌﺪم ا‬
Furthermore, consideration of this nature are only for the far ’id.
ٔ ٔ
‫ﻢ ﻳﺮاع‬B ‫ﺼﻼة و½ن‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن‬ñ ‫ت‬È‫ﺮا‬g‫ ا‬ù‫ﺤﺘﺎر ا‬g‫ رد ا‬ñ ‫ﻛﻤﺎ‬
ٔ
‫ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ‬g‫م ©ح ا‬+ ‫ﺮ‬J‫م ا‘ﺤﺮ وﻇﺎ‬+ ‫ﺮ ﺳﻴﺎق‬J‫ﻮ ﻇﺎ‬J ‫ ﻛﻤﺎ‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫ ا‬ñ
ٔ
‫ﺼﻼة‬B‫ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‬B ‫ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ‬B[ ‫ اﻟﻔﺮوع‬ñ ‫ﺨﺎﻟﻒ‬g‫ واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‬:‫ﻗﺎل‬

360
 ‫ﺸﺎﻓ‬B‫ ا•ﻤﺜﻴﻞ ﺑﺎ‬ñ :‫ ﻗﻠﺖ‬.‫ﻜﺮاﻫﺔ‬B‫ ا‬ñ ‫ ﻋﻠﻴﮧ اﻹ‚ﺎع إﻧﻤﺎ اﺧﺘﻠﻒ‬ù‫ﻘﺘﺪ‬g‫ اﻋﺘﻘﺎد ا‬š
١ ٔ
.‫ اﻻﺻﻞ ﻓﻴﮧ ﻋﺪم ا•ﻌﺼﺐ‬ù=‫ا‬
Thus, the sal h of the muqtad$ behind this im m will be valid only if
the muqtad$ believes that the im m is not committing an act which
invalidates sal h. If the muqtad$ believes that the im m is committing
an act which invalidates sal h, it will not be permissible for him to
follow this im m.
All h ta‛ l knows best.
Rules related to following an imām when both
concur and both differ
Question
If a Hanaf$ performs four rak‛ats of zuhr behind a Sh fi‛$ or Hambal$
im m who is a mus fir, then according to your Fat w D r al-‛Ul0m
Zakar$yy this is permissible. On the other hand, many other muft$s
state that it is w jib to repeat the sal h. There are also several booklets
on this subject.
Answer
We wrote a detailed fatw on this subject, but for the sake of brevity
we are presenting the gist of it here.
In the above issue, there are two types of iqtid ’ (following an im m in
sal h): (1) iqtid ’ bi al-muw fiq, and (2) iqtid ’ bi al-mukh lif.
In iqtid ’ bi al-muw fiq, the im m and the muqtad$ both concur that
the nafl and fard have become mixed up, so it is w jib for the muqtad$
to repeat his sal h. As for iqtid ’ bi al-mukh lif, the texts of the jurists
testify that if in the madh-hab of the muqtad$, the im m does no
commit any action which renders sal h invalid or does not leave out a
fard, the muqtad$’s sal h will be valid even if, in the madh-hab of the
muqtad$, he is leaving out a w jib act. In the above scenario, mixing a
nafl with an fard falls under leaving out one of the w jib acts, and is
not one of the invalidators of sal h. This is why the sal h is valid. This
is similar to when in the Masjid-e-Nabaw$, some of the im ms pause
for some time after the “Ām$n” to give the muqtad$s an opportunity to
read S0rah al-F tihah or they remain silent for quite some time. This
lengthy pause according to the Hanaf$s falls under delaying a w jib act.
Despite this, no scholar said that it is w jib for them to repeat the

1
Imd d al-Fat w , vol. 1, p. 306.
361
sal h. Moreover, the Sah bah radiyall hu ‛anhum used to perform
sal h behind Hadrat ‛Uthm n radiyall hu ‛anhu during the hajj season
[and he used to perform the full four rak‛ats]. Some Sah bah
radiyall hu ‛anhum were of the view that two rak‛ats ought to be
performed. Despite this, they used to follow Hadrat ‛Uthm n
radiyall hu ‛anhu without any hesitation. References in this regard are
as follows:
In iqtid ’ bi al-muw fiq, it is w jib to repeat the sal h. Fat w Sh m$:
ٔ ً ٔ ٔ ٔ
‫ﺴﻼم وﺗﺮک‬B‫ﻣﺪا •ﺎﺧ„ا‬È ‫ﻮ‬B ‫ﻜﻨﮧ اﺳﺎء‬B‫ اﻟﻘﻌﺪة اﻻو• ﺗﻢ ﻓﺮﺿﮧ و‬ñ ‫ﺴﺎﻓﺮ إن ﻗﻌﺪ‬: ‫ﻓﻠﻮ اﺗﻢ‬
‫ﻞ ﻛﻤﺎ ﺣﺮرہ‬ò ‫ﺒ„ة اﻓﺘﺘﺎح ا•ﻔﻞ وﺧﻠﻂ ا•ﻔﻞ ﺑﺎﻟﻔﺮض وﮨﺬا ﻻ‬9‫واﺟﺐ اﻟﻘ~ وواﺟﺐ ﺗ‬
ٔ ٔ
،۲/۱۲۸ : ‫ )ﺷﺎ‬.‫ﻢ‬h‫ ا‘ﺤﺮ ﺑﺘﺎﺛﻴﻤﮧ ﻓﻌﻠﻢ ان اﻹﺳﺎءة ﮨﻨﺎ ﻛﺮاﮨﺔ ا•ﺤﺮ‬ñ ‫ح‬ã ‫ و¿ﺬا‬،û‫اﻟﻘﮩﺴﺘﺎ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ﺑﺎب ﺻﻼة ا‬
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ﺼﻼة‬B‫ﺼﻨﻒ ﻣﻨﮩﺎ ﻗ~ ا‬g‫م ﻓﺬﻛﺮ ا‬ð‫ﺴﻔﺮ ﻓﮩﻮ ﺗﻐﻴ„ ﺑﻌﺾ اﻻﺣ‬B‫ﻢ ا‬9‫ﺎﻟﺚ اﻋ’ ﺣ‬œ‫واﻣﺎ ا‬
ٔ ٔ ٓ ٔ
ù‫ﺎﻧﻴﺔ ﺻﺢ و½ﻻ ﻻ ا‬œ‫ ا‬ñ ‫ ﻓﻠﻮ اﺗﻢ وﻗﻌﺪ‬...‫ص‬È ٍ ‫ﻮ اﺗﻢ ﻓﺈﻧﮧ اﺛﻢ‬B Á‫ﺮاد وﺟﻮب ﻗ~ﮨﺎ ﺣ‬g‫وا‬
ٔ ٔ
‫ﻢ ﻳﺼﺢ ﻓﺮﺿﮧ ﻻﻧﮧ إذا ﻗﻌﺪ ﻓﻘﺪ ﺗﻢ ﻓﺮﺿﮧ وﺻﺎرت‬B ^‫ﺮ¿ﻌﺘ‬B‫ راس ا‬š ‫ﻢ ﻳﻘﻌﺪ‬B ‫و½ن‬
ٔ ً ٓ ً ٔ
ñ ‫ و¿ﺬا‬.‫ ﻛﻮﺋﺘﺔ‬،۲/۱۳۰ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺴﻼم‬B‫ﺎن ﻟﮧ ﻧﻔﻼ [ﻟﻔﺠﺮ وﺻﺎر اﺛﻤﺎ •ﺎﺧ„ ا‬h‫اﻻﺧﺮ‬
.(۱/۱۳۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬.‫ داراﻟﻔﻜﺮ‬،۲/۳۲ :‫اﻟﮩﺪاﻳﺔ ﻣﻊ اﻟﻔﺘﺢ‬
H shiyah at Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ ٔ
‫ﺸﮩﺪ ﺻﺤﺖ‬Õ‫ﺎﻋﻴﺔ وا@ﺎل اﻧﮧ ﻗﻌﺪ اﻟﻘﻌﻮد اﻻول ﻗﺪر اﻟ‬C‫ﺮ‬B‫ﻤﺔ ﻋﻨﺪﻧﺎ ﻓﺈذا اﺗﻢ ا‬h‫واﻟﻘ~ ﻋﺰ‬
ٔ
‫ﺎن ﻧﺎﻓﻠﺔ ﻟﮧ ﻣﻊ‬h‫ﺮ¿ﻌﺘ^ وﺗﺼ„ اﻻﺧﺮ‬B‫ ا‬š ‫ﻠﮧ و ﻮ ا ﻠﻮس‬Ÿ ñ ‫ﻮﺟﻮد اﻟﻔﺮض‬B ‫ﺻﻼﺗﮧ‬
ٔ
L‫ﻮاﺟﺐ وﺗﺮک واﺟﺐ اﻟﻘ~ وﺗﺮک اﻓﺘﺘﺎح ا•ﻔﻞ وﺧﻠﻄﮧ ﺑﺎﻟﻔﺮض و‬B‫ﻜﺮاﮨﺔ •ﺎﺧ„ ا‬B‫ا‬
.( ‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۴۲۵ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻮز‬# ‫ ﻻ‬õ‫ذﻟ‬
Fat w Rah$m$yyah:
The person who performs four rak‛ats intentionally will be sinning,
and it is necessary for the sal h to be repeated even if he performed
sajdah-e-sahw. This is because when such an act is done intentionally,
even sajdah-e-sahw does not make up for it.1

1
Fat w Rah$m$yyah, vol. 3, p. 51.
362
Observe the proofs of the opposing view, i.e. with regard to the iqtid ’
being correct and valid:
Ab0 D w0d:
ً ٔ ٰ
‫ ﺻﻠﻴﺖ‬:‫ ﻓﻘﺎل ﻋﺒﺪ اﷲ‬.‫ﻌﺎ‬C‫ اﷲ ﻋﻨﻪ ﺑﻤ ار‬u‫ ﻋﺜﻤﺎن ر‬Š‫ ﺻ‬:‫ﺪ ﻗﺎل‬h‫ﺮ&ﻦ ﺑﻦ ز‬B‫ا‬ ‫ﻋﻦ ﻋﺒﺪ‬
ٔ
‫ وﻣﻊ ﻋﻤﺮ‬،^‫ اﷲ ﻋﻨﻪ ر¿ﻌﺘ‬u‫ﺮ ر‬9‫ ﺑ‬ì‫ وﻣﻊ ا‬،^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ر¿ﻌﺘ‬Š‫ﻣﻊ رﺳﻮل اﷲ ﺻ‬
ٔ ً
‫ ﺛﻢ اﺗﻤﮩﺎ زاد ﻣﻦ ﮨﮩﻨﺎ‬،‫ وﻣﻊ ﻋﺜﻤﺎن ﺻﺪرا ﻣﻦ إﻣﺎرﺗﮧ‬،‫ اﷲ ﻋﻨﻪ ر¿ﻌﺘ^ زاد ﻋﻦ ﺣﻔﺺ‬u‫ر‬
ٔ ٔ ٔ
.^‫ﻊ ر¿ﻌﺎت ر¿ﻌﺘ^ ﻣﺘﻘﺒﻠﺘ‬C‫ ﻣﻦ ار‬U ‫ﻢ اﻟﻄﺮق ﻓﻠﻮددت ان‬9‫ ﺛﻢ ﺗﻔﺮﻗﺖ ﺑ‬،‫ﺔ‬h‫ ﻣﻌﺎو‬i‫ﻋﻦ ا‬
ً ٔ ٔ ٔ ٔ
‫ ﻓﻘﻴﻞ ﻟﮧ‬:‫ﻌﺎ ﻗﺎل‬C‫ ار‬Š‫ ان ﻋﺒﺪ اﷲ ﺻ‬:‫ﺔ ﺑﻦ ﻗﺮة ﻋﻦ اﺷﻴﺎﺧﮧ‬h‫ﻗﺎل اﻻﻋﻤﺶ ﻓﺤﺪﺛ ﻣﻌﺎو‬
ً ٔ
ñ þ‫ وا‘ﻴﮩ‬،۱۹۶۲ :‫ رﻗﻢ‬،‫ )رواہ اﺑﻮ داود‬.© ‫ﻼف‬y‫ ا‬:‫ﻌﺎ ﻗﺎل‬C‫ ﻋﺜﻤﺎن ﺛﻢ ﺻﻠﻴﺖ ار‬š ‫ﻋﺒﺖ‬
.(۵۶۴۱ :‫ رﻗﻢ‬،ùe‫ﻜ‬B‫ا‬
We learn from this statement of Hadrat ‛Abdull h ibn Mas‛0d
radiyall hu ‛anhu that while saving one’s self from disunity as regards
contentious issues, if a person concurs with the im m in the obligatory
acts, then iqtid ’ is correct and the sal h is also valid.
A similar incident is related with regard to Hadrat ‛Abdull h ibn ‛Umar
radiyall hu ‛anhu:
Musannaf Ibn Ab$ Shaybah:
ٔ
‫ﺮ ﺑﻌﺪہ وﻋﻤﺮ ﺑﻌﺪ‬9‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ر¿ﻌﺘ^ واﺑﻮ ﺑ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﺻ‬:‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ﻗﺎل‬
ً ٔ ً ٔ
Š‫ ﻣﻊ اﻹﻣﺎم ﺻ‬Š‫ن اﺑﻦ ﻋﻤﺮ إذا ﺻ‬ð‫ﻌﺎ ﻓ‬C‫ ار‬Š‫ﺮ وﻋﺜﻤﺎن ﺻﺪرا ﻣﻦ ﺧﻼﻓﺘﮧ ﺛﻢ ﺻ‬9‫ ﺑ‬i‫ا‬
ً ٔ
.(۸/۳۴۲ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .^‫ﻌﺎ و½ذا ﺻﻼﮨﺎ وﺣﺪہ ﺻﻼﮨﺎ ر¿ﻌﺘ‬C‫ار‬
Ibn ‛Umar radiyall hu ‛anhu said: Ras0lull h sallall hu ‛alayhi wa
sallam performed two rak‛ats, Ab0 Bakr radiyall hu ‛anhu performed
two rak‛ats after him, ‛Umar radiyall hu ‛anhu performed two rak‛ats
after Ab0 Bakr, and so did ‛Uthm n radiyall hu ‛anhu at the beginning
of his caliphate. He then began performing four rak‛ats. Thus, when
Ibn ‛Umar radiyall hu ‛anhu used to perform with the im m, he would
perform four rak‛ats, and when he performed the sal h on his own, he
would perform two rak‛ats.
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ ﻣﻨﮧ ﻣﺎ ﻳﻤﻨﻊ‬ù‫ﻘﺘﺪ‬g‫“ط ان ﻻ ﻳﻌﻠﻢ ا‬ê G‫ﺸﺎﻓ‬B‫ﻓﺤﺎﺻﻠﮧ ان ﺻﺎﺣﺐ اﻟﮩﺪاﻳﺔ ﺟﻮز اﻻﻗﺘﺪاء ﺑﺎ‬
ٔ ٔ
‫ ﺛﻼﺛﺔ‬š ‫ﺸﺎﻓ‬B‫ﻓﺼﺎر ا@ﺎﺻﻞ ان اﻻﻗﺘﺪاء ﺑﺎ‬...‫ﻮہ‬Ø ‫ [ﻟﻔﺼﺪ‬ù‫ﻘﺘﺪ‬g‫ﺻﺤﺔ ﺻﻼﺗﮧ راي ا‬

363
 ‫ٔ ٔ‬ ‫ٔ‬
‫اﻗﺴﺎم اﻻول ان ﻳﻌﻠﻢ ﻣﻨﮧ اﻻﺣﺘﻴﺎط ﻣﺬ ﺐ ا@ﻨ ﻓﻼ ﻛﺮاﮨﺔ ‪ ñ‬اﻻﻗﺘﺪاء ﺑﮧ و‪ Ü‬ﺣﺎﺷ ﺘﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻻﺑﻦ ‪È‬ﺑﺪﻳﻦ ا‪B‬ﺸﺎ ‪ :‬اﻧﻈﺮ ﮨﻞ ا‪g‬ﺮاد ﺑﺎﻻﺣﺘﻴﺎط اﻻﺗﻴﺎن ﺑﺎ‪“B‬وط واﻻر*ن او ﻣﺎ )ﺸﻤﻞ ﺗﺮک‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﻜﺮوہ ﻋﻨﺪﻧﺎ ﻛ‪O‬ک رﻓﻊ ا´ﺪﻳﻦ ﻋﻨﺪ اﻻﻧﺘﻘﺎﻻت وﺗﺎﺧ„ اﻟﻘﻴﺎم ﻋﻦ ‪Ÿ‬ﻠﮧ ‪ ñ‬اﻟﻘﻌﻮد اﻻول‬
‫ٔ‬
‫‪ê‬ﺴﺒﺐ ا‪B‬ﺼﻼة ‪ š‬ا•‪ Ž‬ﺻ‪ Š‬اﷲ وﺳﻠﻢ وﻇﺎﮨﺮ ‪+‬م ا‪B‬ﺸﻴﺦ إﺑﺮاﮨﻴﻢ ‪© ñ‬ح ا‪g‬ﻨﻴﺔ اﻻول ﻓﺈﻧﮧ‬
‫ٔ‬
‫ﻗﺎل‪ :‬واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‪g‬ﺨﺎﻟﻒ ‪ ñ‬اﻟﻔﺮوع [‪B‬ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ ‪B‬ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‬
‫‪ š‬اﻋﺘﻘﺎد ا‪g‬ﻘﺘﺪ‪ ù‬ﻋﻠﻴﮧ اﻹ‚ﺎع إﻧﻤﺎ اﺧﺘﻠﻒ ‪ ñ‬ا‪B‬ﻜﺮاﮨﺔ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ ﻣﻊ ﻣﻨﺤﺔ ا‪y‬ﺎﻟﻖ‪:‬‬
‫‪ ،۴۶،۲/۴۵‬ﻛﻮﺋﺘﮧ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫إن ﺗﻴﻘﻦ ا‪g‬ﺮا‪È‬ت ‪B‬ﻢ ﻳ‪9‬ﺮہ او ﻋﺪﻣﮩﺎ ‪B‬ﻢ ﻳﺼﺢ و½ن ﺷ‪ õ‬ﻛﺮہ‪ .‬و‪ Ú‬ﺣﺎﺷﻴﺔ اﺑﻦ ‪È‬ﺑﺪﻳﻦ‪ :‬ﻗﺎل‪:‬‬
‫ٔ‬
‫ا‪g‬ﺮا‪È‬ة ‪ ñ‬اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة و½ن ‪B‬ﻢ ﻳﺮاع ‪ ñ‬ا‪B‬ﻮاﺟﺒﺎت وا‪B‬ﺴ‪...ä‬‬
‫ٔ‬ ‫ٔ ً‬
‫وﻇﺎﮨﺮ ‪+‬م ©ح ا‪g‬ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ ﻗﺎل‪ :‬واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‪g‬ﺨﺎﻟﻒ ‪ ñ‬اﻟﻔﺮوع [‪B‬ﺸﺎﻓ‪G‬‬
‫ﻓﻴﺠﻮز ﻣﺎ ‪B‬ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة ‪ š‬اﻋﺘﻘﺎد ا‪g‬ﻘﺘﺪ‪ ù‬ﻋﻠﻴﮧ اﻹ‚ﺎع إﻧﻤﺎ اﺧﺘﻠﻒ ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﻜﺮاﮨﺔ‪ ،‬ﻓﻘﻴﺪ ﺑﺎ‪g‬ﻔﺴﺪ دون ﻏ„ہ ﻛﻤﺎ ﺗﺮ‪ ...ù‬و‪ Ú‬ﺣﺎﺷﻴﺔ اﻻﺷﺒﺎہ ‪B‬ﻠﺨ„ ا‪B‬ﺮ‪ :Š:‬ا=‪ ù‬ﻳﻤﻴﻞ‬
‫إ´ﮧ ﺧﺎﻃﺮ‪ ù‬اﻟﻘﻮل ﺑﻌﺪم ا‪B‬ﻜﺮاﮨﺔ‪ ،‬إذا ‪B‬ﻢ ﻳﺘﺤﻘﻖ ﻣﻨﮧ ﻣﻔﺴﺪ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪:‬‬
‫‪ ،۱/۵۶۳‬ط‪ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬
‫ﻓﻴﺠﻮز ﻣﺎ ‪B‬ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ‪ š‬اﻋﺘﻘﺎد‬ ‫واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‪g‬ﺨﺎﻟﻒ ‪ ñ‬اﻟﻔﺮوع [‪B‬ﺸﺎﻓ‬
‫ا‪g‬ﻘﺘﺪ‪ ù‬ﻋﻠﻴﮧ اﻹ‚ﺎع و½ﻧﻤﺎ اﺧﺘﻠﻒ ‪ ñ‬ا‪B‬ﻜﺮاﮨﺔ ﻗﻴﻞ ﻳ‪9‬ﺮہ وﻗﻴﻞ ﻻ ﻳ‪9‬ﺮہ ﺣ‪ Á‬ﻗﺎ‪B‬ﻮا‪B :‬ﻮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺷﺎﮨﺪ ﻣﻦ ا‪B‬ﺸﺎﻓ اﻧﮧ اﻓﺘﺼﺪ ﺛﻢ ™ب ﻋﻨﮧ ﺛﻢ راہ ﻳﺼ‪# Š‬ﻮز ﻟﮧ اﻻﻗﺘﺪاء اﻣﺎ ‪B‬ﻮ ﻋﻠﻢ ﻣﻨﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﻘﺘﺪ‪ ù‬ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة ‪ ñ‬اﻋﺘﻘﺎد اﻹﻣﺎم ﻛﻤﺎ ‪B‬ﻮ را‪ ù‬ا‪B‬ﺸﺎﻓ ‪:‬ﺲ ذﻛﺮہ او ا‪:‬ﺮاة ﺛﻢ ﻳﺼ‪Š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻢ ﻳﺘﻮﺿﺎ ﮨﻞ ‪#‬ﻮز اﻻﻗﺘﺪاء ﺑﮧ ﻓﺎﻻ‪ š ɳ‬اﻧﮧ ‪#‬ﻮز و ﻮ اﻻﺻﺢ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪،Š‬‬
‫ص‪ ،۵۱۶‬ﺳﮩﻴﻞ(‪.‬‬
‫‪Hadrat Maul n Ashraf ‛Al$ Th nw$ rahimahull h writes in Imd d al-‬‬
‫‪Fat w :‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪ ù‬ا‪g‬ﺮا‪È‬ت ‪ ñ‬اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن ‪ ñ‬ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة و½ن ‪B‬ﻢ ﻳﺮاع ‪ ñ‬ا‪B‬ﻮاﺟﺒﺎت‬
‫وا‪B‬ﺴ‪ä‬‬
‫‪Before this he wrote:‬‬
‫‪364‬‬
 ‫ﻢ ﻳﺘﺤﻘﻖ ﻣﻨﮧ ﻣﻔﺴﺪ‬B ‫ﻜﺮاﻫﺔ إذا‬B‫ اﻟﻘﻮل ﺑﻌﺪم ا‬ù‫ ﻳﻤﻴﻞ إ´ﮧ ﺧﺎﻃﺮ‬ù=‫ا‬
Ramz al-Haq ’iq:
ٔ
&B‫ﺎ‬g‫و¿ﺬا ﺑﺎ‬ ‫ﺑﺎ@ﻨ‬ ‫ﺸﺎﻓ‬B‫وا‬ ‫ﺸﺎﻓ‬B‫ﺑﺎ‬ ‫ﻮز اﻗﺘﺪاء ا@ﻨ‬# :‫ﮨﺬا ان ﻳﻘﺎل‬ ‫ﻖ‬h‫واﻟﻄﺮ‬
.(۱/۷۹ :‫ﺰ ا@ﻘﺎﺋﻖ‬:‫ )ر‬.‫ اﻋﺘﻘﺎدہ‬ñ ‫ﻢ ﻳﺘﺤﻘﻖ ﻣﻦ إﻣﺎﻣﮧ ﻣﺎ ﻳﻔﺴﺪ ﺻﻼﺗﮧ‬B ‫ ﻣﺎ‬Š‫وا@ﻨﺒ‬
Furthermore, in the above issue we have to bear in mind the view of
those ‛ulam ’ who say that the intention of the im m is taken into
consideration. For example, Hadrat Maul n Anwar Sh h S hib
Kashm$r$ rahimahull h (Fayd al-B r$, vol. 1, p. 351), Hadrat Maul n
Sayyid Muhammad Y0suf Bann0r$ rahimahull h ( Ma‛ rif as-Sunan,
vol. 1, p. 160) and Hadrat Maul n Ashraf ‛Al$ Th nw$ rahimahull h
(Imd d al-Fat w , vol. 1, p. 306). In such a case, there remains no
objection to following such an im m and the validity of the sal h.
This notwithstanding the fact that some scholars say that even if the
im m takes the obligations and prerequisites into consideration, the
sal h will be makr0h tahr$m$.
Observe the following in Taqr$r t ar-R fi‛$ in which he comments on
the statement of ‛All mah Sh m$ rahimahull h on the authority of
‛All mah Sind$ rahimahull h:
ٔ
‫“اﺋﻂ واﻟﻔﺮاﺋﺾ‬B‫ ا‬ñ ‫ﻮم‬:‫ﺎ‬g‫ﻣﺬ ﺐ ا‬ ‫إن را‬ ‫ﺸﺎﻓ‬B‫ ﻓﺼﺎر ا@ﺎﺻﻞ ان ا‬:ù‫ﺴﻨﺪ‬B‫ﻗﺎل ا‬
‫“اﺋﻂ‬B‫ ا‬ñ ‫ و½ن را‬...‫ﻮم ﻣﻦ ﻏ„ ﻛﺮاﮨﺔ‬:‫ﺎ‬g‫ ﻣﻦ ˜ وﺟﮧ ﻓﺘﺼﺢ ﺻﻼة ا‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫وا‬
ً
‫“اﺋﻂ واﻟﻔﺮاﺋﺾ دون‬B‫ ا‬ñ ‫ و½ن را‬...‫ﻤﺎ‬h‫ﺮ‬7 ‫ﻜﺮوﮨﺔ‬: ‫ﺼﻼة‬B‫ﻮاﺟﺒﺎت ﻓﺎ‬B‫واﻟﻔﺮاﺋﺾ دون ا‬
ٔ ً
،‫ ﺳﻌﻴﺪ‬:‫ ط‬،۱/۷۲ :‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ )ا•ﺤﺮ‬.‫ ﮨﺬا ﻣﺎ ادﻳﻦ اﷲ ﺑﻪ‬،‫ﮩﺎ‬hó‫ﻜﺮوﮨﺔ ﺗ‬: ‫ﺼﻼة‬B‫ ﻓﺎ‬ä‫ﺴ‬B‫ا‬
.(۱/۲۴۴ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
In other words, if a Sh fi‛$ im m takes into consideration the madh-
hab of the muqtad$ as regards the prerequisites, fard, w jib and sunnat
acts completely, then the sal h of the muqtad$ will be valid without
any reprehensibility. If he takes into consideration only the fard acts
and prerequisites, and does not consider the w jib acts, the sal h will
be makr0h tahr$m$. If he takes into consideration the fard acts,
prerequisites and the w jib acts as well, but not the sunnat acts, then
the sal h will be makr0h tanz$h$.
However, Hadrat Maul n Ashraf ‛Al$ Th nw$ rahimahull h gives
preference to the text of ‛All mah Sh m$ rahimahull h and says that

1
Imd d al-Fat w , vol. 1, p. 306.
365
even if the im m does not take the w jib acts into consideration, the
sal h will be valid and correct without any reprehensibility. Moreover,
the previously quoted incidents from the lives of the Sah bah
radiyall hu ‛anhum also support this view, and this is what is
practised. Thus, the view that the sal h is valid without any
reprehensibility is the preferred view.
‛All mah Sh m$ rahimahull h states:

،‫ اﻟﻔﺮاﺋﺾ‬ñ ‫ﺮاع‬: „‫ﻦ ﻏ‬9‫ﻢ ﻳ‬B ‫ﺨﺎﻟﻒ ﻣﺎ‬g‫وا=ي ﻳﻤﻴﻞ إ´ﮧ اﻟﻘﻠﺐ ﻋﺪم ﻛﺮاﮨﺔ اﻻﻗﺘﺪاء ﺑﺎ‬
ً ٔ
^‫ﺼﺤﺎﺑﺔ وا•ﺎﺑﻌ‬B‫ﻮاﺟﺒﺎت( ﻻن ﻛﺜ„ا ﻣﻦ ا‬B‫ اﻟﻔﺮاﺋﺾ ﻓﻘﻂ دون ا‬ñ ‫ﺮا‬: ‫ ﻣﺎ [ن‬ù‫)ا‬
ٔ
،۱/۵۶۴ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺘﮩﺪﻳﻦ وﮨﻢ ﻳﺼﻠﻮن ﺧﻠﻒ إﻣﺎم واﺣﺪ ﻣﻊ ﺗﺒﺎﻳﻦ ﻣﺬاﮨﺒﮩﻢ‬ë ‫[ﻧﻮا اﺋﻤﺔ‬
.(‫ﺳﻌﻴﺪ‬
Yes, the principle of ‛All mah Sind$ rahimahull h is useful in this
situation when a person commits an act which is makr0h tahr$m$ on
his own. But here the im m committed a makr0h according to the
muqtad$ while it is not makr0h according to the im m. In other words,
this reprehensibility is not unanimous.
Furthermore, all Muslims except for a few Barelw$s perform sal h
behind the im ms of the Haram. Our seniors have always been
performing sal h behind them. This notwithstanding the fact that
most of these im ms pause at the end of S0rah al-F tihah for the
muqtad$s. Whereas this pause according to the Hanaf$s is a delay in
carrying out a fard or abstaining from a w jib. Thus, in the light of our
fatw there is no harm in this. What’s more, if an im m’s leaving out a
w jib is a cause of makr0h tahr$m$ according to the muqtad$, then the
jurists would have said that it is makr0h to perform sal h behind
Sh fi‛$ im ms under every condition because they pause after S0rah
al-F tihah to give the muqtad$s a chance to read S0rah al-F tihah.
All h ta‛ l knows best.
A Shāfi‛ī imām who leaves out sajdah sahw
Question
A Sh fi‛$ im m left out the first qa‛adah and did not make sajdah-e-
sahw. There were Hanaf$ muqtad$s behind him. When he was asked
about this he said that sajdah-e-sahw for Sh fi‛$s is recommended and
not essential. Is it w jib for the Hanaf$ muqtad$s to repeat their sal h?
Fat w D r al-‛Ul0m Zakar$yy states that muqtad$s have to be in
accord with the im m only in the fard acts. If the im m leaves out an
act which is w jib according to the muqtad$, the sal h will be valid. For
366
example, the im m paused after S0rah al-F tihah. According to
Hanaf$s, this caused a delay in a w jib act and sajdah-e-sahw becomes
w jib. Despite this, sajdah-e-sahw is not necessary because the
muqtad$ was in accord with the im m in the fard acts. Does this rule
apply in this case as well? What is the meaning of sajdah-e-sahw being
masn0n according to the Sh fi‛$s?
Answer
The preferred view and the one on which the fatw is issued in the
Hanaf$ madh-hab is that the intention of the muqtad$ is taken into
consideration. Sh fi‛$s also take the intention into consideration. Yes,
certain Hanaf$ scholars take the intention of the im m into
consideration. Based on this latter view, the sal h of Hanaf$ muqtad$s
will be valid. Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu used to be
a muqtad$ of Hadrat ‛Uthm n radiyall hu ‛anhu while on a journey and
he used to perform the full sal h behind him although he [Hadrat
‛Abdull h ibn Mas‛0d radiyall hu ‛anhu] himself believed that it was
necessary to perform only two rak‛ats.
Bukh r$ Sh r$f:
ٔ ٰ
‫ﻊ‬C‫ اﷲ ﻋﻨﻪ ﺑﻤ ار‬u‫ ﺑﻨﺎ ﻋﺜﻤﺎن ر‬Š‫ ﺻ‬:‫ﺪ ﻳﻘﻮل‬h‫ﺮ&ﻦ ﺑﻦ ز‬B‫ﻋﺒﺪا‬ ‫ ﺳﻤﻌﺖ‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
‫ ﺻﻠﻴﺖ ﻣﻊ‬:‫ﺟﻊ ﺛﻢ ﻗﺎل‬O‫ اﷲ ﻋﻨﻪ ﻓﺎﺳ‬u‫ﺴﻌﻮد ر‬: ‫ ﻟﻌﺒﺪ اﷲ ﺑﻦ‬õ‫ ذﻟ‬ñ ‫ر¿ﻌﺎت ﻓﻘﻴﻞ‬
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ا‬9‫ ﺑ‬ì‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻤ ٰ ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ا‬Š‫رﺳﻮل اﷲ ﺻ‬
‫ر¿ﻌﺘ^ ﻓﻠﻴﺖ ﺣﻈﻰ ﻣﻦ‬ ‫ اﷲ ﻋﻨﻪ ﺑﻤ‬u‫ﻄﺎب ر‬y‫ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ا‬ ‫ﺑﻤ‬
ٔ
.( ‫ﺼﻼة ﺑﻤ‬B‫ ﺑﺎب ا‬،۱/۱۴۷/۱۰۷۳ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﻊ ر¿ﻌﺎت ر¿ﻌﺘﺎن ﻣﺘﻘﺒﻠﺘﺎن‬C‫ار‬
…‛Abd ar-Rahm n ibn Zayd said: ‛Uthm n radiyall hu ‛anhu led us in
sal h in Min and he performed four rak‛ats. When ‛Abdull h ibn
Mas‛0d radiyall hu ‛anhu was informed about it he said: “To All h we
belong and to Him is our return.” He then said: “I performed sal h
with Ras0lull h sallall hu ‛alayhi wa sallam in Min and he performed
two rak‛ats. [When Ab0 Bakr radiyall hu ‛anhu became the khal$fah] I
performed sal h with him in Min and he performed two rak‛ats.
[When ‛Umar radiyall hu ‛anhu became the khal$fah] I performed
sal h with him in Min and he performed two rak‛ats. I wish I had my
share of the two rak‛ats acceptable [to All h] for the four rak‛ats.
Hadrat Maul n Y0suf Bann0r$ rahimahull h writes in Ma‛ rif as-
Sunan:

367
 ٔ ٔ ٔ ٔ
‫ﻺﻣﺎم ﺣﻴﺚ‬B ‫ﻮم ﺑﻞ‬:‫ﺎ‬g‫ ا‬ù‫ﺮا‬B ‫ة‬e‫ وا@ﻖ اﻧﮧ ﻻﻋ‬:(ù„‫ﻜﺸﻤ‬B‫ﻮﻻﻧﺎ اﻧﻮر ﺷﺎہ ا‬:) ‫ﻗﺎل ﺷﻴﺨﻨﺎ‬
ٔ
‫ )ﻣﻌﺎرف‬.‫ اﻟﻔﺮوع‬ñ ‫ﺎﻟﻔ^ ﻟﮩﻢ‬4 ‫ﮩﻢ اﻻﻗﺘﺪاء ﺧﻠﻒ اﺋﻤﺔ‬$ ‫ﺴﻠﻒ واﻟﻘﺪﻣﺎء‬B‫ﺗﻮارﺛﺖ ﻋﻦ ا‬
(‫ ﺳﻌﻴﺪ‬،۱/۱۶۰ :ä‫ﺴ‬B‫ا‬
However, the jurists generally do not issue a fatw on this. Rather,
they take the intention of the muqtad$ into consideration.
‛Umdah al-Q r$:
ً ٔ ٔ ٔ ٔ
‫ ﻋﺜﻤﺎن‬š ‫ ﻋﺒﺖ‬:‫ﻌﺎ ﻓﻘﻴﻞ ﻟﮧ‬C‫ ار‬Š‫ اﷲ ﻋﻨﻪ ﺻ‬u‫ﺴﻌﻮد ر‬: ‫داود ان اﺑﻦ‬ ‫ﺪہ ﻣﺎ رواہ اﺑﻮ‬h‫ٔﻮ‬h‫و‬
ٔ ً ٔ
.‫ﻼف‬y‫ﺮہ ا‬³‫ ا‬û‫ إ‬þ‫ رواﻳﺔ ا‘ﻴﮩ‬Ú‫ و‬،© ‫ﻼف‬y‫ ا‬:‫ﻌﺎ؟ ﻓﻘﺎل‬C‫ اﷲ ﻋﻨﻪ ﺛﻢ ﺻﻠﻴﺖ ار‬u‫ر‬
.(‫ﻠﺘﺎن‬: ‫ﺼﻼة ﺑﻤ دار ا@ﺪﻳﺚ‬B‫ ﺑﺎب ا‬،۵/۳۸۰/۱۰۸۴ :ù‫)ﻋﻤﺪة اﻟﻘﺎر‬
…When Hadrat Ibn Mas‛0d radiyall hu ‛anhu performed four rak‛ats,
someone asked him: “You spoke out against ‛Uthm n radiyall hu
‛anhu yet you performed four?” He replied: “Disunity is evil.” In the
narration of al-Bayhaq$ he said: “I dislike disunity.”
‛All mah Sh m$ rahimahull h writes:

،‫ اﻟﻔﺮاﺋﺾ‬ñ ‫ﺮاع‬: „‫ﻦ ﻏ‬9‫ﻢ ﻳ‬B ‫ﺨﺎﻟﻒ ﻣﺎ‬g‫وا=ي ﻳﻤﻴﻞ إ´ﮧ اﻟﻘﻠﺐ ﻋﺪم ﻛﺮاﮨﺔ اﻻﻗﺘﺪاء ﺑﺎ‬
ً ٔ
^‫ﺼﺤﺎﺑﺔ وا•ﺎﺑﻌ‬B‫ﻮاﺟﺒﺎت( ﻻن ﻛﺜ„ا ﻣﻦ ا‬B‫ اﻟﻔﺮاﺋﺾ ﻓﻘﻂ دون ا‬ñ ‫ﺮا‬: ‫ ﻣﺎ [ن‬ù‫)ا‬
ٔ
،۱/۵۶۴ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺘﮩﺪﻳﻦ وﮨﻢ ﻳﺼﻠﻮن ﺧﻠﻒ إﻣﺎم واﺣﺪ ﻣﻊ ﺗﺒﺎﻳﻦ ﻣﺬاﮨﺒﮩﻢ‬ë ‫[ﻧﻮا اﺋﻤﺔ‬
.(‫ﺳﻌﻴﺪ‬
Hadrat Th nw$ rahimahull h writes:
Consideration of this nature is only for the far ’id:
ٔ ٔ
‫ﻢ ﻳﺮاع‬B ‫ﺼﻼة و½ن‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن‬ñ ‫ت‬È‫ﺮا‬g‫ ا‬ù‫ﺤﺘﺎر ا‬g‫ رد ا‬ñ ‫ﻛﻤﺎ‬
ٔ
‫ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ‬g‫م ©ح ا‬+ ‫ﺮ‬J‫م ا‘ﺤﺮ وﻇﺎ‬+ ‫ﺮ ﺳﻴﺎق‬J‫ﻮ ﻇﺎ‬J ‫ ﻛﻤﺎ‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫ ا‬ñ
ٔ
‫ﺼﻼة‬B‫ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‬B ‫ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ‬B[ ‫ اﻟﻔﺮوع‬ñ ‫ﺨﺎﻟﻒ‬g‫ واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‬:‫ﻗﺎل‬
١
.‫ ﻋﻠﻴﮧ اﻹ‚ﺎع‬ù‫ﻘﺘﺪ‬g‫ اﻋﺘﻘﺎد ا‬š
The Sh fi‛$s are of the view that sajdah-e-sahw is from among the
sunnat acts. This means that if a Sh fi‛$ im m leaves out sajdah-e-
sahw, it will not be w jib to repeat the sal h. Yes, the sal h does
become makr0h tanz$h$ for leaving out a sunnat act.

1
Imd d al-Fat w , vol. 1, p. 306.
368
Nih yah al-Muht j:
.(۲/۶۶ :‫ﺤﺘﺎج‬g‫ )ﻧﮩﺎﻳﺔ ا‬.‫ ﻧﺎﻓﻠﺔ‬ñ ‫ﻮ‬B‫ﻮ¿ﺪة و‬: ‫ﺴﮩﻮ ﺳﻨﺔ‬B‫ﺳﺠﻮد ا‬
Al-‛Az$z Sharh al-Waj$z:
ٔ
.‫ﺸﮩﺪ‬Õ‫ و ﻰ ﺳﻨﺔ ﻋﻨﺪ ﺗﺮک اﻟ‬،‫ﺴﮩﻮ‬B‫ اﻻو• ﺳﺠﺪة ا‬:‫ﺴﺠﺪات( ﺛﻼﺛﺔ‬B‫ و ﻰ )ا‬U‫ﻗﺎل اﻟﻐﺰا‬
ٔ ٔ
‫ ﻓﻼ‬،‫¿ﮩﺎ‬O‫ﺼﻼة ﻻ ﺗﺒﻄﻞ ﺑ‬B‫ •ﺎ ان ا‬... ‫ﺴﮩﻮ وﻟ ﺴﺖ ﺑﻮاﺟﺒﺔ و إﻧﻤﺎ ﮨﻲ ﺳﻨﺔ‬B‫ ﺳﺠﺪة ا‬...‫اﻻول‬
ٔ
.(۲/۶۲ :'‫ﻮﺟ‬B‫ﺰ ©ح ا‬h‫ )اﻟﻌﺰ‬.‫ﺸﮩﺪ اﻻول‬Õ‫ﺐ [ﻟ‬z
Mughn$ al-Muht j:
ٔ ٔ ً ٔ ً
:d‫ﺎ‬œ‫ﺴﻼم وا‬B‫ﺼﻼة ﺑﺎ‬B‫ اﻻﺻﺢ ﻻﻧﮧ ﻗﻄﻊ ا‬ñ ‫ﺴﺠﻮد‬B‫ﻠﺴﮩﻮ ﻓﺎت ا‬B ‫ ذاﻛﺮا‬ù‫ﻓﺈن ﺳﻠﻢ ﻋﻤﺪا ا‬
ٔ ً ً ٔ ٔ
‫ﻢ‬B ‫ و½ن‬ù‫ و½ﻻ ا‬...‫ ا ﺪﻳﺪ‬ñ ‫ﺴﺠﻮد‬B‫ او ﺳﮩﻮا وﻃﺎل اﻟﻔﺼﻞ ﻋﺮﻓﺎ ﻓﺎت ا‬...،‫ﺴﮩﻮ‬B[ ‫ان اﻟﻌﻤﺪ‬
ٔ ً
‫ اﻧﮧ ﻓﻮﺗﮧ‬ñ ‫ﺴﻠﻢ ﻋﻤﺪا‬g[ ‫ﺮﻏﺒﺔ ﻓﻴﮧ ﻓﺼﺎر‬B‫ﺴﺠﻮد ﻓﻼ ﺳﺠﻮد ﻟﻌﺪم ا‬B‫ﻢ ﻳﺮد ا‬B‫ﻳﻄﻞ اﻟﻔﺼﻞ و‬
.(۱/۴۳۹ :‫ﺤﺘﺎج‬g‫ )ﻣﻐ ا‬.‫ﺴﻼم‬B‫ ﻧﻔﺴﮧ ﺑﺎ‬š
All h ta‛ l knows best.
Recitation of the Qur’ān behind a musāfir imām
Question
A resident performed two rak‛ats behind a mus fir im m, and then
stood up to complete his remaining two rak‛ats. Does he have to recite
the Qur’ n in these remaining rak‛ats?
Answer
Some books of jurisprudence state that he must not read. However, it
is gauged from other reference works that this person is like a
munfarid (person performing sal h on his own), and so, there is no
harm if he reads the Qur’ n. In fact, recitation ought to be mustahab.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ً
ñ „‫ﺐ ﻋﻠﻴﮧ ﻻﻧﮧ ﺷﻔﻊ اﺧ‬# ‫ ﻻ‬ù‫ ا‬،*‫ ﺑﻘﻴﺔ ﺻﻼﺗﮧ إذا [ن ﻣﺪر‬ñ ù‫ﻘﺘﺪ‬g‫ ا‬š ‫وﻻ ﻗﺮاءة‬
ٔ
‫ﺎ‬ú‫ إذا ﺳ‬:‫ وﺟﻮب اﻟﻘﺮاءة ﻓﺈﻧﮧ ﻗﺎل‬š ‫ اﻻﺻﻞ ﻣﺎ ﻳﺪل‬ñ ‫ ذﻛﺮ‬:‫ﻨﺎ ﻣﻦ ﻗﺎل‬z‫ﺸﺎ‬: ‫ﺣﻘﮧ وﻣﻦ‬
ٔ ٔ ٰ ٔ
‫ﺴﮩﻮ ﻓﻜﺬا‬B‫ ﺣﻖ ا‬ñ ‫ﻨﻔﺮد‬g‫او• ﻻﻧﮧ ا@ﻘﮧ ﺑﺎ‬ ‫ اﻟﻌﻜﺲ‬U‫ﻮ واﻻﺳﺘﺪﻻل ﺑﮧ إ‬ú‫ﺴ‬B‫ﻳﻠﺰﻣﮧ ﺳﺠﻮد ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۱۰۲ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ ﺣﻖ اﻟﻘﺮاءة‬ñ
Sharh an-Niq yah:

369
 ٔ ً ٔ
‫ام‬O‫ اﻟ‬ñ ‫ﺴﺒﻮق‬g[ ‫ﺮ¿ﻌﺘ^ ﻓﺼﺎر‬B‫ ا‬ñ ‫ﻮاﻓﻘﺔ‬g‫م ا‬O‫ﻘﻴﻢ ﻣﻨﻔﺮدا ﻻﻧﮧ اﻟ‬g‫ﺴﺎﻓﺮ اﺗﻢ ا‬g‫إذا ﺳﻠﻢ ا‬
ٔ ٔ ٔ ٔ ٔ ً ٔ
‫ ﻻ ﻳﻘﺮا ﻻﻧﮧ ﻻﺣﻖ ادرک اول‬:‫ﺎ ﻣﻨﻔﺮدا ﻓﻴﻘﺮا وﻗﻴﻞ‬ú‫ﺼﻼة ﻣﻊ اﻹﻣﺎم واداء ﺑﺎﻗﻴ‬B‫ﺑﻌﺾ ا‬
.(‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۲۸۴ :‫ )©ح ا•ﻘﺎﻳﺔ‬.‫ﺼﻼة‬B‫ا‬
Taht w$ ‛Al ad-Durr:
ٔ ٔ
:‫ واﻧﻈﺮ أﻳﻀﺎ‬.۱/۳۳۵ :‫ر‬Q‫ ا‬š ù‫ )ﻃﺤﻄﺎو‬.û‫ﺴﺘﺎ‬ú‫ ﻗ‬،‫ ﻳﻘﺮا‬:û‫ اﻻﺻﺢ( وﻗﺎل ا@ﻠﻮا‬ñ ‫)ﻗﻮﻟﮧ‬
،۲/۱۲۹ : ‫ﺸﺎ‬B‫ وا‬.۱/۱۴۳ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.۱/۱۶۹ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ﻓﺘﺎو‬
.(۲/۴۰ :‫ﺪاﻳﺔ ﻣﻊ اﻟﻔﺘﺢ‬ú‫ واﻟ‬.۲/۱۳۵ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
Performing salāh with a jinn as the imām
Question
If a person is a muqtad$ of a jinn im m will his sal h be valid?
Answer
If the jinn is in a human form, it will be correct to follow him and the
sal h will be valid. If he is not, the sal h will not be valid.
ٔ ٔ ٔ
‫ اﻧﮧ‬Š‫ ا@ﻨﺒ‬ù‫ ا‘ﻘﺎء اﻟﻌﺴﻜﺮ‬ì‫ ﻗﻮاﻋﺪہ ﻋﻦ ﺷﻴﺨﮧ ا‬ñ Š‫ ا@ﻨﺒ‬û‫ ا@ﺮا‬Ú„‫ﺼ‬B‫ ا‬ì‫ﻧﻘﻞ اﺑﻦ ا‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫·ﻔﻮن وا‬: ‫ﻢ‬ú‫ﺼﻼة ﺧﻠﻔﮧ؟ ﻓﻘﺎل ﻧﻌﻢ ﻻﻧ‬B‫ﻞ ﺗﺼﺢ ا‬J ‫ﺳﺌﻞ ﻋﻦ ا‬
ٔ ٔ ٓ ٔ
،۶۲ ‫ ص‬:‫م ا ﺎن‬ð‫ ﻏﺮاﺋﺐ اﻻﺧﺒﺎر واﺣ‬ñ ‫ﺮﺟﺎن‬g‫ﺎم ا‬³‫ )ا‬.‫واﷲ اﻋﻠﻢ‬.‫ﻢ‬ú´‫ﺮﺳﻞ إ‬: ‫وﺳﻠﻢ‬
ٓ
.(v‫ ارام ﺑﺎغ ﻛﺮا‬، ‫ﺼﻼة ﺧﻠﻒ ا‬B‫ ﺑﻴﺎن ﮨﻞ ﺗﺼﺢ ا‬ñ ‫ﺴﺎدس واﻟﻌ“ون‬B‫ا‘ﺎب ا‬
…Ab0 al-Baq ’ al-‛Askar$ al-Hambal$ was asked if sal h behind a jinn is
valid, he replied: Yes, because the jinn are also accountable, and
because Ras0lull h sallall hu ‛alayhi wa sallam was sent as a Prophet
to them as well. All h ta‛ l knows best.
The reason why the jinn has to be in a human form is that if this were
not the case, it will be difficult to know his movements [in the
different postures].
Ad-Durr al-Mukht r:
ٔ ٔ
‫ )ﻗﻮﻟﮧ‬...‫·ﻒ‬: ‫ )ﻗﻮﻟﮧ وﺗﺼﺢ إﻣﺎﻣﺔ ا ( ﻻﻧﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬...‫اﺷﺒﺎہ‬ ‫وﺗﺼﺢ إﻣﺎﻣﺔ ا‬
ٔ ٔ ٔ
‫ﺮاة ووﺟﺪت =ة‬:‫ﻮ ﺟﺎﻣﻊ ا‬B ‫ﺬا‬ú‫ﺮة وﻟ‬J‫ ﺻﻮرة ﻇﺎ‬š ‫ﺎ إذا [ﻧﻮا‬ú‫ﻣ‬ð‫ إﻧﻤﺎ )ﺴﺘﻠﺰم اﺣ‬...(‫اﺷﺒﺎہ‬
ٓ ٔ ٔ
‫ ﺻﻮرة اد‬š ‫ﺎ‬J‫ اﻟﻔﺘﺢ او ﺟﺎء‬ñ ‫ﺎﻧﻴﺔ إﻻ إذا اﻧﺰﻟﺖ ﻛﻤﺎ‬y‫ ا‬ñ ‫ﺴﺎل ﻛﻤﺎ‬Õ‫ﺎ اﻻﻏ‬ú‫ﻻ ﻳﻠﺰﻣ‬

370
 ‫ٔ‬
‫‪ .‬واﷲ اﻋﻠﻢ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۵۴ :‬ﺑﺎب‬ ‫ﻛﻤﺎ ‪ ñ‬ا@ﻠﻴﺔ و¿ﺬا ﻳﻘﺎل ‪ ñ‬إﻣﺎﻣﺔ ا‬
‫اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Furthermore, ‛All mah Sh m$ rahimahull h lays down the‬‬
‫‪prerequisite of a jinn being in a human form for an animal that is‬‬
‫‪slaughtered by a jinn.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ وﺟ ( ‪g‬ﺎ ‪ ñ‬ا‪g‬ﻠﺘﻘﻂ "ﻧ‪ú‬ﻰ رﺳﻮل اﷲ ﻋﻦ ذﺑﺎﺋﺢ ا ﻦ" اﺷﺒﺎہ‪ ،‬واﻟﻈﺎ‪J‬ﺮ ان ذﻟ‪Ÿ õ‬ﻠﮧ‬
‫ً‬ ‫ٓ‬
‫ﻣﺎ ‪B‬ﻢ ﻳﺘﺼﻮر ﺑﺼﻮرة اﻻد و‪h‬ﺬﺑﺢ و½ﻻ ﻓﺘﺤﻞ ﻧﻈﺮا إ‪ U‬ﻇﺎ‪J‬ﺮ ا‪B‬ﺼﻮرة و‪ò‬ﺮر‪) .‬ﺷﺎ ‪۶/۲۹۸ :‬‬
‫ﻛﺘﺎب ا=ﺑﺎﺋﺢ‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻄﺤﺎﻃﺎو‪ ،۴/۱۵۲ :ù‬ﻛﺘﺎب ا=ﺑﺎﺋﺢ‪ ،‬اﻟﻌﺮ‪C‬ﻴﺔﻛﻮﺋﭩﮧ‪ .‬واﻧﻈﺮ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫أﻳﻀﺎ‪ :‬اﻻﺷﺒﺎہ وا•ﻈﺎﺋﺮ‪B‬ﻠﻌﻼﻣﺔ اﺑﻦ ‪I‬ﻴﻢ ا@ﻨ ‪ ،۲/۹۶ :‬اﺣ‪ð‬م ا ﺎن‪ ،‬ادارة اﻟﻘﺮان ﻛﺮا‪.v‬‬
‫ٔ‬ ‫ٔ‬
‫و¿ﺬا ‪ ñ‬اﻻﺷﺒﺎہ وا•ﻈﺎﺋﺮ ‪B‬ﻠﺴﻴﻮ‪ ،۲/۶۶ : f‬اﻟﻘﻮل ‪ ñ‬اﺣ‪ð‬م ا ﺎن‪ ،‬ا‪œ‬ﺎﻟﺚ‪J :‬ﻞ ﺗﻨﻌﻘﺪ‬
‫ا ﻤﺎﻋﺔ ﺑﺎ ﻦ‪ ،‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‪ .‬و¿ﺬا ‪ë ñ‬ﻤﻮﻋﺔ ا‪B‬ﺮﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ﺗﺪو‪h‬ﺮ اﻟﻔﻠ‪ñ õ‬‬
‫ٔ‬
‫ﺣﺼﻮل ا ﻤﺎﻋﺔ ﺑﺎ ﻦ وا‪g‬ﻠ‪ ،õ‬اﻟﻔﺼﻞ اﻻول ‪ ñ‬ﺣﺼﻮل ا ﻤﺎﻋﺔ ﺑﺎ ﻦ‪ ،۱/۳۷۲ :‬ادارة‬
‫ٓ‬
‫اﻟﻘﺮان ﻛﺮا‪ .v‬وﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ص ‪ ،۳۲۵‬ﺑ„وت(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪371‬‬
 The Masbūq And Lāhiq
A masbūq made takbīr tahrīmah at the time when
the imām made salām
Question
A person joined the sal h at the time when the im m was making the
sal m or slightly before it. However, the im m completed the sal m
before this person could get into the sitting position. Is his iqtid ’
correct? If it is not correct, will he break his sal h or continue with
what he commenced?
Answer
If the masb0q muqtad$ said the takb$r tahr$mah before the sal m of the
im m, his iqtid ’ will be correct. If the im m turned in sal m to one
side and the person makes takb$r tahr$mah after that, his iqtid ’ will
not be correct. He must now perform his sal h on his own with a new
takb$r tahr$mah.
Sh m$:
ٔ ٔ ٔ
‫ اﻹﻣﺎم إذا ﻓﺮغ ﻣﻦ‬:‫ ا•ﺠﻨ ﺲ‬ñ ‫ ﻗﺎل‬،‫ﺴﻼم اﻻول‬B‫ ﺑﺎ‬ù‫ ﻗﺪوة ﺑﺎﻻول( ا‬E‫)ﻗﻮﻟﮧ وﺗﻨﻘ‬
ً ٔ
ñ ‫ﻢ ﻻ ﻳﺼ„ داﺧﻼ‬9‫ ﺑﮧ ﻗﺒﻞ ان ﻳﻘﻮل ﻋﻠﻴ‬ù‫ﺴﻼم ﺟﺎء رﺟﻞ واﻗﺘﺪ‬B‫ ا‬:‫ﺻﻼﺗﮧ ﻓﻠﻤﺎ ﻗﺎل‬
‫ﺮا‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬۱/۴۶۸ : ‫ ) ﺷﺎ‬.‫ﺻﻼﺗﮧ‬
.( ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ ﺑﻴﺎن واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۵۱ :‫اﻟﻔﻼح‬
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﻰ‬J‫ﺸﺎر¿ﺔ و‬g‫ ﺻﻼة ﻧﻔﺴﮧ ﻻﻧﮧ ﻗﺼﺪ ا‬ñ ‫ وﺟﮧ [ن ﻻ ﻳﻤﻨﻊ ©وﻋﮧ‬ù‫و½ذا ﻓﺴﺪ اﻻﻗﺘﺪاء ﺑﺎ‬
ٔ
،۱/۵۸۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﺐ‬J‫ﺬ‬g‫ ا‘ﺤﺮ اﻧﮧ ا‬ñ ‫ واد‬،‫ﻴﻂ‬Ÿ ،‫ﺼﺤﻴﺢ‬B‫ ا‬š ‫ﻏ„ ﺻﻼة اﻻﻧﻔﺮاد‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺑﺎب اﻻﻣﺎﻣﺔ‬
Bad ’i‛ as-San ’i‛:
.(‫ ﺳﻌﻴﺪ‬،۱/۱۲۸ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺴﺎواة‬g‫ ا‬E‫“¿ﺔ ﻓﻴﻘﺘ‬B‫ﺘﺎﺑﻌﺔ وا‬g‫اﻻﻗﺘﺪاء ﻋﺒﺎرة ﻋﻦ ا‬
Kif yatul Muft$:
If a masb0q muqtad$ makes takb$r tahr$mah before the im m’s sal m
with the intention of joining the im m’s sal h, he has entered the
sal h of the im m. Takb$rah tahr$mah with the intention of iqtid ’ is
sufficient for the validity of iqtid ’. Iqtid ’ is valid merely by the
intention of iqtid ’ and saying the takb$r tahr$mah. Thus, if the im m
372
makes sal m before the muqtad$ could sit down, he will complete his
sal h as a masb0q with the same takb$r tahr$mah.1
Fat w Mahm0d$yyah:
Iqtid ’ after the word of sal m is uttered is not valid.2
Fat w Rah$m$yyah:
If a person makes takb$r tahr$mah before the im m says the sal m, he
will be considered to have joined the congregation. There is no need
for him to repeat the takb$r tahr$mah.
If the im m uttered the word “as-sal m” and did not say “‛alaykum” as
yet, and a person joins in his sal h, his iqtid ’ will not be considered.
He must say takb$r tahr$mah again and recommence his sal h. As
stated in Sh m$.3
All h ta‛ l knows best.
A masbūq forgetfully says the salām with the imām
Question
Does sajdah sahw become w jib on a masb0q if he forgetfully says the
sal m with the im m?
Answer
If the masb0q makes sal m with the im m or before the im m, sajdah
sahw will not be w jib. If he makes sal m after the sal m of the im m,
sajdah sahw will be w jib. Generally, the sal m is made after the im m.
Thus, sajdah sahw will be w jib.
Ad-Durr al-Mukht r:
ٔ ً
‫ و½ن ﺳﻠﻢ‬ù‫ )ﻗﻮﻟﮧ و½ﻻ ﻻ( ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬...‫ﻮ و½ﻻ ﻻ‬ú‫ﺴ‬B‫ﺰﻣﮧ ا‬B ‫ﻴﺎ إن ﺑﻌﺪ إﻣﺎﻣﮧ‬J‫ﻮ ﺳﻠﻢ ﺳﺎ‬B‫و‬
ٔ ٔ
ñ ‫ إن ﺳﻠﻢ‬:‫ﺤﻴﻂ‬g‫ﻨﻴﺔ ﻋﻦ ا‬g‫ ©ح ا‬Ú‫ و‬،^•‫ﺎﺗ^ ا@ﺎ‬J ñ ‫ﻣﻌﮧ او ﻗﺒﻠﮧ ﻻ ﻳﻠﺰﻣﮧ ﻻﻧﮧ ﻣﻘﺘﺪ‬
ٔ ٔ ً ٰ ٔ
‫ﺬا‬J Š‫ ﻓﻌ‬:‫ﻌﺪہ ﻳﻠﺰم ﻻﻧﮧ ﻣﻨﻔﺮد ﺛﻢ ﻗﺎل‬C‫ و‬،‫ﻮ ﻋﻠﻴﮧ ﻻﻧﮧ ﻣﻘﺘﺪ ﺑﮧ‬ú‫ﺴﻼﻣﮧ ﻓﻼ ﺳ‬B ‫اﻻو• ﻣﻘﺎرﻧﺎ‬
ٔ ٔ
‫ﺴﺠﻮد ﻻن اﻟﻐﺎﻟﺐ‬B‫ﺰوم ا‬B ‫ ان اﻟﻐﺎﻟﺐ‬U‫ )ﺸ„ إ‬:‫ ﻗﻠﺖ‬،‫ﻮﻗﻮع‬B‫ﻮ ﻧﺎدرا‬J‫ﺎ و‬ú‫ﻌﻴﺔ ﺣﻘﻴﻘﺘ‬g‫ﻳﺮاد ﺑﺎ‬

1
Kif yatul Muft$, vol. 3, p. 438.
2
Fat w Mahm0d$yyah, vol. 6, p. 457.
3
Fat w Rah$m$yyah, vol. 1, p. 205. Also vol. 5, p. 135 for further clarification.
Also refer to Ahsan al-Fat w , vol. 3, p. 270; Fataw D r al-‛Ul0m Deoband,
vol. 3, p. 69; Imd d al-Ahk m, vol. 1, p. 549.
373
،۱/۵۵۹ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻨﺒﮧ ﻟﮧ‬Õ‫ﺎ ﻳﻐﻔﻞ ﻋﻨﮧ ﻛﺜ„ ﻣﻦ ا•ﺎس ﻓﻠﻴ‬Ý ‫ﺬا‬J‫ﻌﻴﺔ و‬g‫ﻋﺪم ا‬
.(۱/۲۵۵ :ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ﺳﻌﻴﺪ‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ
‫ ﻋﻠﻴﮧ ار*ن‬þ‫ﺼﻼة وﻗﺪ ﺑ‬B‫ﻠﺨﺮوج ﻋﻦ ا‬B ‫ﺴﻼم‬B‫ﺬا ا‬J ‫وﻻ )ﺴﻠﻢ ﻣﻊ ﺳﻼم اﻹﻣﺎم ﻻن‬
ٔ ً
‫ﺎ ﻋﻠﻴﮧ ﻣﻦ اﻟﻘﻀﺎء ﻓﺴﺪت ﺻﻼﺗﮧ ﻻﻧﮧ ﺳﻼم‬g ‫ﺼﻼة ﻓﺈذا ﺳﻠﻢ ﻣﻊ اﻹﻣﺎم ﻓﺈن [ن ذاﻛﺮا‬B‫ا‬
ٔ ً
‫ﻞ ﻳﻠﺰﻣﮧ‬J‫ﺼﻼة و‬B‫ﻮ ﻓﻠﻢ ¬ﺮﺟﮧ ﻋﻦ ا‬ú‫ﻦ ذاﻛﺮا ﻟﮧ ﻻ ﺗﻔﺴﺪ ﻻﻧﮧ ﺳﻼم ﺳ‬9‫ﻢ ﻳ‬B ‫ﻋﻤﺪ و½ن‬
ٔ ً ٔ ٔ
‫ﻮہ‬ú‫ﻮ ﻻﺟﻞ ﺳﻼﻣﮧ ﻳﻨﻈﺮ إن ﺳﻠﻢ ﻗﺒﻞ ¡ﺴﻠﻴﻢ اﻹﻣﺎم او ﺳﻠﻤﺎ ﻣﻌﺎ ﻻ ﻳﻠﺰﻣﮧ ﻻن ﺳ‬ú‫ﺴ‬B‫ﺳﺠﻮد ا‬
ٔ
‫ﻨﻔﺮد‬g‫ﻮ ا‬ú‫ﻮہ ﺳ‬ú‫ﺰﻣﮧ ﻻن ﺳ‬B ‫ ﻣﺘﻌﻄﻞ و½ن ﺳﻠﻢ ﺑﻌﺪ ¡ﺴﻠﻴﻢ اﻹﻣﺎم‬ù‫ﻘﺘﺪ‬g‫ﻮ ا‬ú‫ وﺳ‬ù‫ﻘﺘﺪ‬g‫ﻮ ا‬ú‫ﺳ‬
ٓ
.(‫ ﺳﻌﻴﺪ‬،۱/۱۷۶ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ اﺧﺮ ﺻﻼﺗﮧ‬ñ ‫ﻮ‬ú‫ﻠﺴ‬B ‫ ﻣﺎ ﻓﺎﺗﮧ ﺛﻢ )ﺴﺠﺪ‬E‫ﻓﻴﻘ‬
All h ta‛ l knows best.
A masbūq muqtadī joins the imām in the latter’s
fifth rak‛at
Question
An im m stood up mistakenly for a fifth rak‛at and a person entered
and joined the im m. Is his iqtid ’ correct? Also, what will be the
ruling if the im m returned [to the sitting position after realizing his
mistake]? What if he did not return and added one more rak‛at to
make it six rak‛ats?
Answer
The iqtid ’ of the masb0q muqtad$ in the fifth rak‛at will only be
correct and valid if the im m returns to the sitting position before
making sajdah for the fifth rak‛at. If the im m added a sixth rak‛at, the
iqtid ’ of the masb0q muqtad$ is not correct and invalid. The reason
for this is that in such a case it will mean that a muqtad$ who is
performing a fard sal h behind an im m who is performing a nafl
sal h; and this is not permissible according to the jurists.
Fat w Q d$ Kh n:
ً ٔ
‫ﺴﺎن‬å‫ﻴﺎ وﺟﺎء إ‬J‫ﺴﺔ ﺳﺎ‬:‫ﺎ‬y‫ ا‬U‫ﺮاﺑﻌﺔ وﻗﺎم إ‬B‫ ا‬š ‫ﻊ ر¿ﻌﺎت وﻗﻌﺪ‬C‫ﺮ ار‬ú‫ اﻹﻣﺎم اﻟﻈ‬Š‫إذا ﺻ‬
ٔ ٔ
‫ﺮﺟﻞ ﻻن‬B‫ ﻳﺼﺢ اﻗﺘﺪاء ا‬:‫ﺮ ﺑﻦ اﻟﻔﻀﻞ‬9‫ﺸﻴﺦ اﻹﻣﺎم اﺑﻮ ﺑ‬B‫ﺮ ﻗﺎل ا‬ú‫ ﺻﻼة اﻟﻈ‬ñ ‫ ﺑﮧ‬ù‫واﻗﺘﺪ‬
‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ )ﻓﺘﺎو‬.‫ﺼﻼة‬B‫ ا‬õ‫ﻤﺔ ﺗﻠ‬h‫ﺮ‬7 ñ ‫ﻮن‬9‫ﺴﺠﺪة ﻳ‬B‫ﺴﺔ ﺑﺎ‬:‫ﺎ‬y‫ﻢ ﻳﻘﻴﺪ ا‬B ‫اﻹﻣﺎم ﻣﺎ‬
.(‫ﺴﺒﻮق‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۱۰۲ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ ﮨﺎ‬š
374
Fat w D r al-‛Ul0m Deoband:
If the im m sits for the fourth rak‛at to the extent of tashahhud and
stands up mistakenly, and also performs sajdah for the fifth rak‛at, he
must add one additional sal h to make six rak‛ats, perform sajdah
sahw and complete the fard sal h. If a person becomes a muqtad$ of
this im m in the fifth or sixth rak‛at, the sal h of the muqtad$ will not
be valid because the latter two rak‛ats of the im m are nafl. 1
All h ta‛ l knows best.
A masbūq joins an imām in the fifth rak‛at
Question
What is the status of a masb0q’s sal h if he joins the im m in the fifth
rak‛at? Will this additional rak‛at be fard or nafl for the masb0q?
Answer
If the im m stands up forgetfully for the fifth rak‛at and the masb0q
joins him, then if the im m sat for the fourth rak‛at, the sal h of the
masb0q will be invalidated. This is because the masb0q is now
performing sal h on his own, and for him to make iqtid ’ of anyone is
a factor which invalidates sal h. (However, it is stated in Fat w Q d$
Kh n that even if the im m sat for the fourth rak‛at, the sal h of the
masb0q will not be invalidated). If the im m did not sit for the fourth
rak‛at, the masb0q’s sal h will not be invalidated for as long as the
im m does not perform sajdah for the fourth rak‛at. If the im m
performed sajdah for the fifth rak‛at, the sal h of everyone is no
longer a fard sal h but becomes a nafl sal h. If the im m adds a sixth
rak‛at, the masb0q will follow the im m and then perform his
remaining sal h. This sal h will become a nafl for him as it became
nafl for the im m as well.
Ad-Durr al-Mukht r:
‫ﻮ ﻇﻦ اﻹﻣﺎم‬B‫ و‬، ‫ﺴﺠﺪة‬ê ‫ﺴﺔ‬:‫ﺎ‬y‫ ﻳﻘﻴﺪ ا‬Á‫ﺴﺔ ﻓﺘﺎﺑﻌﮧ ﺗﻔﺴﺪ و½ﻻ ﻻ ﺣ‬:‫ﺎ‬y ‫ﻮ ﻗﺎم إﻣﺎﻣﮧ‬B‫و‬
ٔ ٔ
Ú‫ و‬.‫ﻮﺿﻊ اﻻﻧﻔﺮاد‬: ‫ﺴﮩﻮ ﻓﺴﺠﺪ ﻟﮧ ﻓﺘﺎﺑﻌﮧ ﻓﺒﺎن ان ﻻ ﺳﮩﻮ ﻓﺎﻻﺷﺒﮧ اﻟﻔﺴﺎد ﻻﻗﺘﺪاءہ‬B‫ا‬
ٔ ٔ ٔ
‫ ﺻﻼة‬ù‫ ا‬،‫ ﻗﻌﻮد اﻹﻣﺎم اﻟﻘﻌﺪة اﻻﺧ„ة ﻗﻮﻟﮧ ﺗﻔﺴﺪ‬ù‫ ا‬،‫ ﻗﻮﻟﮧ إن ﺑﻌﺪ اﻟﻘﻌﻮد‬:‫ﺸﺎﻣﻴﺔ‬B‫ا‬
ٔ ٔ ٔ
ù‫ ا‬،‫ ﻗﻮﻟﮧ و½ﻻ‬،‫ﺴﺒﻮق ﺑﻐ„ہ ﺗﻔﺴﺪ‬g‫ وﻻن اﻗﺘﺪاء ا‬،‫ﻮﺿﻊ اﻻﻧﻔﺮاد‬: ‫ﺴﺒﻮق ﻻﻧﮧ اﻗﺘﺪاء‬g‫ا‬
ٔ
‫ﺮﻓﺾ‬B‫ ©ف ا‬š ‫ ﻻن ﻣﺎ ﻗﺎم إ´ﮧ اﻹﻣﺎم‬،‫ﺴﺒﻮق ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬g‫ﻢ ﻳﻘﻌﺪ وﺗﺎﺑﻌﮧ ا‬B ‫و½ن‬

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 410.
375
 ً
;‫ﺒ‬ª‫ ﻓﺈن ﺿﻢ إ´ﮩﺎ ﺳﺎدﺳﺔ ﻳ‬،‫ﺴﺠﺪة اﻧﻘﻠﺒﺖ ﺻﻼﺗﮧ ﻧﻔﻼ‬ê ‫ﺼﻼة ﻓﺈن ﻗﻴﺪﮨﺎ‬B‫وﻟﻌﺪم ﺗﻤﺎم ا‬
ٔ
‫ﻮ‬B ‫ وﻻ ﻗﻀﺎء ﻋﻠﻴﮧ‬،‫ﻮن ﻟﮧ ﻧﺎﻓﻠﺔ [ﻹﻣﺎم‬9‫ ﻣﺎ ﺳﺒﻖ ﺑﮧ وﺗ‬€‫ﻠﻤﺴﺒﻮق ان ﻳﺘﺎﺑﻌﮧ ﺛﻢ ﻳﻘ‬B
ً ٔ ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۵۹۹ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ﻢ )“ع ﻓﻴﮧ ﻗﺼﺪا‬B ‫اﻓﺴﺪہ ﻻﻧﮧ‬
Fat w Q d$ Kh n:
ً ٔ
‫ﺴﺎن‬å‫ﻴﺎ وﺟﺎء إ‬J‫ﺴﺔ ﺳﺎ‬:‫ﺎ‬y‫ ا‬U‫ﺮاﺑﻌﺔ وﻗﺎم إ‬B‫ ا‬š ‫ﻊ ر¿ﻌﺎت وﻗﻌﺪ‬C‫ﺮ ار‬ú‫ اﻹﻣﺎم اﻟﻈ‬Š‫إذا ﺻ‬
ٔ ٔ
‫ﺮﺟﻞ ﻻن‬B‫ ﻳﺼﺢ اﻗﺘﺪاء ا‬:‫ﺮ ﺑﻦ اﻟﻔﻀﻞ‬9‫ﺸﻴﺦ اﻹﻣﺎم اﺑﻮ ﺑ‬B‫ﺮ ﻗﺎل ا‬ú‫ ﺻﻼة اﻟﻈ‬ñ ‫ ﺑﮧ‬ù‫واﻗﺘﺪ‬
‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ )ﻓﺘﺎو‬.‫ﺼﻼة‬B‫ ا‬õ‫ﻤﺔ ﺗﻠ‬h‫ﺮ‬7 ñ ‫ﻮن‬9‫ﺴﺠﺪة ﻳ‬B‫ﺴﺔ ﺑﺎ‬:‫ﺎ‬y‫ﻢ ﻳﻘﻴﺪ ا‬B ‫اﻹﻣﺎم ﻣﺎ‬
.(‫ﺴﺒﻮق‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۱۰۲ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ ﮨﺎ‬š
‛Umdah al-Fiqh:
The muqtad$’s sal h will not be invalidated for as long as the im m
does not perform sajdah for the fifth rak‛at. If the im m already
performed sajdah for the fifth rak‛at, the sal h of everyone will no
longer be fard but a nafl sal h. if the im m adds a sixth rak‛at, the
masb0q must follow him, and then complete his sal h as a masb0q.
This will also be a nafl sal h for him as it is for the im m.1
All h ta‛ l knows best.
When should a masbūq stand up to complete his
missed rak’at/s
Question
When should a masb0q stand up – after the first sal m of the im m or
after the second sal m?
Answer
The masb0q must stand up to complete his missed rak‛at/s at a time
when he is convinced that the im m has completed his sal h and he
[the im m] has nothing else to fulfil. This is generally at the time of
the second sal m. Observe the following:
Taby$n al-Haq ’iq:
‫ﺴﻴﮧ ﻓﺈذا ﺗﻴﻘﻦ‬å ‫ﻞ )ﺸﺘﻐﻞ اﻹﻣﺎم ﺑﻘﻀﺎء ﻣﺎ‬J ‫ﻨﻈﺮ‬h‫ﺛﻢ إذا ﺳﻠﻢ اﻹﻣﺎم ﻻ ﻳﻌﺠﻞ ﺑﺎﻟﻘﻴﺎم و‬
ٔ ٔ
š ‫ﻰ ان اﺑﺎ ﻳﻮﺳﻒ [ن‬J‫ﻳﺔ و‬ð‫ وﻓﻴﮧ ﺣ‬،‫ ﻗﻀﺎء ﻣﺎ ﺳﺒﻖ وﻻ )ﺴﻠﻢ ﻣﻊ اﻹﻣﺎم‬U‫ﻓﺮاﻏﮧ ﻳﻘﻮم إ‬

1
‛Umdah al-Fiqh, vol. 2, p. 225.
376
 ٔ
‫ ﻗﻀﺎء ﻣﺎ ﺳﺒﻖ ﺑﮧ ﻓﻘﺎل‬U‫ﺴﺒﻮق إ‬g‫ ﻳﻘﻮم ا‬Á‫ﻞ ﻣ‬h‫ﺰ‬J ‫ﺰﻓﺮ ﻣﺎ ﺗﻘﻮل ﻳﺎ اﺑﺎ‬B ‫ﺮﺷﻴﺪ ﻓﻘﺎل‬B‫ﻣﺎﺋﺪة ا‬
ٔ ٔ ٔ
:‫ ﺑﻌﺪ ﻣﺎ )ﺴﻠﻢ ¡ﺴﻠﻴﻤﺔ ﻓﻘﺎل‬:‫ اﺧﻄﺎت ﻓﻘﺎل زﻓﺮ‬:‫ ﺑﻌﺪ ﺳﻼم اﻹﻣﺎم ﻓﻘﺎل ﻟﮧ اﺑﻮ ﻳﻮﺳﻒ‬:‫زﻓﺮ‬
ٔ ٔ ٔ ٔ ٔ
‫ إﻧﻤﺎ ﻳﻘﻮم ﺑﻌﺪ ﺗﻴﻘﻨﮧ‬:‫ ﺛﻢ ﻗﺎل اﺑﻮ ﻳﻮﺳﻒ‬،‫ اﺧﻄﺎت‬:‫ ﻗﺒﻞ ﺳﻼم اﻹﻣﺎم ﻓﻘﺎل‬:‫اﺧﻄﺎت ﻓﻘﺎل زﻓﺮ‬
ٔ ٔ ٔ
^‫ﻴ‬ž‫ ﺗ‬š .‫ﺸﻠ‬B‫ )ﺣﺎﺷﻴﺔ ا‬.5‫ اﺣﺴﻨﺖ اﻳﺪ اﷲ اﻟﻘﺎ‬:‫ان اﻹﻣﺎم ﻓﺮغ ﻣﻦ ﺻﻼﺗﮧ ﻓﻘﺎل زﻓﺮ‬
.(‫ اﻣﺪادﻳﮧ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫“وع‬B‫ ﺑﻴﺎن ا‬ñ ‫ ﻓﺼﻞ‬،۱/۱۲۴ :‫ا@ﻘﺎﺋﻖ‬
Imd d al-Fatt h:
ٔ ٔ
‫ﻠﻤﺴﺒﻮق ان ﻳﻤﻜﺚ ﺳﺎﻋﺔ ﺑﻌﺪ ﻓﺮاغ اﻹﻣﺎم ﺛﻢ ﻳﻘﻮم ﻮاز ان‬B ü‫ﺒ‬ª‫ ﻳ‬:‫ﺤﻴﻂ وﻏ„ہ‬g‫ ا‬Ú‫و‬
ً
ñ ‫ و¿ﺬا‬.‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۵۱۴ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻰ‬ú‫ﻮا ´ﺘﺎﺑﻌﮧ ﻓﻴﮧ اﻧﺘ‬ú‫ اﻹﻣﺎم ﺳ‬š ‫ﻮن‬9‫ﻳ‬
‫ﻜﺬا‬J‫ و‬.‫ﻛﺘﺐ ﺧﺎﻧﮧ‬ ‫ ﻗﺪﻳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۴ :ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬š ‫ﺮا اﻟﻔﻼح‬:
.(‫ﺎﺟﺪﻳﮧ‬g‫ ا‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۱۰۰ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ
Ahsan al-Fat w :
The masb0q must delay standing after the second sal m of the im m
to the extent that he knows that the im m has no sajdah sahw to
perform. Fat w al-Hind$yyah states:

،‫ اﻹﻣﺎم ﺳﻬﻮ‬š ‫ﻮن‬9‫ﻠﻤﺴﺒﻮق أن ﻳﻤﻜﺚ ﺳﺎﻋﺔ ﺑﻌﺪ ﺳﻼم اﻹﻣﺎم ﻮاز أن ﻳ‬B ;‫ﺒ‬ªh‫و‬
.‫ﻜ„ي‬gÈ
The masb0q must wait for some time after the sal m of the im m
because of the possibility that the im m has to perform sajdah sahw.1
When a masbūq makes salām for sajdah sahw
intentionally with the imām
Question
What is the status of the sal h if a masb0q makes sal m for sajdah
sahw intentionally with the im m?
Answer
The sal h of the masb0q will be invalidated if he made this sal m
intentionally. If he did not make it intentionally, his sal h will not be
invalidated.
Sh m$:

1
Ahsan al-Fat w , vol. 3, p. 377.
377
 ٔ
‫ﺴﻼم ﺑﻞ )ﺴﺠﺪ ﻣﻌﮧ‬B‫ ا‬ñ ‫ﺴﺠﻮد ﻻﻧﮧ ﻻ ﻳﺘﺎﺑﻌﮧ‬B‫ ا‬ñ ‫ﺴﺒﻮق )ﺴﺠﺪ ﻣﻊ إﻣﺎﻣﮧ( ﻗﻴﺪ‬g‫)ﻗﻮﻟﮧ وا‬
ً
: ‫ )ﺷﺎ‬.‫ﻣﺪا ﻓﺴﺪت و½ﻻ ﻻ‬È ‫ اﻟﻘﻀﺎء ﻓﺈن ﺳﻠﻢ ﻓﺈن [ن‬U‫ﺪ ﻓﺈذا ﺳﻠﻢ اﻹﻣﺎم ﻗﺎم إ‬ú‫ﺸ‬Õh‫و‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۸۲
Al-Fat w al-Hind$yyah:
ٔ
ñ ‫ﺴﻠﻴﻢ وا•ﻜﺒ„ وا•ﻠﺒﻴﺔ ﻓﺈن ﺗﺎﺑﻌﮧ‬Õ‫ اﻟ‬ñ ‫ﻮ وﻻ ﻳﺘﺎﺑﻌﮧ‬ú‫ﺴ‬B‫ ا‬ñ ‫ﺎ ان ﻳﺘﺎﺑﻊ اﻹﻣﺎم‬ú‫وﻣﻨ‬
.(۱/۹۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﻠﻴﻢ وا•ﻜﺒ„ ﻓﺴﺪت‬Õ‫اﻟ‬
Al-Bahr ar-R ’iq:
ً
‫ﻣﺪا‬È ‫ إن ﺳﻠﻢ ﻓﺈن [ن‬...‫ﺴﻼم ﻓ ﺴﺠﺪ ﻣﻌﮧ‬B‫ ا‬ñ ‫ﺴﺠﻮد ﻻ‬B‫ ا‬ñ ‫ﺴﺒﻮق إﻧﻤﺎ ﻳﺘﺎﺑﻊ اﻹﻣﺎم‬g‫ﺛﻢ ا‬
.(‫ﺎﺟﺪﻳﮧ‬g‫ ا‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۱۰۰ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻓﺴﺪت و½ﻻ ﻓﻼ‬
Fat w Mahm0d$yyah:
It is necessary for the masb0q to perform sajdah sahw with the im m,
but it is not permissible to follow the im m in the sal m for the sajdah
sahw. If he makes sal m intentionally with the im m, the masb0q’s
sal h will be invalidated. If he makes sal m unintentionally, his sal h
will not be invalidated.1
All h ta‛ l knows best.
Making iqtidā’ of a masbūq
Question
After the im m made sal m, a masb0q was performing his remaining
sal h. Another person entered and began making iqtid ’ of this
masb0q. Is this person’s iqtid ’ valid?
Answer
A masb0q is compulsorily a munfarid (one who has to perform his
sal h on his own). He cannot become an im m. Thus, in the above case,
the iqtid ’ is not valid.
Sharh Munyatul Musall$:
ٔ ٔ ٔ
‫ﺴﺎﺋﻞ‬: ‫ﻊ‬C‫ ار‬ñ ‫ﻨﻔﺮد إﻻ‬g[ E‫ﺎ اﻧﮧ ﻓﻴﻤﺎ ﻳﻘ‬ú‫ﺴﺒﻮق ﻣﺎ ذﻛﺮوا ﻣﻦ ‚ﻠﺘ‬g‫م ا‬ð‫ﻓﻤﻦ ‚ﻠﺔ اﺣ‬
ٔ
:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻤﺔ‬h‫ﻮز اﻗﺘﺪاءہ وﻻ اﻻﻗﺘﺪاء ﺑﮧ ﻻﻧﮧ ﺑﺎن ﻣﻦ ﺣﻴﺚ ا•ﺤﺮ‬# ‫ﻤﺎ ﻻ‬J‫إﺣﺪا‬

1
Fat w Mahm0d$yyah, vol. 6, p. 556.
378
‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ وﻓﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۱/۵۹۷ : ‫ﺸﺎ‬B‫ وا‬.۱/۹۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬. ‫ﻴﻞ اﻛﻴﮉ‬ú‫ ﺳ‬،۴۳۷
.(۱/۱۰۱ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š
All h ta‛ l knows best.
A masbūq completes his missed rak‛ats by
observing another masbūq
Question
A masb0q quite often forgets the number of rak‛ats which he missed.
Thus, when he completes them, he does so by looking at the person
standing next to him. Will his sal h be valid if he does this?
Answer
It is permissible to perform one’s sal h by looking at a fellow masb0q,
but it is not permissible to make his iqtid ’ [to make him one’s im m].
Fath al-Qad$r:
ٓ ً ٔ ٔ
‫ﻼﺧﺮ ﺑﻼ اﻗﺘﺪاء ﺑﮧ‬B ‫ﻼﺣﻈﺎ‬: E‫ﻦ ﻛﻤﻴﺔ ﻣﺎ ﻋﻠﻴﮧ ﻓﻘ‬h‫ﺴﺎو‬Õg‫ﺴﺒﻮﻗ^ ا‬g‫ اﺣﺪ ا‬àå ‫ﻮ‬B ‫اﻣﺎ‬
،۱/۳۷۸ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.‫ دار اﻟﻔﻜﺮ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ ﺑﺎب ا@ﺪث‬،۱/۳۹۰ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺻﺢ‬
.(‫ ﻛﻮﺋﺘﺔ‬،‫ﺼﻼة‬B‫ ا‬ñ ‫ﺑﺎب ا@ﺪث‬
H shiyah at-Taht w$:
ٔ ٓ ٔ ً
.‫ ﻓﻼ ﺑﺎس ﺑﮧ‬،‫ﻤﺎ اﻻﺧﺮ ´ﻌﻠﻢ ﻋﺪد ﻣﺎ ﻋﻠﻴﮧ ﻣﻦ ﻓﻌﻠﮧ‬J‫ﻼﺣﻈﺎ اﺣﺪ‬: ‫ﺴﺒﻮﻗﺎن‬g‫ ا‬E‫إذا ﻗ‬
‫ﺨﺘﺎر ﻣﻊ‬g‫ر ا‬Q‫ ا‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۲۹۲ :‫ﺮا اﻟﻔﻼح‬: š ù‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
.(‫ﺴﺎﺑﻊ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۹۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۹۷ : ‫ﺸﺎ‬B‫ا‬
Also refer to: Fat w Rah$m$yyah, vol. 1, p. 137; Fat w Mahm0d$yyah,
vol. 6, p. 564.
All h ta‛ l knows best.
A masbūq reads his missed rak‛ats aloud
Question
Is it permissible for a masb0q to perform his missed rak‛at of the fajr
sal h in a loud tone?
Answer
When a masb0q performs his missed rak‛at, he falls under the category
of a munfarid (one who is performing sal h on his own). And a
379
munfarid can perform a loud sal h in a loud tone if he wishes. Thus,
even a masb0q has the right to perform his missed rak‛ats of a loud
sal h in a loud tone provided it does not cause a disturbance to other
masb0qs.
Sh m$:
ٔ ٔ ٔ
‫ﺮ‬ú# ‫ﺨﺎﻓﺘﺔ ﺑﻞ ﻟﮧ ان‬g‫ﺎ ﻻ ﻳﻠﺰﻣﮧ ا‬ú‫ اﻧﮧ إذا ﻗﺎم ´ﻘﻀﻴ‬ù‫ﻗﻮﻟﮧ )ﻛﻤﻦ ﺳﺒﻖ ر¿ﻌﺔ ﻣﻦ ا ﻤﻌﺔ( ا‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ اﻟﻘﺮاءة‬ñ ‫ ﻓﺼﻞ‬،۱/۵۳۴ : ‫ )ﺷﺎ‬.‫ﺎ ´ﻮاﻓﻖ اﻟﻘﻀﺎء اﻻداء‬ú‫ﻓﻴ‬
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ ٔ
‫ ﺣﻖ‬ñ ‫ اول ﺻﻼﺗﮧ‬E‫ﺎ وﺣﻜﻤﮧ اﻧﮧ ﻳﻘ‬ú‫ﺎ او ﺑﻌﻀ‬ú‫ﻠ‬9‫ﻮ ﻣﻦ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑ‬J‫ﺴﺒﻮق و‬g‫وا‬
ٓ
‫ﺮا‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻮ ﻣﻨﻔﺮد ﻓﻴﻤﺎ ﻳﻘﻀﻴﮧ‬J‫ ﺣﻖ اﻟﻘﻌﺪة و‬ñ ‫ﺎ‬J‫اﻟﻘﺮاءة واﺧﺮ‬
.(ù‫ﻘﺘﺪ‬g‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻔﻌﻠﮧ ا‬،۳۰۹ :‫اﻟﻔﻼح‬
Taht w$ ‛Al ad-Durr:
ٔ
‫ﺴﺒﻮق ﻣﻨﻔﺮد‬g‫ ﻻن ا‬õ‫ﻐﺮب واﻟﻌﺸﺎء واﻟﻔﺠﺮ ﻛﺬﻟ‬g‫)ﻗﻮﻟﮧ ﻛﻤﻦ ﺳﺒﻖ ﺑﺮ¿ﻌﺔ ﻣﻦ ا ﻤﻌﺔ( وا‬
ٔ
:‫ اﻣﺪاد اﻟﻔﺘﺎح‬ñ ‫ و¿ﺬا‬.‫ﺮاﻻﻣﺎم‬ú# ‫ ﻓﺼﻞ‬،۱/۲۳۴ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ )ﻃﺤﻄﺎو‬.‫ اﻻﻗﻮال‬ñ
.(‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬،۱/۷۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬Ú‫ و‬.‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ‫ﻓﺼﻞ‬
Ad-Durr al-Mukht r:
ٔ ٔ
:‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﻘﺮا‬h‫ﺘﻌﻮذ و‬h‫ و‬3‫ ﻳ‬Á‫ﻮ ﻣﻨﻔﺮد ﺣ‬J‫ﺎ و‬ú‫ﺎ او ﺑﺒﻌﻀ‬ú‫ﺴﺒﻮق ﻣﻦ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑ‬g‫وا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۹۶
Fat w D r al-‛Ul0m Deoband:
If a masb0q performs the remaining rak‛at of the fajr sal h in a loud
tone, it is permissible and there is no harm in doing this.1
All h ta‛ l knows best.
How should a masbūq complete the two missed
rak‛ats of maghrib
Question
A person missed two rak‛ats of the maghrib sal h. When he is
completing these two rak‛ats, will he sit for the tashahhud between

1
Fat w D r al-‛Ul0m Deoband, vol. 3, p. 389.
380
 the two rak‛ats? If he does not sit, will he have to perform sajdah
sahw?
Answer
The two missed rak‛ats of maghrib are to be completed as follows: He
must recite the Qur’ n in both rak‛ats and he must sit for the
tashahhud between the two rak‛ats. If he does not sit, it will be
considered to be permissible and his sal h will be valid. Sajdah sahw is
neither necessary nor does he have to repeat his sal h.
Majma‛ az-Zaw ’id:
ٔ ٔ ً ً ٔ
‫ﻐﺮب ﻓﻘﺮا‬g‫وﻗﺎ ادر* ر¿ﻌﺔ ﻳﻌ ﻣﻦ ﺻﻼة ا‬°:‫ اﷲ ﻋﻨﻪ ان ﺟﻨﺪﺑﺎ و‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ اﺑﻦ‬
ٔ
ñ ‫وق‬°: ‫وق ﺧﻠﻒ اﻹﻣﺎم ﻓﻠﻤﺎ ﺳﻠﻢ اﻹﻣﺎم ﻗﺎﻣﺎ ﻳﻘﻀﻴﺎن ﻓﺠﻠﺲ‬°: ‫ﻢ ﻳﻘﺮا‬B‫ﺟﻨﺪب و‬
ٔ
‫ ﻓﺎﺗﻴﺎ اﺑﻦ‬õ‫ﻠﺲ ﻓﻠﻤﺎ اﻧ~ف ﺗﺬاﻛﺮا ذﻟ‬# ‫ﻢ‬B‫ﺎﻧﻴﺔ و‬œ‫ ا‬ñ ‫ﺔ وﻗﺎم ﺟﻨﺪب‬œ‫ﺎ‬œ‫ﺎﻧﻴﺔ وا‬œ‫ا‬
ٔ ٔ ٔ
.‫وق‬°: ‫ ˜ ﻗﺪ اﺣﺴﻦ واﺻﻨﻊ ﻛﻤﺎ ﻳﺼﻨﻊ‬:‫ ˜ ﻗﺪ اﺻﺎب او ﻗﺎل‬:‫ اﷲ ﻋﻨﻪ ﻓﻘﺎل‬u‫ﺴﻌﻮد ر‬:
ٔ
‫ﻖ ﺟﺎﺑﺮ ا ﻌ‬h‫ﺬہ اﻟﻄﺮ‬J Ú‫ﺎ ﺳﺎﻗﻂ ﻣﻨﮧ رﺟﻞ و‬ú‫ﻜﺒ„ ﺑﺎﺳﺎﻧﻴﺪ ﺑﻌﻀ‬B‫ ا‬ñ û‫ا‬e‫رواہ اﻟﻄ‬
ٔ
‫ دار‬،‫ ﺑﺎب ﻓﻴﻤﺎ ﻳﺪرک ﻣﻊ اﻻﻣﺎم وﻣﺎ ﻓﺎﺗﮧ‬،۲/۸۶ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ ﺗﻀﻌﻴﻔﮧ‬š ɳ‫واﻻ‬
.(‫اﻟﻔﻜﺮ‬
Sharh Munyatul Musall$:
ٔ ٔ
ñ ‫ﻘﻌﺪ‬h‫ﺴﻮرة و‬B‫ﺔ وا‬7‫ﺮ¿ﻌﺘ^ اﻟﻔﺎ‬B‫ ا‬ñ ‫ﻐﺮب ﻓﺈﻧﮧ ﻳﻘﺮا‬g‫ﻮ ادرک ﻣﻊ اﻹﻣﺎم ر¿ﻌﺔ ﻣﻦ ا‬B
ً ً ً ٔ ٔ
‫ﻮا‬ú‫ﻮ ﺳ‬B ‫ﻮ‬ú‫ﺴ‬B‫ﻢ ﻳﻠﺰﻣﮧ ﺳﺠﻮد ا‬B‫ﻢ ﻳﻘﻌﺪ ﺟﺎز اﺳﺘﺤﺴﺎﻧﺎ ﻻ ﻗﻴﺎﺳﺎ و‬B ‫ﻮ‬B‫ﺎ ﺛﻨﺎﺋﻴﺔ و‬ú‫ﻤﺎ ﻻﻧ‬ú´‫او‬
.(‫ﻴﻞ‬ú‫ ﺳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺳﺠﻮد ا‬ñ ‫ ﻓﺼﻞ‬،۴۶۸ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫او• ﻣﻦ وﺟﮧ‬ ٰ ٔ ‫ﺎ‬ú‫ﻜﻮﻧ‬B

H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:

ٔ ٔ ٔ
‫ ﺣﻖ‬ñ ‫ اول ﺻﻼﺗﮧ‬E‫ﺎ وﺣﻜﻤﮧ اﻧﮧ ﻳﻘ‬ú‫ﺎ او ﺑﻌﻀ‬ú‫ﻠ‬9‫ﻮ ﻣﻦ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑ‬J‫ﺴﺒﻮق و‬g‫وا‬
ٓ
‫ﺮا‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻮ ﻣﻨﻔﺮد ﻓﻴﻤﺎ ﻳﻘﻀﻴﮧ‬J‫ ﺣﻖ اﻟﻘﻌﺪة و‬ñ ‫ﺎ‬J‫اﻟﻘﺮاءة واﺧﺮ‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻹﻣﺎﻣﺔ‬،۱/۵۹۷ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.ù‫ﻘﺘﺪ‬g‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻔﻌﻞ ا‬،۳۰۹ :‫اﻟﻔﻼح‬
All h ta‛ l knows best.
How should a resident masbūq complete his salāh
behind a musāfir imām
Question
A resident masb0q joined the sal h of a mus fir im m in the last
tashahhud. How should he complete his sal h?
381
Answer
Our seniors differ on this issue. Some scholars are of the view that
after this mus fir im m completes his sal h, he is classified as a l hiq
masb0q. Thus, he will perform the first two rak‛ats without recitation
of the Qur’ n. This is because he is a l hiq. He will perform the third
and fourth rak‛ats with recitation. This is the answer which is noted by
Muft$ ‛Az$z ar-Rahm n S hib, the grand muft$ of Deoband. It contains
the signatures of Shaykh al-Hind rahimahull h, Maul n Ashraf ‛Al$
Th nw$ rahimahull h and Hadrat Maul n Anwar Sh h Kashm$r$
rahimahull h. These scholars present their case on the basis of the
following text of ‛All mah Sh m$ rahimahull h:
ٔ ً ٔ ٔ
‫ﺴﺒﻮﻗﺎ اﻳﻀﺎ‬: ‫ﻮن‬9‫ﻼﺧ„ﺗ^ وﻗﺪ ﻳ‬B ‫ﻮ ﻻﺣﻖ ﺑﺎ•ﻈﺮ‬ú‫ ﻓ‬ù‫وﻣﻘﻴﻢ اﺋﺘﻢ ﺑﻤﺴﺎﻓﺮ ﻗﻮﻟﮧ وﻣﻘﻴﻢ ا‬
ٔ ٔ
.(‫ﻼﺣﻖ‬B‫ﺴﺒﻮق وا‬g‫م ا‬ð‫ اﺣ‬،۱/۵۹۴ : ‫ )ﺷﺎ‬.‫ﺴﺎﻓﺮ‬g‫ﻛﻤﺎ إذا ﻓﺎت اول ﺻﻼة إﻣﺎﻣﮧ ا‬
Hadrat Maul n Khal$l Ahmad Sah ranp0r$ rahimahull h is of the view
that this person is only a masb0q and not a l hiq. Thus, when the
im m completes his sal h, he will read S0rah al-F tihah and another
s0rah in the first rak‛at, and he will not sit between the latter two
rak‛ats. Hadrat Maul n Khal$l Ahmad S hib rahimahull h has written
a detailed fatw on this issue. It can be checked in Fat w Khal$l$yyah,
pp. 99-113. A few proofs are presented below:
Al-Fat w al-Hind$yyah:
ٰ ٔ ‫ اﻹﻣﺎم ﺑﺎﻟﻄﺎﺋﻔﺔ‬Š‫ﻦ ﺻ‬h‫ﺴﺎﻓﺮ‬:‫ﺴﺎﻓﺮاً واﻟﻘﻮم ﻣﻘﻴﻤ^ و‬: ‫و½ن [ن اﻹﻣﺎم‬
‫اﻻو• ر¿ﻌﺔ ﺛﻢ‬
ً
‫ﺴﺎﻓﺮا ﺧﻠﻒ اﻹﻣﺎم‬: ‫ﻢ ر¿ﻌﺔ ﻓﻤﻦ [ن‬ú‫ ﺑ‬Š‫ﺎﻧﻴﺔ وﺻ‬œ‫اﻧ~ﻓﻮا ﺑﺈزاء اﻟﻌﺪو وﺟﺎءت اﻟﻄﺎﺋﻔﺔ ا‬
‫ ﺗﻤﺎم ﺻﻼﺗﮧ ﺛﻼث ر¿ﻌﺎت ﺛﻢ ﻳﻨ~ﻓﻮن‬U‫ إ‬þ‫ ﺗﻤﺎم ﺻﻼﺗﮧ ر¿ﻌﺔ وﻣﻦ [ن ﻣﻘﻴﻤﺎ ﺑ‬U‫ إ‬þ‫ﺑ‬
ً ٰ ٔ ‫ﺑﺈزاء اﻟﻌﺪو وﺗﺮﺟﻊ اﻟﻄﺎﺋﻔﺔ‬
‫ ر¿ﻌﺔ ﺑﻐ„ ﻗﺮاءة‬Š‫ﺴﺎﻓﺮا ﻳﺼ‬: ‫ن اﻹﻣﺎم ﻓﻤﻦ [ن‬ð: U‫اﻻو• إ‬
ً ٔ ٔ
‫ﺮواﻳﺔ ﻓﺈذا‬B‫ ﻇﺎﮨﺮ ا‬ñ ‫ ﺛﻼث ر¿ﻌﺎت ﺑﻐ„ ﻗﺮاءة‬Š‫ﺼﻼة وﻣﻦ [ن ﻣﻘﻴﻤﺎ ﻳﺼ‬B‫ﻻﻧﮧ ﻣﺪرک اول ا‬
‫ن‬ð: U‫ﺎﻧﻴﺔ إ‬œ‫ﻢ ﻳﻨ~ﻓﻮن ﺑﺈزاء اﻟﻌﺪو وﺗ•ء اﻟﻄﺎﺋﻔﺔ ا‬ú‫اﻻو• ﺻﻼﺗ‬ ٰ ٔ ‫ٔاﺗﻤﺖ اﻟﻄﺎﺋﻔﺔ‬
ً ٔ ً
‫ ﺛﻼث‬Š‫ﺴﺒﻮق وﻣﻦ [ن ﻣﻘﻴﻤﺎ ﻳﺼ‬: ‫ ر¿ﻌﺔ ﺑﻘﺮاءة ﻻﻧﮧ‬Š‫ﺴﺎﻓﺮا ﻳﺼ‬: ‫ﻢ ﻓﻤﻦ [ن‬ú‫ﺻﻼﺗ‬
ٔ ً ٔ ٰ ٔ ‫ر¿ﻌﺎت‬
‫ﻜﺘﺎب‬B‫ﺔ ا‬7‫^ ﺑﻔﺎ‬h‫ اﻻﺧﺮ‬Ú‫ﺎ و‬ú‫ﺴﺒﻮﻗﺎ ﻓﻴ‬: ‫ﻜﺘﺎب وﺳﻮرة ﻻﻧﮧ [ن‬B‫ﺔ ا‬7‫اﻻو• ﺑﻔﺎ‬
.(‫ ﺑﻠﻮ‚ﺴﺘﺎن‬،‫ﻮف‬y‫ ﺻﻼة ا‬ñ ‫ ا‘ﺎب اﻟﻌ“ون‬،۱/۱۵۵ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺎ‬ú$ ‫ﺮواﻳﺎت‬B‫ ا‬š
Sh m$:

382
 ٔ ٔ
ñ ‫ اﻧﮧ ﻳﺘﺎﺑﻊ اﻹﻣﺎم‬ñ ‫ﺴﺒﻮق‬g[ ‫ﺴﺎﻓﺮ‬g‫ ﺑﺎ‬ù‫ﻘﺘﺪ‬g‫ﻘﻴﻢ ا‬g‫ ا‘ﺤﺮ ان ا‬ñ ‫ﻘﻴﻢ( ذﻛﺮ‬g‫)ﻗﻮﻟﮧ وا‬
ٔ ٔ
‫ اﻧﮧ‬:P‫ﻜﺮ‬B‫ﺎ ﻓﺬﻛﺮ ا‬ú‫ إﺗﻤﺎم ﺻﻼﺗﮧ وﺳ‬U‫ واﻣﺎ إذا ﻗﺎم إ‬،‫ﻮ ﺛﻢ )ﺸﺘﻐﻞ ﺑﺎﻹﺗﻤﺎم‬ú‫ﺴ‬B‫ﺳﺠﻮد ا‬
ٔ ٔ ٔ ٔ
ñ ‫ﺴﺠﻮد وﺻﺤﺤﮧ‬B‫ اﻧﮧ ﻳﻠﺰﻣﮧ ا‬:‫ اﻻﺻﻞ‬ñ ‫ وذﻛﺮ‬،‫ﻼﺣﻖ ﻓﻼ ﺳﺠﻮد ﻋﻠﻴﮧ ﺑﺪ´ﻞ اﻧﮧ ﻻ ﻳﻘﺮا‬B[
ٔ ً ٔ
‫ ﻓﺈذا اﻧﻘﻀﺖ ﺻﺎر ﻣﻨﻔﺮدا و½ﻧﻤﺎ ﻻ ﻳﻘﺮا‬،‫ ﺑﺎﻹﻣﺎم ﺑﻘﺪر ﺻﻼة اﻹﻣﺎم‬ù‫ا‘ﺪاﺋﻊ ﻻﻧﮧ إﻧﻤﺎ اﻗﺘﺪ‬
ٔ ٔ ٔ
‫ ﺑﺎب ﺳﺠﻮد‬،۲/۸۳ : ‫ )ﺷﺎ‬.‫ﻤﺎ‬ú‫ اﻻو´^ وﻗﺪ ﻗﺮا اﻹﻣﺎم ﻓﻴ‬ñ ‫ﻓﻴﻤﺎ ﻳﺘﻢ ﻻن اﻟﻘﺮاءة ﻓﺮض‬
ٔ ٔ
.(‫ﺴﺒﻮق‬g‫م ا‬ð‫ اﺣ‬،۵۹۴/۱ :‫ﺸﺎ اﻳﻀﺎ‬B‫ ا‬Ú‫ و‬.‫ﻮ‬ú‫ﺴ‬B‫ا‬
Erudite ‛ulam ’ have given preference to the fatw of Hadrat Khal$l
Ahmad Sah ranp0r$ rahimahull h.
The gist is that in the above case, the resident muqtad$ who joins the
sal h of a mus fir im m in the tashahhud is classified as a masb0q
only. Thus, this muqtad$ will separate himself from the iqtid ’ and
become a munfarid. He will therefore have to perform the first two
rak‛ats with S0rah al-F tihah and a s0rah, read only S0rah al-F tihah
in the latter two rak‛ats, and also sit [for qa‛dah] when he completes
two rak‛ats.
For further details refer to: Fat w Khal$l$yyah, vol. 1, pp. 99-113;
Ahsan al-Fat w , vol. 3, pp. 386-397.
All h ta‛ l knows best.
How should a resident masbūq complete his salāh
behind a musāfir imām
Question
A masb0q joined a mus fir im m in the second rak‛at of the zuhr sal h.
How should he complete his remaining sal h?
Answer
There are differences of opinion among the senior ‛ulam ’ on this
issue. However, certain erudite scholars are of the view that the
muqtad$ separates himself from the iqtid ’ and becomes a munfarid.
Thus, like a normal masb0q, he will complete the remaining three
rak‛ats. He will read S0rah al-F tihah and another s0rah in the first
rak‛at and sit for tashahhud. In the latter two rak‛ats he will read only
S0rah al-F tihah without sitting between them.
Ad-Durr al-Mukht r:

383
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪g‬ﺴﺒﻮق ﻣﻦ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑ‪ú‬ﺎ او ﺑﺒﻌﻀ‪ú‬ﺎ و‪J‬ﻮ ﻣﻨﻔﺮد ﺣ‪ Á‬ﻳ‪ 3‬و‪h‬ﺘﻌﻮذ و‪h‬ﻘﺮا و½ن ﻗﺮا ﻣﻊ‬
‫ٔ‬
‫اﻹﻣﺎم ﻟﻌﺪم اﻻﻋﺘﺪاد ﺑ‪ú‬ﺎ ‪B‬ﻜﺮا‪J‬ﺘ‪ú‬ﺎ ﻣﻔﺘﺎح ا‪B‬ﺴﻌﺎدة‪ .‬ﻓﻴﻤﺎ ﻳﻘﻀﻴﮧ ا‪ ù‬ﺑﻌﺪ ﻣﺘﺎﺑﻌﺘﮧ ﻹﻣﺎﻣﮧ‪،‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫و‪h‬ﻘ‪ E‬اول ﺻﻼﺗﮧ ‪ ñ‬ﺣﻖ ﻗﺮاءة واﺧﺮ‪J‬ﺎ ‪ ñ‬ﺣﻖ ¡ﺸ‪ú‬ﺪ‪ ،‬و‪ Ú‬ا‪B‬ﺸﺎ ﻗﻮﻟﮧ ﻳﻘ‪ E‬اول ﺻﻼﺗﮧ‬
‫‪ ñ‬ﺣﻖ ﻗﺮاءة‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۹۶ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪For further details refer to: al-Fat w al-Hind$yyah; Fat w‬‬
‫‪Khal$l$yyah, vol. 1, pp. 99-113; Ahsan al-Fat w , vol. 3, pp. 386-397.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The method of salāh for a lāhiq‬‬
‫‪Question‬‬
‫‪A person’s wud0’ broke in the second rak‛at. He went to perform a‬‬
‫‪fresh wud0’ and missed two rak‛ats in the meantime. How will he‬‬
‫?‪complete his sal h after the im m makes sal m‬‬
‫‪Answer‬‬
‫‪In the above case, after he performs wud0’ he must perform the‬‬
‫‪rak‛ats which he missed due to breaking of wud0’ without recitation. If‬‬
‫‪the im m is still in his sal h, he must join the sal h. If not, he must‬‬
‫‪complete his sal h on his own.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫وا‪B‬ﻼﺣﻖ ﻣﻦ ﻓﺎﺗﺘﮧ ا‪B‬ﺮ¿ﻌﺎت ‪ú$‬ﺎ ٔاو ﺑﻌﻀ‪ú‬ﺎ ﻟ‪9‬ﻦ ﺑﻌﺪ اﻗﺘﺪاﺋﮧ ﺑﻌﺬر‪ ...‬وﺣﻜﻤﮧ ٔ‬
‫ﻛﻤﻮﺗﻢ ﻓﻼ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺎ‪ F‬ﺑﻘﺮاءة‪ ...‬و‪h‬ﺒﺪا ﺑﻘﻀﺎء ﻣﺎ ﻓﺎﺗﮧ ﻋﻜﺲ ا‪g‬ﺴﺒﻮق ﺛﻢ ﻳﺘﺎﺑﻊ إﻣﺎﻣﮧ إن ا‪:‬ﻜﻨﮧ ادراﻛﮧ و إﻻ‬
‫ﺗﺎﺑﻌﮧ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻓ ©ح ا‪g‬ﻨﻴﺔ‪ :‬وﺣﻜﻤﮧ ان ﻳﻘ‪ E‬ﻣﺎ ﻓﺎﺗﮧ اوﻻ ﺛﻢ ﻳﺘﺎﺑﻊ اﻹﻣﺎم إن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻗﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺮغ‪ .‬و‪ Ú‬ا•ﺘﻒ‪ :‬إذا ﺗﻮﺿﺎ ورﺟﻊ ﻳﺒﺪا ﺑﻤﺎ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑﮧ ﺛﻢ إن ادرک اﻹﻣﺎم ‪! ñ‬ء ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة ﻳﺼﻠﻴﮧ ﻣﻌﮧ‪ .‬و‪ Ú‬ا‘ﺤﺮ‪ :‬وﺣﻜﻤﮧ اﻧﮧ ﻳﺒﺪا ﺑﻘﻀﺎء ﻣﺎ ﻓﺎت ﺑﺎﻟﻌﺬر ﺛﻢ ﻳﺘﺎﺑﻊ اﻹﻣﺎم إن‬
‫‪B‬ﻢ ﻳﻔﺮغ و‪J‬ﺬا واﺟﺐ ﻻ ©ط‪ ،‬ﺣ‪B Á‬ﻮ ﻋﻜﺲ ﻳﺼﺢ‪ ،‬ﻓﻠﻮ ﻧﺎم ‪ ñ‬ا‪œ‬ﺎ‪œ‬ﺔ واﺳ‪Õ‬ﻴﻘﻆ ‪ ñ‬ا‪B‬ﺮاﺑﻌﺔ‬
‫ٔ‬
‫ﻓﺈﻧﮧ ﻳﺎ‪ F‬ﺑﺎ‪œ‬ﺎ‪œ‬ﺔ ﺑﻼ ﻗﺮاءة‪ ،‬ﻓﺈذا ﻓﺮغ ﻣﻨ‪ú‬ﺎ ﺻ‪ Š‬ﻣﻊ اﻹﻣﺎم ا‪B‬ﺮاﺑﻌﺔ‪ ،‬و½ن ﻓﺮغ ﻣﻨ‪ú‬ﺎ اﻹﻣﺎم‬
‫ٔ‬ ‫ٔ‬
‫ﺻﻼ‪J‬ﺎ وﺣﺪہ ﺑﻼ ﻗﺮاءة اﻳﻀﺎ‪ ،‬ﻓﻠﻮ ﺗﺎﺑﻊ اﻹﻣﺎم ﺛﻢ ﻗ‪ E‬ا‪œ‬ﺎ‪œ‬ﺔ ﺑﻌﺪ ﺳﻼم اﻹﻣﺎم ﺻﺢ واﺛﻢ‪،‬‬
‫ٔ‬
‫وﻣﺜﻠﮧ ‪ ñ‬ا‪“B‬ﻧﺒﻼ´ﺔ و©ح ا‪g‬ﻠﺘ‪B þ‬ﻠﺒﺎﻗﺎ‪ .û‬و‪J‬ﺬا اﻟﻌﻤﻞ ‪Ý‬ﺎ اﻏﻔﻞ ا•‪ª‬ﺒﻴﮧ ﻋﻠﻴﮧ ‚ﻴﻊ‬
‫ٔ‬
‫‪J 2Ÿ‬ﺬا ا‪B‬ﻜﺘﺎب‪ ،‬وا@ﻤﺪ ﷲ ‪:‬ﻠ‪ú‬ﻢ ا‪B‬ﺼﻮاب‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۱/۵۹۵ :‬اﺣ‪ð‬م‬

‫‪384‬‬
‫ﺴﺒﻮق‬g‫ ا‬ñ ‫ﺴﺎﺑﻊ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۹۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻼﺣﻖ‬B‫ﺴﺒﻮق وا‬g‫ا‬
.(‫ﻼﺣﻖ‬B‫وا‬
Ahsan al-Fat w :
The l hiq must first complete the rak‛ats which he missed. After that,
if he is able to join the im m’s sal h, he must join it. If not, he must
perform his sal h on his own.1
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 3, p. 380. Also, Fat w Haqq n$yyah, vol. 3, p. 193.
385
 Rules Related To Impurity And
Appointing A Deputy
When the imām’s wudū’ breaks after the first salām
Question
A person’s wud0’ broke after the first sal m. Is his sal h complete?
Does he have to perform wud0’ and return for the second sal m? If he
is the im m, what must he do? Must he appoint someone in his place?
Answer
According to the more authentic view, the second sal m is w jib. Thus,
the above-mentioned person must perform wud0’, return to his place
and make the second sal m. If he is an im m, he must appoint
someone in his place.
Ad-Durr al-Mukht r:
ٔ
.(‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬،۱/۴۶۸ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ اﻻﺻﺢ‬š ‫ واﺟﺐ‬û‫ﺎ‬œ‫ﺮﺗ^ ﻓﺎ‬: ‫ﺴﻼم‬B‫وﻟﻔﻆ ا‬
Taht w$:
ٔ
.‫ واﺟﺒﺎت‬،۲۵۱ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﻃﺤﻄﺎو‬.‫ﻮ اﻻﺻﺢ‬J‫ﺮﺗ^ و‬: ‫ﺴﻼم‬B‫ﺐ ﻟﻔﻆ ا‬#‫و‬
.(‫ ﺳﻌﻴﺪ‬،۱/۹۴ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬ñ ‫و¿ﺬا‬
Ad-Durr al-Mukht r:
ٔ ٔ
F‫ ﻗﻮﻟﮧ ´ﺎ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺴﻼم اﺳﺘﺨﻠﻒ‬B‫ ﺑﺎ‬F‫ﺪ ´ﺎ‬ú‫ﺸ‬Õ‫ﻮ ﺑﻌﺪ اﻟ‬B‫ و‬...‫ﺳﺒﻖ اﻹﻣﺎم ﺣﺪث‬
ٔ
^‫ﻺﻣﺎﻣ‬B ‫ اﻧﮧ ﻻ ﺧﻼف‬ñ ‫ﺢ‬hã ‫ﺬا‬J‫ﺪاﻳﺔ و‬ú‫ اﻟ‬ñ õ‫ح ﺑﺬﻟ‬ã :‫ﻜﻤﺎل‬B‫ ﻗﺎل اﺑﻦ ا‬:‫ﺴﻼم‬B‫ﺑﺎ‬
ٔ ٔ
‫ ان اﻻﺳﺘﺨﻼف ﺣﻖ‬U‫ اﺷﺎر إ‬:‫ وﻗﻮﻟﮧ اﺳﺘﺨﻠﻒ‬،‫ﺴﻠﻴﻢ‬Õ‫ وﺟﻮب اﻟ‬ñ ‫ﻤﺎ‬ú‫ﻨﺎ إذ ﻻ ﺧﻼف ﻟ‬J
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﺳﺘﺨﻼف‬۱/۶۰۰ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫اﻹﻣﺎم‬
Taqr$r t ar-R fi‛$:
‫ﻠﻮﺟﻮب ﺑﻘﻮﻟﮧ ﺻﻴﺎﻧﺔ اﻟﺦ ﻓﺈﻧﮧ ﻳﺪل‬B õ‫ﻠ‬: ‫ﺬا ا ﻮاب ﺗﻌﻠﻴﻞ اﺑﻦ‬J ‫ ﻳﺒﻌﺪ‬:‫ﺎب اﻟﺦ‬# ‫ﻗﻮﻟﮧ وﻗﺪ‬
‫ واﻧﻈﺮ‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﺳﺘﺨﻼف‬۱/۷۸ : ‫ﺸﺎ‬B‫ ا‬š ‫ﻠﺮاﻓ‬B ‫ﺨﺘﺎر‬g‫ﺮ ا‬h‫ )ا•ﺤﺮ‬.‫ ا•ﻌﻤﻴﻢ‬š
.(‫ اﻻﺳﺘﺨﻼف‬ñ ‫ ﻓﺼﻞ‬،۱/۱۱۵ :‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ ﻓﺘﺎو‬:‫أﻳﻀﺎ‬
All h ta‛ l knows best.

386
A muqtadī becomes an imām without the imām
appointing him
Question
An im m’s wud0’ broke and he left. A person from the second or third
row went forward on his own accord and completed the sal h [in the
im m’s place]. Is this sal h valid?
Answer
If the muqtad$ reaches the im m’s place before the im m can leave the
masjid and completes the sal h, the sal h will be valid. Whatever extra
movements took place are considered to be for the sake of setting
right the sal h, and are therefore not breakers of sal h. However, one
point must be borne in mind, i.e. in the course of this movement, the
person must not turn his back to the qiblah. If he does, the sal h will
be invalidated.
Fat w Q d$ Kh n:
ٔ ٔ ٔ
،‫ﺴﺠﺪ ﺟﺎز‬g‫و½ن ﺗﻘﺪم رﺟﻞ ﻣﻦ ﻏ„ ﺗﻘﺪﻳﻢ اﺣﺪ وﻗﺎم ﻣﻘﺎم اﻻول ﻗﺒﻞ ان ¬ﺮج اﻹﻣﺎم ﻣﻦ ا‬
ٔ
‫ﻘﻮم ﻣﻘﺎﻣﮧ ﻓﺴﺪت‬h‫ﺤﺮاب و‬g‫ ا‬U‫ﺮﺟﻞ إ‬B‫ﺬا ا‬J ‫ﺴﺠﺪ ﻗﺒﻞ ان ﻳﺼﻞ‬g‫ﻮ ﺧﺮج اﻹﻣﺎم ﻣﻦ ا‬B‫و‬
ٔ
:‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ﻓﺘﺎو‬.‫ﺮﺟﻞ واﻟﻘﻮم وﻻ ﺗﻔﺴﺪ ﺻﻼة اﻹﻣﺎم اﻻول‬B‫ﺻﻼة ا‬
ٔ
‫ﺎ)ﻗﻮﻟﮧ‬ú‫ﺎ وﻻﻹﺻﻼﺣ‬ú‫ﻔﺴﺪ ˜ ﻋﻤﻞ ﻛﺜ„ﻟ ﺲ ﻣﻦ اﻋﻤﺎﻟ‬h‫ )و‬.‫ اﻻﺳﺘﺨﻼف‬ñ ‫ ﻓﺼﻞ‬،۱/۱۱۵
‫ﻤﺎ‬ú‫ﻓﺈﻧ‬ ‫ا@ﺪث‬ ‫ﺴﺒﻖ‬B 2g‫وا‬ ‫ﻮﺿﻮء‬B‫ا‬ ‫ﺑﮧ‬ ‫ﺎ(ﺧﺮج‬ú‫وﻻﻹﺻﻼﺣ‬
(‫ﺳﻌﻴﺪ‬،۱/۶۲۴: ‫ﺎ۔)ﺷﺎ‬ú‫ﻻﻳﻔﺴﺪاﻧ‬
Sh m$:
ٔ ٔ
‫و½ن ﻗﺪم اﻟﻘﻮم واﺣﺪا او ﺗﻘﺪم ﺑﻨﻔﺴﮧ ﻟﻌﺪم اﺳﺘﺨﻼف اﻹﻣﺎم ﺟﺎز إن ﻗﺎم ﻣﻘﺎم اﻻول ﻗﺒﻞ‬
ٔ
‫ ﺑﺎب‬،۱/۶۰۱ : ‫ )ﺷﺎ‬.‫ دون اﻹﻣﺎم‬ÏB‫ﻮ ﺧﺮج ﻓﺴﺪت ﺻﻼة ا‬B‫ﺴﺠﺪ و‬g‫ان ¬ﺮج ﻣﻦ ا‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،۱/۵۸۴ :‫ ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،‫اﻻﺳﺘﺨﻼف‬
Sh m$:
ٔ
‫ﺎ( ﺧﺮج ﺑﮧ‬ú‫ﺎ )ﻗﻮﻟﮧ وﻻ ﻹﺻﻼﺣ‬ú‫ﺎ وﻻ ﻹﺻﻼﺣ‬ú‫ﻔﺴﺪ ˜ ﻋﻤﻞ ﻛﺜ„ ﻟ ﺲ ﻣﻦ اﻋﻤﺎﻟ‬h‫و‬
.(‫ ﺳﻌﻴﺪ‬،۱/۶۲۴ : ‫ )ﺷﺎ‬.‫ﺎ‬ú‫ﻤﺎ ﻻ ﻳﻔﺴﺪاﻧ‬ú‫ﺴﺒﻖ ا@ﺪث ﻓﺈﻧ‬B 2g‫ﻮﺿﻮء وا‬B‫ا‬
All h ta‛ l knows best.

387
 ‫‪The Invalidators Of Salāh‬‬
‫‪Performing salāh while looking in the Qur’ān‬‬
‫‪Question‬‬
‫‪Is it permissible to perform sal h while looking in the Qur’ n? If it is‬‬
‫?‪permissible, which im m considers it to be permissible‬‬
‫‪Answer‬‬
‫‪According to Hanaf$s, if a person looks into a Qur’ n and reads while‬‬
‫‪he is in sal h, his sal h will be invalidated. This is irrespective of‬‬
‫‪whether it is a fard sal h, optional sal h or tar w$h sal h.‬‬
‫‪H shiyah Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ وﻗﺮاءة ﻣﺎ ﻻ ‪ò‬ﻔﻈﮧ ا‪ ù‬ﻣﻄﻠﻖ ﺳﻮاء [ن ﻗﻠﻴﻞ او ﻛﺜ„ و‪J‬ﻮ ﻇﺎ‪J‬ﺮ ا‪B‬ﺮواﻳﺔ ﻋﻦ اﻹﻣﺎم ‪...‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻ‪ ì‬ﺣﻨﻴﻔﺔ ‪ ñ‬ﻓﺴﺎد‪J‬ﺎ وﺟ‪ú‬ﺎن‪ :‬اﺣﺪ‪J‬ﻤﺎ ان &ﻞ ا‪g‬ﺼﺤﻒ وا•ﻈﺮ ﻓﻴﮧ‪ ،‬وﺗﻘﻠﻴﺐ اﻻوراق‬
‫ٔ‬
‫ﻋﻤﻞ ﻛﺜ„‪ .‬وا‪œ‬ﺎ‪ û‬اﻧﮧ ﺗﻠﻘﻦ ﻣﻦ ا‪g‬ﺼﺤﻒ ﻓﺼﺎر ﻛﻤﺎ ‪B‬ﻮ ﺗﻠﻘﻦ ﻣﻦ ﻏ„ہ و‪J‬ﻮ ﻣﻨﺎف ‪B‬ﻠﺼﻼة‪.‬‬
‫و‪J‬ﺬا ﻳﻮﺟﺐ اﻟ‪Õ‬ﺴﻮ‪h‬ﺔ ﺑ^ ا‪g‬ﺤﻤﻮل وﻏ„ہ ﻓﺘﻔﺴﺪ ﺑ‪9‬ﻞ ﺣﺎل‪ ،‬و‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ ﻛﺬا ‪ ñ‬ا‪،ñðB‬‬
‫ٔ ٔ‬ ‫ً‬
‫و‪B‬ﻮ ‪B‬ﻢ ﻳ‪9‬ﻦ ﻗﺎدرا إﻻ ‪ š‬اﻟﻘﺮاءة ﻣﻦ ا‪g‬ﺼﺤﻒ ﻻ ‪#‬ﻮز ﻟﮧ ذﻟ‪ õ‬و‪h‬ﺼ‪ Š‬ﺑﻐ„ ﻗﺮاءة ﻻﻧﮧ ا‬
‫وﻻ ﻓﺮق ﺑ^ اﻹﻣﺎم وا‪g‬ﻨﻔﺮد‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،۳۳۶ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ‬
‫ا‪B‬ﺼﻼة‪ ،‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪ ñ‬ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪ ،۱/۱۵۸ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬اﻣﺪادﻳﮧ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫وﻗﺮاءﺗﮧ ﻣﻦ ‪:‬ﺼﺤﻒ ا‪ ù‬ﻣﺎ ﻓﻴﮧ ﻗﺮان ﻣﻄﻠﻖ ﻻﻧﮧ ﺗﻌﻠﻢ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ا‪ ù‬ﻣﺎ ﻓﻴﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ﻗﺮان( ﻋﻤﻤﮧ ﻟ ﺸﻤﻞ ا‪g‬ﺤﺮاب‪ ،‬ﻓﺈﻧﮧ إذا ﻗﺮا ﻣﺎ ﻓﻴﮧ ﻓﺴﺪت ‪ ñ‬ا‪B‬ﺼﺤﻴﺢ ‪Î‬ﺮ )ﻗﻮﻟﮧ ﻣﻄﻠﻘﺎ( ا‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ ً‬ ‫ً ٔ‬ ‫ً‬ ‫ً ٔ‬
‫ﻗﻠﻴﻼ او ﻛﺜ„ا‪ ،‬إﻣﺎﻣﺎ او ﻣﻨﻔﺮدا‪ ،‬اﻣﻴﺎ ﻻ ﻳﻤﻜﻨﮧ اﻟﻘﺮاءة إﻻ ﻣﻨﮧ او ﻻ )ﻗﻮﻟﮧ ﻻﻧﮧ ﺗﻌﻠﻢ( ذﻛﺮوا‬
‫ٔ‬
‫ﻻ‪ ì‬ﺣﻨﻴﻔﺔ ‪ ñ‬ﻋﻠﺔ اﻟﻔﺴﺎد وﺟ‪) .^ú‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۱/۶۲۴ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ‬
‫ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۰ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ا‪g‬ﺎﺟﺪﻳﮧ ﻛﻮﺋﭩﮧ‪ .‬واﻟﻔﺘﺎو‪ù‬‬
‫ٔ‬
‫اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۰۱ :‬ا‘ﺎب ا‪B‬ﺴﺎﺑﻊ ﻓﻴﻤﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ﺑﻠﻮ‚ﺴﺘﺎن‪ .‬واﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‪،۲/۸ :‬‬
‫دار اﻟﻔﻜﺮ(‪.‬‬
‫;‪Refer to the following: Fat w D r al-‛Ul0m Deoband, vol. 4, p. 68‬‬
‫‪Fat w Haqq n$yyah, vol. 3, p. 219; Ahsan al-Fat w , vol. 3, p. 445.‬‬

‫‪388‬‬
‫‪The opinion of other Imāms‬‬
‫‪Im m Sh fi‛$ rahimahull h considers it totally permissible to perform‬‬
‫‪sal h while looking in the Qur’ n and reading [without differentiating‬‬
‫‪between a fard and an optional sal h] . The M lik$s say that it is only‬‬
‫‪permissible in an optional sal h. The Hambal$s are of the view that it is‬‬
‫‪makr0h if the im m is a h fiz, and totally makr0h in a fard sal h.‬‬
‫‪[References are as follows]:‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫‪B‬ﻮ ﻗﺮا اﻟﻘﺮان ﻣﻦ ا‪g‬ﺼﺤﻒ ‪B‬ﻢ ﺗﺒﻄﻞ ﺻﻼﺗﮧ ﺳﻮاء [ن ‪ò‬ﻔﻈﮧ ام ﻻ ﺑﻞ ‪#‬ﺐ ﻋﻠﻴﮧ ذﻟ‪ õ‬إذا‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪B‬ﻢ ‪ò‬ﻔﻆ اﻟﻔﺎ‪7‬ﺔ ﻛﻤﺎ ﺳﺒﻖ‪ .‬و‪B‬ﻮ ﻗﻠﺐ اوراﻗﮧ اﺣﻴﺎﻧﺎ ‪ ñ‬ﺻﻼﺗﮧ ‪B‬ﻢ ﺗﺒﻄﻞ‪©) .‬ح ا‪úg‬ﺬب‬
‫ٓ‬ ‫ٔ‬
‫‪B‬ﻼﻣﺎم ا•ﻮو‪ ،۴/۹۵ :ù‬ﻓﺮع ‪B‬ﻮ ﻗﺮا اﻟﻘﺮان ﻣﻦ ا‪g‬ﺼﺤﻒ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Maw hib al-Jal$l:‬‬
‫ﻓﺎﺟﺎز ﻣﺎﻟ‪ٔ õ‬ان ٔ‬
‫ﻳﻮم اﻹﻣﺎم ‪ ñ‬ا‪g‬ﺼﺤﻒ ‪ ñ‬ﻗﻴﺎم ر‪:‬ﻀﺎن و¿ﺮہ ذﻟ‪ ñ õ‬ﺻﻼة اﻟﻔﺮض‪.‬‬
‫ٔ‬

‫)‪:‬ﻮا‪J‬ﺐ ا ﻠﻴﻞ‪ .۲/۳۸۲ :‬و¿ﺬا ‪ ñ‬ا•ﺎج واﻹ‪$‬ﻴﻞ‪ .۲/۳۸۲ :‬وﻣﻨﺢ ا ﻠﻴﻞ‪.(۱/۳۴۵ :‬‬
‫‪H shiyah ad-Das0q$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و¿ﺮہ ﻧﻈﺮ ﺑﻤﺼﺤﻒ ‪ ñ‬ﻓﺮض و‪ Ú‬اﺛﻨﺎء ﻧﻔﻞ ﻻ ‪ ñ‬اوﻟﮧ ﻻﻧﮧ ﻳﻐﺘﻔﺮ ‪ ñ‬ا•ﻔﻞ ﻣﺎ ﻻ ﻳﻐﺘﻔﺮ ‪ñ‬‬
‫اﻟﻔﺮض‪) .‬ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ`‪ .۱/۴۹۶ :‬و¿ﺬا ‪ ñ‬ا‪g‬ﺪوﻧﺔ وا=ﺧ„ة(‪.‬‬
‫‪Al-Mughn$:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻗﺎل ا&ﺪ ﻻ ﺑﺎس ان ﻳﺼ‪ Š‬ﺑﺎ•ﺎس اﻟﻘﻴﺎم و‪J‬ﻮ ﻳﻨﻈﺮ ‪ ñ‬ا‪g‬ﺼﺤﻒ ﻗﻴﻞ ﻟﮧ ‪ ñ‬اﻟﻔﺮ‪h‬ﻀﺔ ﻗﺎل ‪B‬ﻢ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﺳﻤﻊ ﻓﻴﮧ ﺷ ﺌﺎ‪ ،‬وﻗﺎل اﻟﻘﺎ‪ :5‬ﻳ‪9‬ﺮہ ‪ ñ‬اﻟﻔﺮض وﻻ ﺑﺎس ﺑﮧ ‪ ñ‬ا•ﻄﻮع إذا ‪B‬ﻢ ‪ò‬ﻔﻆ ﻓﺈن‬
‫ٔ‬ ‫ٔ ً‬ ‫ً‬
‫[ن ﺣﺎﻓﻈﺎ ﻛﺮہ اﻳﻀﺎ‪ ،‬ﻗﺎل‪ :‬وﻗﺪ ﺳﺌﻞ ا&ﺪ ﻋﻦ اﻹﻣﺎﻣﺔ ‪ ñ‬ر‪:‬ﻀﺎن ﻓﻘﺎل‪ :‬إذا اﺿﻄﺮوا إ‪U‬‬
‫ذﻟ‪ õ‬ﻧﻘﻠﮧ ‪ š‬ﺑﻦ ﺳﻌﻴﺪ وﺻﺎﻟﺢ ﺑﻦ ﻣﻨﺼﻮر‪) .‬ا‪g‬ﻐ ‪ ،۶۱۲ /۱ :‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ ﺑ„وت(‪.‬‬
‫‪Ash-Sharh al-Kab$r:‬‬
‫ٔ‬
‫)و‪#‬ﻮز ﻟﮧ ا•ﻈﺮ ‪ ñ‬ا‪g‬ﺼﺤﻒ( ‪#‬ﻮز ﻟﮧ ا•ﻈﺮ ‪ ñ‬ا‪g‬ﺼﺤﻒ ‪ ñ‬ﺻﻼة ا•ﻄﻮع ﻗﺎل ا&ﺪ‪ :‬ﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﺑﺎس ان ﻳﺼ‪ Š‬ﺑﺎ•ﺎس اﻟﻘﻴﺎم و‪J‬ﻮ ﻳﻘﺮا ‪ ñ‬ا‪g‬ﺼﺤﻒ ﻗﻴﻞ ﻟﮧ اﻟﻔﺮ‪h‬ﻀﺔ؟ ﻗﺎل‪B :‬ﻢ اﺳﻤﻊ ﻓﻴ‪ú‬ﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻘﺮوون ‪ñ‬‬ ‫‪ê‬ﺸﻴﺊ‪ ،‬وﺳﺌﻞ ا‪B‬ﺰ‪J‬ﺮ‪ ù‬ﻋﻦ رﺟﻞ ﻳﻘﺮا ‪ ñ‬ر‪:‬ﻀﺎن ‪ ñ‬ا‪g‬ﺼﺤﻒ ﻓﻘﺎل‪[ :‬ن ﺧﻴﺎرﻧﺎ‬
‫ٔ‬
‫ا‪g‬ﺼﺎﺣﻒ‪ ،‬رو‪ ù‬ﻋﻦ ﻋﻄﺎء و‪ 6ò‬اﻻﻧﺼﺎر‪ ،ù‬ورو‪h‬ﺖ ﻛﺮا‪J‬ﺘﮧ ﻋﻦ ﺳﻌﻴﺪ ﺑﻦ ا‪g‬ﺴﻴﺐ‬
‫ٔ‬ ‫ٔ‬
‫وا@ﺴﻦ و‪ë‬ﺎ‪J‬ﺪ و½ﺑﺮا‪J‬ﻴﻢ ﻻﻧﮧ )ﺸﻐﻞ ﻋﻦ ا‪y‬ﺸﻮع ‪ ñ‬ا‪B‬ﺼﻼة‪ ،‬وﻗﺎل اﻟﻘﺎ‪ :5‬ﻻ ﺑﺎس ﺑﮧ ‪ñ‬‬

‫‪389‬‬
 ‫ٔ ٔ‬ ‫ً‬
‫ا•ﻄﻮع إذا ‪B‬ﻢ ‪ò‬ﻔﻆ‪ ،‬ﻓﺈن [ن ﺣﺎﻓﻈﺎ ﻛﺮہ ﻻن ا&ﺪ ﺳﺌﻞ ﻋﻦ اﻹﻣﺎﻣﺔ ‪ ñ‬ا‪g‬ﺼﺤﻒ ‪ñ‬‬
‫ر‪:‬ﻀﺎن ﻗﺎل‪ :‬ان اﺿﻄﺮ إ‪ U‬ذﻟ‪) .õ‬ا‪“B‬ح ا‪B‬ﻜﺒ„ ‪ š‬ﮨﺎ‪:‬ﺶ ا‪g‬ﻐ ‪ ،۱/۶۳۷ :‬دار ا‪B‬ﻜﺘﺐ‬
‫اﻟﻌﻠﻤﻴﺔ ﺑ„وت(‪.‬‬
‫‪Al-Fiqh al-Islam$ Wa Adillatuhu:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺟﺎز ا@ﻨﺎﺑﻠﺔ اﻟﻘﺮاءة ‪ ñ‬اﺛﻨﺎء ا‪B‬ﺼﻼة ‪ ñ‬ا‪g‬ﺼﺤﻒ‪ ،‬و‪9h‬ﺮه ذﻟ‪g õ‬ﻦ ‪ò‬ﻔﻆ ﻻﻧﮧ )ﺸﻐﻞ‬
‫ﻋﻦ ا‪y‬ﺸﻮع ‪ ñ‬ا‪B‬ﺼﻼة وا•ﻈﺮ إ‪: U‬ﻮﺿﻊ ا‪B‬ﺴﺠﻮد ﻟﻐ„ ﺣﺎﺟﺔ ﻛﻤﺎ ﻳ‪9‬ﺮہ ‪ ñ‬اﻟﻔﺮض ‪š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻹﻃﻼق ﻻن اﻟﻌﺎدة اﻧﮧ ﻻ ‪ò‬ﺘﺎج إ‪ U‬ذﻟ‪ õ‬ﻓﻴ‪ú‬ﺎ‪) .‬اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‪ ۲/۱۱ :‬ﻣﻔﺴﺪات‬
‫ا‪B‬ﺼﻼة ﻋﻨﺪ اﻟﻔﻘ‪ú‬ﺎء‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Switching off a cell phone while in salāh‬‬
‫‪Question‬‬
‫‪Will a person’s sal h be invalidated if he has to engage in excessive‬‬
‫?‪actions (‛amal al-kath$r) in order to switch off a cell phone‬‬
‫‪Answer‬‬
‫‪‛Amal al-kath$r is an invalidator of sal h. Thus, in the above situation if‬‬
‫‪a person resorts to ‛amal al-kath$r for the sake of switching off his cell‬‬
‫‪phone then his sal h will be invalidated.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬
‫واﻟﻌﻤﻞ ا‪B‬ﻜﺜ„ ﻻ اﻟﻘﻠﻴﻞ‪ ،‬واﺧﺘﻠﻔﻮا ‪ ñ‬اﻟﻔﺎﺻﻞ ﺑ ﻨ‪ú‬ﻤﺎ ‪£ š‬ﺴﺔ اﻗﻮال‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻨ‪ú‬ﺎ ان ﻻ )ﺸ‪ õ‬ا•ﺎﻇﺮ إ´ﮧ اﻧﮧ ﻟ ﺲ ‪ ñ‬ا‪B‬ﺼﻼة‪ ،‬و½ن اﺷ‪Õ‬ﺒﮧ ‪ š‬ا•ﺎﻇﺮ ﻓ‪ú‬ﻮﻗﻠﻴﻞ ‪š‬‬
‫ٔ‬
‫اﻻﺻﺢ‪.‬‬
‫ٔ‬
‫وا‪œ‬ﺎ‪ :û‬ان ﻣﺎ ﻳﻘﺎم ﺑﺎ´ﺪﻳﻦ ‪È‬دة ﻛﺜ„ و½ن ﻓﻌﻠﮧ ﺑﻴﺪ واﺣﺪة [•ﻌﻤﻢ وﻟ‪ž‬ﺲ اﻟﻘﻤﻴﺺ وﺷﺪ‬
‫ا‪°B‬او‪h‬ﻞ وﻣﺎ ﻳﻘﺎم ﺑﻴﺪ واﺣﺪة ﻗﻠﻴﻞ‪.‬‬

‫وا‪œ‬ﺎﻟﺚ‪ :‬ا@ﺮ*ت ا‪œ‬ﻼث ا‪g‬ﺘﻮا´ﺎت ﻛﺜ„‪.‬‬

‫ً‬ ‫ٔ‬
‫وا‪B‬ﺮاﺑﻊ‪ :‬ان ا‪B‬ﻜﺜ„ﻣﺎ ﻳ‪9‬ﻮن ﻣﻘﺼﻮدا ‪B‬ﻠﻔﻌﻞ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪y‬ﺎ‪:‬ﺲ‪ :‬ان ﻳﻔﻮض إ‪ U‬را‪ ù‬ا‪g‬ﺒﺘ‪ Š‬ﺑﮧ و‪J‬ﻮ ا‪g‬ﺼ‪ ...Š‬ﻗﺎل ا‪B‬ﺰ‪h‬ﻠ ‪ :‬و‪J‬ﺬا اﻗﺮب اﻻﻗﻮال إ‪U‬‬
‫ٔ ٔ‬
‫را‪ ù‬ا‪ ì‬ﺣﻨﻴﻔﺔ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۵۹ :‬ﻓﺼﻞ ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ﺑ„وت‪ .‬و¿ﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪ù‬‬
‫‪390‬‬
‫ ﺑﺎب ﻣﺎ‬،۱/۶۲۴ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۲۳ :‫ﺮا اﻟﻔﻼح‬: š
.(‫ﺼﻼة‬B‫ﻳﻔﺴﺪ ا‬
Also refer to Ahsan al-Fat w , vol. 3, p. 418.
All h ta‛ l knows best.
Saying “Yarhamukallāh” to a sneezing person
Question
A person sneezed in sal h and said “al-hamdulill h”. On hearing this,
another person in sal h said “yarhamukall h”. Will the sal h of both
be invalidated?
Answer
The sal h of the sneezing person who said “al-hamdulill h” will not be
invalidated. However, this must not be said wittingly. The sal h of the
person who said “yarhamukall h” will be invalidated.
H shiyah at-Taht w$:
ٔ ٔ
‫ﻮ ﻗﺎﻟﮧ‬B ‫ ﻻﻧﮧ‬Š‫ﺼ‬g‫ﻄﺎب ﻣﻦ ا‬y‫ و½ﻧﻤﺎ ﻗﻴﺪ ﺑﺎ‬،‫ اﻟﻌﺎﻃﺲ‬Š‫ﺼ‬g‫ ﺧﻄﺎب ا‬ù‫ﻃﺲ ا‬È ‫ﻗﻮﻟﮧ ﺧﻄﺎب‬
ٔ
‫ﻮ ﻗﺎل "ا@ﻤﺪ‬B‫ و‬،‫ﮧ‬h„ú‫ﮧ ﻻ ﺗﻔﺴﺪ ﻇ‬C‫ﻟﺔ ﻗﻮﻟﮧ ﻳﺮ& اﷲ و‬ó‫اﻟﻌﺎﻃﺲ •ﻔﺴﮧ ﻻ ﺗﻔﺴﺪ ﻻﻧﮧ ﺑﻤ‬
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﷲ" ﻓﻤﻦ اﻟﻌﺎﻃﺲ •ﻔﺴﮧ ﻻ ﺗﻔﺴﺪ و¿ﺬا ﻣﻦ ﻏ„ہ‬
.(‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۲۵
Imd d al-Fatt h:
ٔ ٔ ٔ
‫ء‬È‫ ﻻ ﺗﻔﺴﺪ ﻻﻧﮧ د‬:‫ وﻗﺎل اﺑﻮ ﻳﻮﺳﻒ‬،‫ ﺣﻨﻴﻔﺔ‬ì‫ اﷲ" ﻋﻨﺪ ا‬õ&‫ﻃﺲ ﺑـ"ﻳﺮ‬È ‫و¡ﺸﻤﻴﺖ‬
ٔ ٔ
‫ ﺣﻨﻴﻔﺔ‬ì‫ وﺟﮧ ﻗﻮل ا‬...^Õ‫ﺮواﻳ‬B‫ اﺻﺢ ا‬š ‫ ا@ﻤﺪ ﷲ‬:‫ﻮ ﻗﺎل اﻟﻌﺎﻃﺲ‬B ‫ﺮ&ﺔ ﻛﻤﺎ‬B‫ﻐﻔﺮة وا‬g‫ﺑﺎ‬
‫م‬+ ‫ﺎ !ء ﻣﻦ‬ú‫ﺼﻼة ﻻ ﻳﺼﻠﺢ ﻓﻴ‬B‫ﺬہ ا‬J ‫ إن‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻨﺎہ ﻣﻦ ﻗﻮﻟﮧ ﺻ‬h‫ﻣﺎ رو‬
ٔ ٔ
ñ ù‫ﺮ‬# ‫ وﻻﻧﮧ‬،‫ اﷲ ﻋﻨﻪ‬u‫ﻢ ر‬9@‫ﺔ ﺑﻦ ا‬h‫ﺸﻤﻴﺖ ﻣﻌﺎو‬Õ‫ ﻟ‬:ù‫ ﻗﺎل ﻟﻘﺎﺋﻠﮧ ا‬.‫ا•ﺎس ا@ﺪﻳﺚ‬
.(‫ ﺑ„وت‬،‫ﺼﻼة‬B‫ ﻓﺼﻞ ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۶۲ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻢ‬ú‫ﻣ‬+ ‫ن ﻣﻦ‬ð‫ﺎﻃﺒﺎت ا•ﺎس ﻓ‬4
Ahsan al-Fat w :
The sal h of the person who said “yarhamukall h” will be invalidated.1
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 3, p. 441.
391
‫‪A Shāfi’ī imām left out the qa’dah akhīrah and made‬‬
‫‪sajdah sahw in the fifth rak’at‬‬
‫‪Question‬‬
‫‪A Hanaf$ person was a muqtad$ of a Sh fi‛$ im m. This im m did not sit‬‬
‫‪for the qa‛dah akh$rah and made sajdah sahw in the fifth rak‛at. Is the‬‬
‫?‪sal h of the Hanaf$ muqtad$ valid‬‬
‫‪Answer‬‬
‫‪The Sh fi‛$ im m did something which according to the Hanaf$s is an‬‬
‫‪invalidator of sal h. The sal h of the Hanaf$ muqtad$ is therefore‬‬
‫‪invalidated. It is necessary for him to repeat the fard sal h.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻇﺎ‪J‬ﺮ ‪+‬م ©ح ا‪g‬ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ ﻗﺎل‪ :‬واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‪g‬ﺨﺎﻟﻒ ‪ ñ‬اﻟﻔﺮوع [‪B‬ﺸﺎﻓ‬
‫ﻓﻴﺠﻮز ﻣﺎ ‪B‬ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة ‪ š‬اﻋﺘﻘﺎد ا‪g‬ﻘﺘﺪ‪ ù‬ﻋﻠﻴﮧ اﻻ‚ﺎع‪) .‬ﺷﺎ ‪،۱/۵۶۳ :‬‬
‫‪ ñ‬اﻻﻗﺘﺪاء ﺑﺎ‪B‬ﺸﺎﻓ ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Tahr$r al-Mukht r:‬‬
‫ٔ‬
‫و½ذا ﻋﻠﻢ ا‪g‬ﻘﺘﺪ‪ ù‬ﻣﻨﮧ ﻣﺎ ﻳﺰﻋﻢ ﺑﮧ ﻓﺴﺎد ﺻﻼﺗﮧ [ﻟﻔﺼﺪ و‪Ø‬ﻮہ ﻻ ‪#‬ﺰ‪h‬ﮧ ﺛﻢ ﻗﺎل ﻓﺤﺎﺻﻠﮧ ان‬
‫ٔ‬
‫ﺻﺎﺣﺐ اﻟ‪ú‬ﺪاﻳﺔ ﺟﻮز اﻻﻗﺘﺪاء ﺑﺎ‪B‬ﺸﺎﻓ ‪“ê‬ط ان ﻻ ﻳﻌﻠﻢ ا‪g‬ﻘﺘﺪ‪ ù‬ﻣﻨﮧ ﻣﺎ ﻳﻤﻨﻊ ﺻﺤﺔ‬
‫ٔ‬
‫ﺻﻼﺗﮧ ‪ ñ‬را‪ ù‬ا‪g‬ﻘﺘﺪ‪) .ù‬ﺗﻘﺮ‪h‬ﺮات ا‪B‬ﺮاﻓ ‪ š‬ﮨﺎ‪:‬ﺶ ا‪B‬ﺸﺎ ‪ ،۱/۷۱ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taht w$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ و¿ﺬا ˜ ﻣﻔﺴﺪ( و‪B‬ﻮ ﻇ‪ú‬ﺮان ﺑﺈﻣﺎﻣﮧ ﻣﺎ ﻳﻤﻨﻊ ﺻﺤﺔ ا‪B‬ﺼﻼة ا‪È‬د‪J‬ﺎ وﻣﺎ ‪B‬ﻮ اﺧﻞ ﺑﺮ¿ﻦ او‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫©ط ﻛﻈ‪ú‬ﻮر اﻧﮧ ﺗﻮﺿﺎ ﺑﻤﺎء ‪:‬ﺴﺘﻌﻤﻞ او ﺧﺮج ﻣﻨﮧ ﺑﻌﺪ وﺿﻮﺋﮧ دم او ﻗﻴﺢ او ء ﻓﺈن ا‪B‬ﻮﺿﻮء‬
‫ﺻﺤﻴﺢ ﻋﻨﺪ اﻹﻣﺎم ﻣﺎﻟ‪‚ ñ õ‬ﻴﻌ‪ú‬ﺎ ﺑﺎﻃﻞ ﻋﻨﺪﻧﺎ )ﻗﻮﻟﮧ ﺑﻄﻠﺖ( ﻓﻴﻠﺰم إ‪È‬دﺗ‪ú‬ﺎ‪) .‬ﻃﺤﻄﺎو‪ù‬‬
‫‪ š‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۲۵۳ :‬ﺑﺎب اﻻﻣﺎﻣﺔ(‪.‬‬
‫‪N0r al-Īd h:‬‬
‫ٔ‬ ‫ٔ‬
‫و½ن ﺳ‪ú‬ﺎ ﻋﻦ اﻟﻘﻌﻮد اﻻﺧ„ ﻣﺎ ‪B‬ﻢ )ﺴﺠﺪ وﺳﺠﺪ •ﺎﺧ„ہ ﻓﺮض اﻟﻘﻌﻮد ﻓﺈن ‪B‬ﻢ ﻳﻌﺪ ﺣ‪ Á‬ﺳﺠﺪ‬
‫ً‬
‫‪B‬ﻠﺰاﺋﺪ ‪ š‬اﻟﻔﺮض ﺻﺎر ﻓﺮﺿﮧ ﻧﻔﻼ‪ ...‬وﻻ )ﺴﺠﺪ ‪B‬ﻠﺴ‪ú‬ﻮ ﻟ‪O‬ک اﻟﻘﻌﻮد ‪J ñ‬ﺬا ا‪B‬ﻀﻢ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺻﺢ ﻻن ا•ﻘﺼﺎن ﺑﺎﻟﻔﺴﺎد ﻻ ﻳﻨﺠ‪ e‬ﺑﺎ‪B‬ﺴﺠﻮد‪) .‬ﻧﻮر اﻻﻳﻀﺎح ﻣﻊ ‪:‬ﺮا اﻟﻔﻼح‪ ،۱۸۰ :‬ﺑﺎب‬
‫ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪: ،‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ‪ .‬و¿ﺬا ‪ ñ‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۲/۸۵ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ(‪.‬‬

‫‪392‬‬
All h ta‛ l knows best.
When a muqtadiyah corrects the imām
Question
A woman was a muqtad$ of an im m, and she corrected him [for a
mistake which he committed]. Must the im m accept her correction?
Answer
When a woman is a muqtadiyah and the im m errs in his sal h, the
woman must make tasfiyah (tap her right hand on the back of her left
hand) to draw the attention of the im m to his error. She must not
correct him [verbally]. If she does this, the im m must abstain from
accepting her correction. If he accepts it, the sal h will not be
invalidated. This is because the preferred view is that a woman’s voice
is not a satr (something to be concealed).
Imd d al-Fatt h:
ٔ ٔ ٔ ٔ
‫ ﻻن‬ù° ‫ ﺻﻔﺤﺔ ﻛﻒ اﻟ‬š ‫ﺎ ا´ﻤ‬J‫ﺮ اﺻﺎﺑﻊ ﻳﺪ‬ú‫ﺮاة ﺑﺎﻹﺷﺎرة او ا•ﺼﻔﻴﻖ ﺑﻈ‬g‫وﺗﺪﻓﻌﮧ ا‬
ٔ ٔ
‫ﻴﺢ‬ž‫ﺴ‬Õ‫ﻦ اﻟ‬ú‫ﻴﺢ ﻻﻧﮧ ﻓﺘﻨﺔ ﻓﻼ ﻳﻄﻠﺐ ﻣﻨ‬ž‫ﺴ‬Õ‫ﺎ ﺑﺎﻟﻘﺮاءة او ﺑﺎﻟ‬ú‫ﻦ ا•ﺼﻔﻴﻖ وﻻ ﺗﺮﻓﻊ ﺻﻮﺗ‬ú‫ﻟ‬
.(‫ ﺑ„وت‬،۴۰۱ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫¾رء‬B
Al-Bahr ar-R ’iq:
ٔ ‫ و½ﻧﻤﺎ‬،‫ﺎ ﻟ ﺲ ﺑﻌﻮرة‬ú‫اﻻﺷﺒﮧ ٔان ﺻﻮﺗ‬
‫ اﻟﻔﺘﻨﺔ ﻛﻤﺎ ﻋﻠﻞ ﺑﮧ ﺻﺎﺣﺐ‬U‫ إ‬ù‫ﻳﻮد‬
ٔ
:‫ﻨﻴﺔ‬g‫ ©ح ا‬Ú‫و‬
‫ﺼﻼة‬B‫ ا‬ñ ‫ﻴﺢ‬ž‫ﺴ‬Õ‫ﺼﻮت ﺑﺎﻟ‬B‫ﻦ إﻧﻤﺎ ﻣﻨﻌﻦ ﻣﻦ رﻓﻊ ا‬ú‫ﺴﺌﻠﺔ ا•ﻠﺒﻴﺔ وﻟﻌﻠ‬: ñ ‫ﺪاﻳﺔ وﻏ„ہ‬ú‫اﻟ‬
ٔ ٔ
.‫ﻮن ﻋﻮرة ﻛﻤﺎ ﻗﺪﻣﻨﺎہ‬9‫ ة اﻻﺟﺎﻧﺐ ان ﻳ‬Î ‫ﺎ‬ú‫ وﻻ ﻳﻠﺰم ﻣﻦ ﺣﺮﻣﺔ رﻓﻊ ﺻﻮﺗ‬، ‫ﻌ‬g‫ﺬا ا‬ú‫ﻟ‬
.(‫ﺼﻼة‬B‫ ﺑﺎب ©وط ا‬،۱/۲۷۰ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬
Fat w Sh m$:
ٔ ٔ ٔ
‫ﺮاﺟﺢ ﻋﺒﺎرة ا‘ﺤﺮ ﻋﻦ ا@ﻠﻴﺔ اﻧﮧ اﻻﺷﺒﮧ‬B‫ ا‬š (‫ﺎ( ﻳﻌ اﻧﮧ ﻟ ﺲ ﺑﻌﻮرة )ﻗﻮﻟﮧ‬ú‫)ﻗﻮﻟﮧ وﺻﻮﺗ‬
.(‫ اﻟﻌﻮرة‬O‫ ﺳ‬ñ ‫ ﻣﻄﻠﺐ‬،۱/۴۰۶ : ‫ ﺷﺎ‬ù‫ )ﻓﺘﺎو‬.‫ اﻋﺘﻤﺎدہ‬ü‫ﺒ‬ª‫ ﻳ‬ù=‫ﻮ ا‬J‫ﺮ و‬ú•‫ ا‬Ú‫و‬
Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h writes in Ma‛ rif
al-Qur’ n:
It is established from this verse and the quoted Had$th that a woman’s
voice is not included in the satr. However, even here, a cautionary
restriction has been placed and this is taken into consideration in all
acts of worship and injunctions. That is, a woman’s speech must not be
loud to the extent that men can hear her. When an im m errs in sal h,
393
the muqtad$s are instructed to correct him verbally. However, a
woman will clap her hand by striking her right hand on the back of her
left hand to draw the attention of the im m. She will not say anything
verbally.1
All h ta‛ l knows best.
Saying the words: “Allāhummaj‛al as-salām ‛alā
man sallama ‛alayya” in reply to the salām
Question
A person offered sal m to a person performing sal h. The latter
replied by saying: “All hummaj‛al as-sal m ‛al man sallama ‛alayya”
(O All h! Send peace to the one who extended peace to me). What is
the status of the person’s sal h?
Answer
This supplicatory statement was made as a reply and is generally said
when conveying sal m to others. As a precaution, the sal h will be
invalidated.
Bukh r$ Shar$f:
ٔ
ñ ‫ﻮ‬J‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‬Š‫ ﺻ‬.•‫ ا‬š ‫ﺴﻠﻢ‬å ‫ ﻛﻨﺎ‬:‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‬u‫ﻋﻦ ﻋﺒﺪ اﷲ ر‬
ñ ‫ إن‬:‫ﺼﻼة ﻓ„د ﻋﻠﻴﻨﺎ ﻓﻠﻤﺎ رﺟﻌﻨﺎ ﻣﻦ ﻋﻨﺪ ا•ﺠﺎ! ﺳﻠﻤﻨﺎ ﻋﻠﻴﮧ ﻓﻠﻢ ﻳﺮد ﻋﻠﻴﻨﺎ وﻗﺎل‬B‫ا‬
ً
.(‫ﺼﻼة‬B‫ ا‬ñ ‫م‬SB‫ﻰ ﻣﻦ ا‬ú‫ ﺑﺎب ﻣﺎ ﻳﻨ‬،۱۱۹۹/ ۱ /۱ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﺼﻼة ﺷﻐﻼ‬B‫ا‬
‛Abdull h radiyall hu ‛anhu narrates: We used to offer sal m to
Ras0lull h sallall hu ‛alayhi wa sallam while he was in sal h and he
used to reply to us. When we returned from Naj sh$ and offered sal m
to him [Ras0lull h sallall hu ‛alayhi wa sallam], he did not reply to us.
He said: “Sal h has its own things to occupy a person.”
Imd d al-Fatt h:
‫ﻢ ﻋﻦ ﻧﺪ اﷲ‬ú‫ﺴﺘﻔ‬: ‫ﺎ ﺟﻮاب‬J‫ﻔﺴﺪ‬h‫ﻜﺘﺎب" و‬B‫ ﺧﺬ ا‬6ò ‫ !ء ﻗﺼﺪ ﺑﮧ ا ﻮاب ﻛـ"ﻳﺎ‬L‫و‬
ٔ ٓ ٔ
‫ﺑـ"ﻻ إﻟﮧ إﻻ اﷲ" ﻓﺴﺪت ﺻﻼﺗﮧ‬:Š‫ﺼ‬g‫ﻞ ﻣﻊ اﷲ إﻟﮧ اﺧﺮ؟ ﻓﺎﺟﺎب ا‬J :‫ ﻗﺎل ﻗﺎﺋﻞ‬ù‫ ا‬،‫ﺳﺒﺤﺎﻧﮧ‬
ٔ ٔ ٔ ٔ
ñ ‫ﻮ ﺻﺎﻟﺢ ﻟﮧ ﻻﻧﮧ )ﺴﺘﻌﻤﻞ‬J‫ﺮج ا ﻮاب و‬4 ‫ﻤﺎ اﻧﮧ اﺧﺮﺟﮧ‬ú‫ ﻳﻮﺳﻒ وﻟ‬ì‫ﻤﺎ ﺧﻼﻓﺎ ﻻ‬J‫ﻋﻨﺪ‬
ً ٔ ٔ ً ً
6ò ‫ رﺟﻼ اﺳﻤﮧ‬ù‫ﺘ·ﻢ ﻓﺈن ﻣﻦ را‬g‫ ﻗﺼﺪ ا‬š ž‫م ﻳ‬SB‫ﻮﺿﻌﮧ ﻋﺮﻓﺎ ﻓﻴﺠﻌﻞ ﺟﻮاﺑﺎ ﻻن ا‬:
ٔ ٔ ٔ
‫ اﺣﺪ اﻧﮧ ﻣﺘ·ﻢ‬š Ï‫ﻢ )ﺸ‬B ‫ﻜﺘﺎب ﺑﻘﻮة واراد ﺧﻄﺎﺑﮧ‬B‫ ﺧﺬ ا‬6ò ‫ ﻳﺎ‬:‫^ ﻳﺪﻳﮧ ﻛﺘﺎب وﻗﺎل‬C‫و‬

1
Ma‛ rif al-Qur’ n, vol. 7, p. 132.
394
 ٔ
‫ ﺑﺎب‬،۳۲۶ :ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۶۲ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.ù‫ﻻ ﻗﺎر‬
.( ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ﻣﺎ ﻳﻔﺴﺪ ا‬
Sh m$:
ٔ ٔ ‫ﻮ ﻗﺎل ﻣﺜﻞ ﻣﺎ ﻗﺎل‬B ‫ ا‘ﺤﺮ ٔاﻧﮧ‬ñ ‫)ﻗﻮﻟﮧ ﺗﻔﺴﺪ إن ﻗﺼﺪ ﺟﻮاﺑﮧ( ذﻛﺮ‬
‫ إن اراد ﺟﻮاﺑﮧ‬،‫ﻮذن‬g‫ا‬
ٔ ٔ ٔ
‫ إذا ﺳﻤﻊ اﺳﻢ‬õ‫ و¿ﺬﻟ‬،‫ﺮ اﻧﮧ اراد ﺑﮧ اﻹﺟﺎﺑﺔ‬J‫ﻦ ﻟﮧ ﻧﻴﺔ ﻻن اﻟﻈﺎ‬9‫ﻢ ﺗ‬B ‫ﻮ‬B ‫ﻜﺬا‬J‫ﺗﻔﺴﺪ و‬
،‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۱/۶۲۱ : ‫ )ﺷﺎ‬.‫ﺬا إﺟﺎﺑﺔ‬ú‫ ﻋﻠﻴﮧ ﻓ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺼ‬Š‫ ﺻ‬.•‫ا‬
.(‫ﺳﻌﻴﺪ‬
Taby$n al-Haq ’iq:
ٔ ٔ ٔ
‫ﻮ ﺳﻤﻊ اﻻذان ﻓﺎﺟﺎب واراد ﺑﮧ‬B‫ ﻋﻠﻴﮧ ﺗﻔﺴﺪ و‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺼ‬Š‫ ﺻ‬.•‫ﻮ ﺳﻤﻊ اﺳﻢ ا‬B‫و‬
ٔ ٔ ٔ ٔ
،۱/۱۵۷ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﺮ اﻧﮧ اراد ﺑﮧ ا ﻮاب‬J‫ﻦ ﻟﮧ ﻧﻴﺔ ﺗﻔﺴﺪ ﻻن اﻟﻈﺎ‬9‫ﻢ ﻳ‬B ‫ا ﻮاب او‬
.(‫ﻠﺘﺎن‬: ‫ اﻣﺪادﻳﮧ‬،‫ﺼﻼة‬B‫ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬
Also refer to Fat w Mahm0d$yyah, vol. 6, p. 631.
All h ta‛ l knows best.
Saying: “Astaghfirullāh al-‛azīm” in salāh
Question
While a person was performing sal h behind an im m or on his own,
he began reading “Astaghfirull h al-‛az$m”. Is his sal h valid? Is there
a difference in ruling for saying it intentionally or unintentionally?
Answer
In the above case, if he said “Astaghfirull h al-‛az$m” with the
intention of a reply or to draw the attention of someone, his sal h will
be invalidated. This is irrespective of whether he said it intentionally
or not. However, if he said it to get rid of whisperings or as a form of
dhikr, his sal h will not be invalidated even if he said it intentionally.
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ٔ
‫ ﺑﻤﺎ‬e‫ و½ذا اﺧ‬،‫ہ ﻓﺤﻤﺪ اﷲ واراد ﺑﮧ ﺟﻮاﺑﮧ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬°) ‫ﺟﻊ او ﺑﻤﺎ‬O‫ ﺑﻤﺎ )ﺴﻮءہ ﻓﺎﺳ‬e‫اﺧ‬
ٔ ٔ ٔ
‫ﻢ ﻳﺮد ﺑﮧ ا ﻮاب ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬B ‫ إن‬e³‫ ﺳﺒﺤﺎن اﷲ او ﻻ إﻟﮧ إﻻ اﷲ او اﷲ ا‬:‫ﻳﻌﺠﺒﮧ ﻓﻘﺎل‬
ٔ ٔ
.۲ ۹۹/۱ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻤﺪ‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬ì‫ و½ن اراد ﺑﮧ ا ﻮاب ﻓﺴﺪت ﻋﻨﺪ ا‬ÏB‫ﻋﻨﺪ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۶۰ : ‫ﺸﺎ‬B‫ ا‬ñ ‫و¿ﺬا‬

395
H shiyah at-Taht w$:
ً
ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫^ ا@ﻮﻗﻠﺔ‬C‫ﺎ و‬ú‫ إذ ﻻ ﻓﺮق ﺑ ﻨ‬.‫ﻮﺳﻮﺳﺔ ﻻ ﺗﻔﺴﺪ ﻣﻄﻠﻘﺎ‬B‫ﻓﻊ ا‬Q ‫ﻮ ﺗﻌﻮذ‬B‫و‬
.(‫ﺼﻼة‬B‫ ﻓﺼﻞ ﻣﺎ ﻳﻔﺴﺪ ا‬،۱/۲۶۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š
All h ta‛ l knows best.
Performing salāh while having a chewing gum in
one’s mouth
Question
A person places a chewing gum in his mouth and performs sal h with
it. Sweetness from the chewing gum goes down his throat. Is his sal h
valid?
Answer
The sal h will be invalidated in the above case. There could be several
scenarios with regard to placing something in the mouth and
performing sal h:
1. If it is a sweet item and the sweetness is going down to the
stomach, it is an invalidator of sal h.
2. If the sweetness no longer remains but he continues chewing
on it, it is still an invalidator of sal h.
3. There is a small item in the mouth which does not prevent the
person from reading the Qur’ n, it is not an invalidator of
sal h but the sal h will be makr0h.
4. If it is a large item which prevents a person from reading the
Qur’ n then it is an invalidator of sal h.
Sh m$:
ٔ ٔ
‫ ©ح‬ñ ‫ ﻏ„ہ ﻛﺬا‬ñ ‫ﺘﻮا´ﺎت ﻛﻤﺎ‬g‫ﻼث ا‬œ‫ وﺗﻘﺪﻳﺮہ ﺑﺎ‬É‫ إن ﻛ‬ù‫ﻀﻎ ﻓﻤﻔﺴﺪ( ا‬g‫)ﻗﻮﻟﮧ اﻣﺎ ا‬
ً
‫ ﻓﻤﮧ‬ñ ‫ﻮ [ن‬B ‫ و¿ﺬا‬،‫ ﻛﺜ„ا ﻓﺴﺪت‬õ‫ﻀﻎ اﻟﻌﻠ‬: ‫ﻮ‬B‫ و‬:‫ﺤﻴﻂ وﻏ„ہ‬g‫ ا‘ﺤﺮ ﻋﻦ ا‬Ú‫ و‬،‫ﻨﻴﺔ‬g‫ا‬
ٔ
É‫ و½ن ﻛ‬،‫ﺎ ﻻ ﺗﻔﺴﺪ‬ú¿‫ﺎ !ء )ﺴ„ﻣﻦ ﻏ„ ان ﻳﻠﻮ‬ú‫ ﺣﻠﻘﮧ ﻣﻨ‬ñ ‫ ﻓﺈن دﺧﻞ‬،‫ﺎ‬ú‫ﻠﻴﻠﺠﺔ ﻓﻼﻛ‬J‫ا‬
ٔ ٔ ٔ ٔ ٔ
U‫ﻮل إ‬³‫ﺎ‬g‫ﻜﺜ„ او وﺻﻮل ﻋ^ ا‬B‫ﻀﻎ ا‬g‫ﻔﺴﺪ اﻣﺎ ا‬g‫ ﻻ ﺗﻔﺴﺪ )ﻗﻮﻟﮧ ﻛﺴﻜﺮ( اﻓﺎد ان ا‬õ‫ذﻟ‬
ً ٔ
‫ﺎ‬ú‫ﻞ ﺷ ﺌﺎ ﻣﻦ ا@ﻼوة واﺑﺘﻠﻊ ﻋﻴﻨ‬³‫ﻮ ا‬B‫ و‬:‫ﻼﺻﺔ‬y‫ ا‘ﺤﺮ ﻋﻦ ا‬ñ ‫ ﻗﺎل‬،‫ﻼف اﻟﻄﻌﻢ‬Ç ‫ا ﻮف‬
ٔ ٔ
‫ﻮ ادﺧﻞ اﻟﻔﺎﻧﻴﺪ او‬B ‫ و‬،‫ﺎ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬ú‫ ﻓﻴﮧ واﺑﺘﻠﻌ‬ñ ‫ﺎ‬ú‫ﺼﻼة ﻓﻮﺟﺪ ﺣﻼوﺗ‬B‫ ا‬ñ ‫ﻓﺪﺧﻞ‬

396
‫ا‪B‬ﺴﻜﺮ ‪ ñ‬ﻓﻴﮧ و‪B‬ﻢ ﻳﻤﻀﻐﮧ ﻟ‪9‬ﻦ ﻳﺼ‪ Š‬وا@ﻼوة ﺗﺼﻞ إ‪ U‬ﺟﻮﻓﮧ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‪) .‬ﺷﺎ ‪:‬‬
‫‪ ،۱/۶۲۳‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ .‬و¿ﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،۳۲۴ :‬ﻗﺪﻳ (‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ادﺧﻞ اﻟﻔﺎﻧﻴﺪ او ا‪B‬ﺴﻜﺮ ‪ ñ‬ﻓﻴﮧ و‪B‬ﻢ ﻳﻤﻀﻐﮧ ﻟ‪9‬ﻦ ﻳﺼ‪ Š‬وا@ﻼوة ﺗﺼﻞ إ‪ U‬ﺟﻮﻓﮧ ﺗﻔﺴﺪ‬
‫ً‬
‫ﺻﻼﺗﮧ ﻛﺬا ‪ ñ‬ا‪y‬ﻼﺻﺔ‪ .‬و‪J‬ﻮ ا‪g‬ﺨﺘﺎر ﻛﺬا ‪ ñ‬اﻟﻈ‪h„ú‬ﺔ‪ ،‬و‪B‬ﻮ ‪:‬ﻀﻎ اﻟﻌﻠ‪ õ‬ﻛﺜ„ا ﻓﺴﺪت ﻛﺬا‬
‫‪ ñ‬ا‪g‬ﺤﻴﻂ ا‪°B‬ﺧ‪ ،à‬إذا ﻻک اﻟﻔﻮﻓﻠﺔ ﻓﻠﻢ ﻳﻨﻔﺼﻞ ﻣﻨ‪ú‬ﺎ !ء إن ﻛ‪ É‬ذﻟ‪ õ‬ﻓﺴﺪت ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺟﻞ اﻧﮧ ﻋﻤﻞ ﻛﺜ„ و½ن اﻧﻔﺼﻞ ﻋﻨ‪ú‬ﺎ !ء ودﺧﻞ ﺣﻠﻘﮧ ﻓﺴﺪت و‪B‬ﻮ ﻗﻞ‪ ،‬واﻣﺎ إذا ‪B‬ﻢ ﻳﻠﻜ‪ú‬ﺎ‬
‫ودﺧﻞ ر‪h‬ﻘﮧ ‪B‬ﻢ ﺗﻔﺴﺪ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۰۲ :‬ا‘ﺎب ا‪B‬ﺴﺎﺑﻊ ﻓﻴﻤﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫واﺧﺬ در‪J‬ﻢ و‪Ø‬ﻮہ ‪ ñ‬ﻓﻴﮧ ‪B‬ﻢ ﻳﻤﻨﻌﮧ ﻣﻦ اﻟﻘﺮاءة ﻓﻠﻮ ﻣﻨﻌﮧ ﺗﻔﺴﺪ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ‪B‬ﻢ ﻳﻤﻨﻌﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻦ اﻟﻘﺮاءة( ﻗﺎل ‪ ñ‬ا@ﻠﻴﺔ‪ :‬اﻻو• ان ﻳﻘﻮل ‪Î‬ﻴﺚ ﻳﻤﻨﻌﮧ ﻣﻦ ﺳﻨﺔ اﻟﻘﺮاءة ﻛﻤﺎ ذﻛﺮہ ‪ñ‬‬
‫ٔ ٔ‬
‫ا‪y‬ﻼﺻﺔ‪ ،‬ﺣ‪B Á‬ﻮ [ن ﻻ ¬ﻞ ﺑ‪ú‬ﺎ ﻻ ﻳ‪9‬ﺮہ ﻛﻤﺎ ‪ ñ‬ا‘ﺪاﺋﻊ‪ ،‬ﺛﻢ ﻗﻮل ﻗﺎﺿﻴﺨﺎن‪ :‬وﻻ ﺑﺎس ان‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺼ‪ Š‬و‪ Ú‬ﻓﻴﮧ درا‪J‬ﻢ او دﻧﺎﻧ„ ﻻ ﺗﻤﻨﻌﮧ ﻣﻦ اﻟﻘﺮاءة )ﺸ„ إ‪ U‬ان ا‪B‬ﻜﺮاﻫﺔ ﺗ‪úhó‬ﻴﺔ )ﻗﻮﻟﮧ ﻓﻠﻮ‬
‫ٓ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻨﻌﮧ( ﺑﺎن ﺳﻜﺖ او ﺗﻠﻔﻆ ﺑﺎﻟﻔﺎظ ﻻ ﺗ‪9‬ﻮن ﻗﺮاﻧﺎ‪© ،‬ح ا‪g‬ﻨﻴﺔ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪:‬‬
‫‪: ،۱/۶۴۱‬ﻜﺮو‪J‬ﺎت ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪N0r al-Īd h:‬‬
‫ووﺿﻊ !ء ‪ ñ‬ﻓﻤﮧ ﻳﻤﻨﻊ اﻟﻘﺮاءة ا‪g‬ﺴﻨﻮﻧﺔ‪) .‬ﻧﻮر اﻻﻳﻀﺎح‪ ،۹۱ :‬ﻓﺼﻞ ‪ ñ‬ا‪g‬ﻜﺮو‪J‬ﺎت(‪.‬‬
‫‪At-T t rkh n$yyah:‬‬
‫ٔ‬
‫و‪B‬ﻮ ﻳﺼ‪ Š‬و‪ Ú‬ﻓﻴﮧ درا‪J‬ﻢ او دﻧﺎﻧ„ ﻻ ﻳﻤﻨﻌﮧ ﻋﻦ اﻟﻘﺮاءة‪ ،‬و½ن ﻣﻨﻌﮧ ‪B‬ﻢ ‪z‬ﺰ ﺻﻼﺗﮧ‪ ،‬و‪: Ú‬ﻮﺿﻊ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫اﺧﺮ‪ :‬إن ﻣﻨﻌﮧ ﻋﻦ اداء ا@ﺮوف اﻓﺴﺪ ا‪B‬ﺼﻼة‪ ،‬و½ن ‪B‬ﻢ ﻳﻤﻨﻌﮧ ﻋﻦ ﻋ^ اﻟﻘﺮاءة و½ﻧﻤﺎ ﻣﻨﻌﮧ‬
‫ٔ‬ ‫ً‬
‫ﻋﻦ ﺳﻨﺔ اﻟﻘﺮاءة ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ وﻟ‪9‬ﻦ ﻳ‪9‬ﺮہ ﻟﮧ‪ ،‬و½ن ‪B‬ﻢ ﻳﻤﻨﻌﮧ ﺷ ﺌﺎ ﻓﻼ ﺑﺎس ﺑﮧ‪.‬‬
‫ٓ‬
‫)ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‪ ،۱/۵۶۵ :‬اﻟﻔﺼﻞ ا‪B‬ﺮاﺑﻊ ‪ ñ‬ﺑﻴﺎن ﻣﺎ ﻳ‪9‬ﺮہ ‪B‬ﻠﻤﺼ‪ ،Š‬ادارة اﻟﻘﺮان(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪397‬‬
Performing salāh with a bottle of urine in one’s
pocket
Question
A person has a rotten egg which is filled with blood or a bottle of urine
in his pocket. Will his sal h be valid?
Answer
As long as an impurity is in its source or place of origin, it is not an
invalidator of sal h. Once it is not in its source or place of origin, it
invalidates sal h. In the above case, if a person performs sal h with a
bottle of urine in his pocket, his sal h will be invalidated. But if he
places a blood-filled rotten egg in his pocket and performs sal h with
it, his sal h will be valid because the impurity is in its place of origin.
Sh m$:
ٔ ً ً
‫ ﻣﻌﺪﻧﮧ‬ñ ‫ء ﻣﺎ دام‬2B‫ وا‬،‫ ﻣﻌﺪﻧﮧ‬ñ ‫ ﻻﻧﮧ‬،‫ﺎ دﻣﺎ ﺟﺎز‬ú4 ‫ﻼ ﺑﻴﻀﺔ ﻣﺬرة ﺻﺎر‬:‫ ﺣﺎ‬Š‫ﻮ ﺻ‬B ‫ﻛﻤﺎ‬
‫ﻮز ﺻﻼﺗﮧ‬z ‫ﺎ ﺑﻮل ﻓﻼ‬ú‫ﻀﻤﻮﻣﺔ ﻓﻴ‬: ‫ﻮ &ﻞ ﻗﺎرورة‬B ‫ﻼف ﻣﺎ‬Ç ،‫ﻢ ا•ﺠﺎﺳﺔ‬9‫ﻻ ﻳﻌﻄﻰ ﻟﮧ ﺣ‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ ﺑﺎب ©وط ا‬،۱/۴۰۳ : ‫ )ﺷﺎ‬.‫ﺤﻴﻂ‬g‫ ا‘ﺤﺮ ﻋﻦ ا‬ñ ‫ ﻏ„ ﻣﻌﺪﻧﮧ ﻛﻤﺎ‬ñ ‫ﻻﻧﮧ‬
Al-Bahr ar-R ’iq:
‫ ﻛﻤﮧ ﻗﺎرورة‬Ú‫ و‬Š‫ﻮ ﺻ‬B‫ و‬Š‫ﺼ‬g‫ﺎ ﻛﻨﺠﺎﺳﺔ ﺑﺎﻃﻦ ا‬ú‫ﺮ ﺣﻜﻤ‬ú‫ ﻣﻌﺪﻧﮧ ﻓﻼ ﻳﻈ‬ñ ‫ﺎﺳﺔ ﺑﺎﻃﻨﺔ‬I‫و‬
ٔ
‫ ﻛﻤﮧ ﺑﻴﻀﺔ ﻣﺬرة‬Ú‫ و‬Š‫ﻮ ﺻ‬B‫ﻧﮧ و‬ð:‫ ﻏ„ ﻣﻌﺪﻧﮧ و‬ñ ‫ﺰ ﺻﻼﺗﮧ ﻻﻧﮧ‬z ‫ﻢ‬B ‫ﺎ ﺑﻮل‬ú‫ﻀﻤﻮﻣﺔ ﻓﻴ‬:
ٔ ً
‫ﻢ‬9‫ ﻣﻌﺪﻧﮧ ﻻ ﻳﻌﻄﻰ ﻟﮧ ﺣ‬ñ ‫ء ﻣﺎ دام‬2B‫ ﻣﻌﺪﻧﮧ وا‬ñ ‫ﺎ دﻣﺎ ﺟﺎزت ﻻﻧﮧ‬ú4 ‫ﻗﺪ ﺻﺎر‬
.(‫ ﻛﻮﺋﺘﺔ‬،‫ﺼﻼة‬B‫ ﺑﺎب ©وط ا‬،۱/۲۶۷ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺤﻴﻂ‬g‫ ا‬ñ ÏB‫ا•ﺠﺎﺳﺔ ا‬
Al-Fat w al-Hind$yyah:
ً
‫ﺎ ﻓﺮخ‬ú‫ ﻓﻴ‬Á‫ﺎ دﻣﺎ ﺟﺎزت ﺻﻼﺗﮧ و¿ﺬا ا‘ﻴﻀﺔ اﻟ‬ú4 ‫ ﻛﻤﮧ ﺑﻴﻀﺔ ﻣﺬرة ﻗﺪ ﺣﺎل‬Ú‫ و‬Š‫إذا ﺻ‬
‫ﻮز‬z ‫ﺎ ﺑﻮل ﻻ‬ú‫ ﻛﻤﮧ ﻗﺎرورة ﻓﻴ‬Ú‫ و‬Š‫ ا•ﺼﺎب رﺟﻞ ﺻ‬ñ ،‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﻣﻴﺖ ﻛﺬا‬
ٔ ٔ
‫ﻼف ا‘ﻴﻀﺔ‬Ç ‫ ﻣﻈﺎﻧﮧ وﻣﻌﺪﻧﮧ‬ñ ‫ﺬا ﻟ ﺲ‬J ‫ﻦ ﻻن‬9‫ﻢ ﺗ‬B ‫ﺘﻠﺌﺔ او‬Ý ‫ﺼﻼة ﺳﻮاء [ﻧﺖ‬B‫ا‬
ٔ
،۱/۶۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻀﻤﺮات‬g‫ ا‬ñ ‫ ﻛﻤﺎ‬ù‫ ﻣﻌﺪﻧﮧ وﻣﻈﺎﻧﮧ وﻋﻠﻴﮧ اﻟﻔﺘﻮ‬ñ ‫ﺬرة ﻻﻧﮧ‬g‫ا‬
.(‫ ﺑﮧ اﻟﻌﻮرة‬O‫ﺎرة ﻣﺎ )ﺴ‬ú‫ وﻃ‬û‫ﺎ‬œ‫اﻟﻔﺼﻞ ا‬
All h ta‛ l knows best.

398
When a woman’s hair becomes exposed in salāh
Question
A woman performed sal h while some of her hair was exposed. Is her
sal h valid?
Answer
If a quarter of her hair was exposed her sal h will be invalidated. If less
was exposed, her sal h will not be invalidated.
H shiyah at-Taht w$:
ٔ ٔ ٔ
‫ﺎﻧﻊ اﻗﻞ ﻣﻦ‬g‫ﺸﺎف ا‬9‫ﻮ ﺣﺼﻞ اﻻﻧ‬B ‫ﻴﺤﺎت اﻣﺎ‬ž‫ﻮ ﻗﺪر ﺛﻼث ¡ﺴ‬J‫ و‬...‫ﺎ اداء ر¿ﻦ‬J‫ﻔﺴﺪ‬h‫و‬
ٔ
(‫ﻜﺜ„ ﻓﺈﻧﮧ ﻏ„ ﻣﻔﺴﺪ )ﻗﻮﻟﮧ ﻣﻊ ﻛﺸﻒ ﻋﻮرة‬B‫ﺰﻣﻦ ا‬B‫ ا‬ñ „‫ﺸﺎف اﻟ ﺴ‬9‫ او اﻻﻧ‬õ‫ذﻟ‬
‫ ﺑﺎب‬،۱/۲۶۶ :‫ر‬Q‫ ا‬š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺎ ﻓﺈﻧﮧ ﻣﺎﻧﻊ‬ú‫ﻊ ﻋﻀﻮ ﻣﻨ‬C‫ﺮادہ ﺑﮧ ﻣﺎ ﻳﻌﻢ ﻛﺸﻒ ر‬:
.(‫ ﺳﻌﻴﺪ‬،۱/۴۰۸ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ﻣﺎ ﻳﻔﺴﺪ ا‬
Sh m$:
ٔ ٔ ٔ ٔ
‫ﺮاس ﺑﺎن ﺟﺎوز‬B‫ ﻋﻦ ا‬ù‫ اﻻﺻﺢ )ﻗﻮﻟﮧ ا•ﺎزل( ا‬ñ ‫ﺎ ا•ﺎزل‬J‫ ﺷﻌﺮ‬Á‫ﺎ ﺣ‬ú‫ ‚ﻴﻊ ﺑﺪﻧ‬...‫ﻠﺤﺮة‬B‫و‬
ٔ ٔ
ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۱/۴۰۵ : ‫ )ﺷﺎ‬.‫ﺮاس‬B‫ ا‬š ‫ وﻗﻴﺪ ﺑﮧ إذ ﻻ ﺧﻼف ﻓﻴﻤﺎ‬،‫اﻻذن‬
.(‫ اﻟﻌﻮرة‬O‫ﺎرة وﺳ‬ú‫ اﻟﻄ‬ñ ‫ اﻟﻔﺼﻞ اﻻول‬،۱/۵۸ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
Fat w Lucknow$:
ٔ
‫ﺸﻒ‬9‫ ﻓﻠﻮ اﻧ‬...‫ ﺣﺪة‬š ‫ ﻋﻀﻮ‬õ‫ﺎ ˜ ذﻟ‬J‫ﺎ وﻓﺨﺬ‬ú‫ﻄﻨ‬C‫ﺎ ا•ﺎزل و‬J‫ﺮاة وﺷﻌﺮ‬g‫ﺴﺎق ﻣﻦ ا‬B‫ا‬
ٔ ٔ
،‫ ﻣﺎ ﻓﻮق ا•ﺼﻒ‬ɳ‫ واﻻ‬:‫ ﻳﻮﺳﻒ‬ì‫ وﻋﻨﺪ ا‬،‫ﻤﺎ‬J‫ﻮز ﻋﻨﺪ‬# ‫ﺰ و½ﻻ‬z ‫ﻢ‬B ‫ﺼﻼة‬B‫ ا‬ñ ‫ﻊ‬C‫ﺮ‬B‫ﺎ ا‬ú‫ﻣﻨ‬
،‫ﺸﺎف اﻟﻘﻠﻴﻞ ﻣﻦ اﻟﻌﻮرة‬9‫ﺼﻼة ﺑﺎﻧ‬B‫ ﻻ ﺗﻔﺴﺪ ا‬...‫ﺪاﻳﺔ‬ú‫ اﻟ‬ñ ‫ ا•ﺼﻒ ﻋﻨﮧ رواﻳﺘﺎن ﻛﺬا‬Ú‫و‬
ٔ
‫ دار اﺑﻦ‬،‫اﻟﻌﻮرة‬O‫ ﺳ‬ñ û‫ﺎ‬œ‫ﺢ ا‬h“Õ‫ اﻟ‬،۲۴۵،۲۴۸ :ù‫ﻨﻮ‬ú‫ﻠﻜ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ اداء ر¿ﻦ‬U‫و½ن ﻃﺎل إ‬
.(‫ﺣﺰم‬
Ahsan al-Fat w :
The rule is that if a quarter of a limb is unintentionally exposed to the
extent of saying “Sub-h na Rabbiyal A‛l ” three times, the sal h
becomes invalid. If less than one quarter of a limb is exposed whether
unwittingly or wittingly, to the extent of less than three tasb$hs or
more – the sal h will not be invalidated.
All h ta‛ l knows best.

399
If a male and female kiss each other in salāh
Question
The books of jurisprudence generally state that if a man is performing
sal h and a woman kisses him, the man’s sal h will not be invalidated.
But if a woman is in sal h and the man kisses her, the woman’s sal h
will be invalidated. If this ruling is correct, what is the reason for the
difference?
Answer
The erudite scholar Ibn Hum m rahimahull h said in this regard:

‫واﷲ أﻋﻠﻢ ﺑﻮﺟﻪ اﻟﻔﺮق‬

All h knows best the reason for this differentiation.
‛All mah ‛Abd al-Hayy Lucknow$ rahimahull h said that logic demands
that the sal h of both be invalidated. However, the woman’s sal h has
been invalidated because the man’s kiss is considered to be a sexual act
for her. This is because the woman is ready from before hand. This is
not the case with the woman’s kiss. The other reason given is that
women’s sexual desire is generally more than men’s. Thus, if the man
kisses her, she will also feel a sexual desire. This is why the sal h will
be invalidated.
Nonetheless, I cannot understand how a man’s kiss invalidates sal h,
just as Ibn Hum m rahimahull h could not understand it. I am of the
view that the statement of Sharh Z hid$ is better, in which it is stated
that the sal h is not invalidated by the kissing of either of the two.
Furthermore, to say that a woman’s sexual desire is more than a
man’s, this is incorrect rationally, traditionally, logically and through
experience. Also, to consider a kiss to be in the meaning of a sexual act
is against the principles of the Hanaf$s. This is because Hanaf$s do not
consider a kiss to be an invalidator of wud0’. This shows that a kiss is
not considered to be a sexual act.
Fat w Lucknow$:
ٔ ٔ ٔ
‫ﺼﻮرﺗ^ ﻻن ﻓﻌﻞ ﻏ„ ﻻ ﻳﻔﺴﺪ‬B‫ ا‬ñ ‫ﻮ ان اﻟﻘﻴﺎس ان ﻻ ﺗﻔﺴﺪ‬J ‫ ﻟﻌﻞ وﺟﮧ اﻟﻔﺮق‬:‫ﻗﻠﺖ‬
.Š‫ﺼ‬g‫ﺻﻼة ا‬

400
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻣﺎ ﺗﺮ‪ ù‬إ‪ U‬اﻧﮧ ‪B‬ﻮ اﺧﺬ رﺟﻞ ﺛﻴﺎب ا‪g‬ﺼ‪ Š‬او وﺿﻊ ا´ﺪ ‪ š‬ﺑﺪﻧﮧ ﻻ ﻳﻔﺴﺪ ﻟ‪9‬ﻦ إﻧﻤﺎ ﻳﻔﺴﺪ‬
‫ٔ‬
‫‪ê‬ﺴﺒﺐ ﻛﻮﻧﮧ ‪ ñ‬ﻣﻌ ا ﻤﺎع‪ ،‬و‪J‬ﻮﻓﻌﻞ ا‪B‬ﺮﺟﻞ ﻓﻠﻤﺎ ﻗﺒﻞ ا‪g‬ﺼﻠﻴﺔ [ﻧﮧ وﺟﺪ ا ﻤﺎع ﻓﺘﻔﺴﺪ‬
‫ﺻﻼﺗ‪ú‬ﺎ‪Ç ،‬ﻼف ﻣﺎ ‪B‬ﻮ ﻗﺒﻠﺘﮧ و‪B‬ﻢ ﺗﻮﺟﺪ ا‪B‬ﺸ‪ú‬ﻮة ﻣﻦ ﻗﺒﻠﮧ‪.‬‬
‫ٔ ً‬ ‫ٔ‬ ‫ٓ ٔ‬
‫ووﺟﮧ اﺧﺮ ان ا‪B‬ﺸ‪ú‬ﻮة ‪ š‬اﻟ‪ª‬ﺴﺎء ™‘ﺔ ﻓﻠﻤﺎ ﻗﺒﻠ‪ú‬ﺎ ﻓ‪ð‬ﻧ‪ú‬ﺎ وﺟﺪت ا‪B‬ﺸ‪ú‬ﻮة ﻣﻦ ﺟﺎﻧﺒ‪ú‬ﺎ اﻳﻀﺎ‬
‫ٔ‬
‫ﻓﺘﻔﺴﺪ ﺻﻼﺗ‪ú‬ﺎ ﺑ‪ú‬ﺬا ا‪B‬ﺴﺒﺐ‪Ç ،‬ﻼف ﻣﺎ ‪B‬ﻮ ﻗﺒﻠﺘﮧ و‪B‬ﻢ ﺗﻮﺟﺪ ا‪B‬ﺸ‪ú‬ﻮة ﻓﻴﮧ‪ .‬واﷲ اﻋﻠﻢ‪) .‬ﻓﺘﺎو‪ù‬‬
‫ا‪B‬ﻠﻜ‪ú‬ﻨﻮ‪ ،۲۸۶ :ù‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻤﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة وﻣﺎ ﻳ‪9‬ﺮہ ﻓﻴ‪ú‬ﺎ‪ ،‬دار اﺑﻦ ﺣﺰم(‪.‬‬
‫‪Fath al-Qad$r:‬‬
‫ٔ‬
‫و‪B‬ﻮ ‪:‬ﺲ ا‪g‬ﺼﻠﻴﺔ ‪ê‬ﺸ‪ú‬ﻮة او ﻗﺒﻠ‪ú‬ﺎ و‪B‬ﻮ ﺑﻐ„ ﺷ‪ú‬ﻮة ﺗﻔﺴﺪ و‪B‬ﻮ ﻗﺒﻠﺖ ا‪g‬ﺼ‪ Š‬و‪B‬ﻢ )ﺸﺘ‪úú‬ﺎ ﺗﻔﺴﺪ‬
‫ٔ‬
‫ﻛﺬا ‪ ñ‬ا‪y‬ﻼﺻﺔ‪ ،‬واﷲ اﻋﻠﻢ ﺑﻮﺟﮧ اﻟﻔﺮق‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۴۰۴ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة وﻣﺎ‬
‫ﻳ‪9‬ﺮه ﻓﻴ‪ú‬ﺎ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Observe the statements of those who say that salāh is not‬‬
‫‪invalidated:‬‬
‫‪Al-Jauharah an-Nayyirah:‬‬
‫ٔ‬
‫و½ن ﻗﺒﻠﺖ ا‪g‬ﺼ‪ Š‬ا‪:‬ﺮاﺗﮧ و‪B‬ﻢ ﻳﻘﺒﻠ‪ú‬ﺎ ‪J‬ﻮ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‪ ...‬و¿ﺬا ‪B‬ﻮ [ﻧﺖ ‪J‬ﻰ ﺗﺼ‪ Š‬ﻓﻘﺒﻠ‪ú‬ﺎ‬
‫ﻻ ﺗﻔﺴﺪ ﺻﻼﺗ‪ú‬ﺎ‪) .‬ا ﻮ‪J‬ﺮة ا•„ة‪: ،۷۷ :‬ﻜﺘﺒﺔ اﻣﺪادﻳﮧ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﻗﻮﻟ‪ú‬ﻢ ﻛﻤﺎ ‪ ñ‬ا‪y‬ﺎﻧﻴﺔ وا‪y‬ﻼﺻﺔ ‪B‬ﻮ [ﻧﺖ ا‪g‬ﺮاة ‪J‬ﻰ ا‪g‬ﺼﻠﻴﺔ دوﻧﮧ ﻓﻘﺒﻠ‪ú‬ﺎ ﻓﺴﺪت ‪ê‬ﺸ‪ú‬ﻮة‬
‫ٔ‬
‫او ﺑﻐ„ ﺷ‪ú‬ﻮة و‪B‬ﻮ [ن ‪J‬ﻮ ا‪g‬ﺼ‪ Š‬ﻓﻘﺒﻠﺘﮧ و‪B‬ﻢ )ﺸﺘ‪úú‬ﺎ ﻓﺼﻼﺗﮧ ﺗﺎﻣﺔ ﻓﻤﺸ‪ Ï‬إذ ﻟ ﺲ ﻣﻦ‬
‫ا‪g‬ﺼ‪ Š‬ﻓﻌﻞ ﻣﻦ ا‪B‬ﺼﻮرﺗ^ ﻓﻤﻘﺘﻀﺎہ ﻋﺪم اﻟﻔﺴﺎد ﻓﻴ‪ú‬ﻤﺎ ‪© ñ‬ح ا‪B‬ﺰا‪J‬ﺪ‪ ù‬و‪B‬ﻮ ﻗﺒﻞ ا‪g‬ﺼﻠﻴﺔ‬
‫ﻻ ﺗﻔﺴﺪ ﺻﻼﺗ‪ú‬ﺎ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۲ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ‪ .‬و¿ﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪:‬‬
‫‪ ،۱/۶۲۹‬ﻣﻄﻠﺐ ‪ ñ‬ا‪ ñ 2g‬ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫وردہ ‪ ñ‬اﻟﻔﺘﺢ ﺣﻴﺚ ﻗﺎل واﷲ اﻋﻠﻢ ﺑﻮﺟﮧ اﻟﻔﺮق وذﻟ‪ õ‬ﻻﻧﮧ ﻻ ﺻﻨﻊ ‪B‬ﻠﻤﺼ‪ ñ Š‬ا‪B‬ﻮﺟ‪^ú‬‬
‫ﻓﻤﻘﺘﻀﺎہ ﻋﺪم اﻟﻔﺴﺎد ﻓﻴ‪ú‬ﻤﺎ‪ ...‬وا=‪© ñ ù‬ح ا‪B‬ﺰا‪J‬ﺪ‪ ù‬اﻟ‪Õ‬ﺴﻮ‪h‬ﺔ ‪ ñ‬ﻋﺪم اﻟﻔﺴﺎد ﺑﺎ•ﻘﺒﻴﻞ‪.‬‬
‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۲۶۶ :‬ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪401‬‬
‫‪Making non-Arabic du‛ā’s and du‛ā’s which are‬‬
‫‪similar to human speech in salāh‬‬
‫‪Question‬‬
‫‪When a woman performs sal h, she makes the following du‛ ’ in‬‬
‫‪English while she is in sajdah or the qa‛dah position: “O All h! Protect‬‬
‫?‪my husband and children.” Is her sal h valid‬‬
‫‪Answer‬‬
‫‪It is makr0h tahr$m$ to make du‛ ’ in non-Arabic while in sal h.‬‬
‫‪Furthermore, a du‛ ’ which is similar to human speech invalidates‬‬
‫‪sal h. Thus, in the above case, the woman’s sal h is invalidated. She‬‬
‫‪will have to repeat it.‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫إذا ﻗﺮا اﻟﻘﺮان ‪ ñ‬ا‪B‬ﺼﻼة ﺑﺎﻟﻔﺎرﺳﻴﺔ ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ ‪#‬ﻮز و½ن [ن ‪ò‬ﺴﻦ اﻟﻌﺮ‪C‬ﻴﺔ ﻻ ‪#‬ﻮز‬
‫ٔ‬ ‫ٔ‬
‫وﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻛﺬا ذﻛﺮ ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‪ û‬و‪J š‬ﺬا ا‪y‬ﻼف ‚ﻴﻊ اذ[ر ا‪B‬ﺼﻼة ﻣﻦ‬
‫اﻟ‪Õ‬ﺸ‪ú‬ﺪ واﻟﻘﻨﻮت وا‪ÈQ‬ء و¡ﺴ‪ž‬ﻴﺤﺎت ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد ﻓﺈن ﻗﺎل ﺑﺎﻟﻔﺎرﺳﻴﺔ "ﻳﺎرب ﺑﻴﺎ‪:‬ﺮ‬
‫ز‪:‬ﺮا" إذا[ن ‪ò‬ﺴﻦ اﻟﻌﺮ‪C‬ﻴﺔ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و¿ﺬا ˜ ﻣﺎ ﻟ ﺲ ﺑﻌﺮ‪C‬ﻴﺔ [ﻟ‪¿O‬ﻴﺔ وا‪B‬ﺰ‪I‬ﻴﮧ‬
‫وا@‪ž‬ﺸﻴﺔ وا•ﺒﻄﻴﺔ‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن ‪ š‬ﮨﺎ‪:‬ﺶ اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۸۶ :‬ﺑﺎب اﻓﺘﺘﺎح ا‪B‬ﺼﻼة‪،‬‬
‫ﺑﻠﻮ‚ﺴﺘﺎن(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪h‬ﻔﺴﺪ‪J‬ﺎ ا‪ÈQ‬ء ﺑﻤﺎ )ﺸﺒﮧ ‪+‬ﻣﻨﺎ ‪Ø‬ﻮ‪ :‬ا‪B‬ﻠ‪ú‬ﻢ اﻟ‪ž‬ﺴ ﺛﻮب ﻛﺬا او زوﺟ ا‪:‬ﺮاة‪ ...‬وذﻛﺮ ‪ñ‬‬
‫ٓ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‘ﺤﺮ ﻋﻦ ا‪g‬ﺮﻏﻴﻨﺎ‪ û‬ﺿﺎﺑﻄﺎ ﻓﻘﺎل‪ :‬ا@ﺎﺻﻞ اﻧﮧ إذا د‪ È‬ﺑﻤﺎ ﺟﺎء ‪ ñ‬ا‪B‬ﺼﻼة او ‪ ñ‬اﻟﻘﺮان او ‪ñ‬‬
‫ٓ ٔ ٔ‬
‫ا‪g‬ﺎﺛﻮر وﻻ )ﺴﺘﺤﻴﻞ ٔ‬ ‫ٔ‬
‫ﺳﻮاﻟﮧ ﻣﻦ اﻟﻌﺒﺎد‬ ‫ا‪g‬ﺎﺛﻮر ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ‪ ñ‬اﻟﻘﺮان او‬
‫ﺗﻔﺴﺪ‪ .‬اﻧﺘ‪ú‬ﻰ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۵۸ :‬ﻣﺎﻳﻔﺴﺪ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬
‫ﻟ‪9‬ﻦ ا‪g‬ﻨﻘﻮل ﻋﻨﺪﻧﺎ ا‪B‬ﻜﺮاﻫﺔ ﻓﻘﺪ ﻗﺎل ‪ ñ‬ﻏﺮر اﻻﻓ‪ð‬ر ©ح درر ا‘ﺤﺎر ‪J ñ‬ﺬا ا‪g‬ﺤﻞ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و¿ﺮہ ا‪ÈQ‬ء ﺑﺎﻟﻌﺠﻤﻴﺔ ﻻن ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻧ‪ú‬ﻰ ﻋﻦ رﻃﺎﻧﺔ اﻻ‪È‬ﺟﻢ‪ ...‬وﻗﺪم اول اﻟﻔﺼﻞ‬
‫ٔ‬ ‫ٔ‬
‫ان اﻹﻣﺎم رﺟﻊ إ‪ U‬ﻗﻮﻟ‪ú‬ﻤﺎ ﺑﻌﺪ ﺟﻮاز ا‪B‬ﺼﻼة ﺑﺎﻟﻘﺮاءة ﺑﺎﻟﻔﺎرﺳﻴﺔ إﻻ ﻋﻨﺪ اﻟﻌﺠﺰ واﻣﺎ ﺻﺤﺔ‬
‫ً‬ ‫ٔ‬
‫ا‪“B‬وع ﺑﺎﻟﻔﺎرﺳﻴﺔ و¿ﺬا ‚ﻴﻊ اذ[ر ا‪B‬ﺼﻼة ﻓ‪ú‬ﻰ ‪ š‬ا‪y‬ﻼف ﻓﻌﻨﺪہ ﺗﺼﺢ ا‪B‬ﺼﻼة ﺑ‪ú‬ﺎ ﻣﻄﻠﻘﺎ‬

‫‪402‬‬
ً ٔ ً
‫ﺎ‬J‫ﻜﺮو‬: ‫ء ﺑﺎﻟﻔﺎرﺳﻴﺔ‬ÈQ‫ﻮن ا‬9‫ وﻻ ﻳﺒﻌﺪ ان ﻳ‬...‫ﻨﺎک‬J ‫ﺸﺎرح‬B‫ﻤﺎ ﻛﻤﺎ ﺣﻘﻘﮧ ا‬ú‫ﺧﻼﻓﺎ ﻟ‬
ً
.(‫ ﺳﻌﻴﺪ‬،‫ﻴﺔ‬C‫ء ﺑﻐ„اﻟﻌﺮ‬ÈQ‫ ا‬،۱/۵۲۱ : ‫ )ﺷﺎ‬.‫ﺼﻼة‬B‫ ا‬ñ ‫ﻤﺎ‬h‫ﺮ‬7
Ahsan al-Fat w :
There are three views with regard to non-Arabic du‛ ’s in sal h:
har m, makr0h tahr$m$ and makr0h tanz$h$. The view of makr0h
tahr$m$ is the most preferred and balanced view. Thus, it is w jib to
repeat the sal h. 1
All h ta‛ l knows best.
Using a loudspeaker for salāh
Question
Some people consider the use of a loudspeaker for loud sal hs to be
impermissible or doubtful. Is it permissible to use a loudspeaker for
sal h? What is the reality of the objection that it entails an instruction
from someone else?
Answer
In the beginning, the ‛ulam ’ differed with regard to the permissibility
of a loudspeaker for sal h. Some of them were of the view that the
sound which is conveyed by a loudspeaker is not exactly that of the
im m. Rather, it is an echo of his voice. Thus, the movements of the
muqtad$s will not be based on the voice of the im m but based on
some other sound. And it is not permissible for muqtad$s to move from
posture to posture on the basis of a sound which does not belong to
the im m.
On the other hand, some scholars were of the view that despite this, it
is correct to use a loudspeaker for sal h. They say that similar
situations are to be found in the Shar$‛ah, viz. muqtad$s changed their
posture on the announcement of a person who was not in their sal h.
We see that when the qiblah was changed from Bayt al-Maqdis to the
Ka‛bah, the people in some of the mas jid of Mad$nah Munawwarah
were performing sal h in the direction of Bayt al-Maqdis. A Sah b$
came and informed them of the change in the qiblah. They changed
their direction [while they were in sal h]. Obviously, this change and
movement of theirs was based on the voice of a person who was out of
sal h.

1
Ahsan al-Fat w , vol. 3, p. 432.
403
Now it has been ascertained that the voice of the im m which is
conveyed by a loudspeaker is not his echo but exactly his voice which
emanated from him. In this way, all the ‛ulam ’ concur that it is
permissible for an im m to use a loudspeaker when performing sal h.
Some ‛ulam ’ display a slight disapproval and consider it permissible
only at the time of extreme necessity. The proof which they furnish is
that the jurists consider it makr0h to appoint a mukabbir
unnecessarily who would give force to the voice of the im m.
Therefore, the same ruling will apply to a loudspeaker. However, this
argument needs to be examined because the voice of a mukabbir is not
the exact voice of the im m, whereas the voice conveyed by a
loudspeaker is exactly that of the im m as proven. This is why the two
cannot be accorded the same status. Yes, we certainly say that a
loudspeaker must be used according to need, to the extent that the
sound remains within the confines of the masjid, and does not reach
outside where people are occupied in their day to day tasks and
activities. If this happens, it would entail inattention towards the
Qur’ n and therefore belittling of the Qur’ n. 1
All h ta‛ l knows best.
An additional investigation on using a loudspeaker
for salāh
Question
Some people consider the use of a loudspeaker for loud sal hs to be
impermissible or doubtful. Is it permissible to use a loudspeaker for
sal h? What is the reality of the objection that it entails an instruction
from someone else?
Answer
There is no doubt whatsoever on the permissibility of performing
sal h with a loudspeaker. It is not permissible to label it doubtful.
Observe the following proofs:
ّ
‫ ﺗﻘﺪم واﻧﺘﻈﺮ ﻓﺎﻧﺘﻈﺮﻓﻼ‬Š‫ﻠﻤﺼ‬B ‫ﺼﻼة" ﺑﺎب إذا ﻗﻴﻞ‬B‫ ا‬ñ ‫ اﻟﻌﻤﻞ‬ñ" ù‫ﺑﻮب اﻹﻣﺎم ا‘ﺨﺎر‬
ٔ
.(۱/۱۶۲ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﺑﺎس ﺑﮧ‬

1
Jad$d Fiqh$ Mas ’il, vol. 1, p. 134. Also refer to Ahsan al-Fat w , vol. 4, p. 64;
Fat w Haqq n$yyah, vol. 3, p. 220; Imd d al-Fat w , vol. 1, pp. 605-608;
Kif yatul Muft$, vol. 7, p. 206. For details, refer to Āl t Jad$dah Ke Shar‛$
Ahk m, pp. 35-65.
404
In other words, if a musall$ accepts an instruction from out of sal h,
his sal h will not be invalidated.
Accepting an instruction from out of sal h…the importance of this
becomes obvious when discussing the issue of performing sal h with a
loudspeaker.
Some ‛ulam ’ are of the view that performing sal h with a loudspeaker
is either invalid or doubtful.
The reason is that the sound which reaches the muqtad$ is not the
voice of the im m. Rather, the loudspeaker absorbs the voice of the
im m and conveys it to the muqtad$; after which, the muqtad$ follows
it for the different postures. Thus, it is as though he followed an
instruction from out of sal h for his postures. His sal h is therefore
invalid.
Most muft$s and ‛ulam ’ are of the view that sal h with a loudspeaker
is valid. Proofs for the validity of such a sal h are as follows:
1. Experts in this field say that the sound which reaches the muqtad$ is
in fact of the im m and not of the loudspeaker. Therefore, following an
instruction from out of sal h for his postures is not found. This is why
the sal h too is not invalid.
2. If we were to assume that the sound which reaches the muqtad$ is
not the im m’s but of the loudspeaker, even then the sal h will not be
invalid because a loudspeaker is an inanimate object; and following an
instruction from out of sal h is an invalidator of sal h only if it is from
an ‛ qil (one possessing intellect). Following the instruction of a non-
‛ qil is not an invalidator of sal h. An example of this is an echo. In
previous times, the im m used to stand in the dome-shaped structure
of the masjid. His voice used to strike the dome and rebound towards
the muqtad$s who then followed this sound for moving in the different
postures of sal h. Here we see an instruction from out of sal h, yet the
sal h is not invalidated.
While giving preference to the view that sal h with a loudspeaker does
not invalidate the sal h, the grand muft$ of Pakistan, Muft$
Muhammad Shaf$‛ S hib rahimahull h, writes as follows:
To sum up, not withstanding what the scientific investigations are, if
this sound is not considered to be the actual voice of the im m and is
instead classified as an echo, then even in the case under discussion,
the view of invalidity of sal h is neither established from the
statements of the jurists, nor can the reason be a juridical reason.
Instead, if the im m’s voice reaches a muqtad$ through an echo, and
the muqtad$ follows it to go into the different postures, then even in
405
such a case there seems to be no reason for invalidity. How, then, can
it be correct to apply it to a loudspeaker and to say that it is an
invalidator of sal h?1
Hadrat Muft$ Rash$d Ahmad Ludhy nw$ S hib rahimahull h considers
the view of non-invalidity to be the preferred view.2
If we were to accept that following an instruction from out of sal h is
an invalidator of sal h irrespective of whether it is from an animate or
non-animate source, it will only be an invalidator if following it is not
with the objective of carrying out an order of All h. If it is for the sake
of carrying out an order of All h, it will not be an invalidator. In the
issue under discussion, the purpose is to convey to the muqtad$s the
movements of the im m. The sal h will therefore not be invalid.
If a musall$ accepts an instruction from out of sal h – provided it is not
with regard to recitation of the Qur’ n – his sal h will not be invalid.
Testimonies in support of this effect are as follows:
(1)
On the occasion of the changing of the qiblah, a Sah b$ informed the
congregation, all the musall$s accepted and turned towards the Ka‛bah
while they were in sal h. This incident is related in Bukh r$ Shar$f as
follows:
ٔ ٔ
‫ﻮن‬9‫ و*ن ﻳﻌﺠﺒﮧ ان ﺗ‬:‫ﻞ اﻟﻘﺒﻠﺔ‬h‫ﻮ‬7 ‫ ﻗﺼﺔ‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ائ ر‬e‫ ﻋﻦ اﻟ‬ù‫اﺧﺮج ا‘ﺨﺎر‬
ّ ٔ ٔ
‫ﻦ‬Ý ‫ ﻣﻌﮧ ﻗﻮم ﻓﺨﺮج رﺟﻞ‬Š‫ﺎ ﺻﻼة اﻟﻌ~ وﺻ‬J‫ اول ﺻﻼة ﺻﻼ‬Š‫ﻗﺒﻠﺘﮧ ِﻗﺒﻞ ا‘ﻴﺖ واﻧﮧ ﺻ‬
ٔ ٔ ّ ‫ ﻣﻌﮧ‬Š‫ﺻ‬
‫ﺪ ﺑﺎﷲ ﻟﻘﺪ ﺻﻠﻴﺖ ﻣﻊ رﺳﻮل اﷲ‬ú‫ اﺷ‬:‫ﻢ راﻛﻌﻮن ﻓﻘﺎل‬J‫ﺴﺠﺪ و‬: ‫ﻞ‬J‫ ا‬š ‫ﻓﻤﺮ‬
.(۱/۱۰،۱۱ :ù‫ )ﺻﺤﻴﺢ ا‘ﺨﺎر‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ِﻗﺒﻞ ا‘ﻴﺖ‬Š‫ﺻ‬
…Ras0lull h sallall hu ‛alayhi wa sallam was desirous of having the
Ka‛bah as the qiblah. The first sal h which he performed towards the
Ka‛bah was the ‛asr sal h. A group of people performed this sal h with
him. One of those who performed it with him then left and passed by
some people in a masjid while they were in ruk0‛. He said to them: I
testify in All h’s name that I just performed sal h with Ras0lull h
sallall hu ‛alayhi wa sallam in the direction of the Ka‛bah.
(2)

1
Āl t-e-Jad$dah, p. 65.
2
For details refer to Ahsan al-Fat w , vol. 3, p. 340.
406
‛Abdull h ibn ‛Abb s radiyall hu ‛anhu says: We used to come to know
of the end of Ras0lull h’s sal h through the takb$r (when he used to
say All hu Akbar as a form of dhikr):
ٔ
‫ ﻣﺎ ﻛﻨﺎ ﻧﻌﺮف اﻧﻘﻀﺎء ﺻﻼة رﺳﻮل اﷲ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻠﻢ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬: ‫اﺧﺮج‬
.(‫ﺼﻼة‬B‫ ا=ﻛﺮ ﺑﻌﺪ ا‬،۱/۲۱۷ :‫ﺴﻠﻢ‬: ‫ )ﺻﺤﻴﺢ‬.„‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻻ ﺑﺎ•ﻜﺒ‬Š‫ﺻ‬
ٔ ٔ
‫ )ﺻﺤﻴﺢ‬.„‫ ﻛﻨﺖ اﻋﺮف اﻧﻘﻀﺎء ﺻﻼة رﺳﻮل اﷲ ﺑﺎ•ﻜﺒ‬:‫ اﻳﻀﺎ‬ù‫ ﻋﻨﮧ ا‘ﺨﺎر‬ù‫ورو‬
.(۱/۱۱۹ :ù‫ا‘ﺨﺎر‬
(3)
On the occasion of the Conquest of Makkah, Ras0lull h sallall hu
‛alayhi wa sallam led the people in sal h. On completing two rak‛ats, he
announced: “Complete your sal h [of four rak‛ats] because we are
travellers.” Those who were local residents, heard this announcement
while they were in sal h and then completed their sal h. The wording
of this Had$th is as follows:
ّ ٔ :‫ﺎ‬ú‫ﻢ ﺑ‬ú‫ﻜﺔ ﺣ^ ٔاﻣ‬: ‫ﻞ‬J‫ﻻ‬
‫اﺗﻤﻮا‬
ٔ
‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ ﻗﺎل ﻋﻠﻴﮧ ا‬:ùe‫ﻜ‬B‫ﻨﮧ ا‬ª‫ ﺳ‬ñ þú‫اﺧﺮج ا‘ﻴ‬
ٔ
ٔ ‫واﺑﻮ‬ٔ
.(۱/۱۷۳ :‫داود‬ .۳/۱۳۶ :þú‫ﻠﺒﻴ‬B ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ﻢ ﻓﺈﻧﺎ ﻗﻮم ﺳﻔﺮ‬9‫ﺻﻼﺗ‬
The jurists also explain the following ruling:
ّ ٔ :‫اﻻﺻﺢ‬
û‫ﻢ ﻓﺈ‬9‫اﺗﻤﻮا ﺻﻼﺗ‬
ٔ ٔ
ñ ^‫ﺴﻠﻴﻤﺘ‬Õ‫ ان ﻳﻘﻮل ﺑﻌﺪ اﻟ‬...‫ﻺﻣﺎم‬B ‫ وﻧﺪب‬:‫ر‬Q‫ ا‬ñ ‫ﻗﺎل‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،۲/۱۳۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﺎ‬ú‫ّﻢ اﻧﮧ ﺳ‬J‫ﻓﻊ ﺗﻮ‬Q ‫ﺴﺎﻓﺮ‬:
…When a [mus fir] im m completes his sal h [of two rak‛ats], it is
preferable for him to announce: “Complete your sal h because I am a
traveller.” It is better for him to say this to remove any suspicion that
he may have committed an error.
(4)
An im m may lengthen his recitation upon the request of a muqtad$ so
that the latter could join him in saying “Ām$n”. Here too it entails
accepting an instruction out of sal h.
ٔ ٔ
‫ اﻹﻣﺎم ﻻ‬ù‫ اﷲ ﻋﻨﻪ ﻳﻨﺎد‬u‫ﺮة ر‬h‫ﺮ‬J ‫ و*ن اﺑﻮ‬:^‫ﺮ اﻹﻣﺎم ﺑﺎ•ﺎﻣ‬ú‫ ﺑﺎب ﺟ‬ñ ù‫وذﻛﺮ ا‘ﺨﺎر‬
ٓ
.(۱/۱۰۷ :‫ﻒ‬h© ù‫ﺎر‬Ç) .^‫ﺗﻔﺘ ﺑﺎﻣ‬

:ù‫ ©ح ا‘ﺨﺎر‬ñ ‫وﻗﺎل اﻟﻌﻴ‬

407
 ٔ ‫ اﷲ ﻋﻨﻪ [ن‬u‫ﺮة ر‬h‫ﺮ‬J ‫ راﻓﻊ ٔان ٔاﺑﺎ‬ì‫ ﻣﻦ ﺣﺪﻳﺚ ٔا‬þú‫ ا‘ﻴ‬ù‫ورو‬
‫ﻢ‬9@‫ﺮوان ﺑﻦ ا‬g ‫ﻳﻮذن‬
ّ ّ
ّ ‫ ﻳﻌﻠﻢ ٔاﻧﮧ دﺧﻞ‬Á‫ﻀﺎﻟ^ ﺣ‬B‫ﺑﺎ‬ ٔ
^‫ﻀﺎﻟ‬B‫ﺮوان وﻻ ا‬: ‫ن إذا ﻗﺎل‬ð‫ﺼﻒ ﻓ‬B‫ا‬ ‫ط ان ﻻ )ﺴﺒﻘﮧ‬O‫ﻓﺎﺷ‬
ٔ ٔ ٔ ٔ ّ ٓ ٔ
^‫ﻞ اﻻرض ﺗﺎﻣ‬J‫ إذا واﻓﻖ ﺗﺎﻣ^ ا‬:‫ﺎ ﺻﻮﺗﮧ وﻗﺎل‬ú‫ اﷲ ﻋﻨﻪ اﻣ^ ﻳﻤﺪ ﺑ‬u‫ﺮة ر‬h‫ﺮ‬J ‫ﻗﺎل اﺑﻮ‬
ٔ
.(‫ﻠﺘﺎن‬: ،‫ دار ا@ﺪﻳﺚ‬،۴/۴۹۸ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻢ‬ú‫ﺴﻤﺎء ﻏﻔﺮ ﻟ‬B‫ﻞ ا‬J‫ا‬
(5)
During a solar eclipse, Asm ’ radiyall hu ‛anh came to ‛Ā’ishah
radiyall hu ‛anh while the latter was in sal h and asked her a
question. ‛Ā’ishah radiyall hu ‛anh responded with an indication of
her hand. The narration is as follows:
ٰ ٔ ٔ ٔ
U‫ﺗﻌﺎ‬ ‫ اﷲ‬5‫ﺮ ر‬9‫ ﺑ‬ì‫ﺴﻮف ﻣﻦ ﺣﺪﻳﺚ اﺳﻤﺎء ﺑﻨﺖ ا‬y‫ﻮﺿﻮء وا‬B‫ اﺑﻮاب ا‬ñ ù‫ ا‘ﺨﺎر‬ù‫رو‬
ٰ ٔ
^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣ‬Š‫ ﺻ‬.•‫ ﻋﻨﮩﺎ زوج ا‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬5‫ﺸﺔ ر‬æÈ ‫ اﺗﻴﺖ‬:‫ﻋﻨﮩﺎ ﻗﺎﻟﺖ‬
ٔ
‫ﺎ‬J‫ﻠﻨﺎس؟ ﻓﺎﺷﺎرت ﺑﻴﺪ‬B ‫ ﻓﻘﻠﺖ ﻣﺎ‬Š‫ﻰ ﻗﺎﺋﻤﺔ ﺗﺼ‬J ‫ﺸﻤﺲ ﻓﺈذا ا•ﺎس ﻗﻴﺎم ﻳﺼﻠﻮن‬B‫ﺧﺴﻔﺖ ا‬
ٔ ٔ ٓ
.(۱/۳۰،۱۴۴:ù‫ )ﺻﺤﻴﺢ ا‘ﺨﺎر‬.‫ ﻧﻌﻢ‬ù‫ﺴﻤﺎء وﻗﺎﻟﺖ ﺳﺒﺤﺎن اﷲ ﻓﻘﻠﺖ اﻳﺔ؟ ﻓﺎﺷﺎرت ا‬B‫ ا‬U‫إ‬
(6)
‛Abd ar-Rahm n radiyall hu ‛anhu led the people in sal h on one
occasion. When Ras0lull h sallall hu ‛alayhi wa sallam arrived, ‛Abd
ar-Rahm n radiyall hu ‛anhu began moving back. Ras0lull h sallall hu
‛alayhi wa sallam stopped him by gesturing to him. He then completed
the sal h.
ٔ
ñ ‫ﻮا‬:‫ اﻟﻘﻮم وﻗﺪ ﻗﺎ‬U‫ﻴﻨﺎ إ‬ú‫ ﻓﺎﻧﺘ‬...‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻐ„ة ﺑﻦ ﺷﻌﺒﺔ ر‬g‫ﺴﻠﻢ ﺑﺮواﻳﺔ ا‬: ‫اﺧﺮج‬
‫ اﷲ‬Š‫ ﺻ‬.•‫اﺣﺲ ﺑﺎ‬ ّ ٔ ‫ﻢ ر¿ﻌﺔ ﻓﻠﻤﺎ‬ú‫ﺮ&ﻦ ﺑﻦ ﻋﻮف وﻗﺪ ر¿ﻊ ﺑ‬B‫ﻢ ﻋﺒﺪ ا‬ú‫ ﺑ‬Š‫ﺼﻼة ﻳﺼ‬B‫ا‬
ٔ ٔ ّ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﻢ ﻓﻠﻤﺎ ﺳﻠﻢ ﻗﺎم ا‬ú‫ ﺑ‬Š‫ﺐ ﻳﺘﺎﺧﺮ ﻓﺎوﻣﺎ إ´ﮧ ﻓﺼ‬J‫ﻋﻠﻴﻪ وﺳﻠﻢ ذ‬
.(۱/۱۳۴ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ ﺳﺒﻘﺘﻨﺎ‬Á‫ﺮ¿ﻌﺔ اﻟ‬B‫وﻗﻤﺖ ور¿ﻌﻨﺎ ا‬
(7)
The Sah bah radiyall hu ‛anhum performed sal h with Ab0 Bakr
radiyall hu ‛anhu as their im m while Ab0 Bakr radiyall hu ‛anhu
performed it with Ras0lull h sallall hu ‛alayhi wa sallam as his im m.
This means that the Sah bah radiyall hu ‛anhum were muqtad$s of a
non-im m. Despite this, the sal h was not invalidated. In the same
way, those who move into the different postures via the voice of a
mukabbir are moving on the basis of the takb$r of a non-im m. The
narration is as follows:

408
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻮب اﻹﻣﺎم ا‘ﺨﺎر‪ ù‬ﺑﺎب ا‪B‬ﺮﺟﻞ ﻳﺎﺗّﻢ ﺑﺎﻹﻣﺎم و‪h‬ﺎﺗّﻢ ا•ﺎس ﺑﺎ‪g‬ﺎ‪:‬ﻮم وذﻛﺮ ﻓﻴﮧ ﺣﺪﻳﺚ ‪æÈ‬ﺸﺔ‬
‫ّ‬
‫ٰ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ اﻟﻄﻮ‪h‬ﻞ وﻓﻴﮧ‪:‬‬ ‫ر‪ 5‬اﷲ‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻓ‪ð‬ن اﺑﻮ ﺑ‪9‬ﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻳﺼ‪ Š‬ﻗﺎﺋﻤﺎ و*ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‪ Š‬ﻗﺎﻋﺪا‬
‫ٔ‬
‫ﻳﻘﺘﺪ‪ ù‬اﺑﻮ ﺑ‪9‬ﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺑﺼﻼة رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا•ﺎس ﻣﻘﺘﺪون‬
‫ٔ‬
‫ﺑﺼﻼة ا‪ ì‬ﺑ‪9‬ﺮ ر‪ u‬اﷲ ﻋﻨﻪ‪) .‬ﺻﺤﻴﺢ ا‘ﺨﺎر‪(۱/۹۹:ù‬‬
‫)‪(8‬‬
‫‪There were occasions when Ras0lull h sallall hu ‛alayhi wa sallam‬‬
‫‪shortened his sal h due to hearing the voice of a child.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪B‬ﺼﺤﻴﺢ ‪B‬ﻺﻣﺎم ا‘ﺨﺎر‪ ù‬ﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫إ‪ û‬ﻻدﺧﻞ ‪ ñ‬ا‪B‬ﺼﻼة و اﻧﺎ ار‪h‬ﺪ إﻃﺎ•‪ú‬ﺎ ﻓﺎﺳﻤﻊ ﺑ‪9‬ﺎء ا‪B‬ﺼ‪ .‬ﻓﺎ‪z‬ﻮز ‪ ñ‬ﺻﻼ‪Ý F‬ﺎ اﻋﻠﻢ ﻣﻦ‬
‫ٔ‬
‫ﺷﺪة وﺟﺪ اﻣﮧ ﻣﻦ ﺑ‪9‬ﺎﺋﮧ‪) .‬ﺻﺤﻴﺢ ا‘ﺨﺎر‪(۱/۹۸ :ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وذﻛﺮ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ ﻋﻦ اﺑﻦ ﺳﺎﺑﻂ‪ :‬ان رﺳﻮل اﷲ ﻗﺮا ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ اﻻو• ‪ê‬ﺴﻮرة ‪Ø‬ﻮا ﻣﻦ ﺳ‪^Õ‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٓ‬
‫اﻳﺔ ﻓﺴﻤﻊ ﺑ‪9‬ﺎء ا‪B‬ﺼ‪ .‬ﻗﺎل‪ :‬ﻓﻘﺮا ‪ ñ‬ا‪œ‬ﺎﻧﻴﺔ ﺑﺜﻼث اﻳﺎت‪:) .‬ﺼﺒﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪۳/۴۷۱۴ :‬‬
‫ٓ‬
‫‪ ،۵۰۴/‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ ‪ .‬و‪:‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ ،۲/۳۶۵ :‬ادارة اﻟﻘﺮان(‬

‫ﻗﺎل ا‪B‬ﺸﻴﺦ ‪Ÿ‬ﻤﺪ ﻋﻮاﻣﺔ‪ :‬ا@ﺪﻳﺚ ‪:‬ﺮﺳﻞ ورﺟﺎﻟﮧ ﺛﻘﺎت‪.‬‬

‫)‪(9‬‬
‫‪On one occasion a slave woman asked Ras0lull h sallall hu ‛alayhi wa‬‬
‫‪sallam a question [while he was in sal h] and he replied with an‬‬
‫‪indication of his hand.‬‬
‫ٔ‬ ‫ٔ‬
‫اﺧﺮج ‪:‬ﺴﻠﻢ ‪ê‬ﺴﻨﺪہ ﻋﻦ ﻛﺮ‪h‬ﺐ ‪:‬ﻮ• اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ان ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس ر‪u‬‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ‬ ‫اﷲ ﻋﻨﻪ وﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ از‪J‬ﺮ وا‪g‬ﺴﻮر ﺑﻦ ‪4‬ﺮﻣﺔ ارﺳﻠﻮہ إ‪æÈ U‬ﺸﺔ ر‪ 5‬اﷲ‬
‫ً‬ ‫ٔ‬
‫زوج ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎ‪B‬ﻮا اﻗﺮا ﻋﻠﻴ‪ú‬ﺎ ا‪B‬ﺴﻼم ﻣﻨﺎ ‚ﻴﻌﺎ وﺳﻠ‪ú‬ﺎ ﻋﻦ ا‪B‬ﺮ¿ﻌﺘ^ ﺑﻌﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ُ‬
‫اﻟﻌ~ وﻗﻞ إﻧﺎ اﺧ‪e‬ﻧﺎ اﻧ‪ õ‬ﺗﺼﻠﻴﻨ‪ú‬ﺎ وﻗﺪ ﺑﻠﻐﻨﺎ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻧ‪ú‬ﻰ‬
‫ٔ‬
‫ﻋﻨ‪ú‬ﺎ‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ و¿ﻨﺖ ا‪ã‬ف ﻣﻊ ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬ ‫ّ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ‪ ،‬ﻓﺨﺮﺟﺖ‬ ‫ا•ﺎس ﻋﻨ‪ú‬ﺎ و‪C‬ﻠﻐﻨ‪ú‬ﺎ ﻣﺎ ارﺳﻠﻮ? ﺑﮧ ﻓﻘﺎﻟﺖ‪ :‬ﺳﻞ ام ﺳﻠﻤﺔ ر‪ 5‬اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ّ‬ ‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ ﺑﻤﺜﻞ ﻣﺎ ارﺳﻠﻮ? إ‪æÈ U‬ﺸﺔ‬ ‫إ´‪ú‬ﻢ ﻓﺎﺧ‪e‬ﺗ‪ú‬ﻢ ﺑﻘﻮﻟ‪ú‬ﺎ ﻓﺮدو? إ‪ U‬ام ﺳﻠﻤﺔ ر‪ 5‬اﷲ‬
‫ٔ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ‪ :‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ‬ ‫ٰ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ‪ ،‬ﻓﻘﺎﻟﺖ ام ﺳﻠﻤﺔ ر‪ 5‬اﷲ‬ ‫ر‪ 5‬اﷲ‬

‫‪409‬‬
 ّ ّ ٔ ‫ﺎ‬ú‫راﻳﺘﮧ ﻳﺼﻠﻴ‬
ٔ
ù‫ اﻟﻌ~ ﺛﻢ دﺧﻞ وﻋﻨﺪ‬Š‫ﻤﺎ ﻓﺈﻧﮧ ﺻ‬J‫اﻣﺎ ﺣ^ ﺻﻼ‬ ‫ﺎ ﺛﻢ‬ú‫ﻰ ﻋﻨ‬ú‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻨ‬
ٔ ٔ
•‫ﻨﺒﮧ ﻓﻘﻮ‬7 ‫ ﻗﻮ‬:‫ﺔ ﻓﻘﻠﺖ‬h‫ﻤﺎ ﻓﺎرﺳﻠﺖ إ´ﮧ ا ﺎر‬J‫ﺴﻮة ﻣﻦ ﺑ ﺣﺮام ﻣﻦ اﻻﻧﺼﺎر ﻓﺼﻼ‬å
ٔ ٰ ٔ
^‫ﺮ¿ﻌﺘ‬B‫ﺎﺗ^ ا‬J ‫ﻰ ﻋﻦ‬ú‫ ﺗﻨ‬õ‫ اﺳﻤﻌ‬û‫ ﻋﻨﮩﺎ ﻳﺎ رﺳﻮل اﷲ إ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬5‫ ﺗﻘﻮل ام ﺳﻠﻤﺔ ر‬:‫ﻟﮧ‬
ٔ ٔ ٔ ٔ
‫ﺔ ﻓﺎﺷﺎر ﺑﻴﺪہ‬h‫ ﻓﻔﻌﻠﺖ ا ﺎر‬:‫ ﻗﺎﻟﺖ‬،‫ ﻋﻨﮧ‬ù‫ﻤﺎ ﻓﺈن اﺷﺎر ﺑﻴﺪہ ﻓﺎﺳﺘﺎﺧﺮ‬ú‫واراک ﺗﺼﻠﻴ‬
ٔ ٔ ٔ ٔ ٔ ٔ
û‫ﺮ¿ﻌﺘ^ ﺑﻌﺪ اﻟﻌ~ اﻧﮧ اﺗﺎ‬B‫ﺳﺎﻟﺖ ﻋﻦ ا‬
ِ ‫ اﻣﻴﺔ‬ì‫ ﻳﺎ اﺑﻨﺔ ا‬:‫ﻓﺎﺳﺘﺎﺧﺮت ﻋﻨﮧ ﻓﻠﻤﺎ اﻧ~ف ﻗﺎل‬
ٔ
‫ﺮ‬ú‫ﻠﺘ^ ﺑﻌﺪ اﻟﻈ‬B‫ﺮ¿ﻌﺘ^ ا‬B‫ﻢ ﻓﺸﻐﻠﻮ? ﻋﻦ ا‬ú‫اﻧﺎس ﻣﻦ ﺑ ﻋﺒﺪ اﻟﻘ ﺲ ﺑﺎﻹﺳﻼم ﻣﻦ ﻗﻮﻣ‬
.(۱/۲۷۷:‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﺎﺗﺎن‬J ‫ﻤﺎ‬ú‫ﻓ‬
***
Furthermore, we see statements of the jurists in which a musall$
replied with an indication of the hand or accepted something other
than Qur’ n recitation from out of sal h, yet the sal h is not
invalidated. A few examples in this regard are presented below:
(1)
If a musall$ replies to a sal m with a gesture, his sal h will not be
invalidated.
ً
.‫ﺮه‬9‫ﻮا ﺑﻠﺴﺎﻧﮧ ﻻ ﺑﻴﺪہ ﺑﻞ ﻳ‬ú‫ﻮ ﺳ‬B‫ﺴﻼم و‬B‫ ورد ا‬:‫ر‬Q‫ ا‬ñ ‫ﻗﺎل‬
ٔ
.(۱/۶۱۶ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ﺷﺎ ﻣﻊ ا‬.‫ﺴﻼم ﺑﻴﺪہ‬B‫ﺎ رد ا‬J‫ ﻻ ﻳﻔﺴﺪ‬ù‫ ﻻ ﺑﻴﺪہ ا‬: ‫ﺸﺎ‬B‫وﻗﺎل ا‬
(2)
A musall$ is asked if this coin is genuine or counterfeit. He replies with
a gesture; his sal h will not be invalidated.
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ ﻗﺎل ﻧﻌﻢ‬ù‫ﻴﮧ او ﺣﺎﺟﺒﮧ ا‬ª‫ﺴﻼم ﺑﻴﺪہ او ﻃﻠﺐ ﻣﻨﮧ !ء ﻓﺎوﻣﺎ ﺑﺮاﺳﮧ او ﻋﻴ‬B‫ ا‬Š‫ﺼ‬g‫ﻮ رد ا‬B‫و‬
ٔ ٔ ٔ ٔ ً ٔ ٔ
‫ﻮ؟ ﻓﺎوﻣﺎ ﺑﻨﻌﻢ او ﻻ ﻟﻌﺪم‬J ‫ﻤﺎ وﻗﺎل اﺟﻴﺪ‬J‫ﺴﺎن در‬å‫ﻮ اراہ إ‬B ‫ و¿ﺬا‬õ‫او ﻻ ﻻ ﺗﻔﺴﺪ ﺑﺬﻟ‬
.( ‫ﻴﻞ اﻛﻴﮉ‬ú‫ ﺳ‬،۴۴۵ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.„‫ﻜﺜ‬B‫اﻟﻌﻤﻞ ا‬
(3)
A musall$ is asked about the number of rak‛ats which have been
completed and he replies by indicating with his fingers. His sal h will
not be invalidated.

410
 ٔ ٔ ٔ ٔ ٔ
‫ >ﻢ ﺻﻠﻴﺘﻢ؟‬Š‫ﻠﻤﺼ‬B ù‫ﺴﺌﻠﺔ ﻣﻦ ﻗﺎل ﻟﮧ ا‬: ñ ù‫ﺮ اﻧﮧ اﺟﺎب ﻓﻴﻤﻦ ا‬9‫ ﺑ‬ì‫ ﻋﻦ ا‬ù‫ورو‬
ٔ ٔ ٔ ٔ
‫ﻢ ﺻﻠﻮا‬ú‫ اﻧ‬U‫ﺜﻼث إ‬C‫ﻢ ﺻﻠﻮا ر¿ﻌﺘ^ و‬ú‫ اﻧ‬U‫ﺎ إ‬ú‫ ﺑﺈﺻﺒﻌ^ ﻣﻨ‬ù‫ ﺑﻴﺪہ ا‬Š‫ﺼ‬g‫ﻓﺎﺷﺎر إ´ﮧ ا‬
ً
.(‫ﺳﮩﻴﻞ‬،۴۴۴ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬،õ‫ﻮ ذﻟ‬Ø‫ﺛﻼﺛﺎ و‬
(4)
A person was standing alone in the rear row so he pulled a person back
from the row in front of him. The one in the front row obliged and
came to the rear. The preferred view in this regard is that the sal h
will not be invalidated.
(5)
A person was performing sal h. Another person enters from outside
and says to the musall$: “Move forward.” The musall$ obliges to this
instruction which was issued from out of sal h. His sal h will not be
invalidated.
(6)
A person joined a row of musall$s and a musall$ made place for him.
‛All mah Sh m$ rahimahull h says that the preferred view is that the
person’s sal h will not be invalidated irrespective of whether the
musall$ made place after he was asked by the person or made place on
his own accord.
Ad-Durr al-Mukht r:
ّ ٔ
‫ ﻣﻦ ﺳﺪ ﻓﺮﺟﺔ‬:‫ ا@ﺪﻳﺚ‬Ú‫ و‬،‫ﻢ‬J„‫ •ﻘﺼ‬û‫ﺎ‬œ‫ ﻟﮧ ﺧﺮق ا‬û‫ﺎ‬œ‫ اﻻول ﻻ ا‬ñ ‫ﻮ وﺟﺪ ﻓﺮﺟﺔ‬B‫و‬
ٔ
‫ ﻋﻨﺪ‬õ‫ﻞ ﻣﻦ )ﺴﺘﻤﺴ‬ú‫ﺬا ﻳﻌﻠﻢ ﺟ‬úC‫ و‬.‫ﺼﻼة‬B‫ ا‬ñ ‫ﻢ ﻣﻨﺎﻛﺐ‬9‫ ﺧﻴﺎر¿ﻢ ا´ﻨ‬:‫ وﺻﺢ‬.‫ﻏﻔﺮ ﻟﮧ‬
ٔ
‫ﺼﻨﻒ وﻏ„ہ‬g‫ﻦ ﻧﻘﻞ ا‬9‫ ﻟ‬،‫ ا‘ﺤﺮ‬ñ ‫ﺴﻂ‬ê ‫ﺎء ﻛﻤﺎ‬h‫ﻈﻦ اﻧﮧ ر‬h‫ﺼﻒ و‬B‫ ا‬ñ ‫ﻨﺒﮧ‬7 ‫دﺧﻮل داﺧﻞ‬
ّ ‫ﺴﺌﻠﺔ ﻣﻦ ﺟﺬب ﻣﻦ‬: ñ ‫ﺎ ﻣﺎ ¬ﺎﻟﻔﮧ ﺛﻢ ﻧﻘﻞ ﺗﺼﺤﻴﺢ ﻋﺪم اﻟﻔﺴﺎد‬J„‫ﻋﻦ اﻟﻘﻨﻴﺔ وﻏ‬
‫ﺼﻒ‬B‫ا‬
ٔ
.‫ﻓﺘﺎﺧﺮ‬

:‫ﺑﺪﻳﻦ‬È ‫ﻗﺎل اﺑﻦ‬

ٔ ٔ ً ٔ
‫ﺴﺒﺐ ان ﻳﺘﺤﺮک‬ê ‫ﺎء‬h‫ﻈﻦ ان ﻓﺴﺤﮧ ﻟﮧ ر‬h‫ ﻧﻘﻼ ﻋﻦ ﻓﺘﺢ اﻟﻘﺪﻳﺮﻗﺎل و‬ù‫ ا‘ﺤﺮ ا‬ñ ‫ﺴﻂ‬ê ‫ﻛﻤﺎ‬
ٔ ّ ٔ
‫ﺼﻒ‬B‫ ا‬ñ ‫ﺎ‬ú‫ﻮر ﺑ‬:‫ﺎ‬g‫ﺴﺪ اﻟﻔﺮﺟﺎت ا‬B ‫ إدراک اﻟﻔﻀﻴﻠﺔ و½ﻗﺎﻣﺔ‬š ‫ﻧﺔ‬È‫ﻻﺟﻠﮧ ﺑﻞ ذاک إ‬
ٔ
.‫ﺮةﻛﺜ„ة‬ú‫ﺬا ﺷ‬J ñ ‫واﻻﺣﺎدﻳﺚ‬

411
‫ ا‘ﺤﺮ واﻟﻔﺘﺢ ﻣﻦ ا@ﺪﻳﺚ‬ñ ‫ﻨﺒﻄﮧ‬Õ‫ ﻣﺎ اﺳ‬š ‫ﺼﻨﻒ وﻏ„ہ اﻟﺦ( اﺳﺘﺪرک‬g‫ﻦ ﻧﻘﻞ ا‬9‫)ﻟ‬
ٔ ٓ ٔ ٔ
‫ﻮ ﺟﺬﺑﮧ اﺧﺮ ﻓﺘﺎﺧﺮ‬B :‫ﻨﺢ ﺑﻌﺪ ان ذﻛﺮ‬g‫ ا‬ñ ‫ﺼﻨﻒ‬g‫ وﻋﺒﺎرة ا‬،‫ﺴﺌﻠﺔ‬g‫ ا‬ñ ‫ﻠﻤﻨﻘﻮل‬B ‫ﺎﻟﻒ‬4 ‫ﺑﺎﻧﮧ‬
ٔ ٔ P ٔ
‫ﺮہ او دﺧﻞ رﺟﻞ‬:‫ﺼﻞ ﻣﻨﻔﺮد ﺗﻘﺪم ﻓﺘﻘﺪم ﺑﺎ‬g ‫ ﻗﻴﻞ‬:‫ اﻟﻘﻨﻴﺔ‬Ú‫ و‬،‫اﻻﺻﺢ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬
ٔ
‫ ان ﻳﻤﻜﺚ ﺳﺎﻋﺔ‬ü‫ﺒ‬ªh‫ن ﻋﻠﻴﮧ ﻓﺴﺪت ﺻﻼﺗﮧ و‬ðg‫ وﺳﻊ ا‬Á‫ ﺣ‬Š‫ﺼ‬g‫ﺼﻒ ﻓﺘﻘﺪم ا‬B‫ﻓﺮﺟﺔ ا‬
ٔ ٔ ٔ ّ ٔ
‫ ﻣﺎ‬:‫ اﻗﻮل‬U‫ﺮ اﷲ ﺗﻌﺎ‬:‫ ﺑﺎﻧﮧ اﻣﺘﺜﺎل ﻟﻐ„ ا‬ù‫ ©ح اﻟﻘﺪور‬ñ ‫ وﻋﻠﻠﮧ‬،‫ ﻧﻔﺴﮧ‬ù‫ﺛﻢ ﻳﺘﻘﺪم ﺑﺮا‬
ٔ ٔ
‫ ﻻﻧﮧ‬،‫ﺴﺌﻠﺔ اﻟﻘﻨﻴﺔ‬: ñ ‫ﻤﺎ ﻳﻔﻴﺪ ﺗﺼﺤﻴﺢ ﻋﺪم اﻟﻔﺴﺎد‬C‫ﺗﻘﺪم ﻣﻦ ﺗﺼﺤﻴﺢ ﺻﻼة ﻣﻦ ﺗﺎﺧﺮ ر‬
ٔ ٔ ّ ٔ
‫ﺬا وﻗﺪ ذﻛﺮ‬J ...‫ﺮہ ام ﻻ‬:‫ ﺑﺎ‬õ‫ﻢ ﻳﻔﺼﻞ ﺑ^ ﻛﻮن ذﻟ‬B‫ﺬﺑﮧ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و‬7 ‫ﻣﻊ ﺗﺎﺧﺮہ‬
ٔ
‫ ﺛﻢ ردہ ﺑﺎن اﻣﺘﺜﺎﻟﮧ إﻧﻤﺎ‬ù‫ﺮ ﻋﻦ اﻟﻘﻨﻴﺔ و©وح اﻟﻘﺪور‬: ‫ﺒﺎﻧﻴﺔ ﻣﺎ‬J‫ﻮ‬B‫ ©ح ا‬ñ U‫“ﻧﺒﻼ‬B‫ا‬
ٔ
.(۱/۵۷۱ : ‫ )ﺷﺎ‬. ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻼ ﻳ‬Š‫ﺮ رﺳﻮل اﷲ ﺻ‬:‫ﻮ ﻻ‬J
ٔ
:‫ﺑﺪﻳﻦ‬È ‫ وﻗﺎل اﺑﻦ‬...‫ﺼﻒ ﻓﻮﺳﻊ ﻟﮧ ﻓﺴﺪت‬B‫ او دﺧﻞ ﻓﺮﺟﺔ ا‬:‫ر‬Q‫ﺼﻼة ﻣﻦ ا‬B‫ ﻣﻔﺴﺪات ا‬Ú‫و‬
.(۱/۶۲۲: ‫ )ﺷﺎ‬.‫ﻌﺘﻤﺪ ﻓﻴﮧ ﻋﺪم اﻟﻔﺴﺎد‬g‫ا‬
(7)
An im m lengthens his ruk0‛ so that the person who just joined the
sal h may get the ruk0‛ with him. If the im m does this with the
intention of aiding another in an act of obedience, it will be
permissible and will not invalidate the sal h even though the im m
gave consideration to someone who is out of sal h.
ٔ ٔ ٔ
‫ﻮ اراد‬B‫ إن ﻋﺮﻓﮧ و½ﻻ ﻓﻼ ﺑﺎس ﺑﮧ و‬ù‫ ا‬:‫ﺮ¿ﻮع واﻟﻘﺮاء ة ﻹدراک ا ﺎ‬B‫ﻤﺎ إﻃﺎلة ا‬h‫ﺮ‬7 ‫و¿ﺮہ‬
ً ٰ
‫ﺮہ اﺗﻔﺎﻗﺎ۔‬9‫ﻢ ﻳ‬B U‫ﺗﻌﺎ‬ ‫ اﷲ‬U‫ا•ﻘﺮب إ‬
ٔ ٔ ٔ
ù‫ء ﺳﻮ‬2ê ‫ ﺧﺎصة ﻣﻦ ﻏ„ان ﻳﺘﺨﺎﻟﺞ ﻗﻠﺒﮧ‬ù‫ اﷲ ا‬U‫ﻮاراد ا•ﻘﺮب إ‬B‫و‬:ؒ ‫ﺸﺎ‬B‫ﻗﺎل ا‬
ٔ
‫ إدراک ر¿ﻊة ﻣﻄﻠﻮب‬š ‫نة‬È‫ﻗﺼﺪ اﻹ‬:‫ﺮ¿ﻊة۔۔۔اﻗﻮل‬B‫ إدراک ا‬š ‫نة‬È‫ وﻻإ‬Á‫ا•ﻘﺮب ﺣ‬
ً ٰ ٔ ‫ﺮ¿ﻊة‬B‫ﻓﻘﺪ ©ﻋﺖ إﻃﺎلة ا‬
‫ﻠﻨﺎس‬B ‫نة‬È‫ﻼف إ‬y‫ ا‬š ‫ ﻏ„ہ‬ñ ‫ اﻟﻔﺠﺮاﺗﻔﺎﻗﺎ و¿ﺬا‬ñ •‫اﻻو‬
(۱/۴۹۵: ‫ﺎ۔۔۔)ﺷﺎ‬ú‫ إدراﻛ‬š
In the light of the above-quoted Ah d$th and statements of the jurists
it becomes clear that if a musall$ accepts an instruction out of sal h –
provided it is not with regard to the Qur’ n recitation – then his sal h
will not be invalidated. The loudspeaker is not a part of sal h [it is out
of sal h] which is a means of conveying the voice of the im m to the
muqtad$s. There is no harm whatsoever in performing sal h with it
nor is there any reason in this which could invalidate the sal h.
Furthermore, the loudspeakers of the past were of inferior quality
412
[causing a disturbance in sal h]. Present day loudspeakers do not
cause such problems. If the correction in Qur’ n recitation is accepted
from someone out of sal h then the sal h will be invalidated.
All h ta‛ l knows best.

413
 Makrūh Acts Of Salāh
Switching off a cell-phone through a minimal action
Question
If a cell-phone rings while in sal h, can a person switch it off through a
minimal action?
Answer
It is permissible to switch off a cell-phone if it rings in the course of
sal h provided it is done through a minimal action. In other words, a
person may insert one hand in his pocket and switch it off. His sal h
will not be invalidated but makr0h.
Before a person commences sal h, it is essential for him to switch his
cell-phone off or to silent mode. He must be particular in this regard.
However, if he forgets and it rings in sal h, he must switch it off
immediately through a minimal action because its continuous ringing
is most disturbing to other musall$s. It is also disturbing to the person
himself.
It is related in a Had$th that Ras0lull h sallall hu ‛alayhi wa sallam was
performing sal h when he heard the crying of a child. He shortened
his sal h so that the child’s mother is not discomforted. We learn from
this that when a child cries, it is difficult to silence him. This is why
Ras0lull h sallall hu ‛alayhi wa sallam took due consideration of this.
In the same way, when a cell-phone starts to ring, it will be even more
important to switch it off because, like a child, a cell-phone does not
fall silent quickly. Furthermore, it is disturbing to the musall$s.
Bukh r$ Shar$f:
ٔ ٔ ٔ
‫ﺪ‬h‫ﺼﻼة ار‬B‫ ا‬ñ ‫ ﻻﻗﻮم‬û‫ إ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ﻗﺘﺎدة ر‬ì‫ﻋﻦ ا‬
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
‫ ﻗﺎل‬:‫ رواﻳﺔ‬Ú‫ و‬.‫ اﻣﮧ‬š ‫ ﻛﺮاﮨﺔ ان اﺷﻖ‬F‫ ﺻﻼ‬ñ ‫ﻮز‬z‫ ﻓﺎ‬.‫ﺼ‬B‫ﺎء ا‬9‫ان اﻃﻮل ﻓﻴﮩﺎ ﻓﺎﺳﻤﻊ ﺑ‬
ٔ ٔ ٔ ٔ ٔ
‫ﺎ اﻋﻠﻢ ﻣﻦ‬Ý F‫ ﺻﻼ‬ñ ‫ﻮز‬z‫ ﻓﺎ‬:‫ رواﻳﺔ‬Ú‫ و‬.‫ اﻣﮧ‬8‫ﺎﻓﺔ ان ﺗﻔ‬4 ‫ ﻓﻴﺨﻔﻒ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ا‬
ٔ ٔ ٔ ٔ
‫ ﺑﺎب‬،۱/۹۸ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ اﻣﮧ‬š ‫ ﻛﺮاﮨﺔ ان اﺷﻖ‬:‫ رواﻳﺔ‬Ú‫ و‬.‫ﺎﺋﮧ‬9‫ﺷﺪة وﺟﺪ اﻣﮧ ﻣﻦ ﺑ‬
ٔ
.(.‫ﺼ‬B‫ﺎء ا‬9‫ﺼﻼة ﻋﻨﺪ ﺑ‬B‫اﺧﻒ ا‬
Imd d al-Fatt h:

414
 ٔ
...‫ﺼﻠﻮة‬B‫ﻜﺮوﮨﺎت ا‬: Ú‫ و‬...‫ﻘﺎم ﺑﻴﺪ واﺣﺪة ﻗﻠﻴﻞ‬h‫ و‬...„‫دة ﻛﺜ‬È ‫ ان ﻣﺎ ﻳﻘﺎم ﺑﺎ´ﺪﻳﻦ‬û‫ﺎ‬œ‫وا‬
.(‫ ﺑ„وت‬،۳۸۳‫۔‬۳۵۹ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺮہ اﻟﻌﻤﻞ اﻟﻘﻠﻴﻞ‬9h‫و‬
Al-Fat w al-Hind$yyah:
‫ﻮ‬ú‫ ﻣﺎ ﻳﻘﺎم ﺑﻴﺪ واﺣﺪ ﻓ‬L‫ و‬à‫ﺧ‬°B‫ﻴﻂ ا‬Ÿ ñ ‫ ﻛﺬا‬،‫ﺼﻼة واﻟﻘﻠﻴﻞ ﻻ‬B‫ﻜﺜ„ ﻳﻔﺴﺪ ا‬B‫اﻟﻌﻤﻞ ا‬
ٔ
‫ﻮ ﻧﻈﺮ إ´ﮧ ﻧﺎﻇﺮ ﻣﻦ ﺑﻌﻴﺪ إن [ﻧﺖ ﻻ‬B ‫ ﻗﺎﺿﻴﺨﺎن واﻧﮧ‬ù‫ ﻓﺘﺎو‬ñ ‫ﻢ ﻳﺘﻜﺮر ﻛﺬا‬B ‫)ﺴ„ ﻣﺎ‬
ٔ ٔ
ñ ‫ﻮ اﻻﺻﺢ ﻛﻤﺎ‬J ‫ﺬا‬J‫ ﻓﻠ ﺲ ﺑﻤﻔﺴﺪ و‬õ‫ﻮ ﻛﺜ„ ﻣﻔﺴﺪ و½ن ﺷ‬ú‫ﺼﻼة ﻓ‬B‫ ﻏ„ ا‬ñ ‫ اﻧﮧ‬õ‫)ﺸ‬
ٔ
‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﻮ اﺧﺘﻴﺎر اﻟﻌﺎﻣﺔ ﻛﺬا‬J‫ و‬à‫ﺧ‬°B‫ﻴﻂ ا‬Ÿ ñ ‫ﻮ اﺣﺴﻦ ﻛﺬا‬J‫ و‬.^‫ﻴ‬ž•‫ا‬
ٔ ً
‫ﺴﺎﺑﻊ‬B‫ ا‘ﺎب ا‬،۱/۱۰۱ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻼﺻﺔ و½ن ﺗﻘ¾ ﺳﻴﻔﺎ او ﻧﺰﻋﮧ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬y‫وا‬
.(‫ﺎ‬ú‫ﺮہ ﻓﻴ‬9‫ﺼﻼة وﻣﺎ ﻳ‬B‫ﻓﻴﻤﺎ ﻳﻔﺴﺪ ا‬
Nid ’e Sh h$:
The issue of switching off a cell-phone during sal h:
Before a person commences sal h, it is essential for him to switch off
his cell-phone. He must make it a habit to be very particular in this
regard. However, if he coincidentally forgot to switch it off and it rings
while he is in sal h, he must switch it off through a minimal action (i.e.
with one hand).1
All h ta‛ l knows best.
Performing salāh while having a jacket draped over
one’s shoulders
Question
A person drapes his jacket over his shoulders without inserting his
hands into the jacket sleeves, and performs sal h in this way. Will it
cause any deficiency in his sal h?
Answer
Draping a jacket over one’s shoulders in this manner without inserting
one’s hands into the jacket sleeves and performing sal h in this way is
classified as sadl, i.e. suspending a garment. It is makr0h to do this.
Thus, in the above-described situation the sal h will be makr0h.
Fath al-Qad$r Ma‛a al-Hid yah:

1
Monthly Nid ’e Sh h$, p. 14, December 2006. Published from Mur d b d.
415
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻ )ﺴﺪل ﺛﻮ‪C‬ﮧ ﻻﻧﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﻧ‪ú‬ﻰ ﻋﻦ ا‪B‬ﺴﺪل و‪J‬ﻮ ان ‪#‬ﻌﻞ ﺛﻮ‪C‬ﮧ ‪ š‬راﺳﮧ‬
‫ٔ‬ ‫ٔ‬
‫و¿ﺘﻔﻴﮧ ﺛﻢ ﻳﺮﺳﻞ اﻃﺮاﻓﮧ ﻣﻦ ﺟﻮاﻧﺒﮧ‪ .‬و‪ Ú‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪) :‬ﻗﻮﻟﮧ ﻻﻧﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﻧ‪ú‬ﻰ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪B‬ﺴﺪةل( ﻋﻦ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻧ‪ú‬ﻰ ﻋﻦ ا‪B‬ﺴﺪل ‪ñ‬‬
‫ٔ‬ ‫وان ﻳﻐﻄﻰ ا‪B‬ﺮﺟﻞ ﻓﺎہ‪ٔ .‬اﺧﺮﺟﮧ ٔاﺑﻮ ٔ‬
‫ٔ‬
‫داود وا@ﺎ>ﻢ وﺻﺤﺤﮧ )ﻗﻮﻟﮧ و‪J‬ﻮ ان ﻳﻀﻊ اﻟﺦ(‬ ‫ا‪B‬ﺼﻼة‬
‫ٔ ً‬
‫و‪h‬ﺼﺪق اﻳﻀﺎ ‪ š‬ﻟ‪ž‬ﺲ اﻟﻘﺒﺎء ﻣﻦ ﻏ„ ادﺧﺎل ا´ﺪﻳﻦ ﻛﻤﻴﮧ‪ ،‬وﻗﺪ ‪ã‬ح ﺑﺎ‪B‬ﻜﺮاﻫﺔ ﻓﻴﮧ‪) .‬ﻓﺘﺢ‬
‫اﻟﻘﺪﻳﺮ ﻣﻊ اﻟ‪ú‬ﺪاﻳﺔ‪ ،۱/۴۱۲ :‬ﻓﺼﻞ و‪9h‬ﺮہ ‪B‬ﻠﻤﺼ‪ ،Š‬دار اﻟﻔﻜﺮ‪ .‬و¿ﺬا ‪ ñ‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪:‬‬
‫‪،۱/۲۴‬ﻛﻮﺋﺘﺔ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬
‫وﻣﻦ ا‪B‬ﺴﺪل ان ‪#‬ﻌﻞ اﻟﻘﺒﺎء ‪ š‬ﻛﺘﻔﻴﮧ و‪B‬ﻢ ﻳﺪﺧﻞ ﻳﺪﻳﮧ ‪ ñ‬ا‪B‬ﻜﻤ^‪ ،‬ﻗﺎ‪B‬ﻮا‪ :‬وﻣﻦ ﺻ‪ ñ Š‬ﻗﺒﺎء‬
‫ٔ‬
‫ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﺪﺧﻞ ﻳﺪﻳﮧ ‪ ñ‬ﻛﻤﻴﮧ و)ﺸﺪہ ﺑﺎ‪g‬ﻨﻄﻘﺔ ‪4‬ﺎﻓﺔ ا‪B‬ﺴﺪل ﻛﺬا ‪ ñ‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن‪.‬‬
‫)ﻓﺘﺎو‪ ù‬ﮨﻨﺪﻳﺔ‪.(۱/۱۰۶ :‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫وا‪B‬ﺼﺤﻴﺢ ا=‪ ù‬ﻋﻠﻴﮧ ﻗﺎﺿﻴﺨﺎن‪ ،‬وا ﻤ‪ú‬ﻮر اﻧﮧ ﻳ‪9‬ﺮہ ﻻﻧﮧ إذا ‪B‬ﻢ ﻳﺪﺧﻞ ﻳﺪﻳﮧ ‪ ñ‬ﻛﻤﻴﮧ‬
‫ٔ‬
‫ﺻﺪق ﻋﻠﻴﮧ اﺳﻢ ا‪B‬ﺴﺪل ﻻﻧﮧ إرﺧﺎء ‪B‬ﻠﺜﻮب ﺑﺪون ﻟ‪ž‬ﺲ ﻣﻌﺘﺎد‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪š ù‬‬
‫‪:‬ﺮا اﻟﻔﻼح‪ ،۳۵۰ :‬ﻓﺼﻞ ‪ ñ‬ا‪g‬ﻜﺮوﮨﺎت‪ ،‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪ ñ‬اﻣﺪاد اﻟﻔﺘﺎح‪.(۳۷۹ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing salāh with a shawl or scarf, while its‬‬
‫‪corners are left hanging‬‬
‫‪Question‬‬
‫‪Will there be any deficiency in the sal h if a person wears a shawl or‬‬
‫?‪scarf in such a manner that its corner or corners are left hanging‬‬
‫‪Answer‬‬
‫‪If a corner of a shawl or scarf is thrown over the shoulder, it will not‬‬
‫‪cause any deficiency in the sal h. However, if both corners are left‬‬
‫‪hanging, the sal h will be makr0h.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪9h‬ﺮہ ﺳﺪﻟﮧ‪ ...‬ا‪B‬ﺴﺪل و‪J‬ﻮ ان ‪#‬ﻌﻞ ا‪œ‬ﻮب ‪ š‬راﺳﮧ و¿ﺘﻔﻴﮧ و‪h‬ﺮﺳﻞ ﺟﻮاﻧﮧ ﻣﻦ ﻏ„ ان‬
‫ٔ‬
‫ﻳﻀﻤ‪ú‬ﺎ‪ ...‬و‪ Ú‬اﻟﻈ‪h„ú‬ﺔ ‪J‬ﻮ ان ﻳﻀﻊ ﺛﻮ‪C‬ﮧ ‪ š‬ﻛﺘﻔﻴﮧ و‪h‬ﺮﺳﻞ ﻃﺮﻓﻴﮧ اﻧﺘ‪ú‬ﻰ‪ .‬و‪ë Ú‬ﻤﻊ‬

‫‪416‬‬
 ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺮواﻳﺎت‪B :‬ﻮ [ن ‪7‬ﺖ ا‪B‬ﺮداء ﻗﻤﻴﺺ او ﺛﻮب اﺧﺘﻠﻔﻮا ‪ ñ‬ﻛﺮاﻫﺔ ا‪B‬ﺴﺪل وا‪B‬ﺼﺤﻴﺢ اﻧﮧ ﻳ‪9‬ﺮہ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﻧﺘ‪ú‬ﻰ‪ .‬و‪ Ú‬ا‘ﺤﺮ ﻋﻦ ﻓﺘﺢ اﻟﻘﺪﻳﺮ ان ا‪B‬ﺴﺪل ﻳﺼﺪق ‪ š‬ان ﻳ‪9‬ﻮن ا‪g‬ﻨﺪﻳﻞ ‪:‬ﺮﺳﻼ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺘﻔﻴﮧ ﻛﻤﺎ ﻳﻌﺘﺎدہ ﻛﺜ„ ﻓﻴ‪ª‬ﺒ‪g ü‬ﻦ ‪ š‬ﻋﻨﻘﮧ ﻣﻨﺪﻳﻞ ان ﻳﻀﻌﮧ ﻋﻨﺪ ا‪B‬ﺼﻼة‪ ،‬وﻻ ﻓﺮق ﺑ^ ان‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻳ‪9‬ﻮن ا‪œ‬ﻮب ‪Ÿ‬ﻔﻮﻇﺎ ﻋﻦ ا‪B‬ﻮﻗﻮع او ﻻ اﻧﺘ‪ú‬ﻰ‪ ،‬وذﻟ‪ õ‬ﻟﻘﻮل ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ‬
‫وان ﻳﻐﻄﻰ ا‪B‬ﺮﺟﻞ ﻓﺎہ‪ٔ ) .‬اﺧﺮﺟﮧ ٔاﺑﻮ ٔ‬
‫داود ‪ ñ‬ا‪B‬ﺼﻼة ﺑﺎب ﻣﺎ‬
‫ٔ‬
‫ﻋﻠﻴﮧ ا‪B‬ﺴﻼم‪ :‬ﻧ‪ú‬ﻰ ﻋﻦ ا‪B‬ﺴﺪل‬
‫ﺟﺎء ‪ ñ‬ا‪B‬ﺴﺪل ‪ ñ‬ا‪B‬ﺼﻼة‪ .۶۴۳ :‬واﻟ‪O‬ﻣﺬ‪ ñ ù‬ا‪B‬ﺼﻼة ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻛﺮاﻫﺔ ا‪B‬ﺴﺪل ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺼﻼة ﻣﻦ ز‪h‬ﺎدة ان ﻳﻐﻄﻰ ا‪B‬ﺮﺟﻞ ﻓﺎہ‪ .۳۷۸ :‬وا‘ﻴ‪ ñ þú‬ا‪B‬ﺼﻼة ﺑﺎب ﻛﺮا‪J‬ﻴﺔ ا‪B‬ﺴﺪل ‪ñ‬‬
‫ا‪B‬ﺼﻼة‪ .۲/۲۴۲ :‬واﺑﻦ ﺣﺒﺎن ‪ ñ‬ﺻﺤﻴﺤﮧ ‪ ñ‬ا‪B‬ﺼﻼة‪ .۲۲۸۹ :‬وا@ﺎ>ﻢ ‪ ñ‬ا‪g‬ﺴﺘﺪرک‪،۱/۲۵۳ :‬‬
‫ٔ‬
‫وﻗﺎل‪ :‬ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪© š‬ط ا‪B‬ﺸﻴﺨ^ و‪B‬ﻢ ¬ﺮﺟﺎہ ﻓﻴﮧ‪ ،‬وواﻓﻘﮧ ا=‪ (.J‬و‪ Ú‬ا‪g‬ﺤﻴﻂ ﻻﻧﮧ‬
‫¡ﺸﺒﮧ ﺑﻔﻌﻞ ا´‪ú‬ﻮد ﺣﺎل ﻋﺒﺎدة ا•„ان‪ .‬اﻧﺘﮩﻰ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۷۹ :‬ﻓﺼﻞ ‪ ñ‬ا‪g‬ﻜﺮوﮨﺎت‪،‬‬
‫ﺑ„وت(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫و¿ﺮہ ﺳﺪل )‪7‬ﺮ‪h‬ﻤﺎ ‪B‬ﻠﻨ‪ú‬ﻰ( ﺛﻮ‪C‬ﮧ ا‪ ù‬إرﺳﺎﻟﮧ ﺑﻼ ﻟ‪ž‬ﺲ ﻣﻌﺘﺎد‪ ...‬ﻛﺸﺪ وﻣﻨﺪﻳﻞ ﻳﺮﺳﻠﮧ ﻣﻦ‬
‫ٔ‬
‫ﻛﺘﻔﻴﮧ‪ ،‬ﻓﻠﻮ ﻣﻦ اﺣﺪ‪J‬ﻤﺎ ‪B‬ﻢ ﻳ‪9‬ﺮہ ﻛﺤﺎﻟﺔ ﻋﺬر‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ )ﻗﻮﻟﮧ ﻛﺸﺪ( ‪J‬ﻮ !ء ﻳﻌﺘﺎد‬
‫وﺿﻌﮧ ‪ š‬ا‪B‬ﻜﺘﻔ^ ﻛﻤﺎ ‪ ñ‬ا‘ﺤﺮ وذﻟ‪Ø õ‬ﻮ ا‪B‬ﺸﺎل‪ ...‬و‪ Ú‬ﺗﻘﺮ‪h‬ﺮات ا‪B‬ﺮاﻓ ‪) ...‬ﻗﻮل ا‪B‬ﺸﺎرح‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻓﻠﻮ ﻣﻦ اﺣﺪ‪J‬ﻤﺎ ‪B‬ﻢ ﻳ‪9‬ﺮہ( ا‪ ù‬اﺣﺪ ﻛﺘﻔﻴﮧ وﻟﻒ ا‘ﺎ ‪ š‬ﻋﻨﻘﮧ‪ ،‬ﺳﻨﺪ‪ ù‬ﺗﺎ‪:‬ﻞ و‪C‬ﮧ ﻳﻌﻠﻢ‬
‫ﻋﺪم ا‪g‬ﺨﺎﻟﻔﺔ ‪g‬ﺎ ‪ ñ‬ا‘ﺤﺮ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ﻣﻊ ﺣﺎﺷ ﺘﮧ ‪7‬ﺮ‪h‬ﺮ ا‪g‬ﺨﺘﺎر‪۸۴/ ۱/۶۳۹ :‬‬
‫‪:‬ﻜﺮوﮨﺎت ا‪B‬ﺼﻼة(‪.‬‬
‫‪Al-Jauharah an-Nayyirah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ وﻻ )ﺴﺪل ﺛﻮ‪C‬ﮧ( و‪J‬ﻮ ان ﻳﻠﻘﻴﮧ ﻣﻦ راﺳﮧ إ‪ U‬ﻗﺪﻣﻴﮧ او ﻳﻀﻊ ا‪B‬ﺮداء ‪ š‬ﻛﺘﻔﻴﮧ و‪B‬ﻢ‬
‫ﻳﻌﻄﻔﮧ ‪ š‬ﺑﻌﻀﮧ‪) .‬ا ﻮ‪J‬ﺮة ا•„ة‪ ،۷۵ :‬اﻣﺪادﻳﺔ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪Hadrat Muft$ Rash$d S hib rahimahull h said that the Arab norm of‬‬
‫‪suspending the head-scarf is permissible without any detestability.1‬‬
‫‪However, this does not make sense because Arabs are in the habit of‬‬
‫‪suspending the scarf and playing with it in sal h. This action makes it‬‬
‫‪even more makr0h. It is therefore our opinion that one should abstain‬‬
‫‪from suspending the scarf in the manner done by Arabs.‬‬

‫‪1‬‬
‫‪Ahsan al-Fat w , vol. 3, p. 408.‬‬
‫‪417‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing salāh with folded sleeves‬‬
‫‪Question‬‬
‫‪How is it to perform sal h with folded sleeves? In other words, by‬‬
‫‪having the elbows exposed.‬‬
‫‪Answer‬‬
‫‪It is makr0h to fold the sleeves in sal h without any real need. If the‬‬
‫‪sleeves were folded up for the sake of performing wud0’ or any other‬‬
‫‪reason, they must be unfolded and then the person may commence‬‬
‫‪with his sal h. If he leaves his sleeves folded because he is rushing to‬‬
‫‪join the congregation, it will be better to unfold them gradually so that‬‬
‫‪it does not entail an excessive action (‛amal-e-kath$r).‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫و‪9h‬ﺮہ ¡ﺸﻤ„ ﻛﻤﻴﮧ ﻋﻨ‪ú‬ﻤﺎ ﻟﻘﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ا‪:‬ﺮت ان اﺳﺠﺪ ‪ š‬ﺳﺒﻌﺔ اﻋﻈﻢ‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وان ﻻ ا‪³‬ﻒ ﺷﻌﺮا وﻻ ﺛﻮ‪C‬ﺎ‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﮧ‪ .‬و‪J‬ﻮ ﻳﺘﻀﻤﻦ ﻛﺮاﻫﺔ ¡ﺸﻤ„ ا‪B‬ﻜﻤ^ و‪g‬ﺎ ﻓﻴﮧ ﻣﻦ‬
‫ٔ‬
‫ا ﻔﺎء ا‪g‬ﻨﺎ‪B ñ‬ﻠﺨﺸﻮع ‪g‬ﺎ ﻓﻴﮧ ﻣﻦ ا•‪ú‬ﺎون وا•‪ð‬ﺳﻞ وﻗﻠﺔ اﻻدب‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ۳۷۷ :‬ﻓﺼﻞ‬
‫‪ ñ‬ا‪g‬ﻜﺮوﮨﺎت‪ ،‬ﺑ„وت(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻛﻤﺸﻤﺮ >ﻢ او ذﻳﻞ( ا‪ ù‬ﻛﻤﺎ ‪B‬ﻮ دﺧﻞ ‪ ñ‬ا‪B‬ﺼﻼة و‪J‬ﻮ ‪:‬ﺸﻤﺮ ﻛﻤﮧ او ذﻳﻠﮧ‪ ،‬واﺷﺎر‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺬﻟ‪ õ‬إ‪ U‬ان ا‪B‬ﻜﺮاﻫﺔ ﻻ ‪á‬ﺘﺺ ﺑﺎ‪B‬ﻜﻒ و‪J‬ﻮ ‪ ñ‬ا‪B‬ﺼﻼة ﻛﻤﺎ اﻓﺎدہ ‪© ñ‬ح ا‪g‬ﻨﻴﺔ‪ ،‬ﻟ‪9‬ﻦ ﻗﺎل‬
‫ٔ‬
‫‪ ñ‬اﻟﻘﻨﻴﺔ‪ :‬واﺧﺘﻠﻒ ﻓﻴﻤﻦ ﺻ‪ Š‬وﻗﺪ ﺷﻤﺮ ﻛﻤﻴﮧ ﻟﻌﻤﻞ [ن ﻳﻌﻤﻠﮧ ﻗﺒﻞ ا‪B‬ﺼﻼة او ‪J‬ﻴ‪ƒ‬ﺘﮧ ذﻟ‪õ‬‬
‫وﻣﺜﻠﮧ ﻣﺎ ‪B‬ﻮ ﺷﻤﺮ ‪B‬ﻠﻮﺿﻮء ﺛﻢ ﻋﺠﻞ ﻹدراک ا‪B‬ﺮ¿ﻌﺔ ﻣﻊ اﻹﻣﺎم‪ ،‬و½ذا دﺧﻞ ‪ ñ‬ا‪B‬ﺼﻼة ﻛﺬﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻠﻨﺎ ﺑﺎ‪B‬ﻜﺮاﻫﺔ ﻓ‪ú‬ﻞ اﻻﻓﻀﻞ إرﺧﺎء ﻛﻤﻴﮧ ﻓﻴ‪ú‬ﺎ ﺑﻌﻤﻞ ﻗﻠﻴﻞ او ﺗﺮ¿‪ú‬ﺎ؟ ‪B‬ﻢ ارہ‪ :‬واﻻﻇ‪ú‬ﺮ اﻻول‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ﺑﺪ´ﻞ ﻗﻮﻟﮧ اﻻ‪ F‬و‪B‬ﻮ ﺳﻘﻄﺖ ﻗﻠ‪ª‬ﺴﻮة ﻓﺈ‪È‬دﺗ‪ú‬ﺎ اﻓﻀﻞ ﺗﺎ‪:‬ﻞ‪.‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫‪J‬ﺬا ‪J‬ﻮ ﻗﻴﺪ ا‪B‬ﻜﺮاﻫﺔ ‪ ñ‬ا‪y‬ﻼﺻﺔ وا‪g‬ﻨﻴﺔ ﺑﺎن ﻳ‪9‬ﻮن راﻓﻌﺎ ﻛﻤﻴﮧ إ‪ U‬ا‪g‬ﺮﻓﻘ^‪ ،‬وﻇﺎ‪J‬ﺮہ اﻧﮧ ﻻ‬
‫ﻳ‪9‬ﺮہ إ‪ U‬ﻣﺎ دوﻧ‪ú‬ﻤﺎ‪ ،‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬واﻟﻈﺎ‪J‬ﺮ اﻹﻃﻼق ‪B‬ﺼﺪق ﻛﻒ ا‪œ‬ﻮب ‪ š‬ا‪ ÏB‬و ‪Ø‬ﻮہ‬
‫‪ ñ‬ا@ﻠﻴﺔ‪ ،‬و¿ﺬا ﻗﺎل ‪© ñ‬ح ا‪g‬ﻨﻴﺔ ا‪B‬ﻜﺒ„‪ :‬إن ا•ﻘﻴﻴﺪ ﺑﺎ‪g‬ﺮﻓﻘ^ اﺗﻔﺎ ‪ ،‬ﻗﺎل‪ :‬و‪J‬ﺬا ‪B‬ﻮ‬
‫ٔ‬ ‫ٔ‬
‫ﺷﻤﺮ‪J‬ﻤﺎ ﺧﺎرج ا‪B‬ﺼﻼة ﺛﻢ ©ع ﻓﻴ‪ú‬ﺎ ﻛﺬﻟ‪ ،õ‬اﻣﺎ ‪B‬ﻮ ﺷﻤﺮ و‪J‬ﻮ ﻓﻴ‪ú‬ﺎ ﺗﻔﺴﺪ ﻻﻧﮧ ﻋﻤﻞ ﻛﺜ„‪.‬‬

‫‪418‬‬
،‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ،۲/۲۴ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ،۱/۶۴۰ : ‫)ﺷﺎ‬
.( ‫ ﻗﺪﻳ‬،‫ﻜﺮوﮨﺎت‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۳۴۹ :‫ﺮا اﻟﻔﻼح‬: š ù‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺎﺟﺪﻳﺔ ﻛﻮﺋﭩﮧ‬g‫ا‬
Also refer to:
Ahsan al-Fat w , vol. 3, p. 406; Fat w Rah$m$yyah, vol. 3, p. 41; Fat w
Mahm0d$yyah, vol. 6, p. 652; Kif yatul Muft$, vol. 3, p. 428.
All h ta‛ l knows best.
Lifting one’s pants when going into rukū‛ and
sajdah
Question
A musall$ gathers his pants or kurtah when going into sajdah. Will this
cause any defect in his sal h?
Answer
Raising one’s pants with both hands while going into ruk0‛ or sajdah
causes the sal h to become makr0h, but it does not invalidate the
sal h. It is disliked to make this practice into a habit in sal h. It is not
far fetched to assume that it could lead to excessive action and become
a cause of invalidating the sal h. It is therefore essential to abstain
from it.
Imd d al-Fatt h:
ٔ ٔ ٔ ٔ
‫ﻤﻊ‬# ‫ ان‬:‫ﻰ وﻗﻴﻞ‬ú‫ اﻧﺘ‬،‫ﺴﺠﻮد‬B‫ رﻓﻌﮧ ﺑ^ ﻳﺪﻳﮧ او ﻣﻦ ﺧﻠﻔﮧ إذا اراد ا‬ù‫ﮧ ا‬C‫ﺮہ ﻛﻒ ﺛﻮ‬9h‫و‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺎ ﻗﺪﻣﻨﺎہ ﻣﻦ ﻗﻮﻟﮧ ﺻ‬g ‫ﻰ‬ú‫ ©ح اﻹرﺷﺎد اﻧﺘ‬ñ ‫ وﺳﻄﮧ ﻛﺬا‬ñ ‫ﮧ و)ﺸﺪہ‬C‫ﺛﻮ‬
ً ً ٔ ٔ ٔ ٔ ٔ ٔ
e ‫ﺎ ﻓﻴﮧ ﻣﻦ ا‬g‫ﺎ"ﻣﺘﻔﻖ ﻋﻠﻴﮧ و‬C‫ﻒ ﺷﻌﺮا وﻻ ﺛﻮ‬³‫ ﺳﺒﻌﺔ اﻋﻈﻢ وان ﻻ ا‬š ‫ﺮت ان اﺳﺠﺪ‬:‫"ا‬
ñ ‫ ﻓﺼﻞ‬،۳۷۹ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺎن‬Je‫ اﻟ‬ñ ‫ﻀﻮع ﻛﺬا‬y‫ﺸﻮع وا‬y‫ﻮا‬J‫ﺼﻼة و‬B‫ﻮﺿﻊ ا‬B ñ‫ﻨﺎ‬g‫ا‬
.(‫ ﺑ„وت‬،‫ﻜﺮوﮨﺎت‬g‫ا‬
Sh m$:
ٔ ٔ ٔ
: ‫ )ﺷﺎ‬.‫ﻠﺴﺠﻮد‬B ‫ﻄﺎط‬Ø‫ ﺳﻮاء [ن ﻣﻦ ﺑ^ ﻳﺪﻳﮧ او ﻣﻦ ﺧﻠﻔﮧ ﻋﻨﺪ اﻻ‬ù‫ رﻓﻌﮧ ا‬ù‫و¿ﺮہ ﻛﻔﮧ ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ،۱/۶۴۰
Fat w D r al-‛Ul0m Deoband:
Question: Is it permissible to lift one’s pants after standing up from
ruk0‛ and while going into sajdah?

419
Answer: It is not good to do this unnecessarily; but the sal h is valid. 1
Kif yatul Muft$:
This action is certainly makr0h but it is not an invalidator of sal h. It is
more on the level of makr0h-e-tahr$m$.2
All h ta‛ l knows best.
Performing salāh with the long coats provided by
the masjid
Question
Nowadays we find long coats provided in the mas jid. People who
come from their jobs generally wear these and perform their sal h.
They consider it inappropriate to perform their sal h with their work
clothes. Will this cause any detestability in the sal h? Some people are
of the view that because they do not go to normal gatherings in such
garments, it ought to be makr0h to wear these coats. Is this correct?
Answer
It seems that it is not makr0h to perform sal h in such garments
because they cover their bodies more than their own clothes.
Furthermore, these garments create a type humility in sal h in the
sense that because they have come to All h’s house, they must wear
special garments to carry out All h’s worship and not fashionable
garments. Also, the jurists concur that it is makr0h to perform sal h
with the sleeves folded. We learn from certain fat w that it is makr0h
to perform sal h with short sleeves, e.g. Fat w Mahm0d$yyah, Fat w
Rah$m$yyah and so on. Thus, performing sal h in these garments will
not cause the sal h to become makr0h.
As for the view of some people that it ought to be makr0h to wear such
garments because they are not worn in normal gatherings, then this
refers to work clothes (e.g. uniforms, overalls, etc.). These are
generally worn out and people feel ashamed to wear them to normal
gatherings. For example, the garments which are worn by shop
workers. It will be makr0h to perform sal h in them.
Imd d al-Fatt h:

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 93.
2
Kif yatul Muft$, vol. 3, p. 428.
420
‫ﻮب‬œ‫ﻮہ اﺑﺘﺬال ا‬Ø‫ﺲ و‬åQ‫ﻔﻆ ﻋﻦ ا‬ò ‫ ﺛﻴﺎب ا‘ﺬﻟﺔ ﺛﻮب ﻻ ﻳﺼﺎن وﻻ‬ñ ‫ﺼﻼة‬B‫ﺮہ ا‬9‫وﺗ‬
‫ﻨﺔﻛﺤﻜﻤﺔ‬úg‫اء و¿ﺬا ﺛﻴﺎب ا‬e‫ﻜ‬B‫ ا‬U‫ﺐ ﺑﮧ إ‬J‫ ا‘ﻴﺖ وﻻ ﻳﺬ‬ñ ‫ﺲ‬ž‫ ﻣﺎ ﻳﻠ‬:‫ﺎﻧﮧ وﻗﻴﻞ‬ú‫وﻏ„ہ اﻣﺘ‬
ً ٔ
‫ اﷲ‬ù‫ﻮﻗﻮف ﺑ^ ﻳﺪ‬B‫ﻳﺔ ﻣﻘﺎم ا‬È‫ﺮ‬B ‫ﻤﻴﻼ‬9‫ﺎ ﺗ‬ú‫ز ﻋﻨ‬O‫ﺪﻣﺔ واﻟﻌﻤﻞ ﻓﻴﺤ‬y‫ﻰ ا‬J‫ﺎ و‬ú‫ اوزاﻧ‬ñ
ٔ ٰ
‫ﻢ ﻋﻨﺪ‬9‫ﺘ‬ªh‫ ﺧﺬوا ز‬:U‫ ﻗﻮﻟﮧ ﺗﻌﺎ‬Ú‫ﺮ وا‘ﺎﻃﻦ و‬J‫ﻤﻴﻞ اﻟﻈﺎ‬z ‫ﻦ ﻣﻦ‬9‫ ﺑﻤﺎ اﻣ‬U‫وﺗﻌﺎ‬ ‫ﺳﺒﺤﺎﻧﮧ‬
ٔ ٔ
‫ﻞ‬J‫ ﻣﺎ ذﻛﺮہ ا‬š ‫ اﻟﻌﻮرة‬O‫ﺮاد ﺑﮧ ﺳ‬g‫( إﺷﺎرة إ´ﮧ و½ن [ن ا‬۳۱ :‫ )ﺳﻮرة اﻻﻋﺮاف‬.‫ﺴﺠﺪ‬: ˜
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ ان ﻋﻤﺮ ر‬ù‫ﺎ رو‬g ‫ ﺛﻴﺎب ا‘ﺬﻟﺔ‬ñ ‫ﺮہ‬9‫ ا•ﺠﻨ ﺲ ﺗ‬ñ ‫ا•ﻔﺴ„ ﻛﻤﺎ ﺗﻘﺪم وﻗﺎل‬
ٔ ٔ ٔ ٔ ً ٰ
õ‫ ﺛﻴﺎﺑ‬ñ ‫ﻨﺖ ﺗﻤﺮ‬³‫ ﺑﻌﺾ ا•ﺎس ا‬U‫ إ‬õ‫ﻮ ﻛﻨﺖ ارﺳﻠﺘ‬B ‫ اراﻳﺖ‬:‫ ﻓﻘﺎل‬õ‫ رﺟﻼ ﻓﻌﻞ ذﻟ‬ù‫را‬
ٔ ٔ ٔ
‫ﻨﮧ ﻣﻦ‬ª‫ ﺳ‬ñ þú‫ اﺧﺮﺟﮧ ا‘ﻴ‬.‫ﻦ ﻟﮧ‬hO‫ اﷲ اﺣﻖ ان ﺗ‬:‫ اﷲ ﻋﻨﻪ‬u‫ ﻓﻘﺎل ﻋﻤﺮ ر‬،‫ ﻻ‬:‫ﮨﺬہ؟ ﻓﻘﺎل‬
ٔ
‫ )اﻣﺪاد‬.‫ﻰ‬ú‫ اﻧﺘ‬،۲/۲۳۶:‫ﻴﺎب‬œ‫ ﻓﻴﮧ ﻣﻦ ا‬Š‫ﺼﻼة ﺑﺎب ﻣﺎ )ﺴﺘﺤﺐ ان ﻳﺼ‬B‫ ا‬ñ ‫ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ‬
.(‫ ﺑ„وت‬،‫ﻜﺮوﮨﺎت‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۳۸۷ :‫اﻟﻔﺘﺎح ©ح ﻧﻮر اﻻﻳﻀﺎح‬
Sh m$:
ٔ
š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ،۱/۶۴۱ : ‫ )ﺷﺎ‬.‫ﻴﺔ‬úhó‫ﺔ ﺗ‬J‫ﻜﺮا‬B‫ﺮ ان ا‬J‫واﻟﻈﺎ‬
.( ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ﻜﺮوﮨﺎت ا‬: ñ ‫ ﻓﺼﻞ‬،۳۵۹ :‫ﺮا اﻟﻔﻼح‬:
Fat w Mahm0d$yyah:
Question: How is it to perform sal h with short sleeves?
Answer: The wearing of short sleeves by Ras0lull h sallall hu ‛alayhi
wa sallam is not reported. A shirt of this nature is against the Sunnat,
and performing sal h with it is also against the Sunnat. (It is makr0h).1
It is inappropriate for a person to put on only a pair of sleeves [sleeves
which are elasticized at one end, and worn up to the point where the
short sleeves end]. One should rather wear a jubbah (long coat).
All h ta‛ l knows best.
Making a “hāh” sound when yawning in salāh
Question
When yawning in sal h, should a person cover his mouth with his
right hand or left hand? Also, some people make a “h h” sound when
yawning in sal h. Is this makr0h tahr$m$ or makr0h tanz$h$?

1
Fat w Mahm0d$yyah, vol. 6, p. 654.
421
‫‪Answer‬‬
‫‪Yawning in sal h is an act from Shayt n. One must try to abstain from‬‬
‫‪it. However, if the urge comes unintentionally, the person must cover‬‬
‫‪his mouth with his right hand if he is in the standing posture. This is‬‬
‫‪so that he does not end up doing excessive actions. As for all other‬‬
‫‪postures in sal h, he must cover his mouth with his left hand. If the‬‬
‫‪“h h h h” sound is within his choice, it will be makr0h tahr$m$ to‬‬
‫‪utter it. If it emanates unwittingly, it will be pardoned. It is similar to a‬‬
‫‪few letters being uttered at the time of sneezing. Nonetheless, it is‬‬
‫‪certainly not devoid of detestability.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫وا•ﺜﺎوب( ﻗﻠﺖ‪:‬وﻟ‪ú‬ﺬا ا‪B‬ﺴﺒﺐ [ن ﻣﻦ ا‪B‬ﺸﻴﻄﺎن ﻛﻤﺎ ‪ ñ‬ﺣﺪﻳﺚ ا‪B‬ﺼﺤﻴﺤ^ اﻧﮧ ﺻ‪Š‬‬ ‫)ﻗﻮﻟﮧ‬
‫ٔ‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ا ٔ‬
‫•ﺜﺎوب ﻣﻦ ا‪B‬ﺸﻴﻄﺎن ﻓﺈذا ﺗﺜﺎءب اﺣﺪ>ﻢ ﻓﻠﻴﻜﻈﻢ ﻣﺎ اﺳﺘﻄﺎع‪ .‬و‪Ú‬‬
‫ٔ‬
‫رواﻳﺔ ‪g‬ﺴﻠﻢ‪ :‬ﻓﻠﻴﻤﺴ‪ õ‬ﺑﻴﺪہ ‪ š‬ﻓﻴﮧ‪ ،‬ﻓﺈن ا‪B‬ﺸﻴﻄﺎن ﻳﺪﺧﻠﮧ‪ .‬وا@ﻖ ﺑﺎ´ﺪ اﻟ‪9‬ﻢ‪ ،‬و‪J‬ﺬا إذا ‪B‬ﻢ‬
‫ٔ ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا•ﺜﺎوب ا‪ ù‬ﻳﺎﺧﺬ‬ ‫ﻳﻤﻜﻨﮧ ﻛﻈﻤﮧ‪ :‬ا‪ ù‬ردہ وﺣ‪ž‬ﺴﮧ‪ ،‬ﻓﻘﺪ ‪ã‬ح ‪ ñ‬ا‪y‬ﻼﺻﺔ ﺑﺎﻧﮧ إن ا‪:‬ﻜﻨﮧ ﻋﻨﺪ‬
‫ٔ‬
‫ﺷﻔﺘﮧ ‪ê‬ﺴﻨﮧ ﻓﻠﻢ ﻳﻔﻌﻞ وﻏﻄﻰ ﻓﺎہ ﺑﻴﺪہ او ﺑﺜﻮ‪C‬ﮧ ﻳ‪9‬ﺮہ‪ ...‬ﺛﻢ ‪ ñ‬ا‪g‬ﺠﺘ‪ :.‬ﻳﻐﻄﻰ ﻓﺎہ ﺑﻴﻤﻴﻨﮧ‬
‫وﻗﻴﻞ ﺑﻴﻤﻴﻨﮧ ‪ ñ‬اﻟﻘﻴﺎم و‪ Ú‬ﻏ„ہ ﺑ ﺴﺎرہ‪.‬‬
‫ﻻﻧﮧ ‪Q‬ﻓﻊ ا‪B‬ﺸﻴﻄﺎن ﻛﻤﺎ ‪:‬ﺮ‪،‬ﻓ‪ú‬ﻮ ﻛﺈزاﻟﺔ ا‪y‬ﺒﺚ و‪J‬ﻰ ﺑﺎﻟ ﺴﺎر ٔ ٰ‬
‫او•‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ووﺟﮧ اﻟﻘﻴﻞ اﻇ‪ú‬ﺮ‬
‫ﻟ‪9‬ﻦ ‪ ñ‬ﺣﺎﻟﺔ اﻟﻘﻴﺎم ‪g‬ﺎ [ن ﻳﻠﺰم ﻣﻦ دﻓﻌﮧ ﺑﺎﻟ ﺴﺎر ﻛ‪É‬ة اﻟﻌﻤﻞ ﺑﺘﺤﺮ‪ õh‬ا´ﺪﻳﻦ [ﻧﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا•ﺜﺎوب ﻧﻔﺴﮧ‬ ‫ا´ﻤ او•‪ ...،‬و‪B‬ﻢ ار ﻣﻦ ﺗﻌﺮض ‪B‬ﻠﻜﺮاﻫﺔ ‪J‬ﻨﺎ ‪J‬ﻞ ‪7‬ﺮ‪h‬ﻤﻴﺔ او ﺗ‪úhó‬ﻴﺔ‪ ...‬واﻣﺎ‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺈن ‪å‬ﺸﺎ ﻣﻦ ﻃﺒﻴﻌﺘﮧ ﺑﻼ ﺻﻨﻌﮧ ﻓﻼ ﺑﺎس‪ ،‬و½ن ﺗﻌﻤﺪہ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳ‪9‬ﺮہ ‪7‬ﺮ‪h‬ﻤﺎ ﻻﻧﮧ ﻋﺒﺚ‪ ،‬وﻗﺪ‬
‫ً‬ ‫ٔ‬
‫‪:‬ﺮ ان اﻟﻌﺒﺚ ‪:‬ﻜﺮوہ ‪7‬ﺮ‪h‬ﻤﺎ ‪ ñ‬ا‪B‬ﺼﻼة‪) .‬ﺷﺎ ‪: ،۱/۶۴۵ :‬ﻜﺮوﮨﺎت‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Bin yah:‬‬
‫ٔ‬
‫و½ن [ن ا•ﻨﺤﻨﺢ ﺑﻌﺬر ﺑﺎن ﻳ‪9‬ﻮن ﻟﮧ ﺳﻌﺎل ﻓ‪ú‬ﻮ ﻋﻔﻮ ﻳﻌ ﻻ ﻳﻔﺴﺪ و½ن ﺣﺼﻞ ﺑﮧ ﺣﺮوف‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ا•ﺜﺎوب‬ ‫ﻻﻧﮧ ﺟﺎء ﻣﻦ ﻗﺒﻞ ﻣﻦ ﻟﮧ ا@ﻖ ﻓﺠﻌﻞ ﻋﻔﻮا [ﻟﻌﻄﺎس وا ﺸﺎء ﻓﺈﻧﮧ ﻻ ﻳﻔﺴﺪ و¿ﺬا‬
‫إذا ﻇ‪ú‬ﺮ ﻟﮧ ﺣﺮوف ﻣﮩﺠﺎة ﻛﺬا ‪ ñ‬ﻓﺘﺎو‪ ù‬اﻟﻌﺘﺎ‪) .ì‬ا‘ﻨﺎﻳﺔ ‪© ñ‬ح اﻟ‪ú‬ﺪاﻳﺔ‪ ،۱/۷۷۸ :‬ﺑﺎب ﻣﺎ‬
‫ٓ‬
‫ﻳﻔﺴﺪ ا‪B‬ﺼﻼة وﻣﺎ ﻳ‪9‬ﺮہ ﻓﻴ‪ú‬ﺎ‪ ،‬ﻓﻴﺼﻞ اﺑﺎد(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻻﻧ^ وا•ﺎوہ وا•ﺎﻓﻴﻒ وا‘‪ð‬ء ﺑﺼﻮت ‪ò‬ﺼﻞ ﺑﮧ ﺣﺮوف ‪B‬ﻮﺟﻊ او ‪:‬ﺼﻴﺒﺔ ﻗﻴﺪ ‪B‬ﻼر‪C‬ﻌﺔ إﻻ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫وﺗﺜﺎوب و½ن‬ ‫ﺣﻴ‪ª‬ﺌﺬ ﻛﻌﻄﺎس وﺳﻌﺎل وﺟﺸﺎء‬
‫ٍ‬ ‫‪g‬ﺮ‪h‬ﺾ ﻻ ﻳﻤﻠ‪ õ‬ﻧﻔﺴﮧ ﻋﻦ اﻧ^ وﺗﺎوہ ﻻﻧﮧ‬
‫‪422‬‬
 ‫ٔ‬
‫ورة‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ و½ن ﺣﺼﻞ ﺣﺮوف( ا‪ ù‬ﻟ‪ú‬ﺬہ ا‪g‬ﺬﻛﻮرات ‪ú$‬ﺎ‬ ‫ﺣﺼﻞ ﺣﺮوف ‪B‬ﻠ‬
‫ﻛﻤﺎ ‪ ñ‬ا‪g‬ﻌﺮاج‪ ،‬ﻟ‪9‬ﻦ ﻳ‪ª‬ﺒ‪ ü‬ﺗﻘﻴﻴﺪہ ﺑﻤﺎ إذا ‪B‬ﻢ ﻳﺘ·ﻒ إﺧﺮاج ﺣﺮوف زاﺋﺪة ‪ š‬ﻣﺎ ﺗﻘﺘﻀﻴﮧ‬
‫ً‬ ‫ﻃﺒﻴﻌﺔ اﻟﻌﺎﻃﺲ و‪Ø‬ﻮہ ﻛﻤﺎ ‪B‬ﻮ ﻗﺎل ‪ٔ ñ‬‬
‫ﺗﺜﺎو‪C‬ﮧ ‪J‬ﺎہ ‪J‬ﺎہ ‪:‬ﻜﺮرا ﻟ‪ú‬ﺎ ﻓﺈﻧﮧ ﻣﻨ‪ú‬ﻰ ﻋﻨﮧ ﺑﺎ@ﺪﻳﺚ‬
‫ٔ‬
‫ﺗﺎ‪:‬ﻞ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۶۱۹ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing salāh while having coins with animate‬‬
‫‪images in one’s pocket‬‬
‫‪Question‬‬
‫‪Is the sal h valid if a person has coins with animate images embossed‬‬
‫?‪on them in his pocket‬‬
‫‪Answer‬‬
‫‪Having coins with animate images in one’s pocket does not damage‬‬
‫‪the sal h in any way. Nevertheless, they must be kept in such a place‬‬
‫‪that they do not fall off when going into sajdah.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ٔ‬
‫إﻻ ان ﺗ‪9‬ﻮن ا‪B‬ﺼﻮرة ﺻﻐ„ة ‪Î‬ﻴﺚ ﻻ ﺗﺒﺪو ‪B‬ﻠﻘﺎﺋﻢ إذا ﻧﻈﺮ‪J‬ﺎ إﻻ ﺑﺘﺎ‪:‬ﻞ [ﻟ‪ š Á‬ا‪Q‬ﻳﻨﺎر‬
‫ٔ‬
‫ﻻﻧ‪ú‬ﺎ ﻻ ﺗﻌﺒﺪ ‪È‬دة‪ ،‬وﻗﺎل ‪ ñ‬ا•ﺠﻨ ﺲ وا‪g‬ﺰ‪h‬ﺪ‪ :‬إذا ﺻ‪ Š‬وﻣﻌﮧ درا‪J‬ﻢ ﻋﻠﻴ‪ú‬ﺎ ﺗﻤﺎﺛﻴﻞ ‪:‬ﻠ‪ õ‬ﻻ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎس ﺑﮧ‪ ،‬ﻻن ‪J‬ﺬا ﻳﺼﻐﺮ ﻋﻦ ا‘~ اﻧﺘ‪ú‬ﻰ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ، ۳۹۲ :‬ﻓﺼﻞ ‪ ñ‬ا‪g‬ﻜﺮوﮨﺎت‪،‬‬
‫ﺑ„وت(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ ﻻ ا‪g‬ﺴ‪ OÕ‬ﺑ‪ 9‬ﺲ او ‪ã‬ة( ﺑﺎن ﺻ‪ Š‬وﻣﻌﮧ ‪ã‬ة او ﻛ ﺲ ﻓﻴﮧ دﻧﺎﻧ„ او درا‪J‬ﻢ ﻓﻴ‪ú‬ﺎ‬
‫ٔ‬
‫ﺻﻮر ﺻﻐﺎر ﻓﻼ ﺗ‪9‬ﺮہ ﻻﺳ‪Õ‬ﺘﺎر‪J‬ﺎ ‪Î‬ﺮ‪ ،‬وﻣﻘﺘﻀﺎہ اﻧ‪ú‬ﺎ ‪B‬ﻮ [ﻧﺖ ‪:‬ﻜﺸﻮﻓﺔ ﺗ‪9‬ﺮہ ا‪B‬ﺼﻼة ﻣﻊ‬
‫ٔ‬
‫ان ا‪B‬ﺼﻐ„ة ﻻ ﺗ‪9‬ﺮہ ا‪B‬ﺼﻼة ﻣﻌ‪ú‬ﺎ‪) .‬ﻗﻮﻟﮧ ﻻ ﺗ‪Õ‬ﺒ^( ‪J‬ﺬا ﺿﺒﻂ ‪Ý‬ﺎ ‪ ñ‬اﻟﻘ‪ú‬ﺴﺘﺎ‪ û‬ﺣﻴﺚ ﻗﺎل‬
‫ٔ‬
‫‪Î‬ﻴﺚ ﻻ ﺗﺒﺪو ‪B‬ﻠﻨﺎﻇﺮ إﻻ ﺑ‪Õ‬ﺒ~ ﺑﻠﻴﻎ ﻛﻤﺎ ‪ ñ‬ا‪B‬ﻜﺮﻣﺎ‪ ،û‬او ﻻ ﺗﺒﺪو ﻟﮧ ﻣﻦ ﺑﻌﻴﺪ ﻛﻤﺎ ‪ñ‬‬
‫ٔ‬
‫ا‪g‬ﺤﻴﻂ ﺛﻢ ﻗﺎل‪ :‬ﻟ‪9‬ﻦ ‪ ñ‬ا‪y‬ﺰاﻧﺔ‪ :‬إن [ﻧﺖ ا‪B‬ﺼﻮرة ﻣﻘﺪار ﻃ„ ﻳ‪9‬ﺮہ‪ ،‬و½ن [ﻧﺖ اﺻﻐﺮ‬
‫ﻓﻼ‪) .‬ﺷﺎ ‪: ،۱/۶۴۸ :‬ﻜﺮوﮨﺎت ا‪B‬ﺼﻼة‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taby$n al-Haq ’iq:‬‬

‫‪423‬‬
 ٔ ٔ
‫ﻠﻨﺎﻇﺮ‬B ‫ﻴﺚ ﻻ ﺗﺒﺪو‬Î ‫ﺎ ﻻ ﺗﻌﺒﺪ إذا [ﻧﺖ ﺻﻐ„ة‬ú‫ﻮن ﺻﻐ„ة( ﻻﻧ‬9‫ﻗﺎل ر&ﮧ اﷲ )إﻻ ان ﺗ‬
‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ‬،۱/۱۶۶ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﺮہ‬9‫ﺎ ﻻ ﻳ‬ú‫ﻢ ﻳﻌﺒﺪ ﻣﺜﻠ‬B ‫ﻜﺮاﻫﺔ ﺑﺎﻋﺘﺒﺎر اﻟﻌﺒﺎدة ﻓﺈذا‬B‫وا‬
.(‫ اﻣﺪادﻳﺔ‬، ‫ﺎ‬ú‫ﺮہ ﻓﻴ‬9‫ﺼﻼة وﻣﺎ ﻳ‬B‫ا‬
Fat w Mahm0d$yyah:
First of all the animate images on coins and notes are very small, and
they are not respected in any way. Secondly, at the time of sal h they
remain concealed in the pocket or in some other place; they are not
displayed.1
Āp Ke Mas ’il Aur Oen K Hull:
The sal h is valid in the case of having currency notes with animate
images in one’s pocket.2
All h ta‛ l knows best.
Making du‛ā’ in non-Arabic
Question
While in the qa‛dah position, a person made this du‛ ’ in Urdu: “O
All h! Forgive all the Muslims.” What is the status of his sal h?
Answer
The preferred view is that it is makr0h tahr$m$ to make du‛ ’ in sal h
in non-Arabic. However, another view is that it is makr0h tanz$h$.
Thus, if a person does not repeat his sal h, then, as per the view of
some scholars, there will be no harm in it.
Sh m$:
ٔ
:‫ﺤﻞ‬g‫ﺬا ا‬J ñ ‫ر ©ح درر ا‘ﺤﺎر‬ð‫ ﻏﺮر اﻻﻓ‬ñ ‫ﻜﺮاﻫﺔ ﻓﻘﺪ ﻗﺎل‬B‫ﻨﻘﻮل ﻋﻨﺪﻧﺎ ا‬g‫ﻦ ا‬9‫ﻟ‬
ٔ ٔ ٔ
‫ وﻻ ﻳﺒﻌﺪ ان‬...‫ﺟﻢ‬È‫ﻰ ﻋﻦ رﻃﺎﻧﺔ اﻻ‬ú‫ اﷲ ﻋﻨﻪ ﻧ‬u‫ء ﺑﺎﻟﻌﺠﻤﻴﺔ ﻻن ﻋﻤﺮ ر‬ÈQ‫و¿ﺮہ ا‬
ً ً
،‫ﻴﺔ‬C‫ء ﺑﻐ„اﻟﻌﺮ‬ÈQ‫ ا‬،۱/۵۲۱ : ‫ )ﺷﺎ‬.‫ﺼﻼة‬B‫ ا‬ñ ‫ﻤﺎ‬h‫ﺮ‬7 ‫ﺎ‬J‫ﻜﺮو‬: ‫ء ﺑﺎﻟﻔﺎرﺳﻴﺔ‬ÈQ‫ﻮن ا‬9‫ﻳ‬
.(‫ﺳﻌﻴﺪ‬
Fat w Q d$ Kh n:

1
Fat w Mahm0d$yyah, vol. 6, p. 674.
2
Āp Ke Mas ’il Aur Oen K Hull, vol. 2, p. 312.
424
 ٔ
‫ﺮ¿ﻮع‬B‫ﻴﺤﺎت ا‬ž‫ء و¡ﺴ‬ÈQ‫ﺪ واﻟﻘﻨﻮت وا‬ú‫ﺸ‬Õ‫ﺼﻼة ﻣﻦ اﻟ‬B‫ﻼف ‚ﻴﻊ اذ[ر ا‬y‫ﺬا ا‬J š‫و‬
‫ﻴﺔ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و¿ﺬا‬C‫ﺴﻦ اﻟﻌﺮ‬ò ‫ﺮا" إذا[ن‬:‫ﺮ ز‬:‫ﺴﺠﻮد ﻓﺈن ﻗﺎل ﺑﺎﻟﻔﺎرﺳﻴﺔ "ﻳﺎرب ﺑﻴﺎ‬B‫وا‬
‫ﺶ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﺸﻴﺔ وا•ﺒﻄﻴﺔ‬ž@‫ﻴﮧ وا‬I‫ﺰ‬B‫¿ﻴﺔ وا‬O‫ﻴﺔ [ﻟ‬C‫˜ ﻣﺎ ﻟ ﺲ ﺑﻌﺮ‬
.(‫ ﺑﻠﻮ‚ﺴﺘﺎن‬،‫ﺼﻼة‬B‫ ﺑﺎب اﻓﺘﺘﺎح ا‬،۱/۸۶ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
Ahsan al-Fat w :
There are three views with regard to a non-Arabic du‛ ’ in sal h:
har m, makr0h tahr$m$ and makr0h tanz$h$. The view of makr0h
tahr$m$ is the most preferred and balanced view. Thus, it is w jib to
repeat the sal h. 1
All h ta‛ l knows best.
Performing salāh with an item equal to a chick-pea
in size in one’s mouth
Question
An item equal to the size of a chick-pea got left in a person’s mouth. He
realized this after completing his sal h. Is his sal h valid?
Answer
If an item equal to the size of a chick-pea gets left in the mouth, the
sal h will not be invalidated but it will become makr0h.
Fat w T t rkh n$yyah:
ٔ
Ú‫ و‬،‫ﺰ ﺻﻼﺗﮧ‬z ‫ﻢ‬B ‫ و½ن ﻣﻨﻌﮧ‬،‫ﻢ او دﻧﺎﻧ„ ﻻ ﻳﻤﻨﻌﮧ ﻋﻦ اﻟﻘﺮاءة‬J‫ ﻓﻴﮧ درا‬Ú‫ و‬Š‫وﻻ ﻳﺼ‬
ٔ ٔ ٓ
‫ﻢ ﻳﻤﻨﻌﮧ ﻋﻦ ﻋ^ اﻟﻘﺮاءة و½ﻧﻤﺎ‬B ‫ و½ن‬،‫ﺼﻼة‬B‫ إن ﻣﻨﻌﮧ ﻋﻦ اداء ا@ﺮوف اﻓﺴﺪ ا‬:‫ﻮﺿﻊ اﺧﺮ‬:
ٔ ً
.‫ﻢ ﻳﻤﻨﻌﮧ ﺷ ﺌﺎ ﻓﻼ ﺑﺎس ﺑﮧ‬B ‫ و½ن‬،‫ﺮہ ﻟﮧ‬9‫ﻦ ﻳ‬9‫ﻣﻨﻌﮧ ﻋﻦ ﺳﻨﺔ اﻟﻘﺮاءة ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ وﻟ‬
ٓ
.(‫ ادارة اﻟﻘﺮان‬،Š‫ﻠﻤﺼ‬B ‫ﺮہ‬9‫ ﺑﻴﺎن ﻣﺎ ﻳ‬ñ ‫ﺮاﺑﻊ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۵۶۵ :‫)ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬
Fath al-Qad$r:
ٔ
‫ﺼﻼة ﻓﺎﺑﺘﻠﻌﮧ ﻻ‬B‫ ا‬ñ ‫ﺎ ﻓﺪﺧﻞ‬ú‫ ﻓﻤﮧ ﺑﻌﻀ‬ñ þC‫ﻠﻘﻤﺔ و‬B‫ﻞ ﺑﻌﺾ ا‬³‫وذﻛﺮ ﺷﻴﺦ اﻻﺳﻼم ا‬
.(‫ دار اﻟﻔﻜﺮ‬،۱/۴۱۲ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻞء اﻟﻔﻢ‬: ‫ﻦ‬9‫ﻢ ﺗ‬B ‫ﺗﻔﺴﺪ ﻣﺎ‬
Al-Fat w al-Hind$yyah:

1
Ahsan al-Fat w , vol. 3, p. 432.
425
 ‫ٔ‬ ‫ٔ ٔ‬
‫رﺟﻞ ا‪³‬ﻞ او ©ب ﻗﺒﻞ ا‪“B‬وع ‪ ñ‬ا‪B‬ﺼﻼة ﺛﻢ ©ع ‪ ñ‬ا‪B‬ﺼﻼة و‪ ñ þC‬ﻓﻤﮧ ﻓﻀﻞ ﻃﻌﺎم او‬
‫ٔ ٔ‬
‫©اب ﻓﺎ‪³‬ﻞ او ©ب ﻣﺎ ﺑ‪ þ‬ﻓﻴﮧ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ وﻋﻠﻴﮧ اﻟﻔﺘﻮ‪) .ù‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪.(۱/۱۰۲ :‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬
‫ﺛﻢ إذا [ن اﺑﺘﻼع ﻣﺎ ﺑ^ اﺳﻨﺎﻧﮧ ﻏ„ ﻣﻔﺴﺪ ‪“ê‬ﻃﮧ ‪ š‬ا‪y‬ﻼف ﻓ‪ú‬ﻮ ‪:‬ﻜﺮوہ ﻛﻤﺎ ‪ã‬ح ﺑﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ﻣﻨﻴﺔ ا‪g‬ﺼ‪ Š‬ﻻﻧﮧ ﻟ ﺲ ﻣﻦ اﻋﻤﺎل ا‪B‬ﺼﻼة وﻻ ‪ø‬ورة ﻓﻴﮧ ﻓ‪ð‬ن ‪:‬ﻜﺮو‪J‬ﺎ و½ن [ن ﻗﻠﻴﻼ‪.‬‬
‫)ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۵ :‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة وﻣﺎ ﻳ‪9‬ﺮہ ﻓﻴ‪ú‬ﺎ‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Raising one’s feet to the extent of three tasbīhs‬‬
‫‪while in sajdah‬‬
‫‪Question‬‬
‫‪While in sajdah, a person raised both his feet to the extent of three‬‬
‫?‪tasb$hs and placed them back on the ground. Is his sal h valid‬‬
‫‪Answer‬‬
‫‪When in sajdah, it is fard for a part of the feet – even if it is just one toe‬‬
‫‪– to touch the ground. Without this, the sal h will not be valid. In the‬‬
‫‪above case the sal h will be valid because the person placed them after‬‬
‫‪having raised them. However, his sajdah was performed against the‬‬
‫‪Sunnat method. His sal h will thus be makr0h.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬
‫و‪h‬ﻔ‪O‬ض ا‪B‬ﺴﺠﻮد ﻟﻘﻮﻟﮧ ﺗﻌﺎ‪ :U‬واﺳﺠﺪوا‪) .‬ا@ﺞ‪ (۷۷ :‬وﻻ‪:‬ﺮ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﮧ‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻺ‚ﺎع ‪ š‬ﻓﺮﺿﻴﺘﮧ‪ ،‬وا‪B‬ﺴﺠﺪة إﻧﻤﺎ ﺗﺘﺤﻘﻖ ﺑﻮﺿﻊ ا ﺒ‪ú‬ﺔ ﻻ اﻻﻧﻒ‪ ،‬ﻣﻊ وﺿﻊ اﺣﺪ‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺪﻣ^ و½ﺣﺪ‪ ù‬ا‪B‬ﺮ¿ﺒ‪ ^Õ‬و!ء ﻣﻦ اﻃﺮاف اﺻﺎﺑﻊ إﺣﺪ‪ ù‬اﻟﻘﺪﻣ^ ﻣﻦ اﻻرض ﻓﺈن ‪B‬ﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻮﺟﺪ وﺿﻊ ‪J‬ﺬہ اﻻﻋﻀﺎء ﻻ ﺗﺘﺤﻘﻖ ا‪B‬ﺴﺠﻮد‪ ...‬ووﺿﻊ !ء ﻣﻦ اﺻﺎﺑﻊ ا‪B‬ﺮﺟﻠ^ ‪Ø‬ﻮ اﻟﻘﺒﻠﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﺣﺎﻟﺔ ا‪B‬ﺴﺠﻮد ‪ š‬اﻻرض‪ ،‬وﻻ ﻳ‪B 9‬ﺼﺤﺔ ا‪B‬ﺴﺠﻮد وﺿﻊ ﻇﺎ‪J‬ﺮ اﻟﻘﺪم ﻻﻧﮧ ﻟ ﺲ ‪Ÿ‬ﻠﮧ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻟﻘﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ا‪:‬ﺮت ان اﺳﺠﺪ ‪ š‬ﺳﺒﻌﺔ اﻋﻈﻢ‪ š ،‬ا ﺒ‪ú‬ﺔ وا´ﺪﻳﻦ‬
‫ٔ‬
‫وا‪B‬ﺮ¿ﺒ‪ ^Õ‬واﻃﺮاف اﻟﻘﺪﻣ^‪ .‬ﻣﺘﻔﻖ ﻋﻠﻴﮧ‪ ،‬وﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا ﺳﺠﺪ اﻟﻌﺒﺪ‬
‫ٔ‬ ‫ٓ‬
‫ﺳﺠﺪ ﻣﻌﮧ ﺳﺒﻌﺔ اراب‪ :‬وﺟ‪ú‬ﮧ و¿ﻔﺎہ ور¿ﺒﺘﺎہ وﻗﺪﻣﺎہ‪ .‬و‪J‬ﻮ اﺧﺘﻴﺎر اﻟﻔﻘﻴﮧ ا‪ ì‬ا‪B‬ﻠﻴﺚ ﻛﻤﺎ ‪ñ‬‬
‫ٔ‬
‫اﻟ‪Je‬ﺎن‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ،۲۵۷ :‬اﺣ‪ð‬م ا‪B‬ﺴﺠﻮد‪ ،‬ﺑ„وت(‪.‬‬
‫‪H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:‬‬

‫‪426‬‬
 ٔ ٔ ٔ
ñ ‫ ﺑﺎﺻﺒﻊ واﺣﺪة ﻗﺎل‬õ‫ اﻟﻘﺪﻣ^( ﻳﺼﺪق ذﻟ‬ù‫ )و!ء ﻣﻦ اﻃﺮاف اﺻﺎﺑﻊ إﺣﺪ‬:‫ﻗﻮﻟﮧ‬
ٔ ٔ
‫ﻤﺎ‬J‫ﺴﺠﺪة ﻓﻔﺮض ﻓﻠﻮ وﺿﻊ إﺣﺪا‬B‫ﺼﻼة ﺣﺎل ا‬B‫ ا‬ñ ‫ اﻻرض‬š ‫ واﻣﺎ وﺿﻊ اﻟﻘﺪم‬:‫ﻼﺻﺔ‬y‫ا‬
ٔ ٔ
‫ وﺿﻊ‬،'‫ﻮﺟ‬B‫ اﻟﻔﺘﺢ ﻋﻦ ا‬ñ ‫ وﺿﻊ اﺻﺒﻊ واﺣﺪة‬9h‫ و‬...‫ﻮز ﺻﻼﺗﮧ‬z ù‫دون اﻻﺧﺮ‬
ٔ
‫ وﻧﺺ ﺻﺎﺣﺐ‬:‫ ا‘ﺤﺮ‬Ú‫ و‬...‫ﺮہ‬9h‫ و‬،‫ ﺟﺎز‬ù‫ﻤﺎ دون اﻻﺧﺮ‬J‫اﻟﻘﺪﻣ^ ﻓﺮض ﻓﺈن وﺿﻊ إﺣﺪا‬
ً ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫ﺎ‬J‫ﻜﺮو‬: ‫ﻮن‬9‫ﻮ اﻟﻘﺒﻠﺔ ﻳ‬Ø ‫ﻢ ﻳﻮﺟﮧ اﻻﺻﺎﺑﻊ‬B ‫ﻮ‬B ‫ اﻧﮧ‬š ‫ ا•ﺠﻨ ﺲ‬ñ ‫ﺪاﻳﺔ‬ú‫اﻟ‬
.( ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ ﺑﺎب ©وط ا‬،۲۳۰ :‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
Mar q$ al-Fal h:
ٔ ٔ
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺴﺠﻮد ﻟﻘﻮﻟﮧ ﺻ‬B‫ ا‬ñ ‫ﻞ اﺻﺎﺑﻊ ﻳﺪﻳﮧ او رﺟﻠﻴﮧ ﻋﻦ اﻟﻘﺒﻠﺔ‬h‫ﻮ‬7 ‫ﺮہ‬9h‫و‬
ٔ
.(‫ﻜﺮوﮨﺎت‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱۲۸ :‫ﺮا اﻟﻔﻼح‬:) .‫ اﻟﻘﺒﻠﺔ ﻣﺎ اﺳﺘﻄﺎع‬U‫ﻓﻠﻴﻮﺟﮧ ﻣﻦ اﻋﻀﺎﺋﮧ إ‬
،۱/۳۱۸ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ دار اﻟﻔﻜﺮ‬،۱/۳۰۵ :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ ﺳﻌﻴﺪ‬،۱/۴۹۹ : ‫ ﺷﺎ‬:‫واﻧﻈﺮ أﻳﻀﺎ‬
.۱/۷۰ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ﻛﻮﺋﺘﺔ‬
Ahsan al-Fat w :
It is w jib for any part of one of the feet to touch the ground to the
extent of one tasb$h. Another view is that it is fard. A third view is that
it is Sunnat. The first is the preferred opinion. If in the entire sajdah a
person places any part of one of the feet on the ground to the extent of
one tasb$h, the w jib will be fulfilled. If he does not place it for even
this extent, it will be w jib on him to repeat his sal h because he
would have left out a w jib act. It should be clear that it is makr0h to
place the top part of the feet or just one foot on the ground without a
valid excuse, even though the w jib is fulfilled. It is sunnat-e-
mu’akkadah to place both feet on the ground with the toes facing the
qiblah. 1
All h ta‛ l knows best.
Performing salāh where there is singing and music
Question
Is a sal h valid if it is performed in places where there is singing and
music, e.g. shopping malls and so on?

1
Ahsan al-Fat w , vol. 3, p. 398. Also Fat w Haqq n$yyah, vol. 3, p. 81.
427
Answer
If there is a separate place allocated for sal h and the sound of the
music does not reach there, then there is no harm in performing sal h
in such a place. Yes, it is detestable to perform sal h in a place where
the sound of music is heard and it disturbs the person in his sal h.
A Had$th states that Ras0lull h sallall hu ‛alayhi wa sallam prohibited
performing sal h in detestable places. Thus, wherever there is singing
and music, it will fall under the same ruling. The sal h will therefore
be makr0h.
Bayhaq$:
‫ )رواہ‬.‫ﻠﺔ وا@ﻤﺎم‬C‫ﺰ‬g‫ﺠﺰرة وا‬g‫ة وا‬e‫ﻘ‬g‫ ا‬ñ ‫ﺼﻼة‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ا‬Š‫ ﺻ‬.•‫ﻰ ا‬ú‫ﻧ‬
.(۲/۳۲۹ :þú‫ا‘ﻴ‬
Ras0lull h sallall hu ‛alayhi wa sallam prohibited performing sal h in
a graveyard, abattoir, refuse dump and public bath.
Imd d al-Fatt h:
ٔ ٔ
‫ﺎ ﺣﻖ‬ú‫ﺮور وﺷﻐﻠﮧ ﺑﻤﺎ ﻟ ﺲ ﻟﮧ ﻻﻧ‬g‫ﻖ ﻻن ﻓﻴﮧ ﻣﻨﻊ ا•ﺎس ﻋﻦ ا‬h‫ اﻟﻄﺮ‬ñ ‫ﺼﻼة‬B‫ﺮہ ا‬9‫وﺗ‬
ٔ ٔ
‫ﺎ رواہ اﺑﻦ ﻣﺎﺟﺔ‬g ‫ﺎ‬ú‫ اﻣﺜﺎﻟ‬Ú‫ة و‬e‫ﻘ‬g‫ ا‬Ú‫ﻜﻨﻴﻒ و‬B‫ ا‬ù‫ﺨﺮج ا‬g‫ ا‬Ú‫ ا@ﻤﺎم و‬ñ ‫ﻠﻤﺮور‬B ‫اﻟﻌﺎﻣﺔ‬
ٔ ٔ
ñ ‫ﻮاﻃﻦ‬: ‫ ﺳﺒﻌﺔ‬ñ Š‫ﻰ ان ﻳﺼ‬ú‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﻧ‬u‫ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬ù‫ﻣﺬ‬O‫واﻟ‬
...‫ﺮ ﺑﻴﺖ اﷲ‬ú‫ ا@ﻤﺎم وﻣﻌﺎﻃﻦ اﻹﺑﻞ وﻓﻮق ﻇ‬Ú‫ﻖ و‬h‫ة وﻗﺎرﻋﺔ اﻟﻄﺮ‬e‫ﻘ‬g‫ﺠﺰرة وا‬g‫ﻠﺔ وا‬C‫ﺰ‬g‫ا‬
ٔ ٔ
‫ﺼﺐ‬: ‫ ﻻﻧﮧ‬،‫ﺴﻞ‬Õ‫ﻐ‬g‫ﺎ ا‬ú‫ﻮﺿﻊ ا•ﺠﺎﺳﺔ وا@ﻖ ﺑ‬: ‫ﺎ‬ú‫ﺴﺎل واﻟﻌﻠﺔ ﻛﻮﻧ‬Õ‫ن اﻻﻏ‬ð: ‫ﺴﻞ‬Õ‫ﻐ‬g‫وا‬
ٔ ٔ ٔ
Š‫ﺼﺐ اﻟﻐﺴﺎﻻت ﻓﻌ‬: ‫ اﻧﮧ‬:‫ﻤﺎ‬J‫ﻌﻨ^ اﺣﺪ‬g ‫ ا@ﻤﺎم‬ñ ‫ﺼﻼة‬B‫ﻰ ﻋﻦ ا‬ú•‫ا•ﺠﺎﺳﺔ واﻻوﺳﺎخ وا‬
ٔ ً
‫ ان‬:û‫ﺎ‬œ‫ وا‬،‫ﺮہ ﻓﻴﮧ‬9‫ﻮﺿﻌﺎ ﻟ ﺲ ﻓﻴﮧ ﺗﻤﺜﺎل ﻻ ﺗ‬: ‫ ﺳﺎﺋﺮہ ﻓﺈذا ﻏﺴﻞ ﻣﻨﮧ‬ñ ‫ﺮہ‬9‫ﺬا ﻻ ﻳ‬J
ٔ ٔ
‫ﻮﺿﻊ اﻋﺪ‬: ‫ﺎ‬ú‫ة إذا [ن ﻓﻴ‬e‫ﻘ‬g‫ ا‬ñ ‫ﺼﻼة‬B‫ ﻻ ﺑﺎس ﺑﺎ‬:ù‫ اﻟﻔﺘﺎو‬Ú‫ و‬،^‫ﺸﻴﺎﻃ‬B‫ا@ﻤﺎم ﺑﻴﺖ ا‬
‫ﺸﻮع‬y‫ة ﻣﺎ ¬ﻞ ﺑﺎ‬ Î‫ﻨﺔ و‬h‫ة ˜ ﻣﺎ )ﺸﻐﻞ ا‘ﺎل ﻛﺰ‬ Î ‫ﺮہ‬9‫ وﺗ‬...e‫ﻠﺼﻼة وﻟ ﺲ ﻓﻴﮧ ﻗ‬B
:‫ﺼﻨﺎﺋﻊ‬B‫ﺪاﺋﻊ ا‬C‫ و‬.‫ ﺑ„وت‬،‫ﻜﺮوﮨﺎت‬g‫ ا‬ñ ‫ ﻓﺼﻞ‬،۳۸۶ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻮ وﻟﻌﺐ ﻛﻤﺎ ذﻛﺮﻧﺎ‬ú$
.(‫ ﺳﻌﻴﺪ‬،۱/۴۱۰ : ‫ﺸﺎ‬B‫ وا‬.‫ ﺳﻌﻴﺪ‬،۱/۳۰۱
We learn from the above text that any place which has some
adornment and which stops the heart from being focussed in sal h or
causes a defect in the person’s submission, then sal h in such a place
will be makr0h. If a place for sal h has been set aside where the sound
of the singing and music does not reach, then there is no detestability
in performing sal h in such a place.
428
All h ta‛ l knows best.

429
 The Sutrah
The sutrah of the imām suffices for all the muqtadīs
Question
The entrance way to a musall is on the side of the first row of sal h.
Musall$s enter even after the commencement of sal h and they have to
pass in front of most of the muqtad$s. However, there is a wall in front
of the im m, so this is his sutrah, but not the sutrah of the muqtad$s.
Will the sutrah of the im m suffice for all the muqtad$s?
Answer
The sutrah of the im m suffices for all the muqtad$s, so there is no
need for another sutrah. However, if after the completion of the
congregation, the musall$s perform their optional sal hs, it will be
prohibited to pass in front of them. Also, when a masb0q stands up
after the im m’s sal h to complete his missed rak‛ats, he does not need
a sutrah.
Imd d al-Fatt h:
ٔ ٔ
‫ة ر¿ﺰت‬ó‫ ﻋ‬U‫ ﺑﺎﻻﺑﻄﺢ إ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ ﻻن ا‬،‫ﻦ ﺧﻠﻔﮧ‬g ‫ة‬O‫ة اﻹﻣﺎم ﺳ‬O‫وﺳ‬
ٔ
‫ ﺑﺎب‬ñ ù‫ واﺧﺮﺟﮧ ا‘ﺨﺎر‬۲/۸۴ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë ñ ‫ﻴﺜ‬ú‫ ذﻛﺮہ اﻟ‬.‫ة‬O‫ﻠﻘﻮم ﺳ‬B ‫ﻦ‬9‫ﻢ ﻳ‬B‫ﻟﮧ و‬
.(‫ة‬O‫ﺴ‬B‫ﺎذ ا‬á‫ ا‬ñ ‫ ﻓﺼﻞ‬،۴۰۰ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.Š‫ﺼ‬g‫ة ا‬O‫ ﺑﺎب ﺳ‬ñ ‫ﺴﻠﻢ‬:‫ة و‬ó‫ اﻟﻌ‬U‫ﺼﻼة إ‬B‫ا‬
Sh m$:
ٔ
ñ ‫ﺼﻒ‬B‫ ﻗﺒﻠﺔ ا‬ñ ‫ﺮ ﻣﺎر‬: ‫ﻢ وﻋﻠﻴﮧ ﻓﻠﻮ‬ú$ ‫ﻠﻤﻘﺘﺪﻳﻦ ﺑﮧ‬B ù‫ ا‬Ï‫ﻠ‬B ‫ة اﻹﻣﺎم‬O‫)و¿ﻔﺖ ﺳ‬
،‫ﻮ ﺑﻌﺪ ﻓﺮاغ إﻣﺎﻣﮧ‬B‫ﺎ و‬ú‫ﺮہ اﻻﻛﺘﻔﺎء ﺑ‬J‫ وﻇﺎ‬،‫ة‬O‫ﻼﻣﺎم ﺳ‬B ‫ﺮہ إذا [ن‬9‫ﻢ ﻳ‬B „‫ﺼﻐ‬B‫ﺴﺠﺪ ا‬g‫ا‬
ٔ
‫ة ﻗﺒﻞ‬O‫ﺪرک ﻻ ﻳﻄﻠﺐ ﻣﻨﮧ ﻧﺼﺐ ﺳ‬g[ ‫ اﻧﮧ‬š ‫ﺒﻴﮧ‬ª•‫ ﻓﺎﺋﺪﺗﮧ ا‬:‫و½ﻻ ﻓﻤﺎ ﻓﺎﺋﺪﺗﮧ؟ وﻗﺪ ﻳﻘﺎل‬
ٔ ً ٔ
‫ة‬e‫ ﻻن اﻟﻌ‬،‫ة ﺑﻌﺪ ﺳﻼم إﻣﺎﻣﮧ‬O‫ﺼﻼة و½ن [ن ﻳﻠﺰم ان ﻳﺼ„ﻣﻨﻔﺮدا ﺑﻼ ﺳ‬B‫ ا‬ñ ‫ﺧﻮل‬Q‫ا‬
ٔ ً
‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ‬،۱/۶۳۸ : ‫ )ﺷﺎ‬.‫ﻞ‬:‫ة إﻣﺎﻣﮧ ﺗﺎ‬O‫ﺴ‬ê ‫ا‬OÕ‫ﺴ‬: ‫ﻮ وﻗﺘﮧ [ن‬J‫“وع و‬B‫ﻮﻗﺖ ا‬B
.(‫ ﺳﻌﻴﺪ‬،‫ﺎ‬ú‫ﺮه ﻓﻴ‬9‫ﺼﻼة وﻣﺎ ﻳ‬B‫ا‬
Al-Hid yah:
ٔ
‫ﻠﻘﻮم‬B ‫ﻦ‬9‫ﻢ ﻳ‬B‫ة و‬ó‫ ﻋ‬U‫ﻜﺔ إ‬: ‫ ﺑﺒﻄﺤﺎء‬Š‫ﺴﻼم ﺻ‬B‫ﻠﻘﻮم ﻻﻧﮧ ﻋﻠﻴﮧ ا‬B ‫ة‬O‫ة اﻹﻣﺎم ﺳ‬O‫وﺳ‬
.(‫ﺎ‬ú‫ﺮه ﻓﻴ‬9‫ﺼﻼة وﻣﺎ ﻳ‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۱/۱۳۹ :‫ﺪاﻳﮧ‬J) .‫ة‬O‫ﺳ‬
‛Umdah al-Fiqh:
430
The sutrah of the im m suffices for all the muqtad$s. Thus, if the im m
has a sutrah in front of him and someone walks in front of the row of
the muqtad$s, there is no sin on him. The same rule applies to a
masb0q because the ruling is based on the time when the sal h is
commenced. At the time when the masb0q commenced his sal h, the
sutrah of the im m sufficed for him, and so, it will remain sufficient
for him now as well. 1
All h ta‛ l knows best.
Using one’s hand as a sutrah for others
Question
A person made his hand a sutrah for a musall$ behind him. In such a
case, will it be permissible to walk in front of this musall$?
Answer
A sutrah refers to a barrier in front of a musall$ which is one foot long
and one finger wide. If this is found, it will be permissible to pass in
front of a musall$ and there is no sin in doing so. Thus, if a person used
his entire hand as a sutrah, it will be even more permissible.
Imd d al-Fatt h:
ٔ ٔ
.‫ﻢ‬ú‫ﺴ‬ê ‫ﻮ‬B‫ اﺣﺪ>ﻢ و‬OÕ‫ ﻟ ﺴ‬:‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ وﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‬،‫ﻨﺎ‬h‫ﺎ رو‬g (‫ة‬O‫)ان ﻳﻐﺮز ﺳ‬
ٔ ٔ ٔ
‫ﻮن ﻃﻮل ذراع‬9‫ )وان ﺗ‬.۳/۴۰۴ :‫ﺴﻨﺪہ‬: ñ ‫ وا&ﺪ‬۱/۲۵۲ :‫ﺴﺘﺪرک‬g‫ ا‬ñ ‫اﺧﺮﺟﮧ ا@ﺎ>ﻢ‬
ً
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺳﺌﻞ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫ﺴﻠﻢ ﻋﻦ‬: ‫ﻓﺼﺎﻋﺪا( @ﺪﻳﺚ‬
ٔ ٔ ‫ ﻣﺜﻞ‬:‫ ﻓﻘﺎل‬Š‫ﺼ‬g‫ة ا‬O‫ﻋﻦ ﺳ‬
Š‫ﺼ‬g‫ة ا‬O‫ ﺑﺎب ﺳ‬،‫ﺼﻠﻮة‬B‫ ا‬ñ ‫ﺴﻠﻢ‬: ‫ اﺧﺮﺟﮧ‬.‫ﺮﺣﻞ‬B‫ﻮﺧﺮة ا‬:
ٔ ٔ ٔ
‫ﺎ ﻛﻤﺎ اﺧﺮﺟﮧ اﺑﻮ‬ú‫ﺎ ذراع ﻓﻤﺎ ﻓﻮﻗ‬ú‫ﺎ ﻋﻄﺎء ﺑﺎﻧ‬J°‫ وﻓ‬.Š‫ﺼ‬g‫ةا‬O‫ اﻟﻘﺒﻠﺔ ﺑﺎب ﺳ‬ñ :‫ﺴﺎ‬ª‫واﻟ‬
ñ ‫ﻠ‬h‫ﺰ‬B‫ ذﻛﺮہ ا‬.‫ﺮﺣﻞ‬B‫ﻮﺧﺮة ا‬:ٔ ‫ﻌﻞ ٔاﻣﺎﻣﮧ ﻣﺜﻞ‬# ‫ ٔان‬Š‫ ٔاﻳﻌﺠﺰ ٔاﺣﺪ>ﻢ إذا ﺻ‬:‫داود وﻗﺎﻻ‬
ٔ
ٔ ٓ
‫ إذا وﺿﻊ اﺣﺪ>ﻢ ﺑ^ ﻳﺪﻳﮧ‬:‫ ﺣﺪﻳﺚ اﺧﺮ‬Ú‫ و‬.‫ﻠﻔﻆ‬B‫ﺬا ا‬ú‫ﺐ ﺑ‬h‫ ﻏﺮ‬:‫ وﻗﺎل‬۲/۸۱ :‫ﺮاﻳﺔ‬B‫ﻧﺼﺐ ا‬
ٔ ٔ ‫ﻣﺜﻞ‬
.Š‫ﺼ‬g‫ة ا‬O‫ﺼﻼة ﺑﺎب ﺳ‬B‫ ا‬ñ ‫ﺴﻠﻢ‬: ‫ اﺧﺮﺟﮧ‬.‫ﺮﺣﻞ ﻓﻠﻴﺼﻞ وﻻ ﻳﺒﺎل ﺑﻤﺮور ﻣﺎر‬B‫ﻮﺧﺮة ا‬:
ٔ ٔ ٔ
‫ﻠﻨﺎﻇﺮ ﻓﻼ‬B ‫ﻤﺎ ﻻ ﻳﺒﺪو‬C‫ ر‬õ‫ ادﻧﺎہ ﻻن ﻣﺎ دون ذﻟ‬õ‫ ﻏﻠﻆ اﻻﺻﺒﻊ وذﻟ‬ñ ‫ة‬O‫ﺴ‬B‫ﻮن ا‬9‫وﺗ‬
ٔ ً
‫ اﺧﺮﺟﮧ‬.‫ﻢ‬ú‫ﺴ‬ê ‫ﻮ‬B‫ﻢ و‬9‫ ﺻﻼﺗ‬ñ ‫وا‬OÕ‫ اﺳ‬:È‫ﺮﻓﻮ‬: ‫ ا@ﺎ>ﻢ‬ù‫ ورو‬،‫ﻘﺼﻮد‬g‫ﺼﻞ ﺑﮧ ا‬ò
ٔ
ñ ‫ ا•ﻠﺨﻴﺺ وا&ﺪ‬ñ ‫ﺴﻠﻢ وواﻓﻘﮧ‬: ‫ ©ط‬š :‫ وﻗﺎل‬،۱/۲۵۲ :‫ﺴﺘﺪرک‬g‫ ا‬ñ ‫ا@ﺎ>ﻢ‬
ً ٔ
‫ﻮ ﻳﺼﻠﺢ ﺑﻴﺎﻧﺎ‬J‫ﻢ و‬ú‫ﺴ‬B‫ة ا‬O‫ﺴ‬B‫ ﻣﻦ ا‬ù‫ﺰ‬# :‫ اﷲ ﻋﻨﻪ‬u‫ﺴﻌﻮد ر‬: ‫ وﻗﺎل اﺑﻦ‬.۳/۴۰۴ :‫ﺴﻨﺪہ‬:

1
‛Umdah al-Fiqh, vol. 2, p. 276.
431
 ٔ
‫ﺎذ‬á‫ ا‬ñ ‫ ﻓﺼﻞ‬،۳۹۸ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.à‫ﺧ‬°B‫ ذﻛﺮہ ﺷﻤﺲ اﻻﺋﻤﺔ ا‬،‫ﻠﻄﻮل واﻟﻐﻠﻆ ‚ﻴﻌﺎ‬B
.(‫ة‬O‫ﺴ‬B‫ا‬
‛Umdah al-Fiqh:
A tree, an animal, a person and so on can also serve as a sutrah. There
is no harm in walking in front of any of these.1
In‛ m al-B r$:
One way is for a person himself to become a sutrah, as is done by
students here. May All h ta‛ l reward them because they stand up of
their own accord to enable people to pass by. This is the correct thing
to do.2
All h ta‛ l knows best.
Using one’s hand as a sutrah for one’s self
Question
A person passing in front of a musall$ lowers his hand to make it a
sutrah and then walks across the musall$. What is the ruling in this
regard? Can the hand of the passing person be a sutrah?
Answer
A sutrah refers to a barrier which is separate from the body of the
passing person between the musall$ and the passing person. Thus, in
the above case, the hand of the passing person cannot be a sutrah.
Al-Hid yah:
ٔ ٔ ٔ
،۱/۱۳۸ :‫ )اﻟﮩﺪاﻳﺔ‬.‫[ن‬Q‫ ا‬š Š‫ﻮ [ن ﻳﺼ‬B ‫ﺎر اﻋﻀﺎءہ‬g‫ اﻋﻀﺎء ا‬ù‫ﺎذ‬ò‫ و‬...‫ﺮ‬: ‫و½ﻧﻤﺎ ﻳﺎﺛﻢ إذا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۶۳۵ :‫ﺤﺘﺎر‬g‫ رد ا‬ñ ‫و¿ﺬا‬
Al-Bin yah:
ٔ
‫ﻮل‬ò ‫ﻦ ﺑ ﻨﮩﻤﺎ ﻣﺎ‬9‫ﻢ ﻳ‬B ‫اﻹﺛﻢ إذا‬ ‫ﺎر ﻳﻌ‬g‫ وا‬Š‫ﺼ‬g‫ ﺑ^ ا‬ù‫ ا‬...‫ﻮن ﺑ ﻨﮩﻤﺎ ﺣﺎﺋﻞ‬9‫وﻻ ﻳ‬
ٔ ٔ ٔ
:‫ ©ح اﻟﮩﺪاﻳﺔ‬ñ ‫ )ا‘ﻨﺎﻳﺔ‬.‫ﺎر‬g‫[ﻻﺳﺘﻮاﻧﺔ وا ﺪار واﻣﺎ إذا [ن ﺑ ﻨﮩﻤﺎ ﺣﺎﺋﻞ ﻓﻼ ﻳﺎﺛﻢ ا‬
ٓ
.(‫ ﻓﻴﺼﻞ اﺑﺎد‬،۱/۷۸۸
We learn from the above texts that a part of the passing person’s body
cannot be a sutrah. This is because a sutrah is a barrier. In other words,

1
‛Umdah al-Fiqh, vol. 2, p. 276.
2
In‛ m al-B r$, vol. 3, p. 261.
432
a barrier between the musall$ and the passing person. Furthermore,
the prohibition of passing in front of a musall$ applies to every part of
the body of the passing person. The following is stated in a Sh fi‛$ book
of jurisprudence:
ٔ
‫ﻌﺘﻘﺪ @ﺮﻣﺔ‬g‫·ﻒ ا‬g‫ﻢ ا‬B‫ اﻟﻌﺎﻣﺪ اﻟﻌﺎ‬š ‫ﺮم‬ò ‫ﺮاد اﻧﮧ‬g‫ وا‬...‫ ﻨﮩﺎ‬C‫ﺮور ﺑ ﻨﮧ و‬g‫ﺮم ا‬ò‫ﻗﺎل و‬
.(۲/۲۶۵ :‫ﻄﻴﺐ‬y‫ ©ح ا‬š ‫ﻔﺔ ا@ﺒﻴﺐ‬7) .‫ﻮ ﺑﺒﻌﺾ ﺑﺪﻧﮧ ﻛﻴﺪہ‬B‫ و‬،‫ﺮور‬g‫ا‬
All h ta‛ l knows best.
Passing across by placing a head-scarf or walking
stick
Question
Can a person walk across a musall$ by lowering his head-scarf or
standing his walking stick in front of the musall$?
Answer
There appears to be permissibility in doing this. Another way of doing
it will be to stand one’s walking stick, pass in front of it, and take hold
of it before it falls down.
Sh m$:
ٔ ٔ
š ‫ و½ذا [ن ﻣﻌﮧ ﻋﺼﺎ ﻻ ﺗﻘﻒ‬:‫ اﻗﻮل‬...‫ﺎﺧﺬہ‬h‫ﻓﺈن [ن ﻣﻌﮧ !ء ﻳﻀﻌﮧ ﺑ^ ﻳﺪﻳﮧ ﺛﻢ ﻳﻤﺮ و‬
ٔ ٔ ٔ
‫ ﺑﺎب‬،۱/۶۳۶ : ‫ )ﺷﺎ‬.‫ﻢ ارہ‬B ‫؟‬õ‫ ذﻟ‬9‫ﺎ ﮨﻞ ﻳ‬ú‫ﺮ ﻣﻦ ﺧﻠﻔ‬:‫ﺴﻜﮩﺎ ﺑﻴﺪہ و‬:‫اﻻرض ﺑﻨﻔﺴﮩﺎ ﻓﺎ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺎ‬ú‫ﺮہ ﻓﻴ‬9‫ﺼﻼة وﻣﺎ ﻳ‬B‫ﻣﺎ ﻳﻔﺴﺪ ا‬
Hadrat ‛All mah Anwar Sh h S hib writes:
ٔ ٔ
:‫ ﻗﻠﺖ‬.‫ة‬O‫ﻠﺴ‬B ‫ﺴﻘﻒ ﻛﻔﺎہ‬B‫ﻮ اﺳﺒﻞ ﻏﺸﺎوة ﻣﻦ ا‬B ‫ﻳﻦ اﻧﮧ‬Q‫ﻠﺸﻴﺦ ﺳﻌﺪ ا‬B ‫ ﺣﺎﺷﻴﺔ اﻟﻌﻨﺎﻳﺔ‬Ü‫و‬
ٔ ٔ
‫ وﻟﻌﻠﮧ‬،‫ ﻓﻠ ﺴﺒﻞ ﻣﻨﺪﻳﻠﮧ اﻣﺎﻣﮧ ﺛﻢ ´ﻤﺮ‬Ã‫ﺼ‬g‫ ﮨﺬا ﻓﻤﻦ [ن ﻻ ﺑﺪ ان ﻳﻤﺮ ﺑ^ ﻳﺪي ا‬š‫و‬
ٔ
.(۲/۸۳ :ù‫ )ﻓﻴﺾ ا‘ﺎر‬.‫ﺮورہ ﻛﻤﺎ ﻮ‬: ‫ ﻟﮧ ﻣﻦ‬°)‫ﻮن ا‬9‫ﻳ‬
‛Umdah al-Fiqh:
A person has a walking stick which cannot be made to stand on its
own. Will it be permissible for him to hold it in front of a musall$ and
then walk across him?

433
I could not find any clear ruling in this regard. (Sh m$) It appears to be
permissible. One way of doing this is to place it in front of the musall$,
walk across before it falls, and then take hold of it.1
Ahsan al-Fat w :
Question: In order to pass across a musall$, a person lowers his head-
scarf or places his umbrella, and then walks across behind it. Is this
permissible?
Answer: ‛All mah Sh m$ rahimahull h says that he did not find any
clear ruling in this regard. There seems to be no obstacle to its
permissibility. It is therefore permissible when necessary.2
In‛ m al-B r$:
If a person is holding a head-scarf in his hand and he lowers it and
passes across, it will be permissible for him to do this.3
All h ta‛ l knows best.
Placing a wire or rope as a sutrah
Question
A person does not have a stick or similar object. Can a wire or rope be
placed as a sutrah?
Answer
A sutrah has to be the width of at least one finger. This is generally not
the case with a wire or rope. Secondly, we are ordered to fix the sutrah
into the ground; not to merely place it. Most scholars are of the view
that this is not sufficient. Thus, in the above question, it ought to be
insufficient. However, at the time of necessity, it is permissible to draw
a line. It will therefore be more permissible to place a wire or rope.
Nevertheless, this means that the focus of the musall$ will remain in
tact and he will not be distracted. The one who walks across will still
be sinful because this is not sufficient to walk across.
Imd d al-Fatt h:
ٔ ٔ ٔ
‫ﻠﻨﺎﻇﺮ ﻓﻼ‬B ‫ﻤﺎ ﻻ ﻳﺒﺪو‬C‫ ر‬õ‫ ادﻧﺎہ ﻻن ﻣﺎ دون ذﻟ‬õ‫ ﻏﻠﻆ اﻻﺻﺒﻊ وذﻟ‬ñ ‫ة‬O‫ﺴ‬B‫ﻮن ا‬9‫وﺗ‬
ٔ ٔ
‫ﺘﺎﺧﺮون‬g‫ﻂ واﺟﺎزہ ا‬y‫ﺘﻘﺪﻣ^ ا‬g‫ﺪ ﻣﺎ ﻳﻨﺼﺒﮧ ﻣﻨﻊ ‚ﺎﻋﺔ ﻣﻦ ا‬# ‫ﻢ‬B ‫ و½ن‬...‫ﻘﺼﻮد‬g‫ﺼﻞ ﺑﮧ ا‬ò

1
‛Umdah al-Fiqh, vol. 2, p. 276.
2
Ahsan al-Fat w , vol. 3, p. 410.
3
In‛ m al-B r$, vol. 3, p. 261.
434
 ‫ٔ‬
‫ﺑﻤﺎ رو‪ ñ ù‬ا‪B‬ﺴ‪ ä‬ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬إن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻣﻌﮧ ﻋﺼﺎ ﻓﻠﻴﺨﻂ‬
‫ٔ‬
‫واﺑﻮ ٔ‬ ‫ٔ‬ ‫ً‬
‫داود‬ ‫ﺧﻄﺎ‪J) .‬ﻮ ﺟﺰء ﻣﻦ ﺣﺪﻳﺚ اﺧﺮﺟﮧ اﺑﻦ ﻣﺎﺟﺔ ‪ ñ‬اﻗﺎﻣﺔ ا‪B‬ﺼﻼة ﺑﺎب ﻣﺎ )ﺴ‪ O‬ا‪g‬ﺼ‪Š‬‬
‫‪ ñ‬ا‪B‬ﺼﻼة ﺑﺎب ا‪y‬ﻂ اذا ‪B‬ﻢ ‪#‬ﺪ ﻋﺼﺎ( ﻗﻴﻞ‪J :‬ﻮ ﻣﻄﻌﻮن ﻓﻴﮧ ﻛﺬا ‪© ñ‬ح ا‪B‬ﻜ‪¾B ó‬ﻳﺮ‪ ù‬و‪Ú‬‬
‫ٔ‬
‫ا•ﺠﻨ ﺲ ﻻ ﻳﻌﺘ‪ e‬ا‪y‬ﻂ ‪J‬ﻮ ا‪g‬ﺨﺘﺎر ا‪ ù‬ﻟ ﺲ ﺑﻤﺴﻨﻮن ´ﻘﺎم ﺑﮧ ﺳﻨﺔ ا‪B‬ﺴ‪O‬ة‪ ،‬إذ ﻻ ‪ò‬ﺼﻞ ﺑﮧ‬
‫ٔ‬ ‫ٔ ٔ‬
‫ا‪g‬ﻘﺼﻮد ﻟﻌﺪم ﻇ‪ú‬ﻮرہ ﻣﻦ ﺑﻌﻴﺪ و‪J‬ﻮ رواﻳﺔ وا‪œ‬ﺎﻧﻴﺔ اﻧﮧ ا‪ :ù‬ا‪y‬ﻂ ﺳﻨﺔ‪ ،‬ﻋﻦ ‪Ÿ‬ﻤﺪ اﻧﮧ ¬ﻂ‬
‫@ﺪﻳﺚ ٔا‪ٔ ì‬‬
‫داود‪ :‬ﻓﺈن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻣﻌﮧ ﻋﺼﺎ ﻓﻠﻴﺨﻂ ﺧﻄﺎ‪ .‬اﻧﺘ‪ú‬ﻰ‪.‬‬

‫ﻗﺎل ‪© ñ‬ح ا‪g‬ﻨﻴﺔ‪ :‬و‪#‬ﻮز اﻟﻌﻤﻞ ﺑﻤﺜﻠﮧ ‪ ñ‬اﻟﻔﻀﺎﺋﻞ و¿ﺬا ﻗﺎل ا‪B‬ﻜﻤﺎل اﺑﻦ اﻟ‪ú‬ﻤﺎم وا‪B‬ﺴﻨﺔ‬
‫ٔ‬ ‫ٔ‬
‫او• ﺑﺎﻻﺗﺒﺎع ﻣﻊ اﻧﮧ ﻳﻈ‪ú‬ﺮ ‪ ñ‬ا ﻤﻠﺔ‪ ،‬إذ ا‪g‬ﻘﺼﻮد ‚ﻊ ا‪y‬ﺎﻃﺮ ﺑﺮ‪C‬ﻂ ا‪y‬ﻴﺎل ﺑﮧ ﻛﻴﻼ ﻳﻨ‪،“Õ‬‬
‫ٔ‬ ‫ٔ ً‬
‫اﻧﺘ‪ú‬ﻰ‪ .‬واﻳﻀﺎ إن ﺳﻠﻢ اﻧﮧ ﻏ„ ﻣﻔﻴﺪ ﻓﻼ ‪ø‬ر ﻓﻴﮧ ﻣﻦ اﻟﻌﻤﻞ ﺑﺎ@ﺪﻳﺚ ا=‪# ù‬ﻮز اﻟﻌﻤﻞ ﺑﮧ‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ﻣﺜﻠﮧ‪ ،‬اﻧﺘ‪ú‬ﻰ‪ .‬و½ن وﺟﺪ ﻣﺎ ﻳﻐﺮزہ وﻟ‪9‬ﻦ ﺗﻌﺬر اﻟﻐﺮز ‪B‬ﺼﻼﺑﺔ اﻻرض‪ ،‬اﺧﺘﻠﻒ اﻻﺋﻤﺔ ﻓﻴﮧ‬
‫ٔ‬ ‫ٔ ً‬
‫اﻳﻀﺎ ﻓﻤﻨ‪ú‬ﻢ ﻣﻦ ﻣﻨﻌﮧ‪ ،‬ﻗﺎل اﻟﻘﺪور‪ :ù‬ﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ‪ :‬إذا ﺧﻂ ا‪g‬ﺼ‪ Š‬ﺑ^ ﻳﺪﻳﮧ ‪ ñ‬ا‪B‬ﺼﺤﺮاء‬
‫ٔ‬ ‫ٔاو ﻃﺮح ﺳﻮﻃﺎً ‪B‬ﻢ ﻳﻌﺘﺪ ﺑﮧ ﻣﻦ ا‪g‬ﺴﻨﻮن ﺣ‪ Á‬ﻳﻨﺼﺐ ﺷ ﺌﺎً ٔ‬
‫ﻛﻤﻮﺧﺮة ا‪B‬ﺮﺣﻞ‪ ،‬وﻻن ا‪g‬ﻘﺼﻮد‬
‫‪J‬ﻮا@ﻴﻠﻮﻟﺔ ﺑ ﻨﮧ و‪ ^C‬ا‪g‬ﺎر ﻻ ‪ò‬ﺼﻞ ﺑﮧ ﻓﻴﻜﻮن وﺟﻮدہ ﻛﻌﺪﻣﮧ ﻛﺬا ‪© ñ‬ح ا‪Q‬ﻳﺮ‪ ù‬و‪J‬ﻮ‬
‫ا‪g‬ﺨﺘﺎر ﻛﻤﺎ ﻗﺎل ‪ ñ‬ا•ﺠﻨ ﺲ إذا ﺗﻌﺬر ﻏﺮز ا‪B‬ﺴ‪O‬ة ﻻ ﻳﻌﺘ‪ e‬اﻹﻟﻘﺎء ‪J‬ﻮ ا‪g‬ﺨﺘﺎر وﻣﻦ اﻋﺘ‪e‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫اﻹﻟﻘﺎء ﻗﺎل‪ :‬ﻳﻠ‪ þ‬ﺑ^ ﻳﺪﻳﮧ ﻃﻮﻻ ´ﺠﻌﻞ [ﻧﮧ ﻏﺮز ﺛﻢ ﺳﻘﻂ ‪J‬ﺬا اﺧﺘﺎرہ اﻟﻔﻘﻴﮧ اﺑﻮ ﺟﻌﻔﺮ‬
‫ٔ‬
‫اﻧﺘ‪ú‬ﻰ‪ .‬ﻗﺎل ‪J‬ﺸﺎم‪ :‬ﺣﺠﺠﺖ ﻣﻊ ا‪ ì‬ﻳﻮﺳﻒ و*ن ﻳﻄﺮح ﺑ^ ﻳﺪﻳﮧ ا‪B‬ﺴﻮط ﻛﺬا ‪ ñ‬ا•ﻘﺮ‪h‬ﺐ‪.‬‬
‫)اﻣﺪاد اﻟﻔﺘﺎح‪ ،۳۹۹ :‬ﻓﺼﻞ ‪ ñ‬ا‪á‬ﺎذ ا‪B‬ﺴ‪O‬ة‪ ،‬ﺑ„وت(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Using a madrasah desk as a sutrah‬‬
‫‪Question‬‬
‫‪Can the small desks of this madrasah which are about one and half feet‬‬
‫?‪in height be used as a sutrah‬‬
‫‪Answer‬‬
‫‪It is desirable to have a sutrah. It is stated in al-Bahr ar-R ’iq that it is‬‬
‫‪makr0h to perform sal h without a sutrah. It is stated that a sutrah‬‬
‫‪should be about one and half feet high. The desks of this madrasah can‬‬
‫‪serve as a sutrah because the purpose of a sutrah is that a person‬‬
‫‪passing in front comes to know that such and such person is‬‬
‫‪performing sal h; and this information is conveyed in this way.‬‬

‫‪435‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺳ‪O‬ة ﺑﻘﺪر ذراع ﻃﻮﻻ وﻏﻠﻆ اﺻﺒﻊ •ﺒﺪو ‪B‬ﻠﻨﺎﻇﺮ ﺑﻘﺮ‪C‬ﮧ دون ﺛﻼﺛﺔ اذرع ‪ š‬ﺣﺬاء اﺣﺪ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺎﺟﺒﻴﮧ ﻻ ﺑ^ ﻋﻴ‪ª‬ﻴﮧ واﻻﻳﻤﻦ اﻓﻀﻞ وﻻ ﻳ‪ 9‬ا‪B‬ﻮﺿﻊ وﻻ ا‪y‬ﻂ وﻗﻴﻞ ﻳ‪ 9‬ﻓﻴﺨﻂ ﻃﻮﻻ‬
‫ٔ‬
‫وﻗﻴﻞ [‪g‬ﺤﺮاب و‪h‬ﺪﻓﻌﮧ ‪J‬ﻮ رﺧﺼﺔ ﻓ‪¿O‬ﮧ اﻓﻀﻞ ﺑﺪاﺋﻊ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۶۳۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻟﻈﺎ‪J‬ﺮ ان ا‪g‬ﺮاد ﺑﮧ ذراع ا´ﺪ ‪ã‬ح ﺑﮧ ا‪B‬ﺸﺎﻓﻌﻴﺔ و‪J‬ﻮ ﺷ‪e‬ان )ﻗﻮﻟﮧ وﻏﻠﻆ اﺻﺒﻊ( ﻛﺬا ‪ñ‬‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬
‫اﻟ‪ú‬ﺪاﻳﺔ ﻟ‪9‬ﻦ ﺟﻌﻞ ‪ ñ‬ا‘ﺪاﺋﻊ ﺑﻴﺎن اﻟﻐﻠﻆ ﻗﻮﻻ ﺿﻌﻴﻔﺎ واﻧﮧ ﻻ اﻋﺘﺒﺎر ﺑﺎﻟﻌﺮض وﻇﺎ‪J‬ﺮہ اﻧﮧ‬
‫ٔ‬ ‫ا‪g‬ﺬ‪J‬ﺐ ‪Î‬ﺮ‪ٔ ،‬‬
‫و‪h‬ﻮ‪h‬ﺪہ ﻣﺎ رواہ ا@ﺎ>ﻢ وﻗﺎل ‪© š‬ط ‪:‬ﺴﻠﻢ اﻧﮧ ﻗﺎل‪# :‬ﺰ‪ ù‬ﻣﻦ ا‪B‬ﺴ‪O‬ة ﻗﺪر‬
‫ٔ‬ ‫ٔ‬
‫‪:‬ﻮﺧﺮة ا‪B‬ﺮﺣﻞ‪ .‬ﺗ‪ª‬ﺒﻴﮧ‪B :‬ﻢ ﻳﺬﻛﺮوا ﻣﺎ إذا ‪B‬ﻢ ﻳ‪9‬ﻦ ﻣﻌﮧ ﺳ‪O‬ة وﻣﻌﮧ ﺛﻮب او ﻛﺘﺎب ﻣﺜﻼ ‪J‬ﻞ‬
‫ٓ‬ ‫ﻳ‪ 9‬وﺿﻌﮧ ﺑ^ ﻳﺪﻳﮧ واﻟﻈﺎ‪J‬ﺮ ﻧﻌﻢ ﻛﻤﺎ ٔ‬
‫ﻳﻮﺧﺬ ﻣﻦ ﺗﻌﻠﻴﻞ اﺑﻦ اﻟ‪ú‬ﻤﺎم ا‪g‬ﺎر اﻧﻔﺎ و¿ﺬا ‪B‬ﻮ ‪ê‬ﺴﻂ‬
‫ٔ‬
‫ﺛﻮ‪C‬ﮧ وﺻ‪ Š‬ﻋﻠﻴﮧ ﺛﻢ ا‪g‬ﻔ‪ú‬ﻮم ﻣﻦ ‪+‬ﻣ‪ú‬ﻢ اﻧﮧ ﻋﻨﺪ إ‪ð:‬ن اﻟﻐﺮز ﻻ ﻳ‪ 9‬ا‪B‬ﻮﺿﻊ وﻋﻨﺪ إ‪ð:‬ن‬
‫ا‪B‬ﻮﺿﻊ ﻻ ﻳ‪ 9‬ا‪y‬ﻂ‪) .‬ﺷﺎ ‪ ،۱/۶۳۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Mabs0t:‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫و½ﻧﻤﺎ ﻗﺎل ﺑﻘﺪر ذراع ﻃﻮﻻ و‪B‬ﻢ ﻳﺬﻛﺮ اﻟﻌﺮض و*ن ﻳ‪ª‬ﺒ‪ ü‬ان ﺗ‪9‬ﻮن ‪ ñ‬ﻏﻠﻆ اﺻﺒﻊ ﻟﻘﻮل‬
‫ٔ‬ ‫ٔ‬
‫اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ‪#‬ﺰ‪ ù‬ﻣﻦ ا‪B‬ﺴ‪O‬ة ا‪B‬ﺴ‪ú‬ﻢ ﻓﺈن ا‪g‬ﻘﺼﻮد ان ﻳﺒﺪو ‪B‬ﻠﻨﺎﻇﺮ ﻓﻴﻤﺘﻨﻊ ﻣﻦ‬
‫ا‪g‬ﺮور ﺑ^ ﻳﺪﻳﮧ وﻣﺎ دون ‪J‬ﺬا ﻻ ﻳﺒﺪو ‪B‬ﻠﻨﺎﻇﺮ ﻣﻦ ﺑﻌﺪ‪) .‬ﻣ‪ž‬ﺴﻮط‪.(۱/۱۹۰ :‬‬
‫‪H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:‬‬
‫وﻗﻴﻞ ﻣﺎ ﻳﻘﻊ ﺑﮧ اﻻﻣﺘﻴﺎز ﻛﺬا ‪ ñ‬ا‪“B‬ح‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪.(۱/۲۴۴ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪An item which has a vacuum as a sutrah‬‬
‫‪Question‬‬
‫?‪Can an item which has a vacuum be used as a sutrah‬‬
‫‪Answer‬‬
‫‪It is permissible to use an item which has a vacuum as a sutrah.‬‬
‫‪Bukh r$ Shar$f:‬‬

‫‪436‬‬
 ٔ ٔ
š ‫ﻀﻄﺠﻌﺔ‬: Õ‫·ﺐ وا@ﻤﺎر؟ ﻟﻘﺪ راﻳ‬B‫ اﻋﺪ•ﻤﻮﻧﺎ ﺑﺎ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ ٔ ٔ
‫ﺴﻞ‬å‫ ﻓﺎ‬،‫ﺮہ ان اﺳﻨﺤﮧ‬³‫ ﻓﺎ‬Š‫ﺮ ﻓﻴﺼ‬h°B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻴﺘﻮﺳﻂ ا‬Š‫ ﺻ‬.•‫ﺮ ﻓﻴ•ء ا‬h°B‫ا‬
ٔ
.(‫ﺮ‬h°B‫ ا‬U‫ﺼﻼة ا‬B‫ ﺑﺎب ا‬۱/۷۲ :ù‫ﺎر‬Ç) .ñ‫ﺴﻞ ﻣﻦ @ﺎ‬å‫ ا‬Á‫ﺮ ﺣ‬h°B‫ ا‬Š‫ﻣﻦ ﻗﺒﻞ رﺟ‬
‛Umdah al-Q r$:
ٔ
.(۱/۵۸۵ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺮ‬h°B‫ وﺳﻂ ا‬ñ ‫ﻌﻞ ﻧﻔﺴﮧ‬# ù‫ﺮ ا‬h°B‫ﻓﻴﺘﻮﺳﻂ ا‬
Al-Bin yah:
.(۱/۷۸۸ :‫ ©ح ا‘ﻨﺎﻳﺔ‬ñ ‫ )ا‘ﻨﺎﻳﺔ‬.‫ﺮ‬h°B‫ﺴﻄﺢ وا‬B[ ‫ة‬O‫ ﺳ‬e‫ﺮﺗﻔﻊ ﻳﻌﺘ‬: ‫ﻮﺿﻊ‬: ˜ :‫وﻗﺎل‬
All h ta‛ l knows best.
Definition of a large and small masjid when applied
to walking across a musallī
Question
Do the jurists have any statement in which the prohibition of walking
in front of a musall$ in a small masjid, a large masjid, and the musall
of a person performing sal h in an open area applies only to the extent
of his place of prostration?
Answer
It is gauged from the statements of the jurists that the prohibition of
walking in front of a musall$ in an open field and a large masjid applies
only to the extent of his place of prostration. The preferred view as
regards the place of prostration is that the musall$’s gaze must not fall
on the one walking across him. As for a small masjid (a masjid which
does not fulfil the requirements of a large masjid), it is makr0h tahr$m$
to walk across a musall$.
Al-Hid yah:
ٓ ٔ
‫ﻮﻗﻒ‬B ‫ﻮزر‬B‫ ﻣﺎذا ﻋﻠﻴﮧ ﻣﻦ ا‬Š‫ﺼ‬g‫ ا‬ù‫ﺎر ﺑ^ ﻳﺪ‬g‫ﻮ ﻋﻠﻢ ا‬B :‫ﺴﻼم‬B‫ﺎر اﺛﻢ ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‬g‫اﻻ ان ا‬
ٔ ٔ
.(۱/۱۳۸ :‫ﺪاﻳﺔ‬J) .‫ ﻣﺎ ﻗﻴﻞ‬š ‫ﻮﺿﻊ ﺳﺠﻮدہ‬: ñ ‫ﺮ‬: ‫ و½ﻧﻤﺎ ﻳﺎﺛﻢ إذا‬.^‫ﻌ‬C‫ار‬
Al-Bin yah:
ٔ
‫ وﻗﺎل‬،‫ وﺷﻴﺦ اﻹﺳﻼم وﻗﺎﺿﻴﺨﺎن‬à‫ﺧ‬°B‫ﻮ اﺧﺘﻴﺎر ﺷﻤﺲ اﻻﺋﻤﺔ ا‬J‫ و‬:‫ ﻣﺎ ﻗﻴﻞ‬š ‫ﻗﻮﻟﮧ‬
ً
‫ﻢ‬ú‫ وﻣﻨ‬،‫ﺮہ‬9‫ﻮﺿﻊ ﺳﺠﻮدہ وﻻ ﻳﻘﻊ ﻋﻠﻴﮧ ﺑ~ہ ﻻ ﻳ‬: U‫ راﻣﻴﺎ ﺑ~ہ إ‬Š‫ إذا ﺻ‬:‫ﻓﺨﺮ اﻹﺳﻼم‬
ٔ ٔ ٔ
‫ﻤﺴﺔ اذرع‬Ç ‫ﻢ ﻣﻦ ﻗﺪر‬ú‫ﻢ ﻣﻦ ﻗﺪرہ ﺑﺜﻼﺛﺔ اذرع وﻣﻨ‬ú‫ وﻣﻨ‬،‫ﻣﻦ ﻗﺎل ﻣﻘﺪار ﺻﻔ^ او ﺛﻼﺛﺔ‬

437
 ٔ ً ٔ
‫ ﺻﻼة ﺧﺎﺷﻊ‬Š‫ﻮ ﺻ‬B ‫ﺎل‬Î ‫ واﻻﺻﺢ إن [ن‬:!‫ وﻗﺎل ا•ﻤﺮﺗﺎ‬،È‫ﻌ^ ذرا‬C‫ﻢ ﻣﻦ ﻗﺪر ﺑﺎر‬ú‫وﻣﻨ‬
ٔ
‫ﻮﺿﻊ ﺳﺠﻮدہ‬: U‫ ﻗﻴﺎﻣﮧ إ‬ñ ‫ﻰ ﺑ~ہ‬ú‫ﻮن ﻣﻨﺘ‬9‫ﻮ ان ﻳ‬Ø ‫ﺮہ‬9‫ﺎر ﻓﻼ ﻳ‬g‫ ا‬š ‫ﺑ~ہ وﻻ ﻳﻘﻊ‬
ٔ ٔ
U‫ﺴﻼم إ‬B‫ ا‬Ú‫ ﺣﺠﺮہ و‬U‫ ﻗﻌﻮدہ إ‬Ú‫ ارﻧﺒﺔ اﻧﻔﮧ و‬U‫ ﺳﺠﻮدہ إ‬Ú‫ ﺻﺪور ﻗﺪﻣﻴﮧ و‬U‫ ر¿ﻮﻋﮧ إ‬Ú‫و‬
ٔ
‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ﺼﺤﺮاء واﻣﺎ‬B‫ﻢ ا‬9‫ ﻟﮧ ﺣ‬ù=‫ ا ﺎﻣﻊ ا‬Ú‫ﺼﺤﺮاء و‬B‫ ا‬ñ ‫ﮧ إذا [ن‬$ ‫ﺬا‬J‫ﻣﻨﻜﺒﮧ و‬
ٔ ٔ
:‫ ©ح اﻟﮩﺪاﻳﺔ‬ñ ‫ )ا‘ﻨﺎﻳﺔ‬.‫ﺎ‬J„‫ﺎر اﺳﻄﻮاﻧﺔ وﻏ‬g‫^ ا‬C‫ﻮن ﺑ ﻨﮧ و‬9‫ﺴﺠﺪ إﻻ ان ﻳ‬g‫ﻮ ا‬J ‫ﻓﺎ@ﺪ‬
.(۱/۷۸۸
‛Umdah al-Fiqh:
It is makr0h tahr$m$ and a serious sin to walk across the place of
prostration of a person performing sal h even though this does not
invalidate his sal h…the more correct view is that it is makr0h tahr$m$
to walk across from the feet of a musall$ to his place of prostration if
the latter is performing sal h in an open field or a very large masjid
which falls under the ruling of an open field. The person walking
across will be committing a sin. There is no harm in walking across
from beyond this demarcated area. Some scholars are of the view that
if a person is standing and performing his sal h, and remains focussed
on his spot of prostration, then it will be makr0h tahr$m$ to walk
across him to the extent of how much further he can see in his
peripheral vision. Walking across from any distance beyond that will
not be makr0h. This is the correct view and a clarification of “the place
of prostration” because this is what it refers to. It is therefore the
preferred opinion.
Definition of a large masjid
Ad-Durr al-Mukht r:
ٔ ٔ ٔ
‫ﺼﺤﺮاء او‬B‫ ا‬ñ ‫ﺴﻔﻦ او ﺧﻼء‬B‫ ﻓﻴﮧ ا‬ù‫ﺮ‬z ‫ﺮ‬ú‫ ﻓﻴﮧ ﻋﺠﻠﺔ او ﻧ‬ù‫ﺮ‬z ‫ﻖ‬h‫ﻤﻨﻊ ﻣﻦ اﻻﻗﺘﺪاء ﻃﺮ‬h‫و‬
ٔ ً
‫ﺮ‬J‫ ﻋﻦ ﺟﻮا‬û‫ﺪ‬g‫ ﺣﺎﺷﻴﺔ ا‬ñ ‫ ﺛﻢ راﻳﺖ‬: ‫ﺸﺎ‬B‫ ﻗﺎل ا‬...‫ﺴﺠﺪ ﻛﺒ„ ﺟﺪا ﻛﻤﺴﺠﺪ اﻟﻘﺪس‬: ñ
ً ٔ
È‫^ ذرا‬Õ‫ﺴ‬ê ‫ﻢ‬ú‫ اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻓﻘﺪرہ ﺑﻌﻀ‬:‫ ﻓﻘﺎل‬õ‫ ان ﻗﺎﺿﻴﺨﺎن ﺳﺌﻞ ﻋﻦ ذﻟ‬ù‫اﻟﻔﺘﺎو‬
ً ٔ
: ‫ﺸﺎ‬B‫ )ا‬.‫ﺨﺘﺎر‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﻰ ﻛﺒ„ة و½ﻻ ﻓﺼﻐ„ة‬ú‫ ﻓ‬È‫ﻌ^ ذرا‬C‫ إن [ﻧﺖ ار‬:‫ﻢ ﻗﺎل‬ú‫ﻌﻀ‬C‫و‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۸۵
‛Umdah al-Fiqh:
The preferred view is that a small masjid is one that is less than 40
Shar‛$ yards. If there is no sutrah or barrier in front of the musall$, it
will be makr0h tahr$m$ to walk across a musall$ from where he is

438
standing to the qiblah wall of the masjid. This is because it is classified
as a single place. 1
All h ta‛ l knows best.

1
‛Umdah al-Fiqh, vol. 2, p. 274.
439
 The Witr Salāh
Performing witr salāh with congregation out of
Ramadān
Question
Is it permissible to perform witr sal h with congregation out of the
month of Ramad n?
Answer
Witr sal h with congregation is specifically for the month of Ramad n.
If a person occasionally performs it with congregation – one or two
times – it will be permissible because this action is established from
Hadrat ‛Umar radiyall hu ‛anhu and the Sah bah radiyall hu ‛anhum
did not object to him. However, it is a bid‛at and makr0h to perform it
with congregation most of the time. The reason is that continuity in
this regard is not established from Ras0lull h sallall hu ‛alayhi wa
sallam and the Sah bah radiyall hu ‛anhum.
Mar q$ al-Fal h:
ٔ ً
‫ﺴﻠﻤ^ ﻻﻧﮧ ﻧﻔﻞ ﻣﻦ وﺟﮧ وا ﻤﺎﻋﺔ‬g‫ﻀﺎن ﻓﻘﻂ ﻋﻠﻴﮧ إ‚ﺎع ا‬:‫ ر‬ñ ‫ﻤﺎﻋﺔ اﺳﺘﺤﺒﺎﺑﺎ‬7 ‫ﻮﺗﺮ‬h‫و‬
‫ وﻋﻦ ﺷﻤﺲ‬،‫ﻀﺎن‬:‫ﻮﺗﺮ ﺧﺎرج ر‬B‫ ا‬ñ ‫ﻜﺮوﮨﺔ ﻓﺎﻻﺣﺘﻴﺎط ﺗﺮ¿ﮩﺎ‬: ‫ﺢ‬h‫او‬O‫ ﻏ„ اﻟ‬ñ ‫ ا•ﻔﻞ‬ñ
ٔ ٔ ٔ ٔ
،‫ﺮہ‬9‫ واﺣﺪ ﺑﻮاﺣﺪ او اﺛﻨﺎن ﺑﻮاﺣﺪ ﻻ ﻳ‬ù‫ﻴﻞ ا•ﺪا او اﻗﺘﺪ‬ž‫ ﺳ‬š ‫ ان ﻓﻴﻤﺎ [ن‬:‫اﻻﺋﻤﺔ‬
ً ٔ
:‫ﺮا اﻟﻔﻼح‬:) .‫ﻌﺔ ﺑﻮاﺣﺪة ﻛﺮہ اﺗﻔﺎﻗﺎ‬C‫ ار‬ù‫ ﺛﻼﺛﺔ ﺑﻮاﺣﺪ اﺧﺘﻠﻒ ﻓﻴﮧ و½ذا اﻗﺘﺪ‬ù‫و½ذا اﻗﺘﺪ‬
ٔ
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﺎ‬ú‫ﻣ‬ð‫ﻮﺗﺮ واﺣ‬B‫ ﺑﺎب ا‬،۱۴ ۵
Taht w$:
‫ﻮﺗﺮ‬B‫ ا‬ñ ‫ﻐ اﻻﻗﺘﺪاء‬g‫ ا•ﻮازل ﻋﻦ ا‬ñ ‫ﻀﺎن( وﻣﺎ‬:‫ﻮﺗﺮ ﺧﺎرج ر‬B‫ ا‬ñ ‫ﺎ‬ú¿‫)ﻗﻮﻟﮧ ﻓﺎﻻﺣﺘﻴﺎط ﺗﺮ‬
ٔ
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﻃﺤﻄﺎو‬.‫ﺔ ﻻن ﻣﻌﻨﺎہ ﺻﺤﻴﺢ‬J‫ﻜﺮا‬B‫ ا‬ñ‫ﻀﺎن ﺟﺎﺋﺰ ﻓﻼ ﻳﻨﺎ‬:‫ﺧﺎرج ر‬
.( ‫ ﻗﺪﻳ‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۳۸۶
Ad-Durr al-Mukht r:
ٔ
Ú‫ و‬. ‫ﻴﻞ ا•ﺪا‬ž‫ ﺳ‬š õ‫ﺮہ ذﻟ‬9‫ ﻳ‬ù‫ﻀﺎن ا‬:‫ﻤﺎﻋﺔ ﺧﺎرج ر‬7 ‫ﻮﺗﺮ وﻻ ا•ﻄﻮع‬B‫ ا‬Š‫وﻻ ﻳﺼ‬
ٔ ٔ ٔ
‫ﺘ~ہ‬4 ñ ù‫ﺮاد ﻣﻦ ﻗﻮل اﻟﻘﺪور‬g‫ﻮا ﻣﻦ ان ا‬B‫ ﻣﺎ ﻗﺎ‬U‫(اﺷﺎر إ‬õ‫ﺮہ ذﻟ‬9‫ ﻳ‬ù‫ )ﻗﻮﻟﮧ ا‬: ‫ﺸﺎ‬B‫ا‬
ٔ ٔ ٔ
‫ واﻳﺪہ‬،‫ﺮہ‬9‫ اﻧﮧ ﻻﻳ‬ù‫ﻼﺻﺔ ﻋﻦ اﻟﻘﺪور‬y‫ ا‬ñ ‫ﻦ‬9‫ ﻟ‬،‫ﺔ ﻻﻋﺪم اﺻﻞ ا ﻮاز‬J‫ﻜﺮا‬B‫ ا‬،‫ﻮز‬# ‫ﻻ‬

440
 ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺮ ر‬9‫ دﻓﻨﺎ اﺑﺎ ﺑ‬:‫ ﻗﺎل‬،‫ﺮﻣﺔ‬4 ‫ﺴﻮر ﺑﻦ‬g‫ ﻋﻦ ا‬ù‫ ا@ﻠﻴﺔ ﺑﻤﺎ اﺧﺮﺟﮧ اﻟﻄﺤﺎو‬ñ
ٔ ً
‫ﻢ‬B ‫ ﺑﻨﺎ ﺛﻼث ر¿ﻌﺎت‬Š‫ ﻓﻘﺎم وﺻﻔﻨﺎ وراﺋﮧ ﻓﺼ‬،‫ﻢ اوﺗﺮ‬B û‫ إ‬:‫ اﷲ ﻋﻨﻪ‬u‫´ﻼ ﻓﻘﺎل ﻋﻤﺮ ر‬
ٔ ٔ ٓ
‫ﺴﺘﺤﺒﺔ ﺛﻢ إن‬: „‫ﺮ ان ا ﻤﺎﻋﺔ ﻓﻴﮧ ﻏ‬J‫ اﻟﻈﺎ‬:‫ﻦ ان ﻳﻘﺎل‬9‫ﻤ‬h‫ و‬:‫ ﺛﻢ ﻗﺎل‬،‫ﻦ‬J‫ اﺧﺮ‬ñ ‫)ﺴﻠﻢ إﻻ‬
ً ً ٔ
‫ﻴﻞ‬ž‫ ﺳ‬š ‫ و½ن [ن‬،‫ﻜﺮوہ‬: „‫ اﷲ ﻋﻨﻪ [ن ﻣﺒﺎﺣﺎ ﻏ‬u‫ اﺣﻴﺎﻧﺎ ﻛﻤﺎ ﻓﻌﻞ ﻋﻤﺮ ر‬õ‫[ن ذﻟ‬
ٔ
‫ ﺑﺎب‬،۲/۴۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺘﻮارث‬g‫ﺔ ﻻﻧﮧ ﺧﻼف ا‬J‫ﻜﺮو‬: ‫ﻮاﻇﺒﺔ [ن ﺑﺪﻋﺔ‬g‫ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ‬B‫ا‬
For additional details refer to: Fat w Haqq n$yyah, vol. 3, p. 238 and
Ahsan al-Fat w , vol. 3, p. 455.
All h ta‛ l knows best.
Performing witr before ‛ishā
Question
A person performed the witr sal h before the ‛ish sal h. In other
words, when he entered the masjid, the witr sal h was being
performed with congregation, so he joined it. He performed his ‛ish
sal h after that. Is his witr sal h valid?
Answer
Bearing in mind that the time for the ‛ish and witr sal hs is the same,
if he performed the witr sal h forgetfully, it will be valid and it will not
be w jib on him to repeat it. If he performed it wittingly, it will be
w jib to repeat it because sequence between the two is also w jib. In
other words, it is w jib to perform ‛ish first . The obligation of
following the sequence falls off when a person does it forgetfully.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ٔ ٔ
‫ اﻣﺎ اﺻﻞ‬...‫ﻮﻗﺖ‬B‫ ﺑﻴﺎن اﺻﻞ ا‬ñ ‫ﻤﺎ‬J‫ﻮﺿﻌ^ اﺣﺪ‬: ñ ‫م ﻓﻴﮧ‬SB‫ﻮﺗﺮ( ﻓﺎ‬B‫واﻣﺎ ﺑﻴﺎن وﻗﺘﮧ )ا‬
ٔ ً ٔ ٔ
‫ﻮز اداءہ ﻗﺒﻞ ﺻﻼة‬# ‫ ﻻ‬Á‫ﺮﺗﺒﺎ ﻋﻠﻴﮧ ﺣ‬: ‫ ﺣﻨﻴﻔﺔ اﻧﮧ ©ع‬ì‫ﻮﻗﺖ ﻓﻮﻗﺖ اﻟﻌﺸﺎء ﻋﻨﺪ ا‬B‫ا‬
ٔ ً ٔ
‫ ﻣﺎ ذﻛﺮﻧﺎ ان‬š ‫ﺬا ﺑﻨﺎء‬J‫ﺗﻴﺐ إﻻ إذا [ن ﻧﺎﺳﻴﺎ و‬O‫ﻮ اﻟ‬J‫اﻟﻌﺸﺎء ﻣﻊ اﻧﮧ وﻗﺘﮧ ﻟﻌﺪم ©ﻃﮧ و‬
ٔ ٔ ٔ
‫ﻮ‬J‫ ﻏ„ وﺿﻮء و‬š ‫ اﻟﻌﺸﺎء‬Š‫ﺬا اﻻﺻﻞ ان ﻣﻦ ﺻ‬J š žh‫ ﺣﻨﻴﻔﺔ و‬ì‫ﻮﺗﺮ واﺟﺐ ﻋﻨﺪ ا‬B‫ا‬
ٔ ٔ ٔ ٔ
ì‫ ﻗﻮل ا‬ñ ‫ﻮﺗﺮ‬B‫د ﺻﻼة اﻟﻌﺸﺎء ﺑﺎﻻﺗﻔﺎق وﻻ ﻳﻌﻴﺪ ا‬È‫ﻻ ﻳﻌﻠﻢ ﺛﻢ ﺗﻮﺿﺎ ﻓﺎوﺗﺮ ﺛﻢ ﺗﺬﻛﺮ ا‬
ٔ ً ً ٔ ٔ
‫ﻠﻌﺸﺎء إﻻ ان وﻗﺘﮧ ﺑﻌﺪ ﻓﻌﻞ‬B ‫ﻮﻗﺖ ﻻ ﺗﺒﻌﺎ‬B‫ ﺣﻖ ا‬ñ ‫ﻮﺗﺮ [ن اﺻﻼ ﺑﻨﻔﺴﮧ‬B‫ﺣﻨﻴﻔﺔ ﻻن ا‬
ٓ ٔ ٔ
‫ )ﺑﺪاﺋﻊ‬.‫ﺴﻴﺎن )ﺴﻘﻂ‬ª‫ اﻻﺧﺮ واﺟﺐ ﺣﺎﻟﺔ ا•ﺬﻛﺮ ﻓﻌﻨﺪ اﻟ‬š ‫ﻤﺎ‬J‫اﻟﻌﺸﺎء إﻻ ان ﺗﻘﺪﻳﻢ اﺣﺪ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۷۲ :‫ﺼﻨﺎﺋﻊ‬B‫ا‬
441
 Al-Bahr ar-R ’iq:
ً ٔ ٔ
‫ﻤﺎ اﻋﺘﻘﺎدا‬J‫ﻤﺎ ﻓﺮﺿﺎن ﻋﻨﺪ اﻹﻣﺎم و½ن [ن اﺣﺪ‬ú‫ﺗﻴﺐ وﻻﻧ‬O‫ﻠ‬B ‫ اﻟﻌﺸﺎء‬š ‫ﻗﻮﻟﮧ وﻻ ﻳﻘﺪم‬
ً ٔ ٔ ً ٓ
،۱/۲۴۶ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻮز‬# ‫ﻮﺗﺮ ﻧﺎﺳﻴﺎ ﻓﺈﻧﮧ‬B‫ﻮ ﻗﺪم ا‬B Á‫واﻻﺧﺮ ﻋﻤﻼ ﻓﺎﻓﺎد اﻧﮧ ﻋﻨﺪ ا•ﺬﻛﺮ ﺣ‬
.(‫ﺼﻼة‬B‫ﻛﺘﺎب ا‬
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ ً
‫ﻮﺗﺮ اﺟﺰاہ ﻋﻨﺪ اﻹﻣﺎم‬B‫ﺮ ﻓﺴﺎد اﻟﻌﺸﺎء دون ا‬ú‫ﻤﺎ ﻓﻈ‬J‫ﻠﻌﺸﺎء او ﺻﻼ‬B ‫ﻮﺗﺮ ﻧﺎﺳﻴﺎ‬B‫ ا‬Š‫ﻮ ﺻ‬B‫و‬
،‫ﺼﻼة‬B‫ ﻛﺘﺎب ا‬،۱۷۸ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﻃﺤﻄﺎو‬.‫ﺬا اﻟﻌﺬر‬J ‫ﺗﻴﺐ ﺑﻤﺜﻞ‬O‫ﺴﻘﻮط اﻟ‬B
.( ‫ﻗﺪﻳ‬
Also refer to Ahsan al-Fat w , vol. 3, p. 457.
All h ta‛ l knows best.
A Shāfi‛ī is appointed to lead the witr salāh for half
the month and a Hanafī for the other half
Question
The musall$s of a masjid comprise of Hanaf$s and Sh fi‛$s. They all
perform the tar w$h sal h behind one im m. However, they have to
form separate congregations for the witr sal h. They decided that they
will perform witr sal h behind one im m: a Hanaf$ im m for a few days
and a Sh fi‛$ im m for a few days. Is this permissible? All the musall$s
are happy with this arrangement. Kindly explain the ruling.
Answer
In the above case, it is permissible to perform witr behind one im m.
However, when the Sh fi‛$ im m leads them, he must perform three
rak‛ats with one sal m because ‛All mah Nawaw$ rahimahull h
considers this to be most superior.
If the Sh fi‛$ im m makes sal m after two rak‛ats, the Hanaf$ muqtad$s
must not make sal m. Rather, they will fall under the classification of a
masb0q and complete the one rak‛at with du‛ ’-e-qun0t. The sal h will
be valid. There will be no need to perform the sal h separately.
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ﺪ‬ú‫ﺘ‬ë ‫ﻮ‬J‫ﺴﻼﻣﮧ ﻋﻨﺪہ و‬ê ‫ﻢ ¬ﺮج‬B ‫ﻮﺗﺮ ﻻن إﻣﺎﻣﮧ‬B‫ﻴﺔ ا‬ª‫ ﻣﻌﮧ ﺑ‬Š‫ﺼ‬h‫ و‬ù‫ﺮاز‬B‫ﺮ ا‬9‫وﺟﻮزہ اﺑﻮ ﺑ‬
.(‫ﺎﺟﺪﻳﮧ‬g‫ ا‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۳۹ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻓﻴﮧ‬
Fath al-Qad$r:
442
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻮل ا‪ ì‬ﺑ‪9‬ﺮ ا‪B‬ﺮاز‪ ù‬ان اﻗﺘﺪاء ا@ﻨ ﺑﻤﻦ )ﺴﻠﻢ ‪ š‬راس ا‪B‬ﺮ¿ﻌﺘ^ ‪ ñ‬ا‪B‬ﻮﺗﺮ ‪#‬ﻮز‪ ،‬و½ذا‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﻠﻢ اﻹﻣﺎم ‪ š‬راس ا‪B‬ﺮ¿ﻌﺘ^ ﻗﺎم ا‪g‬ﻘﺘﺪ‪ ù‬ﻓﺎﺗﻢ ﻣﻨﻔﺮدا و*ن ﺷﻴﺨﻨﺎ ‪Æ‬اج ا‪Q‬ﻳﻦ ﻳﻌﺘﻘﺪ ﻗﻮل‬
‫ا‪B‬ﺮاز‪) .ù‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۴۳۷ :‬ﺑﺎب ﺻﻼة ا‪B‬ﻮﺗﺮ‪ ،‬دار اﻟﻔﻜﺮ و¿ﺬا ‪ ñ‬ﻣﻨﻈﻮﻣﺔ اﺑﻦ و‪J‬ﺒﺎن‪۱/۶۲ :‬‬
‫ﺷﻌﺮ‪ ،۶۷ :‬ا‪B‬ﻮﻗﻒ ا‪g‬ﺪ‪ û‬دﻳﻮ‪C‬ﻨﺪ‪ .‬و¿ﺬا ‪ ñ‬ا‘ﻨﺎﻳﺔ ©ح اﻟ‪ú‬ﺪاﻳﺔ‪ ،۱/۸۳۵ :‬ﺑﺎب ﺻﻼة ا‪B‬ﻮﺗﺮ‪،‬‬
‫ٓ‬
‫ﻓﻴﺼﻞ اﺑﺎد ‪y‬ﺎﻛﺴﺘﺎن(‪.‬‬
‫‪Hadrat Sh h S hib Kashm$r$ rahimahull h writes:‬‬
‫ٔ‬
‫‪B‬ﻮ اﻗﺘﺪ‪ ù‬ﺧﻠﻒ ا‪B‬ﺸﺎﻓ وﺳﻠﻢ ا‪B‬ﺸﺎﻓ ‪ š‬ا‪B‬ﺮ¿ﻌﺔ ا‪œ‬ﺎﻧﻴﺔ ﻛﻤﺎ ‪J‬ﻮ ﻣﺬ‪J‬ﺒ‪ú‬ﻢ ﺛﻢ اﺗﻢ ا‪B‬ﻮﺗﺮ ﺻﺢ‬
‫ٔ‬
‫وﺗﺮ ا@ﻨ ﻋﻨﺪ ا‪ ì‬ﺑ‪9‬ﺮ ا‪B‬ﺮاز‪ ù‬واﺑﻦ و‪J‬ﺒﺎن‪:‬‬

‫و‪B‬ﻮ ﺣﻨ ﻗﺎم ﺧﻠﻒ ‪:‬ﺴﻠﻢ ‪B -‬ﺸﻔﻊ و‪B‬ﻢ ﻳ‪Õ‬ﺒﻊ وﺗﻢ ﻓﻤﻮﺗﺮ‬

‫)اﻟﻌﺮف ا‪B‬ﺸﺬ‪ š ù‬ﺳ‪ ä‬اﻟ‪O‬ﻣﺬ‪ ،۱/۱۰۴ :ù‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻓﻀﻞ ا‪B‬ﻮﺗﺮ‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Fat w Haqq n$yyah:‬‬
‫‪If the witr sal h is performed with two sal ms, i.e. by making sal m‬‬
‫‪after two rak‛ats, then following the im m is correct according to‬‬
‫‪Im m Ab0 Bakr al-Jass s and latter day jurists. The situation also‬‬
‫‪demands that preference be given to this. As quoted from Bin yah the‬‬
‫‪commentary of Hid yah.1‬‬
‫‪We must practise on the unanimous view of the jurists and not on the‬‬
‫‪above view.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫و‪B‬ﻮ ﺻ‪ Š‬ا‪B‬ﻮﺗﺮ ﺑﻤﻦ ﻳﻘﻨﺖ ‪ ñ‬ا‪B‬ﻮﺗﺮ ﺑﻌﺪ ا‪B‬ﺮ¿ﻮع ‪ ñ‬اﻟﻘﻮﻣﺔ وا‪g‬ﻘﺘﺪ‪ ù‬ﻻ ﻳﺮ‪ ù‬ذﻟ‪ õ‬ﺗﺎﺑﻌﮧ ﻓﻴﮧ‬
‫‪J‬ﻜﺬا ‪ ñ‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن‪) .‬ﻓﺘﺎو‪J ù‬ﻨﺪﻳﺔ‪ .۱/۱۱۱ :‬وا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ۲/۷ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و½ذا اراد اﻹﺗﻴﺎن ﺑﺜﻼث ر¿ﻌﺎت ﻓ اﻻﻓﻀﻞ اوﺟﮧ‪ ...‬وا‪œ‬ﺎ‪ û‬إن وﺻﻠ‪ú‬ﺎ ﺑ‪Õ‬ﺴﻠﻴﻤﺔ واﺣﺪة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻓﻀﻞ ﻗﺎﻟﮧ ا‪B‬ﺸﻴﺦ اﺑﻮ ز‪h‬ﺪ ا‪g‬ﺮوز‪B ù‬ﻠﺨﺮوج ﻣﻦ ا‪y‬ﻼف ﻓﺈن اﺑﺎ ﺣﻨﻴﻔﺔ ﻻ ﻳﺼﺤﺢ ا‪g‬ﻔﺼﻮﻟﺔ‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫وا‪œ‬ﺎﻟﺚ إن [ن ﻣﻨﻔﺮدا ﻓﺎﻟﻔﺼﻞ اﻓﻀﻞ و½ن [ن إﻣﺎﻣﺎ ﻓﺎ‪B‬ﻮﺻﻞ ﺣ‪ Á‬ﺗﺼﺢ ﺻﻼﺗﮧ ‪ÏB‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﻘﺘﺪﻳﻦ‪ ...‬وا‪g‬ﺬ‪J‬ﺐ ان ا‪B‬ﺴﻨﺔ ان ﻳﻘﻨﺖ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ اﻻﺧ„ة ﻣﻦ ﺻﻼة ا‪B‬ﻮﺗﺮ ‪ ñ‬ا•ﺼﻒ‬

‫‪1‬‬
‫‪Fat w Haqq n$yyah, vol. 3, p. 242.‬‬
‫‪443‬‬
 ٔ
‫ﻮر‬ú‚ ‫ﮧ ﻗﺎل‬C‫و‬ ‫ﺸﺎﻓ‬B‫ﺐ وﻧﺺ ﻋﻠﻴﮧ ا‬J‫ﺬ‬g‫ ا‬ñ ‫ﻮر‬ú‫ﺸ‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﻀﺎن‬:‫ﺮ ر‬ú‫اﻻﺧ„ ﻣﻦ ﺷ‬
ٔ
.(‫ دار اﻟﻔﻜﺮ‬،۴/۱۳،۱۵ :‫ﺬب‬úg‫ )©ح ا‬.‫اﻻﺻﺤﺎب‬
Sharh al-Muhadhdhab:
ٔ ٔ
‫ﺔ‬h‫ﺬہ اﻻوﺟﮧ ﺟﺎر‬J‫ﻃﮧ وﻧﻮﺟﺒﮧ و‬O‫ﺸ‬å ‫ﻮہ إﻻ ان ﻳﺘﺤﻘﻖ إﺧﻼﻟﮧ ﺑﻤﺎ‬Ø ‫و‬ ‫ﺻﺢ اﻻﻗﺘﺪاء ﺑﺎ@ﻨ‬
.(‫ دار اﻟﻔﻜﺮ‬،۱/۲۰۳ :‫ﺬب‬úg‫ )©ح ا‬.‫ﺸﺎﻓ ﺧﻠﻒ ﺣﻨ وﻏ„ہ‬B‫ ﺻﻼة ا‬ñ
All h ta‛ l knows best.
A Shāfi‛ī muqtadī performing three rak‛ats of witr
with one salām behind a Hanafī imām
Question
A Sh fi‛$ muqtad$ performs three rak‛ats of witr with one sal m behind
a Hanaf$ im m. Is the witr of the Sh fi‛$ muqtad$ valid?
Answer
The witr of a Sh fi‛$ muqtad$ behind a Hanaf$ im m is valid and
correct. This is because Sh fi‛$s are of the view that witr could be one
rak‛at, three rak‛ats, five rak‛ats, seven rak‛ats, nine rak‛ats and eleven
rak‛ats as the maximum. Performing three rak‛ats with a single sal m
is considered to be preferable according to Im m Nawaw$
rahimahull h as stated in Sharh al-Muhadhdhab. Thus, while saving
one’s self from differences, the sal h in the above case is valid.
Sharh al-Muhadhdhab:
ٔ ٔ ٔ
‫ﺴﻠﻴﻤﺔ واﺣﺪة‬Õ‫ﺎ ﺑ‬ú‫ إن وﺻﻠ‬û‫ﺎ‬œ‫ وا‬...‫و½ذا اراد اﻹﺗﻴﺎن ﺑﺜﻼث ر¿ﻌﺎت ﻓ اﻻﻓﻀﻞ اوﺟﮧ‬
ٔ ٔ ٔ
‫ﻔﺼﻮﻟﺔ‬g‫ﻼف ﻓﺈن اﺑﺎ ﺣﻨﻴﻔﺔ ﻻ ﻳﺼﺤﺢ ا‬y‫ﻠﺨﺮوج ﻣﻦ ا‬B ù‫ﺮوز‬g‫ﺪ ا‬h‫ﺸﻴﺦ اﺑﻮ ز‬B‫اﻓﻀﻞ ﻗﺎﻟﮧ ا‬
ً ٔ ً
ÏB ‫ ﺗﺼﺢ ﺻﻼﺗﮧ‬Á‫ﻮﺻﻞ ﺣ‬B‫ﺎﻟﺚ إن [ن ﻣﻨﻔﺮدا ﻓﺎﻟﻔﺼﻞ اﻓﻀﻞ و½ن [ن إﻣﺎﻣﺎ ﻓﺎ‬œ‫وا‬
ٔ ٔ ٔ
‫ ا•ﺼﻒ‬ñ ‫ﻮﺗﺮ‬B‫ﺮ¿ﻌﺔ اﻻﺧ„ة ﻣﻦ ﺻﻼة ا‬B‫ ا‬ñ ‫ﺴﻨﺔ ان ﻳﻘﻨﺖ‬B‫ﺐ ان ا‬J‫ﺬ‬g‫ وا‬...‫ﻘﺘﺪﻳﻦ‬g‫ا‬
ٔ
‫ﻮر‬ú‚ ‫ﮧ ﻗﺎل‬C‫ﺸﺎﻓ و‬B‫ﺐ وﻧﺺ ﻋﻠﻴﮧ ا‬J‫ﺬ‬g‫ ا‬ñ ‫ﻮر‬ú‫ﺸ‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﻀﺎن‬:‫ﺮ ر‬ú‫اﻻﺧ„ ﻣﻦ ﺷ‬
ٔ
.(‫ دار اﻟﻔﻜﺮ‬،۴/۱۳،۱۵ :‫ﺬب‬úg‫ )©ح ا‬.‫اﻻﺻﺤﺎب‬
I‛ nah at-T lib$n:
ٔ ٔ ٔ ٔ ٔ
‫ﺲ ﺛﻢ ﺳﺒﻊ‬£ ‫ﺎ ﺛﻼث ﺛﻢ‬J‫ﺮاﺗﺐ وادﻧﺎ‬: ‫ﻮﺗﺮ ﻟﮧ‬B‫ ا‬ñ ‫ﻜﻤﺎل‬B‫ ان ا‬ù‫ﻜﻤﺎل ا‬B‫ ا‬û‫واﻗﻠﮧ ر¿ﻌﺔ واد‬
ٔ ٔ ٔ
.‫ ﻋ“ ر¿ﻌﺔ‬ù‫ہ إﺣﺪ‬ɳ‫ﺎ وا‬J‫ ﺑﻌﺪ‬Á‫ ﻣﻦ اﻟ‬û‫ﺎ واد‬ú‫ ﻗﺒﻠ‬Á‫ ﻣﻦ اﻟ‬š‫ﺮﺗﺒﺔ ا‬: Ï‫ﺛﻢ ¡ﺴﻊ ﻓ‬
.(۱/۲۴۹ :^‘‫ﻧﺔ اﻟﻄﺎ‬È‫)ا‬
444
Sharh al-Muhadhdhab:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ ان ا‬u‫ﺸﺔ ر‬æÈ ‫ﺎ روت‬g ‫ﺴﻠﻴﻤﺔ‬Õ‫ﺎ ﺑ‬ú‫ﻤﻌ‬# ‫ﻮز ان‬#‫و‬
.(‫ دار اﻟﻔﻜﺮ‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۴/۱۱ :‫ﺬب‬úg‫ )©ح ا‬.‫ﻮﺗﺮ‬B‫ ا‬Á‫ ر¿ﻌ‬ñ ‫ﻻ )ﺴﻠﻢ‬
All h ta‛ l knows best.
A Hanafī muqtadī making two salāms in witr salāh
behind a Shāfi‛ī imām
Question
What is the ruling with regard to a Hanaf$ muqtad$ making two sal ms
in witr sal h behind a Sh fi‛$ im m?
Answer
If a Sh fi‛$ im m performs three rak‛ats of witr sal h with one sal m,
the sal h of the Hanaf$ will be valid. But if he makes two sal ms, the
Hanaf$ must stand up and complete his witr. It will be valid in this way
and there is no need for him to repeat it.
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ﺪ‬ú‫ﺘ‬ë ‫ﻮ‬J‫ﺴﻼﻣﮧ ﻋﻨﺪہ و‬ê ‫ﻢ ¬ﺮج‬B ‫ﻮﺗﺮ ﻻن إﻣﺎﻣﮧ‬B‫ﻴﺔ ا‬ª‫ ﻣﻌﮧ ﺑ‬Š‫ﺼ‬h‫ و‬ù‫ﺮاز‬B‫ﺮ ا‬9‫وﺟﻮزہ اﺑﻮ ﺑ‬
.(‫ﺎﺟﺪﻳﮧ‬g‫ ا‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۳۹ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻓﻴﮧ‬
Fath al-Qad$r:
ٔ ٔ ٔ
‫ و½ذا‬،‫ﻮز‬# ‫ﻮﺗﺮ‬B‫ ا‬ñ ^‫ﺮ¿ﻌﺘ‬B‫ راس ا‬š ‫ ان اﻗﺘﺪاء ا@ﻨ ﺑﻤﻦ )ﺴﻠﻢ‬ù‫ﺮاز‬B‫ﺮ ا‬9‫ ﺑ‬ì‫وﻗﻮل ا‬
ً ٔ ٔ
‫ﻳﻦ ﻳﻌﺘﻘﺪ ﻗﻮل‬Q‫اج ا‬Æ ‫ ﻓﺎﺗﻢ ﻣﻨﻔﺮدا و*ن ﺷﻴﺨﻨﺎ‬ù‫ﻘﺘﺪ‬g‫ﺮ¿ﻌﺘ^ ﻗﺎم ا‬B‫ راس ا‬š ‫ﺳﻠﻢ اﻹﻣﺎم‬
۱/۶۲ :‫ﺒﺎن‬J‫ ﻣﻨﻈﻮﻣﺔ اﺑﻦ و‬ñ ‫ دار اﻟﻔﻜﺮ و¿ﺬا‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ﺻﻼة ا‬،۱/۴۳۷ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.ù‫ﺮاز‬B‫ا‬
،‫ﻮﺗﺮ‬B‫ ﺑﺎب ﺻﻼة ا‬،۱/۸۳۵ :‫ﺪاﻳﺔ‬ú‫ ا‘ﻨﺎﻳﺔ ©ح اﻟ‬ñ ‫ و¿ﺬا‬.‫ﻨﺪ‬C‫ دﻳﻮ‬û‫ﺪ‬g‫ﻮﻗﻒ ا‬B‫ ا‬،۶۷ :‫ﺷﻌﺮ‬
ٓ
.(‫ﺎﻛﺴﺘﺎن‬y ‫ﻓﻴﺼﻞ اﺑﺎد‬
Hadrat Sh h S hib Kashm$r$ rahimahull h writes:
ٔ
‫ﻮﺗﺮ ﺻﺢ‬B‫ﻢ ﺛﻢ اﺗﻢ ا‬ú‫ﺒ‬J‫ﻮ ﻣﺬ‬J ‫ﺎﻧﻴﺔ ﻛﻤﺎ‬œ‫ﺮ¿ﻌﺔ ا‬B‫ ا‬š ‫ﺸﺎﻓ‬B‫ﺸﺎﻓ وﺳﻠﻢ ا‬B‫ ﺧﻠﻒ ا‬ù‫ﻮ اﻗﺘﺪ‬B
ٔ
:‫ﺒﺎن‬J‫ واﺑﻦ و‬ù‫ﺮاز‬B‫ﺮ ا‬9‫ ﺑ‬ì‫وﺗﺮ ا@ﻨ ﻋﻨﺪ ا‬

‫ﺒﻊ وﺗﻢ ﻓﻤﻮﺗﺮ‬Õ‫ﻢ ﻳ‬B‫ﺸﻔﻊ و‬B - ‫ﺴﻠﻢ‬: ‫ﻮ ﺣﻨ ﻗﺎم ﺧﻠﻒ‬B‫و‬

.(‫ ﻓﻴﺼﻞ‬،‫ﻮﺗﺮ‬B‫ ﻓﻀﻞ ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۱۰۴ :ù‫ﻣﺬ‬O‫ اﻟ‬ä‫ ﺳ‬š ù‫ﺸﺬ‬B‫)اﻟﻌﺮف ا‬

445
Fat w Haqq n$yyah:
If the witr sal h is performed with two sal ms, i.e. by making sal m
after two rak‛ats, then following the im m is correct according to
Im m Ab0 Bakr al-Jass s and latter day jurists. The situation also
demands that preference be given to this. As quoted from Bin yah the
commentary of Hid yah.1 However, this is not the preferred view.
Al-Fat w al-Hind$yyah:
‫ ﺗﺎﺑﻌﮧ ﻓﻴﮧ‬õ‫ ذﻟ‬ù‫ ﻻ ﻳﺮ‬ù‫ﻘﺘﺪ‬g‫ اﻟﻘﻮﻣﺔ وا‬ñ ‫ﺮ¿ﻮع‬B‫ﻮﺗﺮ ﺑﻌﺪ ا‬B‫ ا‬ñ ‫ﻮﺗﺮ ﺑﻤﻦ ﻳﻘﻨﺖ‬B‫ ا‬Š‫ﻮ ﺻ‬B‫و‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬۲/۷ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ وا‬.۱/۱۱۱ :‫ﻨﺪﻳﺔ‬J ù‫ )ﻓﺘﺎو‬.‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﻜﺬا‬J
All h ta‛ l knows best.
Not reading a sūrah in the third rak’at of the witr
salāh
Question
Based on his ignorance, a person assumed that the witr sal h was
similar to the maghrib sal h and would therefore not read a s0rah in
the third rak‛at. Is it obligatory on him to make qad ’ of all the past
sal hs which he performed in this way after learning the rule?
Answer
It is obligatory to read a s0rah after S0rah al-F tihah in the third rak‛at
of the witr sal h. Ignorance about a ruling is not a valid excuse. It will
therefore be essential on the person to make qad ’ of all past witr
sal hs which he performed without reading a s0rah in the third rak‛at.
Imd d al-Fatt h:
ٔ ٓ ٔ ً
‫ﻮ ﻣﻦ ﺑﺎب‬J ‫ﻘﺼﻮد ﻓﻴﻤﺎ‬g‫ﺮ اﺛﺮا‬ú‫ﻜﻮﻧﮧ ﻣﻦ اﺧﺒﺎر اﻻﺣﺎد ﻇ‬B ‫ا‬ã‫ﺎ [ن ﻗﺎ‬g ‫ﻀﺔ‬h‫د´ﻞ اﻟﻔﺮ‬
‫ک‬O‫ﺒﻮت ﻓﻴﻔﺴﺪ ﺑ‬œ‫ﺎ ﻣﻦ ﺣﻴﺚ ا‬ú‫ﺔ ﺑ‬ú‫ﺸﺎﺑ‬g ä‫ﺴ‬B[ ‫ ˜ ر¿ﻌﺔ‬ñ ‫ﺰوم اﻟﻘﺮاءة‬B ‫ﻮ‬J‫اﻻﺣﺘﻴﺎط و‬
ً
‫ﻴ^ واﻟﻔﺘﺢ‬ž•‫ﺎن وا‬Je‫ﺴﺘﺼ ﻋﻦ اﻹﻳﻀﺎح واﻟ‬g‫ ر¿ﻌﺔ ﻣﻨﮧ اﺣﺘﻴﺎﻃﺎ ﻣﻦ ا‬ñ ‫اﻟﻘﺮاءة‬
.(‫ ﺑ„وت‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۴۱۳ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺎ‬J„‫وﻏ‬
H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:

1
Fat w Haqq n$yyah, vol. 3, p. 242.
446
 ‫ٔ‬
‫و‪ Ú‬ا@ﺎو‪ ù‬ﺗﺬﻛﺮ اﻧﮧ ﺗﺮک اﻟﻘﺮاءة ‪ ˜ ñ‬ر¿ﻌﺔ واﺣﺪة ﻣﻦ ﺻﻼة ﻳﻮم و´ﻠﺔ ﻗ‪ E‬اﻟﻔﺠﺮ‬
‫ٔ‬
‫وا‪B‬ﻮﺗﺮ ووﺟ‪ú‬ﮧ ان ﺗﺮک اﻟﻘﺮاءة ‪ ñ‬ر¿ﻌﺔ واﺣﺪة ﻻ ﻳﺒﻄﻠ‪ú‬ﺎ ‪ ñ‬ﺳﺎﺋﺮ ا‪B‬ﺼﻠﻮات إﻻ اﻟﻔﺠﺮ‬
‫وا‪B‬ﻮﺗﺮ‪) .‬ﻃﺤﻄﺎو‪ š ù‬ا‪Q‬ر‪ ،۱/۳۰۴ :‬ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬
‫)ﻗﻮﻟﮧ وﻗﺮا ‪ ˜ ñ‬ر¿ﻌﺔ ﻣﻨﮧ ﻓﺎ‪7‬ﺔ ا‪B‬ﻜﺘﺎب وﺳﻮرة( ﺑﻴﺎن ‪g‬ﺨﺎﻟﻔﺘﮧ ‪B‬ﻠﻔﺮاﺋﺾ‪ ،‬ﻓﻴﻘﺮا ‪˜ ñ‬‬
‫ٔ‬ ‫ً‬
‫ر¿ﻌﺔ ﻣﻨﮧ ﺣﺘﻤﺎ وﻧﻘﻞ ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ اﻧﮧ ﺑﺎﻹ‚ﺎع و‪ Ú‬ا•ﺠﻨ ﺲ ‪B‬ﻮ ﺗﺮک اﻟﻘﺮاءة ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ‬
‫ً‬
‫ا‪œ‬ﺎ‪œ‬ﺔ ﻣﻨﮧ ‪B‬ﻢ ‪#‬ﺰ ‪ ñ‬ﻗﻮﻟ‪ú‬ﻢ ‚ﻴﻌﺎ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۴۳ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ‪ ،‬ا‪g‬ﺎﺟﺪﻳﮧ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing witr salāh before the tarāwīh salāh‬‬
‫‪Question‬‬
‫‪A person performed witr sal h before the tar w$h sal h. Is it w jib on‬‬
‫?‪him to repeat the witr sal h‬‬
‫‪Answer‬‬
‫‪It is permissible to perform the witr sal h before the tar w$h sal h but‬‬
‫‪better to perform it after. Thus, in the above case, the witr sal h is‬‬
‫‪valid and it is not necessary to repeat it.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ووﻗﺘ‪ú‬ﺎ ﻣﺎ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء ‪ š‬ا‪B‬ﺼﺤﻴﺢ إ‪ U‬ﻃﻠﻮع اﻟﻔﺠﺮ و•ﺒﻌﻴﺘ‪ú‬ﺎ ‪B‬ﻠﻌﺸﺎء و‪h‬ﺼﺢ ﺗﻘﺪﻳﻢ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻮﺗﺮ ‪ š‬اﻟ‪O‬او‪h‬ﺢ وﺗﺎﺧ„ه ﻋﻨ‪ú‬ﺎ و‪J‬ﻮ اﻓﻀﻞ ﺣ‪B Á‬ﻮ ﺗ‪ ^ž‬ﻓﺴﺎد اﻟﻌﺸﺎء دون اﻟ‪O‬او‪h‬ﺢ وا‪B‬ﻮﺗﺮ‬
‫ٔ‬ ‫ٔ‬
‫ا‪È‬دوا اﻟﻌﺸﺎء ﺛﻢ اﻟ‪O‬او‪h‬ﺢ دون ا‪B‬ﻮﺗﺮ ﻋﻨﺪا‪ ì‬ﺣﻨﻴﻔﺔ‪:) .‬ﺮا اﻟﻔﻼح‪ ،۱۵۹ :‬ﻓﺼﻞ ‪ ñ‬ﺻﻼة‬
‫اﻟ‪O‬او‪h‬ﺢ‪: ،‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ووﻗﺘ‪ú‬ﺎ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء إ‪ U‬اﻟﻔﺠﺮ ﻗﺒﻞ ا‪B‬ﻮﺗﺮ و‪C‬ﻌﺪہ ‪ ñ‬اﻻﺻﺢ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ا‪ ù‬ﻣﻦ اﻗﻮال‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺛﻼﺛﺔ‪ :‬اﻻول ان وﻗﺘ‪ú‬ﺎ ا‪B‬ﻠﻴﻞ ‪$‬ﮧ‪ ،‬ﻗﺒﻞ اﻟﻌﺸﺎء و‪C‬ﻌﺪہ وﻗﺒﻞ ا‪B‬ﻮﺗﺮ و‪C‬ﻌﺪہ‪ ...‬ا‪œ‬ﺎ‪ :û‬اﻧﮧ ﻣﺎ ﺑ^‬
‫ً‬
‫اﻟﻌﺸﺎء وا‪B‬ﻮﺗﺮ‪ ،‬وﺻﺤﺤﮧ ‪ ñ‬ا‪y‬ﻼﺻﺔ‪ ...‬ا‪œ‬ﺎﻟﺚ‪ :‬ﻣﺎ ‪ 2:‬ﻋﻠﻴﮧ ا‪g‬ﺼﻨﻒ ﺗﺒﻌﺎ ‪B‬ﻠﻜ‪ ،ó‬وﻋﺰاہ ‪ñ‬‬
‫ا‪ ñðB‬إ‪ U‬ا ﻤ‪ú‬ﻮر‪ ،‬وﺻﺤﺤﮧ ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ وا‪y‬ﺎﻧﻴﺔ وا‪g‬ﺤﻴﻂ ‪Î‬ﺮ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪:‬‬
‫‪ ،۲/۴۴‬ﺻﻼة اﻟ‪O‬او‪h‬ﺢ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪447‬‬
 Du’ā-e-Qunūt
Du’a-e-qunūt when doubting the number of rak’ats
which were performed
Question
A person has a doubt with regard to the number of rak‛ats of witr
which he performed. He is not sure whether he performed two or
three rak‛ats. In which rak‛at will he read du‛ ’-e-qun0t?
Answer
He must read du‛ ’-e-qun0t in whichever rak‛at he experienced the
doubt and sit for the qa‛dah because it could be the third rak‛at. He
must then stand up for the third rak‛at and also read du‛ ’-e-qun0t in
it. He will complete his remaining sal h with sajdah-e-sahw.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ ٔ
‫ )ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ اﻻﺻﺢ و‬ñ ‫ﺘﮧ ﻛﺮرہ )اﻟﻘﻨﻮت( ﻣﻊ اﻟﻘﻌﻮد‬œ‫ ﺛﺎﻧ ﺘﮧ او ﺛﺎ‬ñ ‫ اﻧﮧ‬õ‫ﻮ ﺷ‬B ‫اﻣﺎ‬
ٔ ٔ
ñ ‫ﺎ‬ú‫ ﻻﺣﺘﻤﺎل اﻧ‬õ‫ﺸ‬B‫ﺎ ا‬ú‫ ﺣﺼﻞ ﻓﻴ‬Á‫ﺮ¿ﻌﺔ اﻟ‬B‫ ا‬ñ ‫ﻘﻌﺪ‬h‫ ﻓﻴﻘﻨﺖ و‬ù‫ﻛﺮرہ ﻣﻊ اﻟﻘﻌﻮد( ا‬
ٔ
‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ [ﻧﺖ ﺛﺎﻧﻴﺔ‬õ‫ﺔ وﺗﻠ‬œ‫ﺎ‬œ‫ﺎ ا‬ú‫ﺎ ﻻﺣﺘﻤﺎل اﻧ‬J‫ ﺑﻌﺪ‬Á‫ اﻟ‬ñ õ‫ ﺛﻢ ﻳﻔﻌﻞ ﻛﺬﻟ‬،‫ﺔ‬œ‫ﺎ‬œ‫ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۱۰ : ‫ﺸﺎ‬B‫ﻣﻊ ا‬
Khul sah al-Fat w :
ً ٔ ٔ ٔ
‫ﺎ اﻳﻀﺎ و)ﺴﺠﺪ‬ú‫ﻘﻨﺖ ﻓﻴ‬h‫ﺮ¿ﻌﺔ و‬B‫ ا‬õ‫ﺔ ﻳﺘﻢ ﺗﻠ‬œ‫ﺎ ﺛﺎﻧﻴﺔ ام ﺛﺎ‬ú‫ﻮ ﻗﺎﺋﻢ اﻧ‬J‫ﻮﺗﺮ و‬B‫ ا‬ñ õ‫ﻮ ﺷ‬B
،‫ﺼﻼة‬B‫ ا‬ñ ‫ﻮ‬ú‫ﺴ‬B‫ ا‬ñ “‫ﺴﺎدس ﻋ‬B‫ اﻟﻔﺼﻞ ا‬،۱/۱۷۰ :ù‫ )ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ﺨﺘﺎر‬g‫ﻮ ا‬J ‫ﻮ‬ú‫ﻠﺴ‬B
.(‫ﺮﺷﻴﺪﻳﺔ‬B‫ا‬

š ،۱/۱۰۵ :‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ وﻓﺘﺎو‬.‫ ﺑﻠﻮ‚ﺴﺘﺎن‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۱/۱۱۱ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬:‫واﻧﻈﺮ اﻳﻀﺎ‬

.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۴۱ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﮨﺎ‬
‛Umdah al-Fiqh:
If a person doubts whether it is his 2nd or 3rd rak‛at of his witr sal h, he
must read qun0t in that rak‛at, sit for qa‛dah, stand up for one more
rak‛at, read qun0t again, sit for qa‛dah and make sajdah-e-sahw.1

1
‛Umdah al-Fiqh, vol. 2, p. 294. Also refer to Fat w Haqq n$yyah, vol. 3, p.
236.
448
All h ta‛ l knows best.
Reading other du’ās when one does know du’ā-e-
qunūt
Question
What should a person read if he does not know du‛ ’-e-qun0t?
Answer
If a person does not know du‛ ’-e-qun0t, he may read any of the
following:
ْ ْ
ْ ‫اﻏﻔﺮ‬ َ
ِ ِ T‫ا‬
ًَ َ َ َ ْ P ًَ َ َ َْÑ
P َ َ َ َ ِ P ‫ﺣﺴﻨﺔ‬ َ َPَ
‫ا•ﺎر‬
ِ ‫وﻗﻨﺎ ﻋﺬاب‬ ‫اﻵﺧﺮة‬
ِ ِ Ü‫و‬ ِ ‫ﻴﺎ ﺣﺴﻨﺔ‬jQ‫ﻨﺎ ِآﺗﻨﺎ ِ ا‬C‫ر‬
ّ َ َ ّ َ َ ّ َ َ
‫رب‬ِ ‫ ﻳﺎ‬،‫رب‬ ِ ‫ ﻳﺎ‬،‫رب‬
ِ ‫ﻳﺎ‬
Mar q$ al-Fal h:
ٔ
‫ﺎ‬J‫ﺮر‬9h‫ و‬U ‫ﻢ اﻏﻔﺮ‬ú‫ﻠ‬B‫ ا‬:‫ ﻳﻘﻮل‬:‫ﻠﻴﺚ‬B‫ﺘﻘﺪم ﻗﺎل اﻟﻔﻘﻴﮧ اﺑﻮ ا‬g‫ء اﻟﻘﻨﻮت ا‬È‫ﺴﻦ د‬ò ‫ﻢ‬B ‫وﻣﻦ‬
ٓ ٓ ٔ
ñ ‫ ﻗﺎل‬،‫ اﻻﺧﺮة ﺣﺴﻨﺔ وﻗﻨﺎ ﻋﺬاب ا•ﺎر‬Ú‫ﻧﻴﺎ ﺣﺴﻨﺔ و‬Q‫ ا‬ñ ‫ﻨﺎ اﺗﻨﺎ‬C‫ ر‬:‫ﺮات او ﻳﻘﻮل‬: ‫ﺛﻼث‬
ً ٔ
‫ﻴﺪ‬ú‫ﺸ‬B‫ﺼﺪر ا‬B‫ ﺛﻼﺛﺎ ذﻛﺮہ ا‬،‫ ﻳﺎ رب ﻳﺎ رب ﻳﺎ رب‬:‫ﺸﺎ¬ﻨﺎ او ﻳﻘﻮل‬: ‫ﻮ اﺧﺘﻴﺎر‬J‫ا•ﺠﻨ ﺲ و‬
ٔ ٔ
ñ ‫ و¿ﺬا‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﺎ‬ú‫ﻣ‬ð‫ﻮﺗﺮ واﺣ‬B‫ ﺑﺎب ا‬،۱۴۴ :‫ﺮا اﻟﻔﻼح‬:) .‫ﺘﺎرة‬4 ‫ﺬہ ﺛﻼﺛﺔ اﻗﻮال‬ú‫ﻓ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۷ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۴۲ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬
All h ta‛ l knows best.
Reading Sūrah al-Ikhlās in place of du’ā-e-qunūt
Question
A person cannot read the well known du‛ ’-e-qun0t due to old age or
weakness. Can he read S0rah al-Ikhl s in its place?
Answer
The Hanaf$ jurists state that if a person does not know du‛ ’-e-qun0t,
he must read any of the following:
ْ ْ
ْ ‫اﻏﻔﺮ‬ َ ْ ْ ْ َ ْ ْ T‫َا‬
ِ ِ T‫ ا‬، ِ ‫اﻏﻔﺮ‬ ِ T‫ ا‬، ْ ِ ‫اﻏﻔﺮ‬
ِ
ًَ َ َ َ ْ P ًَ َ َ َْÑ
P َ َ َ َ ِ P ‫ﺣﺴﻨﺔ‬ َ َPَ
‫ا•ﺎر‬
ِ ‫وﻗﻨﺎ ﻋﺬاب‬ ‫اﻵﺧﺮة‬
ِ ِ Ü‫و‬ِ ‫ﻴﺎ ﺣﺴﻨﺔ‬jQ‫ﻨﺎ ِآﺗﻨﺎ ِ ا‬C‫ر‬

449
 ‫رب‪َ ،‬ﻳﺎ َ ّ‬
‫رب‬ ‫رب‪َ ،‬ﻳﺎ َ ّ‬
‫َﻳﺎ َ ّ‬
‫ِ‬ ‫ِ‬ ‫ِ‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻣﻦ ﻻ ‪ò‬ﺴﻦ اﻟﻘﻨﻮت ﺑﺎﻟﻌﺮ‪C‬ﻴﺔ او ﻻ ‪ò‬ﻔﻈﮧ ﻓﻔﻴﮧ ﺛﻼﺛﺔ اﻗﻮال ‪4‬ﺘﺎرة ﻗﻴﻞ ﻳﻘﻮل‪ :‬ﻳﺎ رب‬
‫ٓ‬
‫ﺛﻼث ‪:‬ﺮات ﺛﻢ ﻳﺮ¿ﻊ وﻗﻴﻞ ﻳﻘﻮل‪ :‬ا‪B‬ﻠ‪ú‬ﻢ اﻏﻔﺮ ‪ U‬ﺛﻼث ‪:‬ﺮات وﻗﻴﻞ‪ :‬ا‪B‬ﻠ‪ú‬ﻢ ر‪C‬ﻨﺎ اﺗﻨﺎ ‪ ñ‬ا‪Q‬ﻧﻴﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ﺣﺴﻨﺔ و‪ Ú‬اﻻﺧﺮة ﺣﺴﻨﺔ وﻗﻨﺎ ﻋﺬاب ا•ﺎر واﻟﻈﺎ‪J‬ﺮ ان اﻻﺧﺘﻼف ‪ ñ‬اﻻﻓﻀﻠﻴﺔ ﻻ ‪ ñ‬ا ﻮاز‬
‫ٔ‬ ‫ٔ ٔ‬
‫وان اﻻﺧ„ اﻓﻀﻞ ‪B‬ﺸﻤﻮﻟﮧ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۴۲ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ وا•ﻮاﻓﻞ‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ(‪.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬
‫وﻣﻦ ‪B‬ﻢ ‪ò‬ﺴﻦ د‪È‬ء اﻟﻘﻨﻮت ا‪g‬ﺘﻘﺪم ﻗﺎل اﻟﻔﻘﻴﮧ اﺑﻮ ا‪B‬ﻠﻴﺚ‪ :‬ﻳﻘﻮل‪ :‬ا‪B‬ﻠ‪ú‬ﻢ اﻏﻔﺮ ‪ U‬و‪9h‬ﺮر‪J‬ﺎ‬
‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫ﺛﻼث ‪:‬ﺮات او ﻳﻘﻮل‪ :‬ر‪C‬ﻨﺎ اﺗﻨﺎ ‪ ñ‬ا‪Q‬ﻧﻴﺎ ﺣﺴﻨﺔ و‪ Ú‬اﻻﺧﺮة ﺣﺴﻨﺔ وﻗﻨﺎ ﻋﺬاب ا•ﺎر‪ ،‬ﻗﺎل ‪ñ‬‬
‫ً‬ ‫ٔ‬
‫ا•ﺠﻨ ﺲ و‪J‬ﻮ اﺧﺘﻴﺎر ‪:‬ﺸﺎ¬ﻨﺎ او ﻳﻘﻮل‪ :‬ﻳﺎ رب ﻳﺎ رب ﻳﺎ رب‪ ،‬ﺛﻼﺛﺎ ذﻛﺮہ ا‪B‬ﺼﺪر ا‪B‬ﺸ‪ú‬ﻴﺪ‬
‫ٔ‬ ‫ٔ‬
‫ﻓ‪ú‬ﺬہ ﺛﻼﺛﺔ اﻗﻮال ‪4‬ﺘﺎرة‪:) .‬ﺮا اﻟﻔﻼح‪ ،۱۴۴ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ واﺣ‪ð‬ﻣ‪ú‬ﺎ‪: ،‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ‪ .‬و¿ﺬا ‪ñ‬‬
‫ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۴۲ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ‪ .‬و¿ﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪ ،۲/۷ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ وا•ﻮاﻓﻞ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Raising the hands in the third rak’at of witr and the‬‬
‫‪muqtadīs saying āmīn‬‬
‫‪Question‬‬
‫‪Some people raise their hands in the third rak‛at of witr in making‬‬
‫’ ‛‪du‛ ’. The muqtad$s raise their hands as well and say m$n to the du‬‬
‫?‪of the im m. Is this established from any authentic Had$th‬‬
‫‪Answer‬‬
‫‪To do this in the third rak‛at of the witr sal h is not established from‬‬
‫‪any authentic marf0‛ Had$th. There are a few mauq0f traditions of the‬‬
‫‪Sah bah and T bi‛0n. Most of them are weak on account of Layth ibn‬‬
‫‪Ab$ Sulaym. Bearing in mind that the foundation of sal h is based on‬‬
‫‪tranquillity and decorum, it is not good to do this.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺪﺛﻨﺎ اﺑﻮ ﺑ‪9‬ﺮ ﻗﺎل ﺣﺪﺛﻨﺎ اﺑﻮ اﻻﺣﻮص ﻋﻦ ﻣﻐ„ة ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻗﺎل‪ :‬ارﻓﻊ ﻳﺪﻳ‪B õ‬ﻠﻘﻨﻮت‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﺣﺪﺛﻨﺎ ﻣﻌﺎو‪h‬ﺔ اﺑﻦ ‪J‬ﺸﺎم ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن ﻋﻦ ´ﺚ ﻋﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ اﻻﺳﻮد ﻋﻦ اﺑﻴﮧ‬
‫ٔ‬
‫ﻋﻦ ﻋﺒﺪ اﷲ اﻧﮧ [ن ﻳﺮﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ‪ ،‬ﺣﺪﺛﻨﺎ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ‪Ÿ‬ﻤﺪ ا‪g‬ﺤﺎر ﻋﻦ‬

‫‪450‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫´ﺚ ﻋﻦ اﺑﻦ اﻻﺳﻮد ﻋﻦ اﺑﻴﮧ ﻋﻦ ﻋﺒﺪ اﷲ اﻧﮧ [ن ﻳﺮﻓﻊ ﻳﺪﻳﮧ إذا ﻗﻨﺖ ‪ ñ‬ا‪B‬ﻮﺗﺮ‪:) .‬ﺼﻨﻒ‬
‫ٔ‬
‫اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ۴/۵۳۱/۷۰۲۶ :‬ـ ‪ ،۷۰۲۸‬ﺑﺎب رﻓﻊ ا´ﺪﻳﻦ ‪ ñ‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ‪ ،‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‪.‬‬
‫‪As-Sunan al-Kubr :‬‬
‫ٔ ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧ‪e‬ﻧﺎ اﺑﻮ ﻋﺒﺪ اﷲ ا@ﺎﻓﻆ اﻧﺒﺎ اﺑﻮ ﺑ‪9‬ﺮ ا ﺮا‪ 0‬ﺛﻨﺎ ‪ 6ò‬ﺑﻦ ﺷﺎﺳﻮ‪h‬ﮧ ﺛﻨﺎ ﻋﺒﺪ ا‪B‬ﻜﺮ‪h‬ﻢ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴﻜﺮ‪ ù‬ﺛﻨﺎ و‪J‬ﺐ ﺑﻦ زﻣﻌﺔ اﺧ‪ š ?e‬ا‘ﺎﺷﺎ‪ û‬ﻗﺎل‪ :‬ﺳﺎﻟﺖ ﻋﺒﺪ اﷲ ﻳﻌ اﺑﻦ ا‪g‬ﺒﺎرک ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا=‪ ù‬د‪ È‬و‪:‬ﺴﺢ وﺟ‪ú‬ﮧ ﻗﺎل‪B :‬ﻢ اﺟﺪ ﻟﮧ ﺛ‪ž‬ﺘﺎ ﻗﺎل ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬و‪B‬ﻢ ارہ ﻳﻔﻌﻞ ذﻟ‪ õ‬ﻗﺎل‪:‬‬
‫و*ن ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻘﻨﺖ ﺑﻌﺪ ا‪B‬ﺮ¿ﻮع ‪ ñ‬ا‪B‬ﻮﺗﺮ و*ن ﻳﺮﻓﻊ ﻳﺪﻳﮧ‪ ،‬ورو‪ ù‬ﻋﻦ ﻋﺒﺪ‬
‫ٔ‬
‫اﷲ ﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ وا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ‪) .‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﻜ‪ùe‬‬
‫‪B‬ﻠﺒﻴ‪ ،þú‬ﺑﺎب رﻓﻊ ا´ﺪﻳﻦ ‪ ñ‬اﻟﻘﻨﻮت‪ ،۲/۲۱۲ :‬ﺑ„وت(‪.‬‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ٔ‬ ‫ٔ ٓ‬ ‫ٔ‬
‫وﻋﻦ اﻻﺳﻮد ﻗﺎل [ن ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ ﻳﻘﺮا ‪ ñ‬اﺧﺮ ر¿ﻌﺔ ﻣﻦ ا‪B‬ﻮﺗﺮ )ﻗﻞ ‪J‬ﻮ اﷲ اﺣﺪ(‬
‫ٔ‬
‫ﺛﻢ ﻳﺮﻓﻊ ﻳﺪﻳﮧ ﻓﻴﻘﻨﺖ ﻗﺒﻞ ا‪B‬ﺮ¿ﻌﺔ‪ ،‬رواہ اﻟﻄ‪e‬ا‪ ñ û‬ا‪B‬ﻜﺒ„ وﻓﻴﮧ ´ﺚ ﺑﻦ ا‪ ì‬ﺳﻠﻴﻢ و‪J‬ﻮ‬
‫ﻣﺪ‪B‬ﺲ و‪J‬ﻮ ﺛﻘﺔ‪ë) .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۲/۲۴۴ :‬ﺑﺎب اﻟﻘﻨﻮت ‪ ñ‬ا‪B‬ﻮﺗﺮ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Irw ’ al-Ghal$l:‬‬
‫ٔ‬ ‫ٔ‬
‫رو‪ ù‬اﻻﺛﺮم ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬اﻧﮧ [ن ﻳﻘﻨﺖ ‪ ñ‬ا‪B‬ﻮﺗﺮ و*ن إذا ﻓﺮغ ﻣﻦ اﻟﻘﺮاءة‬
‫ﻛ‪ e‬ورﻓﻊ ﻳﺪﻳﮧ ﺛﻢ ﻗﻨﺖ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪B‬ﻢ اﻗﻒ ‪ š‬ﺳﻨﺪہ ﻋﻨﺪ اﻻﺛﺮم ﻻﻧ ‪B‬ﻢ اﻗﻒ ‪ š‬ﻛﺘﺎﺑﮧ و½ﻧﻤﺎ وﺟﺪت ﻗﻄﻌﺔ ﻣﻨﮧ ‪ ñ‬اﻟﻄ‪ú‬ﺎرة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ë ñ‬ﻤﻮع ‪Ÿ‬ﻔﻮظ ‪ ñ‬ا‪g‬ﻜﺘﺒﺔ اﻟﻈﺎ‪J‬ﺮ‪h‬ﺔ ﺑﺪ‪:‬ﺸﻖ و™ﻟﺐ اﻟﻈﻦ اﻧﮧ ﻻ ﻳﺼﺢ ﻓﻘﺪ اﺧﺮﺟﮧ اﺑﻦ ا‪ì‬‬
‫ٔ‬ ‫ٔ‬
‫ﺷ ﺒﺔ واﻟﻄ‪e‬ا‪ û‬وا‘ﻴ‪ þú‬ﻣﻦ ﻃﺮ‪h‬ﻖ ´ﺚ ﻋﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ اﻻﺳﻮد ﻋﻦ اﺑﻴﮧ ﻋﻦ ﻋﺒﺪ اﷲ‬
‫ٔ‬ ‫ٔ‬
‫اﻧﮧ [ن ﻳﺮﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ‪ ،‬و´ﺚ ‪J‬ﻮ اﺑﻦ ا‪ ì‬ﺳﻠﻴﻢ و‪J‬ﻮ ﺿﻌﻴﻒ ﻻﺧﺘﻼﻃﮧ‪) .‬ارواء‬
‫ٔ‬
‫اﻟﻐﻠﻴﻞ ‪á ñ‬ﺮ‪h‬ﺞ اﺣﺎدﻳﺚ ﻣﻨﺎر ا‪B‬ﺴ‪ž‬ﻴﻞ‪ ،۲/۱۶۹/۴۲۷ :‬ﺑﺎب ﺻﻼة ا•ﻄﻮع‪ ،‬ا‪g‬ﻜﺘﺐ اﻻﺳﻼ ‪،‬‬
‫ﺑ„وت(‪.‬‬
‫‪To sum up: All the above traditions affirm the raising of the hands at‬‬
‫‪the beginning of the qun0t, but they do not prove continuity in raising‬‬
‫‪the hands. This is also the view of the Hanaf$s.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪451‬‬
Proofs of the Shāfi’īs and Hambalīs for raising the
hands in the qunūt of witr
Question
In the du‛ ’-e-qun0t of the witr sal h, the Sh fi‛$s and Hambal$s raise
their hands for the entire duration of the du‛ ’. What are their proofs
in this regard? Is there any explicit authentic Had$th in this regard?
Answer
After searching the various books we learnt that the Sh fi‛$s and
Hambal$s have no explicit marf0‛ Had$th in this regard. However, there
is a Had$th in the Mustadrak of H kim which they furnish as proof, but
the erudite research scholars say with reference to it:

‫ﻢ أﻗﻒ ﻋﻠﻴﻪ ﻋﻨﺪ ا@ﺎ>ﻢ‬B

I have not come across it in the Mustadrak of H kim.
Apart from this, they furnish the proofs of the practice of a few
Sah bah radiyall hu ‛anhum and the general du‛ ’s which make
mention of raising the hands.
Observe the following proofs of the Sh fi‛$s:
Al-Bay n:
ٔ ٔ
:‫ إﺳﺤﺎق‬ì‫ﺸﻴﺦ ا‬B‫ﻮ اﺧﺘﻴﺎر ا‬J‫ و‬:‫ﻤﺎ‬J‫اﺣﺪ‬:‫ﺎن‬ú‫ اﻟﻘﻨﻮت؟ ﻓﻴﮧ وﺟ‬ñ ‫ﻞ )ﺴﺘﺤﺐ رﻓﻊ ا´ﺪﻳﻦ‬J‫و‬
ٔ ٔ
‫ﺴﻘﺎء‬Õ‫ اﻻﺳ‬ñ ‫ﻢ ﻳﺮﻓﻊ ﻳﺪﻳﮧ إﻻ‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﺴﺘﺤﺐ ﻻن ا‬: „‫ ﻏ‬õ‫ان ذﻟ‬
ٔ ٔ ٔ ٔ
‫ ان‬ù‫ﺎ رو‬g ‫ اﺻﺤﺎﺑﻨﺎ‬ɳ‫ﻮ ﻗﻮل ا‬J‫ﺴﺘﺤﺐ و‬: õ‫ ان ذﻟ‬:û‫ﺎ‬œ‫ وا‬.‫ﻨﺼﺎر وﻋﺸﻴﺔ ﻋﺮﻓﺔ‬Õ‫واﻻﺳ‬
ٔ
ٔ ‫ ﻋﻨﺪ‬:‫ﻮاﺿﻊ‬: ‫ ﺳﺒﻌﺔ‬ñ ‫ إﻻ‬ù‫اﻻﻳﺪ‬
š‫ﺔ ا‘ﻴﺖ و‬h‫رو‬ ‫ ﻻ ﺗﺮﻓﻊ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ا‬
‫ اﷲ‬u‫ ﻋﻦ ﻋﺜﻤﺎن ر‬ù‫ ورو‬،^‫ﻮﻗﻒ ﺑﻌﺮﻓﺔ وﻋﻨﺪ ا ﻤﺮﺗ‬g‫ ا‬Ú‫ﺼﻼة و‬B‫ ا‬Ú‫ﺮوة و‬g‫ﺼﻔﺎ وا‬B‫ا‬
ٔ ٔ
‫ اﷲ‬u‫ [ن ﻋﻤﺮ ر‬:‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬: Ú‫ و‬،‫ ﻳﺒﺪو ﺿﺒﻌﺎہ‬Á‫ﻋﻨﻪ اﻧﮧ [ن ﻳﺮﻓﻊ ﻳﺪﻳﮧ ﺣ‬
‫ اﷲ ﻋﻨﻪ‬u‫ﺴﻌﻮد ر‬: ‫ وﻋﻦ اﺑﻦ‬،‫ ﻳﺒﺪو ﺿﺒﻌﺎہ‬Á‫ﺮﻓﻊ ﻳﺪﻳﮧ ﺣ‬h‫ﺮ¿ﻮع و‬B‫ﻋﻨﻪ ﻳﻘﻨﺖ ﺑﻨﺎ ﺑﻌﺪ ا‬
ٔ ٔ ٔ
‫ )ﺴﺘﺤﺐ ان‬:‫ﺬا‬J Š‫ ﻓﻌ‬،‫ﻤﺎ‬J‫ ﺻﺪور‬U‫ﻤﺎ إ‬ú‫ﻤﺎ [ﻧﺎ ﻳﺮﻓﻌﺎن اﻳﺪﻳ‬ú‫ اﷲ ﻋﻨﻪ اﻧ‬u‫واﺑﻦ ﻋﺒﺎس ر‬
ٔ
.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ اﺑﻦ ﻋﺒﺎس ر‬ù‫ﺎ رو‬g ‫ء‬ÈQ‫ﮧ ﻋﻨﺪ اﻟﻔﺮاغ ﻣﻦ ا‬ú‫ وﺟ‬š ‫ﻳﻤﺴﺢ ﻳﺪﻳﮧ‬
‫ﻤﺎ ﻓﺈذا‬J‫ﻮر‬ú‫ وﻻ ﺗﺪع ﺑﻈ‬õ‫ ﻓﺎدع اﷲ ﺑﺒﻄﻮن ﻛﻔﻴ‬...‫ إذا دﻋﻮت‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ﺻ‬
„‫ ﻏ‬š ‫ﺼﺒﺎغ وﻻ ﻳﻤﺴﺢ ﺑﻴﺪﻳﮧ‬B‫ ﻗﺎل اﺑﻦ ا‬،‫ﻰ‬ú‫ اﻧﺘ‬õú‫ وﺟ‬š õ‫ﺴﺢ راﺣﺘﻴ‬:‫ ﻓﺎ‬...‫ﻓﺮﻏﺖ‬
ً
.(۲/۲۵۶: ‫ﺸﺎﻓ‬B‫ﺐ اﻻﻣﺎم ا‬J‫ ﻣﺬ‬ñ ‫ )ا‘ﻴﺎن‬.‫ﺎ‬J‫ﻜﺮو‬: ‫ [ن‬õ‫ﮧ ﻣﻦ ‚ﻴﻊ ﺑﺪﻧﮧ ﻓﺈن ﻓﻌﻞ ذﻟ‬ú‫وﺟ‬

452
‫‪H shiyat n ‛Al Kanz ar-R ghib$n Sharh Minh j at-T lib$n:‬‬
‫ّ‬
‫و‪J‬ﻮا‪B‬ﻠ‪ú‬ﻢ ا‪J‬ﺪ‪ û‬ﻓﻴﻤﻦ ‪J‬ﺪﻳﺖ اﻟﺦ ‪B‬ﻼﺗﺒﺎع‪.‬‬ ‫و)ﺴﻦ اﻟﻘﻨﻮت ‪ ñ‬اﻋﺘﺪال ﺛﺎﻧﻴﺔ ا‪B‬ﺼﺒﺢ‬
‫ٔ‬ ‫ٔ‬
‫رواہ ا@ﺎ>ﻢ ‪ ñ‬ا‪g‬ﺴﺘﺪرک ﻋﻦ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ إذا رﻓﻊ راﺳﮧ‬
‫ّ‬
‫ا‪B‬ﻠ‪ú‬ﻢ ا‪J‬ﺪ‪ û‬إ‪U‬‬ ‫ﻣﻦ ا‪B‬ﺮ¿ﻮع ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ ا‪œ‬ﺎﻧﻴﺔ رﻓﻊ ﻳﺪﻳﮧ ﻓﻴﺪﻋﻮ ﺑ‪ú‬ﺬا ا‪ÈQ‬ء‪:‬‬
‫ٓ‬
‫اﺧﺮﻣﺎ ﺗﻘﺪم ﻟ‪9‬ﻦ ‪B‬ﻢ ﻳﺬﻛﺮ "ر‪C‬ﻨﺎ" وﻗﺎل‪:‬ﺻﺤﻴﺢ‪ ،‬ورواہ ا‘ﻴ‪ þú‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ‬
‫ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻌﻠﻤﻨﺎ د‪È‬ء ﻧﺪﻋﻮ ﺑﮧ ‪ ñ‬اﻟﻘﻨﻮت ﻣﻦ ﺻﻼة‬
‫ا‪B‬ﺼﺒﺢ ﻓﺬﻛﺮ ﻣﺎ ﺗﻘﺪم‪ ،‬و‪ Ú‬رواﻳﺔ ﻟﮧ [ن ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻨﺖ ‪ ñ‬ﺻﻼة ا‪B‬ﺼﺒﺢ و‪ Ú‬وﺗﺮ‬
‫ٓ‬ ‫ﺑ‪ú‬ﻮﻻء ا‪·B‬ﻤﺎت ﻓﺬﻛﺮ ﻣﺎ ﺗﻘﺪم وا‪B‬ﺼﺤﻴﺢ ّ‬
‫ا‪B‬ﻠﻴﻞ ٔ‬
‫ﺳﻦ ا‪B‬ﺼﻼة ‪ š‬رﺳﻮل اﷲ و‪ Ú‬اﺧﺮہ رواﮨﺎ‬
‫ّ‬
‫اﻟ‪ª‬ﺴﺎ‪ ñ :‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ ا=‪ ù‬ﻋﻠﻤﮧ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا@ﺴﻦ ﺑﻦ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ‪،‬‬
‫ﺳﻦ رﻓﻊ ﻳﺪﻳﮧ ﻓﻴﮧ ‪g‬ﺎ ﺗﻘﺪم ﻣﻦ ﺣﺪﻳﺚ ا@ﺎ>ﻢ وا‪œ‬ﺎ‪û‬‬ ‫ﻓﺎ@ﻖ ﺑﮧ ﻗﻨﻮت ا‪B‬ﺼﺒﺢ وا‪B‬ﺼﺤﻴﺢ ّ‬
‫ٔ‬
‫ﻗﺎﺳﮧ ‪ š‬ﻏ„ہ ﻣﻦ ادﻋﻴﺔ ا‪B‬ﺼﻼة‪) .‬ﺣﺎﺷ ﺘﺎن ‪ š‬ﻛ‪ ó‬ا‪B‬ﺮاﻏﺒ^‪.(۱/۲۴۳ :‬‬

‫ﻗﺎل ﻋﻤﺎد ذ„ ا‘ﺎرود‪ ñ ù‬ﺗﻌﻠﻴﻘﮧ ‪ š‬ﺣﺎﺷ ﺘﻴﮧ ‪ š‬ﻛ‪ ó‬ا‪B‬ﺮاﻏﺒ^ ‪ ñ‬ﺣﺪﻳﺚ ا@ﺎ>ﻢ‪B :‬ﻢ‬
‫ٔ‬
‫اﻗﻒ ﻋﻠﻴﮧ ﻋﻨﺪ ا@ﺎ>ﻢ‪) .‬ﺣﺎﺷ ﺘﺎن ‪ š‬ﻛ‪ ó‬ا‪B‬ﺮاﻏﺒ^‪.(۱/۲۴۳ :‬‬
‫‪The proofs of the Hambal$s:‬‬
‫‪Al-Mughn$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓ„ﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬ﺣﺎل اﻟﻘﻨﻮت‪ ،‬ﻗﺎل اﻻﺛﺮم‪[ :‬ن اﺑﻮ ﻋﺒﺪ اﷲ ﻳﺮﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬اﻟﻘﻨﻮت إ‪ U‬ﺻﺪرہ‬
‫ٔ‬
‫واﺣﺘﺞ ﺑﺎن اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ رﻓﻊ ﻳﺪﻳﮧ ‪ ñ‬اﻟﻘﻨﻮت إ‪ U‬ﺻﺪرہ ورو‪ ù‬ذﻟ‪ õ‬ﻋﻦ ﻋﻤﺮ‬
‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ و‪C‬ﮧ ﻗﺎل إﺳﺤﺎق واﺻﺤﺎب ا‪B‬ﺮا‪ ...ù‬و•ﺎ ﻗﻮل ا•‪.‬‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا دﻋﻮت اﷲ ﻓﺎدع ﺑﺒﻄﻮن ﻛﻔﻴ‪ õ‬وﻻ ﺗﺪع ﺑﻈ‪ú‬ﻮر‪J‬ﻤﺎ ﻓﺈذا ﻓﺮﻏﺖ‬
‫ٔ‬ ‫ﻓﺎ‪:‬ﺴﺢ ﺑ‪ú‬ﻤﺎ وﺟ‪ õú‬رواہ ٔاﺑﻮ ٔ‬
‫داود واﺑﻦ ﻣﺎﺟﺔ‪ ،‬وﻻﻧﮧ ﻓﻌﻞ ﻣﻦ ﺳﻤﻴﻨﺎ ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ‪ ،‬و½ذا ﻓﺮغ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻦ اﻟﻘﻨﻮت ﻓ‪ú‬ﻞ ﻳﻤﺴﺢ وﺟ‪ú‬ﮧ ﺑﻴﺪﻳﮧ؟ ﻓﻴﮧ رواﻳﺘﺎن‪ :‬اﺣﺪا‪J‬ﻤﺎ ﻻ ﻳﻔﻌﻞ ﻻﻧﮧ رو‪ ù‬ﻋﻦ ا&ﺪ اﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪B :‬ﻢ اﺳﻤﻊ ﻓﻴﮧ ‪2ê‬ء وﻻﻧﮧ د‪È‬ء ‪ ñ‬ا‪B‬ﺼﻼة ﻓﻠﻢ )ﺴﺘﺤﺐ ‪:‬ﺴﺢ وﺟ‪ú‬ﮧ ﻓﻴﮧ ﻛﺴﺎﺋﺮ د‪È‬ﺋ‪ú‬ﺎ‪.‬‬
‫ٔ‬
‫ا‪œ‬ﺎﻧﻴﺔ‪) :‬ﺴﺘﺤﺐ ‪B‬ﻠﺨ‪ e‬ا=‪ ù‬رواﻳﻨﺎہ ورو‪ ù‬ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ‬
‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا د‪ È‬رﻓﻊ ﻳﺪﻳﮧ و‪:‬ﺴﺢ وﺟ‪ú‬ﮧ ﺑﻴﺪﻳﮧ وﻻﻧﮧ د‪È‬ء ﻳﺮﻓﻊ ﻳﺪﻳﮧ ﻓﻴﮧ‬
‫ً‬
‫ﻓﻴﻤﺴﺢ ﺑ‪ú‬ﻤﺎ وﺟ‪ú‬ﮧ ﻛﻤﺎ ‪B‬ﻮ [ن ﺧﺎرﺟﺎ ﻋﻦ ا‪B‬ﺼﻼة وﻓﺎرق ﺳﺎﺋﺮ ا‪ÈQ‬ء ﻓﺈﻧﮧ ﻻ ﻳﺮﻓﻊ ﻳﺪﻳﮧ‪.‬‬
‫)ا‪g‬ﻐ ‪.(۱/۷۸۶ :‬‬
‫‪A reply to the above proofs:‬‬
‫‪453‬‬
As per the Hanaf$ madh-hab, a reply to the above narrations is that the
raising of the hands refers to raising them when commencing the
du‛ ’. In other words, the person must raise his hands when
commencing du‛ ’-e-qun0t and then tie his hands. It does not refer to
keeping them raised [for the entire du‛ ’].
Al-Muh$t al-Burh n$:
ٔ ٓ
‫ﺼﻼة‬B‫ اﻓﺘﺘﺎح ا‬ñ ‫ﺒ„ات اﻟﻘﻨﻮت ﻛﻤﺎ ﻳﺮﻓﻊ‬9‫ ﺗ‬ñ ‫ ﻳﺮﻓﻊ ﻳﺪﻳﮧ‬:‫ﻤﺪ‬Ÿ ‫ ﺣﻨﻴﻔﺔ ﻗﺎل‬ì‫ اﺛﺎر ا‬Ú‫و‬
ٔ
.‫ ﺣﻨﻴﻔﺔ‬ì‫ﺬا ﻗﻮل ا‬J‫ﺪﻋﻮ و‬h‫ﻤﺎ و‬ú‫ﺛﻢ ﻳﻀﻌ‬

‫ﺤﻴﻂ‬g‫ )ا‬.‫ﺸﻤﺎل‬B‫ ا‬š ‫ح ﺑﻮﺿﻊ ا´ﻤ‬ã ّ ‫ ﻗﺪ‬:û‫ﺸﻴﺦ اﻹﻣﺎم ٔاﺑﻮ ﻋﺒﺪ اﷲ ا ﺮﺟﺎ‬B‫ﻗﺎل ا‬

.(۲/۲۷۱ ،‫ﻮﺗﺮ‬B‫ﺢ وا‬h‫او‬O‫ اﻟ‬،“‫ﺎﻟﺚ ﻋ‬œ‫ اﻟﻔﺼﻞ ا‬:û‫ﺎ‬Je‫اﻟ‬

Ash-Sh m$:
ٔ ً
‫ ﻳﻀﻊ‬ù‫ ﻗﻮﻟﮧ ﺛﻢ ﻳﻌﺘﻤﺪ ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ﺮ ﺛﻢ ﻳﻌﺘﻤﺪ‬: ‫ﺘﮧ راﻓﻌﺎ ﻳﺪﻳﮧ ﻛﻤﺎ‬œ‫ ﻗﺒﻞ ر¿ﻮع ﺛﺎ‬e9h‫و‬
.(۲/۶ : ‫ﺸﺎ‬B‫ )ا‬.‫ ﺣﺎﻟﺔ اﻟﻘﺮاءة‬ñ ‫ ﻛﻤﺎ‬ù‫ )ﺴﺎر‬š ‫ﻳﻤﻴﻨﮧ‬
Furthermore, Shaykh ‛Izz ibn ‛Abd as-Sal m Sh fi‛$ states that raising
the hands for the qun0t of witr is not mustahab.
Al-Fat w al-M0silah:
^‫ء ﺑ‬ÈQ‫ ا‬ñ ‫ وﻻ‬،‫ء اﻻﻓﺘﺘﺎح‬È‫ د‬ñ ‫ ﻛﻤﺎ ﻻ ﻳﺮﻓﻊ‬،‫ اﻟﻘﻨﻮت‬ñ ‫وﻻ )ﺴﺘﺤﺐ رﻓﻊ ا´ﺪﻳﻦ‬
Á‫ﻮاﻃﻦ اﻟ‬g‫ ا‬ñ ‫ء إﻻ‬ÈQ‫ ا‬ñ ‫ و¿ﺬا ﻻ ﻳﺮﻓﻊ ا´ﺪان‬،‫ ﺣﺪﻳﺚ‬õ‫ ذﻟ‬ñ ‫ﻢ ﻳﺼﺢ‬B‫ و‬،^‫ﺴﺠﺪﺗ‬B‫ا‬
‫ﻠﺸﻴﺦ اﻟﻌﺰ ﺑﻦ‬B ،۳۴ ‫ ص‬:‫ﻮﺻﻠﺔ‬g‫ ا‬ù‫ )اﻟﻔﺘﺎو‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺪﻳﮧ‬Š‫رﻓﻊ ﻓﻴﮩﺎ رﺳﻮل اﷲ ﺻ‬
.(‫ ﺑ„وت‬،‫ﺸﺎﻓ دار اﻟﻔﻜﺮ‬B‫ﺴﻼم ا‬B‫ﻋﺒﺪ ا‬
All h ta‛ l knows best.

454
 ‫‪The Qunūt-e-Nāzilah‬‬
‫‪The wording of the qunūt-e-nāzilah‬‬
‫‪Question‬‬
‫‪What are the words for the qun0t-e-n zilah as stated in the books of‬‬
‫?‪jurisprudence? Can a person read anything else if he wishes‬‬
‫‪Answer‬‬
‫‪Generally the du‛ ’ which is recorded in Sh m$ is the one which is‬‬
‫‪practised upon. That is the du‛ ’ which should be read. Other suitable‬‬
‫‪words may also be read, but it is best to read what is stated in Sh m$.‬‬
‫‪Lengthy du‛ ’s are sometimes burdensome to the muqtad$s. In fact,‬‬
‫‪sometimes the qaumah becomes longer than the second rak‛at.‬‬
‫‪Sh m$:‬‬
‫ََّ ْ َْ َ ُ ُ‬ ‫ُْ ْ ْ َ ُْ ْ َ‬ ‫ْ ْ ُْ ْ ْ َ ُْ ْ َ‬ ‫ْ ْ َ‬ ‫َ‬
‫^ ﻗﻠْﻮِ‪ِْúC‬ﻢ‪،‬‬ ‫ﺎت َوا‪B‬ﻤﺴِﻠِﻤ^ َوا‪B‬ﻤﺴِﻠﻤ ِ‬
‫ﺎت‪ ،‬وا ِﻟﻒ [‬ ‫‪ ...û‬ا‪ T‬اﻏِﻔﺮ ‪ِ B‬ﻠﻤﺆِﻣِﻨ^ َوا‪B‬ﻤﺆِﻣﻨ ِ‬ ‫ا‪ T‬اﻫِﺪ ِ‬
‫ََ ْ ْ َ َ َْ ْ َ ْ ُ ْ ُ َٰ‬
‫~ﻫْﻢ ‪َ š‬ﻋُﺪ ِّوَك َوَﻋُﺪ ِّوِﻫِﻢ‪ ،‬ا‪B‬ﻠ‪ú‬ﻢ اﻟﻌﻦ >ﻔﺮة ا‪B‬ﻜﺘﺎب ا=ﻳﻦ‬ ‫واﺻِﻠﺢ ذات ﺑ ِﻨ‪ِú‬ﻢ‪ ،‬واﻧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳ‪9‬ﺬﺑﻮن رﺳﻠ‪ õ‬و‪h‬ﻘﺎﺗﻠﻮن او´ﺎﺋ‪ ،õ‬ا‪B‬ﻠ‪ú‬ﻢ ﺧﺎﻟﻒ ﺑ^ ‪$‬ﻤﺘ‪ú‬ﻢ‪ ،‬وز‪B‬ﺰل اﻗﺪاﻣ‪ú‬ﻢ‪ ،‬واﻧﺰل‬
‫ٔ‬
‫ﻋﻠﻴ‪ú‬ﻢ ﺑﺎﺳ‪ õ‬ا=‪ ù‬ﻻ ﻳﺮد ﻋﻦ اﻟﻘﻮم ا‪g‬ﺠﺮﻣ^‪) .‬ﺷﺎ ‪ ،۲/۶ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ وا•ﻮاﻓﻞ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪N0r al-Īd h:‬‬
‫ا‪B‬ﻠ‪ú‬ﻢ ا‪J‬ﺪﻧﺎ ﺑﻔﻀﻠ‪ õ‬ﻓﻴﻤﻦ ‪J‬ﺪﻳﺖ و‪È‬ﻓﻨﺎ ﻓﻴﻤﻦ ‪È‬ﻓﻴﺖ وﺗﻮ•ﺎ ﻓﻴﻤﻦ ﺗﻮ´ﺖ و‪C‬ﺎرک •ﺎ ﻓﻴﻤﺎ‬
‫ٔ‬
‫اﻋﻄﻴﺖ وﻗﻨﺎ © ﻣﺎ ﻗﻀﻴﺖ إﻧ‪ õ‬ﺗﻘ‪ E‬وﻻ ﻳﻘ‪ E‬ﻋﻠﻴ‪ õ‬إﻧﮧ ﻻ ﻳﺬل ﻣﻦ وا´ﺖ و ﻻ ﻳﻌﺰ‬
‫ٓ‬
‫ﻣﻦ ‪È‬دﻳﺖ ﺗﺒﺎر¿ﺖ ر‪C‬ﻨﺎ وﺗﻌﺎ´ﺖ وﺻ‪ Š‬اﷲ ‪ š‬ﺳﻴﺪﻧﺎ ‪Ÿ‬ﻤﺪ واﻟﮧ وﺻﺤﺒﮧ وﺳﻠﻢ‪) .‬ﻧﻮر‬
‫اﻻﻳﻀﺎح‪ ۹۵ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ‪ë ،‬ﺪدﻳﺔ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬
‫ا‪B‬ﻠ‪ú‬ﻢ ا‪J‬ﺪ‪ û‬ﻓﻴﻤﻦ ‪J‬ﺪﻳﺖ و‪È‬ﻓ ﻓﻴﻤﻦ ‪È‬ﻓﻴﺖ وﺗﻮ•ﺎ ﻓﻴﻤﻦ ﺗﻮ´ﺖ و‪C‬ﺎرک •ﺎ ﻓﻴﻤﺎ اﻋﻄﻴﺖ‬
‫وﻗﻨﺎ © ﻣﺎ ﻗﻀﻴﺖ إﻧ‪ õ‬ﺗﻘ‪ E‬وﻻ ﻳﻘ‪ E‬ﻋﻠﻴ‪ õ‬و½ﻧﮧ ﻻ ﻳﺬل ﻣﻦ وا´ﺖ ﺗﺒﺎر¿ﺖ ر‪C‬ﻨﺎ‬
‫وﺗﻌﺎ´ﺖ وﺣﺴﻨﮧ اﻟ‪O‬ﻣﺬ‪) .ù‬رواہ ٔاﺑﻮ ٔ‬
‫داود ‪ ñ‬ﻛﺘﺎب ا‪B‬ﻮﺗﺮ ﺑﺎب اﻟﻘﻨﻮت ‪ ñ‬ا‪B‬ﻮﺗﺮ واﻟ‪O‬ﻣﺬ‪ñ ù‬‬
‫ﻛﺘﺎب ا‪B‬ﻮﺗﺮ ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻗﻨﻮت ا‪B‬ﻮﺗﺮ وﻗﺎل ‪J‬ﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﻻ ﻧﻌﺮﻓﮧ اﻻ ﻣﻦ ‪J‬ﺬا ا‪B‬ﻮﺟﮧ‬
‫واﺑﻦ ﻣﺎﺟﺔ ‪ ñ‬ﻛﺘﺎب اﻗﺎﻣﺔ ا‪B‬ﺼﻼة وا‪B‬ﺴﻨﺔ ﻓﻴ‪ú‬ﺎ ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬اﻟﻘﻨﻮت ‪ ñ‬ا‪B‬ﻮﺗﺮ وا‪Q‬ار ‪ñ‬‬
‫ﻛﺘﺎب ا‪B‬ﺼﻼة ﺑﺎب ا‪ÈQ‬ء ‪ ñ‬اﻟﻘﻨﻮت‪ .‬واﻟ‪ª‬ﺴﺎ‪ ñ :‬ﻛﺘﺎب ﻗﻴﺎم ا‪B‬ﻠﻴﻞ ﺑﺎب ا‪ ñ ÈQ‬ا‪B‬ﻮﺗﺮ(‪.‬‬

‫‪455‬‬
š ‫ اﷲ‬Š‫ ﺑﻌﺪ وﺗﻌﺎ´ﺖ وﺻ‬:‫ﺴﺎ‬ª‫ وزاد اﻟ‬.‫دﻳﺖ‬È ‫ ﺑﻌﺪ وا´ﺖ وﻻ ﻳﻌﺰ ﻣﻦ‬þú‫وزاد ا‘ﻴ‬
ñ ‫ﺋﮧ‬È‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣﺎل د‬Š‫ ﻋﻨﮧ ﺻ‬ù‫ﺮو‬g‫ ا‬Ú‫ ﺑﺼﻴﻐﺔ اﻹﻓﺮاد ﻓﻴﮧ و‬ù‫ﻮ ﻛﻤﺎ ﺗﺮ‬ú‫ ﻓ‬..•‫ا‬
ٔ
ñ ‫ﺸﺎﻳﺦ ﻟﻔﻘﻮہ ﻣﻦ ﺣﺪﻳﺚ‬g‫ ا‬ù‫ﻢ ا‬ú‫ﻜﻨ‬B ‫ﻤﺎم‬ú‫ﻜﻤﺎل ﺑﻦ اﻟ‬B‫ ﻗﺎل ا‬،‫ﺎ [ن ﻳﻔﻌﻠﮧ‬g ‫ﻗﻨﻮت اﻟﻔﺠﺮ‬
ٓ ٔ
‫ اﺧﺮہ‬U‫ﻓﻨﺎ وﺗﻮ•ﺎ إ‬È‫ﺪﻧﺎ و‬J‫ﻢ ا‬ú‫ﻠ‬B‫ ا‬ù‫ﻮہ ﺑﻨﻮن ا ﻤﻊ ا‬B‫م ﻻ ¬ﺺ اﻟﻘﻨﻮت ﻓﻘﺎ‬È ‫ﺣﻖ اﻹﻣﺎم‬
‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۱۴۳ :‫اﻟﻔﻼح‬ ‫ﺮا‬:) .‫ﺎن‬Je‫رر واﻟﻐﺮر واﻟ‬Q‫ﻢ ﺻﺎﺣﺐ ا‬ú‫ وﻣﻨ‬:‫ ﻗﻠﺖ‬،‫ﻰ‬ú‫اﻧﺘ‬
ٔ
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﺎ‬ú‫ﻣ‬ð‫واﺣ‬
All h ta‛ l knows best.
Reading other du’ās in the qunūt-e-nāzilah
Question
Is it permissible to read du‛ ’s which are different from the prescribed
ones in the qun0t-e-n zilah? What is the ruling if the im m reads the
prescribed du‛ ’ and reads other du‛ ’s as well?
Answer
When it comes to the du‛ ’-e-qun0t, a person can read other du‛ ’s
which are different from the prescribed one. However, the du‛ ’s must
not be similar to worldly du‛ ’s. For example, a person says: “O All h!
Give me such and such gold mine.” Or, “O All h! Make arrangements
for me to get married to such and such girl.”
The following du‛ ’ is quoted in Sh m$:
ُ ُ َ َْ ْ ََّ َ ْ ُْ َ ْ ْ ُْ َ ْ ُْ َ ْ ْ ُْ ْ ْ َ ْ ْ َ
،‫ِْﻢ‬úCِ‫^ ﻗﻠْﻮ‬ ِ ‫ﻤﺴِﻠﻤ‬B‫ﻤﺴِﻠِﻤ^ َوا‬B‫ﺎت َوا‬
[ ‫ وا ِﻟﻒ‬،‫ﺎت‬ ِ ‫ﻤﺆِﻣﻨ‬B‫ ِﻠﻤﺆِﻣِﻨ^ َوا‬B ‫ اﻏِﻔﺮ‬T‫ ا‬...û ِ ‫ اﻫِﺪ‬T‫ا‬
َٰ ُ ْ ُ ْ َ ْ َْ َ َ ْ ْ ََ
‫ﻜﺘﺎب ا=ﻳﻦ‬B‫ﻢ اﻟﻌﻦ >ﻔﺮة ا‬ú‫ﻠ‬B‫ ا‬،‫ َﻋُﺪ ِّوَك َوَﻋُﺪ ِّوِﻫِﻢ‬š ‫~ﻫْﻢ‬ ‫ واﻧ‬،‫ِﻢ‬ú‫واﺻِﻠﺢ ذات ﺑ ِﻨ‬
ٔ ٔ ٔ
‫ واﻧﺰل‬،‫ﻢ‬ú‫ﺰل اﻗﺪاﻣ‬B‫ وز‬،‫ﻢ‬ú‫ﻤﺘ‬$ ^‫ﻢ ﺧﺎﻟﻒ ﺑ‬ú‫ﻠ‬B‫ ا‬،õ‫ﻘﺎﺗﻠﻮن او´ﺎﺋ‬h‫ و‬õ‫ﺬﺑﻮن رﺳﻠ‬9‫ﻳ‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۶ : ‫ )ﺷﺎ‬.^‫ﺠﺮﻣ‬g‫ ﻻ ﻳﺮد ﻋﻦ اﻟﻘﻮم ا‬ù=‫ ا‬õ‫ﻢ ﺑﺎﺳ‬ú‫ﻋﻠﻴ‬
A similar du‛ ’ is quoted by ‛All mah Khw rizm$ rahimahull h in
Kif yah Sharh Hid yah (vol. 1, p. 379).
‛All mah Kas n$ rahimahull h writes:
ٔ ٔ
‫ﺼﻼة ﻻﻧﮧ‬B‫ ﻛﺘﺎب ا‬ñ P‫ﻜﺮ‬B‫ﻮﻗﺖ ﻛﺬا ذﻛﺮ ا‬: ‫ء‬È‫ اﻟﻘﻨﻮت د‬ñ ‫ وﻟ ﺲ‬:‫ء اﻟﻘﻨﻮت‬È‫واﻣﺎ د‬
ٔ ٔ
‫ﺴﺎن‬B š ù‫ﺮ‬# ‫ء‬ÈQ‫ﻮﻗﺖ ﻣﻦ ا‬g‫ وﻻن ا‬،‫ ﺣﺎل اﻟﻘﻨﻮت‬ñ ‫ﺘﻠﻔﺔ‬4 ‫ﺼﺤﺎﺑﺔ ادﻋﻴﺔ‬B‫ ﻋﻦ ا‬ù‫رو‬
ٰ
‫ ﻓﻴﺒﻌﺪ ﻋﻦ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬U‫ﺮﻏﺒﺔ ﻣﻨﮧ إ‬B‫ إﺣﻀﺎر ﻗﻠﺒﮧ وﺻﺪق ا‬U‫ا ﻣﻦ ﻏ„ اﺣﺘﻴﺎج إ‬Q‫ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۷۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫اﻹﺟﺎﺑﺔ‬
456
The following points are understood from the above text:
1. It is not essential to read a specific du‛ ’ in the qun0t.
2. Various du‛ ’s are reported from the Sah bah radiyall hu
‛anhum.
3. By habituating oneself to one specific du‛ ’, one’s humility and
concentration is affected. In fact, sometimes a person does not
even ponder over the meaning of the du‛ ’.
When it comes to the qun0t of the witr sal h, the Hanaf$s are of the
view that it is prescribed to read All humma Inn Nasta‛$nuka… If a
person reads any other du‛ ’ with it, it will be permissible.
Bad ’i‛ as-San ’i‛:
‫ﻢ إﻧﺎ‬ú‫ﻠ‬B‫ ﻗﻮﻟﮧ ا‬ù‫ﻮﻗﺖ ﻣﺎ ﺳﻮ‬: ‫ء‬È‫ اﻟﻘﻨﻮت د‬ñ ‫ﺮاد ﻣﻦ ﻗﻮﻟﮧ ﻟ ﺲ‬g‫ﻨﺎ ا‬z‫ﺸﺎ‬: ‫وﻗﺎل ﺑﻌﺾ‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۲۷۲ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ اﻟﻘﻨﻮت‬ñ ‫ﺬا‬J š ‫ﺼﺤﺎﺑﺔ اﺗﻔﻘﻮا‬B‫ ﻻن ا‬õ‫ﺴﺘﻌﻴﻨ‬å
All h ta‛ l knows best.
Qunūt-e-nāzilah for repulsing tragedies
Question
When reading qun0t-e-n zilah for repulsing tragedies, should it be
read for only 30 days or can it be read for more? When and at what
time should it be read? Can it be read in the fourth rak‛at of the ‛ish
sal h?
Answer
The qun0t-e-n zilah ought to be read for repulsing tragedies. There is
no time limit of 30 days. It may be read for as long as the tragedy is
existing. It must be read in the second rak‛at of the fajr sal h in the
qaumah after the ruk0‛. It can also be read in the fourth rak‛at of the
‛ish sal h.
Sh m$:
ñ ‫ ﻗﺎل‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.ÏB‫ ا‬ñ ‫ﺔ وﻗﻴﻞ‬h‫ﺮ‬ú ‫ ا‬ñ ‫وﻻ ﻳﻘﻨﺖ ﻟﻐ„ہ إﻻ •ﺎزﻟﺔ ﻓﻴﻘﻨﺖ اﻹﻣﺎم‬
ٔ ٔ ٔ
‫ ان اﻟﻄﺎﻋﻮن ﻣﻦ اﺷﺪ ا•ﻮازل اﺷﺒﺎہ‬õ‫ وﻻ ﺷ‬،‫ﺮ‬JQ‫ﺸﺪﻳﺪة ﻣﻦ ﺷﺪاﺋﺪ ا‬B‫ ا•ﺎزﻟﺔ ا‬:‫ﺼﺤﺎح‬B‫ا‬
‫“ﻧﺒﻼ´ﺔ ﻋﻦ ©ح ا•ﻘﺎﻳﺔ ﻋﻦ‬B‫ ا‘ﺤﺮ وا‬ñ ‫ﺔ( ﻳﻮاﻓﻘﮧ ﻣﺎ‬h‫ﺮ‬ú ‫ ا‬ñ ‫)ﻗﻮﻟﮧ ﻓﻴﻘﻨﺖ اﻹﻣﺎم‬
ٔ
‫ و¿ﺬا‬،‫ وا&ﺪ‬ù‫ﻮر‬œ‫ﻮ ﻗﻮل ا‬J‫ و‬،‫ﺮ‬ú ‫ ﺻﻼة ا‬ñ ‫ﺴﻠ^ ﻧﺎزﻟﺔ ﻗﻨﺖ اﻹﻣﺎم‬g‫ و½ن ﻧﺰل ﺑﺎ‬:‫اﻟﻐﺎﻳﺔ‬
ٔ ،‫ ﺻﻼة اﻟﻔﺠﺮ‬ñ ‫ ﻗﻨﺖ‬:‫ﺸﻴﺦ إﺳﻤﻌﻴﻞ ﻋﻦ اﻟﻐﺎﻳﺔ‬B‫ ©ح ا‬ñ ‫ﻣﺎ‬
‫ﻨﻴﺔ‬g‫ ©ح ا‬ñ ‫ﺪہ ﻣﺎ‬h‫ﻮ‬h‫و‬

457
 ٔ
‫ﺢ‬hã ‫ﻮ‬J‫ و‬...‫ﺴﺘﻤﺮة‬: ‫ ا•ﻮازل‬ñ ‫ ©ﻋﻴﺔ اﻟﻘﻨﻮت‬ù‫ ا‬:‫ ﻓﺘﻜﻮن ©ﻋﻴﺘﮧ‬:‫م‬+ ‫ﺣﻴﺚ ﻗﺎل ﺑﻌﺪ‬
ٔ ٔ
‫ﺔ او‬h‫ﺮ‬ú ‫ﺼﻠﻮات ا‬B‫ﺎ ﻣﻦ ا‬J„‫ﺘﺺ ﺑﺼﻼة اﻟﻔﺠﺮ دون ﻏ‬4 ‫ ان اﻟﻘﻨﻮت ا•ﺎزﻟﺔ ﻋﻨﺪﻧﺎ‬ñ
.(‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۱۱ : ‫ )ﺷﺎ‬.‫ﺔ‬h°B‫ا‬
Taqr$r t ar-R fi‛$:
‫ﺴﺦ ا‘ﺤﺮ واﻹﻣﺪاد‬å ‫ ﺑﻌﺾ‬ñ ‫ ﻣﺎ وﻗﻊ‬ù‫ﺴﻨﺪ‬B‫ ا‘ﺤﺮ( ﻗﺎل اﻟﻌﻼﻣﺔ ط وا‬ñ ‫)ﻗﻮﻟﮧ ﻳﻮاﻓﻘﮧ ﻣﺎ‬
‫ﺴﺎخ‬ª‫ﻒ ﻣﻦ اﻟ‬h‫ﺮ‬7 ‫ﻮ‬ú‫ﺮ ﻓ‬ú ‫ ﺻﻼة ا‬ñ ‫ﺴﻠﻤ^ ﻧﺎزﻟﺔ ﻗﻨﺖ اﻹﻣﺎم‬g‫ﻋﻦ اﻟﻐﺎﻳﺔ إن ﻧﺰل ﺑﺎ‬
.(‫ ﺳﻌﻴﺪ‬،۲/۸۸ : ‫ﺮاﻓ‬B‫ﺮات ا‬h‫ )ﺗﻘﺮ‬.‫وﺻﻮاﺑﮧ اﻟﻔﺠﺮ‬
Kif yatul Muft$:
Qun0t-e-n zilah may be read in the last rak‛at of loud sal hs. It is to be
read after the ruk0‛ in the qaumah position. The im m will read it
aloud while the muqtad$s will say “Ām$n” softly. It is permissible to
read qun0t-e-n zilah at the time of a tragedy.1
‛Umdah al-Fiqh:
The noble example of Ras0lull h sallall hu ‛alayhi wa sallam and the
Sah bah radiyall hu ‛anhum is that when a general and all-
encompassing tragedy befell the Muslims, e.g. non-Muslim
governments attacked the Muslims and imposed hardships on them, a
terrifying war pervaded the world, or they were caught up in other
calamities, destructions and destructive plagues; then they used to
read qun0t-e-n zilah in the fard sal hs as a protection against these
calamities. This practice used to continue until the calamity was
removed. Therefore, when a general calamity or tragedy is
experienced, it is permissible to read qun0t-e-n zilah for as long as it
is experienced.2
All h ta‛ l knows best.
Imām Tahāwī considers qunūt-e-nāzilah to be
abrogated
Question
When Muslims fall into difficulty, they read qun0t-e-n zilah in the fajr
sal h. However, Im m Tah w$ rahimahull h considers it to be
abrogated. What does he mean by this?

1
Kif yatul Muft$, vol. 3, p. 442.
2
‛Umdah al-Fiqh, vol. 2, p. 295.
458
‫‪Answer‬‬
‫‪There are two statements of Im m Tah w$ rahimahull h in this regard:‬‬
‫‪(1) Qun0t in the fajr sal h is abrogated. (2) It is established.‬‬
‫‪These can be reconciled by saying that it is permissible at the time of a‬‬
‫‪severe catastrophe but impermissible at the time of a general battle.‬‬
‫‪Alternatively, Im m Tah w$’s statement “L Ba’sa Bihi” could mean‬‬
‫‪that it is not prescribed even though it may be permissible. We could‬‬
‫‪also say that this statement of Im m T h w$ rahimahull h is not‬‬
‫‪practised by the jurists.‬‬
‫‪Sharh Ma‛ n$ al-Āth r:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻓﺜﺒﺖ ﺑﻤﺎ ذﻛﺮﻧﺎ اﻧﮧ ﻻ ﻳ‪ª‬ﺒ‪ ü‬اﻟﻘﻨﻮت ‪ ñ‬اﻟﻔﺠﺮ ‪ ñ‬ﺣﺎل ا@ﺮب وﻻ ﻏ„ہ ﻗﻴﺎﺳﺎ وﻧﻈﺮا ‪ š‬ﻣﺎ‬
‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪©) .U‬ح ﻣﻌﺎ‪û‬‬ ‫ذﻛﺮﻧﺎ ﻣﻦ ذﻟ‪ õ‬و‪J‬ﺬا ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ وا‪ ì‬ﻳﻮﺳﻒ و‪Ÿ‬ﻤﺪ ر&‪ú‬ﻢ اﷲ‬
‫ٓ‬
‫اﻻﺛﺎر‪ ،۱/۱۸۰:‬ﺑﺎب اﻟﻘﻨﻮت ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ وﻏ„‪J‬ﺎ‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Nathr al-Azh r:‬‬
‫ٔ‬ ‫ٔ‬
‫و´ﻌﻠﻢ ان ‪+‬م ا‪g‬ﺼﻨﻒ ‪hã‬ﺢ ‪å ñ‬ﺴﺦ اﻟﻘﻨﻮت ‪ ñ‬ﻏ„ ا‪B‬ﻮﺗﺮ ﺳﻮاء [ن •ﺎزﻟﺔ او ﻏ„‪J‬ﺎ‬
‫ٔ‬ ‫ٔ ً‬
‫وا‪~g‬ح ‪ ñ‬ﻛﺘﺐ ا‪g‬ﺬ‪J‬ﺐ ﺟﻮازہ ﻋﻨﺪ ا•ﺎزﻟﺔ وذﻛﺮوہ ﻋﻦ ا‪g‬ﺼﻨﻒ اﻳﻀﺎ‪) .‬ﻧ‪ É‬اﻻز‪J‬ﺎر ‪š‬‬
‫ٓ‬
‫©ح ﻣﻌﺎ‪ û‬اﻻﺛﺎر‪.(۱/۴۷۱ :‬‬
‫‪Am n$ al-Ahb r:‬‬
‫ٔ ٔ‬
‫واﻟﻈﺎ‪J‬ﺮ ﻣﻦ ‪+‬م اﻟﻄﺤﺎو‪ ù‬ان اﺑﺎ ﺣﻨﻴﻔﺔ وﺻﺎﺣﺒﻴﮧ ﻻ ﻳﻘﻮ‪B‬ﻮن ﺑﺎﻟﻘﻨﻮت ﻓﻴﻤﺎ ﺳﻮ‪ ù‬ا‪B‬ﻮﺗﺮ‬
‫ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻣﻄﻠﻘﺎ‪ ...‬وذﻛﺮ اﺋﻤﺘﻨﺎ ا‪œ‬ﻼﺛﺔ اﻧ‪ú‬ﻢ ﻗﺎ‪B‬ﻮا ﻻ ﻗﻨﻮت ‪ ñ‬اﻟﻔﺠﺮ اﺻﻼ ﻟ‪9‬ﻦ ذﻛﺮ ﻏ„ واﺣﺪ ﻋﻦ‬
‫ٔ‬
‫اﻹﻣﺎم ا‪g‬ﺼﻨﻒ ﻻ ﺑﺎس ﺑﺎﻟﻘﻨﻮت إن وﻗﻌﺖ ﺑﻠﻴﺔ و‪J š‬ﺬا ﻓﻤ“وﻋﻴﺔ اﻟﻘﻨﻮت ‪B‬ﻠﻨﺎزﻟﺔ‬
‫‪:‬ﺴﺘﻤﺮة ‪B‬ﻢ ﻳ‪ª‬ﺴﺦ ﻛﻤﺎ ‪ã‬ح ا‪B‬ﺸﻴﺦ اﺑﻦ اﻟ‪ú‬ﻤﺎم وﻏ„ہ و‪J š‬ﺬا ‪ 2:‬ا‪B‬ﺸﺎ وﻏ„ہ ‪...‬وﻗﺪ‬
‫ٔ‬
‫ﺗﻘﺪم ا ﻤﻊ ﺑ^ ﻣﺎ اﺛ‪ž‬ﺘﮧ ا‪g‬ﺼﻨﻒ ‪úJ‬ﻨﺎ و‪ ^C‬ﻣﺎ ذﻛﺮوہ ﻋﻦ ا‪g‬ﺼﻨﻒ ﻣﻦ ﺛﺒﻮت اﻟﻘﻨﻮت ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺎزﻟﺔ ﺑﺎﻧﮧ ﻻ )“ع ‪g‬ﻄﻠﻖ ا@ﺮب و½ﻧﻤﺎ )“ع ‘ﻠﻴﺔ ﺷﺪﻳﺪة‪) .‬اﻣﺎ‪ û‬اﻻﺣﺒﺎر‪.(۴/۵۹ :‬‬
‫‪Sh m$:‬‬
‫ٔ‬
‫اﻻﺷﺒﺎہ ﻋﻦ اﻟﻐﺎﻳﺔ‪ :‬ﻗﻨﺖ ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ‪ٔ ،‬‬
‫و‪h‬ﻮ‪h‬ﺪہ ﻣﺎ ‪© ñ‬ح ا‪g‬ﻨﻴﺔ ﺣﻴﺚ ﻗﺎل ﺑﻌﺪ‬ ‫ﻟ‪9‬ﻦ ‪ñ‬‬
‫ٔ‬
‫‪+‬م‪ :‬ﻓﺘﻜﻮن ©ﻋﻴﺘﮧ‪ :‬ا‪© ù‬ﻋﻴﺔ اﻟﻘﻨﻮت ‪ ñ‬ا•ﻮازل ‪:‬ﺴﺘﻤﺮة‪ ،‬و‪J‬ﻮ ‪Ÿ‬ﻤﻞ ﻗﻨﻮت ﻣﻦ ﻗﻨﺖ‬
‫ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ ﺑﻌﺪ وﻓﺎﺗﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻠﻮة وا‪B‬ﺴﻼم‪ ،‬و‪J‬ﻮ ﻣﺬ‪J‬ﺒﻨﺎ وﻋﻠﻴﮧ ا ﻤ‪ú‬ﻮر‪ ،‬وﻗﺎل ا@ﺎﻓﻆ‬
‫ٔ‬ ‫ٔ‬
‫اﺑﻮ ﺟﻌﻔﺮ اﻟﻄﺤﺎو‪ :ù‬إﻧﻤﺎ ﻻ ﻳﻘﻨﺖ ﻋﻨﺪﻧﺎ ‪ ñ‬ﺻﻼة اﻟﻔﺠﺮ ﻣﻦ ﻏ„ ﺑﻠﻴﺔ‪ ،‬ﻓﺈن وﻗﻌﺖ ﻓﺘﻨﺔ او‬

‫‪459‬‬
 ‫ٔ‬
‫ﺑﻠﻴﺔ ﻓﻼ ﺑﺎس ﺑﮧ‪ ،‬ﻓﻌﻠﮧ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪) .‬ﺷﺎ ‪ ،۲/۱۱ :‬ﻣﻄﻠﺐ ‪ ñ‬اﻟﻘﻨﻮت‬
‫‪B‬ﻠﻨﺎزﻟﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬

‫واﻧﻈﺮ أﻳﻀﺎ‪ :‬اﻣﺎ‪ û‬اﻻﺣﺒﺎر‪ .۴/۵۹ :‬وﻋﻤﺪة اﻟﻘﺎر‪ ،۲۴۱ ،۵/۲۳۹ :ù‬ﺑﺎب اﻟﻘﻨﻮت ﻗﺒﻞ ا‪B‬ﺮ¿ﻮع‬
‫اﻟﻔﻼح ﻣﻊ‬ ‫و‪C‬ﻌﺪه‪ .‬و©ح ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۴۳۴ :‬ﺑﺎب ﺻﻼة ا‪B‬ﻮﺗﺮ‪ ،‬دار اﻟﻔﻜﺮ‪ .‬و‪:‬ﺮا‬
‫اﻟﻄﺤﻄﺎو‪ ،۳۷۷ :ù‬ﺑﺎب ا‪B‬ﻮﺗﺮ‪ ،‬ﻗﺪﻳ ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Keeping the hands tied or resting at one’s side at‬‬
‫‪the time of qunūt-e-nāzilah‬‬
‫‪Question‬‬
‫‪When the im m reads the qun0t-e-n zilah in the fajr sal h, should the‬‬
‫?‪hands be tied or should they be made to rest at one’s sides‬‬
‫‪Answer‬‬
‫‪The Hanaf$ madh-hab allows both actions. Neither of the two should‬‬
‫‪be criticized. Yes, keeping them lowered at one’s sides is the general‬‬
‫‪practice.‬‬
‫‪Hid yah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻢ اﻻﻋﺘﻤﺎد ﺳﻨﺔ اﻟﻘﻴﺎم ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ وا‪ ì‬ﻳﻮﺳﻒ ﺣ‪ Á‬ﻻ ﻳﺮﺳﻞ ﺣﺎﻟﺔ ا‪œ‬ﻨﺎء واﻻﺻﻞ ان‬
‫˜ ﻗﻴﺎم ﻓﻴﮧ ذﻛﺮ ‪:‬ﺴﻨﻮن ﻳﻌﺘﻤﺪ ﻓﻴﮧ وﻣﺎ ﻻ ﻓﻼ ‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ ﻓﻴﻌﺘﻤﺪ ‪ ñ‬ﺣﺎﻟﺔ اﻟﻘﻨﻮت و ﺻﻼة‬
‫ٔ‬
‫ا ﻨﺎزة و‪h‬ﺮﺳﻞ ‪ ñ‬اﻟﻘﻮﻣﺔ و‪ ^C‬ﺗ‪9‬ﺒ„ات اﻻﻋﻴﺎد‪J) .‬ﺪاﻳﺔ‪ ،۱/۱۰۲ :‬ﺑﺎب ﺻﻔﺔ ا‪B‬ﺼﻼة(‪.‬‬
‫‪Sharh al-‛In yah:‬‬
‫ٔ‬
‫وﻋﻨﺪ ‪Ÿ‬ﻤﺪ اﻧﮧ ﺳﻨﺔ اﻟﻘﺮاءة‪ ...‬ﻗﺎل اﻟﻔﻀ‪ :Š‬إن ا‪B‬ﺴﻨﺔ ‪ ñ‬ﺻﻼة ا ﻨﺎزة وﺗ‪9‬ﺒ„ات اﻟﻌﻴﺪ‬
‫ٔ‬
‫واﻟﻘﻮﻣﺔ اﻟ‪ Á‬ﺑ^ ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد و‪J‬ﻮ اﻹرﺳﺎل‪ ...‬وا‪B‬ﺼﺤﻴﺢ ﻣﺎ ﻗﺎﻟﮧ ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‪û‬‬
‫ٔ‬ ‫ٔ‬
‫و‪J‬ﻮ ا=‪ ù‬اﺷﺎر إ´ﮧ ‪ ñ‬ا‪B‬ﻜﺘﺎب ان ˜ ﻗﻴﺎم ﻓﻴﮧ ذﻛﺮ ‪:‬ﺴﻨﻮن‪ ،‬ﻓﺎ‪B‬ﺴﻨﺔ ﻓﻴﮧ اﻻﻋﺘﻤﺎد ﻛﻤﺎ ‪ñ‬‬
‫ﺣﺎﻟﺔ ا‪œ‬ﻨﺎء واﻟﻘﻨﻮت وﺻﻼة ا ﻨﺎزة‪ ،‬و‪ L‬ﻗﻴﺎم ﻟ ﺲ ﻓﻴﮧ ذﻛﺮ ‪:‬ﺴﻨﻮن ﻓﺎ‪B‬ﺴﻨﺔ ﻓﻴﮧ اﻹرﺳﺎل‬
‫ٔ‬ ‫ٔ‬
‫ﻓ„ﺳﻞ ‪ ñ‬اﻟﻘﻮﻣﺔ ﻋﻦ ا‪B‬ﺮ¿ﻮ ع و‪ ^C‬ﺗ‪9‬ﺒ„ات اﻻﻋﻴﺎد و‪C‬ﮧ [ن ﻳﻔ‪ Á‬ﺷﻤﺲ اﻻﺋﻤﺔ‬
‫ٔ‬
‫ا‪°B‬ﺧ‪ à‬و‪C‬ﺮ‪J‬ﺎن اﻻﺋﻤﺔ وا‪B‬ﺼﺪر ا‪B‬ﺸ‪ú‬ﻴﺪ‪ ،‬وذﻛﺮ ‪ ñ‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن‪ :‬و¿ﻤﺎ ﻓﺮغ ﻣﻦ‬
‫‪ š‬اﻟ ‪7 ù°‬ﺖ ا‪°B‬ة‪ ،‬و¿ﺬا ‪ ñ‬ﺗ‪9‬ﺒ„ات اﻟﻌﻴﺪ وﺗ‪9‬ﺒ„ات‬ ‫ا•ﻜﺒ„ ﻳﻀﻊ ﻳﺪہ ا´ﻤ‬
‫ا ﻨﺎزة واﻟﻘﻨﻮت و‪h‬ﺮﺳﻞ ‪ ñ‬اﻟﻘﻮﻣﺔ‪©) .‬ح اﻟﻌﻨﺎﻳﺔ ‪ š‬اﻟ‪ú‬ﺪاﻳﺔ ‪J š‬ﺎ‪:‬ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪:‬‬

‫‪460‬‬
،‫ﻮﺗﺮ‬B‫ ﺑﺎب ا‬،۲/۹‫و‬۱/۴۸۷ : ‫ﺸﺎ‬B‫ وا‬.۱/۳۰۸ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱/۲۸۷
.(‫ﺳﻌﻴﺪ‬
Fat w D r al-‛Ul0m Deoband:
It is our practice to keep the hands lowered in the du‛ ’-e-qun0t which
is read in the fajr sal h. This is because tying the hands on this
occasion is not reported. Furthermore, raising the hands is not in
accordance with the rules of the Hanaf$ madh-hab. Therefore, the
more cautious and better option would be to leave them lowered at
one’s sides.1
All h ta‛ l knows best.

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 192. Also refer to Kif yatul Muft$, vol.
3, p. 441; Fat w Mahm0d$yyah, vol. 7, p. 178.
461
 Sunan And Nawāfil
Sitting and performing a sunnat-e-mu’akkadah
without a valid excuse
Question
Can a person sit and perform the Sunnat of zuhr without a valid
excuse?
Answer
It is permissible to sit and perform the Sunnat of zuhr even if it is done
without a valid excuse.
H shiyah at-Taht w$:
ً ٔ ä‫ﺴ‬B‫ ﺑﮧ ﻟ ﺸﻤﻞ ا‬e‫ﻮز ا•ﻔﻞ إﻧﻤﺎ ﻋ‬#
‫ﺎ ﻗﺎﻋﺪا ﻣﻊ اﻟﻘﺪرة‬J‫ﺎ ﻓﺘﺼﺢ إذا ﺻﻼ‬J„‫ﻮﻛﺪة وﻏ‬g‫ا‬
ً
‫ﺴﺎ ﺑﻼ‬B‫ﺜ ﻣﻦ ﺟﻮاز ا•ﻔﻞ ﺟﺎ‬Õ‫ ﻓﻼ )ﺴ‬...‫ ﻗﻮﻟﮧ‬U‫ اﻟﻘﻴﺎم وﻗﺪ ﺣ& ﻓﻴﮧ إ‚ﺎع اﻟﻌﻠﻤﺎء إ‬š
ً ً
‫ﻤﻊ‬ë ñ ‫ﻮز ا•ﻔﻞ ﻗﺎﻋﺪا( ﻣﻄﻠﻘﺎ ﻣﻦ ﻏ„ ﻛﺮاﻫﺔ ﻛﻤﺎ‬# ‫ﺼﺤﻴﺢ )ﻗﻮﻟﮧ‬B‫ ا‬š ‫ﻋﺬر !ء‬
ً ٔ
. ‫ ﻗﺪﻳ‬،‫ﺴﺎ‬B‫ ﺻﻼة ا•ﻔﻞ ﺟﺎ‬ñ ‫ ﻓﺼﻞ‬،۴۰۲ :ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫اﻻﻧﻬﺮ‬
.(۱/۲۹۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ﻜﺬا‬J‫و‬
All h ta‛ l knows best.
Repeating an invalidated nafl salāh by performing it
while sitting
Question
A person commenced a nafl sal h while standing. His sal h was then
invalidated for some reason. Can he now repeat it while sitting down?
Answer
When a person commences a nafl sal h, it becomes a w jib sal h. Its
ruling now falls under a w jib. Thus, in the above case it is not
permissible for him to perform it while sitting.
Sh m$:
ٔ ٔ ً
‫ﻮاﺟﺐ ﺑﺎﻧﻮاﻋﮧ‬B‫ز ﺑﺎ•ﻔﻞ ﻋﻦ اﻟﻔﺮض وا‬O‫ واﺣ‬...‫ ﺑﻼ ﻋﺬر‬ù‫ﻘﻴﻢ راﻛﺒﺎ ا‬g‫ﻨﻔﻞ ا‬Õh‫ﻗﻮﻟﮧ و‬
‫اﺑﺔ ﺑﻼ ﻋﺬر‬Q‫ ا‬š ‫ﻮز‬# ‫ ﻓﻼ‬...‫“وع واﻹﻓﺴﺎد وﺻﻼة ا ﻨﺎزة‬B‫ﺰم ﺑﺎ‬B ‫ﻮﺗﺮ وا•ﺬور وﻣﺎ‬B[

462
‫ ﻏﻤﺰ ﻋﻴﻮن ا‘ﺼﺎﺋﺮ ©ح‬ñ ‫ﻜﺬا‬J‫ و‬.‫ ﺳﻌﻴﺪ‬،۱/۲۳۲ : ‫ )ﺷﺎ‬.‫ ا‘ﺤﺮ‬ñ ‫ﻟﻌﺪم ا@ﺮج ﻛﻤﺎ‬
ٔ
.( ‫ ﻗﺪﻳ‬،۴۰۲ :‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫اﻻﺷﺒﺎہ وا•ﻈﺎﺋﺮ‬
Imd d al-Fatt h:
ٔ ً
.‫ﻨﺬور وﻣﺎ ©ع ﻓﻴﮧ ﻧﻔﻼ ﻓﺎﻓﺴﺪہ‬g‫ﻮﺗﺮ وا‬B[ ‫ﻮاﺟﺒﺎت‬B‫اﺑﺔ ﺻﻼة اﻟﻔﺮض وﻻ ا‬Q‫ ا‬š ‫ﻻ ﻳﺼﺢ‬
.(‫ ﺑ„وت‬،۴۵۲ :‫)اﻣﺪاد اﻟﻔﺘﺎح‬
All h ta‛ l knows best.
Qadā’ of sunnats with the fard salāhs
Question
A person performed the Sunnat and fard sal h without wud0’. When
he remembers his error and repeats the sal h, does he have to make
qad ’ of the Sunnat sal h as well?
Answer
If he remembers within that sal h time and wishes to perform it after
having made wud0’, he must repeat the Sunnat sal h as well. But if he
wants to make qad ’ after the expiry of that sal h time, he will make
qad ’ of the fard sal h only and not of the Sunnat. Only the Sunnat of
the fajr sal h may be performed with the fard sal h if he is making
qad ’ of it before mid-day.
Sharh Ma‛ n$ al-Āth r:
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻟﻌ~ ﺛﻢ دﺧﻞ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ ﺻ‬u‫ﻋﻦ ام ﺳﻠﻤﺔ ر‬
‫ ﻣﺎل‬š ‫ ﻗﺪم‬:‫ﺎ ﻗﺎل‬ú‫ﻦ ﺗﺼﻠﻴ‬9‫ﻢ ﺗ‬B ‫ ﻳﺎ رﺳﻮل اﷲ ﺻﻠﻴﺖ ﺻﻼة‬:‫ ر¿ﻌﺘ^ ﻓﻘﻠﺖ‬Š‫ ﻓﺼ‬Á ‫ﺑ‬
ٔ ٓ ٔ
‫ﺎ‬ú‫ ﻳﺎ رﺳﻮل اﷲ اﻓﻨﻘﻀﻴ‬:‫ ﻗﻠﺖ‬.‫ﺎ اﻻن‬ú‫ﺮ ﻓﺼﻠﻴﺘ‬ú‫ﺎ ﺑﻌﺪ اﻟﻈ‬ú‫ﻓﺸﻐﻠ ﻋﻦ ر¿ﻌﺘ^ ﻛﻨﺖ اﺻﻠﻴ‬
ٓ
.(۱/۲۴۱ :ù‫ﻼﻣﺎم اﻟﻄﺤﺎو‬B ‫ اﻻﺛﺎر‬û‫ )©ح ﻣﻌﺎ‬.‫ ﻻ‬:‫إذا ﻓﺎﺗﺘﺎ ﻗﺎل‬
Umm Salamah radiyall hu ‛anh narrates: Ras0lull h sallall hu ‛alayhi
wa sallam performed the ‛asr sal h and entered my house. He then
performed two rak‛ats. I said: “O Ras0lull h! You performed a sal h
which you never did before?” He replied: “Some wealth had come and
got me occupied from performing two rak‛ats which I used to perform
after zuhr, so I performed those two rak‛ats now.” I said: “O Ras0lull h!
Should we also make qad ’ of them if we miss them?” He replied: “No.”
It is gauged from the above Had$th that there is no qad ’ of Sunnat
sal hs.

463
 ‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺑﻴﺎن ان ا‪B‬ﺴﻨﺔ إذا ﻓﺎﺗﺖ ﻋﻦ وﻗﺘ‪ú‬ﺎ ‪J‬ﻞ ﺗﻘ‪ E‬ام ﻻ؟ ﻓﻨﻘﻮل ﺑﺎﷲ ا•ﻮﻓﻴﻖ ﻻ ﺧﻼف ﺑ^‬
‫ٔ‬ ‫ٔ‬
‫اﺻﺤﺎﺑﻨﺎ ‪ ñ‬ﺳﺎﺋﺮ ا‪B‬ﺴ‪ ä‬ﺳﻮ‪ ù‬ر¿ﻌ‪ Á‬اﻟﻔﺠﺮ اﻧ‪ú‬ﺎ إذا ﻓﺎﺗﺖ ﻋﻦ وﻗﺘ‪ú‬ﺎ ﻻ ﺗﻘ‪ E‬ﺳﻮاء ﻓﺎﺗﺖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺣﺪ‪J‬ﺎ او ﻣﻊ اﻟﻔﺮ‪h‬ﻀﺔ ‪g‬ﺎ روت ام ﺳﻠﻤﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ دﺧﻞ‬
‫ً‬ ‫ٔ‬
‫ﺣﺠﺮ• ﺑﻌﺪ اﻟﻌ~‪ ...‬واﻣﺎ ﺳﻨﺔ اﻟﻔﺠﺮ ﻓﺈن ﻓﺎﺗﺖ ﻣﻊ اﻟﻔﺮض ﺗﻘ‪ E‬ﻣﻊ اﻟﻔﺮض اﺳﺘﺤﺴﺎﻧﺎ‬
‫@ﺪﻳﺚ ´ﻠﺔ ا•ﻌﺮ)ﺲ ﻓﺈن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪g‬ﺎ ﻧﺎم ‪ ñ‬ذﻟ‪ õ‬ا‪B‬ﻮاد‪ ù‬ﺛﻢ اﺳ‪Õ‬ﻴﻘﻆ ‪Î‬ﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﻤﺲ ﻓﺎر‪7‬ﻞ ﻣﻨﮧ ﺛﻢ ﻧﺰل وا‪:‬ﺮ ﺑﻼﻻ ﻓﺎذن ﻓﺼ‪ Š‬ر¿ﻌ‪ Á‬اﻟﻔﺠﺮ ﺛﻢ ا‪:‬ﺮہ ﻓﺎﻗﺎم ﻓﺼ‪ Š‬ﺻﻼة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻔﺠﺮ واﻣﺎ إذا ﻓﺎﺗﺖ وﺣﺪ‪J‬ﺎ ﻻ ﺗﻘ‪ E‬ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ وا‪ ì‬ﻳﻮﺳﻒ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪،۱/۲۸۷ :‬‬
‫ﺳﻌﻴﺪ(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ﺣ‪9‬ﻢ ﻗﻀﺎء ا‪B‬ﺼﻼة ا‪g‬ﺴﻨﻮﻧﺔ‪ :‬و‪B‬ﻢ ﺗﻘﺾ ﺳﻨﺔ اﻟﻔﺠﺮ إﻻ ﺑﻔﺮاﺋﻀ‪ú‬ﺎ ﻣﻊ اﻟﻔﺮض إ‪ U‬ا‪B‬ﺰوال‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺳﻮاء ﻗ‪ E‬اﻟﻔﺮض ‪7‬ﻤﺎﻋﺔ او ﻣﻨﻔﺮدا ﻓﺈﻧﮧ ﻳﺼ‪ Š‬ا‪B‬ﺴﻨﺔ ﺛﻢ ﻳﻘ‪ E‬اﻟﻔﺮض واﻟﻘﻴﺎس ان ﻻ‬
‫ً‬
‫ﺗﻘ‪ E‬ا‪B‬ﺴﻨﺔ ﻻﺧﺘﺼﺎص اﻟﻘﻀﺎء ﺑﺎ‪B‬ﻮاﺟﺐ ﻟ‪9‬ﻦ ورد ا‪ ey‬ﺑﻘﻀﺎﺋ‪ú‬ﺎ ﻗﺒﻞ ا‪B‬ﺰوال ﺗﺒﻌﺎ‬
‫ٔ‬
‫‪B‬ﻠﻔﺮض‪ :‬وﻣﺎ رو‪ ù‬اﻧﮧ ﻋﻠﻴﮧ ا‪B‬ﺴﻼم ﻗﻀﺎ‪J‬ﺎ ﻣﻊ اﻟﻔﺮض ﻏﺪاة ´ﻠﺔ ا•ﻌﺮ)ﺲ ﺑﻌﺪ ارﺗﻔﺎع‬
‫ً‬ ‫ٔ‬
‫ا‪B‬ﺸﻤﺲ ﻓﻴﺒ‪ þ‬ﻣﺎ رواہ ‪ š‬اﻻﺻﻞ ﻓﻼ ﺗﻘ‪ E‬وﺣﺪ‪J‬ﺎ ﻗﺒﻞ ﻃﻠﻮع ا‪B‬ﺸﻤﺲ اﺗﻔﺎﻗﺎ وﺗﻘ‪ E‬ﺑﻌﺪہ‬
‫ً‬ ‫ً ٔ‬ ‫ً‬
‫ﻗﺒﻞ ا‪B‬ﺰوال ﺗﺒﻌﺎ اﺗﻔﺎﻗﺎ‪ ...‬واﻣﺎ ﻏ„‪J‬ﺎ ﻣﻦ ا‪B‬ﺴ‪ ä‬ﻓﻼ ﺗﻘ‪ E‬ﺗﺒﻌﺎ ﻻ ‪ ñ‬ا‪B‬ﻮﻗﺖ ‪ š‬ا‪B‬ﺼﺤﻴﺢ‪.‬‬
‫)اﻣﺪاد اﻟﻔﺘﺎح‪ ،۵۰۲ :‬ﺣ‪9‬ﻢ ﻗﻀﺎء ا‪B‬ﺼﻼة ا‪g‬ﺴﻨﻮﻧﺔ‪ ،‬ﺑ„وت(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Repeating a Sunnat or nafl salāh after having‬‬
‫’‪performed it without wudū‬‬
‫‪Question‬‬
‫‪A person performed a Sunnat or nafl sal h without wud0’. Is it w jib‬‬
‫‪on him to repeat it on the basis of the principle: “An optional act‬‬
‫”‪becomes incumbent once it is commenced.‬‬
‫‪Answer‬‬
‫‪In the above case it is not w jib on him to make qad ’ of it. The‬‬
‫”‪principle: “An optional act becomes incumbent once it is commenced‬‬
‫‪refers to when the act was commenced correctly but became‬‬
‫‪invalidated due to some reason. In the above case, the person‬‬
‫‪commenced sal h without wud0’ which in itself is invalid.‬‬
‫‪464‬‬
Bad ’i‛ as-San ’i‛:
ٔ
‫ﻮﺟﻮب‬B‫ﻮن ﺳﺒﺐ ا‬9‫“وع إﻧﻤﺎ ﻳ‬B‫ ﺛﻢ ا‬...‫ ﻓﻴﮧ‬Eg‫ ا•ﻄﻮع ﻳﻠﺰﻣﮧ ا‬ñ ‫ﻗﺎل اﺻﺤﺎﺑﻨﺎ إذا ©ع‬
ٔ ٔ
‫ﺲ ﻻ‬I ‫ ﺛﻮب‬ñ ‫ ﻏ„ وﺿﻮء او‬š ‫ ا•ﻄﻮع‬ñ ‫ﻮ ©ع‬B Á‫ﻢ ﻳﺼﺢ ﻓﻼ ﺣ‬B ‫إذا ﺻﺢ ﻓﺎﻣﺎ إذا‬
.( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،۱/۲۹۱ :‫“اﺋﻊ‬B‫ ﺗﺮﺗﻴﺐ ا‬ñ ‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻳﻠﺰﻣﮧ اﻟﻘﻀﺎء‬
All h ta‛ l knows best.
A person breaks the Sunnat of the ‘asr salāh
Question
A person commenced the Sunnat of the ‛asr sal h and then broke it
because the congregation had started. Can he perform it after the ‛asr
sal h?
Answer
It is makr0h to perform optional sal hs after the ‛asr sal h. Qad ’ can
be made in non-makr0h times. If a person makes qad ’, it will be valid
but makr0h. In other words, he will be absolved of his responsibility.
Sharh Munyatul Musall$:
ٔ ٔ
‫ﺎ ﻓﻴﻤﺎ ﺑﻌﺪ اﻟﻌ~ ﻗﺒﻞ‬ú‫ ﻻ ﻳﻘﻀﻴ‬...‫ﺎ او ﻓﺴﺪت‬J‫ﺴﺘﺤﺐ ﺛﻢ اﻓﺴﺪ‬: ‫ وﻗﺖ‬ñ ‫ﻮ اﻓﺘﺘﺢ ا•ﺎﻓﻠﺔ‬B‫و‬
ٔ ٔ ٔ
‫ﻤﺎ‬ú‫ﺎ ﻓﻴ‬J‫ﻮ ﻗﻀﺎ‬B‫ و‬...‫ﺎ‬ú‫ﺮہ ان ﻳﻘﻀﻴ‬9‫ ﻳ‬ù‫ﺸﻤﺲ ا‬B‫اﻟﻐﺮوب او ﺑﻌﺪ ﻃﻠﻮع اﻟﻔﺠﺮ ﻗﺒﻞ ارﺗﻔﺎع ا‬
‫ر‬Q‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻴﻞ اﻛﻴﮉ ﻻ ﻮر‬ú‫ ﺳ‬،۲۴۴ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻜﺮاﻫﺔ‬B‫¡ﺴﻘﻂ ﻋﻨﮧ وﺗﺼﺢ ﻣﻊ ا‬
.(۱/۲۹۹ :‫ر‬Q‫ ا‬š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۱/۳۷۴ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ا‬
All h ta‛ l knows best.
Performing a Sunnat salāh behind an imām who is
performing a fard salāh
Question
A person performed the zuhr sal h behind a certain im m. He then
went to a place where another im m was performing the zuhr sal h.
Can he perform the Sunnat of zuhr behind this second im m?
Answer
In the above case it is permissible for a person to perform his Sunnat
sal h behind an im m who is performing the fard sal h. The reason for
this is that a mere intention is sufficient for a person to come out of
his responsibility as stated by ‛All mah Sh m$ rahimahull h.

465
‫‪Sh m$:‬‬
‫ٔ‬
‫ﺛﻢ اﻋﻠﻢ ان ﻣﺎ ذﻛﺮہ ا‪g‬ﺼﻨﻒ ‪J‬ﻨﺎ ‪4‬ﺎﻟﻒ ‪g‬ﺎ ﻗﺪﻣﮧ ‪© ñ‬وط ا‪B‬ﺼﻼة ﺑﻘﻮﻟﮧ و¿ ﻣﻄﻠﻖ ﻧﻴﺔ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة •ﻔﻞ وﺳﻨﺔ وﺗﺮاو‪h‬ﺢ‪ ،‬وذﻛﺮ ا‪B‬ﺸﺎرح ‪J‬ﻨﺎک اﻧﮧ ا‪g‬ﻌﺘﻤﺪ‪ ،‬وﻧﻘﻠﻨﺎ ‪J‬ﻨﺎک ﻋﻦ ا‘ﺤﺮ اﻧﮧ‬
‫ﻇﺎ‪J‬ﺮ ا‪B‬ﺮواﻳﺔ وﻗﻮل ‪È‬ﻣﺔ ا‪g‬ﺸﺎﻳﺦ وﺻﺤﺤﮧ ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ وﻏ„‪J‬ﺎ‪ ،‬ورﺟﺠﺤﮧ ‪ ñ‬اﻟﻔﺘﺢ و‪å‬ﺴﺒﮧ إ‪U‬‬
‫ا‪g‬ﺤﻘﻘ^‪ .‬ﻗﻠﺖ‪:‬ﻓﻌ‪J Š‬ﺬا ﻳﺼﺢ اﻻﻗﺘﺪاء ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ وﻏ„‪J‬ﺎ ﺑﻤﻔ‪O‬ض وﻏ„ہ‪ ،‬وﻣﺜﻠ‪ú‬ﺎ ﺳﺎﺋﺮ‬
‫ٔ‬
‫ا‪B‬ﺴ‪ ä‬ا‪B‬ﺮواﺗﺐ ﻛﻤﺎ ﺗﻔﻴﺪہ ﻋﺒﺎرة ا‪y‬ﺎﻧﻴﺔ ﺗﺎ‪:‬ﻞ‪) .‬ﺷﺎ ‪ ۱/۵۹۰ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ ﻛﻤ~ (‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing two rak’ats between the adhān and‬‬
‫‪iqāmah of maghrib salāh‬‬
‫‪Question‬‬
‫‪What is the ruling of the four Im ms with regard to performing two‬‬
‫?‪rak‛ats between the adh n and iq mah of the maghrib sal h‬‬
‫‪Answer‬‬
‫‪The Hanaf$s consider it to be mub h. The Sh fi‛$s have two views in‬‬
‫‪this regard: (1) mustahab, (2) mub h. The M lik$s say that it is not‬‬
‫‪mustahab. Some of them say it is abrogated. The Hambal$s are of the‬‬
‫‪view that it is permissible but not Sunnat.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬
‫وﺣﺮر إﺑﺎﺣﺔ ر¿ﻌﺘ^ ﺧﻔﻴﻔﺘ^ ﻗﺒﻞ ا‪g‬ﻐﺮب‪ :‬واﻗﺮہ ‪ ñ‬ا‘ﺤﺮ وا‪g‬ﺼﻨﻒ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ‬
‫ٔ ٔ‬ ‫ٔ‬
‫وﺣﺮر إﺑﺎﺣﺔ ر¿ﻌﺘ^( ﻓﺈﻧﮧ ذﻛﺮ اﻧﮧ ذ‪J‬ﺒﺖ ﻃﺎﺋﻔﺔ إ‪ U‬ﻧﺪب ﻓﻌﻠ‪ú‬ﺎ‪ ،‬واﻧﮧ اﻧ‪9‬ﺮہ ﻛﺜ„ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴﻠﻒ واﺻﺤﺎﺑﻨﺎ وﻣﺎﻟ‪ õ‬واﺳﺘﺪل =ﻟ‪ õ‬ﺑﻤﺎ ﺣﻘﮧ ان ﻳ‪9‬ﺘﺐ ﺳﻮاد اﻻﺣﺪاق ﺛﻢ ﻗﺎل‪:‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪œ‬ﺎﺑﺖ ﺑﻌﺪ ‪J‬ﺬا ‪J‬ﻮ ﻧ ا‪g‬ﻨﺪو‪C‬ﺔ‪ ،‬ام ﺛﺒﻮت ا‪B‬ﻜﺮاﻫﺔ ﻓﻼ إﻻ ان ﻳﺪل د´ﻞ اﺧﺮ وﻣﺎ ذﻛﺮ ﻣﻦ‬
‫ٔ‬
‫اﺳﺘﻠﺰم ﺗﺎﺧ„ ا‪g‬ﻐﺮب ﻓﻘﺪ ﻗﺪﻣﻨﺎ ﻋﻦ اﻟﻘﻨﻴﺔ اﺳ‪Õ‬ﺜﻨﺎء اﻟﻘﻠﻴﻞ‪ ،‬وا‪B‬ﺮ¿ﻌﺘﺎن ﻻ ﻳﺰ‪h‬ﺪ ‪ š‬اﻟﻘﻠﻴﻞ‬
‫إذ ‪z‬ﻮز ﻓﻴ‪ú‬ﻤﺎ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۲/۱۴ :‬ﺑﺎب ا‪B‬ﻮﺗﺮ وا•ﻮاﻓﻞ‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬ﺗ‪ž‬ﻴ^‬
‫ا@ﻘﺎﺋﻖ‪: ،۱/۸۷ :‬ﻜﺮوﮨﺎت ا‪B‬ﺼﻼة‪ ،‬اﻣﺪادﻳﺔ ‪:‬ﻠﺘﺎن‪ .‬و¿ﺬا ‪ ñ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۴۴۵ :‬ﺑﺎب ا•ﻮاﻓﻞ‪.‬‬
‫واﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪.(۱/۵۲ :‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫ﻓﺮع ‪ ñ‬اﺳﺘﺤﺒﺎب ر¿ﻌﺘ^ ﻗﺒﻞ ا‪g‬ﻐﺮب وﺟ‪ú‬ﺎن ‪:‬ﺸ‪ú‬ﻮران ‪ ñ‬ﻃﺮ‪h‬ﻘﺔ ا‪y‬ﺮاﺳﺎﻧ ^ )ا‪B‬ﺼﺤﻴﺢ(‬
‫ﻣﻨ‪ú‬ﻤﺎ اﻻﺳﺘﺤﺒﺎب @ﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﻐﻔﻞ ر‪ u‬اﷲ ﻋﻨﻪ‪...‬اﻟﺦ‪©) .‬ح ا‪úg‬ﺬب‪ ۴/۸ :‬ﺑﺎب‬
‫‪466‬‬
‫ﻜﺘﺒﺔ‬g‫ ا‬،‫ ﺻﻼة ا•ﻄﻮع‬ñ ،۱/۳۲۷ :^‘‫ روﺿﺔ اﻟﻄﺎ‬ñ ‫ و¿ﺬا‬.‫ دار اﻟﻔﻜﺮ‬،‫ﺻﻼة ا•ﻄﻮع‬
.(‫ دار اﻟﻔﻜﺮ‬،‫ ﺻﻼة ا•ﻔﻞ‬ñ ‫ ﺑﺎب‬،۱/۴۸۱ :‫ ﺣﺎﺷﻴﺔ ا ﻤﻞ‬ñ ‫ و¿ﺬا‬. ‫اﻻﺳﻼ‬
Fath al-B r$:
ٔ ٔ
‫ﺼﻼة ﺑﻌﺪ‬B‫ﻰ ﻋﻦ ا‬ú‫ﺮ ﺣﻴﺚ ﻧ‬:‫ اول اﻻ‬ñ õ‫ إﻧﻤﺎ [ن ذﻟ‬:‫ﺎ ﻓﻘﺎل‬ú‫ﺴﺨ‬å ‫ﻜﻴﺔ‬B‫ﺎ‬g‫ﺑﻌﺾ ا‬ ‫واد‬
‫ ﻛﺘﺎب اﻻذان ﺑﺎب >ﻢ ﺑ^ اﻻذان‬،۲/۱۰۸ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ اﻟﺦ‬...‫ﺸﻤﺲ‬B‫ ﺗﻐﺮب ا‬Á‫اﻟﻌ~ ﺣ‬
.(‫ ﺑ„وت‬،‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،۲/۴۱۰ :‫ﺐ ا ﻠﻴﻞ‬J‫ﻮا‬: Ú‫ و‬.‫واﻻﻗﺎﻣﺔ‬
Al-Mughn$:
ٔ ٔ ٔ
‫ﻐ‬g‫ )ا‬.‫ اﻟﺦ‬...‫ﻤﺎ ﺟﺎﺋﺰﺗﺎن وﻟ ﺴﺘﺎ ﺳﻨﺔ‬ú‫ اﻧ‬:‫م ا&ﺪ‬+ ‫ﺮ‬J‫ﻐﺮب ﺑﻌﺪ اﻻذان ﻓﻈﺎ‬g‫ر¿ﻌﺘﺎن ﻗﺒﻞ ا‬
.(‫ ﺑ„وت‬،‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،۱/۷۶۶ :‫ﻻﺑﻦ ﻗﺪاﻣﺔ‬
All h ta‛ l knows best.
Four rak’ats before the ‘ishā salāh
Question
What is the ruling with regard to performing four rak‛ats before the
‛ish sal h? Is it established from a Had$th?
Answer
The jurists say that it is mustahab to perform four rak‛ats before the
‛ish sal h. Some of their books quote a Had$th but we do not find it in
the Had$th collections. However, evidence can be provided through a
general Had$th. For example, Ras0lull h sallall hu ‛alayhi wa sallam
said: “There is a sal h between every adh n and iq mah.” This refers
to a sal h in general and it comprises of two rak‛ats. However, as per
the principles of Im m Ab0 Han$fah rahimahull h, it is preferable to
perform a night sal h comprising of four rak‛ats with a single takb$r
tahr$mah. This is why the jurists say that it is mustahab to perform
four rak‛ats. Other jurists leave it to the choice of the person.
Bukh r$ Shar$f:
ٔ ٔ
˜ ^‫ ﺑ^ ˜ اذاﻧ^ ﺻﻼة ﺑ‬:‫ﺴﻼم ﻗﺎل‬B‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻋﻠﻴﮧ ا‬u‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﻐﻔﻞ ر‬
ٔ
،‫ ﺑﺎب ﺑ^ ˜ اذاﻧ^ ﺻﻼة‬،۱/۸۷ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﻦ ﺷﺎء‬g :‫ﺔ‬œ‫ﺎ‬œ‫ ا‬ñ ‫اذاﻧ^ ﺻﻼة ﺛﻢ ﻗﺎل‬
.(‫ﻓﻴﺼﻞ‬
‛Abdull h ibn Mughaffal radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: “There is a sal h between every
467
adh n and iq mah. There is a sal h between every adh n and iq mah.”
The third time he said: “For whoever wishes to perform it.”
Imd d al-Fatt h:
ٔ ٔ
‫ ﻗﺒﻞ اﻟﻌﺸﺎء‬Š‫ )ﺴﺘﺤﺐ ان ﻳﺼ‬:‫ﺨﺘﺎر‬g‫ اﻻﺧﺘﻴﺎر ©ح ا‬ñ ‫ﺎ ﻗﺎﻟﮧ‬g ‫ﻊ ﻗﺒﻞ اﻟﻌﺸﺎء‬C‫وﻧﺪب ار‬
ٔ ً ٔ
‫ ﻗﺒﻞ اﻟﻌﺸﺎء‬Š‫ﺴﻼم [ن ﻳﺼ‬B‫ اﷲ ﻋﻨﻬﺎ اﻧﮧ ﻋﻠﻴﮧ ا‬u‫ﺸﺔ ر‬æÈ ‫ وﻋﻦ‬...،^‫ ر¿ﻌﺘ‬:‫ﻌﺎ وﻗﻴﻞ‬C‫ار‬
ً ٔ ً ٔ
‫ اﻻﺧﺘﻴﺎر‬ñ ‫ و¿ﺬا‬.‫ ﺑ„وت‬،۴۲۸ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻌﺎ ﺛﻢ ﻳﻀﻄﺠﻊ‬C‫ ﺑﻌﺪﮨﺎ ار‬Š‫ﻌﺎ ﺛﻢ ﻳﺼ‬C‫ار‬
.(‫ ﺑ„وت‬،‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۱/۷۲
Sharh Munyatul Musall$:
ٔ ٔ
‫ﻦ )ﺴﺘﺪل ﻟﮧ ﺑﻌﻤﻮم ﻣﺎ رواہ‬9‫ ﺧﺼﻮﺻﮩﺎ ﺣﺪﻳﺚ ﻟ‬ñ ‫ﻊ ﻗﺒﻞ اﻟﻌﺸﺎء ﻓﻠﻢ ﻳﺬﻛﺮ‬C‫واﻣﺎ اﻻر‬
ٔ ٔ
^‫ ﺑ^ ˜ اذاﻧ‬:‫ﺴﻼم ﻗﺎل‬B‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻋﻠﻴﮧ ا‬u‫ا ﻤﺎﻋﺔ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ﻣﻐﻔﻞ ر‬
ٔ
‫ﺎﻧﻊ ﻣﻦ ا•ﻨﻔﻞ ﻗﺒﻠﮩﺎ‬g‫ ﻓﮩﺬا ﻣﻊ ﻋﺪم ا‬.‫ﻦ ﺷﺎء‬g :‫ﺔ‬œ‫ﺎ‬œ‫ ا‬ñ ‫ﺻﻼة ﺑ^ ˜ اذاﻧ^ ﺻﻼة ﺛﻢ ﻗﺎل‬
ٔ ٔ ٔ ً ٔ
‫ ﺣﻨﻴﻔﺔ ﻻﻧﮩﺎ اﻻﻓﻀﻞ ﻋﻨﺪہ ﻓﻴﺤﻤﻞ‬ì‫ ﻗﻮل ا‬š 2‫ﻌﺎ ﻳﺘﻤ‬C‫ﻦ ﻛﻮﻧﮩﺎ ار‬9‫ﻳﻔﻴﺪ اﻻﺳﺘﺤﺒﺎب ﻟ‬
ً ً ً
،۳۸۵ ‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻞ ذاﺗﺎ ووﺻﻔﺎ‬:ðB‫ ا‬š ‫ﻠﻤﻄﻠﻖ‬B ‫ﺼﻼة &ﻼ‬B‫ﻋﻠﻴﮩﺎ ﻟﻔﻆ ا‬
.(‫ﺳﮩﻴﻞ‬
All h ta‛ l knows best.
Two rak’ats nafl salāh after the witr salāh
Question
Are two rak‛ats nafl sal h after the witr sal h established?
Answer
Performing two rak‛ats nafl sal h after the witr sal h is established
from the Ah d$th. This is also mentioned in the fat w of the seniors.
However, we do not find any mention of it in the books of
jurisprudence. Nonetheless, ‛All mah Sh m$ rahimahull h quotes the
following statement of Im m Ab0 Han$fah rahimahull h:

.Ž‫إذا ﺻﺢ ا@ﺪﻳﺚ ﻓﻬﻮ ﻣﺬﻫ‬

When the authenticity of a Had$th is established, it is my madh-hab.
Based on this, performing two rak‛ats after the witr sal h will not
entail moving out of the confines of the madh-hab. Rather, it will
entail practising on the actual madh-hab because authentic Ah d$th in

468
this regard are to be found. Hadrat Gangoh$ rahimahull h also made
mention of this (Fat w Rash$d$yyah, p. 384).
Muslim Shar$f:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻬﺎ ﻋﻦ ﺻﻼة رﺳﻮل اﷲ ﺻ‬u‫ﺸﺔ ر‬æÈ ‫ ﺳﺎﻟﺖ‬:‫ ﺳﻠﻤﺔ ﻗﺎل‬ì‫ﻋﻦ ا‬
^‫ ر¿ﻌﺘ‬Š‫ ﻋ“ة ر¿ﻌﺔ ﺛﻢ ﻳﻮﺗﺮ ﺛﻢ ﻳﺼ‬û‫ ﺛﻤﺎ‬Š‫ ﺛﻼث ﻋ“ة ر¿ﻌﺔ ﺛﻢ ﻳﺼ‬Š‫ [ن ﻳﺼ‬:‫ﻓﻘﺎﻟﺖ‬
ٔ ٔ
‫ ر¿ﻌﺘ^ ﺑ^ ا•ﺪاء واﻹﻗﺎﻣﺔ ﻣﻦ ﺻﻼة‬Š‫ﺲ ﻓﺈذا اراد ان ﻳﺮ¿ﻊ ﻗﺎم ﻓﺮ¿ﻊ ﺛﻢ ﻳﺼ‬B‫و ﻮ ﺟﺎ‬
.(۱/۲۵۴ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ﺼﺒﺢ‬B‫ا‬
Ab0 Salamah relates: I asked ‛Ā’ishah radiyall hu ‛anh about the sal h
of Ras0lull h sallall hu ‛alayhi wa sallam. She said: He used to perform
13 rak‛ats, and then eight rak‛ats, followed by the witr sal h, and he
would then perform two rak‛ats while sitting down. When he wanted
to go into ruk0‛, he would stand up and go into ruk0‛. He would then
perform two rak‛ats between the adh n and iq mah of the fajr sal h.
As-Sunan al-Kubr :
ٔ ٔ
‫ﻮﺗﺮ‬B‫ ﺑﻌﺪ ا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺼ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
.(‫ﻌﺮﻓﺔ‬g‫ دار ا‬،۳/۳۳ :þ‫ﻠﺒﻴﮩ‬B ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ﺲ‬B‫ﺮ¿ﻌﺘ^ و ﻮ ﺟﺎ‬B‫ا‬
Anas ibn M lik radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam used to perform two rak‛ats after the witr sal h while
he was seated.
:‫ﻒ‬h© ‫ﺴﻠﻢ‬: .‫ اﻟﻔﺠﺮ‬Á‫ ر¿ﻌ‬š ‫ﻮﻣﺔ‬:‫ﺪا‬g‫ ﺑﺎب ا‬،۱/۱۵۵ :‫ﻒ‬h© ù‫ﺎر‬Ç :‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
. ۸۳‫ ص‬:‫ﻒ‬h© ‫ واﺑﻦ ﻣﺎﺟﮧ‬.۱/۱۰۸ :‫ﻒ‬h© ù‫ ﺟﺎﻣﻊ ﺗﺮﻣﺬ‬.۱۹۰ ‫ ص‬:‫ﻒ‬h© ‫ واﺑﻮ داود‬.۱/۲۵۶
ٔ .۲/۳۷ : ‫ ودار ﻗﻄ‬.۶/۲۹۸/۲۶۵۹۵ :‫ﺴﻨﺪ اﻣﺎم ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ‬:‫و‬
.۱۴۸ ‫ ص‬:‫ﻤﺪ‬Ÿ ‫ﻮﻃﺎ اﻣﺎم‬:‫و‬
Ma‛ rif as-Sunan:
ٔ ٔ ٔ ٔ
‫ ﻻ‬:‫ وﻗﺎل ا&ﺪ‬،õ‫ﺮﮨﻤﺎ ﻣﺎﻟ‬9‫ واﻧ‬.! ‫ﺸﺎﻓ‬B‫ ﺣﻨﻴﻔﺔ وا‬ì‫ﻢ ﻳﺮو ﻋﻦ ا‬B ‫ﻮﺗﺮ‬B‫ﺮ¿ﻌﺘﺎن ﺑﻌﺪ ا‬B‫وا‬
ٔ ٔ
‫ ©ح‬ñ ‫ و¿ﺬا‬.‫ﮩﺬب‬g‫ﺴﻠﻢ و©ح ا‬: ‫ ©ح‬ñ ù‫ہ ا•ﻮو‬ð‫ ﺣ‬،‫اﻓﻌﻠﮩﻤﺎ وﻻ اﻣﻨﻊ ﻣﻦ ﻓﻌﻠﮩﻤﺎ‬
ٔ ٓ ٔ ٔ ٔ
‫ وذﻛﺮ‬،‫ﺮاﺗﺒﺔ‬B‫ ا‬ä‫ﺴ‬B‫ اﻧﮩﺎ ﻣﻦ ا‬:ù‫ ا@ﺴﻦ اﻻﻣﺪ‬ì‫ وﺣ& ﻋﻦ ا‬... ‫ واﺑﺎﺣﮩﻤﺎ اﻻوزا‬.‫ﻮا ﺐ‬g‫ا‬
:ä‫ﺴ‬B‫ )ﻣﻌﺎرف ا‬.‫ وﻓﻌﻠﮩﻤﺎ ﺣﺴﻦ‬، @‫ﺮة ا‬: ‫ و¿ﺜ„ ﺑﻦ‬،‫ ﺑﻦ ﻣﻌﺪان‬Q‫او… ﺑﮩﻤﺎ ﺧﺎ‬ٰ ٔ ‫ٔاﻧﮧ‬
ً
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎ‬B‫ﻮﺗﺮ ﺟﺎ‬B‫ﺮ¿ﻌﺘ^ ﺑﻌﺪ ا‬B‫ ا‬ñ ‫ﺬا ﺐ‬g‫ ﺑﻴﺎن ا‬،۴/۲۰۵
Sh m$:

469
 ٔ ٔ ٔ
...‫ﺼﻼة‬B‫ﺸﺎﻓﻌﻴﺔ اﻧﮧ ﻗﺪ ﺳﻦ اﻻذان ﻟﻐ„ ا‬B‫ ﻛﺘﺐ ا‬ñ ‫ راﻳﺖ‬:Š:‫ﺮ‬B‫ﻠﺨ„ ا‬B ‫ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ‬Ú‫و‬
ٔ ٔ ٔ ٔ
‫ ﻻن‬ù‫ ا‬،‫ وﻻ ﺑﻌﺪ ﻓﻴﮧ ﻋﻨﺪﻧﺎ‬:‫ اﻗﻮل‬.‫ ﺻﺤﻴﺢ ﻓﻴﮧ‬ey ‫ ﻋﻨﺪ ﺗﻤﺮد ا ﻦ‬ù‫ ا‬:‫وﻋﻨﺪ ﺗﻐﻮل اﻟﻐﻴﻼن‬
‫ﻄﺒﺔ‬y‫ ا‬ñ ‫ﺎ ﻗﺪﻣﻨﺎہ‬g ،‫ﻢ ﻳﻨﺺ ﻋﻠﻴﮧ‬B ‫ﻠﻤﺠﺘﮩﺪ و½ن‬B ‫ ﺑﻼ ﻣﻌﺎرض ﻓﮩﻮ ﻣﺬ ﺐ‬ey‫ﻣﺎ ﺻﺢ ﻓﻴﮧ ا‬
ٔ ٔ
‫ إذا ﺻﺢ ا@ﺪﻳﺚ‬:‫ ﻋﻦ ˜ ﻣﻦ اﻻﺋﻤﺔ اﻧﮧ ﻗﺎل‬û‫ﺸﻌﺮا‬B‫ واﻟﻌﺎرف ا‬e‫ﻋﻦ ا@ﺎﻓﻆ اﺑﻦ ﻋﺒﺪ اﻟ‬
ٔ
.‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ ﻏ„ ا‬ñ ‫ ﻳﻨﺪب ﻟﮩﺎ اﻻذان‬Á‫ﻮاﺿﻊ اﻟ‬g‫ ا‬ñ ‫ ﻣﻄﻠﺐ‬،۱/۳۸۵ : ‫ﺸﺎ‬B‫ )ا‬..‫ﻓﮩﻮ ﻣﺬﮨ‬
.(۱۷ ‫ ص‬:Á‫ﻔ‬g‫©ح ﻋﻘﻮد رﺳﻢ ا‬
Fat w D r al-‛Ul0m Deoband:
It is permissible to perform nafl sal h after the witr sal h. Some of the
Sah bah radiyall hu ‛anhum who used to perform witr after the ‛ish
sal h used to perform tahajjud sal h in the latter part of the night.
This shows that nafl sal h after the witr sal h is not prohibited.
Furthermore, Ras0lull h sallall hu ‛alayhi wa sallam performed two
rak‛ats of nafl after the witr sal h.1
An objection and a reply
Objection:
A Had$th states:
ً ‫ﻠﻴﻞ‬B‫ﻢ ﺑﺎ‬9‫اﺟﻌﻠﻮا آﺧﺮ ﺻﻼﺗ‬
.‫وﺗﺮا‬
Let your last sal h of the night be the witr sal h.
It seems to contradict the Had$th which makes mention of two rak‛ats
nafl after the witr sal h. What is the reply to this?
Reply:
The ‛ulam ’ provide several answers to this:
1. The order in the above Had$th is based on it being mustahab,
while the Had$th on the two rak‛ats after the witr is to show
permissibility.
2. These two rak‛ats are for the completion and perfection of the
witr.

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 220. Also refer to Āp Ke Mas ’il Aur
Oen K Hull, vol. 2, p. 335; Kif yatul Muft$, vol. 3, p. 318; Fat w
Mahm0d$yyah, vol. 7, p. 224; Fat w Rah$m$yyah, vol. 3, p. 24.
470
 3. It means that the last sal h of the night must be the witr sal h.
The maghrib and ‛ish must be performed in the beginning,
while the witr must be performed later.
4. The last sal h of the night which comprises the ‛ish with the
witr – the total of both must be made an odd number. This
means, do not leave out the witr because it is also obligatory.
ً (an odd number) supports
The imperfect tense of the word ‫وﺗﺮا‬
this explanation because other Ah d$th – when making
reference to the actual witr sal h use the word in the perfect
tense (al-witr).
All h ta‛ l knows best.
Two or four rak’ats after ‘ishā with the intention of
tahajjud
Question
If a person cannot wake up for tahajjud, can he obtain the reward of
tahajjud by performing two or four rak‛ats after the ‛ish sal h?
Answer
Tahajjud essentially refers to the sal h which is performed after
getting up from one’s sleep. A person should therefore endeavour to
wake up towards the latter part of the night after having had a sleep.
However, if it is difficult for him to wake up despite making efforts in
this regard, or a student is occupied in his studies until late in the
night, then if he performs two or four rak‛ats with the intention of
tahajjud before sleeping, there is hope that he will receive the reward
for it.
Al-Bahr ar-R ’iq:
ً ٔ ٔ ٔ ً
‫ﺎ اﺟﺮا‬ú‫ﺎ ﻛﺜ„ا واﻓﺎدت ان ﻟﻔﺎﻋﻠ‬ú‫ﻔﺔ ﻋﻠﻴ‬h“B‫ﺴﻨﺔ ا‬B‫ﻠﻴﻞ ﺣﺜﺖ ا‬B‫ﺎت ﺻﻼة ا‬C‫ﻨﺪو‬g‫وﻣﻦ ا‬
ً ً ً
‫ﻮ‬B‫ ﻻ ﺑﺪ ﻣﻦ ﺻﻼة ﺑﻠﻴﻞ و‬È‫ﺮﻓﻮ‬: û‫ا‬e‫ اﻟﻄ‬ù‫ ورو‬...È‫ﺮﻓﻮ‬: ‫ﺴﻠﻢ‬: ‫ ﺻﺤﻴﺢ‬ñ ‫ﺎ ﻣﺎ‬ú‫ﻛﺒ„ا ﻓﻤﻨ‬
،‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۲/۵۲ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺣﻠﺐ ﺷﺎة وﻣﺎ [ن ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء ﻗﺒﻞ ا•ﻮم‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ا‬
Sh m$:
ٔ
‫ﻠﻴﻞ‬B‫ ﺛﻢ ﻏ„ ﺧﺎف ان ﺻﻼة ا‬:‫م‬+ ‫ﺎ ﺑﻌﺪ‬ú‫ ﺛﻢ ﻗﺎل ﻓﻴ‬،‫ ا@ﻠﻴﺔ‬ñ õ‫ح ﺑﺬﻟ‬ã ‫ ﻗﺪ‬:‫ﻗﻠﺖ‬
ٔ
‫ اﺻﻄﻼح ا•ﻄﻮع‬ñ ‫ﺸﺎﻓﻌﻴﺔ اﻧﮧ‬B‫ ﺣﺴ^ ﻣﻦ ا‬5‫ وﻗﺪ ذﻛﺮ اﻟﻘﺎ‬،‫ﺠﺪ‬ú•‫ﻰ ا‬J ‫ﺎ‬ú‫ﺤﺜﻮث ﻋﻠﻴ‬g‫ا‬

471
 ‫ٔ‬
‫ﺑﻌﺪ ا•ﻮم‪ ،‬واﻳﺪ ﺑﻤﺎ ‪ë ñ‬ﻤﻊ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ ا@ﺠﺎج ﺑﻦ ﻋﻤﺮو ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪:‬‬
‫ٔ‬ ‫ٔ‬
‫‪ò‬ﺴﺐ اﺣﺪ>ﻢ إذا ﻗﺎم ﻣﻦ ا‪B‬ﻠﻴﻞ ﻳﺼ‪ Š‬ﺣ‪ Á‬ﻳﺼﺒﺢ اﻧﮧ ﻗﺪ ﺗ‪ú‬ﺠﺪ‪ ،‬إﻧﻤﺎ ا•‪ú‬ﺠﺪ‪ ،‬ا‪g‬ﺮء ﻳﺼ‪Š‬‬
‫ٔ‬
‫ا‪B‬ﺼﻼة ﺑﻌﺪ رﻗﺪہ‪ .‬ﻏ„ ان ‪ ñ‬ﺳﻨﺪہ اﺑﻦ ﻟ‪ú‬ﻴﻌﺔ وﻓﻴﮧ ﻣﻘﺎل‪ ،‬ﻟ‪9‬ﻦ اﻟﻈﺎ‪J‬ﺮ رﺟﺤﺎن ﺣﺪﻳﺚ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻄ‪e‬ا‪ û‬اﻻول ﻻﻧﮧ ¡“‪h‬ﻊ ﻗﻮ• ﻣﻦ ا‪B‬ﺸﺎرع ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪Ç‬ﻼف ‪J‬ﺬا‪ ،‬و‪C‬ﮧ ﻳ‪ª‬ﺘ ﻣﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا&ﺪ ﻣﻦ ﻗﻮﻟﮧ ﻗﻴﺎم ا‪B‬ﻠﻴﻞ ﻣﻦ ا‪g‬ﻐﺮب إ‪ U‬ﻃﻠﻮع اﻟﻔﺠﺮ‪ ...‬اﻗﻮل‪ :‬اﻟﻈﺎ‪J‬ﺮ ان ﺣﺪﻳﺚ‬
‫ٔ‬
‫اﻟﻄ‪e‬ا‪ û‬اﻻول ﺑﻴﺎن ‪B‬ﻜﻮﻧﮧ وﻗﺘﮧ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء‪ ،‬ﺣ‪B Á‬ﻮ ﻧﺎم ﺛﻢ ﺗﻄﻮع ﻗﺒﻠ‪ú‬ﺎ ﻻ ‪ò‬ﺼﻞ‬
‫ٔ‬ ‫ً ٔ‬
‫‪B‬ﻼول‪ ،‬و‪J‬ﻮ ٰ‬
‫او• ﻣﻦ إﺛﺒﺎت ا•ﻌﺎرض واﻟ‪O‬ﺟﻴﺢ‬ ‫ا‪B‬ﺴﻨﺔ ﻓﻴﻜﻮن ﺣﺪﻳﺚ اﻟﻄ‪e‬ا‪ û‬ا‪œ‬ﺎ‪ û‬ﻣﻔ‪°‬ا‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻن ﻓﻴﮧ ﺗﺮک اﻟﻌﻤﻞ ﺑﺎﺣﺪ‪J‬ﻤﺎ‪ ،‬وﻻﻧﮧ ﻳ‪9‬ﻮن ﺟﺎر‪h‬ﺎ ‪ š‬اﻻﺻﻄﻼح‪ ،‬وﻻﻧﮧ ا‪g‬ﻔ‪ú‬ﻮم ﻣﻦ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٓ‬
‫اﻃﻼق اﻻﻳﺎت واﻻﺣﺎدﻳﺚ‪ ،‬وﻻن ا•‪ú‬ﺠﺪ إزاﻟﺔ ا•ﻮم ﺑﺘ·ﻒ ﻣﺜﻞ‪ :‬ﺗﺎﺛﻢ ا‪7 ù‬ﻔﻆ ﻋﻦ اﻹﺛﻢ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫ﻧﻌﻢ ﺻﻼة ا‪B‬ﻠﻴﻞ وﻗﻴﺎم ا‪B‬ﻠﻴﻞ اﻋﻢ ﻣﻦ ا•‪ú‬ﺠﺪ و‪C‬ﮧ ‪#‬ﺎب ﻣﺎ ورد ‪ š‬ﻗﻮل اﻹﻣﺎم ا&ﺪ ‪J‬ﺬا ﻣﺎ‬
‫ٔ‬
‫ﻇ‪ú‬ﺮ ‪ .U‬واﷲ اﻋﻠﻢ‪) .‬ﺷﺎ ‪ ،۲/۲۴ :‬ﺑﺎب ا•ﻮاﻓﻞ‪ ،‬ﺳﻌﻴﺪ ﻛﻤ~ ‪ .‬و‪J‬ﻜﺬا ‪© ñ‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪:Š‬‬
‫‪ ،۴۲۴‬ﺳ‪ú‬ﻴﻞ(‪.‬‬
‫‪Also refer to Imd d al-Muft$yy$n, vol. 2, p. 359 and Fat w‬‬
‫‪Mahm0d$yyah, vol. 7, p. 234.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing tahajjud with congregation‬‬
‫‪Question‬‬
‫‪How is it to intentionally perform tahajjud with congregation in the‬‬
‫?‪month of Ramad n‬‬
‫‪Answer‬‬
‫‪It is makr0h to perform tahajjud with congregation because it is‬‬
‫‪makr0h to perform a nafl sal h with congregation. Yes, if a person‬‬
‫‪occasionally follows another person without calling others (tad ‛$),‬‬
‫‪then there is leeway for it. Nonetheless, it is makr0h to do it‬‬
‫‪continuously. It is better and superior to perform it on one’s own.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬ ‫ٔ‬
‫وا ﻤﺎﻋﺔ ‪ ñ‬ا•ﻔﻞ ‪ ñ‬ﻏ„ اﻟ‪O‬او‪h‬ﺢ ‪:‬ﻜﺮوﻫﺔ ﻓﺎﻻﺣﺘﻴﺎط ﺗﺮ¿‪ú‬ﺎ‪ ...‬وﻋﻦ ﺷﻤﺲ اﻻﺋﻤﺔ ان ‪J‬ﺬا‬
‫ٔ‬ ‫ٔ‬
‫ا‪ ù‬ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ ‪ ñ‬ا•ﻔﻞ إذا [ن ‪ š‬ﺳ‪ž‬ﻴﻞ ا•ﺪا ا‪ ù‬ﻃﺮ‪h‬ﻖ ﻳﺪﻋﻮ ا•ﺎس ‪B‬ﻼﺟﺘﻤﺎع‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻴ‪ú‬ﻢ اﻣﺎ ‪B‬ﻮ اﻗﺘﺪ‪ ù‬واﺣﺪ ﺑﻮاﺣﺪ او اﺛﻨﺎن ﺑﻮاﺣﺪ ﻻ ﻳ‪9‬ﺮہ ﻻن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬

‫‪472‬‬
 ً ٔ ٔ ٔ ٔ
‫ﻴﻢ واﻟﻌﺠﻮز‬Õ´‫ﺴﺎ وا‬å‫ وﺻﺢ اﻧﮩﺎ ام ا‬...‫ﻠﻴﻞ‬B‫ ﺻﻼة ا‬ñ ‫ﻤﺎ‬ú‫ ﻋﻨ‬U‫ اﷲ ﺗﻌﺎ‬5‫ام اﺑﻦ ﻋﺒﺎس ر‬
ٔ
‫ ﺛﻼﺛﺔ ﺑﻮاﺣﺪ اﺧﺘﻠﻒ ﻓﻴﮧ واﻻﺻﺢ ﻋﺪم‬ù‫ و*ﻧﺖ ﻧﺎﻓﻠﺔ و½ذا اﻗﺘﺪ‬،^‫ﻢ ر¿ﻌﺘ‬ú‫ ﺑ‬Š‫ﻓﺼ‬
ً ٔ
،۳۸۶ :ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﻌﺔ ﺑﻮاﺣﺪ ﻛﺮہ اﺗﻔﺎﻗﺎ‬C‫ ار‬ù‫ و½ن اﻗﺘﺪ‬،‫ﻜﺮاﻫﺔ‬B‫ا‬
‫ﻴﻞ‬ž‫ ﺳ‬š ‫ ا•ﻔﻞ‬ñ ‫ ﻛﺮاﻫﺔ اﻻﻗﺘﺪاء‬،۲/۴۹ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻛﺘﺐ ﺧﺎﻧﮧ‬ ‫ ﻗﺪﻳ‬،‫ﻮﺗﺮ‬B‫ﺑﺎب ا‬
،‫ﻜﺴﻮف‬B‫ ﺑﺎب ﺻﻼة ا‬،۲/۸۶ :à‫ﺧ‬°B‫ﻼﻣﺎم ا‬B ‫ﺴﻮط‬žg‫ ا‬ñ ‫ و¿ﺬا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬، ‫ا•ﺪا‬
ٓ
.(‫ادارة اﻟﻘﺮان‬
Hadrat Maul n Zafar Ahmad ‛Uthm n$ rahimahull h states in I‛l ’ as-
Sunan that if three or more people get together without attaching any
importance to it or without arranging for people to join it, then it is
not included in the prohibition of calling others. This is closest to the
linguistic meaning of the word (tad ‛$). His text reads as follows:
ٔ
ٰ ‫ﻮاﻇﺒﺔ‬g‫ وﺗﻔﺴ„ ا•ﺪا ﺑﺎﻻﮨﺘﻤﺎم وا‬:‫ﻗﻠﺖ‬
، ٰ ¬ ‫ة ﻛﻤﺎ ﻻ‬É‫ﻜ‬B‫او• ﻣﻦ ﺗﻔﺴ„ﮨﺎ ﺑﺎﻟﻌﺪد وا‬
ٔ ٔ ٔ ٔ
‫ ﺑﺎب ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ‬،۷/۹۳ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.û‫ﺎ‬œ‫ﻠﻐﺔ واﺷﺒﮧ ﺑﮩﺎ دون ا‬B‫ ا‬U‫ﻻن اﻻول اﻗﺮب إ‬
ٓ
.(v‫ ﻛﺮا‬،‫ ادارة اﻟﻘﺮان‬،‫ ا•ﻮاﻓﻞ‬ñ
All h ta‛ l knows best.
Tahajjud salāh when the time of fajr enters
Question
A person was performing tahajjud sal h when the time of fajr entered.
Will it be w jib or mustahab for him to repeat this nafl sal h? Or what
should he do?
Answer
If fajr time enters while he is performing tahajjud sal h, he must
complete it. This nafl sal h will be valid.
Sh m$:
ٔ ٔ ٓ ً
ñ ‫ ﻻن وﻗﻮﻋﮧ‬،‫ﺎ‬ú‫ ر¿ﻌﺔ ﻃﻠﻊ اﻟﻔﺠﺮ ﻓﺈن اﻻﻓﻀﻞ إﺗﻤﺎﻣ‬Š‫ﻠﻴﻞ ﻓﻠﻤﺎ ﺻ‬B‫ اﺧﺮ ا‬ñ È‫ ﺗﻄﻮ‬Š‫ﻮ ﺻ‬B
ٔ
،۱/۳۷۴ : ‫ )ﺷﺎ‬.‫ اﻻﺻﺢ‬š ‫ﺎن ﻋﻦ ﺳﻨﺔ اﻟﻔﺠﺮ‬C‫ا•ﻄﻮع ﺑﻌﺪ اﻟﻔﺠﺮ ﻻ ﻋﻦ ﻗﺼﺪ وﻻ ﻳﻨﻮ‬
.( ~‫ﺳﻌﻴﺪ ﻛﻤ‬
Al-Fat w al-Hind$yyah:

473
 ٔ ٓ ً
ù‫ )اﻟﻔﺘﺎو‬.‫ ر¿ﻌﺔ ﻃﻠﻊ اﻟﻔﺠﺮ [ن اﻹﺗﻤﺎم اﻓﻀﻞ‬Š‫ﻠﻴﻞ ﻓﻠﻤﺎ ﺻ‬B‫ اﺧﺮ ا‬ñ È‫ ﺗﻄﻮ‬Š‫وﻣﻦ ﺻ‬
.(۱/۵۲ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
All h ta‛ l knows best.
Performing qadā’ ‘umrī at the time of tahajjud
Question
A person performs qad ’ ‛umr$ at the time of tahajjud. Will he receive
the reward of tahajjud?
Answer
If a person performs qad ’ ‛umr$ at the time of tahajjud he will receive
the reward of tahajjud sal h.
Sh m$:
ٔ
Š‫ ﻓﻠﻮ ﻧﺎم ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء ﺛﻢ ﻗﺎم ﻓﺼ‬،‫ﺼﻞ إﻻ ﺑﺎ•ﻄﻮع‬ò ‫ﺠﺪ ﻻ‬ú•‫ﺮ ان ا‬: ‫ﺮ ﻣﺎ‬J‫ﻇﺎ‬
ٔ ً
‫ﺮ ان ﺗﻘﻴﻴﺪہ ﺑﺎ•ﻄﻮع ﺑﻨﺎء‬J‫ واﻟﻈﺎ‬:‫ ﻗﻠﺖ‬...‫ﺸﺎﻓﻌﻴﺔ‬B‫ﺠﺪا وﺗﺮدد ﻓﻴﮧ ﺑﻌﺾ ا‬ú‫ﻓﻮاﺋﺖ ﻻ )ﺴ ﺗ‬
ٔ ٔ
‫ وﻣﺎ [ن ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء‬:‫ﺎر‬g‫ ا@ﺪﻳﺚ ا‬ñ ‫ ﺻﻼة [ﻧﺖ ﻟﻘﻮﻟﮧ‬ù‫ﺼﻞ ﺑﺎ‬ò ‫ اﻟﻐﺎﻟﺐ واﻧﮧ‬š
.(‫ ﺳﻌﻴﺪ‬،‫ﻠﻴﻞ‬B‫ ﺻﻼة ا‬ñ ،۲/۲۴ : ‫ )ﺷﺎ‬.‫ﻠﻴﻞ‬B‫ﻮ ﻣﻦ ا‬ú‫ﻓ‬
Fat w Haqq n$yyah:
If a person wakes up from his sleep and performs the sal hs which he
had missed, then according to some jurists they will be included as
tahajjud sal h.1
All h ta‛ l knows best.
Making the intention of tahajjud behind a person
performing tarāwīh
Question
A person leaves the last four rak‛ats of the tar w$h sal h and performs
them in the last part of the night. Can a person who wakes up for
tahajjud perform his sal h behind this person?
Answer
In the above case, the tahajjud person can be a muqtad$ of the person
performing tar w$h.

1
Fat w Haqq n$yyah, vol. 3, p. 260.
474
Al-Bahr ar-R ’iq:
ٔ
Š‫ﻮز ﻛﺴﻨﺔ اﻟﻌﺸﺎء ﺧﻠﻒ ﻣﻦ ﻳﺼ‬# ‫ ﻓﺈﻧﮧ‬ù‫ ﺳﻨﺔ اﺧﺮ‬Š‫ ﺳﻨﺔ ﺑﻤﻦ ﻳﺼ‬Š‫ ﻣﻦ ﻳﺼ‬ù‫ﻮ اﻗﺘﺪ‬B‫و‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۳۶۱ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺢ‬h‫او‬O‫اﻟ‬
Al-Fat w al-Hind$yyah:
.‫ ﺳﻨﺔ اﻟﻌﺸﺎء ﺟﺎز‬ù‫ﻮ ﻧﻮ‬B‫ﺢ و‬h‫او‬O‫ اﻟ‬Š‫ﻦ ﻳﺼ‬g ‫ﺴﻨﺔ ﺑﻌﺪ اﻟﻌﺸﺎء‬B‫ ا‬Š‫ ﻣﻦ ﻳﺼ‬ù‫ﻮ اﻗﺘﺪ‬B
‫ر‬Q‫ ا‬š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.۱/۱۷ :‫ﻮا ﻴﺔ‬B‫ﻮ‬B‫ ا‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.۱/۱۱۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫)اﻟﻔﺘﺎو‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۹۰ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬Ú‫ و‬.۱/۲۹۶ :‫ﺨﺘﺎر‬g‫ا‬
All h ta‛ l knows best.
Proof for performing more than two rak’ats in the
ishrāq salāh
Question
The jurists state that ishr q sal h may be two or four rak‛ats. Do the
Ah d$th affirm the performance of more than two rak‛ats?
Answer
We do find affirmation to perform more than two rak‛ats in the
Ah d$th. The following is stated in at-Targh$b wa at-Tarh$b:
ٔ ٔ
‫ﺸﻤﺲ ﺛﻢ‬B‫ ﺗﻄﻠﻊ ا‬Á‫ اﻟﻔﺠﺮ ﺛﻢ ذﻛﺮ اﷲ ﺣ‬Š‫ ﻣﻦ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ اﻣﺎﻣﺔ ر‬ì‫ ﻋﻦ ا‬ù‫رو‬
ٔ ٔ ٔ
.þú‫ رواہ ا‘ﻴ‬،‫¾ہ ﻓﻤﺪہ‬7 ‫ﻢ ﺗﻤﺲ ﺟ¾ہ ا•ﺎر واﺧﺬ ا@ﺴﻦ‬B ‫ﻊ ر¿ﻌﺎت‬C‫ ر¿ﻌﺘ^ او ار‬Š‫ﺻ‬
.(۱/۱۷۸ :‫ﻴﺐ‬JO‫ﻏﻴﺐ واﻟ‬O‫)اﻟ‬
Ab0 Um mah radiyall hu ‛anhu narrates: “When a person performs
the fajr sal h, remains engaged in All h’s remembrance until sunrise,
and then performs two or four rak‛ats, the Hell-fire will not touch his
skin.” Hasan then held his skin and pulled it.
Shu‛ab al-Īm n:
ٔ ً ٔ
‫ﺴﺠﺪ ﻓﺎﺗﺎہ‬g‫ ا‬ñ ‫ﺼﺒﺢ‬B‫ﺴﺎ ﺑﻌﺪ ﺻﻼة ا‬B‫ ﺟﺎ‬š ‫ [ن ا@ﺴﻦ ﺑﻦ‬:‫ﻢ ﻗﺎﻻ‬ú ‫ ا‬ì‫ﻋﻦ اﻟﻌﻼء وا‬
ٔ
‫ﻮا ﻓﻤﺎ‬:‫ہ ﻓﻘﺎل ا@ﺴﻦ ﻠﺴﺎﺋﮧ ﻗﻮ‬È‫ ﻓﺪ‬È‫ب ﻋﻨﮧ ﺛﻢ د‬ø‫ ﻃﻌﺎم ﻓﺎ‬U‫ہ وﺟﻠﺴﺎءہ إ‬È‫رﺟﻞ ﻓﺪ‬
ٔ
ٰ ٔ ‫ﺮة‬g‫ ا‬ñ ‫ﻣﻨﻌ ٔان ٔاﺟﻴﺒﮧ‬
‫ ﻣﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬û‫اﻻو• إﻻ ا‬
ٔ ٔ
‫ﻢ‬B ‫ﻊ ر¿ﻌﺎت‬C‫ ر¿ﻌﺘ^ او ار‬Š‫ﺸﻤﺲ ﺛﻢ ﺻ‬B‫ ﺗﻄﻠﻊ ا‬Á‫ اﻟﻐﺪاة ﺛﻢ ذﻛﺮ اﷲ ﻋﺰ وﺟﻞ ﺣ‬Š‫ﺻ‬

475
 ٔ
‫„ ﻓﻠﻤﺎ وﺿﻊ‬C‫ﺰ‬B‫ﻢ ﻋﺒﺪ اﷲ ﺑﻦ ا‬JÈ‫ د‬ù=‫¾ہ ﻓﻤﺪہ ﻓﺈذا ا‬7 ‫ واﺧﺬ ا@ﺴﻦ‬.‫ﺗﻤﺲ ﺟ¾ہ ا•ﺎر‬
.(۳/۴۲۰ :‫ )ﺷﻌﺐ اﻻﻳﻤﺎن‬.‫ﻔﻮہ ﺑﺘﺤﻔﺔ‬7‫ ا‬:„C‫ﺰ‬B‫ ﺻﺎﺋﻢ ﻓﻘﺎل اﺑﻦ ا‬û‫ إ‬:‫اﻟﻄﻌﺎم ﻗﺎل ا@ﺴﻦ‬
…Hasan said: I heard Ras0lull h sallall hu ‛alayhi wa sallam saying:
“When a person performs the fajr sal h, remains engaged in All h’s
remembrance until sunrise, and then performs two or four rak‛ats, the
Hell-fire will not touch his skin.” Hasan then held his skin and pulled
it…
Sunan Tirmidh$:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ اﷲ ﺗﺒﺎرک‬Š‫ﻤﺎ ﻋﻦ رﺳﻮل اﷲ ﺻ‬ú‫ اﷲ ﻋﻨ‬5‫ ذر ر‬ì‫رداء وا‬Q‫ ا‬ì‫ﻋﻦ ا‬
ٓ ٔ ٔ ٔ ٓ ٔ
:ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.‫ اﺧﺮہ‬õ‫ﻔ‬³‫ﺎر ا‬ú•‫ﻊ ر¿ﻌﺎت ﻣﻦ اول ا‬C‫ ار‬U ‫ اﺑﻦ ادم ار¿ﻊ‬:‫ اﻧﮧ ﻗﺎل‬U‫وﺗﻌﺎ‬
ٔ
ٔ ‫واﺑﻮ‬
.(۱/۱۸۳ :‫داود‬ .‫ ﻓﻴﺼﻞ‬،=‫ﻀ‬B‫ ﺻﻼة ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۱۰۸
Ab0 ad-Dard ’ radiyall hu ‛anhu and Ab0 Dharr radiyall hu ‛anhu
narrate that Ras0lull h sallall hu ‛alayhi wa sallam narrates from
All h ta‛ l who said: O man! Perform four rak‛ats for Me at the
beginning of the day and I will suffice you until the end of the day.
The Had$th scholars quote the above Had$th in the chapter on sal t ad-
duh . However, it could also apply to the virtue of performing ishr q
sal h because the Had$th scholars consider ishr q and ch sht to be the
same sal h.
Hadrat Maul n Anwar Sh h Kashm$r$ rahimahull h writes:

‫ﺎب‬J‫ ﺑﻤﺠﺮد ذ‬Š‫ﻀ= وﺻﻼة اﻹ©اق واﺣﺪة إن ﺻ‬B‫ إن ﺻﻼة ا‬:‫ﺤﺪﺛﻮن‬g‫ﺎء وا‬ú‫ﻗﺎل اﻟﻔﻘ‬
ٔ
‫ﻀ= ﻏ„ ﺻﻼة‬B‫ﻮ ﺗﺎﺧﺮ ﻋﻨﮧ ﺑﺰﻣﺎن ﻓﺼﻼة ا‬B‫ﻜﺮوہ ﺑﻌﺪ اﻟﻄﻠﻮع ﻓﺼﻼة إ©اق و‬g‫ﻮﻗﺖ ا‬B‫ا‬
ٔ
‫ اﻹ©اق ﺣ^ [ﻧﺖ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ ان ا‬š ù‫ﻤﺎ ﻣﺎ رو‬J‫ﻔﻴﺪ‬h‫اﻹ©اق و‬
‫ﺶ‬:‫ﺎ‬J š ù‫ﺸﺬ‬B‫ )اﻟﻌﺮف ا‬.~‫ﻨﺎ وﻗﺖ اﻟﻌ‬úJ ‫ﻮن‬9‫ﻨﺎ ﻣﻘﺪار ﻣﺎ ﻳ‬úJ ‫ﺸﻤﺲ ﻣﻦ‬B‫ا‬
.(=‫ﻀ‬B‫ ﺻﻼة ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۱۰۷ :ù‫ﻣﺬ‬O‫اﻟ‬
The jurists and Had$th experts say: Sal t ad-duh and sal t al-ishr q
are one and the same. If a person performs a sal h with the mere
passing of the makr0h time after sunrise, it will be referred to as the
ishr q sal h. If he delays it for some time, it will be referred to as sal t
ad-duh (ch sht) and not as ishr q sal h…
All h ta‛ l knows best.

476
‫‪Tahīyyatul Masjid‬‬
‫‪Question‬‬
‫‪Is tah$yyatul masjid Sunnat or nafl? What should a person do if it is not‬‬
‫?‪a time for nafl sal h‬‬
‫‪Answer‬‬
‫‪Tah$yyatul masjid is Sunnat. However, if a person occupies himself in a‬‬
‫‪fard sal h or a Sunnat sal h which is attached to a fard sal h after‬‬
‫‪entering the masjid, then this sal h will take the place of tah$yyatul‬‬
‫‪masjid.‬‬
‫‪If the person enters the masjid at a time when it is makr0h to perform‬‬
‫‪nafl sal h, he must rather occupy himself in different forms of dhikr,‬‬
‫‪e.g. sub-h nall h, al-hamdulill h, l il ha illall h and so on.‬‬
‫‪Sh m$:‬‬
‫ٔ‬
‫)ﻗﻮﻟﮧ و)ﺴﻦ ‪7‬ﻴﺔ( ﻛﺘﺐ ا‪B‬ﺸﺎرح ‪J ñ‬ﺎ‪:‬ﺶ ا‪y‬ﺰاﺋﻦ ان ‪J‬ﺬا رد ‪ š‬ﺻﺎﺣﺐ ا‪y‬ﻼﺻﺔ ﺣﻴﺚ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ذﻛﺮ اﻧ‪ú‬ﺎ ‪:‬ﺴﺘﺤﺒﺔ‪ ...‬ﺛﻢ ﻗﺎل‪ :‬وﻗﺪ ﺣ& اﻹ‚ﺎع ‪ š‬ﺳ‪ª‬ﻴﺘ‪ú‬ﺎ ﻏ„ ان اﺻﺤﺎﺑﻨﺎ ﻳ‪9‬ﺮ‪J‬ﻮﻧ‪ú‬ﺎ ‪ñ‬‬
‫ً‬ ‫ٔ‬
‫اﻻوﻗﺎت ا‪g‬ﻜﺮوﻫﺔ ﺗﻘﺪﻳﻤﺎ ﻟﻌﻤﻮم ا@ﺎﻇﺮ ‪ š‬ﻋﻤﻮم ا‪g‬ﺒﻴﺢ‪ ...‬ﻓﺈﻧﮧ )ﺴﺒﺢ و‪úh‬ﻠﻞ و‪h‬ﺼ‪š Š‬‬
‫ﺣﻴ‪ª‬ﺌﺬ ٔ‬
‫ﻳﻮد‪ ù‬ﺣﻖ ا‪g‬ﺴﺠﺪ‪ ،‬ﻛﻤﺎ إذا دﺧﻞ ‪B‬ﻠﻤﻜﺘﻮ‪C‬ﺔ ﻓﺈﻧﮧ ﻏ„‬ ‫ٍ‬ ‫ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺈﻧﮧ‬
‫ٔ‬
‫ﺣﻴ‪ª‬ﺌﺬ ﻛﻤﺎ ‪ ñ‬ا•ﻤﺮﺗﺎ!‪ ...‬ﻗﺎل ‪ ñ‬ا•‪ú‬ﻰ‪ :‬و‪h‬ﻨﻮب ﻋﻨ‪ú‬ﺎ ˜ ﺻﻼة ﺻﺎﻟ‪ú‬ﺎ ﻋﻨﺪ‬ ‫ٍ‬ ‫ﻣﺎ‪:‬ﻮر ﺑ‪ú‬ﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ً‬
‫ا‪Q‬ﺧﻮل ﻓﺮﺿﺎ [ﻧﺖ او ﺳﻨﺔ‪ ،‬و‪ Ú‬ا‘ﻨﺎﻳﺔ ﻣﻌﺰ‪h‬ﺎ إ‪4 U‬ﺘ~ ا‪g‬ﺤﻴﻂ ان دﺧﻮﻟﮧ ﺑ‪ª‬ﻴﺔ اﻟﻔﺮض او‬
‫اﻻﻗﺘﺪاء ﻳﻨﻮب ﻋﻨ‪ú‬ﺎ و½ﻧﻤﺎ ٔ‬
‫ﻳﻮ‪:‬ﺮ ﺑ‪ú‬ﺎ إذا دﺧﻠﮧ ﻟﻐ„ ﺻﻼة )ﻗﻮﻟﮧ ‪ ñ‬ا‪B‬ﻀﻴﺎء( ﻋﺒﺎرﺗﮧ وﻗﺎل‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﻀ‪ú‬ﻢ‪ :‬ﻣﻦ دﺧﻞ ا‪g‬ﺴﺠﺪ و‪B‬ﻢ ﻳﺘﻤ‪9‬ﻦ ﻣﻦ ‪7‬ﻴﺔ ا‪g‬ﺴﺠﺪ إﻣﺎ @ﺪث او ‪B‬ﺸﻐﻞ او ‪Ø‬ﻮہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﺴﺘﺤﺐ ﻟﮧ ان ﻳﻘﻮل‪ :‬ﺳﺒﺤﺎن اﷲ‪ ،‬وا@ﻤﺪ ﷲ‪ ،‬وﻻ إﻟﮧ إﻻ اﷲ‪ ،‬واﷲ ا‪ ،e³‬ﻗﺎﻟﮧ اﺑﻮ ﻃﺎﻟﺐ‬
‫ا‪ ñ &g‬ﻗﻮت اﻟﻘﻠﻮب‪) .‬ﺷﺎ ‪ ،۱۹،۲/۱۸ :‬ﺑﺎب ا•ﻮاﻓﻞ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Ma‛ rif as-Sunan:‬‬
‫ﻋ‪ e‬ﻋﻨ‪ú‬ﺎ ﺑﺎ‪B‬ﺴﻨﺔ ﺻﺎﺣﺐ ا‪Q‬ر‬‫ا‪B‬ﺼﻼة ‪J‬ﺬہ ¡ﺴ ‪7‬ﻴﺔ ا‪g‬ﺴﺠﺪ ﺳﻨﺔ ﻋﻨﺪﻧﺎ وﻋﻨﺪ ا‪ّ ÏB‬‬
‫ٔ‬ ‫ا‪g‬ﺨﺘﺎر ّ‬
‫وﻋ‪ e‬ﻋﻨ‪ú‬ﺎ ﺻﺎﺣﺐ ا‪y‬ﻼﺻﺔ ﺑﺎﻧ‪ú‬ﺎ ‪:‬ﺴﺘﺤﺒﺔ و¿ﺬاﻟ‪ õ‬اﺧﺘﻠﻒ ﻓﻴ‪ú‬ﺎ ‪$‬ﻤﺎت ا‪g‬ﺎ‪B‬ﻜﻴﺔ‬
‫ٔ‬
‫وا‪B‬ﺸﺎﻓﻌﻴﺔ واﻻ‪:‬ﺮ ﻣﺘﻘﺎرب‪) .‬ﻣﻌﺎرف ا‪B‬ﺴ‪ ،۳/۴۹۵ :ä‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪477‬‬
Performing tahīyyatul masjid while sitting down
Question
A person enters a masjid, sits down and performs tah$yyatul masjid
despite being able to perform it while standing. Is this correct?
Answer
It is totally permissible to perform a nafl sal h while seated even if a
person has no reason to do so. In the above case, tah$yyatul masjid is
also a type of nafl sal h. It is therefore permissible to sit and perform
it. However, there will be a decrease in the reward. A Had$th states:
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ﺻﻼة‬Š‫ ﺻ‬.•‫ ﺳﺎﻟﺖ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﻋﻤﺮان ﺑﻦ ﺣﺼ^ ر‬
ٔ ً ٔ ً
.‫ ﻗﺎﻋﺪا ﻓﻠﮧ ﻧﺼﻒ اﺟﺮ اﻟﻘﺎﺋﻢ‬Š‫ ﻗﺎﺋﻤﺎ ﻓﮩﻮ اﻓﻀﻞ وﻣﻦ ﺻ‬Š‫ ﻣﻦ ﺻ‬:‫ﺮﺟﻞ و ﻮ ﻗﺎﻋﺪ ﻓﻘﺎل‬B‫ا‬
.(‫ ﻓﻴﺼﻞ‬،۱/۱۵۰/۱۱۰۵ :ù‫)رواہ ا‘ﺨﺎر‬
‛Imr n ibn Husayn radiyall hu ‛anhu narrates: I asked Ras0lull h
sallall hu ‛alayhi wa sallam about a person performing sal h while
sitting. He said: It is better for a person to perform sal h while
standing. The one who performs it sitting will receive half the reward
of the standing person.
H shiyah at-Taht w$:
ً ٔ ä‫ﺴ‬B‫ ﺑﮧ ﻟ ﺸﻤﻞ ا‬e‫ﻮز ا•ﻔﻞ إﻧﻤﺎ ﻋ‬#
‫ﺎ ﻗﺎﻋﺪا ﻣﻊ اﻟﻘﺪرة‬J‫ﺎ ﻓﺘﺼﺢ إذا ﺻﻼ‬J„‫ﻮﻛﺪة وﻏ‬g‫ا‬
ً
‫ﺴﺎ ﺑﻼ‬B‫ﺜ ﻣﻦ ﺟﻮاز ا•ﻔﻞ ﺟﺎ‬Õ‫ ﻓﻼ )ﺴ‬...‫ ﻗﻮﻟﮧ‬U‫ اﻟﻘﻴﺎم وﻗﺪ ﺣ& ﻓﻴﮧ إ‚ﺎع اﻟﻌﻠﻤﺎء إ‬š
ً ً
‫ﻤﻊ‬ë ñ ‫ﻮز ا•ﻔﻞ ﻗﺎﻋﺪا( ﻣﻄﻠﻘﺎ ﻣﻦ ﻏ„ ﻛﺮاﻫﺔ ﻛﻤﺎ‬# ‫ﺼﺤﻴﺢ )ﻗﻮﻟﮧ‬B‫ ا‬š ‫ﻋﺬر !ء‬
ٔ
. ‫ ﻗﺪﻳ‬،‫ﺴﺎ‬B‫ ﺻﻼة ا•ﻔﻞ ﺟﺎ‬ñ ‫ ﻓﺼﻞ‬،۴۰۲ :ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﺮ‬ú‫اﻻﻧ‬
،۲/۳۶ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ وا‬.۱/۲۹۲ ‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ﻜﺬا‬J‫و‬
.(‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
Performing salāt at-tasbīh with congregation
Question
Is it permissible to perform sal t at-tasb$h with congregation? What is
the view of the Hanaf$s and Sh fi‛$s in this regard?

478
Answer
It is not correct to perform sal t at-tasb$h with congregation. The
same ruling is issued by the Hanaf$s and Sh fi‛$s. This is because it is
makr0h to perform optional sal hs in congregation. A nafl sal h with
congregation is only permissible if performed occasionally, only two
or three persons follow an im m, and this is done without calling each
other to its performance. According to the preferred view, if three
people get together, it will be correct; but if four get together, then it
is unanimously makr0h.
Hadrat Maul n Zafar Ahmad ‛Uthm n$ rahimahull h states in I‛l ’ as-
Sunan that if three or more people get together without attaching any
importance to it or without arranging for people to join it, then it is
not included in the prohibition of calling others. This is closest to the
linguistic meaning of the word (tad ‛$). His text reads as follows:
ٔ
ٰ ‫ﻮاﻇﺒﺔ‬g‫ وﺗﻔﺴ„ ا•ﺪا ﺑﺎﻻﮨﺘﻤﺎم وا‬:‫ﻗﻠﺖ‬
، ٰ ¬ ‫ة ﻛﻤﺎ ﻻ‬É‫ﻜ‬B‫او• ﻣﻦ ﺗﻔﺴ„ﮨﺎ ﺑﺎﻟﻌﺪد وا‬
ٔ ٔ ٔ ٔ
‫ ﺑﺎب ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ‬،۷/۹۳ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.û‫ﺎ‬œ‫ﻠﻐﺔ واﺷﺒﮧ ﺑﮩﺎ دون ا‬B‫ ا‬U‫ﻻن اﻻول اﻗﺮب إ‬
ٓ
.(v‫ ﻛﺮا‬،‫ ادارة اﻟﻘﺮان‬،‫ ا•ﻮاﻓﻞ‬ñ
Mar q$ al-Fal h:
ٔ ٔ
‫ﺬا‬J ‫ وﻋﻦ ﺷﻤﺲ اﻻﺋﻤﺔ ان‬...‫ﺎ‬ú¿‫ﻜﺮوﻫﺔ ﻓﺎﻻﺣﺘﻴﺎط ﺗﺮ‬: ‫ﺢ‬h‫او‬O‫ ﻏ„ اﻟ‬ñ ‫ ا•ﻔﻞ‬ñ ‫وا ﻤﺎﻋﺔ‬
ٔ ٔ
‫ﻼﺟﺘﻤﺎع‬B ‫ﻖ ﻳﺪﻋﻮ ا•ﺎس‬h‫ ﻃﺮ‬ù‫ﻴﻞ ا•ﺪا ا‬ž‫ ﺳ‬š ‫ ا•ﻔﻞ إذا [ن‬ñ ‫ ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ‬ù‫ا‬
ٔ ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﺮہ ﻻن ا‬9‫ واﺣﺪ ﺑﻮاﺣﺪ او اﺛﻨﺎن ﺑﻮاﺣﺪ ﻻ ﻳ‬ù‫ﻮ اﻗﺘﺪ‬B ‫ﻢ اﻣﺎ‬ú‫ﻋﻠﻴ‬
ً ٔ ٔ ٔ ٔ
‫ﻴﻢ واﻟﻌﺠﻮز‬Õ´‫ﺴﺎ وا‬å‫ وﺻﺢ اﻧﮩﺎ ام ا‬...‫ﻠﻴﻞ‬B‫ ﺻﻼة ا‬ñ ‫ﻤﺎ‬ú‫ ﻋﻨ‬U‫ اﷲ ﺗﻌﺎ‬5‫ام اﺑﻦ ﻋﺒﺎس ر‬
ٔ
‫ ﺛﻼﺛﺔ ﺑﻮاﺣﺪ اﺧﺘﻠﻒ ﻓﻴﮧ واﻻﺻﺢ ﻋﺪم‬ù‫ و*ﻧﺖ ﻧﺎﻓﻠﺔ و½ذا اﻗﺘﺪ‬،^‫ﻢ ر¿ﻌﺘ‬ú‫ ﺑ‬Š‫ﻓﺼ‬
ً ٔ
،۳۸۶ :ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﻌﺔ ﺑﻮاﺣﺪ ﻛﺮہ اﺗﻔﺎﻗﺎ‬C‫ ار‬ù‫ و½ن اﻗﺘﺪ‬،‫ﻜﺮاﻫﺔ‬B‫ا‬
‫ﻴﻞ‬ž‫ ﺳ‬š ‫ ا•ﻔﻞ‬ñ ‫ ﻛﺮاﻫﺔ اﻻﻗﺘﺪاء‬،۲/۴۹ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻛﺘﺐ ﺧﺎﻧﮧ‬ ‫ ﻗﺪﻳ‬،‫ﻮﺗﺮ‬B‫ﺑﺎب ا‬
،‫ﻜﺴﻮف‬B‫ ﺑﺎب ﺻﻼة ا‬،۲/۸۶ :à‫ﺧ‬°B‫ﻼﻣﺎم ا‬B ‫ﺴﻮط‬žg‫ ا‬ñ ‫ و¿ﺬا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬، ‫ا•ﺪا‬
ٓ
.(‫ادارة اﻟﻘﺮان‬
Fat w Mahm0d$yyah:
Performing sal t at-tasb$h with congregation is neither reported nor
prescribed. 1

1
Fat w Mahm0d$yyah, vol. 7, p. 253. Also Fat w Haqq n$yyah, vol. 3, p. 266.
479
Al-Bujayram$:
۲/۸۰ :‫ﻄﻴﺐ‬y‫ ا‬š „‫ )ا‘ﺠ‬.‫ﺴﺎﺑﻴﺢ‬Õ‫ ﻻ ¡ﺴﻦ ا ﻤﺎﻋﺔ ﻓﻴﮧ ﺻﻼة اﻟ‬ù=‫ ﻣﻦ اﻟﻘﺴﻢ ا‬:‫ﺗﺘﻤﺔ‬
ٔ ‫ ا•ﻮاﻓﻞ‬ñ ‫اﻟﻘﻮل‬
.(‫ ا•ﻮﻓﻴﻘﻴﺔ‬،‫ﺮواﺗﺐ‬B‫ﻮﻛﺪة ﺑﻌﺪ ا‬g‫ا‬
Nih yah al-Muht j:
‫ دار‬،‫ ﺻﻼة ا•ﻔﻞ‬ñ ‫ ﺑﺎب‬،۲/۱۲۲ :‫ﺤﺘﺎج‬g‫ﺎﻳﺔ ا‬ú‫ )ﻧ‬.‫ﻴﺢ‬ž‫ﺴ‬Õ‫ وﺻﻼة اﻟ‬...‫ﺎ ﻻ ¡ﺴﻦ ﻓﻴﮧ ا ﻤﺎﻋﺔ‬Ý‫و‬
.(‫اﻟﻔﻜﺮ‬
All h ta‛ l knows best.
Proof for the long and shortened versions of salāt
at-tasbīh
Question
What is the difference between the long and shortened versions of
sal t at-tasb$h? Which of the two is more authentic as regards its chain
of transmission?
Answer
The long version of sal t at-tasb$h is the most well-known. The best
chain of transmission in this regard is the one reported by ‛Abdull h
ibn ‛Abb s radiyall hu ‛anhu. The scholars raise some objections
against one of its narrators – M0s ibn ‛Abd al-‛Az$z – and the Had$th
experts have various views about this narration. Some of them say
that it is sound while others say it is weak; but it is wrong to say that it
is fabricated.
Shaykh al-Alb n$ labels it a sah$h narration. Refer to:

، ÐÖÍ\••ƒ\ :‫ اﺑﻦ ﻣﺎﺟﻪ‬ä‫ وﺳ‬.‫ ﺑ„وت‬،•Öƒ\ÐËÓ\ƒ :‫ﻣﺬي‬O‫ اﻟ‬ä‫ ﺳ‬š d‫ﺗﻌﻠﻴﻖ اﻻ‘ﺎ‬
.‫ ﺑ„وت‬، ƒÓÓ\•ÔÔ\ :‫ داؤد‬i‫ أ‬ä‫ وﺳ‬.‫ﺑ„وت‬
However, in his annotations to Sah$h Ibn Khuzaymah, he labels the
same narration as weak. Refer to:

.ô‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ﻴﺢ‬ž‫ﺴ‬Õ‫ ﺑﺎب ﺻﻼة اﻟ‬، ƒ Í\ :‫ﻤﺔ‬h‫ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬

In short, when observing the various chains of this narration, it is not
less than the level of hasan.
Yes, the shortened version of sal t at-tasb$h is more authentic as
regards its chain of transmission.

480
‫‪The difference between the two is that the number of tasb$hs in the‬‬
‫‪shortened version is 30, while it is 300 in the long version – 75 tasb$hs‬‬
‫‪in each rak‛at.‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬
‫ﻋﻦ ا‪ ì‬راﻓﻊ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪B‬ﻠﻌﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ ٔ‬ ‫ٔ ٔ‬
‫اﻻ اﺻﻠ‪ õ‬اﻻ اﺣﺒﻮک اﻻ اﻧﻔﻌ‪ õ‬ﻗﺎل ﺑ‪ Š‬ﻳﺎ رﺳﻮل اﷲ‪ .‬ﻗﺎل‪ :‬ﻳﺎ ﻋﻢ ﺻﻞ ار‪C‬ﻊ ر¿ﻌﺎت ﺗﻘﺮا‬
‫ٔ‬
‫‪ ˜ ñ‬ر¿ﻌﺔ ﺑﻔﺎ‪7‬ﺔ ا‪B‬ﻜﺘﺎب وﺳﻮرة ﻓﺈذا اﻧﻘﻀﺖ اﻟﻘﺮاءة ﻓﻘﻞ اﷲ ا‪ e³‬وا@ﻤﺪ ﷲ وﺳﺒﺤﺎن‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﷲ وﻻ إﻟﮧ إﻻ اﷲ ‪£‬ﺲ ﻋ“ة ‪:‬ﺮة ﻗﺒﻞ ان ﺗﺮ¿ﻊ ﺛﻢ ار¿ﻊ ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﺛﻢ ارﻓﻊ راﺳ‪õ‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﺛﻢ اﺳﺠﺪ ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﺛﻢ ارﻓﻊ راﺳ‪ õ‬ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﺛﻢ اﺳﺠﺪ ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﺛﻢ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ارﻓﻊ راﺳ‪ õ‬ﻓﻘﻠ‪ú‬ﺎ ﻋ“ا ﻗﺒﻞ ان ﺗﻘﻮم ﻓﺬﻟ‪£ õ‬ﺲ وﺳﺒﻌﻮن ‪ ˜ ñ‬ر¿ﻌﺔ و‪J‬ﻰ ﺛﻠﺜﺔ ﻣﺎﺋﺔ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ار‪C‬ﻊ ر¿ﻌﺎت و‪B‬ﻮ [ن ذﻧﻮ‪ õC‬ﻣﺜﻞ ر‪:‬ﻞ ‪È‬ﻟﺞ ﻏﻔﺮﮨﺎ اﷲ ﻟ‪ ...õ‬ﻗﺎل اﺑﻮ ﻋ ‪J à‬ﺬا ﺣﺪﻳﺚ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻏﺮ‪h‬ﺐ ﻣﻦ ﺣﺪﻳﺚ راﻓﻊ‪ ...‬ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ان ام ﺳﻠﻴﻢ ﻏﺪت ‪ š‬ا•‪.‬‬
‫ً‬ ‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎﻟﺖ ﻋﻠﻤ ‪$‬ﻤﺎت اﻗﻮﻟ‪ú‬ﻦ ‪ ñ‬ﺻﻼ‪ F‬ﻓﻘﺎل‪ :‬ﻛ‪ ùe‬اﷲ ﻋ“ا‬
‫ً‬ ‫ً‬
‫وﺳﺒ= اﷲ ﻋ“ا وا&ﺪﻳﮧ ﻋ“ا ﺛﻢ ﺳ‪ Š‬ﻣﺎ ﺷﺌﺖ ﻳﻘﻮل ﻧﻌﻢ ﻧﻌﻢ‪ .‬و‪ Ú‬ا‘ﺎب ﻋﻦ اﺑﻦ ﻋﺒﺎس‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ وﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ر‪ u‬اﷲ ﻋﻨﻪ واﻟﻔﻀﻞ ﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ وا‪ì‬‬
‫ٔ‬ ‫ٔ‬
‫راﻓﻊ ر‪ u‬اﷲ ﻋﻨﻪ‪ .‬ﻗﺎل اﺑﻮ ﻋ ‪ à‬ﺣﺪﻳﺚ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮ‪h‬ﺐ وﻗﺪ‬
‫رو‪ ù‬ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻏ„ ﺣﺪﻳﺚ ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ وﻻ ﻳﺼﺢ ﻣﻨﮧ ﻛﺒ„‬
‫ٔ‬
‫!ء وﻗﺪ رو‪ ù‬اﺑﻦ ا‪g‬ﺒﺎرک وﻏ„ واﺣﺪ ﻣﻦ ا‪J‬ﻞ اﻟﻌﻠﻢ ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ ذﻛﺮوا اﻟﻔﻀﻞ ﻓﻴﮧ‪.‬‬
‫)ﺗﺮﻣﺬ‪h© ù‬ﻒ‪ ۱/۱۰۹ :‬ﺑﺎب ﻣﺎﺟﺎء ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ‪ ،‬ﻓﻴﺼﻞ(‪.‬‬
‫‪Hadrat Sh h S hib rahimahull h writes:‬‬

‫وا@ﺪﻳﺚ ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ ‪4‬ﺘﻠﻒ ﻓﻴﮧ‪ ،‬ﻗﻴﻞ‪ :‬ﺿﻌﻴﻒ‪ ،‬وﻗﻴﻞ‪ :‬إﻧﮧ ﺣﺴﻦ‪ ،‬و‪J‬ﻮ ا‪g‬ﺨﺘﺎر ﻋﻨﺪ‬
‫ٔ‬ ‫ٔ‬
‫‚‪ú‬ﻮر ا‪g‬ﺤﺪﺛ^ وادرﺟﮧ اﺑﻦ ا ﻮز‪ ñ ù‬ﻛﺘﺎب ا‪g‬ﻮﺿﻮ‪È‬ت‪ ،‬وﻗﺎل ا@ﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ‪ ñ‬اﻣﺎ´ﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ š‬ﻛﺘﺎب اﻻذ[ر ‪B‬ﻠﻨﻮو‪ ù‬اﻧﮧ ﻗﺪ اﺷﺎر اﺑﻦ ا ﻮز‪ ù‬ﺣﻴﺚ ادرﺟﮧ ‪ ñ‬ﻛﺘﺎب ا‪g‬ﻮﺿﻮ‪È‬ت و^م‬
‫ٔ‬
‫ا@ﺎﻓﻆ ‪:‬ﻀﻄﺮب ‪ ñ‬ا@‪9‬ﻢ ‪ š‬ﺣﺪﻳﺚ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ ﻓﺈﻧﮧ ﻗﺎل ‪ ñ‬ا•ﻠﺨﻴﺺ إن ˜ اﻻﺳﺎﻧﻴﺪ‬
‫ﺿﻌﻴﻔﺔ‪) .‬اﻟﻌﺮف ا‪B‬ﺸﺬ‪ š ù‬ﺳ‪ ä‬اﻟ‪O‬ﻣﺬ‪ ،۱/۱۹۰ :ù‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ(‪.‬‬

‫‪481‬‬
 ‫واﻧﻈﺮ اﻳﻀﺎ‪ :‬اﺑﻮ ٔ‬
‫داود ©‪h‬ﻒ‪ :‬ص ‪ ،۱۸۳‬ﺑﺎب ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ‪ .‬واﺑﻦ ﻣﺎﺟﮧ ©‪h‬ﻒ‪ :‬ص ‪،۹۹‬‬
‫ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ‪ .‬ﺳ‪ ä‬ﻛ‪B ùe‬ﻠﺒﻴ‪ ،۳/۵۱ :þú‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ‪ë .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪:‬‬
‫‪ ،۲/۲۸۱‬ﺑﺎب ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪The shorter version of sal t at-tasb$h can be observed in the following‬‬
‫‪narrations:‬‬
‫‪Nasa’$ Shar$f:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺟﺎءت ام ﺳﻠﻴﻢ إ‪ U‬ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ً‬ ‫ٔ‬
‫ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ رﺳﻮل اﷲ ﻋﻠﻤ ‪$‬ﻤﺎت ادﻋﻮ ﺑ‪ú‬ﻦ ‪ ñ‬ﺻﻼ‪ F‬ﻗﺎل ﺳﺒ= اﷲ ﻋ“ا وا&ﺪﻳﮧ‬
‫ً‬ ‫ً‬
‫ﻋ“ا و¿‪he‬ﮧ ﻋ“ا ﺛﻢ ﺳﻠﻴﮧ ﺣﺎﺟﺘ‪ õ‬ﻳﻘﻮل‪ :‬ﻧﻌﻢ ﻧﻌﻢ‪å) .‬ﺴﺎ‪h© :‬ﻒ‪ ،۱/۱۹۱ :‬ﺑﺎب ا=ﻛﺮ ﺑﻌﺪ‬
‫اﻟ‪Õ‬ﺸ‪ú‬ﺪ(‪.‬‬
‫‪Anas ibn M lik radiyall hu ‛anhu narrates: Umm Sulaym radiyall hu‬‬
‫‪‛anh came to Ras0lull h sallall hu ‛alayhi wa sallam and said: “O‬‬
‫‪Ras0lull h! Teach me some words with which I could supplicate in my‬‬
‫‪sal h.” He said: “Say sub-h nall h ten times, al-hamdulill h ten times‬‬
‫‪and All hu akbar ten times. Then ask All h ta‛ l for your needs and‬‬
‫”‪He will fulfil them.‬‬
‫‪Al-Alb n$ says with reference to it:‬‬
‫ٔ‬
‫ﺣﺴﻦ اﻻﺳﻨﺎد اﻟ‪O‬ﻣﺬ‪) .ù‬ﺻﺤﻴﺢ و ﺿﻌﻴﻒ ﺳ‪ ä‬اﻟ‪ª‬ﺴﺎ‪7 ،۳/۴۴۳/۱۲۹۹ :‬ﻘﻴﻖ اﻻ‘ﺎ‪.(û‬‬
‫‪Sah$h Ibn Khuzaymah:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺟﺎءت ام ﺳﻠﻴﻢ إ‪ U‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬
‫ﻓﻘﺎﻟﺖ‪ :‬ﻳﺎ رﺳﻮل اﷲ ﻋﻠﻤ ‪$‬ﻤﺎت اﻟﺦ‪ ...‬و‪ š‬ﮨﺎ‪:‬ﺸﮧ ﻗﺎل اﻻﻋﻈ ‪ :‬إﺳﻨﺎدہ ﺣﺴﻦ‪.‬‬
‫)ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ ﻣﻊ ا@ﺎﺷﻴﺔ‪ ،۱/۴۳۰/۸۵۰ :‬ﺑﺎب اﺑﺎﺣﺔ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ وا•ﺤﻤﻴﺪ وا•ﻜﺒ„ ‪ñ‬‬
‫ا‪B‬ﺼﻼة‪ ،‬ا‪g‬ﻜﺘﺐ اﻻﺳﻼ (‪.‬‬
‫‪Sah$h Ibn Hibb n:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺟﺎءت ام ﺳﻠﻴﻢ إ‪ U‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﻓﻘﺎﻟﺖ‪ ...‬اﻟﺦ‪ .‬و‪J š‬ﺎ‪:‬ﺸﮧ‪ :‬ﻗﺎل ﺷﻌﻴﺐ ٔ ٔ‬
‫اﻻرﻧﻮوط‪ :‬إﺳﻨﺎدہ ﺣﺴﻦ‪) .‬ﺻﺤﻴﺢ اﺑﻦ ﺣﺒﺎن‪:‬‬
‫‪.(۴/۲۲۹/۲۰۱۱‬‬
‫‪Al-Mustadrak:‬‬

‫‪482‬‬
 ‫ٔ ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬ان ام ﺳﻠﻴﻢ ﻏﺪت ‪ š‬ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ﻓﻘﺎﻟﺖ‪... :‬اﻟﺦ‪J .‬ﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ ‪© š‬ط ‪:‬ﺴﻠﻢ و‪B‬ﻢ ¬ﺮﺟﺎہ‪) .‬ا‪g‬ﺴﺘﺪرک‪.(۲/۴۴۹/۸۹۳ :‬‬
‫وﻗﺎل ا=‪ ñ .J‬ا•ﻠﺨﻴﺺ‪© š :‬ط ‪:‬ﺴﻠﻢ‪.‬‬
‫ٔ‬
‫ﻟ‪9‬ﻦ ﻗﺎل اﻻ‘ﺎ‪ ñ û‬ﺳﻠﺴﻠﺔ ا‪B‬ﻀﻌﻴﻔﺔ وا‪g‬ﻮﺿﻮﻋﺔ‪ :‬ﺿﻌﻴﻒ‪.‬‬
‫ٔ‬
‫اﺧﺮﺟﮧ اﻟ‪ª‬ﺴﺎ‪ .۱/۱۹۱ ::‬واﻟ‪O‬ﻣﺬ‪ .۱/۱۰۹ :ù‬واﺑﻦ ﺧﺰ‪h‬ﻤﺔ‪ ...‬وﻗﺎل اﻟ‪O‬ﻣﺬ‪ :ù‬ﺣﺪﻳﺚ ﺣﺴﻦ‬
‫ﻏﺮ‪h‬ﺐ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل ا@ﺎ>ﻢ ﺻﺤﻴﺢ ‪© š‬ط ‪:‬ﺴﻠﻢ‪ ،‬وواﻓﻘﮧ ا=‪ .J‬اﻗﻮل ‪J‬ﻮ ﻛﻤﺎ ﻗﺎﻻ‪B ،‬ﻮ ﻻ ان ﻋﻜﺮﻣﺔ‬
‫ٔ‬
‫ﺑﻦ ﻋﻤﺎر ﻓﻴﮧ ﺿﻌﻒ ﻣﻦ ﻗﺒﻞ ﺣﻔﻆ ﻛﻤﺎ اﺷﺎر إ´ﮧ ا@ﺎﻓﻆ ﺑﻘﻮﻟﮧ‪ :‬ﺻﺪوق ¬ﻄﻰء‪ ،‬و‪ Ú‬رواﻳﺘﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ‪ 6ò‬ﺑﻦ ا‪ ì‬ﻛﺜ„ اﺿﻄﺮاب‪ ،‬و‪B‬ﻢ ﻳ‪9‬ﻦ ﻟﮧ ﻛﺘﺎب‪ ،‬ﻗﻠﺖ‪ :‬ﻓﺒﺤﺴﺐ ﻣﺜﻠﮧ ان ﻳ‪9‬ﻮن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺴﻦ ا@ﺪﻳﺚ‪ ،‬واﻣﺎ ا‪B‬ﺼﺤﺔ ﻓﻼ‪ ،‬و‪J‬ﺬا إذا ‪B‬ﻢ ¬ﺎﻟﻒ ﻣﻦ ‪J‬ﻮ اوﺛﻖ ﻣﻦ اﺣﻔﻆ‪ ،‬وﻟ ﺲ اﻻ‪:‬ﺮ‬
‫ﻛﺬﻟ‪J õ‬ﻨﺎ‪) .‬ا‪B‬ﺴﻠﺴﻠﺔ ا‪B‬ﻀﻌﻴﻔﺔ وا‪g‬ﻮﺿﻮﻋﺔ‪.(۸/۱۶۵ :‬‬
‫ٔ‬
‫ﻗﻠﺖ ﻻ ﻳﺼﺢ ﻣﺎ ﻗﺎﻟﮧ ا‪B‬ﺸﻴﺦ اﻻ‘ﺎ‪ û‬ﻓﺈن ﻋﻜﺮﻣﺔ ﺑﻦ ﻋﻤﺎر ﺛﻘﺔ إﻻ ‪ ñ‬رواﻳﺘﮧ ﻋﻦ ‪ 6ò‬ﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ ì‬ﻛﺜ„ ﻓ‪ú‬ﻰ ﺿﻌﻴﻔﺔ ﻻﺿﻄﺮاﺑﮧ ﻓﻴ‪ú‬ﺎ ﻓﻘﺪ اﻃﻠﻖ ﺗﻮﺛﻴﻘﮧ اﻳﻮب ا‪B‬ﺴﺨﺘﻴﺎ‪ û‬واﻟﻌﺠ‪ Š‬واﺑﻦ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫داود واﺑﻮ زرﻋﺔ ا‪:Q‬ﺸ‪þ‬‬ ‫ا‪g‬ﺪﻳ وا&ﺪ ﺑﻦ ﺣﻨﺒﻞ واﺑﻦ ﻣﻌ^ وا&ﺪ ﺑﻦ ﺻﺎﻟﺢ ا‪ ù~g‬واﺑﻮ‬
‫ٔ‬
‫واﺑﻦ ﻋﻤﺎر و‪ š‬ﺑﻦ ‪Ÿ‬ﻤﺪ اﻟﻄﻨﺎﻓ‪ à‬و½ﺳﺤﺎق ﺑﻦ ا&ﺪ ﺑﻦ ﺧﻠﻒ ا‘‪ð‬ر‪ ù‬ا@ﺎﻓﻆ‬
‫ٔ‬
‫وا‪Q‬ارﻗﻄ وﻏ„‪J‬ﻢ وا‚ﻌﻮا ‪ š‬اﺿﻄﺮاب رواﻳﺘﮧ ﻋﻦ ‪ 6ò‬ﺑﻦ ا‪ ì‬ﻛﺜ„ و½ﻧﻤﺎ ﺗ‪9‬ﻠﻢ ﻣﻨﮧ‬
‫ٔ‬
‫‪ 6ò‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن ﻻﺟﻞ ذﻟ‪7) .õ‬ﺮ‪h‬ﺮ ا•ﻘﺮ‪h‬ﺐ‪.(۳/۳۲ :‬‬
‫ٔ‬
‫و‪J‬ﺬا ا@ﺪﻳﺚ ﻟ ﺲ ﻣﻦ رواﻳﺔ ﻋﻜﺮﻣﺔ ﻋﻦ ‪ 6ò‬ﺑﻦ ا‪ ì‬ﻛﺜ„ ﻓﺎ‪B‬ﺮواﻳﺔ ﺻﺤﻴﺤﺔ و¿ﻮن‬
‫ٔ‬ ‫ٓ‬ ‫ً‬
‫ا@ﺪﻳﺚ ‪:‬ﺮﺳﻼ ‪ê‬ﺴﻨﺪ اﺧﺮ ﻻ ﻳﻨﺎ‪ ñ‬ﺻﺤﺔ ا‪B‬ﺮواﻳﺔ ا‪g‬ﺮﻓﻮﻋﺔ‪ .‬واﷲ اﻋﻠﻢ‪.‬‬
‫‪Furthermore, according to the Muhaddith0n, when a Had$th is‬‬
‫‪received with acceptance and people begin to practise on it, it‬‬
‫‪becomes eligible to be furnished as a proof, and the Had$th is classified‬‬
‫‪authentic.‬‬
‫‪Observe the following in Qaw ’id F$ ‛Ul0m al-Had$th:‬‬

‫ﻗﺪ ‪9ò‬ﻢ ‪B‬ﻠﺤﺪﻳﺚ ﺑﺎ‪B‬ﺼﺤﺔ إذا ﺗﻠﻘﺎہ ﺑﺎﻟﻘﺒﻮل و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ﻟﮧ إﺳﻨﺎد ﺻﺤﻴﺢ‪ ،‬ﻗﺎل اﺑﻦ ﻋﺒﺪ‬
‫ٔ‬
‫اﻟ‪ ñ e‬اﻻﺳﺘﺬ[ر ‪g‬ﺎ ﺣ& ﻋﻦ اﻟ‪O‬ﻣﺬ‪ ù‬ان ا‘ﺨﺎر‪ ù‬ﺻﺤﺢ ﺣﺪﻳﺚ ا‘ﺤﺮ‪J :‬ﻮ اﻟﻄ‪ú‬ﻮر ﻣﺎءہ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وا‪J‬ﻞ ا@ﺪﻳﺚ ﻻ ﻳﺼﺤﺤﻮن ﻣﺜﻞ إﺳﻨﺎدہ ﻟ‪9‬ﻦ ا@ﺪﻳﺚ ﺻﺤﻴﺢ ﻻن اﻟﻌﻠﻤﺎء ﺗﻠﻘﻮہ ﺑﺎﻟﻘﺒﻮل‪.‬‬
‫‪483‬‬
‫ﻗﻠﺖ‪ :‬واﻟﻘﺒﻮل ﻳ‪9‬ﻮن ﺗﺎرة ﺑﺎﻟﻘﻮل وﺗﺎرة ﺑﺎﻟﻌﻤﻞ ﻋﻠﻴﮧ و=ا ﻗﺎل ا‪g‬ﺤﻘﻖ ‪ ñ‬اﻟﻔﺘﺢ و ﻗﻮل‬
‫ٔ‬ ‫ٔ‬
‫اﻟ‪O‬ﻣﺬ‪ ù‬اﻟﻌﻤﻞ ﻋﻠﻴﮧ ﻋﻨﺪ ا‪J‬ﻞ اﻟﻌﻠﻢ ﻳﻘﺘ‪ E‬ﻗﻮة اﺻﻠﮧ و½ن ﺿﻌﻒ ﺧﺼﻮص ‪J‬ﺬا اﻟﻄﺮ‪h‬ﻖ‪.‬‬
‫)ﻗﻮاﻋﺪ ‪ ñ‬ﻋﻠﻮم ا@ﺪﻳﺚ‪ :‬ص ‪.(۶۰‬‬

‫وﻗﺎل ا‘ﻴ‪[ þú‬ن ﻋﺒﺪ اﷲ ﺑﻦ ا‪g‬ﺒﺎرک ﻳﺼﻠﻴ‪ú‬ﺎ وﺗﺪاوﻟﮧ ا‪B‬ﺼﺎ@ﻮن ﺑﻌﻀ‪ú‬ﻢ ﻋﻦ ﺑﻌﺾ و‪Ú‬‬
‫ذﻟ‪ õ‬ﺗﻘﻮ‪h‬ﺔ ‪B‬ﻠﺤﺪﻳﺚ ا‪g‬ﺮﻓﻮع‪) .‬ﻗﻮاﻋﺪ ‪ ñ‬ﻋﻠﻮم ا@ﺪﻳﺚ‪ :‬ص ‪ ،۶۲‬دار ا‪B‬ﺴﻼم(‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻞ ا@ﺪﻳﺚ إذا ﺗﻠﻘﺘﮧ اﻻﻣﺔ ﺑﺎﻟﻘﺒﻮل ﻓ‪ú‬ﻮ ﻋﻨﺪﻧﺎ ‪ ñ‬ﻣﻌ ا‪g‬ﺘﻮاﺗﺮ‪ .‬واﷲ اﻋﻠﻢ‪.‬‬
‫‪Ma‛ rif as-Sunan:‬‬
‫ٔ‬
‫واﻻﺣﺎدﻳﺚ ا‪g‬ﺮو‪h‬ﺔ ﻓﻴ‪ú‬ﺎ ‪z‬ﺎوز اﻟﻌ“ة‪ :‬ﻣﻦ رواﻳﺔ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ واﻟﻔﻀﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻴ‪ú‬ﻤﺎ اﻟﻌﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ وا‪ ì‬راﻓﻊ ر‪ u‬اﷲ ﻋﻨﻪ وا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫ٔ‬
‫واﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ و‪ š‬ﺑﻦ ا‪ ì‬ﻃﺎﻟﺐ ر‪ u‬اﷲ ﻋﻨﻪ واﺧﻴﮧ ﺟﻌﻔﺮ ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻨﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﺒﺪ اﷲ ﺑﻦ ﺟﻌﻔﺮ ر‪ u‬اﷲ ﻋﻨﻪ وام ﺳﻠﻤﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ واﻻﻧﺼﺎر‪ ...ù‬ﻏ„ ‪:‬ﺴ ‪...‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫وﻗﻴﻞ‪J :‬ﻮ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ‪ ،‬وﻗﻴﻞ اﻧﮧ اﺑﻮ ﻛ‪ž‬ﺸﺔ اﻻﻧﻤﺎر‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ‪،‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫‪z‬ﺪ‪J‬ﺎ ‪°:‬ودة ‪ ñ‬ا‪B‬ﻼ‪ U‬ا‪g‬ﺼﻨﻮﻋﺔ‪ ،‬واﻣﺜﻞ ‪J‬ﺬہ اﻻﺣﺎدﻳﺚ واﺷ‪ú‬ﺮ‪J‬ﺎ واﺻﺤ‪ú‬ﺎ إﺳﻨﺎدا ﺣﺪﻳﺚ‬
‫اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ و‪:‬ﻮ‪ î‬ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﻓﻴﮧ وﺛﻘﻪ ﺑﻦ ﻣﻌ^ واﻟ‪ª‬ﺴﺎ‪ :‬واﺑﻦ ﺣﺒﺎن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺧﺮج ا‘ﺨﺎر‪ ù‬ﻣﻦ ﻃﺮ‪h‬ﻘﮧ ‪ ñ‬اﻟﻘﺮاءة‪ ،‬واﺧﺮج ﻟﮧ ‪ ñ‬اﻻدب‪ .‬وﺣﺪﻳﺚ ا‪ ì‬راﻓﻊ ر‪ u‬اﷲ‬
‫ﻋﻨﻪ ﻓﻴﮧ ‪:‬ﻮ‪ î‬ﺑﻦ ﻋﺒﻴﺪة ا‪B‬ﺮ‪C‬ﺬ‪ ù‬ﺿﻌﻔﻮہ‪ ،‬وﻟ‪9‬ﻦ اﺑﻦ ﺣﺒﺎن ذﻛﺮہ ‪ ñ‬ا‪œ‬ﻘﺎت‪ ،‬وﻗﺎل اﺑﻦ‬
‫ً‬ ‫ٔ‬
‫ﺳﻌﺪ‪ :‬ﺛﻘﺔ وﻟ ﺲ ‪Î‬ﺠﺔ‪ ،‬وﻋ‪ à‬ان ﻳﺼﻠﺢ ﻣﺜﻠﮧ ﺷﺎ‪J‬ﺪا @ﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫واﻗﻮل‪ :‬وﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻨﺪ ٔا‪ٔ ì‬‬‫ٔ‬
‫داود ﻟﮧ ﻃﺮق‪ ،‬واﺣﺴﻨ‪ú‬ﺎ ﻃﺮ‪h‬ﻖ‬
‫ٔ‬ ‫ً‬ ‫ٔا‪ٔ ì‬‬
‫داود‪ ،‬وﻗﺪ ﺣﺴﻨ‪ú‬ﺎ ا‪g‬ﻨﺬر‪ ù‬ﻓﻴﻜ ﺷﺎ‪J‬ﺪا @ﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ ،‬ﻋﻼ اﻧﮧ ﻗﺪ‬
‫ٔ ٔ‬ ‫ٔ‬
‫داود اﻳﻀﺎ‪ ،‬وواﻓﻘﮧ ا=‪ ñ .J‬ﺗﻠﺨﻴﺼﮧ‪ .‬ﻗﺎل‪J :‬ﺬا إﺳﻨﺎد‬ ‫ﺻﺤﺤﮧ ا@ﺎ>ﻢ ﻣﻦ ﻏ„ ﻃﺮ‪h‬ﻖ ا‪ì‬‬
‫ٔ‬ ‫ٔ‬
‫ﺻﺤﻴﺢ ﻻ ﻏﺒﺎر ﻋﻠﻴﮧ‪ .‬وﺣﺪﻳﺚ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ا=‪ ù‬رواہ اﻟ‪O‬ﻣﺬ‪ ñ ù‬ا‘ﺎب اﻟﻈﺎ‪J‬ﺮ اﻧﮧ‬
‫ﻻ ﻋﻼﻗﺔ ﻟﮧ ﺑﺼﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ ﻛﻤﺎ ﻳ‪ª‬ﺒﮧ ﻋﻠﻴﮧ اﻟﻌﺮا واﺑﻦ ﺣﺠﺮ وﻏ„‪J‬ﻤﺎ‪ ،‬وا‘ﻘﻴﺔ ﻻ ‪á‬ﻠﻮ‬
‫ٓ‬ ‫ٔ‬
‫ﻋﻦ ﺿﻌﻴﻒ وﺳﺎﻗﻂ‪ ،‬ور‪C‬ﻤﺎ اﻓﺎد ﻗﻮة اﺟﺘﻤﺎﻋ‪ú‬ﺎ و½ن [ن اﺣﺎد‪J‬ﺎ ﺿﻌﻴﻔﺔ‪ ،‬وﺻﺤﺔ ﺣﺪﻳﺚ اﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ وﺣﺪہ ﻳ‪9‬ﺎد ﻳ‪9‬ﻮن ﻛﻔﻴﻼ ‪B‬ﺼﺤﺔ ا‘ﻘﻴﺔ واﷲ اﻋﻠﻢ‪ .‬وﻻ ﺷ‪ õ‬ان‬
‫ٔ‬ ‫ٔ ً‬
‫ا‪h“B‬ﻌﺔ اﻟﻐﺮاء ﻋﻴﻨﺖ اﻧﻮا‪ È‬ﻣﻦ ا‪B‬ﺼﻼة‪ ،‬و‪ L‬ﻧﻮع ﻟ ﺲ ﻟﮧ اﺻﻞ ‪ ñ‬ا‪h“B‬ﻌﺔ ﺑﺪﻋﺔ‪ ،‬وﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫اﺣﺪﺛ‪ú‬ﺎ ﻣﻦ ﻏ„ اﺻﻞ ﺛﺎﺑﺖ اﺑﺘﺪع‪ .‬وا@ﺪﻳﺚ ‪ ñ‬ﺻﻼة اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ ﻗﺪ اﺧﺘﻠﻔﻮا ﻓﻴﮧ‪ .‬ا‪y‬ﻼف‬

‫‪484‬‬
 ٔ
:‫ﺴﺔ‬£ U‫ ﻏ„ہ ﺗﺒﻠﻎ إ‬Ú‫ واﻻﻗﻮال ﻓﻴﮧ و‬،„‫ اﷲ ﻋﻨﻪ ﻻ ﻏ‬u‫ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‬ñ ‫™‘ﮧ‬
...‫ﺼﺤﺔ وا@ﺴﻦ‬B‫ا‬
ٔ ٓ ٔ ٔ ٔ
‫ﺮ‬9‫ واﺑﻮ ﺑ‬ù‫ﺮ اﻻﺟﺮ‬9‫ﻤﺔ واﺑﻦ ﻣﻨﺪة واﺑﻮ ﺑ‬h‫ﻦ واﺑﻦ ﺧﺰ‬9‫ﺴ‬B‫ ﺑﻦ ا‬š ‫ اﺧﺘﺎرہ اﺑﻮ‬:‫ﻓﺎﻻول‬
ٔ ٔ ٔ ٔ ٔ
‫ﻄﻴﺐ واﺑﻮ‬y‫ﺮ ا‬9‫ﺴﻨﺪ اﻟﻔﺮدوس واﺑﻮ ﺑ‬: ‫ﻳﻠ ﺻﺎﺣﺐ‬Q‫ﺪﻳ وا‬g‫ ا‬î‫ﻮ‬: ‫داود واﺑﻮ‬ ì‫ﺑﻦ ا‬
ٔ ٔ ٔ
‫ﺮﺣﻴﻢ‬B‫ﻤﺪ ﻋﺒﺪ ا‬Ÿ ‫ واﺑﻮ ا@ﺴﻦ ﺑﻦ اﻟﻔﻀﻞ واﺑﻮ‬،‫ﺴﺎب‬å‫ ﺻﺎﺣﺐ ﻛﺘﺎب اﻻ‬û‫ﺴﻤﻌﺎ‬B‫ﺳﻌﺪ ا‬
ٔ
:‫ﻳﻦ اﻟﻌﻼ‬Q‫ﻳﻦ ا‘ﻠﻘﻴ وﺻﻼح ا‬Q‫اج ا‬Æ‫ و‬î‫ﻘﺪ‬g‫ واﺑﻮ ا@ﺴﻦ ا‬ù‫ﻨﺬر‬g‫ ﺷﻴﺦ ا‬ù~g‫ا‬
.‫ﺎﺑﺬة اﻟﻔﻦ‬ú‫ﻢ ﻣﻦ ﺣﻔﺎظ ا@ﺪﻳﺚ وﺟ‬úK‫ و‬،2¿‫ﺰر‬B‫ﺷﻴﺦ ا@ﺎﻓﻆ اﺑﻦ ﺣﺠﺮ ا‘ﺪر ا‬

‫ﺼﻼح‬B‫ واﺑﻦ ا‬ù‫ﻨﺬر‬g‫ﺴﻠﻢ ﺑﻦ ا@ﺠﺎج وا‬:‫ و‬ù‫ﺪﻳ ﺷﻴﺦ ا‘ﺨﺎر‬g‫ﺐ إ´ﮧ اﺑﻦ ا‬J‫ ذ‬:û‫ﺎ‬œ‫وا‬
ٔ ٔ ٔ ٔ
Ú‫ اﻻذ[ر و‬U‫ اﻣﺎ‬ñ ‫ﺴﺒ& واﺑﻦ ﺣﺠﺮ‬B‫ ا‬þ•‫ اﻻذ[ر وا‬Ú‫ﺬﻳﺐ اﻻﺳﻤﺎء و‬ú‫ ﺗ‬ñ ù‫وا•ﻮو‬
ٔ ‫ﻘﺪﻣﺔ‬g‫ﻧﻮب ا‬rB ‫ﻔﺮة‬9g‫ﺼﺎل ا‬y‫ا‬
‫ ﺻﻼة‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۴/۲۸۴ :ä‫ﺴ‬B‫ )ﻣﻌﺎرف ا‬.‫ﻮﺧﺮة‬g‫ا‬
.( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،‫ﻴﺢ‬ž‫ﺴ‬Õ‫اﻟ‬
There are more than ten Ah d$th which make mention of sal t at-
tasb$h. They are narrated by the following Sah bah:
1. ‛Abdull h ibn ‛Abb s radiyall hu ‛anhu.
2. Fadl ibn ‛Abb s radiyall hu ‛anhu.
3. ‛Abb s radiyall hu ‛anhu.
4. Ab0 R fi‛ radiyall hu ‛anhu.
5. Anas radiyall hu ‛anhu.
6. Ibn ‛Umar radiyall hu ‛anhu.
7. ‛Al$ radiyall hu ‛anhu.
8. Ja‛far radiyall hu ‛anhu.
9. ‛Ubaydull h ibn Ja‛far radiyall hu ‛anhu.
10. An Ans r$ Sah b$ regarding whose name there are differences
of opinion.
From the above, the most famous, the most authentic as regards its
sanad, and the most reliable is the Had$th of Hadrat Ibn ‛Abb s
radiyall hu ‛anhu. Some of the other Ah d$th have been classified as
weak or fabricated by a few Muhaddith0n, however, the most senior
and erudite Had$th experts of the past have classified the Had$th on
sal t at-tasb$h as either sah$h or at least hasan. None of them said that

485
it is maud0‛ (fabricated). The following Muhaddith0n classify it as
sah$h:
1. Ab0 ‛Al$ ibn Sakan rahimahull h.
2. Ibn Khuzaymah rahimahull h.
3. H kim rahimahull h.
4. Ibn Mandah rahimahull h.
5. Ab0 Bakr al-Ājur$ rahimahull h.
6. Ab0 Bakr ibn Ab$ D w0d rahimahull h.
7. Ab0 M0s al-Mad$n$ rahimahull h.
8. Daylam$ rahimahull h.
9. Khat$b rahimahull h.
10. Sam‛ n$ rahimahull h.
11. Abul Hasan al-Misr$ rahimahull h.
12. Abul Hasan al-Maqdis$ rahimahull h.
13. Balq$n$ rahimahull h.
14. ‛Al ’$ rahimahull h.
15. Zarkash$ rahimahull h.
16. Alb n$ rahimahull h.
The following Had$th experts classify it as hasan:
1. Ibn al-Mad$n$ rahimahull h who is a teacher of Im m Bukh r$
and Im m Muslim.
2. Mundhir$ rahimahull h.
3. Ibn as-Sal h rahimahull h.
4. Nawaw$ rahimahull h.
5. Subk$ rahimahull h.
6. Ibn Hajar rahimahull h.
All these personalities are im ms and experts in the field of Had$th,
and are accepted and acknowledged as leaders in the science of
Had$th. Thus, to classify this Had$th as weak or fabricated in
opposition to what these scholars said cannot be considered at all.
Shaykh Alb n$ also considers it to be sah$h.
All h ta‛ l knows best.
486
Performing awwābīn after maghrib salāh
Question
What is the ruling with regard to performing six rak‛ats of aww b$n
after the maghrib sal h? Is this sal h established from the Ah d$th?
What is the verdict of the Im ms in this regard? Nowadays we find
Arab scholars criticising the practice of performing aww b$n?
Answer
Referring to six rak‛ats after the maghrib sal h as the aww b$n sal h
has been reported from the scholars of the past. The aww b$n sal h is
established from Ah d$th. Although they may be weak, when viewed
collectively, they are no less than the level of hasan. Practising on a
weak Had$th in virtues is an accepted principle. Affirmation with
respect to the aww b$n sal h is also found with the jurists.
Tirmidh$ Shar$f:
ٔ
‫ﻐﺮب‬g‫ ﺑﻌﺪ ا‬Š‫ ﻣﻦ ﺻ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﻋﻦ ا‬
ٔ
:à ‫ ﻗﺎل اﺑﻮ ﻋ‬.‫ ﻋ“ة ﺳﻨﺔ‬Áª‫ﺴﻮء ﻋﺪﻟﻦ ﻟﮧ ﺑﻌﺒﺎدة ﺛ‬ê ‫ﻦ‬ú‫ﻢ ﻳﺘ·ﻢ ﻓﻴﻤﺎ ﺑ ﻨ‬B ‫ﺳﺖ ر¿ﻌﺎت‬
‫ ﺑﻌﺪ‬Š‫ ﻣﻦ ﺻ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ ﻋﻦ ا‬u‫ﺸﺔ ر‬æÈ ‫ ﻋﻦ‬ù‫وﻗﺪ رو‬
ٔ ٔ ً
‫ اﷲ‬u‫ﺮة ر‬h‫ ﮨﺮ‬i‫ ﺣﺪﻳﺚ ا‬:à ٰ ‫ ﻗﺎل اﺑﻮ ﻋ‬.‫ ا ﻦ‬ñ ‫ﻦ ر¿ﻌﺔ ﺑ اﷲ ﻟﮧ ﺑ ﺘﺎ‬h“‫ﻐﺮب ﻋ‬g‫ا‬
ٔ
:‫ ﻗﺎل‬،‫ ﺧﺜﻌﻢ‬i‫ﺪ ﺑﻦ ا@ﺒﺎب ﻋﻦ ﻋﻤﺮ ﺑﻦ ا‬h‫ﺐ ﻻ ﻧﻌﺮﻓﮧ إﻻ ﻣﻦ ﺣﺪﻳﺚ ز‬h‫ﻋﻨﻪ ﺣﺪﻳﺚ ﻏﺮ‬
ٔ
‫ ﺧﺜﻌﻢ ﻣﻨﻜﺮ ا@ﺪﻳﺚ وﺿﻌﻔﮧ‬i‫ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬:‫ﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ﻳﻘﻮل‬Ÿ ‫وﺳﻤﻌﺖ‬
ً
.‫ﺟﺪا‬

‫ و¿ﺬا رواہ‬.‫ﻐﺮب‬g‫ ﻓﻀﻞ ا•ﻄﻮع ﺳﺖ ر¿ﻌﺎت ﺑﻌﺪ ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۹۸ :‫ﻒ‬h© ù‫)ﺗﺮﻣﺬ‬
:„‫ﻜﺒ‬B‫ ا‬ñ û‫ا‬e‫ و¿ﺬا رواہ اﻟﻄ‬.‫ﻐﺮب‬g‫ﺮ¿ﻌﺎت ﺑﻌﺪ ا‬B‫ﺴﺖ ا‬B‫ ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۸۱ :‫اﺑﻦ ﻣﺎﺟﺔ‬
ٔ ٔ ٔ
ì‫ ﺑﻦ ا‬6ò ‫ﺬا ا@ﺪﻳﺚ ﻋﻦ‬J ‫ﻢ ﻳﺮو‬B :‫ ﻣﻦ اﺳﻤﮧ ا&ﺪ وﻗﺎل‬،۲/۳۳۰/۸۳۱ :‫ واﻻوﺳﻂ‬.۱۹/۱۳۹
‫ ﺑﺎب‬،۱/۵۸۸/۱۱۹۵ :‫ﻤﺔ‬h‫ و¿ﺬا رواہ اﺑﻦ ﺧﺰ‬.‫ﺪ ﺑﻦ ا@ﺒﺎب‬h‫ﻛﺜ„ اﻻ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﷲ ﺗﻔﺮد ﺑﮧ ز‬
ٔ
‫ و¿ﺬا‬.‫ إﺳﻨﺎدہ ﺿﻌﻴﻒ‬:‫ وﻗﺎل اﻻﻋﻈﻰ‬. ‫ﻜﺘﺐ اﻻﺳﻼ‬g‫ ا‬،‫ﻐﺮب واﻟﻌﺸﺎء‬g‫ﻓﻀﻞ ا•ﻄﻮع ﺑ^ ا‬
ٔ
،۱/۴۰۴ :‫ﻴﺐ‬JO‫ﻏﻴﺐ واﻟ‬O‫ اﻟ‬ñ ù‫ﻨﺬر‬g‫ و¿ﺬا رواہ ا‬.۱۲/۲۷۵/۵۸۸۷ :‫ﺴﻨﺪہ‬: ñ Š‫رواہ اﺑﻮ ﻳﻌ‬
.(‫ﻐﺮب واﻟﻌﺸﺎء‬g‫ﺼﻼة ﺑ^ ا‬B‫ ا‬ñ ‫ﻏﻴﺐ‬O‫اﻟ‬
Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: Whoever performs six rak‛ats after the maghrib

487
‫‪sal h without speaking any evil between them would earn the reward‬‬
‫…‪of 12 year’s worship‬‬
‫‪Hadrat Maul n Sh h Kashm$r$ S hib rahimahull h states:‬‬
‫ٔ‬
‫‪J‬ﺬہ ا‪B‬ﺼﻼة ﺑﺼﻼة اﻻواﺑ^ ‪ ñ‬ﻋﺮف ا•ﺎس و‪B‬ﻢ ﻳﺼﺢ ﻓﻴ‪ú‬ﺎ ﺣﺪﻳﺚ وﺣﺪﻳﺚ ا‘ﺎب‬ ‫ﻓﺴ‬
‫ٔ‬ ‫ً‬
‫اﻳﻀﺎ ﺿﻌﻴﻒ واﻟﻌﻤﻞ ﺑﮧ ﻣﻊ ﺿﻌﻔﮧ‪) .‬اﻟﻌﺮف ا‪B‬ﺸﺬ‪ š ù‬ﺳ‪ ä‬اﻟ‪O‬ﻣﺬ‪ ،۱/۱۰۱ :ù‬ﻓﻴﺼﻞ(‪.‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫ﻗﻠﺖ‪ :‬إﺧﺮاج اﺑﻦ ﺧﺰ‪h‬ﻤﺔ ﻟﮧ ‪ ñ‬ﺻﺤﻴﺤﮧ ﻳﺪل ‪ٔ š‬اﻧﮧ ﺛﻘﮧ ﻋﻨﺪہ ٔ‬
‫و‪h‬ﻮ‪h‬ﺪہ ﻣﺎ ﻗﺎل ‪ ñ‬ﺗ‪ú‬ﺬﻳﺐ‬
‫ٔ‬ ‫ٔ‬
‫ا•‪ú‬ﺬﻳﺐ )‪ (۵/۲۹۱‬واﻣﺎ ﻋﺒﺪ اﷲ )‪J‬ﻮ اﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺛﺎﺑﺖ ﺑﻦ ا‪B‬ﺼﺎﻣﺖ( ﻓﻠﻢ ار ﻓﻴﮧ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﺟﺮﺣﺎ وﻻ ﺗﻌﺪﻳﻼ‪ ،‬ﻟ‪9‬ﻦ إﺧﺮاج اﺑﻦ ﺧﺰ‪h‬ﻤﺔ ﻟﮧ ‪ ñ‬ﺻﺤﻴﺤﮧ ﻳﺪل ‪ š‬اﻧﮧ ﻋﻨﺪہ ﺛﻘﺔ‪ ،‬وﺟﻌﻞ‬
‫ً‬
‫اﻟﻌﻼﻣﺔ ا@ﺎﻓﻆ ا‪B‬ﺴﻴﻮ‪ ˜ f‬ﻣﺎ ‪ ñ‬ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ ﺻﺤﻴﺤﺎ ﻛﻤﺎ ‪ ñ‬ﻛ‪ ó‬اﻟﻌﻤﺎل )‪(۱/۳‬‬
‫ٔ ً‬ ‫ً‬
‫ﻓﻌ‪J Š‬ﺬا ﻳ‪9‬ﻮن ا@ﺪﻳﺚ ﺻﺤﻴﺤﺎ و‪J‬ﻮ ﻣﻘﺘ‪: E‬ﻮﺿﻮع ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ اﻳﻀﺎ و½ن [ن‬
‫ً‬
‫ﻋﻨﺪ ا‘ﺨﺎر‪ ù‬واﻟ‪O‬ﻣﺬ‪ ù‬ﺿﻌﻴﻔﺎ‪ ،‬ﻓﺈن اﻻﺧﺘﻼف ﻏ„ ‪ :‬ﻓﺎﻓ‪ú‬ﻢ‪) .‬اﻋﻼء ا‪B‬ﺴ‪،۷/۱۹ :ä‬‬
‫ٓ‬
‫ﺑﺎب ا•ﻮاﻓﻞ وا‪B‬ﺴ‪ ،ä‬ادارة اﻟﻘﺮان(‪.‬‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ٔ‬
‫وﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻋﻤﺎر ﺑﻦ ﻳﺎ‪ Æ‬ﻗﺎل‪ :‬راﻳﺖ ﻋﻤﺎر ﺑﻦ ﻳﺎ‪ Æ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻳﺼ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب‬
‫ٔ‬
‫ﺳﺖ ر¿ﻌﺎت وﻗﺎل‪ :‬راﻳﺖ ﺣﺒ ‪ .‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب ﺳﺖ‬
‫ر¿ﻌﺎت وﻗﺎل‪ :‬ﻣﻦ ﺻ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب ﺳﺖ ر¿ﻌﺎت ﻏﻔﺮت ﻟﮧ ذﻧﻮ‪C‬ﮧ و½ن [ﻧﺖ ﻣﺜﻞ ز‪C‬ﺪ ا‘ﺤﺮ‪.‬‬
‫ٔ‬
‫رواہ اﻟﻄ‪e‬ا‪ ñ û‬ا‪œ‬ﻼﺛﺔ وﻗﺎل‪ :‬ﺗﻔﺮد ﺑﮧ ﺻﺎﻟﺢ ﺑﻦ ﻗﻄﻦ ا‘ﺨﺎر‪ ù‬ﻗﻠﺖ‪:‬و‪B‬ﻢ اﺟﺪ ﻣﻦ ﺗﺮ‚ﮧ‪.‬‬
‫)‪ë‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۲/۲۳۰ :‬ﺑﺎب ا‪B‬ﺼﻼة ﻗﺒﻞ ا‪g‬ﻐﺮب و‪C‬ﻌﺪ‪J‬ﺎ(‪.‬‬
‫‪Muhammad ibn ‛Amm r ibn Y sir relates: I saw my father, ‛Amm r ibn‬‬
‫‪Y sir radiyall hu ‛anhu, performing six rak‛ats after the maghrib‬‬
‫‪sal h. He said to me: I saw my beloved Ras0lull h sallall hu ‛alayhi wa‬‬
‫‪sallam performing six rak‛ats after the maghrib sal h, and he said: The‬‬
‫‪one who performs six rak‛ats after maghrib shall have his sins forgiven‬‬
‫‪even if they are equal to the foam of the ocean.‬‬
‫‪Tabar n$:‬‬
‫ﺣﺪﺛﻨﺎ ‪Ÿ‬ﻤﺪ ﺑﻦ ‪ 6ò‬ﻗﺎل ﺣﺪﺛﻨﺎ ﺻﺎﻟﺢ ﺑﻦ ﻗﻄﻦ ا‘ﺨﺎر‪ ù‬ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ﻋﺜﻤﺎن ﺑﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻤﺎر ﺑﻦ ﻳﺎ‪ Æ‬ﻗﺎل‪ :‬ﺣﺪﺛ ا‪ ì‬ﻋﻦ ﺟﺪ‪ ù‬ﻗﺎل راﻳﺖ ﻋﻤﺎر ﺑﻦ ﻳﺎ‪ Æ‬ر‪ u‬اﷲ ﻋﻨﻪ ﺻ‪ Š‬ﺑﻌﺪ‬

‫‪488‬‬
‫ا‪g‬ﻐﺮب ﺳﺖ ر¿ﻌﺎت‪ ...‬اﻟﺦ‪ .‬ﻻ ﻳﺮو‪J ù‬ﺬا ا@ﺪﻳﺚ ﻋﻦ ﻋﻤﺎر ر‪ u‬اﷲ ﻋﻨﻪ إﻻ ﺑ‪ú‬ﺬا اﻹﺳﻨﺎد‬
‫ٔ‬
‫ﺗﻔﺮد ﺑﮧ ﺻﺎﻟﺢ ﺑﻦ ﻗﻄﻦ‪) .‬رواہ اﻟﻄ‪e‬ا‪ ñ û‬اﻻوﺳﻂ‪: ،۸/۱۲۰/۷۲۴۱ :‬ﻜﺘﺒﺔ ا‪g‬ﻌﺎرف ر‪h‬ﺎض(‪.‬‬
‫‪Lis n al-M$z n:‬‬
‫ٔ‬
‫ﻟﮧ ﺣﺪﻳﺚ ‪ ñ‬ﺻﻼة ﻋﻤﺎر ر‪ u‬اﷲ ﻋﻨﻪ ﺳﺖ ر¿ﻌﺎت ﺑﻌﺪ ا‪g‬ﻐﺮب‪ ،‬و‪J‬ﻮ ﻏﺮ‪h‬ﺐ ﻻﻧﮧ ﺗﻔﺮد ﺑﮧ‬
‫ٔ‬
‫واوردہ اﺑﻦ ا ﻮز‪ ñ ù‬اﻟﻌﻠﻞ وﻗﺎل ‪ ñ‬إﺳﻨﺎدہ ‪ë‬ﺎ‪J‬ﻴﻞ‪B) .‬ﺴﺎن ا‪'g‬ان‪ ،۲/۲۹۵/۳۸۸۰ :‬ا‪g‬ﻄﺒﻮ‪È‬ت‬
‫اﻻﺳﻼ (‪.‬‬
‫‪At-Targh$b wa at-Tarh$b:‬‬
‫ٓ‬
‫? اﻻن ﻓﻴﮧ ﺟﺮح وﻻ ﺗﻌﺪﻳﻞ‪) .‬اﻟ‪O‬ﻏﻴﺐ واﻟ‪JO‬ﻴﺐ‪،۱/۴۰۴ :‬‬ ‫وﻗﺎل ﺻﺎﻟﺢ ‪J‬ﺬا ﻻ ‪ò‬‬
‫اﻟ‪O‬ﻏﻴﺐ ‪ ñ‬ا‪B‬ﺼﻼة ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء‪ ،‬ﺑ„وت(‪.‬‬
‫‪Fayd al-Qad$r:‬‬
‫ٔ‬
‫ﻣﻦ ﺻ‪ Š‬ﺳﺖ ر¿ﻌﺎت ﺑﻌﺪ ا‪g‬ﻐﺮب ﻗﺒﻞ ان ﻳﺘ·ﻢ ﻏﻔﺮ ﻟﮧ ذﻧﻮب ‪£‬ﺴ^ ﺳﻨﺔ‪ .‬رواہ اﺑﻦ ﻧ~ ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺼﻼة ﻋﻦ اﺑﻦ ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب وﻓﻴﮧ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻏﺰوان ﻗﺎل ‪ ñ‬ا‪'g‬ان‪ :‬ﻋﻦ ا‪ ì‬زرﻋﺔ ﻣﻨﻜﺮ‬
‫ٔ‬
‫ا@ﺪﻳﺚ و ﻋﻦ اﺑﻦ ﺣﺒﺎن‪ :‬ﻳﻘﻠﺐ اﻻﺧﺒﺎر و‪h‬ﺮﻓﻊ ا‪g‬ﻮﻗﻮف‪) .‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪.(۶/۱۹۸ :‬‬
‫‪Whoever performs six rak‛ats after maghrib before he can speak [to‬‬
‫‪anyone] shall have 50 years of his sins forgiven.‬‬
‫‪At-Targh$b wa at-Tarh$b:‬‬
‫ٔ‬
‫ورو‪ ù‬ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ ...‬و‪J‬ﺬا ا@ﺪﻳﺚ ا=‪ ù‬اﺷﺎر إ´ﮧ اﻟ‪O‬ﻣﺬ‪ .ù‬ورواہ اﺑﻦ ﻣﺎﺟﺔ‬
‫ٔ‬
‫ﻣﻦ رواﻳﺔ ﻳﻌﻘﻮب ﺑﻦ ا‪B‬ﻮ´ﺪ ا‪g‬ﺪاﺋ ﻋﻦ ‪J‬ﺸﺎم ﺑﻦ ﻋﺮوة ﻋﻦ اﺑﻴﮧ ﻋﻦ ‪æÈ‬ﺸﺔ‪ ،‬و‪h‬ﻌﻘﻮب ﻛﺬﺑﮧ‬
‫ٔ‬
‫ا&ﺪ وﻏ„ہ‪) .‬اﻟ‪O‬ﻏﻴﺐ واﻟ‪JO‬ﻴﺐ‪ ،۱/۴۰۴ :‬اﻟ‪O‬ﻏﻴﺐ ‪ ñ‬ا‪B‬ﺼﻼة ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء(‪.‬‬
‫‪Tirmidh$ Shar$f:‬‬
‫ٔ‬
‫ﻗﺎل اﺑﻮ ﻋ ‪ à‬وﻗﺪ رو‪ ù‬ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﻦ‬
‫اﷲ ﻟﮧ ﺑ ﺘﺎ ‪ ñ‬ا ﻨﺔ‪) .‬ﺗﺮﻣﺬ‪h© ù‬ﻒ‪ ،۱/۹۸ :‬ﺑﺎب ﻣﺎ‬ ‫ﺻ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب ﻋ“‪h‬ﻦ ر¿ﻌﺔ ﺑ‬
‫ﺟﺎء ‪ ñ‬ﻓﻀﻞ ا•ﻄﻮع ﺳﺖ ر¿ﻌﺎت ﺑﻌﺪ ا‪g‬ﻐﺮب(‪.‬‬
‫ٔ‬ ‫ً‬
‫ورو‪Ÿ ù‬ﻤﺪ ﺑﻦ ا‪g‬ﻨﻜﺪر ‪:‬ﺮﺳﻼ‪ :‬ﻣﻦ ﺻ‪ Š‬ﻣﺎ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ﻓﺈﻧ‪ú‬ﺎ ﺻﻼة اﻻواﺑ^‪.‬‬
‫‪‛Ā’ishah radiyall hu ‛anh narrates that Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam said: All h shall build a house in Paradise for the person who‬‬
‫‪performs 20 rak‛ats after maghrib.‬‬
‫‪489‬‬
‫‪Fayd al-Qad$r:‬‬
‫ٔ‬
‫ﻣﻦ ﺻ‪ Š‬ﻣﺎ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ﻓﺈﻧ‪ú‬ﺎ ‪ ñ‬رواﻳﺔ ﻓﺈن ذﻟ‪ õ‬ﺻﻼة ‪ ñ‬رواﻳﺔ ﻣﻦ ﺻﻼة اﻻواﺑ^‬
‫ً‬ ‫ٔ‬
‫ﺛﻢ ﺗﻼ ﻗﻮﻟﮧ ﺗﻌﺎ‪ :U‬إﻧﮧ [ن ‪B‬ﻼواﺑ^ ﻏﻔﻮرا‪) .‬اﻻ‪Æ‬اء‪ .(۲۵ :‬اﺑﻦ ﻧ~ ‪ ñ‬ﻛﺘﺎب ا‪B‬ﺼﻼة ﻋﻦ‬
‫ٔ ً‬ ‫ً‬
‫‪Ÿ‬ﻤﺪ ﺑﻦ ا‪g‬ﻨﻜﺪر ‪:‬ﺮﺳﻼ ورواہ اﻳﻀﺎ اﺑﻦ ا‪g‬ﺒﺎرک ‪ ñ‬ا‪B‬ﺮﻗﺎﺋﻖ‪) .‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪.۶/۱۹۷/۸۸۰۴ :‬‬
‫و¿ﺬا ‪ ñ‬اﻻﺳﺘﺬ[ر‪ .۲/۴۰ :‬وا•ﻤ‪ú‬ﻴﺪ‪ .۱۹/۲۳ :‬وا• ﺴ„ ©ح ا ﺎﻣﻊ ا‪B‬ﺼﻐ„‪.(۲/۸۲۷ :‬‬
‫‪‛All mah Bann0r$ rahimahull h comments on the Ah d$th on this‬‬
‫‪subject as follows:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻢ ﻳﺼﺢ ﻓﻴ‪ú‬ﺎ ﺣﺪﻳﺚ ا‪ ñ ù‬ﻓﻀﻞ ا‪B‬ﺴﺖ واﻻر‪C‬ﻊ واﻟﻌ“‪h‬ﻦ ﻣﻊ ﻛ‪É‬ة اﻻﺣﺎدﻳﺚ ا‪B‬ﻮاردة‬
‫ٔ‬
‫ﻓﻴ‪ú‬ﺎ‪ ،‬ﻓﺈﻧ‪ú‬ﺎ ﻻ ‪á‬ﻠﻮ ﻋﻦ ﺿﻌﻴﻒ او ‪úë‬ﻮل‪ ،‬و‪z‬ﺪ ‪J‬ﺬہ ا‪B‬ﺮواﻳﺎت ‪ë‬ﻤﻮﻋﺔ ‪© ñ‬ح ا‪g‬ﻨﺘ‪þ‬‬
‫ٔ‬
‫و‪C‬ﻌﻀ‪ú‬ﺎ ‪ ñ‬زواﺋﺪ اﻟ‪ú‬ﻴﺜ وﻟ‪9‬ﻦ ﺑﻀﻢ ﺑﻌﻀ‪ú‬ﺎ إ‪ U‬ﺑﻌﺾ ﻳﻘﻮ‪ ù‬ﺣﺎﻟ‪ú‬ﺎ‪ ،‬و‪C‬ﺎﻻﺧﺺ ‪ ñ‬ﺑﺎب‬
‫ٔ‬
‫اﻟﻔﻀﺎﺋﻞ ﻓﺈﻧﮧ واﺳﻊ وﻓﻀﻞ اﷲ اوﺳﻊ وﺣﺪﻳﺚ ا‘ﺎب ﺿﻌﻴﻒ واﻟﻌﻤﻞ ﺑﮧ ﻣﻊ ﺿﻌﻔﮧ‪) .‬ﻣﻌﺎرف‬
‫ٔ‬
‫ا‪B‬ﺴ‪ ،۴/۱۱۴ :ä‬ا•ﻮاﻓﻞ ﺑﻌﺪ ا‪g‬ﻐﺮب و‪7‬ﻘﻴﻖ ﺻﻼة اﻻواﺑ^‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Hay t as-Sah bah:‬‬
‫ٔ‬
‫اﺧﺮج اﺑﻦ ز‪I‬ﻮ‪h‬ﮧ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬إن ا‪g‬ﻼﺋ‪9‬ﺔ •ﺤﻒ ﺑﺎ=ﻳﻦ ﻳﺼﻠﻮن‬
‫ٔ‬
‫ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء و‪J‬ﻰ ﺻﻼة اﻻواﺑ^‪ ،‬ﻛﺬا ‪ ñ‬ا‪B‬ﻜ‪) .۴/۱۹۳ :ó‬ﺣﻴﺎة ا‪B‬ﺼﺤﺎﺑﺔ‪،۳/۳۷۶ :‬‬
‫اﻻ‪J‬ﺘﻤﺎم ﺑﺎ•ﻮاﻓﻞ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء‪ ،‬ا‪g‬ﻜﺘﺒﺔ ا•ﺠﺎر‪h‬ﺔ(‪.‬‬
‫‪Ibn ‛Abb s radiyall hu ‛anhu said: The angels surround those who‬‬
‫‪perform sal h between the maghrib and ‛ish sal hs. It is the aww b$n‬‬
‫‪sal h.‬‬
‫‪Use of the word awwābīn‬‬
‫‪Fayd al-Qad$r:‬‬
‫ٔ‬
‫ﻣﻦ ﺻ‪ Š‬ﻣﺎ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ﻓﺈﻧ‪ú‬ﺎ ‪ ñ‬رواﻳﺔ ﻓﺈن ذﻟ‪ õ‬ﺻﻼة ‪ ñ‬رواﻳﺔ ﻣﻦ ﺻﻼة اﻻواﺑ^‬
‫ً‬ ‫ٔ‬
‫ﺛﻢ ﺗﻼ ﻗﻮﻟﮧ ﺗﻌﺎ‪ :U‬ﻓﺈﻧﮧ [ن ‪B‬ﻼواﺑ^ ﻏﻔﻮرا‪) .‬اﻻ‪Æ‬اء‪ .(۲۵ :‬اﺑﻦ ﻧ~ ‪ ñ‬ﻛﺘﺎب ا‪B‬ﺼﻼة ﻋﻦ‬
‫ٔ ً‬ ‫ً‬
‫‪Ÿ‬ﻤﺪ ﺑﻦ ا‪g‬ﻨﻜﺪر ‪:‬ﺮﺳﻼ ورواہ اﻳﻀﺎ اﺑﻦ ا‪g‬ﺒﺎرک ‪ ñ‬ا‪B‬ﺮﻗﺎﺋﻖ‪) .‬ﻓﻴﺾ اﻟﻘﺪﻳﺮ‪.۶/۱۹۷/۸۸۰۴ :‬‬
‫و¿ﺬا ‪ ñ‬اﻻﺳﺘﺬ[ر‪ .۲/۴۰ :‬وا•ﻤ‪ú‬ﻴﺪ‪ .۱۹/۲۳ :‬وا• ﺴ„ ©ح ا ﺎﻣﻊ ا‪B‬ﺼﻐ„‪.(۲/۸۲۷ :‬‬
‫‪Sharh Bul0gh al-Mar m:‬‬
‫ٔ‬
‫ﻣﺎ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء و ﻳﻘﻮ‪B‬ﻮن‪ :‬ا‪B‬ﺼﻼة ‪J ñ‬ﺬا ا‪B‬ﻮﻗﺖ ‪J‬ﻰ ﺻﻼة اﻻواﺑ^‪©) .‬ح ﺑﻠﻮغ‬
‫ا‪g‬ﺮام‪B ۱/۲۶۸ :‬ﻠﺸﻴﺦ ﻋﻄﻴﮧ ﺳﺎ‪B‬ﻢ(‪.‬‬
‫‪490‬‬
‫‪Mirq t Sharh Mishk t:‬‬
‫ٔ‬
‫ﻗﺎل اﺑﻦ ا‪g‬ﻠ‪ õ‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬ا‪B‬ﺼﻼة ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ﺻﻼة اﻻواﺑ^‪،‬‬
‫رواہ اﻟ‪O‬ﻣﺬ‪:) .ù‬ﺮﻗﺎت ©ح ‪:‬ﺸ‪ð‬ة‪ ،۴/۲۸۳ :‬ﺑﺎب ا‪B‬ﺴ‪ ä‬وﻓﻀﺎﺋﻠ‪ú‬ﺎ(‪.‬‬
‫‪Ma‛ rif as-Sunan:‬‬
‫ﺑﺼﻼة ٔ ّ‬
‫اﻻواﺑ^ ‪ ñ‬ﻋﺮف ا•ﺎس‪،‬‬ ‫ﻗﺎل ا‪B‬ﺸﻴﺦ‪ :‬ا•ﻨﻔﻞ ﺑﻌﺪ ﺻﻼة ا‪g‬ﻐﺮب ‪ê‬ﺴﺖ ر¿ﻌﺎت )ﺴ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻟﻌﻠﮧ اراد ر&ﮧ اﷲ اﻧﮧ ‪B‬ﻢ ﻳ‪3‬ﺒﺖ ¡ﺴﻤﻴﺘ‪ú‬ﺎ ﺻﻼة اﻻواﺑ^ ‪ ñ‬رواﻳﺔ و½ن ﻗﺪ اﺷﺘ‪ú‬ﺮت ﺑ‪ú‬ﺎ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌﺮف‪ ،‬واﻻ‪:‬ﺮ ﻛﺬﻟ‪ ،õ‬ﻓﻘﺪ ورد ‪ ñ‬ﺣﺪﻳﺚ ز‪h‬ﺪ ﺑﻦ ارﻗﻢ ﻋﻨﺪ ا&ﺪ و ‪:‬ﺴﻠﻢ وﺗﺮﻣﺬ‪ ù‬واﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ ì‬ﺷ ﺒﺔ وﻏ„‪J‬ﺎ ¡ﺴﻤﻴﺔ ﺻﻼة ا‪B‬ﻀ= ﺑﺼﻼة اﻻواﺑ^ ﻓﻘﺎﻻ‪ :‬ﺻﻼة اﻻواﺑ^ إذا ر‪:‬ﻀﺖ‬
‫اﻻواﺑﻮن ‪J‬ﻢ ا=ﻳﻦ ﻳﺼﻠﻮن‬ ‫اﻟﻔﺼﺎل ﻣﻦ ا‪B‬ﻀ=‪ ،‬و‪ Ú‬ﺗﻔﺴ„ اﻟﻘﺮﻃ‪ .‬ﻋﻦ ﻋﻮن اﻟﻌﻘﻴ‪ Š‬ﻗﺎل‪ّ ٔ :‬‬
‫ٔ‬ ‫ٔ‬
‫ﺻﻼة ا‪B‬ﻀ= وﻋﺰاہ ‪© ñ‬ح ا‪g‬ﻨﺘ‪ þ‬إ‪ U‬اﻻﺻﺒ‪ú‬ﺎ‪ ñ û‬اﻟ‪O‬ﻏﻴﺐ ﻋﻦ ﻋﻮن ﻏ„ اﻧﮧ ﻗﺎل‪:‬‬
‫ٔ ً‬ ‫ٔ‬
‫ﺳﻤﻴﺖ ا‪B‬ﺼﻼة ﻣﺎ ﺑ^ ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ‪ ñ‬رواﻳﺔ ‪:‬ﺮﺳﻠﺔ ﺑﺼﻼة اﻻواﺑ^ اﻳﻀﺎ ﻓ ©ح‬
‫ٔ‬
‫ا‪g‬ﻨﺘ‪ ñ þ‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ا‪B‬ﺼﻼة ﺑ^ اﻟﻌﺸﺎﺋ^‪ :‬رو‪ ù‬ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ا‪g‬ﻨﻜﺪر ان ا•‪ .‬ﺻ‪Š‬‬
‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬إﻧ‪ú‬ﺎ ﺻﻼة اﻻواﺑ^ و‪ Ú‬ا@ﻠ‪ .‬ا‪B‬ﻜﺒ„ةﻋﻦ ا‪žg‬ﺴﻮط ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ‬
‫ٔ‬ ‫ً‬
‫ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‪:‬ﺮﻓﻮ‪ È‬ﻗﺎل‪ :‬ﻣﻦ ﺻ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب ﺳﺖ ر¿ﻌﺎت ﻛﺘﺐ ﻣﻦ اﻻواﺑ^ وﺗﻼ‪:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫إﻧﮧ [ن ‪B‬ﻼواﺑ^ ﻏﻔﻮرا‪ .‬و¿ﺬﻟ‪ ñ õ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻟ‪9‬ﻦ ‪B‬ﻢ اﻗﻒ ‪4 š‬ﺮﺟﮧ ﻣﻊ اﺳﺘﻘﺮاء‪ ،‬وﻻ‬
‫ٔ ً‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺑﺪ ﻟﮧ ﻣﻦ اﺻﻞ و½ن [ن ﺿﻌﻴﻔﺎ ﻣﻦ ﺟﻬﺔ ا‪B‬ﺴﻨﺪ‪ ،‬ﻓﺈذن ﻻ ﻣﺎﻧﻊ ﻣﻦ ان ﺗ‪9‬ﻮن ‪J‬ﺬہ اﻳﻀﺎ‬
‫ٔ‬ ‫ٔ‬
‫ﺻﻼة اﻻواﺑ^ ﻛﻤﺎ [ﻧﺖ ﺻﻼة ا‪B‬ﻀ= اﻻواﺑ^‪ ،‬و¡ﺴﻤﻴﺘ‪ú‬ﺎ ‪ ñ‬ا‪B‬ﺼﺤﻴﺢ ﺑ‪ú‬ﺎ ﻻ ﻳﻨﺎ‪¡ ñ‬ﺴﻤﻴﺔ‬
‫ٔ‬
‫ﻏ„‪J‬ﺎ ﺑ‪ú‬ﺎ ﻛﻤﺎ ﻳﻘﻮﻟﮧ ﺷﺎرح ا‪g‬ﻨﺘ‪ þ‬ﺛﻢ راﻳﺖ ‪ ñ‬ﻗﻴﺎم ا‪B‬ﻠﻴﻞ ﻻﺑﻦ ﻧ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ا‪g‬ﻨﻜﺪر‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫وا‪ ì‬ﺣﺎزم ¡ﺴﻤﻴﺘ‪ú‬ﺎ ﺑﺼﻼة اﻻواﺑ^‪ ،‬و¿ﺬﻟ‪: õ‬ﺮﻓﻮ‪ È‬ﻋﻦ اﺑﻦ ا‪g‬ﻨﻜﺪر ﺑﺈﺳﻨﺎد ﺛﺎﺑﺖ‪ ،‬وﻟﻌﻠﮧ‬
‫ٔ‬
‫ﻣﺎ اﺷﺎر إ´ﮧ ﺻﺎﺣﺐ )ا‪g‬ﻨﺘ‪ (þ‬و¿ﺬا رواہ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫ً‬
‫‪:‬ﻮﻗﻮﻓﺎ ﻋﻠﻴﮧ‪) .‬ﻣﻌﺎرف ا‪B‬ﺴ‪7 ،۴/۱۱۳ :ä‬ﻘﻴﻖ ﺻﻼة اﻻواﺑ^‪ ،‬ﺳﻌﻴﺪ(‪.‬‬

‫‪The salāt al-awwābīn in the four madhāhib‬‬

‫‪Hanaf$s‬‬
‫‪Imd d al-Fatt h:‬‬
‫وﻧﺪب ﺳﺖ ر¿ﻌﺎت ﺑﻌﺪ ا‪g‬ﻐﺮب ﻟﻘﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﺻ‪ Š‬ﺑﻌﺪ ا‪g‬ﻐﺮب ﺳﺖ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ر¿ﻌﺎت ﻛﺘﺐ ﻣﻦ اﻻواﺑ^‪ .‬وﺗﻼ ﻗﻮﻟﮧ ﺗﻌﺎ‪ :U‬إﻧﮧ [ن ‪B‬ﻼواﺑ^ ﻏﻔﻮرا‪) .‬اﻻ‪Æ‬اء‪) .(۲۵ :‬اﻣﺪاد‬
‫اﻟﻔﺘﺎح‪ ۴۲۹ :‬ﻓﺼﻞ ‪ ñ‬ﺑﻴﺎن ا•ﻮاﻓﻞ‪ ،‬ﺑ„وت(‪.‬‬
‫‪491‬‬
Performing six rak‛ats after maghrib is desirable because Ras0lull h
sallall hu ‛alayhi wa sallam said: The one who performs six rak‛ats
after the maghrib sal h shall be recorded among the aww b$n (those
who constantly turn to All h ta‛ l ). He then read this verse: All h is
most forgiving to those who turn to Him repeatedly.
M lik$s
Ath-Thamar ad-D n$:
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ﺴﺘﺤﺐ ﻟﻘﻮﻟﮧ ﺻ‬: ù‫ﺴﺖ ر¿ﻌﺎت ﻓﺤﺴﻦ ا‬ê (‫ﻐﺮب‬g‫ﺎ )ﺑﻌﺪ ا‬J‫و½ن ﺗﻨﻔﻞ ﺑﻌﺪ‬
.ù‫ﻣﺬ‬O‫ ﺻﺤﻴﺤﮧ واﻟ‬ñ ‫ﻤﺔ‬h‫ رواہ اﺑﻦ ﺧﺰ‬.‫ﻐﺮب ﺳﺖ ر¿ﻌﺎت اﻟﺦ‬g‫ ﺑﻌﺪ ا‬Š‫ ﻣﻦ ﺻ‬:‫وﺳﻠﻢ‬
.(‫ ﺑ„وت‬،ä‫ﺴ‬B‫ ﺑﺎب ا•ﻮاﻓﻞ و ا‬۹۲ û‫ا‬Q‫ﻤﺮ ا‬œ‫)ا‬
It will be good if a person performs six rak‛ats nafl sal h after maghrib.
In other words, it is mustahab because Ras0lull h sallall hu ‛alayhi wa
sallam said: The one who performs six rak‛ats after the maghrib sal h…
Sh fi‛$s
Al-Iqn ‛:
ٔ ٔ ٔ
،õ‫ﻮ ذﻟ‬Ø ‫ﺴﺒﺐ ﻋﺸﺎء او ﻧﻮم او‬ê ‫ﺎ‬ú‫وﺻﻼة اﻻواﺑ^ و¡ﺴ ﺻﻼة اﻟﻐﻔﻠﺔ ﻟﻐﻔﻠﺔ ا•ﺎس ﻋﻨ‬
ٔ
.۱/۱۷۸ :‫ )اﻻﻗﻨﺎع‬.ù‫ﻣﺬ‬O‫ﺎ ر¿ﻌﺘﺎن @ﺪﻳﺚ اﻟ‬ú‫ﻐﺮب واﻟﻌﺸﺎء واﻗﻠ‬g‫ﻰ ﻋ“ون ر¿ﻌﺔ ﺑ^ ا‬J‫و‬
.(۲/۱۱ :û‫“وا‬B‫ وﺣﻮا! ا‬.۳/۲۱۷ :‫ﻄﺎﻟﺐ‬g‫ واﺳ ا‬.۱/۱۵۱ :^‘‫ﻧﺔ اﻟﻄﺎ‬È‫ ا‬ñ ‫و¿ﺬا‬
The aww b$n sal h is also referred to as sal t al-ghaflah (the sal h of
negligence) because people are negligent about it because of the ‛ish
sal h, sleep or for some other reason. It comprises of 20 rak‛ats
between the maghrib and ‛ish sal hs. The minimum number is two
rak‛ats on the basis of the Had$th of Tirmidh$.
Hambal$s
Al-Mughn$:
ٔ
‫ﺬہ‬J ñ ‫ اﷲ ﻋﻨﻪ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ ﻋﻦ ا‬ù‫ﺎ رو‬g ‫ﻐﺮب واﻟﻌﺸﺎء‬g‫و)ﺴﺘﺤﺐ ا•ﻨﻔﻞ ﺑ^ ا‬
ٓ ٓ
‫ﻐﺮب واﻟﻌﺸﺎء‬g‫ﺘﻔﻠﻮن ﻣﺎ ﺑ^ ا‬ª‫ [ﻧﻮا ﻳ‬:‫ ﻗﺎل‬،‫ اﻻﻳﺔ‬.‫ﻀﺎﺟﻊ‬g‫ﻢ ﻋﻦ ا‬úC‫ ﺟﻨﻮ‬ñ‫ ﺗﺘﺠﺎ‬:‫اﻻﻳﺔ‬
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ اﷲ ﻋﻨﻬﺎ ﻋﻦ رﺳﻮل اﷲ ﺻ‬u‫ﺸﺔ ر‬æÈ ‫داود ﻋﻦ‬ ٔ ‫ رواہ ٔاﺑﻮ‬،‫ﻳﺼﻠﻮن‬
ٔ ً
‫ﺬا ﺣﺪﻳﺚ‬J à ‫ ﻗﺎل اﺑﻮ ﻋ‬.‫ ا ﻨﺔ‬ñ ‫ﻦ ر¿ﻌﺔ ﺑ اﷲ ﻟﮧ ﺑ ﺘﺎ‬h“‫ﻐﺮب ﻋ‬g‫ ﺑﻌﺪ ا‬Š‫ﻣﻦ ﺻ‬
.(‫ ﺑ„وت‬،‫ﻴﺔ‬C‫ﻜﺘﺐ اﻟﻌﺮ‬B‫ دار ا‬،‫ ا•ﻨﻔﻞ ﺑ^ اﻟﻌﺸﺎءﻳﻦ‬،۱/۷۷۴ : ‫ﻐ‬g‫ )ا‬.‫ﺐ‬h‫ﻏﺮ‬

492
It is mustahab to perform nafl sal h between the maghrib and ‛ish
sal hs because of what Anas ibn M lik radiyall hu ‛anhu narrated with
regard to this verse: “Their sides remain away from their beds…” He
said: They used to perform optional sal h between the maghrib and
‛ish sal hs. Narrated by Ab0 D w0d. ‛Ā’ishah radiyall hu ‛anh
narrates that Ras0lull h sallall hu ‛alayhi wa sallam said: All h shall
build a house in Paradise for the person who performs 20 rak‛ats after
maghrib.
All h ta‛ l knows best.
The status of a nafl salāh when qa’dah ūlā is left
out
Question
A person made intention to perform two rak‛ats of nafl sal h. He left
out the qa‛dah and stood up for the third rak‛at. He then added a
fourth rak‛at. What is the status of his sal h?
Answer
If a person makes intention for two or four rak‛ats and does not sit for
the qa‛dah 0l , and stands up forgetfully, he must return to the sitting
position, make sajdah sahw and complete his sal h. If he remembers
after the third rak‛at, he must add a fourth rak‛at, make sajdah sahw at
the end and complete his sal h. The sal h will be valid.
Sh m$:
ٔ ٔ ٔ ٔ
ù‫ ﻣﻦ ر¿ﻌﺘ^ و½ن ﻧﻮ‬ɳ‫ﻤﺔ ا•ﻔﻞ ا‬h‫ ﻓﻼ ﻳﻠﺰﻣﮧ ﺑﺘﺤﺮ‬ù‫)ﻗﻮﻟﮧ واﻻﺻﻞ ان ˜ ﺷﻔﻊ ﺻﻼة( ا‬
ٔ ٔ ٔ ٔ ٔ
˜ ‫ )ﻗﻮﻟﮧ او ﺗﺮک ﻗﻌﻮد اول( ﻻن ﻛﻮن‬...‫ﺮ‬Î ‫ﺮواﻳﺔ ﻋﻦ اﺻﺤﺎﺑﻨﺎ‬B‫ﺮ ا‬J‫ﻮ ﻇﺎ‬J‫ و‬،‫ﻤﺎ‬ú‫ ﻣﻨ‬ɳ‫ا‬
‫ﻮ‬J‫ﻤﺪ و‬Ÿ ‫ﻮ ﻗﻮل‬J ‫ﺎ ﻛﻤﺎ‬ú¿O‫اض اﻟﻘﻌﺪة ﻋﻘﻴﺒﮧ ﻓﻴﻔﺴﺪ ﺑ‬O‫ اﻓ‬E‫ ﺣﺪة ﻳﻘﺘ‬š ‫ﺷﻔﻊ ﺻﻼة‬
‫ﻴﻬﺔ‬ž‫ ﺻﻼة واﺣﺪة ﺷ‬ÏB‫ﺔ ﻗﺒﻞ اﻟﻘﻌﺪة ﻓﻘﺪ ﺟﻌﻞ ا‬œ‫ﺎ‬œ‫ ا‬U‫ﺎ ﻗﺎم إ‬g ‫ﻤﺎ‬J‫ﻦ ﻋﻨﺪ‬9‫ ﻟ‬.‫اﻟﻘﻴﺎس‬
ٔ
‫ﻮ اﻻﺳﺘﺤﺴﺎن وﻋﻠﻴﮧ ﻓﻠﻮ ﺗﻄﻮع ﺑﺜﻼث‬J‫ﻰ اﻟﻔﺮض و‬J ‫ﺑﺎﻟﻔﺮض وﺻﺎرت اﻟﻘﻌﺪة اﻻﺧ„ة‬
ٔ ٔ ً
‫ﻦ اﻻﺻﺢ ﻋﺪﻣﮧ ﻻﻧﮧ ﻗﺪ ﻓﺴﺪ ﻣﺎ‬9‫ﻐﺮب ﻟ‬g‫ ا ﻮاز اﻋﺘﺒﺎرا ﺑﺼﻼة ا‬ü‫ﺒ‬ª‫ﺑﻘﻌﺪة واﺣﺪة [ن ﻳ‬
ٔ ٔ
‫“وع ﻓﻴﻔﺴﺪ ﻣﺎ‬: „‫ﻮاﺣﺪة ﻏ‬B‫ﺮ¿ﻌﺔ ا‬B‫ ﻻن ا•ﻨﻔﻞ ﺑﺎ‬،‫ﺮ¿ﻌﺔ اﻻﺧ„ة‬B‫ﻮ ا‬J‫اﺗﺼﻠﺖ ﺑﮧ اﻟﻘﻌﺪة و‬
‫ﻜﺔ‬: ،‫ ا•ﻮاﻓﻞ‬ñ ‫ ﻓﺼﻞ‬،۱۴۹ :‫ﺮا اﻟﻔﻼح‬: ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۲/۳۲ : ‫ )ﺷﺎ‬.‫ﺎ‬ú‫ﻗﺒﻠ‬
.(‫ﻜﺮﻣﺔ‬g‫ا‬
Al-Fat w al-Hind$yyah:

493
 ً ً ٔ
ù‫ )اﻟﻔﺘﺎو‬.ù‫ﺟﻨﺪ‬e‫ اﻟ‬ñ ‫ وﺗﻔﺴﺪ إن ﻳﻌﺪ ﻛﺬا‬È‫ﺔ ﻳﻌﻮد إ‚ﺎ‬œ‫ﺎ‬œ‫ ا‬U‫ﻌﺎ وﻗﺎم إ‬C‫ﻢ ﻳﻨﻮ ار‬B ‫و½ن‬
.(۱/۱۱۴ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
Ahsan al-Fat w :
All four rak‛ats are considered to be valid. By commencing the second
two rak‛ats, the sal h becomes similar to a fard sal h, and fard of the
qa‛dah 0l of the nafl sal h turns into a w jib act, and we know that
when a w jib act is left out, it is atoned for through sajdah sahw.1
All h ta‛ l knows best.
Sunnat salāh before the adhān
Question
The time of zuhr commenced and a person performed the Sunnat of
zuhr before the adh n could be called out. Will the Sunnat be fulfilled?
Will his action be considered to be against the mustahab?
Answer
In the above case, if a person performs the Sunnat sal h after the entry
of the time but before the adh n, his sal h will be valid. However, it is
better and superior to perform it after the adh n before the fard sal h.
The reason for this is that the Sunnats which are prescribed before the
fard sal hs are preludes to the fard sal hs so that the latter could be
performed with humility and concentration. This is why the jurists
prohibit worldly talk between the fard and Sunnat sal hs. A person
should therefore perform it after the adh n. But if he performs it
before, it will be valid.
Tirmidh$ Shar$f:
ً ٔ ٔ
‫ﻌﺎ‬C‫ ار‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺼ‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﺴﺎﺋﺐ ر‬B‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬
ٔ ٔ ٔ ٔ
‫ﺴﻤﺎء واﺣﺐ ان ﻳﺼﻌﺪ‬B‫ﺎ اﺑﻮاب ا‬ú‫ﺎ ﺳﺎﻋﺔ ﺗﻔﺘﺢ ﻓﻴ‬ú‫ إﻧ‬:‫ﺮﻓﻘﺎل‬ú‫ﺸﻤﺲ ﻗﺒﻞ اﻟﻈ‬B‫ﺑﻌﺪ ان ﺗﺰول ا‬
š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.۲/۱۳ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.۱/۱۰۸ :ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.‫ﺎ ﻋﻤﻞ ﺻﺎﻟﺢ‬ú‫ ﻓﻴ‬U
.( ‫ ﻗﺪﻳ‬،۳۸۸ :‫ﺮا اﻟﻔﻼح‬:
Bad ’i‛ as-San ’i‛:

1
Ahsan al-Fat w , vol. 3, p. 463. Also refer to Fat w Mahm0d$yyah, vol. 7, p.
425.
494
 ٔ ٔ
‫ﺎ‬ú‫ﻧﺖ ﺗﺎﺑﻌﺔ ﻟ‬ð‫ﺎت ﻓ‬C‫ﻠﻤﻜﺘﻮ‬B ‫ﺎ ﺗﻮاﺑﻊ‬ú‫ﺔ ﻻﻧ‬C‫ﻜﺘﻮ‬g‫ﺎ وﻗﺖ ا‬ú‫ﺴﻨﻮﻧﺔ ﻓﻮﻗﺖ ‚ﻠﺘ‬g‫ﺼﻼة ا‬B‫واﻣﺎ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۲۸۴ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻮﻗﺖ‬B‫ ا‬ñ
Sh m$:
ٔ
‫ﺮ‬ú‫ ﺑﻌﺪ اﻟﻈ‬Á‫ﻐﺮب ﺛﻢ اﻟ‬g‫ ر¿ﻌﺘﺎ ا‬:û‫ اﻟﻔﺠﺮ ﻗﺎل ا@ﻠﻮا‬Á‫ اﻻﻓﻀﻞ ﺑﻌﺪ ر¿ﻌ‬ñ ‫ﺛﻢ اﺧﺘﻠﻒ‬
ٔ ٔ
ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲/۱۴ : ‫ )ﺷﺎ‬.‫ﻠﻔﻀﻞ ﺑ^ اﻻذان واﻹﻗﺎﻣﺔ‬B ‫ﻰ‬J :‫ﺎ ﻗﻴﻞ‬ú‫ﺎ ﻻﻧ‬ú‫ ﻗﺒﻠ‬Á‫ﻼف اﻟ‬Ç
.( ‫ ﻗﺪﻳ‬،۳۸۸ :‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
All h ta‛ l knows best.
Requesting someone else to make istikhārah on
one’s behalf
Question
Is it permissible to request someone to make istikh rah on one’s
behalf? If two or more people are requested, whose opinion should the
person act on?
Answer
Istikh rah means seeking goodness. Another person can be requested
to make du‛ ’ for you. Seeking goodness is also a du‛ ’, and it is
therefore permissible to request another. Furthermore, du‛ ’ is
requested from a person of whom it is hoped that his du‛ ’ is more
likely to be accepted. If several people are requested, there will be
goodness in whichever person’s opinion is acted upon.
‛Umdah al-Q r$:
ٔ
‫ اﺧﺘﺎرہ‬õ‫ ﻣﻦ ﻗﻮﻟ‬...‫„ة‬y‫ﻰ ﻃﻠﺐ ا‬J‫ﺎ و‬ú‫ﺋ‬È‫ ﺻﻼة اﻻﺳﺘﺨﺎرة ود‬ù‫ﻗﻮﻟﮧ ﻳﻌﻠﻤﻨﺎ اﻻﺳﺘﺨﺎرة ا‬
ٔ ٔ
‫ ﻣﻌﺎن‬š ‫ﺴﺎن اﻟﻌﺮب‬B ñ ‫ﻮ‬J‫ و‬...õ‫ﻮ ﺧ„ ﻟ‬J ‫ اﻋﻄﺎک ﻣﺎ‬ù‫ ا‬õ‫ ﺧﺎر اﷲ ﻟ‬:‫ﺎﻳﺔ‬ú•‫ ا‬Ú‫اﷲ و‬
‫ دار‬،۵/۵۲۲ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻤﻤﺖ ﺑﮧ‬J ‫„ ﻓﻴﻤﺎ‬y‫ ا‬õ‫ﺎ ﺳﻮال اﻟﻔﻌﻞ وا•ﻘﺪﻳﺮ اﻃﻠﺐ ﻣﻨ‬ú‫ﻣﻨ‬
.(‫ﻠﺘﺎن‬: ‫ا@ﺪﻳﺚ‬
Fat w Muhimmah:
‫ إﺟﺎﺑﺘﮧ ﻓﺈن‬J‫ ﺗﺮ‬ù=‫ﺼﺎﻟﺢ ا‬B‫ﺮﺟﻞ ا‬B‫ء ا‬È‫ اﷲ ﻋﺰ وﺟﻞ ﺑﺪ‬U‫ ا•ﻮﺳﻞ إ‬:‫ﺴﺎدس‬B‫ا•ﻮع ا‬
ٔ ٔ
‫ء‬È‫ﻢ ﺑﺪ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ان ﻳﺪﻋﻮ اﷲ ﻟ‬Š‫ ﺻ‬.•‫ﻮن ا‬B‫ اﷲ ﻋﻨﻬﻢ [ﻧﻮا )ﺴﺎ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ا‬
ً ٔ ٔ
‫ اﷲ ﻋﻨﻪ ان رﺟﻼ دﺧﻞ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﺼﺤﻴﺤ^ ﻣﻦ ﺣﺪﻳﺚ ا‬B‫ء ﺧﺎص ﻓ ا‬È‫م ود‬È
ٔ
‫ﻮال‬:‫ﻠﻜﺖ اﻻ‬J ‫ ﻳﺎ رﺳﻮل اﷲ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ¬ﻄﺐ ﻓﻘﺎل‬Š‫ ﺻ‬.•‫ﻳﻮم ا ﻤﻌﺔ وا‬
495
 ٔ
‫ﻢ اﻏﺜﻨﺎ‬ú‫ﻠ‬B‫ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺪﻳﮧ وﻗﺎل‬Š‫ ﺻ‬.•‫ﻨﺎ ﻓﺮﻓﻊ ا‬3‫ﺴﺒﻞ ﻓﺎدع اﷲ ﻳﻐﻴ‬B‫واﻧﻘﻄﻌﺖ ا‬
ً ً ٔ
...‫ﻼ اﻟﺦ‬:[ È‫ﻄﺮ اﺳﺒﻮ‬g‫ ا‬þC‫ﻄﺮ ﻳﺘﺤﺎدر ﻣﻦ @ﻴﺘﮧ و‬g‫ہ إﻻ وا‬e‫ ﻓﻤﺎ ﻧﺰل ﻣﻦ ﻣﻨ‬.‫ﺮات‬: ‫ﺛﻼث‬
ٔ
Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﻪ ا‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ﻨﺎک ﻋﺪة وﻗﺎﺋﻊ ﺳﺎل ا‬J‫( و‬۱/۱۳۷ :ù‫ﺼﺤﻴﺢ ا‘ﺨﺎر‬B‫)ا‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ان ا‬õ‫ﺼﻮص وﻣﻦ ذﻟ‬y‫ وﺟﮧ ا‬š ‫ﻢ‬ú‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ان ﻳﺪﻋﻮ ﻟ‬
ً ٔ ٔ ٔ
‫ﺷﺔ ﺑﻦ‬ð‫ ﻓﻘﺎم ﻋ‬،‫ اﻟﺦ‬...‫ اﻣﺘﮧ ﺳﺒﻌ^ اﻟﻔﺎ ﻳﺪﺧﻠﻮن ا ﻨﺔ ﺑﻐ„ ﺣﺴﺎب وﻻ ﻋﺬاب‬ñ ‫ذﻛﺮ ان‬
ً ٔ ٔ ٔ
‫ واﻳﻀﺎ ﻣﻦ ا•ﻮﺳﻞ‬...‫ﻢ‬ú‫ اﻧﺖ ﻣﻨ‬:‫ﻢ ﻓﻘﺎل‬ú‫ﻌﻠ ﻣﻨ‬# ‫ ﻳﺎ رﺳﻮل اﷲ ادع اﷲ ان‬:‫ﺼﻦ وﻗﺎل‬Ÿ
ٔ ٔ
‫ﻤﺔ‬úg‫ ا‬ù‫ )اﻟﻔﺘﺎو‬.‫ ﻟﮧ‬U‫ إﺟﺎﺑﺘﮧ ان ﻳﺪﻋﻮ اﷲ ﺗﻌﺎ‬J‫ﺴﺎن ﻣﻦ ﺷﺨﺺ ﺗﺮ‬å‫ا ﺎﺋﺰ ان ﻳﻄﻠﺐ اﻹ‬
.(۲/۲۶۶ ^‫ ورﺳﺎﺋﻞ اﺑﻦ ﻋﺜﻴﻤ‬ù‫ﻤﻮﻋﺔ ﻓﺘﺎو‬ë‫ و‬.۵۹ ‫ ص‬:^‫ﻤﺪ ﺻﺎﻟﺢ اﻟﻌﺜﻴﻤ‬Ÿ ‫ﻠﺸﻴﺦ‬B
Imd d al-Ahk m:
There will be goodness in both opinions; one may act on whichever
one he likes provided both opinions are permissible. 1
All h ta‛ l knows best.
Istikhārah for three days
Question
What is the ruling with regard to making istikh rah for three days?
Answer
Istikh rah is essentially to ascertain the inclination of the heart. If
inclination towards good is ascertained after the first time, once is
correct. If it is not ascertained even after three times, one should do it
seven times.
Observe the following Had$th:
ٔ ٔ
‫ﺲ إذا‬å‫ ﻳﺎ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
ٔ
.‫„ ﻓﻴﮧ‬y‫ ﻓﺈن ا‬õ‫ ﻗﻠﺒ‬U‫ )ﺴﺒﻖ إ‬ù=‫ ا‬U‫ﺮات ﺛﻢ اﻧﻈﺮ إ‬: ‫ ﻓﻴﮧ ﺳﺒﻊ‬õC‫ﺮ ﻓﺎﺳﺘﺨﺮ ر‬:‫ﻤﻤﺖ ﺑﺎ‬J
ٔ
.(۱۶۱ :‫ﻠﻴﻠﺔ‬B‫ ﻋﻤﻞ ا´ﻮم وا‬ñ ‫ﺴ‬B‫)اﺧﺮﺟﮧ اﺑﻦ ا‬
Anas ibn M lik radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: O Anas! When you decide to do something, seek
good counsel from your Lord seven times. Then look at what your
heart is inclined towards. There will certainly be good in it.
H shiyah at-Taht w$:

1
Imd d al-Ahk m, vol. 1, p. 616.
496
 ً
.۱/۲۸۸ ‫ر‬Q‫ ا‬š ù‫ )ﻃﺤﻄﺎو‬.‫ﮧ ﺳﺒﻌﺎ‬C‫ ﻓﻠ ﺴﺘﺨﺮ ر‬ù‫ ا‘ﺨﺎر‬Ú‫ﺎ ر¿ﻌﺘﺎ اﻻﺳﺘﺨﺎرة و‬ú‫ﻗﻮﻟﮧ وﻣﻨ‬
،۴۳۱ :Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ ﺑ„وت‬،‫ﺴﺠﺪ‬g‫ﻴﺔ ا‬7 ñ ‫ ﻓﺼﻞ‬،۴۴۰ :‫ اﻣﺪاد اﻟﻔﺘﺎح‬ñ ‫و¿ﺬا‬
.(‫ﻴﻞ‬ú‫ﺳ‬
Sh m$:
ً ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۲/۲۷ : ‫ )ﺷﺎ‬.‫ﺎ ﺳﺒﻌﺎ‬J‫ﺮر‬9‫ ان ﻳ‬ü‫ﺒ‬ª‫ﻳ‬
Mirq t:
ً ً
‫ﻢ‬B ‫ ا•ﻔﺲ ﻓﺈن‬ù‫ﺪ‬J ‫“اﺣﺎ ﺧﺎ´ﺎ ﻋﻦ‬å‫“ح ﻟﮧ ﺻﺪرہ ا‬ª‫ﺎ ﻳ‬g ‫ ﺑﻌﺪ اﻻﺳﺘﺨﺎرة‬E‫ﻤ‬h‫ﻗﻴﻞ و‬
ٔ
.‫ﺮات‬: ‫ ﺳﺒﻊ‬U‫„ ﻗﻴﻞ إ‬y‫ﺮ ﻟﮧ ا‬ú‫ ﻳﻈ‬Á‫ﺼﻼة ﺣ‬B‫ﺮر ا‬9‫ﺮ اﻧﮧ ﻳ‬ú‫ ﻳﻈ‬ù=‫ء ﻓﺎ‬2B ‫“ح‬ª‫ﻳ‬
.(۳/۲۰۹ :‫ة‬ð‫ﺸ‬: ‫ﺮﻗﺎة ©ح‬:)
Also refer to Fat w Haqq n$yyah, vol. 3, p. 263.
All h ta‛ l knows best.

The difference between ‫ ﺧﺮ‬and O‫ واﺧ‬in the du’ā of

istikhārah
Question
What is the difference between ‫ ﺧﺮ‬and O‫ واﺧ‬in the du‛ ’ of
istikh rah?
Answer
The words All humma Khir L$ mean: O All h! Pass a decision of
goodness for me. The words: Wakhtar L$ mean: Choose it for me.
Tirmidh$ Shar$f:
ً ٔ ٔ ٔ ٔ
:‫ﺮا ﻗﺎل‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا اراد ا‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ا‬9‫ ﺑ‬ì‫ﻋﻦ ا‬
ٔ
ù‫ )ﺗﺮﻣﺬ‬.‫ﻞ ا@ﺪﻳﺚ‬J‫ﻮ ﺿﻌﻴﻒ ﻋﻨﺪ ا‬J‫ و‬...‫ﺐ‬h‫ﺬا ﺣﺪﻳﺚ ﻏﺮ‬J .U O‫ واﺧ‬U ‫ﻢ ﺧﺮ‬ú‫ﻠ‬B‫ا‬
ٔ
.(‫ﻋﻮات‬Q‫ اﺑﻮاب ا‬،۲/۱۹۱ :‫ﻒ‬h©
T j al-‛Ar0s:
ٔ
.(۳/۱۹۵ :‫ )ﺗﺎج اﻟﻌﺮوس‬.„y‫ ﻣﺎ ﻓﻴﮧ ﻣﻦ ا‬õ‫ﺮ ﺟﻌﻞ ﻟ‬:‫ اﻻ‬ñ õ‫ﺧﺎر اﷲ ﻟ‬
Lis n al-‛Arab:

497
 ٔ ٔ ٔ
‫ﺴﺎن‬B) .‫„ة ﻓﻴﮧ‬y‫ﻦ واﺟﻌﻞ ا‬h‫ﺮ‬:‫ اﺻﻠﺢ اﻻ‬U O‫ اﺧ‬ù‫ ا‬.U ‫ﻢ ﺧﺮ‬ú‫ﻠ‬B‫ ا‬:‫ء اﻻﺳﺘﺨﺎرة‬È‫وﻣﻨﮧ د‬
.(۴/۲۵۹ :‫اﻟﻌﺮب‬
T j al-‛Ar0s:
ٔ
.(۳/۱۹۵ :‫ )ﺗﺎج اﻟﻌﺮوس‬.‫ ﻣﺎ ﺷﺌﺖ‬O‫ اﺧ‬ù‫ﺨﺘﺎر ا‬g‫ﺎ‬C‫و‬
Lis n al-‛Arab:
.(۴/۲۵۹ :‫ﺴﺎن اﻟﻌﺮب‬B) .„‫ ا•ﺨ‬õ‫ اﻻﺻﻄﻔﺎء و¿ﺬﻟ‬:‫واﻻﺧﺘﻴﺎر‬
Majma‛ Bih r al-Anw r:
ٔ ٔ ٔ ً ٔ ٔ
:‫ﺎر اﻻﻧﻮار‬Î ‫ﻤﻊ‬ë) .‫ اﻻﺻﻠﺢ‬U O‫ﻤ ﻓﻌﻠﮧ واﺧ‬ú‫ ﺧ„ا واﻟ‬ù‫ﺮ‬:‫ اﺟﻌﻞ ا‬ù‫ ا‬U O‫ واﺧ‬U ‫ﺧﺮ‬
.(۲/۱۳۱
‛All mah Wah$d az-Zam n S hib rahimahull h states in Lugh t al-
Had$th:
The words Khir L$ Wakhtar L$ mean: Make good my work, and choose
for me what will be best for me.1
Al-Q m0s al-Wah$d:
To make this du‛ ’ after a specific sal h and ask All h ta‛ l to steer
him towards whatever good there is in such and such task. In this
regard the following du‛ ’ of Hadrat Ab0 Bakr radiyall hu ‛anhu is
narrated: All humma Khir L$ Wakhtar L$.2
All h ta‛ l knows best.

1
Lugh t al-Had$th, vol. 1, p. 156.
2
Al-Q m0s al-Wah$d, vol. 1, p. 489.
498
 The Tarāwīh Salāh
An objection to completing the Qur’ān in tarāwīh
salāh
Question
Some people object to the practice of khatam of the Qur’ n in the
tar w$h sal h by saying that it is not established from Ras0lull h
sallall hu ‛alayhi wa sallam. What is the answer to this? Is this practice
established?
Answer
The Hanaf$s are of the view that it is sunnat-e-mu’akkadah to complete
the entire Qur’ n once in the tar w$h sal h. This is gauged from the
statements of the jurists and senior scholars. It is also established from
the practices of the Sah bah radiyall hu ‛anhum that due attention
was given to excessive recitation in the tar w$h sal h. Proofs are as
follows:
‛All mah Sh m$ rahimahull h states:

،‫ﺎﻧﻴﺔ وﻏ„ﮨﺎ‬y‫ ا‬ñ ‫ وﺻﺤﺤﮧ‬،‫ﺢ ﺳﻨﺔ‬h‫او‬O‫ﺘﻢ ﺻﻼة اﻟ‬y‫ﺮة ﺳﻨﺔ" ﻗﺮاءة ا‬: ‫ﺘﻢ‬y‫)ﻗﻮﻟﮧ "وا‬
ٔ ٔ
i‫ ﻋﻦ ا‬ù‫ﺮو‬g‫ و ﻮ ا‬:‫ﮨﺎن‬e‫ اﻟ‬Ú‫ و‬،‫ ا ﻤﮩﻮر‬U‫ إ‬ñðB‫ ا‬Ú‫ و‬.‫ﺸﺎﻳﺦ‬g‫ ا‬ɳ‫ ا‬U‫ اﻟﮩﺪاﻳﺔ إ‬ñ ‫وﻋﺰاہ‬
ٓ
‫ﻦ‬h“‫ﺴﺎﺑﻊ واﻟﻌ‬B‫ﺘﻢ ´ﻠﺔ ا‬y‫ وﻣﻨﮩﻢ ﻣﻦ اﺳﺘﺤﺐ ا‬: ‫ﻠ‬h‫ﺰ‬B‫ ﻗﺎل ا‬.‫ اﻻﺛﺎر‬ñ ‫ﻨﻘﻮل‬g‫ﺣﻨﻴﻔﺔ وا‬
ٔ ٔ ٔ ٔ ٔ
‫ ﻳﻘﺮا‬:‫ ﺣﻨﻴﻔﺔ‬i‫ وﻗﺎل ا@ﺴﻦ ﻋﻦ ا‬.‫ ﻻن اﻻﺧﺒﺎر ﺗﻈﺎﮨﺮت ﻋﻠﻴﮩﺎ‬،‫ﻮا ´ﻠﺔ اﻟﻘﺪر‬B‫رﺟﺎء ان ﻳﻨﺎ‬
ٔ ٓ
õ‫ﺼﻞ ﺑﺬﻟ‬ò ‫ﺮة و ﻮ‬: ‫ﺘﻢ ﻓﻴﮩﺎ‬y‫ﺴﻨﺔ ا‬B‫ﺼﺤﻴﺢ ﻻن ا‬B‫ و ﻮ ا‬،‫ﻮﮨﺎ‬Ø‫˜ ر¿ﻌﺔ ﻋ“ اﻳﺎت و‬
ٓ ٓ ٔ
‫ اﻟﻘﺮان ﺳﺘﺔ‬ù‫ﺸﮩﺮ ﺳﺘﻤﺎﺋﺔ ر¿ﻌﺔ وﻋﺪد ا‬B‫ ا‬ñ ‫ﺢ‬h‫او‬O‫ ﻻن ﻋﺪد ر¿ﻌﺎت اﻟ‬،‫ﻣﻊ ا•ﺨﻔﻴﻒ‬
ٓ ٓ
.(‫ ﺳﻌﻴﺪ‬،۲/۴۶ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫اﻻف اﻳﺔ و—ء‬
‛All mah ‛Ayn$ rahimahull h states:
ٔ ٔ
:ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﻜﺴﻞ اﻟﻘﻮم‬B ‫ک‬O‫ﺮة ﻓﻼ ﻳ‬: ‫ﺘﻢ‬y‫ﺴﻨﺔ ﻓﻴﮩﺎ ا‬B‫ ان ا‬š ‫ﺸﺎﻳﺦ‬g‫ ا‬ɳ‫إن ا‬
.(‫ﻠﺘﺎن‬: :‫ ط‬،۵/۴۵۹
The author of al-Hid yah makes this statement: “It must not be left out
due to laziness of the people.” Ibn Hum m rahimahull h writes in his
commentary to this statement:

‫ﺘﻢ‬y‫ﻴﺔ ا‬C‫ ﻣﻄﻠﻮ‬ñ ‫ﺗﺎﻛﻴﺪ‬

499
This emphasises the requirement of completing the Qur’ n.
The emphasis of completing the Qur’ n in the tar w$h sal h is gauged
from the above statement.
‛All mah Sarakhs$ rahimahull h writes:
ٓ ٔ
‫ﺮا اﻟﻔﻼح ﻣﻊ‬: ñ ‫ و¿ﺬا‬،‫ ادارة اﻟﻘﺮان‬،۲/۱۴۶ :‫ﺴﻮط‬žg‫ )ا‬.‫ﺮة‬: ‫ﺘﻢ‬y‫ﺢ ا‬h‫او‬O‫ اﻟ‬ñ ‫ﺴﻨﺔ‬B‫ﻻن ا‬
.(‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۱/۱۷۹ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬، ‫ ﻗﺪﻳ‬،۴۱۴ ‫ ص‬،ù‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
Because the Sunnah in the tar w$h sal h is to complete the Qur’ n
once.
Tuhfatul Mul0k:
ٓ
‫ﻔﺔ‬7) .‫ﺸﺎﻳﺦ‬g‫ﻣﺔ ا‬È ‫ ﻛﺬا ﻗﺎﻟﮧ‬،‫ﺸﮩﺮ‬B‫ ا‬ñ ‫ﺮة واﺣﺪة‬: ‫ ﺧﺘﻢ اﻟﻘﺮان‬: ‫ ﻳﻌ‬،‫ﺮة‬: ‫ﺘﻢ‬y‫ ا‬:‫ﺘﮩﺎ‬ª‫وﺳ‬
.(۱/۷۶۵ :õ‫ﻠ‬: ‫ﻠﻮک ﻣﻊ ©ﺣﮧ ﻻﺑﻦ‬g‫ا‬
The Sunnah of tar w$h is to complete it once. In other words,
completing the Qur’ n once in the month as stated by the scholars in
general.
Al-Bin yah:
ٔ
‫ ﻗﺎل‬:‫ ﻗﻠﺖ‬.‫ﺘﻢ‬y‫ﺴﻨﺔ ﻓﻴﮩﺎ ا‬B‫ ان ا‬š ‫ﺼﻨﻒ‬g‫ﻗﻮل ا‬ ‫ﺮاد‬g‫ ﻣﺎ ا‬:‫ ﻓﺈن ﻗﻠﺖ‬: ‫ﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‬
ٔ
‫ﺴﻨﺔ ﮨﻲ ﺳﻨﺔ‬B‫ﺼﻨﻒ ان ا‬g‫ﺮاد ﻣﻦ ﻗﻮل ا‬g‫ ان ا‬:‫ ﻗﻠﺖ‬.‫ﺮاﺷﺪﻳﻦ‬B‫ﻠﻔﺎء ا‬y‫ ﺳﻨﺔ ا‬ù‫ ا‬:‫راﻳﺔ‬Q‫ ا‬ñ
،^‫ﺮﺗ‬: ‫ﺘﻢ‬y‫ ا‬ñ ‫ واﻟﻔﻀﻞ‬:‫ ا•ﮩﺎﻳﺔ‬Ú‫ و‬.‫ﺮاﺷﺪﻳﻦ‬B‫ﻠﻔﺎء ا‬y‫ﻄﺎب وﻣﻦ ﺑﻌﺪہ ﻣﻦ ا‬y‫ﻋﻤﺮ ﺑﻦ ا‬
ٔ ٔ ٔ
‫ﻀﺎن‬:‫ ﺣﺴ^ اﻧﮧ [ن ¬ﺘﻢ ﺷﮩﺮ ر‬i‫ وﻋﻦ ا‬،‫ ˜ ﻋ“ ´ﺎل‬ñ ‫واﮨﻞ اﻻﺟﺘﮩﺎد [ﻧﻮا ¬ﺘﻤﻮن‬
ٔ
ñ ‫ )ا‘ﻨﺎﻳﺔ‬.‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﺢ ﻛﺬا‬h‫او‬O‫ اﻟ‬ñ ‫ اﻻﻳﺎم وواﺣﺪة‬ñ ^‫^ وﺛﻼﺛ‬Õ‫ وﺳ‬ù‫إﺣﺪ‬
.(‫ﻜﺘﺒﮧ رﺷﻴﺪﻳﮧ‬: ،۲/۶۶۷ :‫©ح اﻟﮩﺪاﻳﺔ‬
‛All mah ‛Ayn$ rahimahull h says: If you ask me what is meant by it
being Sunnah to complete the recitation…I will say: It refers to the
Sunnah of ‛Umar ibn al-Khatt b radiyall hu ‛anhu and the Khulaf ’
R shid0n who came after him…
Fat w W hid$:
Question:
Is it sunnat-e-mu’akkadah to complete the Qur’ n in the tar w$h sal h
or ghayr mu’akkadah?
Answer:

500
 ٔ ‫اﻟﻈﺎﮨﺮ ٔاﻧﮧ ﺳﻨﺔ‬
‫ک‬O‫ اﻟﮩﺪاﻳﺔ ﻓﻼ ﻳ‬ñ ‫ﺘﻮن و )ﺸ„ إ´ﮧ ﻣﺎ‬g‫ﻮﻛﺪة ﻛﻤﺎ ﻳﺪل ﻋﻠﻴﮧ إﻃﻼق ا‬:
ñ ‫ﺘﻢ‬y‫ ﺣﻴﺚ )ﺴﺘﻔﺎد ﻣﻨﮧ ا‬،‫ اﻧﺘﮩﻰ‬...‫ﻋﻮات‬Q‫ﺸﮩﺪ ﻣﻦ ا‬Õ‫ﻼف ﻣﺎ ﺑﻌﺪ اﻟ‬Ç ‫ﻜﺴﻞ اﻟﻘﻮم‬B
ٔ
.‫ واﷲ اﻋﻠﻢ‬. ¬ ‫ﺰواﺋﺪ ﻛﻤﺎ ﻻ‬B‫ﺢ ﺳﻨﺔ اﺻﻠﻴﺔ ﻻ ﻣﻦ ا‬h‫او‬O‫اﻟ‬
The obvious answer is that it is sunnat-e-mu’akkadah as gauged from
the general texts. Mention is made to it in al-Hid yah where the
author says: It must not be left out due to laziness of the people as is
the case with supplications after the tashahhud…completing the
Qur’ n in the tar w$h is gauged as an intrinsic Sunnah and not a
superfluous one…1
Hadrat Maul n Ashraf ‛Al$ Th nw$ rahimahull h states in Imd d al-
Fat w :
There are differences of opinion among the Hanaf$ ‛ulam ’ on this
issue. The majority of them are of the view that it is sunnat-e-
mu’akkadah while others say it is not. I believe that the basis for this
difference is that Hasan related from Im m S hib rahimahull h that it
is Sunnat without clearly stating as to whether it is sunnat-e-
mu’akkadah or ghayr mu’akkadah. Most scholars explain it as sunnat-
e-mu’akkadah, while others – because they did not find any proof for it
being sunnat-e-mu’akkadah – merely referred to it as sunnat; or even
mustahab.2
Hadrat Muft$ Hasan Gangoh$ rahimahull h writes in Fat w
Mahm0d$yyah:
It is sunnat-e-mu’akkadah to read the Qur’ n once or to listen to it
once in its entirety in the tar w$h sal h. In the same way, performing
it with congregation is also sunnat-e-mu’akkadah.3
A detailed fatw is to be found in Fat w Rah$m$yyah. Extracts of it are
quoted below:
One completion of the Qur’ n in the tar w$h sal h is sunnat-e-
mu’akkadah and it is also the salient feature of the Ahl as-Sunnah. The
Sh$‛ah are deprived of this bounty. The tar w$h sal h is a major means
for the preservation and continuation of the Qur’ n. If – All h forbid –
this practice of the Shar$‛ah comes to an end, the preservation of the
Qur’ n will also come to an end and there will be no huff z left. There
is therefore the utmost need to maintain this Sunnah no matter what.

1
Fat w W hid$, p. 159, Quetta.
2
Imd d al-Fat w , vol. 1, p. 392.
3
Fat w Mahm0d$yyah, vol. 7, p. 314.
501
This Sunnah has been practised since the era of Ras0lull h sallall hu
‛alayhi wa sallam and the blessed era of the Sah bah radiyall hu
‛anhum, and continues to this day. The ‛ulam ’, jurists, seniors and
Muhaddith0n of all the four madh hib ardently practise on it and are
unanimous about upholding it. ‛All mah Bahr al-‛Ul0m states:
ٔ „‫ ا•ﻮارث ﻣﻦ زﻣﺎن ٔاﻣ‬ù‫ﺮة وﻣﺎ زاد ﻓﺤﺴﻦ ﮨﻜﺬا ﺟﺮ‬: ‫ﺘﻢ ﻓﻴﮩﺎ‬y‫و)ﺴﻦ ا‬
U‫ﻮﻣﻨ^ ﻋﻤﺮ إ‬g‫ا‬
ٔ ٔ ٓ
‫ )رﺳﺎﺋﻞ‬.‫ﻊ ﻣﻦ ﻏ„ ﺧﻼف‬C‫ﺬا ﺐ اﻻر‬g‫ﺎ اﺗﻔﻖ ﻋﻠﻴﮧ ﻓﻘﮩﺎء ا‬Ý ‫م‬ð‫ﮨﺬا اﻻن وﮨﺬہ اﻻﺣ‬
.(۱۳۹ ،‫ ص‬،‫اﻻر*ن‬
It is Sunnah to complete the Qur’ n once in the tar w$h sal h. If more
is read, it is good. This practice has been coming down to us since the
era of Am$r al-Mu’min$n ‛Umar radiyall hu ‛anhu and continues to this
day. The rulings in this regard are unanimously agreed upon by the
jurists of all four madh hib without any opposition.
ٔ
.‫ﻜﺴﻞ اﻟﻘﻮم‬B ‫ﺘﻢ‬y‫ک ا‬O‫و½ن ﻛﺴﻞ اﻟﻘﻮم ﻣﻦ اﺳﺘﻤﺎع اﻟﻘﺮاءة ﻣﻊ اﻟﻘﺪرة ﻋﻠﻴﮧ اﺳﺎءوا وﻻ ﻳ‬
ٔ ٔ ٔ
š ‫ون واﻃﺒﻖ ا•ﺎس‬ɳ‫ ﻗﺎﻟﮧ اﻻ‬ù=‫ﺨﺘﺎر ا‬g‫( واﻣﺎ اﻟﻘﺮاءة ﻓﺎ‬۱۳۹ ‫ ص‬،‫)رﺳﺎﺋﻞ اﻻر*ن‬
ٔ ٔ ٔ
‫ﻮ ﺟﺰء ﻣﻦ‬Ø ‫ﺸﮩﺮ ﻓﻴﻘﺮا ˜ ´ﻠﺔ‬B‫ﺢ ‚ﻴﻊ ا‬h‫او‬O‫ اﻟ‬ñ ‫ﻤﺎﻟﮩﺎ‬9‫ﺘﻤﺔ ﺑ‬y‫اﻟﻌﻤﻞ ﺑﺎن ﺗﻘﺮا ا‬
ً
.(۸۳ ‫ ص‬،ù‫ﻼﻣﺎم ا•ﻮو‬B ‫ )ﻛﺘﺎب اﻻذ[ر‬.‫ﺛﻠﺜ^ ﺟﺰءا‬
If any people are too lazy to listen to the recitation despite being able
to, they will be committing a wrong. The khatam must not be
abandoned because of their laziness. As for the recitation itself, the
preferred view which is the view of the majority and which people
unanimously practise on is that the entire Qur’ n be completed in the
tar w$h sal h in the entire month. About one juz’/p r of the Qur’ n
should be recited on each night.
The practice of the seniors of the past and its successive adoption by
the jurists is a most important mandate. Hadrat Sh h Wal$ All h
Muhaddith Dehlaw$ rahimahull h writes in Iz lah al-Khif ’:
The unanimity of the seniors of the past [on an issue] and its
successive adoption is a great principle in jurisprudence.1
While investigating a certain issue, the jurists write that it is w jib to
follow a practice which has been successively adopted from generation
to generation by the seniors:

.( ÍË\ƒ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.^‫ﺴﻠﻤ‬g‫ﺒﻊ ﺗﻮارث ا‬Õ‫ﺴﻠﻤ^ ﺗﻮارﺛﻮا ﻫﻜﺬا ﻓﻮﺟﺐ أن ﻳ‬g‫ﻷن ا‬

1
Iz lah al-Khif ’, vol. 2, p. 85.
502
Some jurists state that the tar w$h sal h has been prescribed for the
completion of the recitation of the Qur’ n:

.(ƒ• ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬: š ‫ )ﻃﺤﻄﺎوي‬.‫ﺢ( ©ﻋﺖ ﻷﺟﻞ ﺧﺘﻢ اﻟﻘﺮآن‬h‫او‬O‫ﻷﻧﻬﺎ )أي اﻟ‬
Muft$ Raf$‛ S hib writes on this principle of ijm ‛:
This much proof is sufficient that all the jurists of a certain era
concurred on a certain issue. On what proof of the Shar$‛ah did they
come to this ijm ‛? There is no need for the latter peoples to know
about it.
He adds:
If – All h forbid – in any era it is not known that Ras0lull h sallall hu
‛alayhi wa sallam himself had laid down a specific number of rak‛ats
for the five sal hs and that he had instructed this number for
everyone, even then it is necessary for people to adhere to it because
the ijm ‛ of the entire Muslim ummat has been coming down to us.
Furthermore, Hadrat Ibn Mas‛0d radiyall hu ‛anhu said:

(ÖË-Ö \ :‫ )ﻣﻘﺪﻣﺔ إﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺴﻠﻤﻮن ﺣﺴﻨﺎ ﻓﻬﻮ ﻋﻨﺪ اﷲ ﺣﺴﻦ‬g‫ﻣﺎ راه ا‬

Whatever is considered to be good by Muslims is approved by All h
ta‛ l .
A few narrations of the Sah bah radiyall hu ‛anhum with regard to
completing the Qur’ n in the tar w$h sal h are quoted below:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺧﺮج رﺳﻮل اﷲ ﺻ‬:‫ اﻟﻘﺮ† ﺣﺪﺛﮧ ﻗﺎل‬õ‫ ﻣﺎﻟ‬i‫ﻋﻦ اﺑﻦ اﻟﮩﺎد ان ﺛﻌﻠﺒﺔ ﺑﻦ ا‬
ً ٔ
‫ ﻣﺎ ﻳﺼﻨﻊ ٔﻮﻻء؟ ﻗﺎل‬:‫ﺴﺠﺪ ﻳﺼﻠﻮن ﻓﻘﺎل‬g‫ ﻧﺎﺳﺎ ﻧﺎﺣﻴﺔ ا‬ù‫ ﻓﺮا‬،‫ﻀﺎن‬:‫وﺳﻠﻢ ذات ´ﻠﺔ ر‬
ٔ ٔ ٓ
‫ ﺑﻦ ﻛﻌﺐ ﻳﻘﺮا وﮨﻢ ﻣﻌﮧ ﻳﺼﻠﻮن‬i‫ وا‬،‫ ﻳﺎ رﺳﻮل اﷲ! ٔﻮﻻء ﻧﺎس ﻟ ﺲ ﻣﻌﮩﻢ ﻗﺮان‬:‫ﻗﺎﺋﻞ‬
ٔ ٔ ٔ
ùe‫ﻜ‬B‫ ا‬ñ ‫ )رواہ ا‘ﻴﻘﮩﻰ‬.‫ ﻟﮩﻢ‬õ‫ﺮہ ذﻟ‬9‫ﻢ ﻳ‬B‫ و‬.‫ او ﻗﺪ اﺻﺎﺑﻮا‬،‫ ﻗﺪ اﺣﺴﻨﻮا‬:‫ ﻗﺎل‬،‫ﺑﺼﻼﺗﮧ‬
ٓ
.(۵۴۰۰) ‫ واﻻﺛﺎر‬ä‫ﺴ‬B‫ ﻣﻌﺮﻓﺔ ا‬ñ ‫ و‬،(۲/۴۹۵)
ٓ ٔ
‫ ﺑﺎب‬،۲۴۷ :‫ ص‬،ä‫ﺴ‬B‫ )اﺛﺎر ا‬.‫ داود‬i‫ و½ﺳﻨﺎدہ ﺟﻴﺪ وﻟﮧ ﺷﺎﮨﺪ دون ﺣﺴﻦ ﻋﻨﺪ ا‬:ù‫ﻗﺎل ا•ﻴﻤﻮ‬
.(‫ﺢ‬h‫او‬O‫ ‚ﺎﻋﺔ اﻟ‬ñ
ٔ ً ٔ
‫ واﺑﻦ‬،‫ ﺿﻌﻴﻒ‬Q‫ﺴﻠﻢ ﺑﻦ ﺧﺎ‬: ‫ وﻗﺎل ﻟ ﺲ ﮨﺬا ا@ﺪﻳﺚ ﺑﺎﻟﻘﻮي‬،(۱۳۷۹) ‫ورواہ اﻳﻀﺎ اﺑﻮ داود‬
ٔ ٔ ‫ ﻗﺎل ﺷﻌﻴﺐ‬،(۲۵۴۱) ‫ ﺻﺤﻴﺤﮧ‬ñ ‫ﺣﺒﺎن‬
‫ﻤﺔ ﺻﺤﻴﺤﮧ‬h‫ واﺑﻦ ﺧﺰ‬،‫ إﺳﻨﺎدہ ﺿﻌﻴﻒ‬:‫اﻻرﻧﻮوط‬
.(۱۵) ‫ﻀﺎن‬:‫ﻗﻴﺎم ر‬ ù‫ﺮوز‬g‫ﻤﺪ ﺑﻦ ﻧ~ ا‬Ÿ‫ و‬،(۲۲۰۸)

503
 ‫ٔ‬
‫و½ﺳﻨﺎدہ ﺿﻌﻴﻒ ‪B‬ﻀﻌﻒ ‪:‬ﺴﻠﻢ ﺑﻦ ﺧﺎ‪ ،Q‬ﻗﺎل اﺑﻦ ﺣﺠﺮ‪ :‬ﺻﺪوق ﻛﺜ„ اﻻوﮨﺎم‪ .‬وﻗﺎل‬
‫ٔ‬
‫‪7‬ﺮ‪h‬ﺮ ﺗﻘﺮ‪h‬ﺐ ا•ﮩﺬﻳﺐ‪ :‬ﺑﻞ ﺿﻌﻴﻒ ﻳﻌﺘ‪ e‬ﺑﮧ ‪ ñ‬ا‪g‬ﺘﺎﺑﻌﺎت وا‪B‬ﺸﻮاﮨﺪ‪ ،‬ﻓﻘﺪ ﺿﻌﻔﮧ اﺑﻮ ﺟﻌﻔﺮ‬
‫ٔ‬
‫ا•ﻔﻴ‪ ،Š‬واﺑﻮ داود‪ ،‬و‪ š‬ﺑﻦ ا‪g‬ﺪﻳ ‪ ،‬واﻟ‪ª‬ﺴﺎ‪ ،:‬وا‘ﺨﺎر‪ ،ù‬وﻗﺎل‪ :‬ﻣﻨﻜﺮ ا@ﺪﻳﺚ ذا ﺐ‬
‫ٔ‬ ‫ٔ‬
‫ا@ﺪﻳﺚ‪ ،‬واﺑﻮ ﺣﺎﺗﻢ ا‪B‬ﺮاز‪ ،ù‬واﺑﻮ زرﻋﺔ ا‪B‬ﺮاز‪ ،ù‬واﺑﻦ ﻧﻤ„‪ ،‬واﻟ‪Û‬ار‪ ،‬وا=ﮨ‪ ..‬واﺧﺘﻠﻒ ﻓﻴﮧ‬
‫ٔ‬
‫ﻗﻮل اﺑﻦ ﻣﻌ^ وا‪Q‬ارﻗﻄ ﻓﻮﺛﻘﺎہ ‪:‬ﺮة وﺿﻌﻔﺎہ ‪:‬ﺮة اﺧﺮ‪ ،ù‬وﻗﺎل اﺑﻦ ﻋﺪ‪ :ù‬ﺣﺴﻦ ا@ﺪﻳﺚ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وارﺟﻮ ان ﻻ ﺑﺎس ﺑﮧ‪ ،‬وﻗﺎل اﺑﻦ ﺳﻌﺪ‪ :‬و*ن ﻛﺜ„ ا@ﺪﻳﺚ‪ ،‬ﻛﺜ„ اﻟﻐﻠﻂ وا‪y‬ﻄﺎ ﺣﺪﻳﺜﮧ‪.‬‬
‫)ا•ﺤﺮ‪h‬ﺮ ‪ š‬ا•ﻘﺮ‪h‬ﺐ‪ ،۳/۳۷۲ :‬ﺗﺮ‚ﺔ‪.(۶۶۲۵ :‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﻟﻌﻼﻣﺔ ا‪g‬ﺤﺪث ‪:‬ﻮﻻﻧﺎ ﻇﻔﺮ ا&ﺪ اﻟﻌﺜﻤﺎ‪ :d‬ﻓﻔﻴﮧ ﻣﺎ ﻳﺪل ‪ š‬ان ‚ﺎﻋﺘﮩﻢ ﻟﻘﻴﺎم‬
‫ٔ‬ ‫ٓ‬ ‫ٓ‬
‫ر‪:‬ﻀﺎن [ن ‪y‬ﺘﻢ اﻟﻘﺮان ﻓﺤﺴﺐ‪ ،‬ﻓﺈن ﻗﻮﻟﮧ‪ٔ :‬ﻮﻻء ﻧﺎس ﻟ ﺲ ﻣﻌﮩﻢ ﻗﺮان‪ ،‬ﻟ ﺲ ﻣﻌﻨﺎہ اﻧﮩﻢ‬
‫ﻻ ﻳﻘﺪرون ‪ š‬ﻗﺮاءة ﻗﺪر ﻣﺎ ‪z‬ﻮز ﺑﮧ ا‪B‬ﺼﻼة‪ ،‬ﻓﺈن ذﻟ‪ õ‬ﺑﻌﻴﺪ ﻋﻦ ا‪B‬ﺼﺤﺎﺑﺔ ا‪ðB‬ﺋ‪ ^ª‬ﺑﺎ‪g‬ﺪﻳﻨﺔ‬
‫ٓ‬ ‫ً‬
‫ﺟﺪا‪ ،‬ﺑﻞ ﻣﻌﻨﺎہ ﻟ ﺲ ﻣﻌﮩﻢ اﻟﻘﺮان ‪$‬ﮧ‪) .‬اﻋﻼء ا‪B‬ﺴ‪.(۷/۷۴ :ä‬‬
‫ٔ‬ ‫ٔ‬
‫ورو‪ ù‬ا‪B‬ﻀﻴﺎء ا‪g‬ﻘﺪ‪ ñ î‬اﻻﺣﺎدﻳﺚ ا‪g‬ﺨﺘﺎرة )‪ê (۱۱۶۱‬ﺴﻨﺪہ ﻋﻦ ا‪ i‬ﺑﻦ ﻛﻌﺐ ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ ٔ ً ٔ‬ ‫ٔ‬
‫ان ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ا‪:‬ﺮ اﺑﻴﺎ ان ﻳﺼ‪ Š‬ﺑﺎ•ﺎس ر‪:‬ﻀﺎن ﻓﻘﺎل‪ :‬إن ا•ﺎس ﻳﺼﻮ‪:‬ﻮن‬
‫ا‪g‬ﻮﻣﻨ^ ﮨﺬا —ء ‪B‬ﻢ‬ ‫ﻗﺮات ﻋﻠﻴﮩﻢ ﺑﺎ‪B‬ﻠﻴﻞ ﻓﻘﺎل‪ :‬ﻳﺎ ٔاﻣ„ ٔ‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ•ﮩﺎر وﻻ ‪ò‬ﺴﻨﻮن ان ﻳﻘﺮءوا ‪ ،‬ﻓﻠﻮ‬
‫ٔ‬
‫ﻳ‪9‬ﻦ ﻓﻘﺎل‪ :‬ﻗﺪ ﻋﻠﻤﺖ و‪B‬ﻜﻨﮧ اﺣﺴﻦ ﻓﺼ‪ Š‬ﺑﮩﻢ ﻋ“‪h‬ﻦ ر¿ﻌﺔ‪ .‬وﻗﺎل‪ :‬إﺳﻨﺎدہ ﺣﺴﻦ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وذﻛﺮ ﺻﺎﺣﺐ ﻛ‪ó‬ل اﻟﻌﻤﺎل ان اﺑﻦ ﻣﻨﻴﻊ رو‪ ù‬ﻋﻦ ا‪ i‬ﺑﻦ ﻛﻌﺐ ان ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪u‬‬
‫ٔ ٔ‬
‫اﷲ ﻋﻨﻪ ا‪:‬ﺮہ ان ﻳﺼ‪ Š‬ﺑﺎ‪B‬ﻠﻴﻞ ر‪:‬ﻀﺎن‪...‬اﻟﺦ )ﻛ‪ó‬ل اﻟﻌﻤﺎل‪(۸/۴۰۹/۲۳۴۷۱:‬۔‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫وﻗﺎل ‪ ñ‬إﻋﻼء ا‪B‬ﺴ‪ ä‬ﺑﻌﺪ ذﻛﺮ ﮨﺬا اﻻﺛﺮ‪ :‬وﻻ ﻳ‪ó‬ل ﻋﻦ ا‪B‬ﻀﻌﻴﻒ‪ ،‬و ﻓﻴﮧ اﻳﻀﺎ ﻣﺎ )ﺸﻌﺮ ﺑﺎن‬
‫ٔ‬ ‫ٓ‬
‫ﻋﻠﺔ ا ﻤﺎﻋﺔ ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ ﮨﻲ ‪7‬ﺼﻴﻞ ﻗﺮاءة اﻟﻘﺮان‪ ،‬وﻻ ﻳﺼﺢ &ﻞ ﻗﻮﻟﮧ‪ :‬وﻻ ‪ò‬ﺴﻨﻮن ان‬
‫ً‬
‫ﻳﻘﺮءوا‪ š ،‬ﻧ• إﺣﺴﺎن اﻟﻘﺮاءة ﻣﻄﻠﻘﺎ ﻋﻨﮩﻢ ﻛﻤﺎ ‪:‬ﺮ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ &ﻠﮧ ‪ š‬ﻣﺎ ﻗﻠﻨﺎ‪ :‬إﻧﮩﻢ ﻻ‬
‫ٔ ٔ ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫‪ò‬ﺴﻨﻮن ان ﻳﻘﺮءوا اﻟﻘﺮان ‪$‬ﮧ ﻣﻨﻔﺮدﻳﻦ‪ ،‬ﻓﻠﻮ ﻗﺮات ﻋﻠﻴﮩﻢ ﺑﺎ‪B‬ﻠﻴﻞ واﻧﺖ اﻗﺮاﮨﻢ @ﺼﻞ ا‪y‬ﺘﻢ‬
‫‪B‬ﻠﻨﺎس ‪$‬ﮩﻢ‪) .‬اﻋﻼء ا‪B‬ﺴ‪.(۷/۷۴ :ä‬‬
‫ٔ‬
‫و‪ š‬ﮨﺎ‪:‬ﺸﮧ ﻗﺎل‪ :‬ﻗﻠﺖ‪ :‬و‪h‬ﺪل ‪ š‬ﺳ‪ª‬ﻴﺔ ا‪y‬ﺘﻢ ﻗﻴﺎم ر‪:‬ﻀﺎن ‪z‬ﻮ‪h‬ﺰ ﻣﺎﻟ‪ õ‬وا&ﺪ ﻗﺮاءة‬
‫ٓ‬
‫اﻟﻘﺮان ‪ ñ‬ا‪g‬ﺼﺤﻒ ﻗﻴﺎم ر‪:‬ﻀﺎن ﺑﺪ´ﻞ ٔاﺛﺮ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ٔ :‬اﻧﮩﺎ [ن ٔ‬
‫ﻳﻮﻣﮩﺎ ‪:‬ﻮ•‬
‫ٔ‬
‫ﻟﮩﺎ ر‪:‬ﻀﺎن ‪ ñ‬ا‪g‬ﺼﺤﻒ‪ ،‬ﻛﻤﺎ ‪ ñ‬اﻟﻌﻤﺪة ‪B‬ﻠﻌﻴ )‪ (۲/۷۵۷‬اﻻﺛﺮ ﻋﻠﻘﮧ ا‘ﺨﺎري ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺼﺤﻴﺢ و‪ Ú‬ا‪g‬ﻐ ﻻﺑﻦ ﻗﺪاﻣﺔ‪ :‬ﺳﺌﻞ ا‪B‬ﺰﮨﺮي ﻋﻦ رﺟﻞ ﻳﻘﺮا ر‪:‬ﻀﺎن ‪ ñ‬ا‪g‬ﺼﺤﻒ؟‬
‫‪504‬‬
 ٔ
‫ﻦ‬9‫ﻢ ﻳ‬B ‫ﻀﺎن‬:‫ﻗﻴﺎم ر‬ ‫ﺘﻢ ﺳﻨﺔ‬y‫ ﻓﻠﻮ ﻻ ان ا‬.‫اﻟﺦ‬...‫ﺼﺎﺣﻒ‬g‫ ا‬ñ ‫[ن ﺧﻴﺎرﻧﺎ ﻳﻘﺮءون‬:‫ﻓﻘﺎل‬
ٔ ٔ
‫ﺎ ﻓﻴﮧ‬g õ‫ واﺑﻮ ﺣﻨﻴﻔﺔ ﻛﺮہ ذﻟ‬،‫ﺰہ‬h‫ﻮ‬z U‫ﻢ ﻳﻀﻄﺮ اﻻﺋﻤﺔ إ‬B‫ﺼﺤﻒ و‬g‫ ا‬ñ ‫ اﻟﻘﺮاءة‬U‫ﺣﺎﺟﺔ إ‬
ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫ﺴﻨﺔ ﻓﺎﻓﮩﻢ‬B‫ﺒﻄﻞ ﻻﺟﻞ ا‬g‫ وﻻ ﻳﺘﺤﻤﻞ ا‬،‫ﻠﺼﻼة ﻋﻨﺪہ‬B ‫ﺒﻄﻞ‬g‫ﻜﺜ„ ا‬B‫ﻣﻦ اﻟﻌﻤﻞ ا‬
.(۷/۷۴ :ä‫ﺴ‬B‫اﻋﻼء ا‬
ٓ
.(‫ ادارة اﻟﻘﺮان واﻟﻌﻠﻮم اﻻﺳﻼﻣﻴﺔ‬،۷۶‫۔‬۷/۷۳ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬:‫ادة اﻧﻈﺮ‬O‫ﻼﺳ‬B‫و‬
Hadrat Hasan Basr$ rahimahull h also speaks about completing the
recitation of the Qur’ n in the tar w$h sal h:
ٔ
‫ﻀﺎن‬:‫ ر‬ñ ‫ ﻣﻦ ام ا•ﺎس‬:‫ ﻗﺎل‬،‫ ﻋﻦ ا@ﺴﻦ‬،‫ ﻋﻦ ﮨﺸﺎم‬،‫ ﻋﻦ زاﺋﺪة‬،š ‫ﺣﺪﺛﻨﺎ ﺣﺴ^ ﺑﻦ‬
ٓ ٔ
ٔ ‫ ﻓﺈن [ن‬،° ‫ﻓﻠﻴﺎﺧﺬ ﺑﮩﻢ اﻟ‬
õ‫ و½ن [ن ﻗﺮاءة ﺑ^ ذﻟ‬،‫ﺑﻄﻰ اﻟﻘﺮاءة ﻓﻠﻴﺨﺘﻢ اﻟﻘﺮان ﺧﺘﻤﺔ‬
.(۲/۳۹۲/۷۷۶۱ :‫ ﺷ ﺒﺔ‬ì‫ )رواہ اﺑﻦ ا‬.^‫ﻊ اﻟﻘﺮاءة ﻓﻤﺮﺗ‬hÆ ‫ و½ن [ن‬،‫ﻓﺨﺘﻤﺔ وﻧﺼﻒ‬
…If a person is leading the people in Ramad n, he must take it easy
with them. If he is a slow reader, he must complete one Qur’ n. If he
reads at a moderate pace, he must complete one and half. If he is a fast
reader, he must complete two.
Some scholars also provide the following narrations as proofs for
completing the Qur’ n in the tar w$h sal h:
ٔ ٔ
^‫ﻀﺎن ﺣ‬:‫ر‬ ‫ﻮن‬9‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺟﻮد ا•ﺎس و*ن اﺟﻮد ﻣﺎ ﻳ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬
ٓ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻓﻠﺮﺳﻮل اﷲ ﺻ‬،‫ﻀﺎن ﻓﻴﺪارﺳﮧ اﻟﻘﺮان‬:‫ﻞ و*ن ﻳﻠﻘﺎہ ˜ ´ﻠﺔ ر‬he‫ﻳﻠﻘﺎہ ﺟ‬
ٔ ٓ ٔ
‫ ان‬:‫ ﺻﺤﻴﺢ ا‘ﺨﺎري ﻣﻘﺎم اﺧﺮ‬Ü‫( و‬ù‫ )رواہ ا‘ﺨﺎر‬.‫ﺮﺳﻠﺔ‬g‫ﺢ ا‬h‫ﺮ‬B‫„ ﻣﻦ ا‬y‫وﺳﻠﻢ اﺟﻮد ﺑﺎ‬
ٔ ٓ
‫ ﻛﺘﺎب‬ù‫ )رواہ ا‘ﺨﺎر‬.^‫ﺮﺗ‬: ‫رﺿ اﻟﻌﺎم‬È ‫ﺮة واﻧﮧ‬: ‫ﻞ [ن ﻳﻌﺎرﺿ اﻟﻘﺮان ˜ ﺳﻨﺔ‬he‫ﺟ‬
ً
‫ﻠﻮک‬g‫ﻔﺔ ا‬7 ‫ﻠﺨﺼﺎ ﻣﻦ ﺗﻌﻠﻴﻘﺎت ©ح‬:) .۳۴۲۶ ‫ﻨﺎﻗﺐ ﺑﺎب ﻋﻼﻣﺎت ا•ﺒﻮة رﻗﻢ ا@ﺪﻳﺚ‬g‫ا‬
.(۱/۷۶۵ :‫ﺮ&ﻦ‬B‫ﺠﻴﺪ ﺑﻦ ﻋﺒﺪ ا‬g‫ﻟﻌﺒﺪ ا‬
When these two Ah d$th are joined, we learn that Ras0lull h sallall hu
‛alayhi wa sallam used to complete one full Qur’ n in the nights of
Ramad n, and that he made two completions in the year in which he
departed from this world. From the narrations before this, we gauged
the due importance which was given to excessive recitation in the
tar w$h sal h. It becomes clear from this that particular attention was
given to completing the Qur’ n in the tar w$h sal h.
All h ta‛ l knows best.

505
‫‪Making an intention for the tarāwīh salāh‬‬
‫‪Question‬‬
‫‪Is the tar w$h sal h fulfilled with a general intention or is an intention‬‬
‫?‪for tar w$h necessary‬‬
‫‪Answer‬‬
‫‪Most jurists are of the view that a general intention suffices. However,‬‬
‫‪some jurists say that this is not enough. Caution demands that an‬‬
‫‪intention of tar w$h be made, or merely of a Sunnat sal h or of qiy m‬‬
‫‪al-layl. This is so that a person saves himself from the differing views‬‬
‫‪and his sal h is performed correctly according to all scholars.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫و¿ ﻣﻄﻠﻖ ﻧﻴﺔ ا‪B‬ﺼﻼة •ﻔﻞ وﺳﻨﺔ راﺗﺒﺔ وﺗﺮاو‪h‬ﺢ ‪ š‬ا‪g‬ﻌﺘﻤﺪ إذ ﺗﻌﻴ ﻨ‪ú‬ﺎ ﺑﻮﻗﻮﻋ‪ú‬ﺎ وﻗﺖ‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا‪“B‬وع‪ ،‬وا•ﻌﻴ^ اﺣﻮط‪ ،‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ و¿ اﻟﺦ( ا‪ ù‬ﺑﺎن ﻳﻘﺼﺪ ا‪B‬ﺼﻼة ﺑﻼ ﻗﻴﺪ ﻧﻔﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او ﺳﻨﺔ او ﻋﺪد )ﻗﻮﻟﮧ ‪ š‬ا‪g‬ﻌﺘﻤﺪ( ا‪ ù‬ﻣﻦ ﻗﻮﻟ^ ‪:‬ﺼﺤﺤ^ و½ﻧﻤﺎ اﻋﺘﻤﺪ ‪J‬ﺬا ‪g‬ﺎ ‪ ñ‬ا‘ﺤﺮ‬
‫ٔ‬
‫ﻣﻦ اﻧﮧ ﻇﺎ‪J‬ﺮ ا‪B‬ﺮواﻳﺔ وﺟﻌﻠﮧ ‪ ñ‬ا‪g‬ﺤﻴﻂ ﻗﻮل ‪È‬ﻣﺔ ا‪g‬ﺸﺎﻳﺦ ورﺟﺤﮧ ‪ ñ‬اﻟﻔﺘﺢ و‪å‬ﺴﺒﮧ إ‪U‬‬
‫ٔ‬
‫ا‪g‬ﺤﻘﻘ^ )ﻗﻮﻟﮧ إذ ﺗﻌﻴ ﻨ‪ú‬ﺎ اﻟﺦ( ﻻن ا‪B‬ﺴﻨﺔ ﻣﺎ واﻇﺐ ﻋﻠﻴ‪ú‬ﺎ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ñ‬‬
‫ٔ‬
‫‪Ÿ‬ﻞ ‪4‬ﺼﻮص ﻓﺈذا اوﻗﻌ‪ú‬ﺎ ا‪g‬ﺼ‪ Š‬ﻓﻴﮧ ﻓﻘﺪ ﻓﻌﻞ اﻟﻔﻌﻞ ا‪g‬ﺴ ﺳﻨﺔ وا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬ ‫ٰ‬
‫ﺗﻌﺎ‪ U‬وﺗﻤﺎم ‪7‬ﻘﻴﻘﮧ ‪ ñ‬اﻟﻔﺘﺢ )ﻗﻮﻟﮧ وا•ﻌﻴ^( ا‪ù‬‬ ‫وﺳﻠﻢ ‪B‬ﻢ ﻳ‪9‬ﻦ ﻳﻨﻮ‪ ù‬ا‪B‬ﺴﻨﺔ ﺑﻞ ا‪B‬ﺼﻼة ﷲ‬
‫ٔ‬
‫ﺑﺎ•ﻴﺔ اﺣﻮط ﻻﺧﺘﻼف ا‪B‬ﺼﺤﻴﺢ ‪Î‬ﺮ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۴۱۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬
‫ﻗﻮﻟﮧ‪) :‬و‪9h‬ﻔﻴﮧ ﻣﻄﻠﻖ ا•ﻴﺔ ‪B‬ﻠﻨﻔﻞ وا‪B‬ﺴﻨﺔ واﻟ‪O‬او‪h‬ﺢ( واﻣﺎ ‪ ñ‬ا‪B‬ﺴﻨﺔ واﻟ‪O‬او‪h‬ﺢ ﻓﻈﺎ‪J‬ﺮ‬
‫ا‪B‬ﺮواﻳﺔ ﻣﺎ ‪ ñ‬ا‪B‬ﻜﺘﺎب ﻛﻤﺎ ‪ ñ‬ا=ﺧ„ة وا•ﺠﻨ ﺲ وﺟﻌﻠﮧ ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ ‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ و‪ Ú‬ا‪g‬ﺤﻴﻂ‬
‫ٔ‬ ‫ٔ‬
‫اﻧﮧ ﻗﻮل ‪È‬ﻣﺔ ا‪g‬ﺸﺎﻳﺦ و‪ Ú‬ﻣﻨﻴﺔ ا‪g‬ﻔ‪ Á‬وﺧﺰاﻧﺔ اﻟﻔﺘﺎو‪ ù‬اﻧﮧ ا‪g‬ﺨﺘﺎر ورﺟﺤﮧ ‪ ñ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬
‫ً‬ ‫ٔ‬
‫و‪å‬ﺴﺒﮧ إ‪ U‬ا‪g‬ﺤﻘﻘ^ ﺑﺎن ﻣﻌ ا‪B‬ﺴﻨﺔ ﻛﻮن ا•ﺎﻓﻠﺔ ‪:‬ﻮاﻇﺒﺎ ﻋﻠﻴ‪ú‬ﺎ ﻣﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬
‫وﺳﻠﻢ ﺑﻌﺪ اﻟﻔﺮ‪h‬ﻀﺔ ا‪g‬ﻌﻴﻨﺔ او ﻗﺒﻠ‪ú‬ﺎ‪ ...‬وذﻛﺮ ﻗﺎﺿﻴﺨﺎن ‪ ñ‬ﻓﺘﺎواہ ‪ ñ‬ﻓﺼﻞ اﻟ‪O‬او‪h‬ﺢ اﺧﺘﻼف‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺸﺎﻳﺦ ‪ ñ‬ا‪B‬ﺴ‪ ä‬واﻟ‪O‬او‪h‬ﺢ وا‪B‬ﺼﺤﻴﺢ اﻧ‪ú‬ﺎ ﻻ ﺗﺘﺎد‪ ù‬ﺑ‪ª‬ﻴﺔ ا‪B‬ﺼﻼة و‪ªC‬ﻴﺔ ا•ﻄﻮع ﻻﻧ‪ú‬ﺎ ﺻﻼة‬
‫ٔ‬ ‫ٔ‬
‫‪4‬ﺼﻮﺻﺔ ﻓﺘﺠﺐ ‪:‬ﺮا‪È‬ة ا‪B‬ﺼﻔﺔ ‪B‬ﻠﺨﺮوج ﻋﻦ اﻟﻌ‪ú‬ﺪة وذﻟ‪ õ‬ﺑﺎن ﻳﻨﻮ‪ ù‬ا‪B‬ﺴﻨﺔ او ﻣﺘﺎﺑﻌﺔ ا•‪.‬‬
‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬و‪J‬ﻞ ‪ò‬ﺘﺎج ‪ ÏB‬ﺷﻔﻊ ﻣﻦ اﻟ‪O‬او‪h‬ﺢ ان ﻳﻨﻮ‪ ù‬و‪h‬ﻌ^ ﻗﺎل ﺑﻌﻀﮩﻢ‪ò :‬ﺘﺎج‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻻن ˜ ﺷﻔﻊ ﺻﻼة واﻻﺻﺢ اﻧﮧ ﻻ ‪ò‬ﺘﺎج ﻻن ا‪ ÏB‬ﺑﻤ‪ó‬ﻟﺔ ﺻﻼة واﺣﺪة‪ .‬ﻓﻘﺪ اﺧﺘﻠﻒ‬

‫‪506‬‬
 ‫ٔ‬ ‫ٔ‬
‫ا•ﺼﺤﻴﺢ ﻓ‪r‬ا ﻗﺎل ‪ ñ‬ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬واﻻﺣﺘﻴﺎط ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ ان ﻳﻨﻮ‪ ù‬اﻟ‪O‬او‪h‬ﺢ او ﺳﻨﺔ ا‪B‬ﻮﻗﺖ‬
‫ٔ‬
‫او ﻗﻴﺎم ا‪B‬ﻠﻴﻞ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۱/۲۷۸ :‬ﻛﻮﺋﺘﺔ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ .۱/۶۵ :‬و¿ﺬا ‪ ñ‬ﻓﺘﺎو‪ù‬‬
‫ﻗﺎﺿﻴﺨﺎن ‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ .۱/۸۱ :‬واﻟ‪Û‬از‪h‬ﺔ ‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ .۴/۲۹ :‬وﺣﺎﺷﻴﺔ‬
‫اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪.(۱/۱۹۴ :‬‬
‫‪As-Si‛ yah:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎ@ﺎﺻﻞ اﻧﮧ اﺧﺘﻠﻒ ا•ﺼﺤﻴﺢ ‪J ñ‬ﺬہ ا‪g‬ﺴﺌﻠﺔ ﻓﻠ‪ú‬ﺬا ذﻛﺮ ﺟﻢ ﻏﻔ„ ﻣﻦ اﺻﺤﺎﺑﻨﺎ ﻣﻨ‪ú‬ﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﺻﺎﺣﺐ ا‪°B‬اﺟﻴﺔ وﺻﺎﺣﺐ ا‪g‬ﻨﻴﺔ وﺻﺎﺣﺐ اﻟﻈ‪h„ú‬ﺔ واﺑﻦ اﻟ‪ú‬ﻤﺎم وﻏ„‪J‬ﻢ ان اﻻﺣﺘﻴﺎط ان‬
‫ٔ‬
‫ﻻ ﻳ‪9‬ﺘ ﺑﻤﻄﻠﻖ ا•ﻴﺔ ﺑﻞ ﻳﻨﻮ‪ ù‬ا‪B‬ﺴﻨﺔ او ﻣﺘﺎﺑﻌﺔ ا‪B‬ﺮﺳﻮل ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‪ Ú‬ﻓﺘﺎو‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌﻼﻣﺔ ﻗﺎﺳﻢ ﺑﻦ ﻗﻄﻠﻮ‪C‬ﻐﺎ‪ ...‬ﻓﺎﻻﺣﺘﻴﺎط ان ﻳﻨﻮ‪ ù‬اﻟ‪O‬او‪h‬ﺢ او ﺳﻨﺔ ا‪B‬ﻮﻗﺖ ﻓﺈﻧﮧ اﺑﻌﺪ ﻋﻦ‬
‫ا‪y‬ﻼف اﻧﺘ‪ú‬ﻰ‪) .‬ا‪B‬ﺴﻌﺎﻳﺔ‪ ،۲/۱۰۲ :‬ﺳ‪ú‬ﻴﻞ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪A hāfiz performing ten rak’ats each in two masājid‬‬
‫‪Question‬‬
‫‪Is it permissible for a h fiz to perform ten rak‛ats tar w$h in one‬‬
‫?‪masjid and ten rak‛ats in another masjid‬‬
‫‪Answer‬‬
‫‪In the case stated above, it is permissible for him to perform ten‬‬
‫‪rak‛ats in one masjid and ten rak‛ats in another masjid. The Sunnah of‬‬
‫‪tar w$h will be fulfilled. If he performs 20 rak‛ats in each masjid, the‬‬
‫‪Sunnah of the people of the second masjid will not be fulfilled.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫إﻣﺎم ﻳﺼ‪ Š‬اﻟ‪O‬او‪h‬ﺢ ‪: ñ‬ﺴﺠﺪﻳﻦ ‪: ˜ ñ‬ﺴﺠﺪ ‪ š‬ا‪B‬ﻜﻤﺎل ﻻ ‪#‬ﻮز ﻛﺬا ‪Ÿ ñ‬ﻴﻂ ا‪°B‬ﺧ‪à‬‬
‫ٔ‬ ‫ٔ‬
‫واﻟﻔﺘﻮ‪ š ù‬ذﻟ‪ õ‬ﻛﺬا ‪ ñ‬ا‪g‬ﻀﻤﺮات‪ ...‬واﻻﻓﻀﻞ ان ﻳﺼ‪ Š‬اﻟ‪O‬او‪h‬ﺢ ﺑﺈﻣﺎم واﺣﺪ ﻓﺈن ﺻﻠﻮ‪J‬ﺎ‬
‫ٔ‬
‫ﺑﺈﻣﺎﻣ^ ﻓﺎ‪g‬ﺴﺘﺤﺐ ان ﻳ‪9‬ﻮن اﻧ~اف ˜ واﺣﺪ ‪ š‬ﻛﻤﺎل اﻟ‪O‬و‪ò‬ﺔ ﻓﺈن اﻧ~ف ‪š‬‬
‫¡ﺴﻠﻴﻤﺔ ﻻ )ﺴﺘﺤﺐ ذﻟ‪ ñ õ‬ا‪B‬ﺼﺤﻴﺢ وﺟﺎزت اﻟ‪O‬او‪h‬ﺢ ﺑﺈﻣﺎﻣ^ ‪J š‬ﺬا ا‪B‬ﻮﺟﮧ‪) .‬اﻟﻔﺘﺎو‪ù‬‬
‫اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۱۶ :‬ﻓﺼﻞ ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ‪ ،‬ﺑﻠﻮ‚ﺴﺘﺎن(‪.‬‬
‫‪Sharh Munyatul Musall$:‬‬

‫‪507‬‬
 ٔ ٔ
ì‫ ﺣ& ﻋﻦ ا‬،‫ﺴﺠﺪﻳﻦ اﺧﺘﻠﻒ ﻓﻴﮧ‬g‫ ا‬ñ ‫ و½ن‬...‫ﺴﺠﺪ واﺣﺪ‬: ñ ^‫ﺮﺗ‬: ‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫ﻮ ام‬B‫و‬
ٔ ٔ ٔ
.‫ﻠﻴﺚ‬B‫ واﺧﺘﺎرہ اﺑﻮ ا‬û‫ﺎ‬œ‫ﺴﺠﺪ ا‬g‫ﻞ ا‬J‫ﺢ ا‬h‫ﻮز ﺗﺮاو‬# ‫ﻮز ﻳﻌ ﻻ‬# ‫ف اﻧﮧ ﻻ‬ð‫ﺮ اﻻﺳ‬9‫ﺑ‬
.(‫ﻴﻞ‬ú‫ ﺳ‬،۴۰۸ :Š‫ﺼ‬g‫)©ح ﻣﻨﻴﺔ ا‬
Fat w D r al-‛Ul0m Deoband:
If an im m performs tar w$h in two places, it will be fulfilled. If he
performs the full tar w$h in both places, then as per the preferred
view, the tar w$h of the people of the second place will not be fulfilled.
All h ta‛ l knows best.
One hāfiz making khatam in tarāwīh in two places
Question
A h fiz made one khatam of the Qur’ n in tar w$h in one place. He
commences a second khatam in another place. Will the Sunnah of the
latter congregation be fulfilled?
Answer
In the above case, the Sunnah of the muqtad$s will be fulfilled and the
im m will also be rewarded for this virtue.
Ad-Durr al-Mukht r:
ٔ ً
ñ ‫ و¿ﺬا‬.‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۲/۴۶ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﺮﺗ^ ﻓﻀﻴﻠﺔ وﺛﻼﺛﺎ اﻓﻀﻞ‬:‫ﺮة ﺳﻨﺔ و‬: ‫ﺘﻢ‬y‫وا‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۶۸ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬
Fat w W hid$:
Question: A h fiz makes khatam of the Qur’ n in tar w$h in one village.
He then goes to another village and makes a second khatam there. Will
the Sunnah of khatam and the congregation be fulfilled?
Answer:
ٔ ٔ ٔ
‫ﻢ‬B ‫ﺢ‬h‫او‬O‫ﺢ وﺳﻨﺔ اﻟ‬h‫او‬O‫ اﻟ‬ñ ‫ﺘﻢ‬y‫ﺴﻨﺔ ﻻﻧﮩﻢ ﺳﻤﻌﻮا ا‬B‫ ﻋﻨﮩﻢ ا‬ù‫ اﻟﻈﺎﮨﺮ اﻧﮧ ﺗﺎد‬:‫ﺟﻮاب‬
ù‫ﺘﻢ ﺑﻌﺪ ا•ﺎﺳﻊ ﻋ“ وا@ﺎد‬y‫ﻮ ﺣﺼﻞ ا‬B :‫ﺔ‬h„‫ﻜ‬g‫ اﻟﻌﺎ‬ñ ‫ﺎ‬g ‫ﺮة‬: ‫ﺘﻢ‬y‫)ﺴﻘﻂ ﻋﻦ اﻹﻣﺎم ﺑﺎ‬
ٔ
،‫ اﻧﺘﮩﻰ‬،‫ ا ﻮﮨﺮة ا•„ة‬ñ ‫ ﻻﻧﮩﺎ ﺳﻨﺔ ﻛﺬا‬،‫ﺸﮩﺮ‬B‫ ﺑﻘﻴﺔ ا‬ñ ‫ﺢ‬h‫او‬O‫ک اﻟ‬O‫ ﻻ ﻳ‬،‫ﻦ‬h“‫واﻟﻌ‬
‫ ﺣﻖ اﻹﻣﺎم ﻓﻀﻴﻠﺔ‬ñ û‫ﺎ‬œ‫ﺘﻢ ا‬y‫ و¿ﻮن ا‬،‫ﺴﻨﺔ‬B‫ ا‬Š‫ﺴﻨﺔ ﺑﻤﻦ ﻳﺼ‬B‫ ا‬Š‫ﻓﻴﻜﻮن اﻗﺘﺪاء ﻣﻦ ﻳﺼ‬
ٔ ً
‫ﻘﺘﺪﻳﻦ ﻻﻧﮩﻢ ﻣﺎ ﺳﻤﻌﻮا‬g‫ﺴﻨﺔ ﺣﻖ ا‬B‫ ﻻ ﻳﻮﺟﺐ ﺧﻠﻼ ﺣﺼﻮل ا‬:‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ ‫ﻛﻤﺎ‬
‫ﺮة ﻓﻴﺤﺼﻞ ﻟﮩﻢ ﺛﻮاب‬: ‫ﺘﻢ‬y‫ﺢ ا‬h‫او‬O‫ اﻟ‬ñ ‫ﻘﺘﺪﻳﻦ‬g‫ﺣﻖ ا‬ ‫ وﻗﺪ ﺣﺼﻞ‬،‫ اﻧﺘﮩﻰ‬،‫ﺮة‬: ‫ﺘﻢ‬y‫ا‬
508
 :‫ ط‬،۱۵۹ ‫ ص‬،ù‫ واﺣﺪ‬ù‫ )ﻓﺘﺎو‬.û‫ﺴﻴﻮﺳﺘﺎ‬B‫ﻮاﺣﺪ ا‬B‫ ﺣﺮرہ اﻟﻔﻘ„ ﻋﺒﺪ ا‬.‫ اﷲ اﻋﻠﻢ‬.‫ﺴﻨﺔ‬B‫ا‬
.(‫ﻛﻮﺋﺘﮧ‬
Majmu‛ah al-Fat w :
Question: A h fiz completed one khatam in ten nights in one masjid.
He then completed another khatam in another masjid with a different
congregation. Will the Sunnah of the tar w$h with the khatam be
fulfilled in both places? Will they receive the reward?
Answer: It will be fulfilled. Khaz nah ar-Riw y t states:
ً ٔ ً ٔ ٔ
‫ﺎ ﺛﻢ ام ﻗﻮﻣﺎ‬ú‫ﺢ وﺧﺘﻢ ﻓﻴ‬h‫او‬O‫ اﻟ‬ñ ‫ رﺟﻞ ام ﻗﻮﻣﺎ‬:ù‫ اﻟﻔﺘﺎو‬ó‫ﻞ اﻟﻌﻠﻢ ﻋﻦ ﻛ‬J‫ ﺑﻌﺾ ا‬ù‫ﻗﺪ رو‬
ٓ
.‫ﺘﻢ‬y‫ﻢ ﺛﻮاب ا‬ú‫ﻦ ﻟﮧ ﺛﻮاب اﻟﻔﻀﻴﻠﺔ وﻟ‬h‫اﺧﺮ‬
Some scholars quote from Kanz al-Fat w that if a person completes
one khatam of the Qur’ n in tar w$h as the im m, and then becomes
an im m for another congregation, he will receive the reward of this
virtue and the congregation will receive the reward of the khatam.
All h ta‛ l knows best.
For additional details refer to: Fat w Mahm0d$yyah, vol. 7, p. 315;
Imd d al-Ahk m, vol. 1, p. 626; Fat w D r al-‛Ul0m Deoband, vol. 4, p.
274.
All h ta‛ l knows best.
Compelling the employed imām to perform tarāwīh
Question
An im m refuses to perform the tar w$h sal h saying: “I have always
been performing at another place. I will make arrangements for you to
get someone else to perform here.” Can this im m be compelled to
perform in the masjid in which he is employed? What if he says he will
perform the entire tar w$h by himself? Does he have the right to do
this?
Answer
The employed im m is more entitled to perform the tar w$h. However,
if he wants to perform elsewhere, he cannot be forced to perform
here. Yes, if the masjid people ask him to perform the tar w$h, he must
not refuse because this is also a type of im mat.
Ad-Durr al-Mukht r:

509
 ً ٔ ٔ
ٰ ‫ﺮاﺗﺐ‬B‫ﺴﺠﺪ ا‬g‫واﻋﻠﻢ ان ﺻﺎﺣﺐ ا‘ﻴﺖ وﻣﺜﻠﮧ إﻣﺎم ا‬
‫ر‬Q‫ )ا‬.‫او• ﺑﺎﻹﻣﺎﻣﺔ ﻣﻦ ﻏ„ہ ﻣﻄﻠﻘﺎ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۵۹ :‫ﺨﺘﺎر‬g‫ا‬
Fat w D r al-‛Ul0m Deoband:
Question: Bakr is appointed as an im m in a masjid and he is a h fiz.
Zayd is also a h fiz and has been performing tar w$h in this masjid
since a long time. Bakr says: “I have been appointed as the im m of
this masjid and I alone have the right to perform tar w$h.” Zayd says:
“I have this right from before.”
Answer: Now that Bakr has been appointed as the im m, the right to
perform tar w$h is also enjoyed by him. 1
Fat w Rah$m$yyah:
The right to perform tar w$h belongs to the im m. If the im m cannot
perform or permits others, other huff z can be given this
responsibility.2
All h ta‛ l knows best.
Tarāwīh imāmat by a person who shaves his beard
Question
What is the ruling with regard to tar w$h by an im m who shaves his
beard?
Answer
A person who shaves his beard is classified a f siq by the Shar$‛ah, and
the im mat of a f siq is makr0h tahr$m$. Tar w$h should be performed
behind a pious and righteous im m. If such an im m is not available
and one does not have the power to remove this one who shaves his
beard, then the congregation should not be abandoned. Rather, sal h
should be performed behind this im m.
Detailed proofs in this regard were furnished in the chapter on
im mat. Please refer to them there.
All h ta‛ l knows best.

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 282.
2
Fat w Rah$m$yyah, vol. 4, p. 425.
510
Tarāwīh imāmat by a person whose beard is not in
accordance with the Sunnah
Question
A h fiz s hib has been performing tar w$h sal h in a certain masjid for
the last 40 years. He is a well-mannered person who always sees to the
needs of people. He is quite active in burial arrangements for the
deceased, and many musall$s of the masjid are his students. However,
he does not keep a beard in accordance with the Sunnah length. What
should we do? If he is removed from performing tar w$h sal h, it will
cause divisions among the musall$s. Is there any solution?
Answer
The tar w$h of a person who does not keep a beard in accordance with
the Sunnah is makr0h. In this case, the h fiz seems to adhere to the
Shar$‛ah in other matters and is of noble character. Keeping a beard to
the extent of one fist is also an injunction of the Shar$‛ah and a
continuous Sunnah of Ras0lull h sallall hu ‛alayhi wa sallam. He
should therefore be told to keep a Sunnah beard and to abstain from
clipping it before it grows to one fist in length. This will increase his
adherence to the Shar$‛ah, he will enjoy proximity with Ras0lull h
sallall hu ‛alayhi wa sallam and the musall$s will love him even more.
If he refuses, he must be removed because the ruling of the Shar$‛ah
takes precedence. Also, his other good deeds fall under the category of
acts of obedience, while im mat in tar w$h falls under acts of worship.
The latter takes precedence over the former, and the worship of the
musall$s is connected to it. Proofs in this regard were furnished in the
chapter on im mat.
All h ta‛ l knows best.
Joining a nafl congregation and thinking that it is
tarāwīh
Question
In the month of Ramad n, a person joined a congregation of the im m
on the assumption that it was tar w$h sal h. Later on he learnt that it
was a congregation for a nafl sal h. Will these be valid as rak‛ats for
the tar w$h sal h? If they are not, does he have to make qad ’ on the
principle that a nafl sal h becomes w jib once it is started?

511
Answer
In the above case, the person’s tar w$h sal h is not valid. However, it is
a valid nafl sal h. Since the sal h was not invalidated in any way, qad ’
will not be w jib. Yes, he will have to perform tar w$h sal h again. If a
tar w$h congregation is in progress in any other masjid, he must go
and join it. If not, he must perform it on his own. Also, once the night
passes, there is no qad ’ for the previous night’s tar w$h sal h.
Al-Fat w at-T t rkh n$yyah:
ٔ ً
‫ﻢ‬ú‫ﺸﺎﻳﺦ ﻣﻨ‬g‫ﺢ اﺧﺘﻠﻒ ا‬h‫او‬O‫ﺔ او ﻧﺎﻓﻠﺔ ﻏ„ اﻟ‬C‫ﻜﺘﻮ‬: Š‫ﺢ ﻣﻘﺘﺪﻳﺎ ﺑﻤﻦ ﻳﺼ‬h‫او‬O‫ اﻟ‬Š‫إذا ﺻ‬
ٔ
ù‫ﺢ ﻻ ﺗﺘﺎد‬h‫او‬O‫ﺸﺎﻳﺦ إن اﻟ‬g‫ ﻣﻦ ﻗﺎل ﻣﻦ ا‬،‫ ا•ﻴﺔ‬ñ ‫ اﻻﺧﺘﻼف‬š ‫ﺬا اﻻﺧﺘﻼف‬J ‫ﻣﻦ ﺑ‬
ٔ ٔ ٔ
ù‫ﺎ ﻻ ﺗﺘﺎد‬ú‫ﻴﺘ‬ª‫ إﻻ ﺑ‬ù‫ﺎ [ﻧﺖ ﻻ ﺗﺘﺎد‬g ‫ﻨﺎ‬J‫ﺎ‬J ‫ﺐ ان ﻳﻘﻮل ﺑﻌﺪم ﺻﺤﺔ اﻻﻗﺘﺪاء‬# ‫ﺎ‬ú‫ﻴﺘ‬ª‫إﻻ ﺑ‬
ٔ ٔ ٔ
‫ﺐ ان‬# ‫ﻴﺔ ﻣﻄﻠﻘﺔ‬ª‫ﺎ ﺑﻞ ﺑ‬ú‫ ﻣﻦ ﻏ„ ﻧ ﺘ‬ù‫ﺎ ﺗﺘﺎد‬ú‫ﺎﻟﻒ ﻧ ﺘﮧ وﻣﻦ ﻗﺎل ﺑﺎﻧ‬á ‫ﻰ‬J‫ﻴﺔ اﻹﻣﺎم و‬ª‫ﺑ‬
ٔ
‫ﻮ‬J‫ﺴ و‬ª‫ اﻟ‬š ‫ اﻹﻣﺎم اﺑﻮ‬5‫ﻢ ﻣﻦ ﻗﺎل ﻻ ﻳﺼﺢ ﻗﺎل اﻟﻘﺎ‬ú‫ﻨﺎ وﻣﻨ‬J‫ﻳﻘﻮل ﺑﺼﺤﺔ اﻻﻗﺘﺪاء ﮨﺎ‬
ٔ ٔ
.(۱/۶۶۷ :‫ ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮ واﻻﺻﺢ‬ú‫اﻻﻇ‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ً ٔ ً
‫ﺔ او وﺗﺮا او ﻧﺎﻓﻠﺔ اﻻﺻﺢ اﻧﮧ ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء ﺑﮧ‬C‫ﻜﺘﻮ‬: Š‫ﺢ ﻣﻘﺘﺪﻳﺎ ﺑﻤﻦ ﻳﺼ‬h‫او‬O‫ اﻟ‬Š‫ﻮ ﺻ‬B‫و‬
ٔ
š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ و¿ﺬا‬.۱/۱۱۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﻠﻒ‬B‫ﺎﻟﻒ ﻟﻌﻤﻞ ا‬4 ‫ﻜﺮوہ‬: ‫ﻻﻧﮧ‬
.(۴/۲۹ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ﺔ‬h‫از‬Û‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.۱/۲۳۶ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J
Bad ’i‛ as-San ’i‛:
ٔ ٔ
‫ )ﺑﺪاﺋﻊ‬.‫ﻌ ﻓﻴﮧ و½ذا اﻓﺴﺪہ ﻳﻠﺰﻣﮧ اﻟﻘﻀﺎء‬g‫ ا•ﻄﻮع ﻳﻠﺰﻣﮧ ا‬ñ ‫ﻓﻘﺪ ﻗﺎل اﺻﺤﺎﺑﻨﺎ إذا ©ع‬
.(‫ ﺳﻌﻴﺪ‬،۲/۲۹ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.۱/۲۹۰ :‫ﺼﻨﺎﺋﻊ‬B‫ا‬
All h ta‛ l knows best.
Repeating the tarāwīh and witr because ‘ishā was
performed without wudū’
Question
A person performed the tar w$h and witr sal hs after the ‛ish sal h.
He then remembered that he performed his ‛ish sal h without wud0’.
Does he have to repeat the tar w$h and witr sal hs?

512
Answer
In the above case it is necessary to repeat the tar w$h sal h but not the
witr sal h. The reason for this is that tar w$h is subservient to the ‛ish
sal h while the witr sal h is not.
Al-Fat w al-Hind$yyah:
ٔ ٔ
‫^ ان‬ž‫ﻮ ﺗ‬B Á‫ﻌﺪہ ﺣ‬C‫ﻮﺗﺮ و‬B‫ ﻃﻠﻮع اﻟﻔﺠﺮ ﻗﺒﻞ ا‬U‫ﺎ ﻣﺎ ﺑﻌﺪ اﻟﻌﺸﺎء إ‬ú‫ﺼﺤﻴﺢ ان وﻗﺘ‬B‫وا‬
ٔ ٔ
‫ﺎ ﺗﺒﻊ‬ú‫ﻮﺗﺮ ﻻﻧ‬B‫ﺢ ﻣﻊ اﻟﻌﺸﺎء دون ا‬h‫او‬O‫د اﻟ‬È‫ﻮﺗﺮ ا‬B‫ﺢ وا‬h‫او‬O‫ﺎرة دون اﻟ‬ú‫ﺎ ﺑﻼ ﻃ‬J‫اﻟﻌﺸﺎء ﺻﻼ‬
ٔ
‫ﻮﻗﺖ ﻋﻨﺪہ وا•ﻘﺪﻳﻢ إﻧﻤﺎ وﺟﺐ‬B‫ ا‬ñ ‫ﻠﻌﺸﺎء‬B ‫ﻮﺗﺮ ﻏ„ ﺗﺎﺑﻊ‬B‫ ﺣﻨﻴﻔﺔ ﻓﺈن ا‬ì‫ﺬا ﻋﻨﺪ ا‬J ‫ﻠﻌﺸﺎء‬B
ٔ ٔ
‫ﻼف‬Ç ‫ﺴﻴﺎن‬ª‫ ﻗﺒﻞ اﻟﻌﺸﺎء ﺑﺎﻟ‬ù‫ﺴﻴﺎن ﻓﻴﺼﺢ إذا اد‬ª‫ )ﺴﻘﻂ ﺑﻌﺬر اﻟ‬õ‫ﺗﻴﺐ وذﻟ‬O‫ﻻﺟﻞ اﻟ‬
ٔ ٔ
،۱/۱۱۵ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ ﻗﺒﻞ اﻟﻌﺸﺎء‬ù‫ﺎ ﺑﻌﺪ اداء اﻟﻌﺸﺎء ﻓﻼ ﻳﻌﺘﺪ ﺑﻤﺎ اد‬ú‫ﺢ ﻓﺈن وﻗﺘ‬h‫او‬O‫اﻟ‬
‫ اﻣﺪادﻳﺔ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۱/۱۷۸ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ ﺗ‬ñ ‫ و¿ﺬا‬.‫ ﺑﻠﻮ‚ﺴﺘﺎن‬،‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫ﻓﺼﻞ‬
.(‫ﻠﺘﺎن‬:
All h ta‛ l knows best.
Joining the tarāwīh without having performed ‘ishā
Question
A person entered the masjid while the tar w$h sal h was in progress.
He hadn’t performed his ‛ish sal h as yet. Can he join the tar w$h
congregation?
Answer
In this case, there is no leeway for the person to join the tar w$h sal h.
He must perform the fard of ‛ish and then join the tar w$h
congregation.
Ad-Durr al-Mukht r:
‫ )ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء( ﻗﺪر ﻟﻔﻆ ﺻﻼة‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ اﻟﻔﺠﺮ و‬U‫ﺎ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء إ‬ú‫ووﻗﺘ‬
ٔ ٔ
‫ﺎ‬ú‫ﺮوج ﻣﻨ‬y‫ﺮاد ﻣﺎ ﺑﻌﺪ ا‬g‫ﺮ ﻣﻦ ان ا‬ú•‫ ا‬ñ ‫ ﻣﺎ‬U½‫ﺎ و‬ú‫ﺮاد ﺑﺎﻟﻌﺸﺎء ﺻﻼة ﻻ وﻗﺘ‬g‫ ان ا‬U‫إﺷﺎرة إ‬
ٔ
.‫ﻼﺻﺔ‬y‫ ا‬ñ ‫ﺎﻛﻤﺎ‬ú‫ﺘ‬ª‫ ﺳ‬š ‫ﺎ‬ú‫ و¿ﺬا ﺑﻨﺎﺋ‬،‫ﻮ اﻻﺻﺢ‬J‫ﺎ ﻻ ﻳﺼﺢ و‬ú‫ﺢ ﻋﻠﻴ‬h‫او‬O‫ﻮ ﺑ اﻟ‬B Á‫ﺣ‬
:‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۴۴ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫)ا‬
.(‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۱/۱۷۸ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬.‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫ ﻓﺼﻞ‬،۱/۱۱۵
All h ta‛ l knows best.

513
A non-muqtadī correcting the imām in the tarāwīh
salāh by looking in the Qur’ān
Question
A person is not part of the tar w$h congregation. He looks in the
Qur’ n and corrects the im m from it. What is the ruling if the im m
accepts his correction?
Answer
If the im m accepts the correction, the sal h of the im m and all the
muqtad$s will be invalidated.
Sh m$:
ٔ
‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ‬،۱/۶۲۲ : ‫ )ﺷﺎ‬.‫ ﺻﻼﺗﮧ ﻛﻤﺎ ﻓﻴﮧ ﻋﻦ اﻟﻘﻨﻴﺔ‬ñ ‫اﺧﺬ اﻹﻣﺎم ﺑﻔﺘﺢ ﻣﻦ ﻟ ﺲ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ا‬
Khul sah al-Fat w :
ٔ
‫ )ﺧﻼﺻﺔ‬.‫ ﺑﻔﺘﺤﮧ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬Š‫ﺼ‬g‫ﺼﻼة ﻓﺎﺧﺬ ا‬B‫ ا‬ñ ‫ رﺟﻞ ﻟ ﺲ‬Š‫ﺼ‬g‫ ا‬š ‫ﻮ ﻓﺘﺢ‬B‫و‬
.(‫ رﺷﻴﺪﻳﮧ‬،۱/۱۲۱ :ù‫اﻟﻔﺘﺎو‬
Naf‛ al-Muft$ wa as-S ’il:
ٓ ٔ
ñ ‫ﻮ [ن اﻹﻣﺎم ﻳﻘﺮا اﻟﻘﺮان وﺧﻠﻔﮧ ﻣﻘﺘﺪ )ﺴﻤﻌﮧ ﻻ ﻋﻦ اﻟﻘﻠﺐ ﺑﻞ ﺑﺎ•ﻈﺮ‬B :‫اﻻﺳﺘﻔﺴﺎر‬
ٔ
ñ ‫ ﺑﻌﺾ ا‘ﻼد‬ñ ù‫ﺎﺧﺬ اﻹﻣﺎم ﻓﺘﺤﮧ ﻛﻤﺎ ﺟﺮ‬h‫ﺼﺤﻒ و‬g‫ﻔﺘﺢ إﻣﺎﻣﮧ ﻣﻦ ا‬h‫ﺼﺤﻒ و‬g‫ا‬
ٔ
‫ﻤﺎ ام ﻻ؟‬ú‫ﻞ ﺗﻔﺴﺪ ﺻﻼ ﺗ‬J ‫ﺢ‬h‫او‬O‫ﺻﻼة اﻟ‬
ٔ
‫ﺬا إذا [ن اﻟﻔﺎﺗﺢ‬ú‫ وﻟ‬...‫ﺼﻼة ﻣﻔﺴﺪ‬B‫ ا‬ñ „‫ﻤﺎ ﻻن ا•ﻠﻘﻦ ﻣﻦ اﻟﻐ‬ú‫ ﺗﻔﺴﺪ ﺻﻼﺗ‬:‫ﺸﺎر‬ž‫اﻻﺳﺘ‬
ٔ ً
„‫ﺴﺘﻔﺘﺢ ﻻﻧﮧ ﺗﻠﻘﻦ ﻣﻦ اﻟﻐ‬g‫ﺼﻼة ﺗﻔﺴﺪ ﺻﻼة ا‬B‫ ا‬ñ ‫ﺴﺘﻔﺘﺢ‬g‫ﺼﻼة واﻹﻣﺎم ا‬B‫ﺧﺎرﺟﺎ ﻣﻦ ا‬
.(‫ دار اﺑﻦ ﺣﺰم‬، ‫ﺼﻼة‬B‫ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻤﺎ ﻳﻔﺴﺪ ا‬،۲۷۷ ‫ ص‬:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬. ‫ﻠ‬h‫ﺰ‬B‫ح ﺑﮧ ا‬ã
Also refer to Ahsan al-Fat w , vol. 3, p. 524.
All h ta‛ l knows best.

514
Performing tarāwīh by looking in the Qur’ān and
reading from it
Question
A narration of Bukh r$ Shar$f states that Dhakw n made im mat by
looking in the Qur’ n copy of Hadrat ‛Ā’ishah radiyall hu ‛anh . Is it
permissible to do this?
Answer
The Hanaf$ view is that recitation by looking in the Qur’ n is an
invalidator of sal h irrespective of whether it is a fard, nafl or tar w$h
sal h.
An answer to the Had$th:
Hadrat Dhakw n looking in the Qur’ n actually means that he used to
page through it before the sal h, and in the sal h he would repeat
whatever he paged through.
Sharh Munyatul Musall$:
ٔ ‫ اﷲ ﻋﻨﻬﺎ [ن‬u‫ﺸﺔ ر‬æÈ •‫ﻮ‬: ‫ ٔان ذﻛﻮان‬ù‫رو‬
‫ ﻗﻠﻨﺎ‬،‫ﺼﺤﻒ‬g‫ﻀﺎن ﻣﻦ ا‬:‫ﺮ ر‬ú‫ ﺷ‬ñ ‫ﺎ‬ú‫ﻳﻮم ﺑ‬
ٔ ٔ
‫ )©ح ﻣﻨﻴﺔ‬.‫ﺼﻼة ´ﻜﻮن ﺑﺬﻛﺮہ اﻗﺮب‬B‫ اﻧﮧ [ن ﻳﺮاﺟﻌﮧ ﻗﺒﻴﻞ ا‬š ‫ﻤﻮل‬Ÿ ‫ﻮ‬ú‫إن ﺻﺢ ﻓ‬
‫ﺼﻼة وﻣﺎ‬B‫ ﺑﺎب ﻳﻔﺴﺪ ا‬،۱/۱۵۹ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ ﺗ‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻔﺴﺪ ا‬،۴۴۷ :Š‫ﺼ‬g‫ا‬
.(۲۷۸ ‫ ص‬،‫ﺴﺎﺋﻞ‬B‫ وا‬Á‫ﻔ‬g‫ وﻧﻔﻊ ا‬،‫ﻠﺘﺎن‬: ‫ اﻣﺪادﻳﺔ‬،‫ﺎ‬ú‫ﺮہ ﻓﻴ‬9‫ﻳ‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ
‫ ﻣﻦ‬ù‫ﻞ اﻟﻔﺘﻮ‬J‫ اﷲ ﻋﻨﻬﺎ وﻣﻦ [ن ﻣﻦ ا‬u‫ﺸﺔ ر‬æÈ ‫واﻣﺎ ﺣﺪﻳﺚ ذﻛﻮان ﻓﻴﺤﻤﻞ ان‬
ٔ
...‫ﻜﺮوہ ﺑﻼ ﺧﻼف‬: ‫ﺼﻨﻴﻊ‬B‫ﺬا ا‬J ‫ﺮ ﺑﺪ´ﻞ ان‬J‫ﻮ اﻟﻈﺎ‬J ‫ﺬا‬J‫ و‬õ‫ﻢ ﻳﻌﻠﻤﻮا ﺑﺬﻟ‬B ‫ﺼﺤﺎﺑﺔ‬B‫ا‬
ً ٔ ٔ ‫ [ن‬ù‫ﺮاو‬B‫ﻮن ﻗﻮل ا‬9‫ﺘﻤﻞ ٔان ﻳ‬ò‫و‬
‫ﺼﺤﻒ إﺧﺒﺎرا‬g‫ﻀﺎن و*ن ﻳﻘﺮا ﻣﻦ ا‬:‫ ر‬ñ ‫ﻳﻮم ا•ﺎس‬
ٔ ٔ ‫ [ن‬ù‫ﺘﻠﻔﺘ^ ٔا‬4 ^•‫ﻋﻦ ﺣﺎ‬
‫ ﻏ„ ﺣﺎﻟﺔ‬ñ ‫ﺼﺤﻒ‬g‫ و*ن ﻳﻘﺮا ﻣﻦ ا‬،‫ﻀﺎن‬:‫ ر‬ñ ‫ﻳﻮم ا•ﺎس‬
ٓ ٓ
ٔ ‫ن‬ð‫ﺮہ ﻓ‬J‫اﻟﻘﺮان ﻇﺎ‬ ٔ ٔ ً
‫ﻳﻮم ﺑﺒﻌﺾ ﺳﻮر ﻣﻦ اﻟﻘﺮان دون‬ ‫ﻦ ﻳﻘﺮا‬9‫ﻢ ﻳ‬B ‫ﺼﻼة إﺷﻌﺎرا ﻣﻨﮧ اﻧﮧ‬B‫ا‬
ٓ ٔ ٔ
‫ﻀﺎن‬:‫ ﻗﻴﺎم ر‬ñ ‫ﺮ ˜ ﻳﻮم ورد ˜ ´ﻠﺔ ´ﻌﻠﻢ ان ﻗﺮاءة ‚ﻴﻊ اﻟﻘﺮان‬ú‫ان ¬ﺘﻢ و*ن )ﺴﺘﻈ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺼﻼة‬B‫ ﻓﺼﻞ ﺑﻴﺎن ﻣﺎ ﻳﻔﺴﺪ ا‬،۱/۲۳۶ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻟ ﺴﺖ ﺑﻔﺮض‬
Hadrat ‛Umar radiyall hu ‛anhu prohibited im mat while looking in
the Qur’ n.
Kanz al-‛Umm l:

515
 ‫ا‪g‬ﻮﻣﻨ^ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ٔان ٔ‬
‫ﻧﻮم ا•ﺎس ‪ñ‬‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻧ‪ú‬ﺎﻧﺎ ٔاﻣ„ ٔ‬
‫ﻳﻮﻣﻨﺎ إﻻ ا‪g‬ﺤﺘﻠﻢ‪ .‬اﺑﻦ ٔا‪ٔ ì‬‬
‫داود‪) .‬ﻛ‪ ó‬اﻟﻌﻤﺎل‪ ،۸/۲۶۳/۲۲۸۳۷ :‬ﻓﺼﻞ ‪ñ‬‬ ‫ا‪g‬ﺼﺤﻒ وﻧ‪ú‬ﺎﻧﺎ ٔان ٔ‬
‫ٔ‬ ‫ٓ‬
‫اداب اﻻﻣﺎم‪ .‬و¿ﺬا ذﻛﺮہ اﻻﻣﺎم ا‪B‬ﺴﻴﻮ‪ ñ f‬ﺟﺎﻣﻊ اﻻﺣﺎدﻳﺚ‪: ،۲۸/۴۹۲/۳۱۵۶۰ :‬ﺴﻨﺪ ﻋﻤﺮ ﺑﻦ‬
‫ا‪y‬ﻄﺎب‪ .‬و¿ﺬا ‪ ñ‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ ‪ ،۲/۱۰‬ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ(‪.‬‬
‫‪Al-Mas hif:‬‬
‫ٔ‬
‫ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺣﺪﺛﻨﺎ ‪Ÿ‬ﻤﺪ ﺑﻦ ‪:È‬ﺮ ﺑﻦ إﺑﺮا‪J‬ﻴﻢ ﻋﻦ اﺑﻴﮧ ‪:È‬ﺮ ﺑﻦ إﺑﺮا‪J‬ﻴﻢ ﻗﺎل‪ :‬ﺳﻤﻌﺖ‬
‫ﻧ‪ú‬ﺸﻞ ﺑﻦ ﺳﻌﻴﺪ ‪ò‬ﺪث ﻋﻦ ا‪B‬ﻀﺤﺎک ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻧ‪ú‬ﺎﻧﺎ ﻋﻤﺮ ر‪u‬‬
‫ﻳﻮﻣﻨﺎ إﻻ ا‪g‬ﺤﺘﻠﻢ‪) .‬ا‪g‬ﺼﺎﺣﻒ ﻻﺑﻦ ٔا‪ٔ ì‬‬
‫داود‪:‬‬ ‫ﻧﻮم ا•ﺎس ‪ ñ‬ا‪g‬ﺼﺤﻒ وﻧ‪ú‬ﺎﻧﺎ ٔان ٔ‬
‫اﷲ ﻋﻨﻪ ٔان ٔ‬

‫‪.(۲/۳۹۴/۶۵۵‬‬
‫‪…Ibn ‛Abb s radiyall hu ‛anhu narrates: ‛Umar radiyall hu ‛anhu‬‬
‫‪prohibited us from leading the people in sal h while looking in the‬‬
‫‪Qur’ n. And he did not permit anyone except a person who has‬‬
‫‪reached the age of maturity from leading us in sal h.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing tarāwīh while sitting down because of‬‬
‫‪tiredness‬‬
‫‪Question‬‬
‫‪A person gets tired in the tar w$h sal h. Can he sit and perform his‬‬
‫?‪tar w$h sal h‬‬
‫‪Answer‬‬
‫‪It will be permissible for him to sit and perform the tar w$h sal h.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ً‬ ‫ٔ ٔ‬
‫اﺗﻔﻘﻮا ‪ š‬ان اداء اﻟ‪O‬او‪h‬ﺢ ﻗﺎﻋﺪا ﻻ )ﺴﺘﺤﺐ ﺑﻐ„ ﻋﺬر واﺧﺘﻠﻔﻮا ‪ ñ‬ا ﻮاز ﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪:‬‬
‫‪#‬ﻮز و‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۱۸ :‬ﻓﺼﻞ ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ(‪.‬‬
‫‪Imd d al-Fatt h:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﻗﺎل ﻗﺎ‪ 5‬ﺧﺎن ‪ ñ‬اداء اﻟ‪O‬او‪h‬ﺢ ﻗﺎﻋﺪا‪ :‬اﺗﻔﻘﻮا ‪ š‬اﻧﮧ ﻻ )ﺴﺘﺤﺐ ﺑﻐ„ ﻋﺬر واﺧﺘﻠﻔﻮا ‪ñ‬‬
‫ً‬ ‫ٔ‬
‫ا ﻮاز ﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪ :‬ﻻ ‪#‬ﻮز ﺑﻐ„ ﻋﺬر‪ ...‬وﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪# :‬ﻮز ﻟﮧ اداء اﻟ‪O‬او‪h‬ﺢ ﻗﺎﻋﺪا ﺑﻐ„‬
‫ٔ‬
‫ﻋﺬر‪ ...‬و‪J‬ﻮ ا‪B‬ﺼﺤﻴﺢ إﻻ ان ﺛﻮاﺑﮧ ﻳ‪9‬ﻮن ‪ š‬ا•ﺼﻒ ﻣﻦ ﺻﻼة اﻟﻘﺎﺋﻢ‪ ...‬و‪ Ú‬ا‪y‬ﻼﺻﺔ‪:‬‬

‫‪516‬‬
 ٔ ٔ ً ٔ
‫ )اﻣﺪاد‬.‫ﻮز‬# ‫ﺸﺎﻳﺦ ﻓﻴﮧ واﻻﺻﺢ اﻧﮧ‬g‫ﺢ ﻗﺎﻋﺪا ﻣﻦ ﻏ„ ﻋﺬر اﺧﺘﻠﻒ ا‬h‫او‬O‫واﻣﺎ ﺻﻼة اﻟ‬
ً
،‫ ﺑﺎب ا•ﻮاﻓﻞ‬،۲/۱۵ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ ﺑ„وت ﻛﺬا‬،‫ﺴﺎ‬B‫ ﺻﻼة ا•ﻔﻞ ﺟﺎ‬ñ ‫ ﻓﺼﻞ‬،۴۴۶ :‫اﻟﻔﺘﺎح‬
.(‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
Tarāwīh behind an imām who is not cautious about
tajwīd rules
Question
There is a h fiz who knows the rules of tajw$d yet he reads very fast
and does not apply the rules of tajw$d. What is the ruling with regard
to performing sal h behind him?
Answer
If the h fiz reads so fast that the muqtad$s cannot understand, and he
is guilty of lahn-e-jal$y, the sal h will not be valid. If he commits lahn-
e-khaf$y, then although the sal h will not be invalidated, it will
certainly become makr0h. Furthermore, it is a serious sin to read the
Qur’ n carelessly and without consideration to tajw$d rules.
Fat w Q d$ Kh n:
ٔ
‫رﺳﺘﺨﻮاں ﻓﺈن اﻹﻣﺎم‬Q‫ﻮا ا‬:‫ﻦ ﻳﻘﺪ‬9‫ﻮﺷﺨﻮاں وﻟ‬y‫ﺢ ا‬h‫او‬O‫ اﻟ‬ñ ‫ﻮا‬:‫ﻠﻘﻮم ان ﻳﻘﺪ‬B ü‫ﺒ‬ª‫وﻻ ﻳ‬
ً ٔ
‫ﻮ [ن اﻹﻣﺎم @ﺎﻧﺎ ﻻ‬B ‫ﺸﻮع وا•ﺪﺑﺮ وا•ﻔﻜﺮ و¿ﺬا‬y‫إذا [ن ﻳﻘﺮا ﺑﺼﻮت ﺣﺴﻦ )ﺸﻐﻞ ﻋﻦ ا‬
ٔ ٔ
‫ ﻣﻘﺪار‬ñ ‫ ﻓﺼﻞ‬،۱/۲۳۸ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﺴﺠﺪہ‬: ‫ک‬O‫ﺑﺎس ﺑﺎن ﻳ‬
š‫ و‬.‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﻴﻞ‬ú‫ ﺳ‬،۴۰۷ :Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫اﻟﻘﺮاءة‬
.(۱/۱۱۶ ‫رﺳﺘﺨﻮاں ﺻﺤﻴﺢ اﻟﻘﺮاءة‬Q‫ﺼﻮت وا‬B‫ﻮﺷﺨﻮاں ﻣﻌﻨﺎہ ﺣﺴﻦ ا‬y‫ ا‬:‫ ﻗﻮﻟﮧ‬:‫ﺸﮧ ﻗﺎل‬:‫ﺎ‬J
Fat w Rah$m$yyah:
The following is stated in Jam l al-Qur’ n: To read the Qur’ n without
tajw$d, to read it incorrectly or without observing the rules is known
as lahn. Lahn is of two types: To read one letter in place of another, e.g.
al-hamdu in place of al-hamdu, sh$n in place of s$n, h in place of h ,
z in place of dh , s$n in place of s d. These errors are known as lahn-
e-jal$y which is har m. Sometimes the meaning changes completely
and causes the sal h to become invalid.

517
A person who reads as described above is not eligible for im mat. It is
necessary for him to first learn how to read the Qur’ n correctly and
then make im mat.1
When an im m’s recitation is not clear and correct, and the muqtad$s
cannot understand it, it is not permissible for him to make im mat.
The muqtad$s must make arrangements to get an im m who reads
clearly and correctly.2
Also refer to: Ahsan al-Fat w , vol. 3, p. 69 and Fat w D r al-‛Ul0m
Deoband, vol. 4, p. 159.
All h ta‛ l knows best.
Making an intention after every shuf’ah of tarāwīh
Question
Is it necessary to make intention for tar w$h after every shuf‛ah or can
a single intention for 20 rak‛ats be made at once?
Answer
One intention for 20 rak‛ats is sufficient. It is not necessary to make a
separate intention after every shuf‛ah.
Fat w Q d$ Kh n:
ٔ ٔ
‫ﺎ‬ú‫ﺘﺎج ﻻن ˜ ﺷﻔﻊ ﻣﻨ‬ò :‫ﻢ‬ú‫ ﻗﺎل ﺑﻌﻀ‬،‫ﺢ‬h‫او‬O‫ اﻟ‬ù‫ﺢ ان ﻳﻨﻮ‬h‫او‬O‫ ﺷﻔﻊ ﻣﻦ اﻟ‬ÏB ‫ﺘﺎج‬ò ‫ﻞ‬J‫و‬
ٔ ٔ ٔ
š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﻟﺔ ﺻﻼة واﺣﺪة‬ó‫ ﺑﻤ‬ÏB‫ﺘﺎج ﻻن ا‬ò ‫ ﺣﺪة واﻻﺻﺢ اﻧﮧ ﻻ‬š ‫ﺻﻼة‬
.(‫ﺢ‬h‫او‬O‫ ﻧﻴﺔ اﻟ‬ñ ‫ ﻓﺼﻞ‬،۱/۲۳۷ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J
Al-Fat w al-Hind$yyah:
‫ﻢ ﻳﻘﻌﺪ‬B ‫ و½ن‬ÏB‫ﻮز ﻋﻨﺪ ا‬# ^‫ ˜ ر¿ﻌﺘ‬ñ ‫ﺴﻠﻴﻤﺔ واﺣﺪة إن ﻗﻌﺪ‬Õ‫ﺎ ﺑ‬ú$ ‫ﺢ‬h‫او‬O‫ اﻟ‬Š‫ﻮ ﺻ‬B‫و‬
ٓ
‫ﮧ ﻋﻦ ¡ﺴﻠﻴﻤﺔ‬h‫ﺰ‬# ‫ﺼﺤﻴﺢ‬B‫ اﻟﻘﻮل ا‬š ‫ﺎ ﻓ اﻻﺳﺘﺤﺴﺎن‬J‫ اﺧﺮ‬ñ ‫ ˜ ر¿ﻌﺘ^ وﻗﻌﺪ‬ñ
‫ ﻓﺼﻞ‬۱/۱۱۹ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﻜﺬا‬J‫ﺎج و‬J‫ﻮ‬B‫اج ا‬°B‫ ا‬ñ ‫واﺣﺪة ﻛﺬا‬
.(‫ﻴﻞ‬ú‫ ﺳ‬،۴۰۵ :Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ﺢ‬h‫او‬O‫ اﻟ‬ñ
Fat w Rah$m$yyah:

1
Fat w Rah$m$yyah, vol. 4, p. 351.
2
Fat w Rah$m$yyah, vol. 1, p. 188.
518
An intention for 20 rak‛ats of tar w$h at the beginning is enough. It is
not a prerequisite to make a separate intention after every two rak‛ats
although it is better.1
All h ta‛ l knows best.
Performing nafl salāh with congregation after the
tarāwīh salāh
Question
How is it to perform nafl sal h with congregation after the tar w$h
sal h? If it is makr0h, is it makr0h tahr$m$ or makr0h tanz$h$?
Answer
It is makr0h to perform nafl sal h with congregation irrespective of
whether it is in Ramad n or out of it. Yes, if one or two persons follow
one person without calling each other, then it is permissible and not
makr0h. There are differences of opinion with regard to three people
joining one im m. ‛All mah Tah w$ rahimahull h says that the
preferred view is that it is not makr0h, but if there are four or more,
then it is unanimously makr0h tanz$h$.
Mar q$ al-Fal h:
ٔ ٔ
‫ﺬا‬J ‫ وﻋﻦ ﺷﻤﺲ اﻻﺋﻤﺔ ان‬...‫ﺎ‬ú¿‫ﻜﺮوﻫﺔ ﻓﺎﻻﺣﺘﻴﺎط ﺗﺮ‬: ‫ﺢ‬h‫او‬O‫ ﻏ„ اﻟ‬ñ ‫ ا•ﻔﻞ‬ñ ‫وا ﻤﺎﻋﺔ‬
ٔ ٔ
‫ﻼﺟﺘﻤﺎع‬B ‫ﻖ ﻳﺪﻋﻮ ا•ﺎس‬h‫ ﻃﺮ‬ù‫ﻴﻞ ا•ﺪا ا‬ž‫ ﺳ‬š ‫ ا•ﻔﻞ إذا [ن‬ñ ‫ ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ‬ù‫ا‬
ٔ ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﺮہ ﻻن ا‬9‫ واﺣﺪ ﺑﻮاﺣﺪ او اﺛﻨﺎن ﺑﻮاﺣﺪ ﻻ ﻳ‬ù‫ﻮ اﻗﺘﺪ‬B ‫ﻢ اﻣﺎ‬ú‫ﻋﻠﻴ‬
ً ٔ ٔ ٔ ٔ
‫ﻴﻢ واﻟﻌﺠﻮز‬Õ´‫ﺴﺎ وا‬å‫ وﺻﺢ اﻧﮩﺎ ام ا‬...‫ﻠﻴﻞ‬B‫ ﺻﻼة ا‬ñ ‫ﻤﺎ‬ú‫ ﻋﻨ‬U‫ اﷲ ﺗﻌﺎ‬5‫ام اﺑﻦ ﻋﺒﺎس ر‬
ٔ
‫ ﺛﻼﺛﺔ ﺑﻮاﺣﺪ اﺧﺘﻠﻒ ﻓﻴﮧ واﻻﺻﺢ ﻋﺪم‬ù‫ و*ﻧﺖ ﻧﺎﻓﻠﺔ و½ذا اﻗﺘﺪ‬،^‫ﻢ ر¿ﻌﺘ‬ú‫ ﺑ‬Š‫ﻓﺼ‬
ً ٔ
،۳۸۶ :ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﻌﺔ ﺑﻮاﺣﺪ ﻛﺮہ اﺗﻔﺎﻗﺎ‬C‫ ار‬ù‫ و½ن اﻗﺘﺪ‬،‫ﻜﺮاﻫﺔ‬B‫ا‬
‫ﻴﻞ‬ž‫ ﺳ‬š ‫ ا•ﻔﻞ‬ñ ‫ ﻛﺮاﻫﺔ اﻻﻗﺘﺪاء‬،۲/۴۹ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻛﺘﺐ ﺧﺎﻧﮧ‬ ‫ ﻗﺪﻳ‬،‫ﻮﺗﺮ‬B‫ﺑﺎب ا‬
،‫ﻜﺴﻮف‬B‫ ﺑﺎب ﺻﻼة ا‬،۲/۸۶ :à‫ﺧ‬°B‫ﻼﻣﺎم ا‬B ‫ﺴﻮط‬žg‫ ا‬ñ ‫ و¿ﺬا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬، ‫ا•ﺪا‬
ٓ
.(‫ادارة اﻟﻘﺮان‬
Sh m$:

1
Fat w Rah$m$yyah, vol. 1, p. 354.
519
 ً ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ اﺣﻴﺎﻧﺎ ﻛﻤﺎ ﻓﻌﻞ ﻋﻤﺮ ر‬õ‫ﺴﺘﺤﺒﺔ ﺛﻢ إن [ن ذﻟ‬: „‫ﺮ ان ا ﻤﺎﻋﺔ ﻓﻴﮧ ﻏ‬J‫واﻟﻈﺎ‬
ٔ ً
‫ﻜﺮوﻫﺔ ﻻﻧﮧ ﺧﻼف‬: ‫ﻮاﻇﺒﺔ [ن ﺑﺪﻋﺔ‬g‫ﻴﻞ ا‬ž‫ ﺳ‬š ‫ و½ن [ن‬،‫ﻜﺮوہ‬: „‫[ن ﻣﺒﺎﺣﺎ ﻏ‬
ٔ ٔ :‫ ﻗﻠﺖ‬،‫ﺘﻮارث‬g‫ا‬
‫ﺴﻨﺔ إﻻ‬ê ‫ ا•ﻄﻮع ﻟ ﺴﺖ‬ñ ‫ إن ا ﻤﺎﻋﺔ‬:‫ ا‘ﺪاﺋﻊ ﻣﻦ ﻗﻮﻟﮧ‬ñ ‫ﺪہ اﻳﻀﺎ ﻣﺎ‬h‫ﻮ‬h‫و‬
‫ﻮاﻇﺒﺔ [ن ﺑﺪﻋﺔ‬g‫ ﻧﻌﻢ إن [ن ﻣﻊ ا‬،‫ﻜﺮاﻫﺔ‬B‫ﻴﺔ ﻻ )ﺴﺘﻠﺰم ا‬ª‫ﺴ‬B‫ ﻓﺈن ﻧ ا‬.‫ﻀﺎن‬:‫ ﻗﻴﺎم ر‬ñ
ٔ
‫ﻢ ﺗﻔﻌﻠﮧ‬B ‫ﺴﺘﺤﺐ ﻻﻧﮧ‬: „‫ وا•ﻔﻞ ﺑﺎ ﻤﺎﻋﺔ ﻏ‬...Š:‫ﺮ‬B‫ﻠﺨ„ ا‬B ‫ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ‬Ú‫ﻓﻴﻜﺮہ و‬
ٔ ٔ
: ‫ )ﺷﺎ‬.‫ﻞ‬:‫ﮧ ﺗﺎ‬hó‫ﺎﻛﺮاﻫﺔ ﺗ‬ú‫ اﻧ‬ñ ‫ﺢ‬h~B[ ‫ﻮ‬J‫ﻀﺎن و‬:‫ ﻏ„ ر‬ñ ‫ اﷲ ﻋﻨﻬﻢ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا•ﻮاﻓﻞ‬۲/۴۸
Hadrat Maul n Zafar Ahmad ‛Uthm n$ rahimahull h states in I‛l ’ as-
Sunan that if three or more people get together without attaching any
importance to it or without arranging for people to join it, then it is
not included in the prohibition of calling others. This is closest to the
linguistic meaning of the word (tad ‛$). His text reads as follows:
ٰ ٔ ‫ﻮاﻇﺒﺔ‬g‫ وﺗﻔﺴ„ ا•ﺪا ﺑﺎﻻﮨﺘﻤﺎم وا‬:‫ﻗﻠﺖ‬
، ٰ ¬ ‫ة ﻛﻤﺎ ﻻ‬É‫ﻜ‬B‫او• ﻣﻦ ﺗﻔﺴ„ﮨﺎ ﺑﺎﻟﻌﺪد وا‬
ٔ ٔ ٔ ٔ
‫ ﺑﺎب ﻛﺮاﻫﺔ ا ﻤﺎﻋﺔ‬،۷/۹۳ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.û‫ﺎ‬œ‫ﻠﻐﺔ واﺷﺒﮧ ﺑﮩﺎ دون ا‬B‫ ا‬U‫ﻻن اﻻول اﻗﺮب إ‬
ٓ
.(v‫ ﻛﺮا‬،‫ ادارة اﻟﻘﺮان‬،‫ ا•ﻮاﻓﻞ‬ñ
All h ta‛ l knows best.
Making qadā’ of tarāwīh with congregation
Question
Two rak‛ats of tar w$h sal h became invalid. The next night, the entire
congregation performed 22 rak‛ats. Is it correct to make qad ’ in this
way? Also, is the recitation [of the Qur’ n] in the two rak‛ats which
were performed as qad ’ taken into consideration?
Answer
If the tar w$h sal h becomes invalid, it is makr0h to make qad ’ of it
the next day. Also, the recitation of the Qur’ n in this qad ’ is not
taken into consideration. In other words, it will not be included in the
khatam of the Qur’ n.
Fat w Q d$ Kh n:
ٔ ٔ
‫ﺢ‬h‫او‬O‫ﻴﺔ اﻟ‬ª‫ﺎﺿﻴﺔ ﻓﺎراد اﻟﻘﻀﺎء ﺑ‬g‫ﻠﻴﻠﺔ ا‬B‫ﻢ ﺷﻔﻊ ﻣﻦ ا‬ú‫ﻠﻴﻞ اﻧﮧ ﻓﺴﺪ ﻋﻠﻴ‬B‫ ا‬ñ ‫و½ن ﺗﺬﻛﺮ‬
ٔ
،۱/۲۳۶ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﺢ‬h‫او‬O‫ﻴﺔ اﻟ‬ª‫ﺢ ﺑ‬h‫او‬O‫ اﻟ‬š ‫ﺎدة‬h‫ﺮہ ﻻﻧﮧ ز‬9‫ﻳ‬
.(‫ﺢ‬h‫او‬O‫ وﻗﺖ اﻟ‬ñ ‫ﻓﺼﻞ‬
520
Fat w Mahm0d$yyah:
If it is recalled that two rak‛ats of the previous night’s tar w$h was
invalidated, it is makr0h to make qad ’ of it with congregation.1
All h ta‛ l knows best.
Standing up for the third rak’at without sitting for
the qa’dah
Question
A person stood up for a third rak‛at without sitting for the qa‛dah, and
did not return to the sitting position. Is the sal h valid?
Answer
In the above case, the im m did not return from the third rak‛at and
made sal m at the end of three rak‛ats. The correct view in this regard
is that the sal h is invalidated and has to be repeated. If he added a
fourth rak‛at, only two rak‛ats will be counted. In other words, the first
two rak‛ats will not be valid, and the recitation will have to be
repeated.
Al-Fat w al-Hind$yyah:
ٔ ٔ
‫ﺎﻧﻴﺔ‬œ‫ ا‬ñ ‫ﻢ ﻳﻘﻌﺪ‬B‫ﺢ و‬h‫او‬O‫ اﻟ‬ñ ‫ﺔ‬œ‫ﺎ‬œ‫ ا‬U‫ف اﻧﮧ ﺳﺌﻞ ﻋﻦ رﺟﻞ ﻗﺎم إ‬ð‫ﺮ اﻹﺳ‬9‫ ﺑ‬ì‫ﻋﻦ ا‬
ّ ٔ
‫ﺔ ﻓﺈن‬œ‫ﻠﺜﺎ‬B ‫ﻘﻌﺪ و)ﺴﻠﻢ و½ن ﺗﺬﻛﺮ ﺑﻌﺪ ﻣﺎ ﺳﺠﺪ‬h‫ ان ﻳﻌﻮد و‬ü‫ﺒ‬ª‫ اﻟﻘﻴﺎم ﻳ‬ñ ‫ إن ﺗﺬﻛﺮ‬:‫ﻗﺎل‬
ٔ ٔ ٔ
،۱/۱۱۸ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻊ ﻋﻦ ¡ﺴﻠﻴﻤﺔ واﺣﺪة‬C‫ﺬہ اﻻر‬J ‫ [ﻧﺖ‬ù‫ﺎ ر¿ﻌﺔ اﺧﺮ‬ú´‫اﺿﺎف إ‬
.(‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫ﻓﺼﻞ‬
Fat w Q d$ Kh n:
ٔ
‫ﻢ ﻳﻘﻌﺪ‬B ‫ﺎﻧﻴﺔ او‬œ‫ ا‬ñ ‫^ إﻣﺎ إن ﻗﻌﺪ‬ú‫ وﺟ‬š ‫ﻮ‬ú‫ﺴﻠﻴﻤﺔ واﺣﺪة ﻓ‬Õ‫ ﺛﻼث ر¿ﻌﺎت ﺑ‬Š‫و½ن ﺻ‬
ٔ
‫ ﺑﻌﺪ‬û‫ﺎ‬œ‫ﺸﻔﻊ ا‬B‫ ا‬ñ ‫ﺐ ﻋﻠﻴﮧ ﻗﻀﺎء ر¿ﻌﺘ^ ﻻﻧﮧ ©ع‬#‫ﻓﺈن ﻗﻌﺪ ﺟﺎز ﻋﻦ ¡ﺴﻠﻴﻤﺔ واﺣﺪة و‬
ٔ ٔ
‫ﻢ‬B ‫ و½ن‬،^‫ﺮاﺑﻌﺔ [ن ﻋﻠﻴﮧ ﻗﻀﺎء ر¿ﻌﺘ‬B‫ک ا‬O‫ ﺑ‬û‫ﺎ‬œ‫ﺸﻔﻊ ا‬B‫ﺸﻔﻊ اﻻول ﻓﺈذا اﻓﺴﺪ ا‬B‫إﻛﻤﺎل ا‬
ٔ ً ٔ ً
ù‫ و½ﺣﺪ‬،‫ﻤﺪ وزﻓﺮ‬Ÿ ‫ﻮ ﻗﻮل‬J‫ اﻟﻘﻴﺎس و‬ñ ‫ ان‬õ‫ﻣﺪا ﻻ ﺷ‬È ‫ﻴﺎ او‬J‫ﺎﻧﻴﺔ ﺳﺎ‬œ‫ ا‬ñ ‫ﻳﻘﻌﺪ‬
ٔ ٔ
‫ اﻻﺳﺘﺤﺴﺎن‬ñ ‫ واﻣﺎ‬،„‫ﻠﺰﻣﮧ ﻗﻀﺎء ر¿ﻌﺘ^ ﻻ ﻏ‬h‫ ﺣﻨﻴﻔﺔ ﺗﻔﺴﺪ ﺻﻼﺗﮧ و‬ì‫^ ﻋﻦ ا‬Õ‫ﺮواﻳ‬B‫ا‬
ٔ ٔ ٔ
ù‫ﺰ‬# ‫ﻢ ﺗﻔﺴﺪ وﻻ‬ú‫ ﻳﻮﺳﻒ اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻗﺎل ﺑﻌﻀ‬ì‫ ﺣﻨﻴﻔﺔ وا‬ì‫ ﻗﻮل ا‬ñ ‫ﻞ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬J
ٔ ٔ
‫ﻮ‬J‫ﻮز ﻋﻦ !ء و‬# ‫ وﺟﮧ ﻣﻦ ﻗﻮل اﻧﮧ ﻻ‬...‫ ﻋﻦ ¡ﺴﻠﻴﻤﺔ واﺣﺪة‬ù‫ﺰ‬z ‫ﻢ‬ú‫ﻋﻦ !ء وﻗﺎل ﺑﻌﻀ‬

1
Fat w Mahm0d$yyah, vol. 7, p. 286.
521
 ٔ ٔ ٔ
‫ﺔ‬œ‫ﺎ‬œ‫ راس ا‬š ‫ﺎﻧﻴﺔ واﻟﻘﻌﺪة‬œ‫ راس ا‬š ‫ﻰ اﻟﻘﻌﺪة‬J‫“وﻋﺔ و‬g‫ﺼﺤﻴﺢ اﻧﮧ ﺗﺮک اﻟﻘﻌﺪة ا‬B‫ا‬
ً ٔ ٔ
‫ﺶ‬:‫ﺎ‬J š ‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ )ﻓﺘﺎو‬.‫ﻮز‬# ‫ﻢ ﻳﻘﻌﺪ اﺻﻼ ﻓﻼ‬B ‫ ا•ﻄﻮع ﻓﺼﺎر [ﻧﮧ‬ñ ‫“وﻋﺔ‬: „‫ﻏ‬
.(‫ﻮ‬ú‫ﺴ‬B‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۲۴۰ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
Al-Fat w al-Hind$yyah:
ٔ ٔ
‫ﺼﻼة‬B‫ ا‬ñ ‫ﺘﻢ‬y‫ﻌﻴﺪ اﻟﻘﺮاءة ´ﺤﺼﻞ ﻟﮧ ا‬h‫ﺸﻔﻊ وﻗﺪ ﻗﺮا ﻓﻴﮧ ﻻ ﻳﻌﺘﺪ ﺑﻤﺎ ﻗﺮا ﻓﻴﮧ و‬B‫و½ذا ﻓﺴﺪ ا‬
ñ ‫ ﻓﺼﻞ‬۱/۱۱۸ :‫ﻨﺪﻳﺔ‬J ù‫ )ﻓﺘﺎو‬.‫ﺮة ا•„ة‬J‫ ا ﻮ‬ñ ‫ﺎ ﻛﺬا‬ú‫ﻢ ﻳﻌﺘﺪ ﺑ‬ú‫ا ﺎﺋﺰة وﻗﺎل ﺑﻌﻀ‬
.(‫ﺢ‬h‫او‬O‫اﻟ‬
All h ta‛ l knows best.
Performing four rak’ats without qa’dah ūlā
Question
The im m performed four rak‛ats without sitting after two rak‛ats. Is
the tar w$h valid? Which recitation is valid and which has to be
repeated?
Answer
According to the preferred view, in the above case, the first two rak‛ats
are invalidated because he did not sit for the qa‛dah. Thus, the
recitation of the first two rak‛ats is also not considered. The second
two rak‛ats are valid and so is the recitation. Qad ’ of the first two is
necessary.
Fat w Q d$ Kh n:
ٔ ٔ ٔ
‫ﻊ‬C‫ﺢ ﺗﻨﻮب اﻻر‬h‫او‬O‫ اﻟ‬ñ ‫ﻤﺪ ﺑﻦ اﻟﻔﻀﻞ‬Ÿ‫ﺮ‬9‫ﺸﻴﺦ اﻹﻣﺎم اﺑﻮ ﺑ‬B‫وﻗﺎل اﻟﻔﻘﻴﮧ اﺑﻮ ﺟﻌﻔﺮ وا‬
ٔ ٔ
‫ﺎ‬ú¿‫ ا•ﻄﻮع ﻓﺈذا ﺗﺮ‬ñ ‫ﺎﻧﻴﺔ ﻓﺮض‬œ‫ راس ا‬š ‫ﺼﺤﻴﺢ ﻻن اﻟﻘﻌﺪة‬B‫ﻮ ا‬J ‫ﻋﻦ ¡ﺴﻠﻴﻤﺔ واﺣﺪة و‬
ٔ ً ً ٔ ٔ
‫ﻮ وﺟﮧ اﻟﻘﻴﺎس و½ﻧﻤﺎ ﺟﺎز اﺳﺘﺤﺴﺎﻧﺎ ﻓﺎﺧﺬﻧﺎ‬J ‫ ان ﺗﻔﺴﺪ ﺻﻼﺗﮧ اﺻﻼ ﻛﻤﺎ‬ü‫ﺒ‬ª‫[ن ﻳ‬
ٔ ٔ
‫ﻤﺔ و½ذا ﺑﻘﻴﺖ‬h‫ ﺣﻖ ﺑﻘﺎء ا•ﺤﺮ‬ñ ‫ﺸﻔﻊ اﻻول واﺧﺬﻧﺎ ﺑﺎﻻﺳﺘﺤﺴﺎن‬B‫ﺑﺎﻟﻘﻴﺎس وﻗﻠﻨﺎ ﺑﻔﺴﺎد ا‬
ّ ٔ ‫ وﻗﺪ‬û‫ﺎ‬œ‫ﺸﻔﻊ ا‬B‫ ا‬ñ ‫ﻤﺔ ﺻﺢ ©وﻋﮧ‬h‫ا•ﺤﺮ‬
ù‫ )ﻓﺘﺎو‬.‫ﺎ ﺑﺎﻟﻘﻌﺪة ﻓﺠﺎز ﻋﻦ ¡ﺴﻠﻴﻤﺔ واﺣﺪة‬ú‫اﺗﻤ‬
.(‫ رﺷﻴﺪﻳﺔ‬،‫ﻮ‬ú‫ﺴ‬B‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۲۴۰ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ﻗﺎﺿﻴﺨﺎن‬
Al-Fat w al-Hind$yyah:

522
 ٔ ٔ
‫ﺼﻼة‬B‫ ا‬ñ ‫ﺘﻢ‬y‫ﻌﻴﺪ اﻟﻘﺮاءة ´ﺤﺼﻞ ﻟﮧ ا‬h‫ﺸﻔﻊ وﻗﺪ ﻗﺮا ﻓﻴﮧ ﻻ ﻳﻌﺘﺪ ﺑﻤﺎ ﻗﺮا ﻓﻴﮧ و‬B‫و½ذا ﻓﺴﺪ ا‬
ñ ‫ ﻓﺼﻞ‬۱/۱۱۸ :‫ﻨﺪﻳﺔ‬J ù‫ )ﻓﺘﺎو‬.‫ﺮة ا•„ة‬J‫ ا ﻮ‬ñ ‫ﺎ ﻛﺬا‬ú‫ﻢ ﻳﻌﺘﺪ ﺑ‬ú‫ا ﺎﺋﺰة وﻗﺎل ﺑﻌﻀ‬
.(‫ﺢ‬h‫او‬O‫اﻟ‬
Hadrat Maul n Zafar Ahmad ‛Uthm n$ rahimahull h writes another
view on the basis of Imd d al-Fat w :
It has been a long practice of mine to issue a fatw on the second view.
These four rak‛ats will take the place of two. Preference to this view is
gauged from the statements of the seniors. However, the answer
contained in Imd d al-Fat w is most probably based on the laziness
which prevails in the temperaments of people nowadays. If the four
rak‛ats are considered to be in place of one sal m and two rak‛ats are
repeated, then the Qur’ n which was recited in those rak‛ats will have
to be repeated in the two rak‛ats which are repeated. Sometimes, a
large amount is recited in those two rak‛ats. Repeating that recitation
is received as a burden by the muqtad$s. So much so, he used to say
that he observed people getting into fights because of this. Therefore,
out of consideration for ease for the masses, I sufficed with the view of
Faq$h Ab0 al-Layth in Imd d al-Fat w . When there are two views on a
particular issue and one view has the element of providing ease for the
masses, then the easier view is given preference. Ras0lull h sallall hu
‛alayhi wa sallam said:
.‫“ا وﻻ ﺗﻨﻔﺮا‬ê‫ و‬،‫ا‬°‫ا وﻻ ﺗﻌ‬°) :‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ﻗﺎل ا‬
Provide ease and do not make things difficult. Give glad tidings and do
not make things loathsome to people.
This notwithstanding the fact that the other view is correct on the
basis of the principles. All h ta‛ l knows best. I feel that the fatw
should be issued on the first view wherever the fatw on the second
view could cause aversion and constriction. 1
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, p. 619.
523
‫‪Correcting the imām in tarāwīh while looking in the‬‬
‫‪Qur’ān‬‬
‫‪Question‬‬
‫‪In the tar w$h sal h a Sh fi‛$ muqtad$ corrects the im m by looking in‬‬
‫‪the Qur’ n. The Hanaf$ im m then corrects his mistake on the basis of‬‬
‫?‪this correction. Is the sal h invalidated‬‬
‫‪Answer‬‬
‫‪According to the Hanaf$s, this action is an invalidator of sal h if the‬‬
‫‪correction is made by a Hanaf$ muqtad$. The Sh fi‛$s permit it, so the‬‬
‫‪sal h in this case will not be invalidated. However, it is makr0h to do‬‬
‫‪this.‬‬
‫‪Raudah at-T lib$n:‬‬
‫و‪B‬ﻮ ﺻ‪ š Š‬وﺟﮧ ﻻ ﻳﺼﺤﺤﮧ وا‪B‬ﺸﺎﻓ ﻳﺼﺤﺤﮧ ﻓﻌﻨﺪ اﻟﻘﻔﺎل ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء ا‪B‬ﺸﺎﻓ ﺑﮧ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﻋﻨﺪ ا‪ ì‬ﺣﺎﻣﺪ ﻳﺼﺢ اﻋﺘﺒﺎرا ﺑﺎﻋﺘﻘﺎد ا‪g‬ﺎ‪:‬ﻮم‪) .‬روﺿﺔ اﻟﻄﺎ‘^‪ ،۱/۳۴۷ :‬ﺑﺎب ﺻﻔﺔ اﻻﺋﻤﺔ‪،‬‬
‫ا‪g‬ﻜﺘﺐ اﻹﺳﻼ (‪.‬‬
‫‪Al-Fiqh al-Isl m$‬‬
‫ٔ‬ ‫ٔ‬
‫اﺷ‪O‬ط ا@ﻨﻔﻴﺔ وا‪B‬ﺸﺎﻓﻌﻴﺔ ان ﺗ‪9‬ﻮن ﺻﻼة اﻹﻣﺎم ﺻﺤﻴﺤﺔ ‪ ñ‬ﻣﺬ‪J‬ﺐ ا‪g‬ﺎ‪:‬ﻮم‪ .‬ﻓﻠﻮ ﺻ‪Š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﻨ ﺧﻠﻒ ﺷﺎﻓ ﺳﺎل ﻣﻨﮧ دم و‪B‬ﻢ ﻳﺘﻮﺿﺎ ﺑﻌﺪہ او ﺻ‪ Š‬ﺷﺎﻓ ﺧﻠﻒ ﺣﻨ ‪g‬ﺲ ا‪:‬ﺮاة‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻣﺜﻼ ﻓﺼﻼة ا‪g‬ﺎ‪:‬ﻮم ﺑﺎﻃﻠﺔ ﻻﻧﮧ ﻳﺮ‪ ù‬ﺑﻄﻼن ﺻﻼة إﻣﺎﻣﮧ‪ ...‬واﻣﺎ ﻣﺎ [ن ©ﻃﺎ ‪ ñ‬ﺻﺤﺔ‬
‫ٔ‬ ‫ٔ‬
‫اﻻﻗﺘﺪاء ﻓﺎﻟﻌ‪e‬ة ﻓﻴﮧ ﺑﻤﺬ‪J‬ﺐ ا‪g‬ﺎ‪:‬ﻮم‪) .‬اﻟﻔﻘﮧ اﻹﺳﻼ واد•ﮧ‪ ،۲/۱۸۰ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬و‪J‬ﺬا ﺑﻨﺎء ‪ š‬ان اﻟﻌ‪e‬ة ‪B‬ﺮا‪ ù‬ا‪g‬ﻘﺘﺪ‪ ù‬و‪J‬ﻮ اﻻﺻﺢ وﻗﻴﻞ ‪B‬ﺮا‪ ù‬اﻹﻣﺎم وﻋﻠﻴﮧ ‚ﺎﻋﺔ‪...‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ‪ :‬إن ﺗﻴﻘﻦ ا‪g‬ﺮا‪È‬ة ‪B‬ﻢ ﻳ‪9‬ﺮہ‪ :‬ا‪ ù‬ا‪g‬ﺮا‪È‬ة ‪ ñ‬اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن ‪ ñ‬ﺗﻠ‪ õ‬ا‪B‬ﺼﻼة‬
‫ٔ‬
‫و½ن ‪B‬ﻢ ﻳﺮاع ‪ ñ‬ا‪B‬ﻮاﺟﺒﺎت وا‪B‬ﺴ‪ ...ä‬واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‪g‬ﺨﺎﻟﻒ ‪ ñ‬اﻟﻔﺮوع [‪B‬ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ‬
‫‪B‬ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‪B‬ﺼﻼة ‪ š‬اﻋﺘﻘﺎد ا‪g‬ﻘﺘﺪ‪ ù‬ﻋﻠﻴﮧ اﻹ‚ﺎع‪ ،‬إﻧﻤﺎ اﺧﺘﻠﻒ ‪ ñ‬ا‪B‬ﻜﺮاﻫﺔ‪...‬‬
‫و‪ Ú‬رﺳﺎﻟﺔ اﻻ‪J‬ﺘﺪاء ‪ ñ‬اﻻﻗﺘﺪاء ‪g‬ﻼ ‪ š‬اﻟﻘﺎر‪ :ù‬ذ‪J‬ﺐ ‪È‬ﻣﺔ ‪:‬ﺸﺎ¬ﻨﺎ إ‪ U‬ا ﻮاز إذا [ن‬
‫‪ò‬ﺘﺎط ‪: ñ‬ﻮﺿﻊ ا‪y‬ﻼف و½ﻻ ﻻ‪) .‬ﺷﺎ ‪ ،۱/۵۶۳ :‬ﺑﺎب اﻹﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪524‬‬
The tarāwīh and tahajjud are two separate salāhs
Question
Is there tahajjud sal h after having performed tar w$h sal h, or does
tar w$h take the place of tahajjud?
Answer
It is gauged from the Ah d$th and practices of the Sah bah radiyall hu
‛anhum that tar w$h and tahajjud are two separate sal hs. The tar w$h
cannot take the place of tahajjud, it will have to be performed
separately in order to obtain the virtue of tahajjud. A Had$th states:
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻬﺎ ﻛﻴﻒ [ﻧﺖ ﺻﻼة رﺳﻮل اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ﺮ&ﻦ اﻧﮧ ﺳﺎل‬B‫ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ا‬ì‫ﻋﻦ ا‬
ñ ‫ﺪ‬h‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺰ‬Š‫ ﻣﺎ [ن رﺳﻮل اﷲ ﺻ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ﻀﺎن‬:‫ ر‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
ٔ ً ٔ
‫ﻦ‬ú‫ﻦ وﻃﻮﻟ‬ú‫ﻌﺎ ﻓﻼ ¡ﺴﺎل ﻋﻦ ﺣﺴﻨ‬C‫ ار‬Š‫ ﻳﺼ‬...‫ ﻋ“ة ر¿ﻌﺔ‬ù‫ إﺣﺪ‬š ‫ ﻏ„ہ‬ñ ‫ﻀﺎن وﻻ‬:‫ر‬
ً ٔ ً ٔ
‫ ﺑﺎب‬،۱/۱۵۴ :ù‫ )رواہ ا‘ﺨﺎر‬...‫ ﺛﻼﺛﺎ‬Š‫ﻦ ﺛﻢ ﻳﺼ‬ú‫ﻦ وﻃﻮﻟ‬ú‫ﻌﺎ ﻓﻼ ¡ﺴﺎل ﻋﻦ ﺣﺴﻨ‬C‫ ار‬Š‫ﺛﻢ ﻳﺼ‬
.(‫ﻀﺎن وﻏ„ہ‬:‫ ر‬ñ ‫ﻠﻴﻞ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎ‬Š‫ ﺻ‬.•‫ﻗﻴﺎم ا‬
Ab0 Salamah ibn ‛Abd ar-Rahm n asked ‛Ā’ishah radiyall hu ‛anh :
What was the nature of Ras0lull h’s sal h in Ramad n? She replied:
Ras0lull h sallall hu ‛alayhi wa sallam did not perform more than
eleven rak‛ats neither in Ramad n nor in any other month…He used to
perform four rak‛ats. Do not ask as to how beautiful and long that
sal h was. He would then perform four rak‛ats. Do not ask as to how
beautiful and long that sal h was. He then performed three rak‛ats…
From the Muhaddith0n, the following quoted the above Had$th but not
in the chapter on tar w$h. They are: Im m Muslim, Im m M lik, Im m
‛Abd ar-Razz q, Im m Ab0 D w0d, Im m Nasa’$, Im m Tirmidh$, Im m
Ab0 ‛Aw nah, Im m Ibn Khuzaymah, Im m Marwaz$, Im m D rim$, the
author of Bul0gh al-Mar m and the author of Mishk t.
L mi‛ ad-Dar r$:
ٔ
‫ ﺻﻼﺗﮧ‬ñ ‫دﺗﮧ‬È ‫ﻨﺎ إﻻ ﻣﺎ [ﻧﺖ‬J ‫ﻢ ﺗﺬﻛﺮ‬B ‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫ﺒﻴﮧ ﻟﮧ ان‬ª•‫ ا‬ü‫ﺒ‬ª‫ﺎ ﻳ‬Ý‫و‬
ً ً ٔ ٔ
„‫ ﻓﻐ‬U‫ﻀﺎن ´ﺎ‬:‫ ر‬ñ ‫ﺎ ﻓﺎﻣﺎ ﻣﺎ وﻗﻊ اﺣﻴﺎﻧﺎ وﻧﺎدرا ﻛﺼﻼﺗﮧ ﺑﺎﻟﻘﻮم‬ú‫ﻠﻴﻞ و*ن دواﻣﮧ ﻋﻠﻴ‬B‫ﺑﺎ‬
ٔ ً ً
ñ ù‫ ا‬:‫ ﻏ„ہ‬ñ ‫ﻀﺎن وﻻ‬:‫ ر‬ñ ‫ ﻗﻮﻟﮧ‬...‫م‬SB‫ ا‬ñ „‫ ﻛﺜ‬õ‫ض ﺑﮧ ﻧﻔﻴﺎ وﻻ إﺛﺒﺎﺗﺎ وذﻟ‬O‫ﻣﻌ‬
ً ٔ ٔ
.‫ اﺑﺪا‬õ‫ ذﻟ‬š ‫ﻢ ﻳﺰد‬B ‫ﻠﻴﻞ ﻻاﻧﮧ‬B‫ﺠﺪ وﺻﻼة ا‬ú•‫ﻌﺮوﻓﺔ ﺑﺎ‬g‫ﻌﺘﺎدة ا‬g‫ﺻﻼﺗﮧ ا‬
Hadrat Shaykh [Zakar$yy ] rahimahull h writes in the marginal notes:

525
 ٔ ً ٔ
‫ﻀﺎن‬:‫ﺴﻮال [ن ﻋﻦ ﺻﻼة ﺗﻌﻢ ر‬B‫ﻀﺎن وا‬:‫ﺘﺼﺔ ﺑﺮ‬4 ‫ﺢ ﺻﻼة‬h‫او‬O‫ﺮ ان اﻟ‬J‫ﺬا اﻳﻀﺎ ﻇﺎ‬J‫و‬
.(‫ ﻏ„ہ‬Ú‫ﻀﺎن و‬:‫ ر‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ﺑﺎب ﻗﻴﺎم ا‬،۲/۱۸۶ :ù‫رار‬Q‫ )ﻻﻣﻊ ا‬.‫وﻏ„ہ‬
Fath al-B r$:
ٔ
‫ ﺑﺎب‬،۳/۳۳ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ﺴﻨﺔ‬B‫ ‚ﻴﻊ ا‬ñ ‫ﺔ‬h‫ﺴﺎو‬Õ‫ ان ﺻﻼﺗﮧ [ﻧﺖ ﻣ‬š ‫ ا@ﺪﻳﺚ دﻻﻟﺔ‬Ú‫و‬
.(‫ﻜﺘﺐ اﻹﺳﻼﻣﻴﺔ‬B‫“ ا‬å ‫ دار‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﻗﻴﺎم ا‬
‛Umdah al-Q r$:
ٔ ٔ
‫ﻀﺎن وﻏ„ہ واﻧﮧ‬:‫ﺮ ر‬ú‫ ﺷ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن دﻳﻤﺔ‬Š‫ذﻛﺮ ﻣﺎ )ﺴﺘﻔﺎد ﻣﻨﮧ ﻓﻴﮧ ان ﻋﻤﻠﮧ ﺻ‬
ٔ ً
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ ﺑﺎب ﻗﻴﺎم ا‬،۵/۴۹۵ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺘﮧ وداوم ﻋﻠﻴﮧ‬ž‫[ن إذا ﻋﻤﻞ ﻋﻤﻼ اﺛ‬
.(‫ﻠﺘﺎن‬: ‫ دار ا@ﺪﻳﺚ‬،‫وﺳﻠﻢ‬
Āp Ke Mas ’il Aur Oen K Hull:
Tahajjud is a separate sal h which is Sunnah in Ramad n and out of
Ramad n. Tar w$h is a devotion solely for the month of Ramad n.
Tahajjud and tar w$h cannot be referred to as the same sal h.1
All h ta‛ l knows best.
The difference between tarāwīh and tahajjud
according to the seniors, and Shāh Sāhib’s view in
this regard
Hadrat Shah Sāhib’s View
Is tar w$h and tahajjud one and the same sal h, or are they different
sal hs? It is gauged from the discussion of Hadrat Maul n Anwar
Sh h Kashm$r$ rahimahull h that both sal hs are the same, there is
only a difference in the description and time. At the same time, Hadrat
Sh h S hib rahimahull h is of the view that tar w$h comprises 20
rak‛ats.
Al-‛Arf ash-Shadh$ ‛Al at-Tirmidh$:
ّ ٔ
ñ ‫ ﺣﺪة‬š ‫ﺠﺪ‬ú•‫ﺢ وا‬h‫او‬O‫ اﻟ‬Š‫ﺴﻼم ﺻ‬B‫ﺮواﻳﺎت اﻧﮧ ﻋﻠﻴﮧ ا‬B‫ رواﻳﺔ ﻣﻦ ا‬ñ ‫ﺒﺖ‬3‫ﻢ ﻳ‬B‫و‬
ّ ‫ ﺑﻞ‬،‫ﻀﺎن‬:‫ر‬
ّ ñ ‫ﻦ ﻓﺮق‬9‫ﻢ ﻳ‬B ‫ﺪہ‬ú‫ ﻋ‬ñ ‫ﺠﺪ‬ú•‫ﺢ وا‬h‫او‬O‫^ اﻟ‬C‫ و‬،‫ﺢ‬h‫او‬O‫ﻃﻮل اﻟ‬
‫ﺮﻛﻌﺎت ﺑﻞ‬B‫ا‬
ٔ ّ ‫ﻮﻗﺖ‬B‫ ا‬ñ
‫“وع‬B‫ و½ن ا‬،‫ﺠﺪ‬ú•‫ﻼف ا‬Ç ‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ﻮن ﺑﺎ ﻤﺎﻋﺔ‬9‫ﺢ ﺗ‬h‫او‬O‫ اﻟ‬ù‫ﺼﻔﺔ ا‬B‫وا‬

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p. 30.
526
 ٓ ّ ٔ ñ ‫ﻮن‬9‫ﺢ ﻳ‬h‫او‬O‫ اﻟ‬ñ
^‫ ﻧﻌﻢ ﺛﺒﺖ ﻋﻦ ﺑﻌﺾ ا•ﺎﺑﻌ‬،‫ﻠﻴﻞ‬B‫ اﺧﺮ ا‬ñ ‫ﺠﺪ‬ú•‫ ا‬Ú‫ﻠﻴﻞ و‬B‫اول ا‬
...‫ﺠﺪ‬ú•‫ﺢ وا‬h‫او‬O‫ا ﻤﻊ ﺑ^ اﻟ‬
ّ ٔ .‫ﺠﺪ‬ú•‫ﺢ وا‬h‫او‬O‫ﻢ ﺑ^ اﻟ‬ú‫ﺼﺤﺎﺑﺔ ‚ﻌ‬B‫ﺴﻼم وﻻ ﻋﻦ ا‬B‫ﺒﺖ ﻋﻨﮧ ﻋﻠﻴﮧ ا‬3‫ﻢ ﻳ‬B ‫ﻓﺈﻧﮧ‬
ñ ‫واﻣﺎ ﻣﺎ‬
ٔ ٓ ٔ ٔ
‫ﻢ ﻳﺼﻞ ﻣﻊ‬B ‫ﻠﻴﻞ ﻓﻤﺮادہ اﻧﮧ إذا‬B‫ﺢ اﺧﺮ ا‬h‫او‬O‫ اﻟ‬Š‫ اﷲ ﻋﻨﻪ [ن ﻳﺼ‬u‫ ان ﻋﻤﺮ ر‬õ‫ﻮﻃﺎ ﻣﺎﻟ‬:
ٔ
.(‫ﻨﺪ‬C‫ دﻳﻮ‬،۱/۱۶۶ :ù‫ﻣﺬ‬O‫ اﻟ‬š ù‫ﺸﺬ‬B‫ )اﻟﻌﺮف ا‬.‫ﻠﻴﻞ‬B‫ا ﻤﺎﻋﺔ اّول ا‬
Fayd al-B r$:
‫ﺎ ﺑﻌﺪ ﻣﺎ‬J‫ﻠﻴﻞ و½ن ﺻﻼ‬B‫ﺎ ﻗﺒﻞ ا•ﻮم ﺳﻤﻴﺖ ﺻﻼة ا‬J‫ ﻓﺈن ﺻﻼ‬:‫ﺸﺎﻓﻌﻴﺔ‬B‫ﻤﺎ ﻣﺘﺤﺪان ﻋﻨﺪ ا‬J‫و‬
ً
‫ﺠﺪ‬ú•‫ﻮﺗﺮ وا‬B‫ ﻓﺎ‬،‫ﻢ‬J‫ﻮﺗﺮ ﻋﻨﺪ‬B‫ و¿ﺬا ا‬، ّ ‫ﻤﺎ وﺻ‬ú‫ ﻓﺎﻟﻔﺮق ﺑ ﻨ‬،‫ﺠﺪا‬ú‫ﻴﻘﻆ ﻣﻦ ﻧﻮﻣﮧ ﺳﻤﻴﺖ ﺗ‬Õ‫اﺳ‬
ٔ ً ً
‫ وﻗﻠﻨﺎ اﻣﺎ اﻟﻔﺮق ﺑ^ ﺻﻼة‬...‫ﻮﻣﺎ‬ú‫ وﻣﺘﺒﺎﻳﻨﺔ ﻣﻔ‬،‫ﺼﺪاﻗﺎ‬: ‫ﻢ ﻣﺘﺤﺪة‬J‫ﺎ ﻋﻨﺪ‬ú$ ‫ﻠﻴﻞ‬B‫وﺻﻼة ا‬
ّ ّ
.(۲/۴۰۷ :ù‫ )ﻓﻴﺾ ا‘ﺎر‬.‫ﺴﺘﻘﻠﺔ‬: ‫ﻮﺗﺮ ﺻﻼة‬B‫ﻦ ا‬9‫ﻟ‬ ،‫ﺠﺪ ﻓﻜﻤﺎ ذﻛﺮﺗﻢ‬ú•‫ﻠﻴﻞ وا‬B‫ا‬
The Investigation of Other Seniors
The majority of scholars are of the view that tar w$h and tahajjud are
two separate sal hs. There are several proofs to substantiate this:
(1)
The Ah d$th of Ras0lull h sallall hu ‛alayhi wa sallam and the
statements of the jurists and Muhaddith0n attribute this sal h to the
month of Ramad n. For example, the following marf0‛ Had$th of
Hadrat ‛Abd ar-Rahm n ibn ‛Auf radiyall hu ‛anhu in Sunan an-Nasa’$:

‫ﻢ‬9‫ﻀﺎن ﻋﻠﻴ‬:‫ ﻓﺮض ﺻﻴﺎم ر‬U‫ إن اﷲ ﺗﺒﺎرک وﺗﻌﺎ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
.(۱/۳۰۸ ::‫ﺴﺎ‬å ä‫ )ﺳ‬.‫ﻢ ﻗﻴﺎﻣﮧ‬9‫ﻨﺖ ﻟ‬ª‫وﺳ‬
Ras0lull h sallall hu ‛alayhi wa sallam said: All h ta‛ l made fasting in
the month of Ramad n compulsory on you while I made spending the
night in sal h Sunnah for you.
The following narration of Hadrat Ab0 Hurayrah radiyall hu ‛anhu in
Muslim Shar$f:
ٔ ٔ
.‫ﻤﺔ‬h‫ﻢ ﺑﻌﺰ‬J‫ﺮ‬:‫ﻀﺎن ﻣﻦ ﻏ„ ان ﻳﺎ‬:‫ ﻗﻴﺎم ر‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺮﻏﺐ‬Š‫[ن رﺳﻮل اﷲ ﺻ‬
.(۲۵۹/۱ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:)
Ras0lull h sallall hu ‛alayhi wa sallam used to encourage the Sah bah
to spend the night in performing sal h but he would not compel it on
them.
527
As for sal tul layl, it has been attributed to the night. This means that
this sal h is specific to every night. In the same way, the qiy m of
Ramad n (spending the night in sal h) refers to a sal h which is only
performed in Ramad n. On the other hand, sal tul layl or tahajjud are
not specific to Ramad n because this sal h is separate from qiy m of
Ramad n.
(2)
Another pointer to the difference between tar w$h and tahajjud is the
difference in their times. There are different times for these two
sal hs. Tahajjud is performed after waking up from one’s sleep. And
this is the actual meaning of tahajjud, i.e. to wake up from one’s sleep.
Therefore tahajjud will refer to the sal h which is performed after
having woken up from one’s sleep.
‛All mah Tabar$ rahimahull h writes in his commentary to the
following verse:
َ P ًَ َ ْ P َََ ْ P َ َ
‫ﻧﺎﻓﻠﺔ ﻟﻚ‬
ِ ‫ﺑﻪ‬
ِ ِ ‫ﺘﻬﺠﺪ‬l ‫اﻟﻠﻴﻞ‬
ِ ‫وﻣﻦ‬
ِ
In some portion of the night remain awake with the Qur’ n. This
addition is for you only.1
ٔ ٓ
‫ﺠﺪ‬ú•‫ وا‬،õ‫ دون اﻣﺘ‬õ‫ﺼﺔ ﻟ‬B‫ ﺧﺎ‬õ‫ﻤﺪ ﺑﺎﻟﻘﺮان ﻧﺎﻓﻠﺔ ﻟ‬Ÿ ‫ﺮ ﺑﻌﺪ ﻧﻮﻣﺔ ﻳﺎ‬ú‫ﻠﻴﻞ ﻓﺎﺳ‬B‫وﻣﻦ ا‬
.(‫ ﺑ„وت ‘ﻨﺎن‬،‫ﻌﺮﻓﺔ‬g‫ دار ا‬،۱/۹۵ :ùe‫ )ﺗﻔﺴ„ ﻃ‬.‫ﻠﻴﻞ‬B‫ﺮ ﺑﻌﺪ ﻧﻮﻣﺔ ﻣﻦ ا‬ú‫ﺴ‬B‫ا•ﻘﻴﻆ وا‬
O Muhammad! Get up at night after having slept to recite the Qur’ n.
This instruction is solely for you and not for your followers [it is
optional for them]. Tahajjud refers to waking up and staying awake
after having slept during the night.
Tafs$r Ibn Kath$r:
ٔ ّ
‫ﻮ‬J‫ و‬،‫ﻴﻢ ا•ﺨ وﻏ„ واﺣﺪ‬J‫ ﻗﺎﻟﮧ ﻋﻠﻘﻤﺔ واﻻﺳﻮد و½ﺑﺮا‬،‫ﺠﺪ ﻣﺎ [ن ﺑﻌﺪ ﻧﻮم‬ú•‫ا‬ ‫ﻓﺈن‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ‬Š‫ﺘﺖ اﻻﺣﺎدﻳﺚ ﻋﻦ رﺳﻮل اﷲ ﺻ‬ž‫ ﺛ‬õ‫ و¿ﺬﻟ‬،‫ ﻟﻐﺔ اﻟﻌﺮب‬ñ ‫ﻣﻌﺮوف‬
.(۱۵/۱۳۸ :û‫ﻌﺎ‬g‫ روح ا‬ñ ‫ وﻣﺜﻠﮧ‬.۳/۶۱ :„‫ )ﺗﻔﺴ„ اﺑﻦ ﻛﺜ‬.‫ﺠﺪ ﺑﻌﺪ ﻧﻮﻣﮧ‬ú‫[ن ﻳﺘ‬
Lis n al-‛Arab:
ٔ
.(‫ ﺑ„وت‬،۳/۴۳۱ :‫ﺴﺎن اﻟﻌﺮب‬B) .‫ﺼﻼة ﻣﻦ ا•ﻮم‬B‫ ا‬U‫ﻮاﻟﻘﺎﺋﻢ إ‬ú‫ﺠﺪ ﻓ‬ú•‫واﻣﺎ ا‬

1
S0rah Ban$ Isr ’$l, 17: 79.
528
‫ﻮرہ‬ú‫ ﻛﻨﺎ ﻧﻌﺪ ﻟﮧ ﺳﻮاﻛﮧ و ﻃ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﺴﻠﻢ ﻋﻦ‬: ‫ﻺﻣﺎم‬B ‫ﺼﺤﻴﺢ‬B‫ ا‬Ú‫و‬
ٔ
.(۱/۲۵۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) ...‫ﺴﻮک‬Õ‫ﻠﻴﻞ ﻓﻴ‬B‫ﻓﻴﺒﻌﺜﮧ اﷲ ﻣﺎﺷﺎء ان ﻳﺒﻌﺜﮧ ﻣﻦ ا‬
‛Ā’ishah radiyall hu ‛anh narrates: We used to keep his misw k and
wud0’ water ready for him. All h ta‛ l would awaken him at whatever
time of the night He willed. He would then use the misw k…
In short, tahajjud refers to the sal h which is performed after having
woken up from one’s sleep. On the other hand, the mustahab time for
commencing the tar w$h sal h is at the beginning of the night, and
this has been the continued practice of the ummat. In this regard, the
following is stated in al-Mughn$ of Ibn Qud mah:
ّ ‫ﺴﻠﻤ^ ٔاﺣﺐ‬g‫ ﺳﻨﺔ ا‬،‫ ﻻ‬:‫ ﻗﺎل‬،‫ﻠﻴﻞ‬B‫ ٓاﺧﺮ ا‬U‫ﺢ إ‬h‫او‬O‫ اﻟ‬ñ ‫ﻧﻮﺧﺮ اﻟﻘﻴﺎم ﻳﻌ‬
.U‫إ‬
ٔ
ٔ ‫ﻻ&ﺪ‬ ‫وﻗﻴﻞ‬
.(‫ ﺑ„وت‬،‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬، ۱/۸۰۱ : ‫ﻐ‬g‫)ا‬
Since the mustahab time for each of these sal hs is different, they will
be considered to be two separate sal hs.
(3)
During the era of Ras0lull h sallall hu ‛alayhi wa sallam, no group of
people ever gathered to perform sal tul layl with congregation, nor
did he ever encourage its performance with congregation. Even during
the era of the Khulaf ’ R shid0n and those who came after them were
not in the practice of performing sal tul layl with congregation. On
the other hand, Ras0lull h sallall hu ‛alayhi wa sallam himself
performed tar w$h sal h with congregation and expressed his
approval when he saw others performing it with congregation.
Furthermore, Hadrat ‛Umar radiyall hu ‛anhu initiated tar w$h sal h
with congregation in the presence of all the Sah bah radiyall hu
‛anhum and this practice is in vogue in all mas jid to this day.
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻬﺎ ان رﺳﻮل اﷲ ﺻ‬u‫ﺆﻣﻨ^ ر‬g‫ﺸﺔ أم ا‬æÈ ‫ ﺑﺮواﻳﺔ‬ù‫اﺧﺮج ا‘ﺨﺎر‬
‫ ﺛﻢ‬،‫ ا•ﺎس‬É‫ ﻣﻦ اﻟﻘﺎﺑﻠﺔ ﻓﻜ‬Š‫ ﺛﻢ ﺻ‬،‫ ﺑﺼﻼﺗﮧ ﻧﺎس‬Š‫ ﻓﺼ‬،‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ ذات ´ﻠﺔ‬Š‫ﺻ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻠﻤﺎ‬Š‫ﻢ رﺳﻮل اﷲ ﺻ‬ú´‫ ﻓﻠﻢ ¬ﺮج إ‬،‫ﺮاﺑﻌﺔ‬B‫ﺔ او ا‬œ‫ﺎ‬œ‫ﻠﻴﻠﺔ ا‬B‫اﺟﺘﻤﻌﻮا ﻣﻦ ا‬
ٔ ٔ ٔ ٔ
‫ ﺧﺸﻴﺖ ان‬û‫ﻢ إﻻ ا‬9´‫ﺮوج إ‬y‫ﻢ ﻳﻤﻨﻌ ﻣﻦ ا‬B‫ ﺻﻨﻌﺘﻢ و‬ù=‫ ﻟﻘﺪ راﻳﺖ ا‬:‫اﺻﺒﺢ ﻗﺎل‬
.(۱/۱۵۲ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﻀﺎن‬:‫ ر‬ñ õ‫ وذﻟ‬،‫ﻢ‬9‫ﻳﻔﺮض ﻋﻠﻴ‬

529
 ٔ
‫ﺪ ﻋﻤﺮ‬ú‫ ﻋ‬š ‫ ﻛﻨﺎ ﻧﻨ~ف ﻣﻦ اﻟﻘﻴﺎم‬:‫ﺪ ﻗﺎل‬h‫ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‬B‫ﺴﻨﺪہ ﻋﻦ ا‬ê ‫ﺮزاق‬B‫واﺧﺮج ﻋﺒﺪ ا‬
‫ اﷲ ﻋﻨﻪ ﺛﻼﺛﮧ‬u‫ﺪ ﻋﻤﺮ ر‬ú‫ ﻋ‬š ‫ و*ن اﻟﻘﻴﺎم‬،‫ اﷲ ﻋﻨﻪ وﻗﺪ دﻧﺎ ﻓﺮوع اﻟﻔﺠﺮ‬u‫ر‬
.(۴/۲۶۱،۲۵۲ :‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .‫ﻦ ر¿ﻌﺔ‬h“‫وﻋ‬
(4)
The injunction to perform tahajjud was initiated by the Qur’ n.
َ P ًَ َ ْ P َََ ْ P َ َ
‫ﻧﺎﻓﻠﺔ ﻟﻚ‬
ِ ‫ﺑﻪ‬
ِ ِ ‫ﺘﻬﺠﺪ‬l ‫اﻟﻠﻴﻞ‬
ِ ‫وﻣﻦ‬
ِ
In some portion of the night remain awake with the Qur’ n. This
addition is for you only.1
َْ َ ُْ ْ ُ ْ ْ َ ُ َ ْ ّ ً ْ َ P َْ P ُ ُ ّ P ُْ َ Ñَٰ
‫ﻗﻠﻴﻼ‬ِ ‫ﻘﺺ ِﻣﻨﻪ‬j‫ﻗﻠﻴﻼ ِﻧﺼﻔﻪ او ا‬ ِ ‫ﻗﻢ اﻟﻠﻴﻞ ِاﻻ‬
ِ ‫ﻤﺰﻣﻞ‬B‫ا‬
ِ ‫ﻬﺎ‬e‫ﻳﺎ‬
O you wrapped in garments! Remain standing at night except little.
Half the night or a little less than that. 2
The injunction to perform tar w$h sal h was initiated by the Had$th.
Ras0lull h sallall hu ‛alayhi wa sallam said:

‫ﻢ‬9‫ﻀﺎن ﻋﻠﻴ‬:‫ ﻓﺮض ﺻﻴﺎم ر‬U‫ إن اﷲ ﺗﺒﺎرک وﺗﻌﺎ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
.(۱/۳۰۸ ::‫ﺴﺎ‬å ä‫ )ﺳ‬.‫ﻢ ﻗﻴﺎﻣﮧ‬9‫ﻨﺖ ﻟ‬ª‫وﺳ‬
Ras0lull h sallall hu ‛alayhi wa sallam said: All h ta‛ l made fasting in
the month of Ramad n compulsory on you while I made spending the
night in sal h Sunnah for you.
Someone could raise the objection that the meaning of Sunnah in this
context is that Ras0lull h sallall hu ‛alayhi wa sallam demonstrated
the practical application of All h’s injunction. This shows that the
injunction for tar w$h was not from Had$th.
The answer to this is that Ras0lull h sallall hu ‛alayhi wa sallam made
this statement as a comparison:

‫ﻢ ﻗﻴﺎﻣﮧ‬9‫ﻨﺖ ﻟ‬ª‫ﻢ وﺳ‬9‫ﻀﺎن ﻋﻠﻴ‬:‫ ﻓﺮض ﺻﻴﺎم ر‬U‫إن اﷲ ﺗﺒﺎرک وﺗﻌﺎ‬

All h ta‛ l made fasting in the month of Ramad n compulsory on you
while I made spending the night in sal h Sunnah for you.
Whereas Ras0lull h sallall hu ‛alayhi wa sallam also demonstrated the
practical application of the injunction of fasting.

1
S0rah Ban$ Isr ’$l, 17: 79.
2
S0rah al-Muzzammil, 73: 1-3.
530
 (5)
The order to perform tahajjud was issued in Makkah Mukarramah and
the order to perform tar w$h was issued in Mad$nah Munawwarah.
(6)
Ras0lull h sallall hu ‛alayhi wa sallam never performed tahajjud for
the entire night.
Muslim Shar$f:
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﺻ‬.‫ وﻻ اﻋﻠﻢ ﻧ‬:‫ ﻗﺎﻟﺖ‬،‫ﻞ‬h‫ ﺣﺪﻳﺚ ﻃﻮ‬ñ ‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٓ ٔ
.(۱/۲۵۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﺼﺒﺢ‬B‫ ا‬U‫ ´ﻠﺔ إ‬Š‫ ´ﻠﺔ وﻻ ﺻ‬ñ ‫ﮧ‬$ ‫ﻗﺮا اﻟﻘﺮان‬
‛Ā’ishah radiyall hu ‛anh said: I do not know of Ras0lull h sallall hu
‛alayhi wa sallam reading the entire Qur’ n in one night nor
performing sal h from the night until dawn.
On the other hand, a narration of Hadrat Ab0 Dharr Ghif r$ radiyall hu
‛anhu with reference to the tar w$h sal h states that Ras0lull h
sallall hu ‛alayhi wa sallam performed tar w$h with congregation with
the Sah bah radiyall hu ‛anhum on three different nights in the last
ten nights of Ramad n. On the third night, Ras0lull h sallall hu ‛alayhi
wa sallam also assembled his house people. He performed sal h for so
long that the Sah bah radiyall hu ‛anhum feared the expiry of sehr$
time. [This narration reads as follows]:
Sunan Ab$ D w0d:
ٔ
‫ﻀﺎن ﻓﻠﻢ ﻳﻘﻢ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ر‬Š‫ ﺻﻤﻨﺎ ﻣﻊ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ذر ر‬ì‫ﻋﻦ ا‬
ً
‫ﻢ ﻳﻘﻢ‬B ‫ﺴﺎدﺳﺔ‬B‫ ﻓﻠﻤﺎ [ﻧﺖ ا‬،‫ﻠﻴﻞ‬B‫ﺐ ﺛﻠﺚ ا‬J‫ ذ‬Á‫ ﻓﻘﺎم ﺑﻨﺎ ﺣ‬،‫ ﺳﺒﻊ‬þ‫ ﺑ‬Á‫ﺮ ﺣ‬ú‫ﺸ‬B‫ﺑﻨﺎ ﺷﺌﺎ ﻣﻦ ا‬
ٔ
‫ﺴﺎءہ‬å‫ﻠﮧ و‬J‫ﺔ ‚ﻊ ا‬œ‫ﺎ‬œ‫ ﻓﻠﻤﺎ [ﻧﺖ ا‬...‫ﻠﻴﻞ‬B‫ﺐ ﺷﻄﺮ ا‬J‫ ذ‬Á‫ﺴﺔ ﻗﺎم ﺑﻨﺎ ﺣ‬:‫ﺎ‬y‫ ﻓﻠﻤﺎ [ﻧﺖ ا‬،‫ﺑﻨﺎ‬
ٔ ٔ
‫ )اﺑﻮ‬.‫ﺴﺤﻮر‬B‫ ﻣﺎ اﻟﻔﻼح ﻗﺎل ا‬:‫ ﻗﻠﺖ‬:‫ ﺧﺸ ﻨﺎ ان ﻳﻔﻮﺗﻨﺎ اﻟﻔﻼح ﻗﺎل‬Á‫وا•ﺎس ﻓﻘﺎم ﺑﻨﺎ ﺣ‬
ٔ
‫ ﻗﻴﺎم‬،۱/۹۴ :‫ واﺑﻦ ﻣﺎﺟﺔ‬.‫ﻀﺎن‬:‫ﺮ ر‬ú‫ ﻗﻴﺎم ﺷ‬،۱/۲۳۸ :‫ﺴﺎ‬å‫ و‬.‫ﻀﺎن‬:‫ﺮ ر‬ú‫ ﻗﻴﺎم ﺷ‬،۱/۱۹۵ :‫داود‬
.(‫ﻀﺎن‬:‫ﺮ ر‬ú‫ﺷ‬
(7)
It has been a continued practice of the Muhaddith0n and jurists of all
the different juridical schools to lay down separate chapters and
sections for sal tul layl, tahajjud and so on; and separate ones for night
sal h in Ramad n and tar w$h. In fact, many Muhaddith0n make
mention of the night sal h of Ramad n in the book on fasting. For

531
example, Im m Bukh r$ rahimahull h in Bukh r$ Shar$f, ‛All mah Ibn
Khuzaymah rahimahull h in Sah$h Ibn Khuzaymah and Im m Tirmidh$
rahimahull h in his Sunan. From this too we learn that these are two
separate sal hs.
(8)
According to a narration of Sah$h Muslim, tahajjud was initially fard
and this obligation was then abrogated. On the other hand, no
abrogation took place for the tar w$h sal h.
Sah$h Muslim:
ٔ ٔ
‫ﻋﻦ ﻗﻴﺎم رﺳﻮل اﷲ‬ ‫ﺌ‬ž‫ ﻓﻘﻠﺖ اﻧ‬:‫ اﷲ ﻋﻨﻬﺎ ﻳﻘﻮل‬u‫ﺸﺔ ر‬æÈ ‫ﺸﺎم ﻓﻴﻤﺎ ﺳﺎل‬J ‫ﻋﻦ ﺳﻌﺪ ﺑﻦ‬
ٔ ٔ
‫ ﻓﺈن اﷲ ﻋﺰ وﺟﻞ‬:‫ ﻗﺎﻟﺖ‬Š‫ ﺑ‬:‫ ﻗﻠﺖ‬،‫ﻞ‬:‫ﺰ‬g‫ﺎ ا‬ú‫ﺴﺖ ﺗﻘﺮء ﻳﺎ اﻳ‬B‫ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎﻟﺖ‬Š‫ﺻ‬
ً ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و اﺻﺤﺎﺑﮧ ﺣﻮﻻ‬Š‫ اﷲ ﺻ‬.‫ﺴﻮرة ﻓﻘﺎم ﻧ‬B‫ﺬه ا‬J ‫ اول‬ñ ‫ﻠﻴﻞ‬B‫ض ﻗﻴﺎم ا‬O‫اﻓ‬
ٓ ٔ ٔ
‫ﺴﻮرة‬B‫ﺬہ ا‬J ‫ اﺧﺮ‬ñ ‫ اﻧﺰل اﷲ‬Á‫ﺴﻤﺎء ﺣ‬B‫ ا‬ñ ‫ﺮا‬ú‫ﺎ اﺛ ﻋ“ ﺷ‬ú‫ اﷲ ﺧﺎﺗﻤﺘ‬õ‫ﺴ‬:‫وا‬
.(۱/۲۵۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﻀﺔ‬h‫ ﺑﻌﺪ ﻓﺮ‬È‫ﻠﻴﻞ ﺗﻄﻮ‬B‫ا•ﺨﻔﻴﻒ ﻓﺼﺎر ﻗﻴﺎم ا‬
Among a few questions which Sa‛d ibn Hish m asked ‛Ā’ishah
radiyall hu ‛anh , he said: “Tell me about how Ras0lull h sallall hu
‛alayhi wa sallam used to perform the night sal h?” She asked: “Do you
not read Y Ayyuhal Muzzammil (S0rah al-Muzzammil)?” I replied:
“Indeed.” She said: “All h ta‛ l made qiy m al-layl fard in the
beginning of this s0rah. So Ras0lull h sallall hu ‛alayhi wa sallam and
his Companions performed this night sal h for one year. All h ta‛ l
withheld the concluding part of this s0rah in the heavens for 12
months. He then revealed the concession in the concluding part of this
s0rah. Qiy m al-layl thus became optional after it had been
compulsory.
(9)
Muft$ Rash$d Ahmad S hib rahimahull h explains the above-
mentioned difference as follows. He says that tahajjud sal h was
compulsory in the beginning. Divine revelation then abrogated its
obligation. Now there was no danger of it becoming compulsory again.
Whereas when Ras0lull h sallall hu ‛alayhi wa sallam explained the
wisdom behind not performing tar w$h continuously, he said that he
feared it will become compulsory. This proves that tar w$h is a sal h
which is different and separate from tahajjud because the obligation of

532
tahajjud was already abrogated and All h ta‛ l put Ras0lull h’s heart
at ease in this way.1
(10)
Another difference is that Ras0lull h sallall hu ‛alayhi wa sallam
performed tahajjud daily in the latter part of the night. The narrations
of Sah$h Bukh r$ and Sah$h Muslim read:
ٔ
‫ﺴﻠﻢ‬:‫ ۔و‬۱/۱۵۲:ù‫ﺎر‬Ç) .‫ﺼﺎرخ‬B‫[ن إذا ﺳﻤﻊ ا‬:‫ ﻗﺎﻟﺖ‬،‫ﻠﻴﻞ‬B‫ ﺣ^ [ن ﻳﻘﻮم ﻣﻦ ا‬ù‫ﺛﻢ ﻗﻠﺖ ﻓﺎ‬
ٰ
(‫ ﻋﻨﮩﺎ‬U‫ﺗﻌﺎ‬ ‫ اﷲ‬5‫ﺶةر‬æÈ ‫ ﻋﻦ‬۱/۲۵۵:‫ﻒ‬h©
I [Sa‛d ibn Hish m] asked: “In which portion of the night would he
wake up?” She replied: “When he heard the caller.”
This is proven from other narrations as well.
On the other hand, Ras0lull h sallall hu ‛alayhi wa sallam performed
tar w$h sal h in the first portion of the night.2 .‫ﺮ ذﻛﺮه‬: ‫ﻫﺬا ا@ﺪﻳﺚ ﻗﺪ‬
(ƒÐÖ\ :]‫ﺴﺎ‬å)
(11)
Furthermore, it is established from Ah d$th that these two sal hs are
two separate sal hs. After performing the tar w$h sal h, Ras0lull h
sallall hu ‛alayhi wa sallam performed some other sal h, i.e. tahajjud.
This action is proven from the practice of the Sah bah radiyall hu
‛anhum as well.
ٔ ٔ ٔ
à:‫ﻀﺎن وا‬:‫ ﻳﻮم ﻣﻦ ر‬ñ š ‫ زارﻧﺎ ﻃﻠﻖ ﺑﻦ‬:‫ﺴﻨﺪہ ﻋﻦ ﻗ ﺲ ﺑﻦ ﻃﻠﻖ ﻗﺎل‬ê ‫اﺧﺮج اﺑﻮ داود‬
ٔ ٔ ٔ
‫ إذا‬Á‫ ﺑﺎﺻﺤﺎﺑﮧ ﺣ‬Š‫ﺴﺠﺪہ ﻓﺼ‬: U‫ﺪر إ‬Ø‫ﻠﻴﻠﺔ واوﺗﺮ ﺑﻨﺎ ﺛﻢ ا‬B‫ ا‬õ‫ ﺛﻢ ﻗﺎم ﺑﻨﺎ ﺗﻠ‬،‫ﻋﻨﺪﻧﺎ واﻓﻄﺮ‬
ٔ ٔ ً
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬û‫ ﻓﺈ‬õ‫ اوﺗﺮ ﺑﺎﺻﺤﺎﺑ‬:‫ﻮﺗﺮ ﻗﺪم رﺟﻼ ﻓﻘﺎل‬B‫ ا‬þ‫ﺑ‬
ٔ ‫ )ٔاﺑﻮ‬.‫ ´ﻠﺔ‬ñ ‫ ﻻ وﺗﺮان‬:‫ﻳﻘﻮل‬
.(۱/۲۰۳ :‫داود‬
Talq ibn ‛Al$ visited us in Ramad n. He spent the afternoon with us and
opened his fast. He then led us in sal h that night and performed the
witr sal h. Subsequently, he proceeded to his masjid where he led his
companions in sal h. When only the witr sal h remained, he sent a
man forward and said: “You lead your companions in the witr sal h
because I heard Ras0lull h sallall hu ‛alayhi wa sallam saying: There
are no two witr sal hs in a single night.”

1
Ahsan al-Fat w , vol. 3, p. 532.
2
Fat w Rash$d$yyah, p. 354.
533
Hadrat Gangoh$ rahimahull h says with reference to this Had$th:
It becomes clear from this Had$th that Talq ibn ‛Al$ radiyall hu ‛anhu
first performed the tar w$h sal h in the first portion of the night in
accordance with the practice of Ras0lull h sallall hu ‛alayhi wa sallam.
He also performed the witr sal h which is also established from
Ras0lull h sallall hu ‛alayhi wa sallam. After that, he went to his
masjid and performed tahajjud sal h in the latter part of the night, but
did not perform witr sal h with it.1
Thus, it is established from the practice of the Sah bah radiyall hu
‛anhum that these are two separate sal hs.
ٔ ٔ Ú‫و‬
‫ﻮن ﻳﻌ‬:‫ ﺗﻘﻮ‬Á‫ﻮن اﻓﻀﻞ ﻣﻦ اﻟ‬:‫ ﺗﻨﺎ‬Á‫ واﻟ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻮﻃﺎ ﻋﻦ ﻋﻤﺮ ر‬g‫ا‬
ٔ ) .‫ﻠﻴﻞ‬B‫ٓاﺧﺮا‬
.(۹۸ :‫ﻮﻃﺎ‬:
It is not far-fetched to extract the point of two separate sal hs from
this statement because what it means is that the sal h from which you
remain asleep, i.e. tahajjud which is performed in the latter part of the
night, is superior to the sal h which you perform, i.e. the tar w$h sal h
which is performed in the first part of the night.2
(12)
It is recorded with regard to Im m Bukh r$ rahimahull h that he used
to perform tar w$h sal h with congregation with his students in the
first part of the night. Then at the time of sehr$, he used to perform
tahajjud on his own [not in congregation].3
This is related by Ibn Hajar rahimahull h in his introduction to Fath
al-B r$ under the biography of Im m Bukh r$ rahimahull h:
ٔ ٔ
‫ [ن‬:‫ ﺛﻨﺎ ﻣﻘﺴﻢ ﺑﻦ ﺳﻌﻴﺪ ﻗﺎل‬Q‫ﻤﺪ ﺑﻦ ﺧﺎ‬Ÿ ?e‫وﻗﺎل ا@ﺎ>ﻢ اﺑﻮ ﻋﺒﺪ اﷲ ا@ﺎﻓﻆ اﺧ‬
ٔ ٔ
Š‫ﺘﻤﻊ إ´ﮧ اﺻﺤﺎﺑﮧ ﻓﻴﺼ‬# ،‫ﻀﺎن‬:‫ﺮ ر‬ú‫ إذا [ن اول ´ﻠﺔ ﻣﻦ ﺷ‬ù‫ﻤﺪ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ا‘ﺨﺎر‬Ÿ
ٔ ٰ ٔ ٓ ٔ
^‫ﺴﺤﺮ ﻣﺎ ﺑ‬B‫ ا‬ñ ‫ و*ن ﻳﻘﺮا‬،‫ ان ¬ﺘﻢ اﻟﻘﺮان‬U‫ إ‬õ‫ و¿ﺬﻟ‬،‫ﻦ اﻳﺔ‬h“‫ ˜ ر¿ﻌﺔ ﻋ‬ñ ‫ﻘﺮا‬h‫ﻢ و‬ú‫ﺑ‬
ٓ
.(۴۸۱ :ù‫ﺴﺎر‬B‫ ا‬ù‫ﺪ‬J) .‫ ˜ ﺛﻼث ´ﺎل‬ñ ‫ﺴﺤﺮ‬B‫ﻠﺚ ﻣﻦ اﻟﻘﺮان ﻓﻴﺨﺘﻢ ﻋﻨﺪ ا‬œ‫ ا‬U‫ا•ﺼﻒ إ‬
(13)
The famous Hambal$ book, al-Muqn$‛, states:

1
Fat w Rash$d$yyah, p. 361.
2
Fat w Rash$d$yyah, p. 360.
3
Ahsan al-Fat w , vol. 3, p. 532.
534
‫ ﻓﺈن‬،‫ ‚ﺎﻋﺔ‬ñ ‫ﺎ‬J‫ﻮﺗﺮ ﺑﻌﺪ‬h‫ ‚ﺎﻋﺔ و‬ñ ‫ﻀﺎن‬:‫ ر‬ñ ‫ﺎ‬ú‫ﻰ ﻋ“ون ر¿ﻌﺔ ﻳﻘﻮم ﺑ‬J‫ﺢ و‬h‫او‬O‫ﺛﻢ اﻟ‬
‫( ﻫﺬه اﻟﻌﺒﺎرة ﻣﺬﻛﻮرة‬۳:۵۳۲ ù‫( )اﺣﺴﻦ اﻟﻔﺘﺎو‬۱۸۴ :‫ﻘﻨﻊ‬g‫ )ا‬.‫ﻮﺗﺮ ﺑﻌﺪہ‬B‫ﺠﺪ ﺟﻌﻞ ا‬ú‫[ن ﻟﮧ ﺗ‬
.ƒ•Ë\ƒ :‫ﻘﻨﻊ‬g‫ﺒﺪع ©ح ا‬g‫ا‬
Tar w$h which is 20 rak‛ats is performed in the month of Ramad n
with congregation. The witr sal h is then performed after it with
congregation. If tahajjud is to be performed, the witr sal h is
performed after it.
This demonstrates that tar w$h and tahajjud are two separate sal hs.
All h ta‛ l knows best.
Reading Bismillāh loudly in the tarāwīh salāh
Question
The following is stated in Fat w Rah$m$yyah: It is permissible to read
Bismill h both aloud and silently in the tar w$h sal h. It is not right to
object if anyone reads it aloud. (p. 337)
Subsequent to this, Ham$dull h, a resident of Madrasah Matla‛ al-
‛Ul0m, Meerut, writes: One point is that reading Bismill h is being
discarded. It will thus be in the ruling of a dead Sunnat. If it is revived,
there is the hope of receiving the reward of a hundred martyrs. It is
therefore better to read Bismill h aloud in the sal h irrespective of
whether it is a fard sal h, where the recitation is read aloud like in the
fajr, maghrib and ‛ish sal hs, or whether it is the tar w$h sal h.
My question now is that if Bismill h is read aloud in the tar w$h sal h
with the intention of reviving a dead Sunnat, will the person be
eligible for the reward of a hundred martyrs? Will this ruling apply to
fard sal hs as well?
Answer
According to the Hanaf$ madh-hab it is khil f-e-aul (not ideal) to read
Bismill h aloud irrespective of whether it is in the tar w$h sal h or the
fard sal hs. From the entire Qur’ n, Bismill h must be read at the
beginning of any one s0rah in the tar w$h sal h. For the other s0rahs
it must be read silently.
Clear statements in this regard are to be found in the texts and
verdicts of the jurists. As for receiving the reward of a hundred
martyrs for reviving a Sunnat, an investigation of this Had$th was
undertaken in the chapter on Had$th.

535
 What the Had$th means is that if a person puts an end to a bid‛at which
was in vogue and revives the original Sunnat in its place, he will
receive the reward of a hundred martyrs. A Sunnat is revived to put an
end to a bid‛at. As regards the matter under discussion – i.e. whether
Bismill h should be read aloud or softly – there are Ah d$th
supporting both views, but the Ah d$th which make reference to
reading it softly are more and of a higher rank.
As for the statement of Hadrat Maul n Rash$d Ahmad Gangoh$
rahimahull h, it means that reading it aloud is khil f-e-aul (not the
ideal). People should not engage in arguments and fights in the masjid
because of it. They must first be made to understand the issue. If they
do not accept, do not make objections because this is also proven from
Had$th and is also correct.
H shiyah at-Taht w$:
ٔ ٔ
‫ﺴﻢ‬ž‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻔﺘﺘﺢ ﺻﻼﺗﮧ ﺑ‬Š‫ﺔ ﻻﻧﮧ ﺻ‬7‫ﺴﻤﻴﺔ اول ˜ ر¿ﻌﺔ ﻗﺒﻞ اﻟﻔﺎ‬Õ‫و¡ﺴﻦ اﻟ‬
ٔ ٓ ٓ
‫ و)ﺴﻦ‬...‫ﺴﻮر‬B‫ﻠﻔﺼﻞ ﺑ^ ا‬B ‫ واﻧﺰﻟﺖ‬...‫ﻰ اﻳﺔ واﺣﺪة ﻣﻦ اﻟﻘﺮان‬J‫ و‬...‫ﺮﺣﻴﻢ‬B‫ﺮ&ﻦ ا‬B‫اﷲ ا‬
ٓ
،۲۶۲ ،۲۶۰ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: ‫ ﻣﻊ‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.õ‫ﻮاردة ﺑﺬﻟ‬B‫ﻼﺛﺎر ا‬B ‫ﺎ‬ú‫ار ﺑ‬Æ‫اﻹ‬
.( ‫ﻗﺪﻳ‬
Ad-Durr al-Mukht r:
ً ٔ ٔ „‫وﺳ ﻏ‬
‫ا‬Æ ‫ )ﻗﻮﻟﮧ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬...‫ﺔ‬h‫ﺮ‬ú‫ﻮ ﺟ‬B‫ اول ˜ ر¿ﻌﺔ و‬ñ ‫ا‬Æ ‫ﺴﻤﻠﺔ‬ž‫ﻮﺗﻢ ﺑﻠﻔﻆ اﻟ‬g‫ا‬
ً ٔ
‫ﻜﻔﺎﻳﺔ‬B‫ ا‬ñ ‫ ﻗﺎل‬،‫ﺎ وﻻ ﺑﺪ ﻣﻨﮧ‬ú‫ا ﻣﻦ ﺑﻌﻀ‬Æ ‫ﺴﺦ وﺳﻘﻂ‬ª‫ ﺑﻌﺾ اﻟ‬ñ ‫ اول ˜ ر¿ﻌﺔ( ﻛﺬا‬ñ
ٔ
،۱/۴۹۰ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺼﻼة ﻋﻨﺪﻧﺎ‬B‫ ا‬ñ ‫ﺎ‬ú‫ﺮ ﺑ‬ú# ‫ﺎﻟﺚ اﻧﮧ ﻻ‬œ‫ وا‬:.‫ﺠﺘ‬g‫ﻋﻦ ا‬
.(‫ﺳﻌﻴﺪ‬
Fat w D r al-‛Ul0m Deoband:
The Hanaf$s unanimously state that Bism$ll h must be read silently in
sal h. No Hanaf$ scholar differs with this view. The word “sal h” in
this context refers to all sal hs: fard, nafl, tar w$h, etc. Another point
which becomes clear from this text is that following the im m in
recitation is out of the boundaries of sal h and not within. This is what
we found our Hanaf$ scholars doing.1

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 624-625. Also refer to: Fat w
Rah$m$yyah, vol. 4, p. 380; Majm0‛ah Ras ’il al-Lucknow$ (Ahk m al-Qantarah
F$ Ahk m al-Basmalah), vol. 1, p. 17; Fat w Mahm0d$yyah, vol. 7, p. 299, 301;
Imd d al-Fat w , vol. 1, p. 228, 230; Imd d al-Ahk m, vol. 1, p. 630.
536
‫‪‛All mah ‛Abd al-Hayy Lucknow$ rahimahull h states:‬‬
‫ٓ‬ ‫ٓ‬
‫اﻟﻘﺮان ‪7‬ﻤﻴﻊ ٔاﺟﺰاءہ ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ ‪:‬ﺮة ﺳﻨﺔ ٔ‬ ‫ٔ‬
‫‪:‬ﻮﻛﺪة ﺣ‪B Á‬ﻮ ﺗﺮک اﻳﺔ ﻣﻨﮧ‬ ‫ﻗﺪ ‪ã‬ﺣﻮا ان ﺧﺘﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً ٓ‬ ‫ٔ‬
‫‪B‬ﻢ ¬ﺮج ﻋﻦ اﻟﻌ‪ú‬ﺪة‪ ،‬وﻗﺪ ﺛﺒﺖ ان اﻟ‪ž‬ﺴﻤﻠﺔ اﻳﻀﺎ اﻳﺔ ﻣﻨﮧ ‪ š‬اﻻﺻﺢ‪ ،‬ﻓ ﺴﺘﺨﺮج ﻣﻨﮧ اﻧﮧ ‪B‬ﻮ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﻗﺮا ﺗﻤﺎم اﻟﻘﺮان ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ و‪B‬ﻢ ﻳﻘﺮا اﻟ‪ž‬ﺴﻤﻠﺔ ‪ ñ‬اﺑﺘﺪاء ﺳﻮرة ﻣﻦ ا‪B‬ﺴﻮر ﺳﻮ‪ ù‬ﻣﺎ ‪ ñ‬ﺳﻮرة‬
‫ً‬ ‫ٔ‬
‫ا•ﻤﻞ ‪B‬ﻢ ¬ﺮج ﻋﻦ ﻋ‪ú‬ﺪة ا‪B‬ﺴ‪ª‬ﻴﺔ و‪B‬ﻮ ﻗﺮا‪J‬ﺎ اﻹﻣﺎم ‪Æ‬ا ﺧﺮج ﻋﻦ اﻟﻌ‪ú‬ﺪة ﻟ‪9‬ﻦ ‪B‬ﻢ ¬ﺮج‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﻘﺘﺪون ﻋﻦ اﻟﻌ‪ú‬ﺪة‪ë) .‬ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‪B‬ﻠﻜ‪ú‬ﻨﻮ‪ :ù‬اﺣ‪ð‬م اﻟﻘﻨﻄﺮة ‪ ñ‬اﺣ‪ð‬م اﻟ‪ž‬ﺴﻤﻠﺔ‪،۱/۱۰۳ :‬‬
‫اﻣﺪادﻳﺔ(‪.‬‬
‫‪Also refer to: Imd d al-Muft$yy$n, vol. 2, p. 361; Fat w Mahm0d$yyah,‬‬
‫‪vol. 7, p. 300.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Performing tarāwīh behind a person who is‬‬
‫‪performing a nafl salāh‬‬
‫‪Question‬‬
‫‪If a person performs tar w$h sal h behind a person who is performing‬‬
‫‪a nafl sal h, will his tar w$h sal h be valid.‬‬
‫‪Answer‬‬
‫‪Tar w$h is sunnat-e-mu’akkadah and is of a higher rank than a nafl‬‬
‫‪sal h which is of a lower rank. A person performing a higher ranking‬‬
‫‪sal h cannot perform it behind a person performing a lower ranking‬‬
‫‪sal h. Thus, in the above case the tar w$h sal h will not be valid.‬‬
‫‪Minhah al-Kh liq:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻗﻮل ﺣﻴﺚ ‪ã‬ح ﻗﺎﺿﻴﺨﺎن ﺑﺎن ا‪B‬ﺼﺤﻴﺢ اﻧﮧ إذا ﺻ‪ Š‬اﻟ‪O‬او‪h‬ﺢ ﻣﻘﺘﺪﻳﺎ ﺑﻤﺘﻨﻔﻞ ﺑﻐ„‪J‬ﺎ ﻻ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪#‬ﻮز ﺑﻨﺎء ‪ š‬ان ا‪B‬ﺴﻨﺔ ﻻ ﺗﺘﺎد‪ ù‬ﺑ‪ª‬ﻴﺔ ا•ﻄﻮع ﻳ‪9‬ﻮن ذﻟ‪ õ‬ﺗﺼﺤﻴﺤﺎ ﻟﻌﺪم ﺟﻮاز اﻗﺘﺪاء‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﺼ‪ Š‬اﻟ‪O‬او‪h‬ﺢ ﺑﺎ‪g‬ﻔ‪O‬ض ﻻن ﻣﻌ ان ا‪B‬ﺴﻨﺔ ﻻ ﺗﺘﺎد‪ ù‬ﺑ‪ª‬ﻴﺔ ا•ﻄﻮع اﻧ‪ú‬ﺎ ﻻ ﺑﺪ ﻟ‪ú‬ﺎ ﻣﻦ‬
‫ً‬ ‫ً ٔ‬ ‫ً‬
‫ا•ﻌﻴ^ واﻹﻣﺎم ﻏ„ ﻣﻌ^ ‪B‬ﻠ‪O‬او‪h‬ﺢ ﺳﻮاء [ن ‪:‬ﺼﻠﻴﺎ ﻧﻔﻼ او ﻓﺮﺿﺎ ﻓﻼ ﺗﺼﺢ ﻧﻴﺔ اﻟ‪O‬او‪h‬ﺢ‬
‫ﻣﻦ ا‪g‬ﻘﺘﺪ‪ ù‬وﻗﺪ ‪ã‬ح ﺑﺬﻟ‪ õ‬اﻟﻌﻼﻣﺔ ﻗﺎﺳﻢ ‪ ñ‬ﻓﺘﺎواہ ﺿﻤﻦ رﺳﺎﻟﺔ ﻓﻘﺎل‪) :‬ﻓﺼﻞ( إذا ﺻ‪Š‬‬
‫ً ٔ‬ ‫ٔ‬ ‫ً‬
‫اﻟ‪O‬او‪h‬ﺢ ﻣﻘﺘﺪﻳﺎ ﺑﻤﻦ ﻳﺼ‪ Š‬ا‪g‬ﻜﺘﻮ‪C‬ﺔ او وﺗﺮا او ﻧﺎﻓﻠﺔ ﻏ„ اﻟ‪O‬او‪h‬ﺢ اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻣﻦ ﺑ ‪J‬ﺬا‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺧﺘﻼف ‪ š‬اﻻﺧﺘﻼف ‪ ñ‬ا•ﻴﺔ وﻣﻦ ﻗﺎل ﻣﻦ ا‪g‬ﺸﺎﻳﺦ ان اﻟ‪O‬او‪h‬ﺢ ﻻ ﺗﺘﺎد‪ ù‬إﻻ ﺑ‪ª‬ﻴﺘ‪ú‬ﺎ ﻓﻼ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﺘﺎد‪ ù‬ﺑ‪ª‬ﻴﺔ اﻹﻣﺎم و‪J‬ﻰ ‪Ç‬ﻼف ﻧ ﺘﮧ وﻣﻦ ﻗﺎل ﻣﻨ‪ú‬ﻢ اﻧ‪ú‬ﺎ ﺗﺘﺎد‪ ù‬ﺑﻤﻄﻠﻖ ا•ﻴﺔ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻘﻮل‬

‫‪537‬‬
 ٔ ٔ ٔ
‫ ﺑﺎب‬،۱/۳۶۵ :‫ﺮاﺋﻖ‬B‫ﺎﻟﻖ ﺣﺎﺷﻴﺔ ا‘ﺤﺮ ا‬y‫ )ﻣﻨﺤﺔ ا‬.‫ﻨﺎ اﻧﮧ ﻳﺼﺢ واﻻﺻﺢ اﻧﮧ ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء‬J
.(‫ﺎﺟﺪﻳﺔ‬g‫ا‬، ‫اﻻﻣﺎﻣﺔ‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ً ٔ ً
‫ﺔ او وﺗﺮا او ﻧﺎﻓﻠﺔ اﻻﺻﺢ اﻧﮧ ﻻ ﻳﺼﺢ اﻻﻗﺘﺪاء ﺑﮧ‬C‫ﻜﺘﻮ‬: Š‫ﺢ ﻣﻘﺘﺪﻳﺎ ﺑﻤﻦ ﻳﺼ‬h‫او‬O‫ اﻟ‬Š‫ﻮ ﺻ‬B‫و‬
ٔ
،۱/۵۹۰ :‫ﺤﺘﺎر‬g‫ رد ا‬ñ ‫ و¿ﺬا‬.۱/۱۷۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﻠﻒ‬B‫ﺎﻟﻒ ﻟﻌﻤﻞ ا‬4 ‫ﻜﺮوہ‬: ‫ﻻﻧﮧ‬
:‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.۱/۲۸۸ :‫ﺼﻨﺎﺋﻊ‬B‫ﺪاﺋﻊ ا‬C‫ و‬.۱/۲۹۶ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ واﻟﻄﺤﻄﺎو‬.‫ﺳﻌﻴﺪ‬
.(‫ﺢ‬h‫او‬O‫ اﻟ‬ñ ‫ﺎﻟﺚ‬œ‫ ا‬،۴/۲۹
All h ta‛ l knows best.
An eight rak’at tarāwīh
Question
Is it permissible for us to perform only eight rak‛ats of sal h? If not,
why?
Answer
‛Ulam ’ of the past and present have written profusely on the issue of
the number of rak‛ats for tar w$h. They delved into this topic deeply,
and wrote both detailed and concise articles on it. This issue is
mentioned in all the juridical books and fatw literature. This is not
the place for details so I will suffice on some of its important aspects.
Tar w$h is 20 rak‛ats sunnat-e-mu’akkadah which the Khulaf ’
R shid0n adhered strictly to, and so did those who came after them,
and this continues to this day. It is therefore not permissible to restrict
one’s self to eight rak‛ats.
The proofs of those who claim that tar w$h is eight rak‛ats:
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻬﺎ ﻛﻴﻒ [ﻧﺖ ﺻﻼة رﺳﻮل اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ﺮ&ﻦ اﻧﮧ ﺳﺎل‬B‫ ﺳﻠﻤﺔ ﺑﻦ ﻋﺒﺪ ا‬ì‫ﻋﻦ ا‬
ñ ‫ﺪ‬h‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺰ‬Š‫ ﻣﺎ [ن رﺳﻮل اﷲ ﺻ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ﻀﺎن‬:‫ ر‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
ٔ ً ٔ
‫ﻦ‬ú‫ﻦ وﻃﻮﻟ‬ú‫ﻌﺎ ﻓﻼ ¡ﺴﺎل ﻋﻦ ﺣﺴﻨ‬C‫ ار‬Š‫ ﻳﺼ‬...‫ ﻋ“ة ر¿ﻌﺔ‬ù‫ إﺣﺪ‬š ‫ ﻏ„ہ‬ñ ‫ﻀﺎن وﻻ‬:‫ر‬
ً ٔ ً ٔ
‫ ﺑﺎب‬،۱/۱۵۴ :ù‫ )رواہ ا‘ﺨﺎر‬...‫ ﺛﻼﺛﺎ‬Š‫ﻦ ﺛﻢ ﻳﺼ‬ú‫ﻦ وﻃﻮﻟ‬ú‫ﻌﺎ ﻓﻼ ¡ﺴﺎل ﻋﻦ ﺣﺴﻨ‬C‫ ار‬Š‫ﺛﻢ ﻳﺼ‬
.(‫ﻀﺎن وﻏ„ہ‬:‫ ر‬ñ ‫ﻠﻴﻞ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎ‬Š‫ ﺻ‬.•‫ﻗﻴﺎم ا‬
Ab0 Salamah ibn ‛Abd ar-Rahm n asked ‛Ā’ishah radiyall hu ‛anh :
What was the nature of Ras0lull h’s sal h in Ramad n? She replied:
Ras0lull h sallall hu ‛alayhi wa sallam did not perform more than
538
eleven rak‛ats neither in Ramad n nor in any other month…He used to
perform four rak‛ats. Do not ask as to how beautiful and long that
sal h was. He would then perform four rak‛ats. Do not ask as to how
beautiful and long that sal h was. He then performed three rak‛ats…
The above Had$th shows that Ras0lull h sallall hu ‛alayhi wa sallam
used to perform eight rak‛ats as tar w$h and three rak‛ats of witr.
A reply to the above:
1. It is not the object of the above Had$th to explain the number
of rak‛ats of tar w$h and the number of rak‛ats cannot be learnt from
it. This is because it states that Ras0lull h sallall hu ‛alayhi wa sallam
used to perform four rak‛ats, and four rak‛ats. Whereas tar w$h is not
performed like that. It is performed in units of two rak‛ats.
2. The above quoted Had$th is with reference to qiy m al-layl, i.e.
tahajjud, and not tar w$h because the wording of the Had$th is:
“Ras0lull h sallall hu ‛alayhi wa sallam did not perform more than
eleven rak‛ats neither in Ramad n nor in any other month.” This
shows that the question which was posed was about the sal h which is
performed throughout [the year], and that is tahajjud and not tar w$h.
Ramad n is specifically mentioned because it is established that
Ras0lull h sallall hu ‛alayhi wa sallam used to strive in more worship
in Ramad n than in other months. The questioner therefore assumed
that Ras0lull h sallall hu ‛alayhi wa sallam strove more even with
regard to the tahajjud sal h as he did with the other sal hs. ‛Ā’ishah
radiyall hu ‛anh therefore said: No, he did not perform more than
eight rak‛ats of tahajjud – not in Ramad n nor in any other month.
What we just said is also supported by the action of most of the
Muhaddith0n, viz. they did not quote this Had$th in the chapters on
tar w$h. For example, Im m Muhammad ibn Nasr al-Marwaz$ wrote a
book titled Qiy m al-Layl. In it he has a chapter titled: The chapter on
the number of rak‛ats an im m should lead the people in Ramad n. He
quotes several Ah d$th but not this one of ‛Ā’ishah radiyall hu ‛anh .
He neither quotes it explicitly nor does he even make a reference to it.
Instead, the Muhaddith0n quote this Had$th in the chapters on qiy m
al-layl.
Those who claim that tar w$h is eight rak‛ats try to furnish certain
practices and traditions like the one related in al-Muwatt ’ on the
authority of as-S ’ib ibn Yaz$d rahimahull h who said that ‛Umar ibn

539
al-Khatt b radiyall hu ‛anhu instructed Ubayy ibn Ka‛b radiyall hu
‛anhu and Tam$m ad-D r$ to lead the people in eleven rak‛ats of sal h.1
The ‛ulam ’ and Muhaddith0n respond to this evidence with many
explanations. They go into much detail in this regard, but this is not
the place for all that. Refer to I‛l ’ as-Sunan, vol. 7, p. 84; Fath al-B r$,
vol. 4, p. 219; Ahsan al-Fat w , vol. 3, p. 534.
As for the tar w$h sal h being 20 rak‛ats, this is established through
many undeniable proofs. For example:
ٔ
ñ Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﺼ‬Š‫ﻤﺎ ان رﺳﻮل اﷲ ﺻ‬ú‫ اﷲ ﻋﻨ‬5‫( ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬۱)
ٔ ٔ
.‫ ﻣﻌﺠﻤﮧ‬ñ ù‫ وا‘ﻐﻮ‬.‫ﺼﻨﻔﮧ‬: ñ ‫ ﺷ ﺒﺔ‬ì‫ اﺧﺮﺟﮧ اﺑﻦ ا‬.‫ﻮﺗﺮ‬B‫ﻦ ر¿ﻌﺔ وا‬h“‫ﻀﺎن ﻋ‬:‫ر‬
‫ﻴﻢ ﺑﻦ‬J‫ إﺳﻨﺎدہ إﺑﺮا‬Ú‫ )و‬.(۲/۵۶:‫ )ا•ﻌﻠﻴﻖ ا@ﺴﻦ‬.‫ﻨﮧ‬ª‫ ﺳ‬ñ þú‫ وا‘ﻴ‬.„‫ﻜﺒ‬B‫ ا‬ñ û‫ا‬e‫واﻟﻄ‬
.(‫م‬+ ‫ﻋﺜﻤﺎن وﻓﻴﮧ‬
1. Ibn ‛Abb s radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam used to perform 20 rak‛ats and witr in Ramad n.
‫ﺗﻤﺴﻜﻮا‬ ّ
ّ ^‫ﺪﻳ‬úg‫ا‬ ‫ﺮاﺷﺪﻳﻦ‬B‫ﻠﻔﺎء ا‬y‫ وﺳﻨﺔ ا‬Áª‫ﺴ‬ê ‫ﻢ‬9‫ ﻋﻠﻴ‬:‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫( ﻗﺎل ﻋﻠﻴﮧ ا‬۲)
ّ
ٔ ‫ )رواہ ا&ﺪ واﺑﻮ د‬.‫ﺎ ﺑﺎ•ﻮاﺟﺬ‬ú‫وﻋﻀﻮا ﻋﻠﻴ‬
.(‫ واﺑﻦ ﻣﺎﺟﺔ‬ù‫ﻣﺬ‬O‫اود واﻟ‬ ‫ﺎ‬ú‫ﺑ‬
ّ
Š‫ ﺻ‬.•‫ﺒﻌﮧ ﺑﻘﻮل ا‬Õ‫ ر¿ﻌﺔ ﻧ‬۲۰ ‫ﺢ‬h‫او‬O‫ﺪﻳ^ ﻣﺜﻞ اﻟ‬úg‫ا‬ ‫ﺮاﺷﺪﻳﻦ‬B‫ﻠﻔﺎء ا‬y‫وﻣﺎ ﺛﺒﺖ ﻣﻦ ﻋﻤﻞ ا‬
ٔ
.‫ اﻟﺦ‬Áª‫ﺴ‬ê ‫ﻢ‬9‫ﺮہ ﺑﻘﻮﻟﮧ ﻋﻠﻴ‬:‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬
2. Ras0lull h sallall hu ‛alayhi wa sallam: Hold on firmly to my Sunnat
and the Sunnat of my rightly-guided khulaf ’. Hold on to them with
your molars.
‫ اﷲ‬u‫ﻄﺎب ر‬y‫ ﻛﻨﺎ ﻧﻘﻮم ﻣﻦ زﻣﻦ ﻋﻤﺮ ﺑﻦ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺪ ر‬h‫ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‬B‫( ﻋﻦ ا‬۳)
ّ
.‫ﺎج‬ú‫ﻨ‬g‫ ©ح ا‬ñ &‫ﺴﺒ‬B‫وﺻﺤﺤﮧ ا‬ ‫ﻌﺮﻓﺔ‬g‫ ا‬ñ þú‫ رواہ ا‘ﻴ‬.‫ﻮﺗﺮ‬B‫ﻦ ر¿ﻌﺔ وا‬h“‫ﻋﻨﻪ ﺑﻌ‬
.(۲/۲۵۴ :‫)ا•ﻌﻠﻴﻖ ا@ﺴﻦ‬
3. as-S ’ib ibn Yaz$d radiyall hu ‛anhu relates: During the era of ‛Umar
ibn al-Khatt b radiyall hu ‛anhu we used to perform 20 rak‛ats and the
witr sal h.

1
Muwatt al-Im m M lik: 95.
540
‫ﻀﺎن‬:‫ ر‬ñ ‫ ﺑﺎ•ﺎس‬Š‫ اﷲ ﻋﻨﻪ ﻳﺼ‬u‫ ﺑﻦ ﻛﻌﺐ ر‬ì‫ا‬ ّ ٔ ‫ [ن‬:‫ﺰ ﺑﻦ رﻓﻴﻊ ﻗﺎل‬h‫( ﻋﻦ ﻋﺒﺪ اﻟﻌﺰ‬۴)
ٔ ٔ ٔ
ù‫ﺼﻨﻔﮧ و½ﺳﻨﺎدہ ﻗﻮ‬: ñ ‫ ﺷ ﺒﺔ‬ì‫ﺮ ﺑﻦ ا‬9‫ اﺧﺮﺟﮧ اﺑﻮ ﺑ‬.‫ﻦ ر¿ﻌﺔ ﻳﻮﺗﺮ ﺑﺜﻼث‬h“‫ﺪﻳﻨﺔ ﻋ‬g‫ﺑﺎ‬
ٓ
.(۲/۵۵ :ä‫ﺴ‬B‫ )اﺛﺎر ا‬.‫ﺮﺳﻞ‬:
4. …Ubayy ibn Ka‛b radiyall hu ‛anhu used to lead the people in sal h
in Ramad n in Mad$nah. He used to perform 20 rak‛ats and three
rak‛ats of witr.
ً ٔ ٔ ٔ ٔ
‫ﺲ‬£ ‫ ﺑﺎ•ﺎس‬Š‫ﺮ رﺟﻼ ﻳﺼ‬:‫ اﷲ ﻋﻨﻪ ا‬u‫ ﻃﺎﻟﺐ ر‬ì‫ اﺑﻦ ا‬š ‫ ا@ﺴﻨﺎء ان‬ì‫( ﻋﻦ ا‬۵)
ّ
.(۴/۲۸۴ :‫ اﻟﻌﻤﺎل‬ó‫ )ﻛ‬.‫ﻨﮧ وﺿﻌﻔﮧ‬ª‫ ﺳ‬ñ þú‫ رواہ ا‘ﻴ‬.‫ﻦ ر¿ﻌﺔ‬h“‫ﺎت ﻋ‬ò‫ﺗﺮو‬
5. …‛Al$ ibn Ab$ T lib radiyall hu ‛anhu ordered a man to lead the
people in sal h in five units, totalling twenty rak‛ats.
ٔ
‫ اﷲ‬u‫ﻄﺎب ر‬y‫ زﻣﺎن ﻋﻤﺮ ﺑﻦ ا‬ñ ‫ﻮن‬:‫ [ن ا•ﺎس ﻳﻘﻮ‬:‫ﺪ ﺑﻦ روﻣﺎن اﻧﮧ ﻗﺎل‬h‫( ﻋﻦ ﻳﺰ‬۶)
.(۲/۲۹۶ :þú‫ )ﺑﻴ‬.‫ﺮﺳﻞ‬: ù‫ و½ﺳﻨﺎدہ ﻗﻮ‬õ‫ رواہ ﻣﺎﻟ‬.‫ﻦ ر¿ﻌﺔ‬h“‫ﻀﺎن ﺑﺜﻼث وﻋ‬:‫ ر‬ñ ‫ﻋﻨﻪ‬
6. Yaz$d ibn R0m n said: During the era of ‛Umar ibn al-Khatt b
radiyall hu ‛anhu the people used to perform 23 rak‛ats in Ramad n.
ٔ
ñ ‫ ﺑﻨﺎ‬Š‫ﻠﻴﻜﺔ ﻳﺼ‬: ì‫ [ن اﺑﻦ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫( ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬۷)
ٔ
.(۵/۲۲۳ :‫ واﺳﻨﺎدہ ﺣﺴﻦ‬:‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .‫ﻦ ر¿ﻌﺔ‬h“‫ﻀﺎن ﻋ‬:‫ر‬
7. N fi‛ relates on the authority of ‛Abdull h ibn ‛Umar radiyall hu
‛anhu who said: Ab0 Mulaykah used to lead us in sal h in Ramad n. He
used to perform 20 rak‛ats.
ٔ
ñ ‫ اﷲ ﻋﻨﻪ‬u‫ﻄﺎب ر‬y‫ زﻣﺎن ﻋﻤﺮ ﺑﻦ ا‬ñ ‫ﻢ ﻳﺼﻠﻮن‬J‫ ادر¿ﺖ ا•ﺎس و‬:‫( ﻗﺎل ﻋﻄﺎء‬۸)
ٔ
،‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .‫ﻮﺗﺮون ﺑﺜﻼث‬h‫ﺎ اﻟﻘﺮاءة و‬ú‫ﻦ ر¿ﻌﺔ ﻳﻄﻴﻠﻮن ﻓﻴ‬h“‫ﻀﺎن ﻋ‬:‫ر‬
.(۵/۲۲۴ :‫واﺳﻨﺎدہ ﺣﺴﻦ‬
8. ‛At ’ said: I saw the people during the era of ‛Umar ibn al-Khatt b
radiyall hu ‛anhu performing 20 rak‛ats in Ramad n. They used to
read a lengthy recitation and perform three rak‛ats of witr.
‫ اﷲ ﻋﻨﻪ‬u‫ﻄﺎب ر‬y‫ زﻣﺎن ﻋﻤﺮ ﺑﻦ ا‬ñ ‫ [ن ا•ﺎس ﻳﺼﻠﻮن‬‰‫ﻤﺪ ﺑﻦ ﻛﻌﺐ اﻟﻘﺮ‬Ÿ ‫( ﻗﺎل‬۹)
‫ ص‬:ù‫ﻠﻤﺮوز‬B ‫ﻠﻴﻞ‬B‫ )ﻗﻴﺎم ا‬.‫ﻮﺗﺮون ﺑﺜﻼث‬h‫ﺎ اﻟﻘﺮاءة و‬ú‫ ﻳﻄﻴﻠﻮن ﻓﻴ‬.‫ﻦ ر¿ﻌﺔ‬h“‫ﻀﺎن ﻋ‬:‫ ر‬ñ
.(۹۱

541
9. Muhammad ibn Ka‛b al-Quraz$ said: The people in the era of ‛Umar
ibn al-Khatt b used to perform 20 rak‛ats in Ramad n. They used to
read a lengthy recitation and perform three rak‛ats of witr.
ٔ
‫ﻮﺗﺮ‬h‫ﻦ ر¿ﻌﺔ و‬h“‫ ﻋ‬Š‫ اﷲ ﻋﻨﻪ ﻳﺼ‬u‫ﺴﻌﻮد ر‬: ‫ [ن ﻋﺒﺪ اﷲ ﺑﻦ‬:‫( ﻗﺎل اﻻﻋﻤﺶ‬۱۰)
.(۹۰ ‫ ص‬:‫ﻠﻴﻞ‬B‫ )ﻗﻴﺎم ا‬.‫ﺑﺜﻼث‬
10. al-A‛mash said: ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu used to
perform 20 rak‛ats and then three rak‛ats of witr.
ٔ ٔ ٔ
‫ﺒﻊ‬Õ‫ﻢ اﺣﻖ ان ﻳ‬J‫ﺮاﺷﺪﻳﻦ وﻣﻦ ﺑﻌﺪ‬B‫ﻠﻔﺎء ا‬y‫ اﷲ ﻋﻨﻬﻢ وا‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ﺎﺛﻮر ﻋﻦ ا‬g‫ﺬا ا‬ú‫ﻓ‬
ّ ٔ ٔ ٔ ٔ
:ù‫ﻠﺨﺺ ﻣﻦ اﺣﺴﻦ اﻟﻔﺘﺎو‬:) .‫ﻄﺎ اﺑﻌﺪ‬y‫ﺬا ﺑﺎﻟﻘﺒﻮل ا´ﻖ واﻟﻘﻠﺐ إ´ﮧ اﻣﻴﻞ وﻋﻦ ا‬J‫و‬
.(۵۴۵‫۔‬۳/۵۲۸
These traditions which have come down to us from the Sah bah
radiyall hu ‛anhum and the Khulaf ’ R shid0n, and those after them
are more deserving of emulation, more eligible for acceptance, the
heart is more inclined to them and they are more distant from error.
All h ta‛ l knows best.
A reply to the narration which makes mention of
eight rak’ats of tarāwīh
Question
Ghayr Muqallids perform eight rak‛ats of tar w$h. One of the proofs
which they furnish is the narration of Hadrat S ’ib ibn Yaz$d
radiyall hu ‛anhu which is found in several Had$th collections. They
specifically quote the narration of Muwatt Im m M lik to the people
and say: In the light of this Had$th, only eight rak‛ats of tar w$h need
to be performed. The narration of Muwatt Im m M lik reads as
follows:
ٔ ٔ
‫ اﷲ‬u‫ﻄﺎب ر‬y‫ﺮ ﻋﻤﺮ ﺑﻦ ا‬:‫ ا‬:‫ﺪ اﻧﮧ ﻗﺎل‬h‫ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‬B‫ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ا‬Ÿ ‫ ﻋﻦ‬õ‫ﻣﺎﻟ‬
ٔ ّ ٔ ‫ﻋﻨﻪ‬
ù‫ﻠﻨﺎس ﺑﺈﺣﺪ‬B ‫ اﷲ ﻋﻨﻪ ان ﻳﻘﻮﻣﺎ‬u‫ ر‬ù‫ار‬Q‫ اﷲ ﻋﻨﻪ وﺗﻤﻴﻤﺎ ا‬u‫ ﺑﻦ ﻛﻌﺐ ر‬ì‫ا‬
ٔ ñ õ‫ )رواہ اﻣﺎم ﻣﺎﻟ‬.‫ﻋ“ة ر¿ﻌﺔ‬
.(۹۸ :‫ﻮﻃﺎ‬g‫ا‬
…‛Umar ibn al-Khatt b radiyall hu ‛anhu instructed Ubayy ibn Ka‛b
radiyall hu ‛anhu and Tam$m ad-D r$ radiyall hu ‛anhu to lead the
people in sal h by performing 11 rak‛ats.
Based on this narration, tar w$h of eight rak‛ats and three rak‛ats of
witr totals 11 rak‛ats. What is the answer to this evidence?
542
‫‪Answer‬‬
‫‪The answer to the above narration is as follows: Three people narrate‬‬
‫‪this Had$th from Hadrat S ’ib ibn Yaz$d radiyall hu ‛anhu: (1) H rith‬‬
‫‪ibn ‛Abd ar-Rahm n, (2) Yaz$d ibn Khas$fah. The transmissions of both‬‬
‫)‪these narrators unanimously make mention of 20 rak‛ats. (3‬‬
‫‪Muhammad ibn Y0suf. There are mutual differences among his‬‬
‫‪students.‬‬
‫‪Observe the following table:‬‬
‫ﺳﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ‬

‫‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‬ ‫ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ‬ ‫ا@ﺎرث ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ )‪ƒÐ‬‬

‫ر¿ﻌﺎت(‬

‫‪Ÿ‬ﻤﺪ ﺑﻦ إﺳﺤﺎق )‪ Ð‬ر¿ﻌﺎت(‬ ‫إﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ )‬ ‫‪ 6ò‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن )‬ ‫ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﺑﻦ ‪Ÿ‬ﻤﺪ )‬ ‫إﻣﺎم ﻣﺎ‪B‬ﻚ ) ر¿ﻌﺎت(‬ ‫داؤد ﺑﻦ ﻗ ﺲ ) ‪ ƒ‬ر¿ﻌﺎت(‬ ‫‪Ÿ‬ﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ) ‪ ƒ‬ر¿ﻌﺎت(‬ ‫اﺑﻦ أ‪ i‬ذﺋﺐ ) ‪ ƒÓ‬ر¿ﻌﺎت(‬ ‫‪Ÿ‬ﻤﺪ ﺑﻦ ﻧ~ ) ‪ ƒÓ‬ر¿ﻌﺎت(‬
‫ر¿ﻌﺎت(‬ ‫ر¿ﻌﺎت(‬ ‫ر¿ﻌﺎت(‬

‫‪The narrations read as follows:‬‬

‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا@ﺎرث ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ اﺑﻦ ا‪ì‬‬ ‫)‪ (۱‬ا@ﺎرث ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ‪ :‬ﻋﺒﺪ ا‪B‬ﺮزق ﻋﻦ اﻻﺳﻠ‬
‫ذﺑﺎب ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ﻗﺎل‪ :‬ﻛﻨﺎ ﻧﻨ~ف ﻣﻦ اﻟﻘﻴﺎم ‪ š‬ﻋ‪ú‬ﺪ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ وﻗﺪ‬
‫دﻧﺎ ﻓﺮوع اﻟﻔﺠﺮ‪ ،‬و*ن اﻟﻘﻴﺎم ‪ š‬ﻋ‪ú‬ﺪ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺛﻼﺛﺔ وﻋ“‪h‬ﻦ ر¿ﻌﺔ‪:) .‬ﺼﻨﻒ‬
‫ٓ‬
‫ﻋﺒﺪ ا‪B‬ﺮزاق‪ ،۲/۲۶۱ :‬ﺑﺎب ﻗﻴﺎم ر‪:‬ﻀﺎن‪ ،‬ادارة اﻟﻘﺮان(‪.‬‬

‫)‪Ÿ (۲‬ﻤﺪ ﺑﻦ ﻧ~‪ :‬وﻣﺎ &ﻠﮧ ﻋﻠﻴﮧ ‪ ñ‬ا@ﺪﻳ‪ ^3‬ﺻﺤﻴﺢ ﺑﺪ´ﻞ ﻣﺎ رو‪Ÿ ù‬ﻤﺪ ﺑﻦ ﻧ~ ﻣﻦ‬
‫ٔ‬
‫رواﻳﺔ ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ر‪ u‬اﷲ ﻋﻨﻪ اﻧ‪ú‬ﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ ñ‬ر‪:‬ﻀﺎن‬
‫ﺑﻌ“‪h‬ﻦ ر¿ﻌﺔ ‪ ñ‬زﻣﻦ ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪© ù‬ح ﺻﺤﻴﺢ‬
‫ا‘ﺨﺎر‪.(۸/۲۴۵ :ù‬‬

‫‪543‬‬
 ‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬اﺑﻦ ا‪ ì‬ذﺋﺐ‪ :‬اﺑﻦ ا‪ ì‬ذﺋﺐ ﻋﻦ ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ‪[ :‬ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ š‬ﻋ‪ú‬ﺪ ﻋﻤﺮ ﺑﻦ‬
‫ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن ﺑﻌ“‪h‬ﻦ ر¿ﻌﺔ‪) .‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﻜ‪B ùe‬ﻠﺒﻴ‪ ،۲/۴۹۶ :þú‬ﺑﺎب‬
‫ﻣﺎ رو‪ ñ ù‬ﻋﺪد ر¿ﻌﺎت اﻟﻘﻴﺎم ‪ ñ‬ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن(‪.‬‬

‫)‪Ÿ (۴‬ﻤﺪ ﺑﻦ ﺟﻌﻔﺮ‪Ÿ :‬ﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﺣﺪﺛ ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ر‪u‬‬
‫اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻛﻨﺎ ﻧﻘﻮم ‪ ñ‬زﻣﺎن ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ﺑﻌ“‪h‬ﻦ ر¿ﻌﺔ وا‪B‬ﻮﺗﺮ‪.‬‬
‫)ا‪B‬ﺴ‪ ä‬ا‪B‬ﺼﻐ„ ‪B‬ﻠﺒﻴ‪ ،۱/۲۳۵ :þú‬ﺑﺎب ﻗﻴﺎم ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫داود ﺑﻦ ﻗ ﺲ‪ :‬ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ ٔ‬
‫داود ﺑﻦ ﻗ ﺲ وﻏ„ہ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ‬ ‫)‪ٔ (۵‬‬
‫ﺑﻦ ﻳﺰ‪h‬ﺪ ر‪ u‬اﷲ ﻋﻨﻪ‪ٔ :‬ان ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‚ﻊ ا•ﺎس ‪ ñ‬ر‪:‬ﻀﺎن ‪ّ ٔ š‬‬
‫ا‪ ì‬ﺑﻦ ﻛﻌﺐ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ و‪ š‬ﺗﻤﻴﻢ ا‪Q‬ار‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ‪ š‬إﺣﺪ‪ ù‬وﻋ“‪h‬ﻦ ر¿ﻌﺔ‪ ،‬ﻳ ٔ‬
‫ﻘﺮوون ﺑﺎ‪g‬ﺌ^ و‬
‫ٓ‬
‫ﻳﻨ~ﻓﻮن ﻋﻨﺪ ﻓﺮوع اﻟﻔﺠﺮ‪:) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ ،۴/۳۶۰ :‬إدارة اﻟﻘﺮان(‪.‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۶‬اﻹﻣﺎم ﻣﺎﻟ‪ :õ‬ﻣﺎﻟ‪ õ‬ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ اﻧﮧ ﻗﺎل‪ :‬ا‪:‬ﺮ ﻋﻤﺮ ﺑﻦ‬
‫ٔ‬ ‫ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ٔ ّ‬
‫ا‪ ì‬ﺑﻦ ﻛﻌﺐ ر‪ u‬اﷲ ﻋﻨﻪ وﺗﻤﻴﻢ ا‪Q‬ار‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ان ﻳﻘﻮﻣﺎ‬
‫‪B‬ﻠﻨﺎس ﺑﺈﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‪) .‬رواہ اﻻﻣﺎم ﻣﺎﻟ‪ٔ ñ õ‬‬
‫ا‪g‬ﻮﻃﺎ‪.(۹۸ :‬‬
‫ً‬ ‫ٔ‬
‫)‪ (۷‬ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﺑﻦ ‪Ÿ‬ﻤﺪ‪ :‬ان ﻣﺎ‪ ðB‬ﻗﺪ ﺗﺎﺑﻌﮧ ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﺑﻦ ‪Ÿ‬ﻤﺪ ﻋﻨﺪ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮر ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫ﺳ‪ª‬ﻨﮧ و‪ 6ò‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن ﻋﻨﺪ ا‪ ì‬ﺑ‪9‬ﺮ ﺑﻦ ا‪ ì‬ﺷ ﺒﺔ ‪: ñ‬ﺼﻨﻔﮧ ‪J+‬ﻤﺎ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ٔ‬
‫ﻳﻮﺳﻒ وﻗﺎﻻ إﺣﺪ‪ ù‬ﻋ“ة‪7) .‬ﻔﺔ اﻻﺣﻮذ‪ ،۳۴۹/۲ :ù‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻗﻴﺎم ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن(‪.‬‬
‫ٔ‬
‫)‪ 6ò (۸‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن‪ :‬ﺣﺪﺛﻨﺎ ‪ 6ò‬ﺑﻦ ﺳﻌﻴﺪ اﻟﻘﻄﺎن ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ان ا‪B‬ﺴﺎﺋﺐ‬
‫ا‪ ì‬ر‪ u‬اﷲ ﻋﻨﻪ وﺗﻤﻴﻢ ر‪ u‬اﷲ ﻋﻨﻪ ﻓ‪ð‬ﻧﺎ‬ ‫ٔاﺧ‪e‬ہ ٔان ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‚ﻊ ا•ﺎس ‪ّ ٔ š‬‬
‫ٔ‬ ‫ٓ‬
‫ﻳﺼﻠﻴﺎن إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‪ ،‬ﻳﻘﺮان ﺑﺎ‪g‬ﺌ^ ﻳﻌ ‪ ñ‬ر‪:‬ﻀﺎن‪) .‬ا‪g‬ﺼﻨﻒ ﻻﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪،۵/۲۲۰ :‬‬
‫‪ ñ‬ﺻﻼة ر‪:‬ﻀﺎن(‪.‬‬

‫)‪ (۹‬إﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ‪ :‬ﺣﺪﺛﻨﺎ ‪ š‬ﺣﺪﺛﻨﺎ إﺳﻤﺎﻋﻴﻞ ﺣﺪﺛﻨﺎ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ٔ‬
‫ﻳﺰ‪h‬ﺪ ا‪B‬ﻜﻨﺪ‪ ù‬ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ر‪ u‬اﷲ ﻋﻨﻪ اﻧ‪ú‬ﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ ñ‬زﻣﻦ ﻋﻤﺮ ﺑﻦ‬
‫ٔ‬ ‫ا‪y‬ﻄﺎب ﺑﺈﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ ﻳ ٔ‬
‫ﻘﺮوون ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ ﺑﺎ‪g‬ﺎﺗ^‪) ...‬ﺣﺪﻳﺚ اﺳﻤﺎﻋﻴﻞ ﺑﻦ ﺟﻌﻔﺮ‪:‬‬
‫‪.(۱/۴۵۳/۴۳۷‬‬

‫‪544‬‬
 ٔ
‫ﻤﺪ ﺑﻦ‬Ÿ ‫ﻖ‬h‫ﻠﻴﻞ ﻣﻦ ﻃﺮ‬B‫ ﻗﻴﺎم ا‬ñ ù‫ﺮوز‬g‫ﻤﺪ ﺑﻦ ﻧ~ ا‬Ÿ ‫ واﺧﺮج‬:‫ﻤﺪ ﺑﻦ إﺳﺤﺎق‬Ÿ (۱۰)
Š‫ ﻛﻨﺎ ﻧﺼ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺪ ر‬h‫ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‬B‫ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ﺟﺪہ ا‬Ÿ ‫ ﺣﺪﺛ‬:‫إﺳﺤﺎق‬
ٔ
‫ ﺑﺎب ﻣﺎ‬،۲/۳۴۹ :ù‫ﻔﺔ اﻻﺣﻮذ‬7) .‫ﻀﺎن ﺛﻼث ﻋ“ة ر¿ﻌﺔ‬:‫ ر‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ زﻣﻦ ﻋﻤﺮ ر‬ñ
.(‫ﻀﺎن‬:‫ﺮ ر‬ú‫ ﻗﻴﺎم ﺷ‬ñ ‫ﺟﺎء‬
Observe the answer of the great Had$th specialist Hadrat Maul n
Hab$b ar-Rahm n S hib rahimahull h with regard to this narration:
This narration is mudtarib. As long as a certain transmission does not
enjoy preference or reconciliation in accordance with the principles
and rules [of Had$th], it is not correct to furnish it as evidence.
The erudite scholars of the past opted for both views. Ibn ‛Abd al-Barr
rahimahull h considers 21 to be correct, and says that 11 is an
assertion of the narrator. He also reconciles by saying that initially
they may have been ordered to perform 11 rak‛ats, and then 21 rak‛ats
were prescribed to reduce the extent of the standing posture.1 Im m
Zurq n$ M lik$ rahimahull h gives preference to this reconciliation.
Im m Bayhaq$ rahimahull h also reconciles the two views in this way.2
From the students of Hadrat S ’ib ibn Yaz$d radiyall hu ‛anhu (1) ‛Abd
ar-Rahm n quotes 20 rak‛ats. (2) the students of Yaz$d ibn Khusayfah
quote 20 rak‛ats. The only difference exists among the students of (3)
Muhammad ibn Y0suf. Thus, the narrations of ‛Abd ar-Rahm n and
Yaz$d ibn Khusayfah will have to be accepted as more reliable and
given preference over the narration of Muhammad ibn Y0suf.
Alternatively, that transmission from the narration of Muhammad ibn
Y0suf may be considered to be reliable in a manner which concurs
with ‛Abd ar-Rahm n and Yaz$d. In other words, the transmission of
D w0d ibn Qays be given preference over the others. Or, all the
transmissions of Muhammad ibn Y0suf be given the reconciliation as
provided by ‛All mah Ibn ‛Abd al-Barr rahimahull h and Im m
Bayhaq$ rahimahull h so that there is no conflict with the narrations
of ‛Abd ar-Rahm n and Yaz$d.
No matter what, these narrations are not reliable without giving
preference to some or reconciling them.3
Observe some of the proofs for preference and reconciliation:

1
Tuhfah al-Ahwadh$, vol. 2, p. 74.
2
Tuhfah al-Akhy r, p. 191; Zurq n$ Sharh Muwatt , vol. 1, p. 215.
3
Abridged from booklet 11 Rak‛ t Tar w$h Mun zarah pp. 7-9 of Maul n
Hab$b ar-Rahm n A‛zam$, Ār m B gh, Karachi.
545
‫‪Al-Istidhk r:‬‬
‫)و‪ Ú‬ﺣﺪﻳﺚ ﻣﺎﻟ‪ õ‬ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ( وﻏ„ ﻣﺎﻟ‪õ‬‬
‫ٔ ً‬ ‫ٔ‬
‫¬ﺎﻟﻔﮧ ﻓﻴﻘﻮل ‪: ñ‬ﻮﺿﻊ إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‪ ،‬إﺣﺪ‪ ù‬وﻋ“‪h‬ﻦ‪ ،‬وﻻ اﻋﻠﻢ اﺣﺪا ﻗﺎل ‪J ñ‬ﺬا‬
‫ٔ‬
‫ا@ﺪﻳﺚ إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ ﻏ„ﻣﺎﻟ‪ ،õ‬واﷲ اﻋﻠﻢ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إﻻ اﻧﮧ ‪ò‬ﺘﻤﻞ ان ﻳ‪9‬ﻮن اﻟﻘﻴﺎم ‪ ñ‬اول ﻣﺎ ﻋﻤﻞ ﺑﮧ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺑﺈﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‬
‫ﺛﻢ ﺧﻔﻒ ﻋﻠﻴ‪ú‬ﻢ ﻃﻮل اﻟﻘﻴﺎم وﻧﻘﻠ‪ú‬ﻢ إ‪ U‬إﺣﺪ‪ ù‬وﻋ“‪h‬ﻦ ر¿ﻌﺔ ¬ﻔﻔﻮن ﻓﻴ‪ú‬ﺎ اﻟﻘﺮاءة‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺰ‪h‬ﺪون ‪ ñ‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد إﻻ ان اﻻﻏﻠﺐ ﻋﻨﺪ‪ ñ ù‬إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ ا‪B‬ﻮ‪J‬ﻢ‪.‬‬
‫)اﻻﺳﺘﺬ[ر‪ ،۶۸/۲ :‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻗﻴﺎم ر‪:‬ﻀﺎن‪ ،‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‪.‬‬

‫‪Marginal notes of Muwatt :‬‬

‫ٔ‬
‫ﻗﺎل ا‪B‬ﺰرﻗﺎ‪ :û‬وﻻ و‪J‬ﻢ ﻣﻊ ان ا ﻤﻊ ﺑﺎﻻﺣﺘﻤﺎل ا=‪ ù‬ذﻛﺮہ ﻗﺮ‪h‬ﺐ‪ ،‬و‪C‬ﮧ ‚ﻊ ا‘ﻴ‪ ،þú‬وﻗﻮﻟﮧ‪:‬‬
‫ٓ‬
‫"اﻧﻔﺮد ﺑﮧ ﻣﺎﻟ‪ ".õ‬ﻟ ﺲ ﻛﻤﺎ ﻗﺎل ﺑﻞ رواہ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮر ﻣﻦ وﺟﮧ اﺧﺮ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ﻳﻮﺳﻒ ﻓﻘﺎل‪ :‬إﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‪.‬‬
‫‪P‬‬
‫ا‪g‬ﺼﻨﻒ ﻋﻦ ٔ‬
‫داود ﺑﻦ ﻗ ﺲ وﻏ„ہ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‬ ‫ﻗﻠﺖ‪ :‬ﻟ‪9‬ﻦ ﻗﺎل اﻟﻌﻴ ‪ :‬رو‪ñ ù‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ان ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ‚ﻊ ا•ﺎس ‪ ñ‬ر‪:‬ﻀﺎن ‪ š‬ا‪ ì‬ﺑﻦ‬
‫ﻛﻌﺐ ر‪ u‬اﷲ ﻋﻨﻪ و ﺗﻤﻴﻢ ا‪Q‬ار‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ‪ š‬إﺣﺪ‪ ù‬وﻋ“‪h‬ﻦ ر¿ﻌﺔ ا@ﺪﻳﺚ‪،‬‬
‫ورو‪ ù‬ا@ﺎرث ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ﻗﺎل‪[ :‬ن اﻟﻘﻴﺎم ‪ š‬ﻋ‪ú‬ﺪ ﻋﻤﺮ ر‪u‬‬
‫اﷲ ﻋﻨﻪ ﺑﺜﻠﺚ وﻋ“‪h‬ﻦ ر¿ﻌﺔ‪ ،‬ورو‪Ÿ ù‬ﻤﺪ ﺑﻦ ﻧ~ ‪ ñ‬ﻗﻴﺎم ا‪B‬ﻠﻴﻞ ﻣﻦ رواﻳﺔ ﻳﺰ‪h‬ﺪ ﺑﻦ‬
‫ﺧﺼﻴﻔﺔ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ﻗﺎل‪ :‬إﻧﮩﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ ñ‬ﻋﮩﺪ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺑﻌ“‪h‬ﻦ‬
‫ر¿ﻌﺔ اﻧﺘﮩﻰ‪ ،‬واﻻﺧﺘﻼف ‪J‬ﺬا ‪Ÿ‬ﻤﻮل ‪ š‬اﺧﺘﻼف ا‪B‬ﻮﺗﺮ‪) .‬ﺣﺎﺷﻴﺔ ٔ‬
‫‪:‬ﻮﻃﺎ اﻹﻣﺎم ﻣﺎﻟ‪ :õ‬ﺑﺮﻗﻢ‬
‫‪ ،ƒ‬ص ‪ ،۹۸‬ﻣ„ ‪Ÿ‬ﻤﺪ ﻛﺘﺐ ﺧﺎﻧﮧ ﻛﺮا‪.(v‬‬
‫‪The reconciliation presented by Im m Bayhaq$ rahimahull h:‬‬

‫و‪h‬ﻤ‪9‬ﻦ ا ﻤﻊ ﺑ^ ا‪B‬ﺮواﻳ‪ ،^Õ‬ﻓﺎﻧ‪ú‬ﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ﺑﺈﺣﺪ‪ ù‬ﻋ“ة ر¿ﻌﺔ‪ ،‬ﺛﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن‬
‫ٔ‬
‫ﺑﻌ“‪h‬ﻦ و‪h‬ﻮﺗﺮون ﺑﺜﻼث‪ .‬واﷲ اﻋﻠﻢ‪) .‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﻜ‪B ùe‬ﻠﺒﻴ‪ ،۲/۲۹۶ :þú‬ﺑﺎب ﻣﺎ رو‪ ñ ù‬ﻋﺪد‬
‫ر¿ﻌﺎت اﻟﻘﻴﺎم ‪ ñ‬ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن‪ ،‬دار ا‪g‬ﻌﺮﻓﺔ ﺑ„وت(‪.‬‬
‫‪Hadrat Shaykh rahimahull h in Aujaz al-Mas lik:‬‬

‫‪546‬‬
 ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬واﻟﻈﺎ‪J‬ﺮ ﻋﻨﺪ‪ ù‬ﻣﺎ رﺟﺤﮧ اﺑﻦ ﻋﺒﺪ اﻟ‪ ،e‬ﻻن ﺟﻞ ا‪B‬ﺮواﻳﺎت ﻧﺺ ‪ ñ‬اﻧ‪ú‬ﺎ [ﻧﺖ ﻋ“‪h‬ﻦ‬
‫ٔ‬ ‫ٔ‬
‫ر¿ﻌﺔ‪ ،‬ﻟ‪9‬ﻦ ا‪B‬ﻮ‪J‬ﻢ ﻋﻨﺪ‪ ù‬ﻓﻴﮧ ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ‪ ،‬ﻻن ‪å‬ﺴﺒﺔ ا‪B‬ﻮ‪J‬ﻢ إ‪ U‬اﻹﻣﺎم اﺑﻌﺪ ﻣﻦ‬
‫و‪h‬ﻮ‪h‬ﺪہ رواﻳﺔ ﺳﻌﻴﺪ ﺑﻦ ﻣﻨﺼﻮر‪ ،‬وﻗﺪ رو‪ ù‬ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ‬ ‫اﻟ‪ª‬ﺴﺒﺔ إ´ﮩﻢ‪ٔ ،‬‬
‫ٔ‬
‫ﻳﺰ‪h‬ﺪ‪ :‬اﻧ‪ú‬ﻢ [ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ ñ‬ﻋ‪ú‬ﺪ ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ﺑﻌ“‪h‬ﻦ ر¿ﻌﺔ‪ ،‬ذﻛﺮہ ‪ñ‬‬
‫ٔ‬
‫ا‘ﺬل‪) .‬اوﺟﺰ ا‪g‬ﺴﺎﻟ‪ ،۲/۵۲۸ :õ‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻗﻴﺎم ر‪:‬ﻀﺎن(‪.‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫وا‪g‬ﺤﻔﻮظ ﻣﺎ رواہ ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﺔ ﻋﻦ ا‪B‬ﺴﺎﺋﺐ ﺑﻦ ﻳﺰ‪h‬ﺪ ﻗﺎل‪[ :‬ﻧﻮا ﻳﻘﻮ‪:‬ﻮن ‪ š‬ﻋ‪ú‬ﺪ ﻋﻤﺮ‬
‫ٔ‬
‫ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن ﺑﻌ“‪h‬ﻦ ر¿ﻌﺔ‪ .‬اﺧﺮﺟﮧ ا‘ﻴ‪ þú‬وﺳﻨﺪہ ﺻﺤﻴﺢ‬
‫ٔ ً‬
‫وﻋﺰاہ ا@ﺎﻓﻆ ‪ ñ‬اﻟﻔﺘﺢ ا‪ U‬ﻣﺎﻟ‪ õ‬اﻳﻀﺎ )‪ (۴:۲۱۹‬ﻓﺈن ﻟﮧ ﺷﻮا‪J‬ﺪ ﻛﺜ„ة ﺻﺤﻴﺤﺔ‪) .‬اﻋﻼء‬
‫ا‪B‬ﺴ‪ ،۷/۸۴ :ä‬ﺑﺎب اﻟ‪O‬او‪h‬ﺢ(‪.‬‬
‫‪An investigation into the narration of Yazīd ibn Khusayfah‬‬
‫‪At-Ta‛l$q al-Hasan:‬‬
‫ٓ‬ ‫ً‬
‫واﺣﺪ( وﻗﺎل ‪ ñ‬اﺧﺮہ‪ :‬ﻗﻠﺖ‪J:‬ﺬا‬
‫ٍ‬ ‫ﻗﻠﺖ‪ :‬رﺟﺎل إﺳﻨﺎدہ ‪ú$‬ﻢ ﺛﻘﺎت‪) ...‬ﺛﻢ ذﻛﺮ ا‪B‬ﺮواة واﺣﺪا ﺑﻌﺪ‬
‫ٔ‬
‫اﻻﺛﺮ ﻗﺪ ﺻﺤﺢ إﺳﻨﺎدہ ﻏ„ واﺣﺪ ﻣﻦ ا@ﻔﺎظ [•ﻮو‪ ñ ù‬ا‪y‬ﻼﺻﺔ واﺑﻦ اﻟﻌﺮا ‪© ñ‬ح‬
‫ٓ‬
‫ا•ﻘﺮ‪h‬ﻦ وا‪B‬ﺴﻴﻮ‪ ñ f‬ا‪g‬ﺼﺎﺑﻴﺢ‪) .‬ا@ﺎو‪B ù‬ﻠﻔﺘﺎو‪) .(۱/۴۱۷ :ù‬اﺛﺎر ا‪B‬ﺴ‪ ،۲۵۱ :ä‬رﻗﻢ ا@ﺎﺷﻴﺔ‪:‬‬
‫‪ ،۲۸۳‬ﺑﺎب ‪ ñ‬اﻟ‪O‬او‪h‬ﺢ ﺑﻌ“‪h‬ﻦ ر¿ﻌﺎت‪ .‬و©ح ا‪úg‬ﺬب‪ ،۴/۳۲ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪An objection against Yazīd ibn Khusayfah and a reply to it‬‬
‫‪Objection: Some people claim that Im m Ahmad rahimahull h‬‬
‫‪referred to Yaz$d ibn Khusayfah as munkar al-Had$th.‬‬
‫‪Answer: First of all listen to what Im m Ahmad radiyall hu ‛anhu‬‬
‫‪himself says about Yaz$d ibn Khusayfah:‬‬
‫‪Kit b al-‛Ilal wa Ma‛rifah ar-Rij l:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻳﺰ‪h‬ﺪ ﺑﻦ ﺧﺼﻴﻔﮧ ﻣﺎ اﻋﻠﻢ إﻻ ﺧ„ا‪) .‬ﻛﺘﺎب اﻟﻌﻠﻞ وﻣﻌﺮﻓﺔ ا‪B‬ﺮﺟﺎل ‪B‬ﻺﻣﺎم ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬
‫‪.(۲/۴۹۰/۳۲۳۲‬‬
‫ٔ‬
‫وﻗﺎل ا=‪ ñ .J‬ﺳ„ اﻋﻼم ا•ﺒﻼء‪:‬‬
‫ً‬ ‫ً‬ ‫ً‬
‫وﺛﻘﮧ ‪ 6ò‬ﺑﻦ ﻣﻌ^‪ ،‬وﻗﺎل اﺑﻦ ﺳﻌﺪ‪[ :‬ن ﺛ‪ž‬ﺘﺎ‪È ،‬ﺑﺪا ‪،‬ﻧﺎﺳ‪ ð‬ﻛﺜ„ ا@ﺪﻳﺚ‪.‬‬

‫‪547‬‬
 ٔ
.(۶/۱۵۸ :‫ )ﺳ„ اﻋﻼم ا•ﺒﻼء‬.‫ﻼﺛ^ وﻣﺌﺔ‬œ‫ ﺑﻌﺪ ا‬Ú‫ ﺗﻮ‬:‫ﻗﻠﺖ‬
ٔ ٔ ٔ ٔ ّ ‫وﻗﺎل‬
.‫ ﺛﻘﺔ‬::‫ﺴﺎ‬ª‫ﺮ اﻻﺛﺮم ﻋﻦ ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ واﺑﻮ ﺣﺎﺗﻢ واﻟ‬9‫ ﻗﺎل اﺑﻮ ﺑ‬:ù‫ﺰ‬g‫ا‬
ٔ ٔ ٔ ٓ
ٔ ì‫ ﻋﻦ ٔا‬ù‫اﻻﺟﺮ‬ ٔ
ì‫ ﻣﻨﻜﺮ ا@ﺪﻳﺚ وﻗﺎل ا&ﺪ ﺑﻦ ﺳﻌﺪ ﺑﻦ ا‬:‫ ﻗﺎل ا&ﺪ‬:‫داود‬ ‫وﻗﺎل اﺑﻮ ﻋﺒﻴﺪ‬
ٔ
.(۳۲/۱۷۳ :‫ﺮﺟﻞ‬B‫ اﺳﻤﺎء ا‬ñ ‫ﻜﻤﺎل‬B‫ﺬﻳﺐ ا‬ú‫ )ﺗ‬.‫ ﺛﻘﺔ ﺣﺠﺔ‬:^‫ ﺑﻦ ﻣﻌ‬6ò ‫ ﻋﻦ‬:‫ﻢ‬h‫ﺮ‬:
We find that Im m Ahmad rahimahull h himself affirms his reliability.
It is therefore not correct for others to claim that he considers Yaz$d
to be munkar al-Had$th. Furthermore, Im m Nasa’$ rahimahull h, Ibn
Ma‛$n rahimahull h and others also classified him as a reliable
narrator.
The erudite scholar Dr. Bashsh r ‛Aww d Ma‛r0f writes with reference
to “munkar al-Had$th”:
ٔ ٔ ٔ ٔ
‫ اﻟﻌﻠﻞ‬Ú‫ و‬،‫ واﷲ اﻋﻠﻢ ﻓﻘﺪ ﺗﻘﺪم ﻗﻮل اﻻﺛﺮم ﻋﻨﮧ‬،ù‫ﺒﺖ ﻋﻦ ا&ﺪ ﻓﻴﻤﺎ ار‬3‫ﻢ ﻳ‬B ‫ﺬا !ء‬J
ً ٔ ٔ
:‫ﻜﻤﺎل‬B‫ﺬﻳﺐ ا‬ú‫ )ﺗ‬.‫ﻮ ﺗﻮﺛﻴﻖ واﺿﺢ‬J‫( و‬۲/۳۵) ‫ ﻣﺎ اﻋﻠﻢ إﻻ ﺧ„ا‬:‫ اﻧﮧ ﻗﺎل‬،‫ﻻﺑﻨﮧ ﻋﺒﺪ اﷲ‬
(۱۷۳ :‫ ﺣﺎﺷﻴﺔ‬،۳۲/۱۷۳
Another answer to this objection could be that “munkar al-Had$th”
refers to a person who does not narrate much.
All h ta‛ l knows best.
Taking a remuneration for imāmat of tarāwīh
Question
Is it permissible to take a remuneration for im mat of tar w$h or
accepting a gift for it?
Answer
It is not permissible to take a remuneration or accept a gift for im mat
of tar w$h. If a person did not make an intention of accepting it from
before hand, and people coincidentally give him something, it will be
permissible for him to accept it. This is the fatw of the ‛ulam ’ of
Deoband.
Sh m$:
ٔ ٓ ٓ ٔ ٔ
‫ﺌﺠﺎر‬Õ‫ )ﺸﺒﮧ اﻻﺳ‬õ‫ﻌﻄﻰ اﺛﻤﺎن ﻻن ذﻟ‬g‫ﻮز وان اﻻﺧﺬ وا‬z ‫ﻧﻴﺎ ﻻ‬Q‫ء ﻣﻦ ا‬2B ‫وان اﻟﻘﺮاءة‬
ٔ
‫ ﻋﺪة ﻛﺘﺐ‬ñ õ‫ح ﺑﺬﻟ‬ã ‫ﻮز ﻓﻜﺬا ﻣﺎ اﺷﺒﮩﮧ ﻛﻤﺎ‬# ‫ﺎ ﻻ‬ú‫ﺌﺠﺎر ﻋﻠﻴ‬Õ‫ اﻟﻘﺮاءة وﻧﻔﺲ اﻻﺳ‬š
ٓ ٔ ٔ
š ‫ ﺗﻌﻠﻴﻢ اﻟﻘﺮان ﻻ‬š ‫ﺌﺠﺎر‬Õ‫ﻮاز اﻻﺳ‬7 ‫ﺘﺎﺧﺮون‬g‫ ا‬Á‫ﺐ و½ﻧﻤﺎ اﻓ‬J‫ﺬ‬g‫„ ﻛﺘﺐ ا‬J‫ﺸﺎ‬: ‫ﻣﻦ‬
548
 ٓ ّ
š ‫ﺌﺠﺎر‬Õ‫ ﺟﻮاز اﻻﺳ‬ñ ‫ورة‬ø ‫ﻰ ﺧﻮف ﺿﻴﺎع اﻟﻘﺮان وﻻ‬J‫ ورة و‬B‫ا•ﻼوة وﻋﻠﻠﻮہ ﺑﺎ‬
ٔ ٔ
‫ ﺑﺎب اﻹﺟﺎرة اﻟﻔﺎﺳﺪة إن‬ñ õ‫ ﺑﻌﺾ ذﻟ‬F‫ ﺷﻔﺎء اﻟﻌﻠﻴﻞ وﺳﻴﺎ‬ñ õ‫ا•ﻼوة ﻛﻤﺎ اوﺿﺤﺖ ذﻟ‬
ٰ
.(‫ ﺳﻌﻴﺪ‬،۲/۷۳ : ‫ )ﺷﺎ‬.U‫ﺗﻌﺎ‬ ‫ﺷﺎء اﷲ‬
Some muft$s are of the view that this entails payment for im mat
because reciting the Qur’ n is not the sole objective. Rather, in the
course of im mat the recitation of the Qur’ n is made an objective. It
would therefore entail payment for the prescribed im mat. This is
similar to a person being asked to be the im m for the fajr sal h on a
Friday and being asked to recite S0rah Alif L m M$m as-Sajdah and
S0rah ad-Dahr. This im mat and payment for it will be permissible.
The tar w$h is permissible in the same way. Furthermore, the
appearance of the tar w$h im m is inspected, his beard has to be a full
length, his pants has to be above his ankles, and so on. From here too
we learn that im mat is the objective, and not recitation of the Qur’ n
alone. If not, these conditions would not be laid down. In addition to
this, it does not appear to be a payment because some people give a
certain amount while others give a different amount. Some people
give a lot while others give a small amount. Whereas a remuneration is
either known or specified. Although paying the im m is a norm, there
are many differences as regards the actual amount.
A similitude of this can be observed in the following Had$th:
ٔ ً ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ب ﺳﺎل رﺳﻮل اﷲ ﺻ‬+ ‫ اﷲ ﻋﻨﻪ ان رﺟﻼ ﻣﻦ‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
.‫ﻜﺮاﻣﺔ‬B‫ ا‬ñ ‫ ﻳﺎ رﺳﻮل اﷲ إﻧﺎ ﻧﻄﺮق اﻟﻔﺤﻞ ﻓﻨﻜﺮم ﻓﺮﺧﺺ ﻟﮧ‬:‫ﺎہ ﻓﻘﺎل‬ú‫ﻋﻦ ﻋﺴﺐ اﻟﻔﺤﻞ ﻓﻨ‬
‫ﺬا‬J :‫ وﻗﺎل‬ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.õ‫ ذﻟ‬š ‫ﻜﺮاﻣﺔ‬B‫ ﻗﺒﻮل ا‬ñ ‫ وﻗﺪ رﺧﺺ ﻗﻮم‬:ù‫ﻣﺬ‬O‫وﻗﺎل اﻟ‬
.(‫ﻴﺔ ﻋﺴﺐ اﻟﻔﺤﻞ‬J‫ ﻛﺮا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۲۴۰ :‫ﺣﺪﻳﺚ ﺣﺴﻦ‬
We learn from this narration that a payment is prohibited, but there is
leeway for a gift which is presented out of courtesy.
Fat w Far$d$yyah:
When a h fiz accepts a payment for completion of tar w$h, it is for the
im mat and not for the Qur’ n recitation
Question: Is it permissible for a h fiz to accept a payment on
completion of the tar w$h?
Answer: The jurists say that it is permissible to accept payment in lieu
for Qur’ n. However, in our countries, the huff z make im mat and
recite the Qur’ n in tar w$h as well. Thus, it is unnecessary to consider

549
that amount to be a payment for Qur’ n recitation alone and remain
silent about im mat. If only the Qur’ n recitation is taken into
consideration, you do not come across any tar w$h which is devoid of
Qur’ n recitation. In such a case, it will be impermissible to accept
payment for tar w$h. Any way, when a h fiz refuses to accept
payment, it is an Indian issue and not a Hanaf$ one. This payment is for
im mat and not for Qur’ n recitation alone.
All h ta‛ l knows best.

550
 Qadā’ Salāh
Performing qadā’-e-‘umrī at tahajjud time
Question
What is better to perform at tahajjud time, tahajjud sal h or qad ’-e-
‛umr$, bearing in mind that it is tahajjud time, and it is also important
to perform one’s qad ’ sal hs?
Answer
It is better to perform qad ’-e-‛umr$. Yes, if the person performs
tahajjud as well, it will be splendid.
Sh m$:
ٔ ٔ
‫ﻀ= وﺻﻼة‬B‫ﻔﺮوﺿﺔ وﺻﻼة ا‬g‫ ا‬ä‫ﻢ ﻣﻦ ا•ﻮاﻓﻞ إﻻ ﺳ‬J‫او• وا‬ ٰ ‫اﻻﺷﺘﻐﺎل ﺑﻘﻀﺎء اﻟﻔﻮاﺋﺖ‬
ٔ ٔ ٔ
‫ﺴﺖ‬B‫ﻊ ﻗﺒﻞ اﻟﻌ~ وا‬C‫ واﻻر‬،‫ﺴﺠﺪ‬g‫ ﻛﺘﺤﻴﺔ ا‬ù‫ﺎ اﻻﺧﺒﺎر ا‬ú‫ﺖ ﻓﻴ‬h‫ رو‬Á‫ﺼﻼة اﻟ‬B‫ﻴﺢ وا‬ž‫ﺴ‬Õ‫اﻟ‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،۲/۷۴ : ‫ )ﺷﺎ‬.‫ﻐﺮب‬g‫ﺑﻌﺪ ا‬
Al-Fat w al-Hind$yyah:
ٔ ٰ ٔ
ù‫ )اﻟﻔﺘﺎو‬.‫ﻔﺮوﺿﮧ‬g‫ ا‬ä‫ﺴ‬B‫ﻢ ﻣﻦ ا•ﻮاﻓﻞ إﻻ ا‬J‫او• وا‬ ‫ واﻻﺷﺘﻐﺎل ﺑﺎﻟﻔﻮاﺋﺖ‬:‫ ا@ﺠﺔ‬Ú‫و‬
.( ‫ ﻗﺪﻳ‬،۲۴۳ :‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.۱/۱۲۵ :‫ﻨﺪﻳﺔ‬ú‫اﻟ‬
Fat w D r al-‛Ul0m Deoband:
Those sal hs which are sunnat-e-mu’akkadah at certain times [e.g.
before and after the fard of zuhr] should not be left out. Missed sal hs
must be performed during other free times. It is a fact that it is
important to perform one’s missed sal hs, but if both could be done –
i.e. the missed sal hs and sunnat-e-mu’akkadah – this will be better.1
All h ta‛ l knows best.
Performing the fajr salāh aloud when making qadā’
of it in congregation
Question
The fajr sal h became invalid because of a major error in the
recitation. Will the recitation of the Qur’ n be in a loud tone when
making qad ’ of it in congregation?

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 344; Ahsan al-Fat w , vol. 4, p. 19.
551
Answer
If qad ’ of a loud sal h is made in congregation, it is necessary for the
recitation to be loud. If the qad ’ is made individually, the person
could read aloud or softly, although reading aloud is better.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ
‫ﻮﻗﺖ وﻓﺎﺗﺖ‬B‫ ا‬ñ ‫ﮩﺎ‬C‫ﺼﻠﻮات ﻓﺎﻻﺻﻞ ان ˜ ﺻﻼة ﺛﺒﺖ وﺟﻮ‬B‫واﻣﺎ ﺑﻴﺎن ﻛﻴﻔﻴﺔ ﻗﻀﺎء ﮨﺬہ ا‬
ٔ
‫ ﻓﺎﺗﺖ ﻋﻦ‬Á‫ﺼﻔﺔ اﻟ‬B‫ ا‬š E‫ﻮﺟﻮب وﺗﻘ‬B‫ ﻛﻴﻔﻴﺔ ﻗﻀﺎﺋﮩﺎ وﻗﺖ ا‬ñ e‫ﻋﻦ وﻗﺘﮩﺎ اﻧﮧ ﻳﻌﺘ‬
،‫ﺼﻼة إذا ﻓﺴﺪت او ﻓﺎﺗﺖ ﻋﻦ وﻗﺘﮩﺎ‬B‫ﻢ ا‬9‫ ﺑﻴﺎن ﺣ‬ñ ‫ ﻓﺼﻞ‬،۱/۲۴۷ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫وﻗﺘﮩﺎ‬
.(‫ﺳﻌﻴﺪ‬
Imd d al-Fatt h:
ٔ
‫ )اﻣﺪاد‬.‫ اﻟﻘﻀﺎء‬ñ õ‫ﻮ ﻗﻀﺎء ﻟﻔﻌﻠﮧ ذﻟ‬B‫ اﻟﻌﺸﺎﺋ^ و‬6‫وﺟﮩﺮ اﻹﻣﺎم ﺑﻘﺮاءة اﻟﻔﺠﺮ واوﻟ‬
.(‫ اﻟﻘﺮاءة‬ñ ‫ ﻓﺼﻞ‬،۱/۵۳۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ‫ ﻓﺼﻞ‬،۲۷۸ ‫ ص‬:‫اﻟﻔﺘﺎح‬
Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ ٔ
‫ وﺟﮩﺮہ اﻓﻀﻞ ´ﻜﻮن اﻻداء‬...‫ﮩﺮ ﻓﺈن ﺷﺎء ﺟﮩﺮ ﻻﻧﮧ إﻣﺎم ﻧﻔﺴﮧ‬# ‫„ ﻓﻴﻤﺎ‬4 ‫ﻨﻔﺮد ﺑﻔﺮض‬g‫وا‬
ً
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ وﻏ„ہ‬ñðB‫ ا‬ñ ‫ﻮ ﻗﻀﺎء ﻧﮩﺎرا و ﻮ ﻣﺎ‬B‫ و‬،‫ وﻇﺎﮨﺮة‬،‫ ﮨﻴﺌﺔ ا ﻤﺎﻋﺔ‬š
ù‫ ا‘ﺎب ا@ﺎد‬،۱/۱۲۱ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ ،۲۵۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:
.(‫ ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬ñ “‫ﻋ‬
All h ta‛ l knows best.
Qadā’ salāh with congregation in a masjid
Question
The ‛asr sal h of the im m was invalidated. People entered the masjid
at maghrib time and informed the im m about it. Can they make qad ’
of the ‛asr sal h with congregation in the masjid?
Answer
In the above case, bearing in mind that the qad ’ has to be made
because of a matter which includes all, it will be permissible to
perform it with congregation in the masjid provided that there is time,
i.e. after performing the qad ’ there is sufficient time to perform the
present sal h.
Ad-Durr al-Mukht r:

552
 ٔ ً ً ٔ
‫ )ﻗﻮﻟﮧ ﻻن‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ﺴﺠﺪ( ﻻن ﻓﻴﮧ ¡ﺸﻮ)ﺸﺎ وﺗﻐﻠﻴﻈﺎ‬: ñ ‫ ﻣﻦ اﻟﻔﻮاﺋﺖ‬E‫)وﻻ ﻓﻴﻤﺎ ﻳﻘ‬
ٔ ٔ ٔ ٔ ً
‫ﺮ‬:‫ﺖ ﻻ‬h‫ اﻹﻣﺪاد اﻧﮧ إذا [ن ا•ﻔﻮ‬Ú‫ و‬...‫ﻮ [ن اﻻذان ﻤﺎﻋﺔ‬B ‫ﺮ ان‬ú‫ﻓﻴﮧ ¡ﺸﻮ)ﺸﺎ( إﻧﻤﺎ ﻳﻈ‬
ٔ
‫ﺨﺘﺎر ﻣﻊ‬g‫ر ا‬Q‫ )ا‬.‫ﺮہ ﻹﻧﺘﻔﺎء اﻟﻌﻠﺔ ﻛﻔﻌﻠﮧ ´ﻠﺔ ا•ﻌﺮ)ﺲ‬9‫ﺴﺠﺪ ﻻ ﻳ‬g‫ ا‬ñ ‫م ﻓﺎﻻذان‬È
.( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،‫ اذان ا ﻮق‬ñ ‫ ﻣﻄﻠﺐ‬،۱/۳۹۱ : ‫ﺸﺎ‬B‫ا‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻮﻗﺘﻴﺔ‬B‫ﻮز اداء ا‬# ‫ ﻻ‬Á‫ ﺣ‬ñðB‫ ا‬ñ ‫ﺴﺘﺤﻖ ﻛﺬا‬: ‫^ اﻟﻔﻮاﺋﺖ‬C‫ﻮﻗﺘﻴﺔ و‬B‫ﺗﻴﺐ ﺑ^ اﻟﻔﺎﺋﺘﺔ وا‬O‫اﻟ‬
.(۱/۱۲۱ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.à‫ﺧ‬°‫ﻠ‬B ‫ﻴﻂ‬Ÿ ñ ‫ﻗﺒﻞ ﻗﻀﺎء اﻟﻔﺎﺋﺘﺔ ﻛﺬا‬
All h ta‛ l knows best.
Leaving the zuhr salāh and joining the ‘asr
congregation in the Haram Sharīf
Question
A Hanaf$ did not perform the zuhr sal h. When he reached the Haram
Shar$f, the ‛asr sal h was in progress. This person is not a s hib-e-
tart$b. Will he join the ‛asr congregation or does he have to perform
his zuhr sal h first?
Answer
When a person is on a journey and has a valid excuse, he can perform
‛asr in the mithl-e-th n$ (when the shadow of an object is twice its size
of midday). However, in the above case, it is not correct to perform the
‛asr sal h before the zuhr sal h because it is still zuhr time. He must
not perform the ‛asr sal h and needlessly miss zuhr sal h.
Tanw$r al-Abs r:
ٔ ٔ
(‫ )ﻗﻮﻟﮧ اداء وﻗﻀﺎء‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻮﺗﺮ اداء وﻗﻀﺎء ﻻزم‬B‫ﻤﺴﺔ وا‬y‫ﺗﻴﺐ ﺑ^ اﻟﻔﺮوض ا‬O‫اﻟ‬
ٔ ٔ
‫ ﻗﻀﺎء او ا‘ﻌﺾ ﻗﻀﺎء‬ÏB‫ ﻣﺎ إذا [ن ا‬:‫ ﻓ ﺸﻤﻞ ﺛﻼث ﺻﻮر‬،‫ﻠﻮ‬y‫ﻮاو ﺑﻤﻌ او ﻣﺎﻧﻌﺔ ا‬B‫ا‬
ٔ ٔ ٔ
^C‫ﺎ و‬ú‫ﺗﻴﺐ ﺑ ﻨ‬O‫ ﻓﺈن اﻟ‬،‫ﻮﺗﺮ ودﺧﻞ ﻓﻴﮧ ا ﻤﻌﺔ‬B‫ اداء [ﻟﻌﺸﺎء ﻣﻊ ا‬ÏB‫وا‘ﻌﺾ اداء او ا‬
ٔ
.(‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،۲/۶۵ : ‫ﺸﺎ‬B‫ﺮ اﻻﺑﺼﺎر ﻣﻊ ا‬h‫ )ﺗﻨﻮ‬.‫ﺼﻠﻮات ﻻزم‬B‫ﺳﺎﺋﺮ ا‬
Sh m$:
‫ﻮ‬J‫ و‬،‫ﺎﻳﺔ‬ú‫ﺮواﻳﺔ ﻋﻦ اﻹﻣﺎم ﻧ‬B‫ﺮ ا‬J‫ﺬا ﻇﺎ‬J (‫ ﺑﻠﻮغ اﻟﻈﻞ ﻣﺜﻠﻴﮧ‬U‫ إ‬...‫ﺮ ﻣﻦ زواﻟﮧ‬ú‫)ووﻗﺖ اﻟﻈ‬
‫ﺤﺒﻮ وﻋﻮل ﻋﻠﻴﮧ‬g‫ واﺧﺘﺎرہ اﻹﻣﺎم ا‬،‫ﺨﺘﺎر ﻏﻴﺎﺛﻴﺔ‬g‫ﻮ ا‬J‫ﻨﺎﺑﻴﻊ و‬h‫ﻴﻂ و‬Ÿ‫ﺼﺤﻴﺢ ﺑﺪاﺋﻊ و‬B‫ا‬

553
 ‫ٔ‬
‫اﻟ‪ª‬ﺴ وﺻﺪر ا‪h“B‬ﻌﺔ ﺗﺼﺤﻴﺢ ﻗﺎﺳﻢ واﺧﺘﺎرہ اﺻﺤﺎب ا‪g‬ﺘﻮن وارﺗﻀﺎہ ا‪B‬ﺸﺎرﺣﻮن‪) .‬ﺷﺎ ‪:‬‬
‫‪ ،۱/۳۵۹‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Fat w Q d$ Kh n:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫وﻻ ‪#‬ﻮز اﻗﺘﺪاء ا‪g‬ﻔ‪O‬ض ﺑﺎ‪g‬ﻔ‪O‬ض اﻻﺧﺮ ﻋﻨﺪ اﺧﺘﻼف اﻟﻔﺮﺿ^ ﺑﺎن [ن اﺣﺪ‪J‬ﻤﺎ ﻳﺼ‪Š‬‬
‫ٓ‬
‫اﻟﻈ‪ú‬ﺮ واﻻﺧﺮ ﻳﺼ‪ Š‬اﻟﻌ~‪) .‬ﻓﺘﺎو‪ ù‬ﻗﺎﺿﻴﺨﺎن ‪J š‬ﺎ‪:‬ﺶ اﻟ‪ú‬ﻨﺪﻳﺔ‪.(۱/۸۹ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Qadā’ by a woman who experiences menses at the‬‬
‫‪time of salāh‬‬
‫‪Question‬‬
‫‪A woman did not perform the zuhr sal h at its beginning time. She‬‬
‫‪then began experiencing menses within the zuhr time. Is it w jib on‬‬
‫?‪her to perform qad ’ of this sal h‬‬
‫‪Answer‬‬
‫‪It is not w jib on the woman to perform qad ’ of the zuhr sal h‬‬
‫‪because the obligation of qad ’ applies with the final time of a sal h,‬‬
‫‪and she was in her menses during this final time.‬‬
‫‪Taby$n al-Haq ’iq:‬‬
‫ٓ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫وا‪g‬ﻌﺘ‪ e‬ﻓﻴﮧ اﺧﺮ ا‪B‬ﻮﻗﺖ ا‪ ù‬ا‪g‬ﻌﺘ‪ ñ e‬وﺟﻮب اﻻر‪C‬ﻊ او ا‪B‬ﺮ¿ﻌﺘ^ اﺧﺮ ا‪B‬ﻮﻗﺖ ﻓﺈن [ن اﺧﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫ا‪B‬ﻮﻗﺖ ‪:‬ﺴﺎﻓﺮا وﺟﺐ ﻋﻠﻴﮧ ر¿ﻌﺘﺎن و½ن [ن ﻣﻘﻴﻤﺎ وﺟﺐ ﻋﻠﻴﮧ اﻻر‪C‬ﻊ‪ ،‬ﻻﻧﮧ ا‪g‬ﻌﺘ‪ñ e‬‬
‫ٔ ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴ‪ž‬ﺒﻴﺔ ﻋﻨﺪ ﻋﺪم اﻻداء ‪ ñ‬اول ا‪B‬ﻮﻗﺖ‪ ،‬وﻟﮩﺬا ‪B‬ﻮ ﺑﻠﻎ ا‪B‬ﺼ‪ Ž‬او اﺳﻠﻢ ا‪ðB‬ﻓﺮ او اﻓﺎق ا‪g‬ﺠﻨﻮن‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫او ﻃﮩﺮت ا@ﺎﺋﺾ او ا•ﻔﺴﺎء ‪ ñ‬اﺧﺮ ا‪B‬ﻮﻗﺖ ‪z‬ﺐ ﻋﻠﻴﮩﻢ ا‪B‬ﺼﻼة و‪C‬ﻌﻜﺴﮧ ‪B‬ﻮ ﺣﺎﺿﺖ او‬
‫ٔ‬ ‫ٔ‬
‫ﺟﻦ او ﻧﻔﺴﺖ ﻓﻴﮧ ‪B‬ﻢ ‪z‬ﺐ ﻋﻠﻴﮩﻢ ﻟﻔﻘﺪ اﻻﮨﻠﻴﺔ ﻋﻨﺪ وﺟﻮد ا‪B‬ﺴﺒﺐ‪) .‬ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪،۱/۲۱۵ :‬‬
‫ﺑﺎب ﺻﻼة ا‪g‬ﺴﺎﻓﺮ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ ٓ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ وا‪g‬ﻌﺘ‪ ñ e‬ﺗﻐﻴ„ اﻟﻔﺮض ا‪ ù‬ﻣﻦ ﻗ~ إ‪ U‬إﺗﻤﺎم و‪C‬ﺎﻟﻌﻜﺲ ﻗﻮﻟﮧ و ﻮ ا‪ ù‬اﺧﺮ ا‪B‬ﻮﻗﺖ‬
‫ٔ‬
‫ﻗﺪر ﻣﺎ )ﺴﻊ ا•ﺤﺮ‪h‬ﻤﺔ ﻛﺬا ‪ ñ‬ا‪“B‬ﻧﺒﻼ´ﺔ وا‘ﺤﺮ وا•ﮩﺮ‪ ...‬وا@ﺎﺻﻞ ان ا‪B‬ﺴﺒﺐ ﻮ ا ﺰء‬
‫ﻳﻮد ﻗﺒﻠﮧ و½ن ‪B‬ﻢ ٔ‬ ‫ٔ‬
‫اﻻﺧ„ إن ‪B‬ﻢ ٔ‬ ‫ٔ ٔ‬
‫ﻳﻮد ﺣ‪ Á‬ﺧﺮج ا‪B‬ﻮﻗﺖ ﻓﺎ‪B‬ﺴﺒﺐ‬ ‫ا=‪ ù‬ﻳﺘﺼﻞ ﺑﮧ اﻻداء او ا ﺰء‬
‫ٔ‬
‫ﻮ ˜ ا‪B‬ﻮﻗﺖ‪ .‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬وﻓﺎﺋﺪة إﺿﺎﻓﺘﮧ إ‪ U‬ا ﺰء اﻻﺧ„ اﻋﺘﺒﺎر ﺣﺎل ا‪·g‬ﻒ ﻓﻴﮧ‪ ،‬ﻓﻠﻮ‬

‫‪554‬‬
 ‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ ٔ‬
‫ﺑﻠﻎ ا‪B‬ﺼ‪ Ž‬او اﺳﻠﻢ [ﻓﺮ او اﻓﺎق ‪ë‬ﻨﻮن‪ ،‬او ﻃﮩﺮت ا@ﺎﺋﺾ او ا•ﻔﺴﺎء ‪ ñ‬اﺧﺮہ ‪B‬ﺰﻣﺘﮩﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة و‪B‬ﻮ [ن ا‪B‬ﺼ‪ Ž‬ﻗﺪ ﺻﻼﮨﺎ ‪ ñ‬اوﻟﮧ و‪C‬ﻌﻜﺴﮧ ‪B‬ﻮ ﺟﻦ او ﺣﺎﺿﺖ او ﻧﻔﺴﺖ ﻓﻴﮧ ﻟﻔﻘﺪ‬
‫ٔ‬
‫اﻻﮨﻠﻴﺔ ﻋﻨﺪ وﺟﻮد ا‪B‬ﺴﺒﺐ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۲/۱۳۱ :‬ﺑﺎب ﺻﻼة ا‪g‬ﺴﺎﻓﺮ‪ ،‬ﺳﻌﻴﺪ(‪ .‬و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪:‬‬
‫ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۳۷ :‬ﺑﺎب ا‪g‬ﺴﺎﻓﺮ‪ ،‬ﻛﻮﺋﺘﮧ‪ .‬وﺣﺎﺷﻴﺔ ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪.(۱/۲۱۵ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫’‪The returning of sequence when four or less qadā‬‬
‫‪salāhs remain‬‬
‫‪Question‬‬
‫‪A person had ten sal hs as qad ’. He continued performing them until‬‬
‫?‪four remained. Will he now be classified as a s hib-e-tart$b‬‬
‫‪Answer‬‬
‫‪There are two views in this regard and the more correct one is that as‬‬
‫‪long as all the sal hs are not completed, the sequence (being classified‬‬
‫‪as a s hib-e-tart$b) will not return. Once he completes all his‬‬
‫‪outstanding sal hs, he will be classified as a s hib-e-tart$b.‬‬
‫‪Fath al-Qad$r:‬‬
‫ٔ‬ ‫ٔ‬
‫)‪È‬د اﻟ‪O‬ﺗﻴﺐ ﻋﻨﺪ ا‘ﻌﺾ و‪J‬ﻮ اﻻﻇ‪ú‬ﺮ( ﺧﻼف ﻣﺎ اﺧﺘﺎرہ ﺷﻤﺲ اﻻﺋﻤﺔ وﻓﺨﺮ اﻹﺳﻼم‬
‫وﺻﺎﺣﺐ ا‪g‬ﺤﻴﻂ وﻗﺎﺿﻴﺨﺎن وﺻﺎﺣﺐ ا‪g‬ﻐ وا‪ ñðB‬وﻏ„‪J‬ﻢ وﻣﺎ اﺳﺘﺪل ﺑﮧ ﻋﻦ ‪Ÿ‬ﻤﺪ ﻓﻴﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻧﻈﺮ‪ ...‬ﻓﺎﻻﺻﺢ ان اﻟ‪O‬ﺗﻴﺐ إذا ﺳﻘﻂ ﻻ ﻳﻌﻮد ﻛﻤﺎء ‪I‬ﺲ دﺧﻞ ﻋﻠﻴﮧ ﻣﺎء ﺟﺎر ﺣ‪ Á‬ﺳﺎل ﺛﻢ‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫‪È‬د ﻗﻠﻴﻼ ‪B‬ﻢ ﻳﻌﺪ ‪I‬ﺴﺎ‪ ،‬ﻓ‪r‬ا ﺻﺤﺢ ‪ ñ‬ا‪ ñðB‬اﻧﮧ ﻻ ﻳﻌﻮد‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۴۹۳ :‬ﺑﺎب ﻗﻀﺎء‬
‫اﻟﻔﻮاﺋﺖ‪ ،‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Sharh an-Niq yah:‬‬
‫ٔ‬
‫وﻣ‪ Á‬ﺳﻘﻄﺖ اﻟ‪O‬ﺗﻴﺐ ﻻ ﻳﻌﻮد ‪ ñ‬اﺻﺢ ا‪B‬ﺮواﻳﺎت ﺣ‪B Á‬ﻮ ﺗﺮک ﺻﻼة ﺷ‪ú‬ﺮ وﻗﻀﺎ‪J‬ﺎ إﻻ ﺻﻼة‬
‫ً‬
‫ﺛﻢ ﺻ‪ Š‬ا‪B‬ﻮﻗﺘﻴﺔ ذاﻛﺮا ﻟ‪ú‬ﺎ ﺟﺎز‪©) .‬ح ا•ﻘﺎﻳﺔ‪.(۱/۲۵۶ :‬‬
‫‪Imd d al-Fatt h:‬‬
‫و‪B‬ﻢ ﻳﻌﺪ اﻟ‪O‬ﺗﻴﺐ ﺑ^ اﻟﻔﻮاﺋﺖ اﻟ‪[ Á‬ﻧﺖ ﻛﺜ„ة ﺑﻌﻮد‪J‬ﺎ إ‪ U‬اﻟﻘﻠﺔ ﺑﻘﻀﺎء ﺑﻌﻀ‪ú‬ﺎ ﻛﺬا ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻜ‪ ó‬ﻻن ا‪B‬ﺴﺎﻗﻂ ﻗﺪ ﺗﻼ! ﻓﻼ ‪ò‬ﺘﻤﻞ اﻟﻌﻮد ‪ ñ‬اﺻﺢ ا‪B‬ﺮواﻳ‪ ،^Õ‬ﻗﺎل اﺑﻮ ﺣﻔﺺ ا‪B‬ﻜﺒ„‪:‬‬
‫ٔ‬
‫وﻋﻠﻴﮧ اﻟﻔﺘﻮ‪ ù‬و‪J‬ﻮ اﺧﺘﻴﺎر ﺷﻤﺲ اﻻﺋﻤﺔ وﻓﺨﺮ اﻹﺳﻼم وﻗﺎﺿﻴﺨﺎن وﺻﺎﺣﺐ ا‪g‬ﺤﻴﻂ‬

‫‪555‬‬
 ٔ ٔ
‫ﻦ ﻋﻠﻤﺖ ان‬9‫ وﻟ‬...‫ﺗﻴﺐ‬O‫ﻢ ﻳﻌﻮد اﻟ‬ú‫ وﻗﺎل ﺑﻌﻀ‬،‫ﻮ اﻻﺻﺢ‬J‫ و‬.‫ﺠﺘ‬g‫ ا‬Ú‫ﻢ و‬J„‫ﻐ وﻏ‬g‫وا‬
ً ٔ ٔ ٔ
‫ وﻻ دﻻﻟﺔ ﻓﻴﻤﺎ اﺳﺘﺪل ﺑﮧ‬: ‫ﻠ‬h‫ﺰ‬B‫ﺗﻴﺐ ﻓﺎﺗﺒﻌﻨﺎہ ﺧﺼﻮﺻﺎ وﻗﺪ ﻗﺎل ا‬O‫ اﻧﮧ ﻻ ﻳﻌﻮد اﻟ‬š ɳ‫اﻻ‬
‫ﺮ‬ú•‫ ا‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻗﻂ ﻻ ﻳﻌﻮد‬B‫ ا‬،۸۴۹ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺗﻴﺐ‬O‫ ﻋﻮد اﻟ‬š ‫ﺪاﻳﺔ‬ú‫ﺻﺎﺣﺐ اﻟ‬
‫ ﺑﺎب ﻗﻀﺎء‬،۲/۸۶ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.۱/۱۲۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.۱/۳۸۱ :‫اﻟﻔﺎﺋﻖ‬
.(۱/۸۰ :‫ﺮة ا•„ة‬J‫ ا ﻮ‬ñ ‫ و¿ﺬا‬.‫اﻟﻔﻮاﺋﺖ‬
‛Umdah al-Fiqh:
When the sequence fell due to many sal hs – six or more – being
missed, the more correct view is that it (sequence) does not return.
This is the view which is relied upon and the fatw is issued on it.1
All h ta‛ l knows best.
Performing qadā’ salāhs instead of Sunnat salāhs
Question
A person has many qad ’ sal hs to perform and it is most difficult for
him to perform them all. Is there any leeway for him to perform these
qad ’ sal hs instead of the Sunnat sal hs?
Answer
Although it is more important to complete his qad ’ sal hs, the jurists
state that it is necessary for the Sunnat sal hs which are attached to
the fard sal hs to be performed. Thus, in the above case, after the fard
sal h, the person must perform the Sunnat sal h which is attached to
it, and instead of performing nafl sal h, he must perform his qad ’
sal hs.
Sh m$:
ٔ ٰ ٔ
‫ﻀ= وﺻﻼة‬B‫ﻔﺮوﺿﺔ وﺻﻼة ا‬g‫ ا‬ä‫ﻢ ﻣﻦ ا•ﻮاﻓﻞ إﻻ ﺳ‬J‫و• وا‬ ‫اﻻﺷﺘﻐﺎل ﺑﻘﻀﺎء اﻟﻔﻮاﺋﺖ ا‬
ٔ ٔ ٔ
‫ﺴﺖ‬B‫ﻊ ﻗﺒﻞ اﻟﻌ~ وا‬C‫ واﻻر‬،‫ﺴﺠﺪ‬g‫ ﻛﺘﺤﻴﺔ ا‬ù‫ﺎ اﻻﺧﺒﺎر ا‬ú‫ﺖ ﻓﻴ‬h‫ رو‬Á‫ﺼﻼة اﻟ‬B‫ﻴﺢ وا‬ž‫ﺴ‬Õ‫اﻟ‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،۲/۷۴ : ‫ )ﺷﺎ‬.‫ﻐﺮب‬g‫ﺑﻌﺪ ا‬
Ahsan al-Fat w :
The sunnat-e-mu’akkadah and tar w$h sal hs should not be left our
for the sake of qad ’ sal hs. In fact, the jurists accord preference to
ch sht, aww b$n, sal t at-tasb$h, and other nafl sal hs over the qad ’

1
‛Umdah al-Fiqh, vol. 2, p. 354.
556
sal h. However, this seems to apply in the case where – bearing in
mind the apparent situation – there is the hope of completing the
qad ’ sal hs before death. If there are too many qad ’ sal hs and life
appears to be short, then as a principle, it is necessary to give
preference to qad ’ sal hs over nafl sal hs.1
Fat w D r al-‛Ul0m Deoband:
Those sal hs which are sunnat-e-mu’akkadah at certain times [e.g.
before and after the fard of zuhr] should not be left out. Missed sal hs
must be performed during other free times. It is a fact that it is
important to perform one’s missed sal hs, but if both could be done –
i.e. the missed sal hs and sunnat-e-mu’akkadah – this will be better.2
All h ta‛ l knows best.
Qadā’ salāh for 23 years
Question
A person living in Muscat performed sal h for 23 years behind an
im m who belonged to the Kh rij$ Ib d$ sect. Later on he learnt that
these people do not recite a s0rah [after S0rah al-F tihah] in the silent
sal hs. Does he have to make qad ’ for the sal hs of the last 23 years.
Answer
In the above case, it is not necessary for him to make qad ’ of the last
23 years.
H shiyah at-Taht w$:
ً ٔ ً
‫ﺎ‬ú‫ ﻧﻘﺼ‬e ‫ﺼﻼة ﺗﻐﻠﻴﻈﺎ ﻋﻠﻴﮧ‬B‫دة ا‬È‫ﻮاﺟﺐ ﻋﻤﺪا اﺛﻢ ووﺟﺐ ﻋﻠﻴﮧ إ‬B‫و½ن [ن ﺗﺮ¿ﮧ ا‬
ٰ ٔ ‫ﻜﻤﻠﺔ وﺳﻘﻂ اﻟﻔﺮض‬: ‫ﻓﺘﻜﻮن‬
‫ﺎ‬J‫ﻢ ﻳﻌﺪ‬B ‫ﺴﻘﻄﺔ ﻓﺈن‬g‫ﻰ ا‬ú‫ﺎﻧﻴﺔ ﻓ‬œ‫ﻮن ا‬9‫ﺑﺎﻻو• وﻗﻴﻞ ﺗ‬
š ‫ﺮا اﻟﻔﻼح‬:) .‫ﻌﺘﻤﺪ‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﻢ‬h‫ﻮﻗﺖ ﺳﻘﻄﺖ ﻋﻨﮧ ﻣﻊ ﻛﺮاﻫﺔ ا•ﺤﺮ‬B‫ ﺧﺮج ا‬Á‫ﺣ‬
.( ‫ ﻗﺪﻳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۲ :ù‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
Al-Fat w al-Hind$yyah:
ٓ ٔ ٓ ٔ
ñ ‫ﻠﺔ‬h‫ﺎ ﻣﻦ ﺛﻼث اﻳﺎت ﻗﺼﺎر او اﻳﺔ ﻃﻮ‬ú‫ﺴﻮرة او ﻣﺎ ﻳﻘﻮم ﻣﻘﺎﻣ‬B‫ﺔ وﺿﻢ ا‬7‫ﺐ ﻗﺮاءة اﻟﻔﺎ‬z‫و‬
ٔ
.(۱/۷۱ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮ اﻟﻔﺎﺋﻖ‬ú•‫ ا‬ñ ‫ﺔ ﻛﺬا‬7‫اﻻو´^ ﺑﻌﺪ اﻟﻔﺎ‬
Sh m$:

1
Ahsan al-Fat w , vol. 4, p. 19.
2
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 344.
557
 ٔ ٔ
‫ﻢ‬B ‫ﺼﻼة و½ن‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن‬ñ ‫ة‬È‫ﺮا‬g‫ ا‬ù‫ﺮہ ا‬9‫ﻢ ﻳ‬B ‫ة‬È‫ﺮا‬g‫إن ﺗﻴﻘﻦ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۶۳ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫م ا‘ﺤﺮ‬+ ‫ﺮ ﺳﻴﺎق‬J‫ﻮ ﻇﺎ‬J ‫ ﻛﻤﺎ‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫ ا‬ñ ‫ﻳﺮاع‬
Imd d al-Fat w :
Among the various opinions in this regard, I consider the most
cautious view to be the one in ad-Durr al-Mukht r as quoted from al-
Bahr:
.‫ﻢ ﻳﺼﺢ و½ن ﺷﻚ ﻛﺮه‬B ‫ﺮه أو ﻋﺪﻣﻬﺎ‬9‫ﻢ ﻳ‬B ‫ت‬È‫ﺮا‬g‫ أن ﻳﺘﻘﻦ ا‬b‫ﺑﻘﻮ‬
The according of preference to this view is mentioned in Radd al-
Muht r as quoted from Halab$:
.‫ﺬﻫﺐ ﺷﺎﻫﺪة ﻋﻠﻴﻪ اﻟﺦ‬g‫ﺤﻘﻘ^ ﺟﻨﺤﻮا إ´ﻪ وﻗﻮاﻋﺪ ا‬g‫ﻌﺘﻤﺪ ﻷن ا‬g‫ ﻫﺬا ﻫﻮ ا‬b‫ﺑﻘﻮ‬
However, from the above discussion, I consider a third point which has
a rationalization and a pre-condition. The rationalization is that
reprehensibility (kar hat) in this context means khil f-e-aul (not the
ideal). The pre-condition is the availability of an im m belonging to
one’s own madh-hab who does not commit a prohibition which would
render the congregation invalid.

‫ ا=ي ﻳﻤﻴﻞ إ´ﻪ ﺧﺎﻃﺮي‬:‫ اﻷﺷﺒﺎه‬š Ã:‫ﺮ‬B‫ﺤﺘﺎر ﻋﻦ ﺣﺎﺷﻴﺔ ا‬g‫رد ا‬ ‫ﻞ ﻣﺎ ﻧﻘﻠﻪ‬h‫وﻣﺒ’ ا•ﺄو‬
.‫ ووﺟﻪ ا•ﻘﻴﻴﺪ ﻇﺎﻫﺮ‬،‫ﻢ ﻳﺘﺤﻘﻖ ﻣﻨﻪ ﻣﻔﺴﺪ‬B ‫ﻜﺮاﻫﺔ إذا‬B‫اﻟﻘﻮل ﺑﻌﺪم ا‬
Furthermore, it is only the fard actions which are to be checked and
considered.
ٔ ٔ
‫ﻢ ﻳﺮاع‬B ‫ﺼﻼة و½ن‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن‬ñ ‫ت‬È‫ﺮا‬g‫ ا‬ù‫ﺤﺘﺎر ا‬g‫ رد ا‬ñ ‫ﻛﻤﺎ‬
ٔ
‫ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ‬g‫م ©ح ا‬+ ‫ﺮ‬J‫م ا‘ﺤﺮ وﻇﺎ‬+ ‫ﺮ ﺳﻴﺎق‬J‫ﻮ ﻇﺎ‬J ‫ ﻛﻤﺎ‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫ ا‬ñ
ٔ
‫ﺼﻼة‬B‫ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‬B ‫ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ‬B[ ‫ اﻟﻔﺮوع‬ñ ‫ﺨﺎﻟﻒ‬g‫ واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‬:‫ﻗﺎل‬
‫ﺸﺎﻓ‬B‫ ا•ﻤﺜﻴﻞ ﺑﺎ‬ñ :‫ ﻗﻠﺖ‬.‫ﻜﺮاﻫﺔ‬B‫ ا‬ñ ‫ ﻋﻠﻴﮧ اﻹ‚ﺎع إﻧﻤﺎ اﺧﺘﻠﻒ‬ù‫ﻘﺘﺪ‬g‫ اﻋﺘﻘﺎد ا‬š
ٔ
.(۱/۳۰۶ :ù‫ )اﻣﺪاد اﻟﻔﺘﺎو‬.‫ اﻻﺻﻞ ﻓﻴﮧ ﻋﺪم ا•ﻌﺼﺐ‬ù=‫ا‬
All h ta‛ l knows best.
Qadā’ of a salāh which was left out intentionally
Question
A person left out a sal h intentionally; does he have to make qad ’ of
it?

558
‫‪Answer‬‬
‫‪In the above case, the unanimous verdict is that qad ’ is w jib on him.‬‬
‫‪A few Z hir$ scholars differ in this regard.‬‬
‫‪Ibn Hazm states in al-Muhall :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺈذا ‪ àå‬اﺣﺪ>ﻢ ﺻﻼة او ﻧﺎم ﻋﻨ‪ú‬ﺎ ﻓﻠﻴﺼﻠ‪ú‬ﺎ إذا ذﻛﺮ‪J‬ﺎ‪ .‬واﻣﺎ ﻣﻦ ﺗﻌﻤﺪ ﺗﺮک ا‪B‬ﺼﻼة ﺣ‪Á‬‬
‫ٔ ً‬
‫ﺧﺮج وﻗﺘ‪ú‬ﺎ ﻓ‪ú‬ﺬا ﻻ ﻳﻘﺪر ‪ š‬ﻗﻀﺎﺋ‪ú‬ﺎ اﺑﺪا ﻓﻠﻴﻜ‪ É‬ﻣﻦ ﻓﻌﻞ ا‪ „y‬وﺻﻼة ا•ﻄﻮع ´ﺜﻘﻞ‬
‫ٔ‬
‫ﻣ'اﻧﮧ ﻳﻮم اﻟﻘﻴﺎﻣﺔ و´ﺘﺐ وﻟ ﺴﺘﻐﻔﺮ اﷲ ﻋﺰ وﺟﻞ‪ .‬وﻗﺎل اﺑﻮ ﺣﻨﻴﻔﺔ وﻣﺎﻟ‪ õ‬وا‪B‬ﺸﺎﻓ‬
‫ﻳﻘﻀﻴ‪ú‬ﺎ ﺑﻌﺪ ﺧﺮوج ا‪B‬ﻮﻗﺖ‪) ...‬ا‪g‬ﺤ‪.(۲/۲۳۵ :Š‬‬
‫‪Bid yah al-Mujtahid:‬‬
‫ٔ ٓ ٔ‬ ‫ً‬ ‫ٔ‬
‫واﻣﺎ ﺗﺎر¿‪ú‬ﺎ ﻋﻤﺪا ﺣ‪ Á‬ﺧﺮج ا‪B‬ﻮﻗﺖ ﻓﺈن ا ﻤ‪ú‬ﻮر ‪ š‬اﻧﮧ اﺛﻢ وان اﻟﻘﻀﺎء ﻋﻠﻴﮧ واﺟﺐ‪،‬‬
‫ٔ‬ ‫ٓ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وذ‪J‬ﺐ ﺑﻌﺾ ا‪J‬ﻞ اﻟﻈﺎ‪J‬ﺮ إ‪ U‬اﻧﮧ ﻻ ﻳﻘ‪ E‬ﻓﺈﻧﮧ اﺛﻢ واﺣﺪ ﻣﻦ ذ‪J‬ﺐ إ‪ U‬ذﻟ‪ õ‬اﺑﻮ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ٔ‬
‫ﺣﺰم وﺳﺒﺐ اﺧﺘﻼﻓ‪ú‬ﻢ اﺧﺘﻼﻓ‪ú‬ﻢ ‪ ñ‬ﺷ ﺌ^‪ :‬اﺣﺪ‪J‬ﻤﺎ ‪ ñ‬ﺟﻮاز اﻟﻘﻴﺎس ‪ ñ‬ا‪“B‬ع‪ ،‬وا‪œ‬ﺎ‪ñ û‬‬
‫ٔ ٔ‬
‫ﻗﻴﺎس اﻟﻌﺎﻣﺪ ‪ š‬ا•ﺎ‪ ،î‬إذا ﺳﻠﻢ ﺟﻮاز اﻟﻘﻴﺎس ﻓﻤﻦ را‪ ù‬اﻧﮧ وﺟﺐ اﻟﻘﻀﺎء ‪ š‬ا•ﺎ‪î‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا=‪ ù‬ﻗﺪ ﻋﺬرہ ا‪“B‬ع ‪ ñ‬اﺷﻴﺎء ﻛﺜ„ة ﻓﺎ‪g‬ﻌﺘﻤﺪ اﺣﺮ‪ ù‬ان ‪#‬ﺐ ﻋﻠﻴﮧ ﻻﻧﮧ ﻏ„ ﻣﻌﺬور‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫اوﺟﺐ اﻟﻘﻀﺎء ﻋﻠﻴﮧ وﻣﻦ را‪ ù‬ان ا•ﺎ‪ î‬واﻟﻌﺎﻣﺪ ﺿﺪان واﻻﺿﺪاد ﻻ ﻳﻘﺎس ﺑﻌﻀ‪ú‬ﺎ ‪š‬‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻌﺾ إذ اﺣ‪ð‬ﻣ‪ú‬ﺎ ‪4‬ﺘﻠﻔﺔ و½ﻧﻤﺎ ﺗﻘﺎس اﻻﺷﺒﺎہ‪B ،‬ﻢ ‪#‬ﺰ ﻗﻴﺎس اﻟﻌﺎﻣﺪ ‪ š‬ا•ﺎ‪ ،î‬وا@ﻖ ‪ñ‬‬
‫ً ٔ‬ ‫ٔ‬
‫‪J‬ﺬا اﻧﮧ إذا ﺟﻌﻞ ا‪B‬ﻮﺟﻮب ﻣﻦ ﺑﺎب ا•ﻐﻠﻴﻆ [ن اﻟﻘﻴﺎس ﺳﺎﺋﻐﺎ‪ ،‬واﻣﺎ ان ﺟﻌﻞ ﻣﻦ ﺑﺎب ا‪B‬ﺮﻓﻖ‬
‫ٔ‬
‫ﺑﺎ•ﺎ‪ î‬واﻟﻌﺬر ﻟﮧ وان ﻻ ﻳﻔﻮﺗﮧ ذﻟ‪ õ‬ا‪ „y‬ﻓﺎﻟﻌﺎﻣﺪ ‪J ñ‬ﺬا ﺿﺪ ا•ﺎ‪ î‬واﻟﻘﻴﺎس ﻏ„ ﺳﺎﺋﻎ‬
‫ٔ‬
‫ﻻن ا•ﺎ‪ î‬ﻣﻌﺬور واﻟﻌﺎﻣﺪ ﻏ„ﻣﻌﺬور‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻻﺻﻞ ان اﻟﻘﻀﺎء ﻻ ‪#‬ﺐ ﺑﺎ‪:‬ﺮ اﻻداء و½ﻧﻤﺎ ‪#‬ﺐ ﺑﺎ‪:‬ﺮ ‪ë‬ﺪد ‪ š‬ﻣﺎ ﻗﺎل ا‪g‬ﺘ·ﻤﻮن ﻻن‬
‫ٔ‬ ‫ً‬
‫اﻟﻘﺎ‪ 5‬ﻗﺪ ﻓﺎﺗﮧ و‪J‬ﻮ ا‪B‬ﻮﻗﺖ إذا [ن ©ﻃﺎ ﻣﻦ ©وط ﺻﺤﺔ وا•ﺎﺧ„ ﻋﻦ ا‪B‬ﻮﻗﺖ ‪ ñ‬ﻗﻴﺎس‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا•ﻘﺪﻳﻢ ﻋﻠﻴﮧ ﻟ‪9‬ﻦ ﻗﺪ ورد اﻻﺛﺮ ﺑﺎ•ﺎ‪ î‬وا•ﺎﺋﻢ وﺗﺮدد اﻟﻌﺎﻣﺪ ﺑ^ ان ﻳ‪9‬ﻮن ﺷ‪ž‬ﻴ‪ú‬ﺎ او‬
‫ﻏ„ ﺷ‪ž‬ﻴﮧ واﷲ ا‪g‬ﻮﻓﻖ ‪B‬ﻠﺤﻖ‪) .‬ﺑﺪاﻳﺔ ا‪g‬ﺠﺘ‪ú‬ﺪ‪.(۱/۱۳۲ :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺗﻌﻘﺐ اﺑﻦ ﻋﺒﺪ اﻟ‪+ e‬م اﺑﻦ ﺣﺰم ﻓﺎﺟﺎب ﻋﻨﮧ واﻧ‪9‬ﺮ ﻋﻠﻴﮧ اﺷﺪ اﻹﻧ‪9‬ﺎر ﻓ‪ú‬ﺬا ﺑﻌﺾ ﻣﺎ‬
‫اﺣﺘﺞ ﺑﮧ ﻋﺒﺪ اﻟ‪ ñ e‬ﻛﺘﺎﺑﮧ اﻻﺳﺘﺬ[ر‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۱‬و‪J‬ﻮ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪B‬ﻢ ﻳﺼﻞ ‪J‬ﻮ وﻻ اﺻﺤﺎﺑﮧ ﻳﻮم ا‪y‬ﻨﺪق ﺻﻼة‬
‫اﻟﻈ‪ú‬ﺮ واﻟﻌ~ ﺣ‪ Á‬ﻏﺮ‪C‬ﺖ ا‪B‬ﺸﻤﺲ ‪B‬ﺸﻐﻠﮧ ﺑﻤﺎ ﻧﺼﺒﮧ ا‪¿“g‬ﻮن ﻟﮧ ﻣﻦ ا@ﺮب و‪B‬ﻢ ﻳ‪9‬ﻦ‬
‫‪559‬‬
 ‫ً‬ ‫ً‬
‫ﻳﻮﻣﺌﺬ ﺣﺮب ﻗﺎﺋﻤﺔ ‪:‬ﻠﺘﺤﻤﺔ‪ ،‬وﺻ‪Š‬‬
‫ٍ‬ ‫ﻳﻮﻣﺌﺬ ﻧﺎﺳﻴﺎ وﻻ ﻧﺎﺋﻤﺎ وﻻ [ﻧﺖ ﺑ^ ا‪g‬ﺴﻠﻤ^ وا‪^¿“g‬‬
‫ٍ‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻟﻈ‪ú‬ﺮ واﻟﻌ~ ‪ ñ‬ا‪B‬ﻠﻴﻞ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫)‪ (۲‬ود´ﻞ اﺧﺮ و‪J‬ﻮ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻻﺻﺤﺎﺑﮧ ﻳﻮم اﻧ~اﻓﮧ‬
‫ٔ‬
‫ﻣﻦ ا‪y‬ﻨﺪق‪ :‬ﻻ ﻳﺼﻠ^ اﺣﺪ>ﻢ اﻟﻌ~ إﻻ ‪ ñ‬ﺑ ﻗﺮ‪h‬ﻈﺔ‪ .‬ﻓﺨﺮﺟﻮا ﻣﺘﺒﺎدر‪h‬ﻦ وﺻ‪ Š‬ﺑﻌﻀ‪ú‬ﻢ‬
‫ً‬
‫اﻟﻌ~ ‪ ñ‬ﻃﺮ‪h‬ﻖ ﺑ ﻗﺮ‪h‬ﻈﺔ ﺧﻮﻓﺎ ﻣﻦ ﺧﺮوج وﻗﺘ‪ú‬ﺎ ا‪g‬ﻌ‪ú‬ﻮد و‪B‬ﻢ ﻳﺼﻠ‪ú‬ﺎ ﺑﻌﻀ‪ú‬ﻢ إﻻ ‪ ñ‬ﺑ‬
‫ﻗﺮ‪h‬ﻈﺔ ﺑﻌﺪ ﻏﺮوب ا‪B‬ﺸﻤﺲ ﻓﻠﻢ ﻳﻌﻨﻒ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إﺣﺪ‪ ù‬اﻟﻄﺎﺋﻔﺘ^‬
‫ٔ ّ‬
‫و‪úK‬ﻢ ﻏ„ ﻧﺎس وﻻ ﻧﺎﺋﻢ وﻗﺪ اﺧﺮ ﺑﻌﻀ‪ú‬ﻢ ا‪B‬ﺼﻼة ﺣ‪ Á‬ﺧﺮج وﻗﺘ‪ú‬ﺎ ﺛﻢ ﺻﻼ‪J‬ﺎ وﻗﺪ ﻋﻠﻢ‬
‫ٔ‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ذﻟ‪ õ‬ﻓﻠﻢ ﻳﻘﻞ ﻟ‪ú‬ﻢ ان ا‪B‬ﺼﻼة ﻻ ﺗﺼ‪ Š‬إﻻ ‪ ñ‬وﻗﺘ‪ú‬ﺎ وﻻ‬
‫ﺗﻘ‪ E‬ﺑﻌﺪ ﺧﺮوج وﻗﺘ‪ú‬ﺎ‪.‬‬
‫ٔ ّ‬ ‫ٔ‬ ‫ٓ‬
‫ﻳﻮﺧﺮون ا‪B‬ﺼﻼة ﻋﻦ‬ ‫)‪ (۳‬ود´ﻞ اﺧﺮ و‪J‬ﻮ ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﻴﻜﻮن ﺑﻌﺪ‪ ù‬ا‪:‬ﺮاء‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻴﻘﺎﺗ‪ú‬ﺎ ﻗﺎ‪B‬ﻮا اﻓﻨﺼﻠﻴ‪ú‬ﺎ ﻣﻌ‪ú‬ﻢ ﻗﺎل ﻧﻌﻢ‪) .‬وا‪ê F‬ﺴﻨﺪہ ا‪B‬ﺼﺤﻴﺢ(‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل‪ :‬و‪J Ú‬ﺬا ا@ﺪﻳﺚ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺑﺎح ا‪B‬ﺼﻼة ﺑﻌﺪ ﺧﺮوج ﻣﻴﻘﺎﺗ‪ú‬ﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻢ ﻳﻘﻞ إن ا‪B‬ﺼﻼة ﻻ ﺗﺼ‪ Š‬إﻻ ‪ ñ‬وﻗﺘ‪ú‬ﺎ‪ .‬واﻻﺣﺎدﻳﺚ ‪ ñ‬ﺗﺎﺧ„ اﻻ‪:‬ﺮاء ا‪B‬ﺼﻼة ﺣ‪¬ Á‬ﺮج‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ً‬
‫وﻗﺘﮩﺎ ﻛﺜ„ة ﺟﺪا وﻗﺪ [ن اﻻ‪:‬ﺮاء ﻣﻦ ﺑ اﻣﻴﺔ او ا‪Jɳ‬ﻢ ﻳﺼﻠﻮن ا ﻤﻌﺔ ﻋﻨﺪ اﻟﻐﺮوب‪.‬‬
‫)اﻹﺳﺘﺬ[ر‪ ،۱/۳۰۳،۳۰۴ :‬ﺑ„وت(‪.‬‬
‫ٔ ً‬
‫وﺗﻤﺴ‪ õ‬ا ﻤ‪ú‬ﻮر اﻳﻀﺎ ﺑ‪ú‬ﺬہ ا‪B‬ﻮﺟﻮہ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۱‬ﻣﺎ )ﺴﺘﻔﺎد ﻣﻦ ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‪g‬ﺬﻛﻮر اﻋ ‪ :‬ﻣﻦ ‪ àå‬ﺻﻼة او ﻧﺎم ﻋﻨ‪ú‬ﺎ‬
‫ﻓﻠﻴﺼﻠﻴ‪ú‬ﺎ إذا ذﻛﺮ‪J‬ﺎ ﻻ ﻛﻔﺎرة ﻟ‪ú‬ﺎ إﻻ ذﻟ‪.õ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫)اﻟﻒ( ﻓﻴﻜﻮن ﻣﻦ ﺑﺎب ا•‪ª‬ﺒﻴﮧ ٔ ٰ‬
‫ﺑﺎﻻد‪ š û‬اﻻ‪ š‬ﻻﻧﮧ إذ اوﺟﺐ اﻟﻘﻀﺎء ‪š‬‬
‫ا•ﺎ‪ î‬ﻣﻊ ﺳﻘﻮط اﻹﺛﻢ وا@ﺮج ﻋﻨﮧ ﻓﺎﻟﻌﺎﻣﺪ ٔ ٰ‬
‫او•‪.‬‬
‫ٔ‬
‫)ﺑﺎء( ﻻﻧﮧ ﻟﻐﻔﻠﺘﮧ ﻋﻨ‪ú‬ﺎ ‪ú7‬ﻠﮧ وﻋﺪﻣﮧ [•ﺎ‪ î‬وﻣ‪ Á‬ذﻛﺮ ﺗﺮ¿ﮧ ﻟ‪ú‬ﺎ ‪B‬ﺰﻣﮧ ﻗﻀﺎﺋ‪ú‬ﺎ‪.‬‬

‫)ﺟﻴﻢ( وا‪B‬ﻜﻔﺎرة إﻧﻤﺎ ﺗ‪9‬ﻮن ﻣﻦ ا=ﻧﺐ وا•ﺎﺋﻢ وا•ﺎ‪ î‬ﻻ ذﻧﺐ ﻟﮧ و½ﻧﻤﺎ ا=ﻧﺐ‬
‫‪B‬ﻠﻌﺎﻣﺪ‪) .‬إﻛﻤﺎل ا‪g‬ﻌﻠﻢ‪.(۲/۶۷۱ :‬‬
‫واﺳﺘﻀﻌﻒ إﺑﻦ ﺣﺠﺮ ‪ ñ‬اﻟﻔﺘﺢ ‪J‬ﺬہ ا‪B‬ﻮﺟﻮہ ّ‬
‫ورﺟﺢ ا‪B‬ﻮﺟﮧ ا‪œ‬ﺎ‪:û‬‬

‫‪560‬‬
 ‫ٔ‬ ‫ٔ‬
‫و‪J‬ﻮ ﻣﺎ )ﺴﺘﻔﺎد ﻣﻦ ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻓﺪﻳﻦ اﷲ اﺣﻖ ان ﻳﻘ‪ .E‬ﻓﺎ‪g‬ﻌﺘﻤﺪ ﻗﺪ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ﺧﻮﻃﺐ ﺑﺎ‪B‬ﺼﻼة ووﺟﺐ ﻋﻠﻴﮧ ﺗﺎدﻳﺘ‪ú‬ﺎ ﻓﺼﺎرت دﻳﻨﺎ ﻋﻠﻴﮧ وا‪Q‬ﻳﻦ ﻻ )ﺴﻘﻂ إﻻ ﺑﺎداﺋﮧ‪) .‬ﻓﺘﺢ‬
‫ا‘ﺎر‪.(۲/۷۱ :ù‬‬
‫ٔ‬
‫)‪ (۲‬ﺗﻤﺴﻜﻮا اﻳﻀﺎ ﺑﻘﻴﺎس ﺗﺎرک ا‪B‬ﺼﻼة ‪È‬ﻣﺪا ‪ š‬ﺗﺎرک ا‪B‬ﺼﻮم ‪È‬ﻣﺪا‪:‬‬

‫ﻓﻘﺎل اﺑﻦ ﻋﺒﺪ اﻟ‪:e‬‬

‫وﺳﻮ‪ ù‬اﷲ ﺗﻌﺎ‪ ñ U‬ﺣﻜﻤﮧ ‪B š‬ﺴﺎن ﻧ‪ž‬ﻴﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑ^ ﺣ‪9‬ﻢ ا‪B‬ﺼﻼة ا‪g‬ﻮﻗﻮﺗﺔ‬
‫ٔ‬
‫وا‪B‬ﺼﻴﺎم ا‪g‬ﻮﻗﻮت ‪ ñ‬ﺷ‪ú‬ﺮ ر‪:‬ﻀﺎن ﺑﺎن ˜ واﺣﺪ ﻣﻨ‪ú‬ﻤﺎ ﻳﻘ‪ E‬ﺑﻌﺪ ﺧﺮوج وﻗﺘﮧ‪.‬‬

‫ﻓﻨﺺ ‪ š‬ا•ﺎﺋﻢ وا•ﺎ‪ ñ î‬ا‪B‬ﺼﻼة ‪g‬ﺎ وﺻﻔﻨﺎ وﻧﺺ ‪ š‬ا‪g‬ﺮ‪h‬ﺾ وا‪g‬ﺴﺎﻓﺮ ‪ ñ‬ا‪B‬ﺼﻮم‪،‬‬
‫اﻻﻣﺔ وﻧﻘﻠﺖ ا‪ðB‬ﻓﺔ ﻓﻴﻤﻦ ‪B‬ﻢ ﻳﺼﻢ ر‪:‬ﻀﺎن ‪È‬ﻣﺪاً و‪J‬ﻮ ٔ‬
‫‪:‬ﻮﻣﻦ ﺑﻔﺮﺿﮧ و½ﻧﻤﺎ ﺗﺮ¿ﮧ‬ ‫وا‚ﻌﺖ ٔ ّ‬ ‫ٔ‬
‫ً‬ ‫ٔ‬ ‫ً‬ ‫ٔ ً‬
‫ا©ا و‪C‬ﻄﺮا ﺗﻌﻤﺪ ذﻟ‪ õ‬ﺛﻢ ﺗﺎب ﻋﻨﮧ ان ‪ š‬ﻗﻀﺎﺋﮧ ﻓﻜﺬﻟ‪ õ‬ﻣﻦ ﺗﺮک ا‪B‬ﺼﻼة ‪È‬ﻣﺪا‪.‬‬

‫و½ذا [ن ا•ﺎﺋﻢ وا•ﺎ‪B î‬ﻠﺼﻼة و‪J‬ﻤﺎ ﻣﻌﺬوران ﺑﻘﻀﺎﺋ‪ú‬ﺎ ﺑﻌﺪ ﺧﺮوج وﻗﺘ‪ú‬ﺎ [ن ا‪g‬ﻌﺘﻤﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻟ‪ú¿O‬ﺎ ا‪g‬ﺎﺛﻮم ‪ ñ‬ﻓﻌﻠﮧ ذﻟ‪ٰ õ‬‬
‫او• ﺑﺎن ﻻ )ﺴﻘﻂ ﻋﻨﮧ ﻓﺮض ا‪B‬ﺼﻼة وان ‪9ò‬ﻢ ﻋﻠﻴﮧ ﺑﺎﻹﺗﻴﺎن‬
‫ﺑ‪ú‬ﺎ‪) .‬اﻻﺳﺘﺬ[ر‪.(۱/۳۰۱ :‬‬
‫ٔ‬
‫وﻣﻦ ©اﺋﻂ ا•ﻮ‪C‬ﺔ اداء ﺣﻘﻮق اﷲ وﺣﻘﻮق اﻟﻌﺒﺎد ا‪B‬ﻮاﺟﺒﺔ ‪ š‬ا‪·g‬ﻒ ﻓﻤﻦ ﺗﺮک ا‪B‬ﺼﻼة ﺛﻢ‬
‫ٔ‬
‫ﻳﺘﻮب ﻓﻌﻠﻴﮧ ان ﻳﻘ‪ E‬ا‪B‬ﺼﻼة ا‪Og‬و¿ﺔ ﻹﺗﻤﺎم ﺗﻮ‪C‬ﺘﮧ وﺗ‪9‬ﻤﻴﻞ اﺳﺘﻐﻔﺎرہ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Qadā’ of Sunnat salāhs‬‬
‫‪Question‬‬
‫?‪Is there qad ’ of Sunnat sal hs‬‬
‫‪Answer‬‬
‫‪There is no qad ’ of Sunnat sal hs. However, if a person makes qad ’ of‬‬
‫‪fajr sal h before midday, he will perform the two rak‛ats Sunnat of fajr‬‬
‫‪as well. Also, the Sunnat of zuhr which is normally performed before‬‬
‫’ ‪the fard of zuhr can be performed after it. Apart from these two, qad‬‬
‫‪of Sunnat sal hs is not established.‬‬
‫‪Muslim Shar$f:‬‬

‫‪561‬‬
 ٔ
Á‫ﻴﻘﻆ ﺣ‬Õ‫ﺴ‬å ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻠﻢ‬Š‫ ﺻ‬.•‫ ﻋﺮﺳﻨﺎ ﻣﻊ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﻋﻦ ا‬
ٔ ٔ
.‫ اﻟﻐﺪاة‬Š‫ﺼﻼة ﻓﺼ‬B‫ ﺑﻤﺎء ﻓﺘﻮﺿﺎ ﺛﻢ ﺳﺠﺪ ﺳﺠﺪﺗ^ ﺛﻢ اﻗﻴﻤﺖ ا‬È‫ ﺛﻢ د‬...‫ﺸﻤﺲ‬B‫ﻃﻠﻌﺖ ا‬
.(‫ﺼﻼة اﻟﻔﺎﺋﺘﺔ‬B‫ ﺑﺎب ﻗﻀﺎء ا‬،۱/۲۳۸ :‫ﺴﻠﻢ‬: ‫)رواہ‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates: We alighted with
Ras0lull h sallall hu ‛alayhi wa sallam in the last part of the night and
took a small nap. We only woke up when the sun had risen…he asked
for water, performed wud0’ and performed two rak‛ats of sal h. The
iq mah was then called and he performed the fajr sal h.
Ibn M jah:
ٔ
‫ﻊ ﻗﺒﻞ‬C‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﻓﺎﺗﺘﮧ اﻻر‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ
‫ﻊ ﻗﺒﻞ‬C‫ ﺑﺎب ﻣﻦ ﻓﺎﺗﺘﮧ اﻻر‬،۸۰ :‫ )رواہ اﺑﻦ ﻣﺎﺟﮧ‬.‫ﺮ‬ú‫ﺮ¿ﻌﺘ^ ﺑﻌﺪ اﻟﻈ‬B‫ﺎ ﺑﻌﺪ ا‬J‫ﺮ ﺻﻼ‬ú‫اﻟﻈ‬
.(‫ﺮ‬ú‫اﻟﻈ‬
‛Ā’ishah radiyall hu ‛anh said: When Ras0lull h sallall hu ‛alayhi wa
sallam missed the four rak‛ats before zuhr, he would perform them
after the two rak‛ats after the zuhr sal h.
Taby$n al-Haq ’iq:
ٔ ٔ ً
‫ﺎ ﻣﻊ ا ﻤﺎﻋﺔ او وﺣﺪہ ﻻن‬J‫ﻠﻔﺮض إذا ﻓﺎﺗﺖ ﻣﻊ اﻟﻔﺮض وﻗﻀﺎ‬B ‫ﻢ ﺗﻘﺾ ﺳﻨﺔ اﻟﻔﺠﺮ إﻻ ﺗﺒﻌﺎ‬B
ٔ
‫ﺎ ﻗﺒﻞ‬ú‫ ﺑﻘﻀﺎﺋ‬ey‫ﻦ ورد ا‬9‫ﻮاﺟﺐ ﻟ‬B‫ ﻻﺧﺘﺼﺎص اﻟﻘﻀﺎء ﺑﺎ‬E‫ﺴﻨﺔ ان ﻻﺗﻘ‬B‫ ا‬ñ ‫اﻟﻘﻴﺎس‬
ٔ ً
‫ﺎ ﻣﻊ اﻟﻔﺮض ﻏﺪاة ´ﻠﺔ‬J‫ﺴﻼم ﻗﻀﺎ‬B‫ﺼﻼة وا‬B‫ اﻧﮧ ﻋﻠﻴﮧ ا‬ù‫ﻮ ﻣﺎ رو‬J‫ﻠﻔﺮض و‬B ‫ﺰوال ﺗﺒﻌﺎ‬B‫ا‬
ٔ
...‫ﺸﺎﻳﺦ‬g‫ﺰوال اﺧﺘﻠﻒ ا‬B‫ اﻻﺻﻞ وﻓﻴﻤﺎ ﺑﻌﺪ ا‬š ‫ ﻣﺎ رواہ‬þ‫ﺸﻤﺲ ﻓﻴﺒ‬B‫ا•ﻌﺮ)ﺲ ﺑﻌﺪ ارﺗﻔﺎع ا‬
ً ٔ
،‫ﻠﻔﺮض‬B ‫ﺎ ﺗﺒﻌﺎ‬ú‫ ﻗﻀﺎﺋ‬ñ ‫ﻮﻗﺖ واﺧﺘﻠﻔﻮا‬B‫ﺎ ﺑﻌﺪ ا‬J‫ وﺣﺪ‬E‫ ﻓﻼ ﺗﻘ‬ä‫ﺴ‬B‫ﺎ ﻣﻦ ا‬J„‫واﻣﺎ ﻏ‬
ٔ ٔ
‫ﻠﺘ^ ﺑﻌﺪ‬B‫ﺮ¿ﻌﺘ^ ا‬B‫ ﻗﺒﻞ ا‬ù‫ﺮﻗﺒﻞ ﺷﻔﻌﮧ ا‬ú‫ وﻗﺖ اﻟﻈ‬ù‫ وﻗﺘﮧ ا‬ñ ‫ﺮ‬ú‫ ﻗﺒﻞ اﻟﻈ‬Á‫ﻠ‬B‫ ا‬E‫وﻗ‬
ٔ ٔ
،۱/۱۸۳ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﻊ‬C‫ اﻻر‬E‫ﺮ¿ﻌﺘ^ ﺛﻢ ﻳﻘ‬B‫ﻤﺎ ﻳﺒﺪا ﺑﺎ‬J‫ﻤﺪ وﻋﻨﺪ‬Ÿ ‫ﺬا ﻋﻨﺪ‬J‫اﻟﻔﺮض و‬
ٔ
:‫ﺪاﻳﺔ‬ú‫ اﻟ‬ñ ‫ و¿ﺬا‬.‫ﻀﺔ‬h‫ﺮ ﺑﺎب ادراک اﻟﻔﺮ‬ú‫ﻤﻊ اﻻﻧ‬ë ñ ‫ و¿ﺬا‬.‫ اﻣﺪادﻳﺔ‬،‫ﻀﺔ‬h‫ﺑﺎب ادراک اﻟﻔﺮ‬
‫۔‬.(‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،۱/۳۳۷ :ù‫ اﻣﺪاد اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﻀﺔ‬h‫ ﺑﺎب ادراک اﻟﻔﺮ‬،۱/۱۵۲
All h ta‛ l knows best.
Performing qadā’-e-‘umrī in congregation
Question
Some areas have the custom of performing qad ’-e-‛umr$ collectively
in congregation. This is how it is done: On the last Friday of the month
562
of Ramad n, a congregation forms after the jumu‛ah sal h and an
im m performs qad ’ of sal hs from fajr to ‛ish ’. Is this method
correct? Is there an basis for this in the era of Ras0lull h sallall hu
‛alayhi wa sallam? Kindly explain with proofs.
Answer
It is a bid‛at to perform qad ’-e-‛umr$ in this way on the last Friday of
Ramad n with the belief that this qad ’ suffices for all sal hs. There is
no basis whatsoever for this in the pure Shar$‛ah. Whatever narrations
are quoted in support for this practice are fabricated.
Mull ‛Al$ Q r$ rahimahull h writes:
ً ٓ
‫ ﺻﻼة‬ÏB ‫ ﺟﺎﺑﺮا‬õ‫ﻀﺎن [ن ذﻟ‬:‫ اﺧﺮ ‚ﻌﺔ ﻣﻦ ﺷﮩﺮ ر‬ñ ‫ ﺻﻼة ﻣﻦ اﻟﻔﺮاﺋﺾ‬E‫ﻣﻦ ﻗ‬
ً ٔ ٔ ً
‫ ان ﺷ ﺌﺎ ﻣﻦ‬š ‫ﻺ‚ﺎع‬B ‫ ﺑﺎﻃﻞ ﻗﻄﻌﺎ ﻻﻧﮧ ﻣﻨﺎﻗﺾ‬:‫ ﻗﺎل‬.‫ ﺳﺒﻌ^ ﺳﻨﺔ‬U‫ ﻋﻤﺮہ إ‬ñ ‫ﻓﺎﺗﺘﮧ‬
‫ة ﺑﻨﻘﻞ ﺻﺎﺣﺐ ا•ﮩﺎﻳﺔ وﻻ ﺑﺒﻘﻴﺔ ©اح‬e‫اﻟﻌﺒﺎدات ﻻ ﻳﻘﻮم ﻣﻘﺎم ﻓﺎﺋﺘﺔ ﺳﻨﻮات ﺛﻢ ﻻ ﻋ‬
ٔ ٔ
‫ت‬È‫ﻮﺿﻮ‬g‫ )ا‬.^‫ﺨﺮﺟ‬g‫ اﺣﺪ ﻣﻦ ا‬U‫ﺤﺪﺛ^ وﻻ اﺳﻨﺪوا ا@ﺪﻳﺚ إ‬g‫اﻟﮩﺪاﻳﺔ ﻓﺈﻧﮩﻢ ﻟ ﺴﻮا ﻣﻦ ا‬
.(۲/۲۷۲/۲۵۷۵) :‫ﻔﺎء‬y‫ ﻛﺸﻒ ا‬ñ ‫ وﻣﺜﻠﮧ‬.(۵۱۹ :‫ رﻗﻢ‬،۲۴۲ ‫ ص‬،ùe‫ﻜ‬B‫ا‬
The Muhaddith0n explain the signs which enable one to identify a
fabricated narration. These signs are found in this narration. The signs
are:
1. It is against human intelligence.
2. It is against observations.
3. It is against the texts.
4. It is against the inherited Sunnah and absolute ijm ‛.
5. It contains excesses and transgressions as regards promises [of
rewards] and warnings [of punishments].
Furthermore, it is against juridical principles. For example, the im m
is performing a nafl sal h while the muqtad$ has the intention of a fard
sal h; and this is not valid according to us. Both [im m and muqtad$]
are performing a fard sal h, but each one’s sal h is different, e.g. the
im m’s sal h is the zuhr of Monday while the muqtad$’s is for
Tuesdays.
Objection: If anyone raises the objection that Im m Ab0 Han$fah
rahimahull h had performed qad ’-e-‛umr$, then the answer to it is
that it is not proven.
‛All mah Sh m$ rahimahull h states:

563
 ٔ ً ٔ
.(‫ ﺳﻌﻴﺪ‬،۲/۳۸ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ ﻋﻦ اﻹﻣﺎم‬õ‫ﻢ ﻳﺼﺢ ﻧﻘﻞ ذﻟ‬B ‫وا ﻮاب اوﻻ اﻧﮧ‬
Even if we were to assume that it is established, the answer to it would
be:
ً ً ٔ
.‫ اﻹﻋﻼن‬š ‫اﻧﮧ ﻓﻌﻞ اﺣﺘﻴﺎﻃﺎ واﻧﻔﺮادا ﻻ ‚ﺎﻋﺔ‬
He did it as a precaution and on his own; not in congregation in public.
To sum up, qad ’-e-‛umr$ in this manner is not established and there is
no basis for it in the pure Shar$‛ah. This practice was initiated in
certain regions of Khur s n. Moreover, making it a point of calling out
the adh n and iq mah for qad ’ sal hs is also not permitted according
to the jurists.
The following harms are to be found in this customary
qadā’-e-‘umrī
(1)
This sal h is neither established from the Qur’ n and Had$th, nor is it
related by the jurists. According to the Shar$‛ah the one who performs
it is classified an innovator and fabricator.
‛All mah Lucknow$ rahimahull h writes:
ً ٔ
‫ وﻻ‬،‫ وﻻ ﻗﻴﺎﺳﺎ‬،‫ وﻻ إﺷﺎرة‬،‫ ﻻ دﻻﻟﺔ‬õ‫ﺸﺎرع =ﻟ‬B‫اع ﺑﺪ وﺿﻼﻟﺔ ﻣﺎ اﺟﺎز ﻟﮩﻢ ا‬O‫إﻧﮩﺎ اﺧ‬
ٔ ً
.‫ إ´ﮧ‬ü‫ﺤﻘﻖ ان ﻳﺼ‬g‫ﻠﻤﻮﻣﻦ ا‬B ü‫ﺒ‬ª‫ ﻛﺬب ﻻ ﻳ‬õ‫ ذﻟ‬ñ ‫ وﻣﺎ رووہ ﻣﻦ ﺣﺪﻳﺚ‬،È‫إ‚ﺎ‬
.(۲/۲۲ :ù‫ﻠﻜﻨﻮ‬B‫ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‬ë)
Khayr al-Fat w :
We do not find the ruling of qad ’-e-‛umr$ in authentic Ah d$th and
reliable books. A ruling refers to an order of All h ta‛ l . Thus, if this
ruling is not established via a reliable transmission to Ras0lull h
sallall hu ‛alayhi wa sallam and the mujtahid0n, it will be a fabrication
against the Shar$‛ah and All h ta‛ l to claim that it is also an order of
All h ta‛ l , while in reality it is not an established order.1
(2)
The Had$th which is presented as evidence is fabricated. Read what
Mull ‛Al$ Q r$ rahimahull h has to say about it:

1
Khayr al-Fat w , vol. 1, p. 609.
564
 ‫ً‬ ‫ٔ‬ ‫ً ٔ‬
‫ﺑﺎﻃﻞ ﻗﻄﻌﺎ ﻻﻧﮧ ﻣﻨﺎﻗﺾ ‪B‬ﻺ‚ﺎع ‪ š‬ان ﺷ ﺌﺎ ﻣﻦ اﻟﻌﺒﺎدات ﻻ ﻳﻘﻮم ﻣﻘﺎم ﻓﺎﺋﺘﺔ ﺳﻨﻮات ﺛﻢ ﻻ‬
‫ٔ‬
‫ﻋ‪e‬ة ﺑﻨﻘﻞ ﺻﺎﺣﺐ ا•ﮩﺎﻳﺔ وﻻ ﺑﺒﻘﻴﺔ ©اح اﻟﮩﺪاﻳﺔ ﻓﺈﻧﮩﻢ ﻟ ﺴﻮا ﻣﻦ ا‪g‬ﺤﺪﺛ^ وﻻ اﺳﻨﺪوا‬
‫ٔ‬
‫ا@ﺪﻳﺚ إ‪ U‬اﺣﺪ ﻣﻦ ا‪g‬ﺨﺮﺟ^‪) .‬ا‪g‬ﻮﺿﻮ‪È‬ت ا‪B‬ﻜ‪ ،ùe‬ص ‪ ،۲۴۲‬رﻗﻢ‪.(۵۱۹ :‬‬
‫‪‛All mah Shauk n$ rahimahull h says:‬‬
‫ٔ‬ ‫ٓ‬
‫—ء‬ ‫ﺣﺪﻳﺚ ﻣﻦ ﺻ‪ ñ Š‬اﺧﺮ ‚ﻌﺔ ﻣﻦ ر‪:‬ﻀﺎن ‪ -‬ﮨﺬا ‪:‬ﻮﺿﻮع ﻻ إﺷ‪ð‬ل ﻓﻴﮧ و‪B‬ﻢ اﺟﺪہ‬
‫ٔ‬
‫ﻣﻦ ا‪B‬ﻜﺘﺐ اﻟ‪‚ %‬ﻊ ‪:‬ﺼﻨﻔﻮﮨﺎ ﻓﻴﮩﺎ اﻻﺣﺎدﻳﺚ ا‪g‬ﻮﺿﻮﻋﺔ و‪B‬ﻜﻨﮧ اﺷﺘﮩﺮ ﻋﻨﺪ ‚ﺎﻋﺔ ﻣﻦ‬
‫ٔ‬
‫ا‪g‬ﺘﻔﻘﮩﺔ ﺑﻤﺪﻳﻨﺔ ﺻﻨﻌﺎء ﻋ~ﻧﺎ ﮨﺬا وﺻﺎر ﻛﺜ„ ﻣﻨﮩﻢ ﻳﻔﻌﻠﻮن ذﻟ‪ õ‬وﻻ ادري ﻣﻦ وﺿﻌﮧ‬
‫ﻟﮩﻢ ﻓﻘﺒﺢ اﷲ ا‪B‬ﻜﺬاﺑ^‪) .‬اﻟﻔﻮاﺋﺪ ا‪g‬ﺠﻤﻮﻋﺔ ‪ ñ‬اﻻﺣﺎدﻳﺚ ا‪g‬ﻮﺿﻮﻋﺔ‪ ،‬ص ‪ ،۵۴‬رﻗﻢ ‪،۱۱۵‬‬
‫ٓ‬
‫ا‪g‬ﻜﺘﺐ اﻻﺳﻼ ﺑ„وت‪ ،‬و¿ﺬا ‪ ñ‬اﻻﺛﺎر ا‪g‬ﺮﻓﻮﻋﺔ ‪ ñ‬اﻻﺧﺒﺎر ا‪g‬ﻮﺿﻮﻋﺔ ‪B‬ﻠﻌﻼﻣﺔ ا‪B‬ﻠﻜﻨﻮ‪،ù‬‬
‫ص ‪.(۸۵‬‬
‫‪Hadrat Sh h ‛Abd al-‛Az$z Muhaddith Dehlaw$ rahimahull h writes in‬‬
‫‪al-‛Uj lah an-N fi‛ah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﻣﺎرة ا‪y‬ﺎ‪:‬ﺴﺔ‪ :‬ان ﻣﺎ رواہ ا‪B‬ﺮاو‪¬ ù‬ﺎﻟﻒ ﻣﺎ اﻗﺘﻀﺎہ اﻟﻌﻘﻞ وا‪“B‬ع وﺗ‪9‬ﺬﺑﮧ اﺻﻮل‬
‫ا‪“B‬ع [ﻟﻘﻀﺎء اﻟﻌﻤﺮ‪ ù‬وﻣﺜﻠﮧ‪) .‬اﻟﻌﺠﺎﻟﺔ ا•ﺎﻓﻌﺔ‪ ،‬ا‪g‬ﻨﺪرﺟﺔ ‪ ñ‬اﺑﺘﺪاء ﺗﻨﻈﻴﻢ اﻻﺷﺘﺎت @ﻞ‬
‫ٓ‬
‫ﻋﻮ‪h‬ﺼﺎت ا‪g‬ﺸ‪ð‬ة‪ ،‬ص ‪ ،۷۲‬ط ارام ﺑﺎغ ﻛﺮا¡‪.(2‬‬
‫ً‬
‫و‪© Ú‬ح ا‪g‬ﻮا ﺐ ا‪¾B‬ﻧﻴﺔ ﻧﻘﻼ ﻋﻦ ©ح ﻣﻨﮩﺎج ا•ﻮو‪ ù‬ﻻﺑﻦ ﺣﺠﺮ ا‪ &g‬اﻟﮩﻴﺘ ا‪B‬ﺸﺎﻓ‬
‫ٔ‬
‫ا‪g‬ﺴ ﺑـ ا•ﺤﻔﺔ ﺑﻌﺪ ذﻛﺮ ﻗﺒﺎﺣﺔ ﺣﻔﻴﻈﺔ ر‪:‬ﻀﺎن‪ :‬واﻗﺒﺢ ﻣﻦ ذﻟ‪ õ‬ﻣﺎ اﻋﺘﻴﺪ ﺑﻌﺾ ا‘ﻼد‬
‫ٔ‬ ‫ٓ‬
‫ﻣﻦ ﺻﻼة ا‪y‬ﻤﺲ اﺧﺮ ‚ﻌﺔ ﻣﻦ ر‪:‬ﻀﺎن ﻋﻘﺐ ﺻﻼﺗﮩﺎ زاﻋﻤ^ اﻧﮩﺎ ﺗ‪9‬ﻔﺮ ﺻﻠﻮات‬
‫ٔ‬
‫اﻟﻌﺎم او اﻟﻌﻤﺮ ا‪Og‬و¿ﺔ وذﻟ‪ õ‬ﺣﺮام ﺑﻮﺟﻮہ ﻻ ‪:) . á‬ﻠﺘﻘﻂ ﻣﻦ رﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮ‪.(۲/۳۶۶ :ù‬‬
‫‪Shaykh Ibr h$m Halab$ (d. 956 A.H.) says with reference to Ah d$th of‬‬
‫‪this nature:‬‬
‫ٔ‬ ‫ٔ‬
‫‪:‬ﻮﺿﻮع ﺑﺎﻃﻞ ﻻ اﺻﻞ ﻟﮧ وﻻ ‪#‬ﻮز اﻟﻌﻤﻞ ﺑﮧ وﻻ ﻧﻘﻠﮧ إﻻ ‘ﻴﺎن ﺑﻄﻼﻧﮧ ﻛﻤﺎ ﻮ ﺷﺎن‬
‫ٔ‬
‫اﻻﺣﺎدﻳﺚ ا‪g‬ﻮﺿﻮﻋﺔ و‪h‬ﺪﻟ‪ š õ‬وﺿﻌﮧ ر*ﻛﺘﮧ وا‪g‬ﺒﺎﻟﻐﺔ اﻟﻐ„ ا‪g‬ﻮاﻓﻘﺔ ‪B‬ﻠ“ع واﻟﻌﻘﻞ ﻓﺈن‬
‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ‬
‫اﻻﺟﺮ ‪ š‬ﻗﺪر ا‪g‬ﺸﻘﺔ ©‪ È‬وﻋﻘﻼ واﻓﻀﻞ اﻻﻋﻤﺎل ا&ﺰﮨﺎ و½ﻧﻤﺎ ﻗﺼﺪ ﺑﻌﺾ ا‪g‬ﻠﺤﺪﻳﻦ ﺑﻤﺜﻞ‬
‫ﮨﺬا ا@ﺪﻳﺚ إﻓﺴﺎد ا‪Q‬ﻳﻦ و½ﺿﻼل ا‪y‬ﻠﻖ و½ﻏﺮاءﮨﻢ ﺑﺎﻟﻔﺴﻖ وﺗ‪3‬ﺒﻴﻄﮩﻢ ﻋﻦ ا ﺪ ‪ ñ‬اﻟﻌﺒﺎدة‬
‫ﻓﻴﻐ‪ O‬ﺑﮧ ﺑﻌﺾ ﻣﻦ ﻟ ﺲ ﻟﮧ ﺧ‪e‬ة ﺑﻌﻠﻮم ا@ﺪﻳﺚ وﻃﺮﻗﮧ وﻻ ‪:‬ﻠﻜﺔ ﻳﻤ'ﮨﺎ ﺑ^ ﺻﺤﻴﺤﮧ‬
‫وﺳﻘﻴﻤﮧ‪ ،‬ﻗﺎل ا‪B‬ﺮ‪C‬ﻴﻊ ﺑﻦ ﺧﻴﺜﻢ‪ :‬إن ‪B‬ﻠﺤﺪﻳﺚ ﺿﻮء ﻣﺜﻞ ﺿﻮء ا•ﮩﺎر ﻳﻌﺮﻓﮧ وﻇﻠﻤﺔ ﻛﻈﻠﻤﺔ‬

‫‪565‬‬
 ‫ا‪B‬ﻠﻴﻞ ﺗﻨﻜﺮہ‪ .‬وﻗﺎل اﺑﻦ ا ﻮز‪ :ù‬إن ا@ﺪﻳﺚ ا‪g‬ﻨﻜﺮ ﻳﻘﺸﻌﺮ ﻣﻨﮧ ﺟ¾ اﻟﻄﺎﻟﺐ ‪B‬ﻠﻌﻠﻢ و‪h‬ﻨﻔﺮ‬
‫ﻣﻨﮧ ﻗﻠﺒﮧ ‪ ñ‬اﻟﻐﺎﻟﺐ اﻧﺘﮩﻰ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،Š‬ص ‪ ،۶۱۷‬ﻓﺼﻞ ‪: ñ‬ﺴﺎﺋﻞ ﺷ‪ ،Á‬ط‪:‬ﺳﮩﻴﻞ(‪.‬‬
‫‪It is not permissible to practise on a fabricated Had$th.‬‬
‫‪‛All mah Lucknow$ rahimahull h states:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻋﻠﻢ اﻧﮧ ﻗﺪ ‪ã‬ح اﻟﻔﻘﮩﺎء وا‪g‬ﺤﺪﺛ^ ﺑﺎ‚ﻌﮩﻢ ‪ ñ‬ﻛﺘﺒﮩﻢ ﺑﺎﻧﮧ ‪7‬ﺮم رواﻳﺔ ا‪g‬ﻮﺿﻮع وذﻛﺮہ‬
‫ٔ‬
‫وﻧﻘﻠﮧ واﻟﻌﻤﻞ ﺑﻤﻔﺎدہ ﻣﻊ اﻋﺘﻘﺎد ﺛﺒﻮﺗﮧ إﻻ ﻣﻊ ا•‪ª‬ﺒﻴﮧ ‪ š‬اﻧﮧ ‪:‬ﻮﺿﻮع و‪ò‬ﺮم اﻟ‪Õ‬ﺴﺎﮨﻞ ﻓﻴﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﻮاء [ن ‪ ñ‬اﻻﺣ‪ð‬م او اﻟﻘﺼﺺ او اﻟ‪O‬ﻏﻴﺐ واﻟ‪O‬ﮨﻴﺐ او ﻏ„ ذﻟ‪ õ‬و ‪ò‬ﺮم ا•ﻘﻠﻴﺪ ‪ñ‬‬
‫ً‬
‫ذﻛﺮہ وﻧﻘﻠﮧ إﻻ ﻣﻘﺮوﻧﺎ ﺑ‪ž‬ﻴﺎن وﺿﻌﮧ ‪Ç‬ﻼف ا@ﺪﻳﺚ ا‪B‬ﻀﻌﻴﻒ‪) .‬اﻻﺛﺎر ا‪g‬ﺮﻓﻮﻋﺔ ‪ ñ‬اﻻﺧﺒﺎر‬
‫ا‪g‬ﻮﺿﻮﻋﺔ‪ ،‬ص ‪ ،۲۱‬ﺣﺮﻣﺔ رواﻳﺔ ا@ﺪﻳﺚ ا‪g‬ﻮﺿﻮع‪ ،‬دار ا‪B‬ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ(‪.‬‬
‫)‪(3‬‬
‫‪The masses and less learned people hold the belief that by reading the‬‬
‫‪sal h in this way, the missed sal hs of one’s entire life, past 17 years or‬‬
‫‪at least one year are atoned for.‬‬
‫‪‛All mah Lucknow$ rahimahull h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫إﻧﮩﻢ ﻳﻌﺘﻘﺪون ان ﮨﺬہ ا‪B‬ﺼﻼة ﺗ‪9‬ﻔﻴﮩﻢ ﻋﻦ ‚ﻴﻊ اﻟﻔﻮاﺋﺖ‪ ،‬وﮨﺬا اﻻﻋﺘﻘﺎد ﻳﻘﻠﻊ اﺻﻞ اﺣ‪ð‬م‬
‫اﻹﺳﻼم‪ë) .‬ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮ‪.(۲/۲۲ :ù‬‬
‫)‪(4‬‬
‫‪The importance which people attach to this practice is far more than‬‬
‫‪what they attach to other fard and w jib actions.‬‬
‫)‪(5‬‬
‫‪The adh n is called out in the masjid for qad ’-e-‛umr$, whereas this is‬‬
‫‪not correct and impermissible as per the clear statements of the‬‬
‫‪jurists.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ً‬ ‫ٔ‬ ‫ً‬
‫و‪ Ú‬ا‪g‬ﺠﺘ‪ .‬ﻣﻌﺰ‪h‬ﺎ إ‪ U‬ا@ﻠﻮا‪ û‬اﻧﮧ ﺳﻨﺔ اﻟﻘﻀﺎء ‪ ñ‬ا‘ﻴﻮت دون ا‪g‬ﺴﺎﺟﺪ ﻓﺈن ﻓﻴﮧ ¡ﺸﻮ)ﺸﺎ‬
‫ٔ‬ ‫ً‬
‫وﺗﻐﻠﻴﻄﺎ‪ ،‬و½ذا [ﻧﻮا ﻗﺪ ‪ã‬ﺣﻮا ﺑﺎن اﻟﻔﺎﺋﺘﺔ ﻻ ﺗﻘ‪ ñ E‬ا‪g‬ﺴﺠﺪ ‪g‬ﺎ ﻓﻴﮧ ﻣﻦ إﻇﮩﺎر ا•‪ð‬ﺳﻞ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬
‫إﺧﺮاج ا‪B‬ﺼﻼة ﻋﻦ وﻗﺘﮩﺎ ﻓﺎ‪B‬ﻮاﺟﺐ اﻹﺧﻔﺎء ﻓﺎﻻذان ‪B‬ﻠﻔﺎﺋﺘﺔ ‪ ñ‬ا‪g‬ﺴﺠﺪ او• ﺑﺎ‪g‬ﻨﻊ‪) .‬ا‘ﺤﺮ‬
‫ا‪B‬ﺮاﺋﻖ‪ /۱ :‬ﺑﺎب اﻻذان‪ ،‬ﻛﻮﺋﺘﮧ(‪.‬‬

‫‪566‬‬
 ‫ٔ‬
‫اﻟﻔﻼح‪ ،‬ﺑﺎب اﻻذان‪ ،‬ورد ا‪g‬ﺤﺘﺎر‪،۱/۳۹۰،۳۹۱) :‬‬ ‫و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫ﺳﻌﻴﺪ(‪.‬‬
‫)‪(6‬‬
‫‪It is not permissible to perform qad ’ sal h in a masjid by calling‬‬
‫‪others, announcing it and performing it with congregation. In fact,‬‬
‫‪announcing a major sin is like adding fuel to the fire.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ :‬و‪ªh‬ﺒ; ان ﻻ ﻳﻄﻠﻊ ﻏ„ہ ‪ š‬ﻗﻀﺎء ہ ﻻن ا•ﺎﺧ„ ﻣﻌﺼﻴﺔ ﻓﻼ ﻳﻈﮩﺮﮨﺎ‪ .‬و‪Ú‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﺎﻣﻴﺔ‪ :‬ﻗﻮﻟﮧ و‪ªh‬ﺒ‪ ...ü‬اﻧﮧ ﻳ‪9‬ﺮہ ﻗﻀﺎء اﻟﻔﺎﺋﺘﺔ ‪ ñ‬ا‪g‬ﺴﺠﺪ‪ ،‬وﻋﻠﻠﮧ ا‪B‬ﺸﺎرح ﺑﻤﺎ ﮨﻨﺎ ﻣﻦ ان‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺎﺧ„ ﻣﻌﺼﻴﺔ ﻓﻼ ﻳﻈﮩﺮﮨﺎ‪ ،‬وﻇﺎﮨﺮہ ان ا‪g‬ﻤﻨﻮع ﻮ اﻟﻘﻀﺎء ﻣﻊ اﻹﻃﻼع ﻋﻠﻴﮧ ﺳﻮاء [ن ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺴﺠﺪ او ﻏ„ہ ﻛﻤﺎ اﻓﺎدہ ‪ ñ‬ا‪g‬ﻨﺢ‪ .‬ﻗﻠﺖ‪ :‬واﻟﻈﺎﮨﺮ ان ﻳ‪ª‬ﺒ‪ ü‬ﮨﻨﺎ ‪B‬ﻠﻮﺟﻮب وان ا‪B‬ﻜﺮاﮨﻪ‬
‫ٔ‬ ‫ٔ‬
‫‪7‬ﺮ‪h‬ﻤﻴﺔ‪ ،‬ﻻن إﻇﮩﺎر ا‪g‬ﻌﺼﻴﺔ ﻣﻌﺼﻴﺔ ‪@ ،‬ﺪﻳﺚ ا‪B‬ﺼﺤﻴﺤ^‪ ˜ :‬اﻣ‪ %‬ﻣﻌﺎ‪ ñ‬إﻻ ا‪g‬ﺠﺎﮨﺮ‪h‬ﻦ‪،‬‬
‫ً‬ ‫ٔ‬
‫و½ن ﻣﻦ ا ﮩﺎر ان ﻳﻌﻤﻞ ا‪B‬ﺮﺟﻞ ﺑﺎ‪B‬ﻠﻴﻞ ﻋﻤﻼ ﺛﻢ ﻳﺼﺒﺢ وﻗﺪ ﺳ‪O‬ہ اﷲ ﻓﻴﻘﻮل‪ :‬ﻋﻤﻠﺖ ا‘ﺎرﺣﺔ‬
‫ٰ ٔ‬
‫ﺗﻌﺎ‪ U‬اﻋﻠﻢ‪) .‬ا‪Q‬ر‬ ‫ﻛﺬا و¿ﺬا وﻗﺪ ﺑﺎت )ﺴ‪O‬ہ ر‪C‬ﮧ و‪h‬ﺼﺒﺢ ﻳ‪9‬ﺸﻒ ﺳ‪ O‬اﷲ ﻋﻨﮧ‪ .‬واﷲ‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۲/۷۷ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫وﻻ ﻳﻘ‪ E‬اﻟﻔﻮاﺋﺖ ‪ ñ‬ا‪g‬ﺴﺠﺪ و½ﻧﻤﺎ ﻳﻘﻀﻴﮩﺎ ‪ ñ‬ﺑ ﺘﮧ ﻛﺬا ‪ ñ‬ا‪B‬ﻮﺟ' ‪B‬ﻠﻜﺮد‪) .ù‬اﻟﻔﺘﺎو‪ù‬‬
‫اﻟﮩﻨﺪﻳﺔ‪.(۱/۱۲۵ :‬‬

‫و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۱/۱۸۷) :‬ﻛﻮﺋﺘﮧ(‪ ،‬وا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‬
‫)‪ ،۱/۳۹۱‬ﺳﻌﻴﺪ(‪.‬‬
‫‪‛All mah Lucknow$ rahimahull h writes:‬‬

‫إﻧﻬﺎ إﻋﻼن و¡ﺸﻬ„ ‪B‬ﻜﺒﺎﺋﺮ ﻧﻔﻮﺳﻬﻢ‪ ،‬وﻫﻮ ﻓﺴﻖ‪ë) .‬ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮي‪.(ƒƒ\ƒ :‬‬
‫)‪(7‬‬
‫‪As per the explicit statements of the jurists, holding the belief that‬‬
‫‪performing one sal h will result in all the missed sal hs being fulfilled‬‬
‫‪and absolve the person of his responsibility will convey a person to‬‬
‫‪kufr.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬

‫‪567‬‬
 ٔ ٓ ٔ
‫اﻳﺪ" ﻻن‬ ‫ﺎدہ‬h‫ "ز‬:‫ﺴﻴﺎر اﺳﺖ" او ﻳﻘﻮل‬ê ‫ "اﻳﮟ ﺧﻮد‬:‫ﻘﻮل‬h‫ﻀﺎن ﻻ ﻏ„ و‬:‫ ر‬ñ Š‫رﺟﻞ ﻳﺼ‬
‫ﻮﺟﺒﺎت‬: ،۲/۲۶۸ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻔﺮ‬9‫ ﺳﺒﻌ^ ﺻﻼة ﻳ‬ù‫ﻀﺎن ¡ﺴﺎو‬:‫ ر‬ñ ‫˜ ﺻﻼة‬
.(‫ﻔﺮ‬9‫اﻟ‬

.(‫ﻮﻗﺎﻳﺔ‬B‫ ﻛﺸﻒ ا‬Ú‫ و‬،^‫ ﺟﺎﻣﻊ اﻟﻔﺼﻮﻟ‬Ú‫ و‬،‫ ﻓﺼﻮل اﻟﻌﻤﺎدﻳﺔ‬Ú‫ و‬،‫ﺔ‬h‫از‬Û‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫)و¿ﺬا‬
‛All mah Lucknow$ rahimahull h writes:
ٔ ٔ ٔ
‫م‬ð‫ وﮨﺬا اﻻﻋﺘﻘﺎد ﻳﻘﻠﻊ اﺻﻞ اﺣ‬،‫ﻔﻴﮩﻢ ﻋﻦ ‚ﻴﻊ اﻟﻔﻮاﺋﺖ‬9‫ﺼﻼة ﺗ‬B‫إﻧﮩﻢ ﻳﻌﺘﻘﺪون ان ﮨﺬہ ا‬
.(۲/۲۲ :ù‫ﻠﻜﻨﻮ‬B‫ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‬ë) .‫اﻹﺳﻼم‬
(8)
The sal h of the im m and the muqtad$ is different. For example, the
im m is performing zuhr sal h for Monday while the muqtad$ is
performing it for Tuesday, and yet he follows this im m.

(•ƒ ‫ ص‬،‫ﺘ~ اﻟﻘﺪوري‬4) .‫ ﻓﺮﺿﺎ آﺧﺮ‬Ã‫ ﻓﺮﺿﺎ ﺧﻠﻒ ﻣﻦ ﻳﺼ‬Ã‫وﻻ ﻣﻦ ﻳﺼ‬

Al-Jauharah an-Nayyirah:
ٔ ٔ
Š‫ وﺻﻔﺔ ﻛﻤﻦ ﺻ‬ù‫ﺎد وﺳﻮاء ﺗﻐﺎﻳﺮ اﻟﻔﺮﺿﺎن ا‬7‫ﻮاﻓﻘﺔ ﻓﻼ ﺑﺪ ﻣﻦ اﻻ‬:‫ﻻن اﻻﻗﺘﺪاء ©¿ﺔ و‬
.(۷۳ :‫ﺮة ا•„ة‬J‫ )ا ﻮ‬.‫ﻮز‬# ‫ﺮ ا´ﻮم ﻓﺈﻧﮧ ﻻ‬ú‫ ﻇ‬Š‫ﺲ ﺧﻠﻒ ﻣﻦ ﻳﺼ‬:‫ﺮ ا‬ú‫ﻇ‬
N0r al-Īd h:
ٔ ً ً ٔ
‫ ﻣﺜﻞ ان‬:‫ ﻗﻮﻟﮧ ﻏ„ ﻓﺮﺿﮧ‬:2‫ﺤ‬g‫ وﻗﺎل ا‬.‫ﺼﻠﻴﺎ ﻓﺮﺿﺎ ﻏ„ ﻓﺮﺿﮧ‬: ‫ﻮن اﻹﻣﺎم‬9‫وان ﻻ ﻳ‬
ٔ ٔ
‫ )ﻧﻮر‬.‫ﺮ ﻣﻦ ﻳﻮم اﻻﺣﺪ‬ú‫ﺴﺒﺖ واﻹﻣﺎم ﻣﻦ ﺻﻼة اﻟﻈ‬B‫ﺮ ﻣﻦ ﻳﻮم ا‬ú‫ﻮم ﺻﻼة اﻟﻈ‬:‫ﺎ‬g‫ ا‬Š‫ﻳﺼ‬
.(‫ﻴﺪﻳﮧ‬ë ،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۷۶ :‫اﻻﻳﻀﺎح ﻣﻊ ا@ﺎﺷﻴﺔ‬

‫ ﺑﺎب‬،۳۳۴ :‫ اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬۱۰۸ :‫ﺮا اﻟﻔﻼح‬: :‫واﻧﻈﺮ أﻳﻀﺎ‬
.(‫ ﺑ„وت‬،‫اﻻﻣﺎﻣﺔ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬
(9)
It is in conflict with the general principles of the Shar$‛ah. The
principle of the Shar$‛ah is that qad ’ for every missed sal h is
necessary. If a person has even a single unperformed sal h, he will be
accountable for it on the day of Resurrection. Moreover, if he does not
know the exact number of missed sal h, he must come to a number
through estimation and then commence performing one after the
other until he completes the number.
568
Bukh r$ Shar$f:
ٔ
‫¯ ﺻﻼة‬å ‫ ﻣﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
.(‫ ﻓﻴﺼﻞ‬،‫ ﺻﻼة‬àå ‫ ﺑﺎب ﻣﻦ‬،۱/۸۴ :ù‫ )رواہ ا‘ﺨﺎر‬.õ‫ﻓﻠﻴﺼﻞ إذا ذﻛﺮ ﻻ ﻛﻔﺎرة ﻟﮩﺎ إﻻ ذﻟ‬
Anas ibn M lik radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: The one who forgets a sal h must perform it
when he remembers. There is no other atonement for it.
ٔ
ù=‫ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﺳﻠﻢ ﻗﺎل‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‬
ٔ ٔ
.(۵۵۲ :‫ رﻗﻢ‬،ù‫ )رواہ ا‘ﺨﺎر‬.‫ﺗﻔﻮﺗﮧ ﺻﻼة اﻟﻌ~ [ﻧﻤﺎ وﺗﺮ اﮨﻠﮧ وﻣﺎﻟﮧ‬
‛Abdull h ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: The one who misses the ‛asr sal h is
as though he has lost his family and wealth.
ٔ
‫ﺼﻼة‬B‫ ﻣﻦ ﻓﺎﺗﺘﮧ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ ان ا‬u‫ﺔ ر‬h‫ﻋﻦ ﻧﻮﻓﻞ ﺑﻦ ﻣﻌﺎو‬
ٔ
ٔ ٔ ‫ ﻗﺎل ﺷﻌﻴﺐ‬.‫ﻧﻤﺎ وﺗﺮ ٔاﮨﻠﮧ وﻣﺎﻟﮧ‬ð‫ﻓ‬
‫ )ﺻﺤﻴﺢ اﺑﻦ ﺣﺒﺎن ﻣﻊ‬.‫ إﺳﻨﺎدہ ﺻﺤﻴﺢ‬:‫اﻻرﻧﻮوط‬
.(‫ا•ﻌﻠﻴﻘﺎت‬
Naufal ibn Mu‛ wiyah radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam: The one who misses a sal h is as though
he has lost his family and wealth.
H shiyah at-Taht w$:
ٔ ٔ ٔ ٔ
‫ﻢ‬B ‫ﻴﻘﻦ اﻧﮧ‬Õ‫ ﻳ‬Á‫ﻦ ﻟﮧ راي ﻳﻘﺾ ﺣ‬9‫ﻢ ﻳ‬B ‫ راﻳﮧ ﻓﺈن‬e³‫ ﻛﻤﻴﺔ اﻟﻔﻮاﺋﺖ ﻳﻌﻤﻞ ﺑﺎ‬ù‫ﻣﻦ ﻻ ﻳﺪر‬
.( ‫ ﻗﺪﻳ‬:‫ ط‬،۴۴۷ ،‫ ص‬،‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻳﺒﻖ ﻋﻠﻴﮧ —ء‬
(10)
A very serious harm is that when a bid‛at settles in a nation, it is
deprived of the effulgence of a similar Sunnat. A Had$th states:
ٔ
õ‫ﺴﻨﺔ ﻓﺘﻤﺴ‬B‫ ﻣﺎ اﺣﺪث ﻗﻮم ﺑﺪﻋﺔ إﻻ رﻓﻊ ﻣﺜﻠﮩﺎ ﻣﻦ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
‫ إﺳﻨﺎدہ‬:‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ ﻗﺎل ا‬،۱۷۰۱۱ :‫ رﻗﻢ‬،‫ﺴﻨﺪہ‬: ñ ‫ )رواہ ا&ﺪ‬.‫ﺴﻨﺔ ﺧ„ ﻣﻦ إﺣﺪاث ﺑﺪﻋﺔ‬ê
،‫ﻮ´ﺪ‬B‫ ﺑﻘﻴﺔ ﺑﻦ ا‬، ‫ﺸﺎ‬B‫ ا‬û‫ﻢ اﻟﻐﺴﺎ‬h‫ﺮ‬: ì‫ﺮ ﺑﻦ ﻋﺒﺪ اﷲ و ﻮ اﺑﻦ ا‬9‫ ﺑ‬ì‫ﻀﻌﻒ ا‬B ‫ﺿﻌﻴﻒ‬
ً
‫ﺼﺤﻴﺢ ﻏ„ ﻏﻀﻴﺐ ﺑﻦ‬B‫ﺎ رﺟﺎﻟﮧ ﺛﻘﺎت رﺟﺎل ا‬C‫ﻊ و‬C‫ ﺗﻮ‬،‫ وﻗﺪ ﻋﻨﻌﻦ‬،‫ﺴﺎ‬B‫و½ن [ن ﻣﺪ‬
.(‫ﺐ‬h‫ ا•ﻘﺮ‬ñ ‫ ﺻﺤﺒﺘﮧ ﻛﻤﺎ‬ñ ‫ﺘﻠﻒ‬4) .‫ا@ﺎرث‬

569
‫‪Ras0lull h sallall hu ‛alayhi wa sallam said: When a nation introduces‬‬
‫‪a bid‛at, a similar Sunnat is taken away from it. Holding on to a Sunnat‬‬
‫‪is better than introducing a bid‛at.‬‬
‫‪Another narration states that when that Sunnat is taken away from it,‬‬
‫‪it is not given back to that nation until the day of Resurrection.‬‬
‫‪Sunan ad-D rim$:‬‬
‫ﻋﻦ ﺣﺴﺎن ﺑﻦ ﻋﻄﻴﺔ )ﻣﻦ ﺛﻘﺎت ا•ﺎﺑﻌ^( ﻗﺎل‪ :‬ﻣﺎ اﺑﺘﺪع ﻗﻮم ﺑﺪﻋﺔ ‪ ñ‬دﻳﻨﮩﻢ إﻻ ﻧﺰع اﷲ‬
‫ﻣﻦ ﺳ‪ª‬ﺘﮩﻢ ﻣﺜﻠﮩﺎ ﺛﻢ ﻻ ﻳﻌﻴﺪﮨﺎ إ´ﮩﻢ إ‪ U‬ﻳﻮم اﻟﻘﻴﺎم‪) .‬رواہ ا‪Q‬ار ‪ ñ‬ﺳ‪ª‬ﻨﮧ‪ ،‬رﻗﻢ‪.(۹۹:‬‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺻﺤﻴﺢ إﻻ اﻧﮧ ﻣﻦ ﻗﻮل ﺣﺴﺎن و ﻮ ﺗﺎﺑ ‪ ،‬ﺛﻘﺔ ‪ ،‬ﻓﻘﻴﮧ‪È ،‬ﺑﺪ‪.‬‬
‫‪In conclusion, based on the above listed harms, the customary qad ’-e-‬‬
‫‪‛umr$ as mentioned in the question is a bid‛at. The following statement‬‬
‫‪of ‛All mah Lucknow$ rahimahull h is presented as the final word:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪C‬ﺎ ﻤﻠﺔ ﻓﮩﺬہ ا‪B‬ﺼﻼة اﻟ‪ Á‬اﺧ‪O‬ﻋﻮﮨﺎ ‪:‬ﺸﺘﻤﻠﺔ ‪ š‬ﻣﻔﺎﺳﺪ ﻛﺜ„ة ‪ ،‬واداءﮨﺎ ﻣﻊ ﻣﺎ زﻋﻤﻮا اﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻀﺎء ‪g‬ﺎ ﻓﺎت ﺧﻼف ا‪g‬ﻌﻘﻮل وا‪g‬ﻨﻘﻮل‪ ،‬و‪:‬ﻀﺎد ‪B‬ﻠﻔﺮوع واﻻﺻﻮل‪ ،‬وا=‪ ù‬ﻳﺪل ‪ š‬ان‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺼﻼة ا‪g‬ﺬﻛﻮرة ﻻ اﺻﻞ ﻟﮩﺎ ﺧﻠﻮ ا‪ ɳ‬ا‪B‬ﻜﺘﺐ ا‪g‬ﻌﺘﻤﺪة ﻋﻦ ذﻛﺮﮨﺎ‪ .‬و¿ﺬﻟ‪ õ‬ﻛﺘﺐ ا‪B‬ﺸﺎﻓﻌﻴﺔ‬
‫ٔ‬ ‫ٔ‬
‫وا‪g‬ﺎ‪B‬ﻜﻴﺔ وا@ﻨﺒﻠﻴﺔ ﺧﺎ´ﺔ ﻋﻦ ذﻟ‪ ،õ‬وﻣﻦ ا‪g‬ﻌﻠﻮم اﻧﮧ ‪B‬ﻮ [ن ﻟﮩﺎ اﺻﻞ ‘ﺎدروا إ‪ U‬ذﻛﺮﮨﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫وذﻛﺮ ﻓﻀﻠﮩﺎ‪ ،‬ﻛﻴﻒ ﻻ وﮨﺬہ ا‪B‬ﺼﻼة ‪ š‬ﻣﺎ زﻋﻤﻮا ﻣﻦ اﻓﻀﻞ ا‪B‬ﺼﻠﻮات‪ ،‬ﺣﻴﺚ ﻳ‪9‬ﻮن اداء‬
‫ٔ‬ ‫ٔ‬
‫ر¿ﻌﺎت ﻋﺪﻳﺪة ﻛﻔﺎرة ‪7‬ﻤﻴﻊ ﻓﻮات اﻟﻌﻤﺮ‪ ،‬ﺑﻞ ﻋﻦ ﻓﻮاﺋﺖ اﻻﺟﺪاد واﻻﺣﻔﺎد‪ ،‬ﻓﺎﻟﻐﻔﻠﺔ ﻋﻦ‬
‫ﻣﺜﻞ ﮨﺬہ ا‪B‬ﺼﻼة ﻏﻔﻠﺔ ﻋﻈﻴﻤﺔ‪ ،‬وﮨﺬا ﺻﺎﺣﺐ "ﺟﺎﻣﻊ ا‪B‬ﺮ‪:‬ﻮز" ﺟﺎﻣﻊ ˜ رﻃﺐ و‪h‬ﺎ‪ê‬ﺲ ‪B‬ﻢ‬
‫ﻳ‪Õ‬ﻨﺒﮧ ﻟﮧ‪ ،‬وﺻﺎﺣﺐ "إﺣﻴﺎء اﻟﻌﻠﻮم" ﻣﻊ اﮨﺘﻤﺎﻣﮧ ﺑﺬﻛﺮ اﻟﻌﺒﺎدات اﻟﻔﺎﺿﻠﺔ و½ن [ﻧﺖ رواﻳﺎﺗﮩﺎ‬
‫ﺿﻌﻴﻔﺔ ‪B‬ﻢ ﻳﺘﻌﺮض ﻟﮧ‪ ،‬وﺻﺎﺣﺐ "ﺧﺰاﻧﺔ ا‪B‬ﺮواﻳﺎت" ا ﺎﻣﻊ ﺑ^ ˜ ﻏﺚ وﺳﻤ^ ‪B‬ﻢ ﻳﺬﻛﺮہ‪،‬‬
‫ٓ‬
‫وﮨﺬا ‪$‬ﮧ ﻳﺪل ‪ š‬ﻋﺪم اﻟﻌ‪e‬ة ﺑﮧ‪) .‬ردع اﻻﺧﻮان ﻋﻦ ‪Ÿ‬ﺪﺛﺎت اﺧﺮ ‚ﻌﺔ ر‪:‬ﻀﺎن‪ ،‬ص ‪،۱۳‬‬
‫ﻣﻨﺪرﺟﺔ ‪7‬ﺖ ‪ë‬ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮ‪ ،۲/۳۵۸ :ù‬ا‪g‬ﻜﺘﺒﺔ اﻻﻣﺪادﻳﺔ(‪.‬‬
‫ٓ‬
‫و‪B‬ﻼﺳ‪O‬ادة اﻧﻈﺮ‪ë) :‬ﻤﻮﻋﺔ رﺳﺎﺋﻞ ا‪B‬ﻠﻜﻨﻮ‪ ù‬ردع اﻻﺧﻮان ﻣﻦ ‪Ÿ‬ﺪﺛﺎت اﺧﺮ ‚ﻌﺔ ر‪:‬ﻀﺎن‪:‬‬
‫ٰ‬
‫وﻓﺘﺎو‪ ù‬دار‬ ‫ٰ‬
‫وﻓﺘﺎو‪ ù‬ﻓﺮ‪h‬ﺪﻳﮧ‪ ،۲/۶۱۷،۳۲۱ :‬و¿ﻔﺎﻳﺔ ا‪g‬ﻔ‪،۳/۳۸۲ :Á‬‬ ‫ٰ‬
‫وﻓﺘﺎو‪ ù‬ﺣﻘﺎﻧﻴﮧ‪،۳/۳۰۱ :‬‬ ‫‪،۱/۲۱‬‬
‫اﻟﻌﻠﻮم دﻳﻮ‪C‬ﻨﺪ‪.(۴/۳۳۵ :‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪570‬‬
 Sajdah Sahw
Sajdah sahw when Sūrah al-Fātihah is repeated
Question
A person repeated certain verses of S0rah al-F tihah. Does sajdah sahw
become w jib or does he have to repeat his sal h?
Answer
If S0rah al-F tihah is repeated forgetfully, sajdah sahw is w jib. If it is
repeated intentionally, it is w jib to repeat the sal h. However, the
question is how much must be read for sajdah sahw to be w jib or for
the sal h to be repeated? Sh m$ mentions a major portion of the s0rah
while Taht w$ mentions a few verses. The two views can be reconciled
by saying that “few verses” refer to more than half. This is an easy
reconciliation. Thus, if more than half is repeated unintentionally,
sajdah sahw is w jib, and if more than half is repeated intentionally, it
is w jib to repeat the sal h.
Taht w$:
ٔ ٔ
š ù‫ )ﻃﺤﻄﺎو‬.‫ﻮ‬ú‫ﻠﺴ‬B ‫ﺴﻮرة ﺳﺠﺪ‬B‫ اﻻو´^ ﻗﺒﻞ ا‬ù‫ إﺣﺪ‬ñ ‫ﺎ‬ú‫ﺔ او ﺑﻌﻀ‬7‫ﻮ ﻛﺮر اﻟﻔﺎ‬B‫و‬
.( ‫ ﻗﺪﻳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۰ :‫ﺮا اﻟﻔﻼح‬:
Sh m$:
ٔ ٔ
‫ﻮ‬ú‫ﺴ‬B‫ﺮﺗ^ وﺟﺐ ﺳﺠﻮد ا‬: ^´‫ ر¿ﻌﺘ^ ﻣﻦ اﻻو‬ñ ‫ﺎ‬J‫ ﻓﻠﻮ ﻗﺮا‬:‫ﺎ‬J‫ﺮ‬h‫ﺮ‬9‫ﻗﻮﻟﮧ و¿ﺬا ﺗﺮک ﺗ‬
ٔ ٔ ٔ
ñ ‫ﺎ ﻛﻤﺎ‬J‫د‬È‫ﺎ ﺛﻢ ا‬Jɳ‫ﻮ ﻗﺮأ ا‬B ‫ و¿ﺬا‬،‫ﺎ‬J„‫ ا=ﺧ„ة وﻏ‬ñ ‫ﺴﻮرة ﻛﻤﺎ‬B‫ﻮ ا‬J‫ﻮاﺟﺐ و‬B‫•ﺎﺧ„ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۴۶۰ : ‫ )ﺷﺎ‬.‫ﺔ‬h„ú‫اﻟﻈ‬
‛Umdah al-Fiqh:
If S0rah al-F tihah is read twice in the first two rak‛ats of a fard sal h
and before reading another s0rah, or more than half is read a second
time, sajdah sahw will be w jib. 1
All h ta‛ l knows best.

1
‛Umdah al-Fiqh, vol. 2, p. 364.
571
Repeating one verse of Sūrah al-Fātihah
Question
A person repeated any one verse of S0rah al-F tihah for whatever
reason in his sal h. Does sajdah sahw become w jib on him?
Answer
If any one verse of S0rah al-F tihah is repeated, the sal h is valid and
sajdah sahw is not w jib. Yes, repeating a major portion makes sajdah
sahw w jib.
Sh m$:
ٔ ٔ
‫ﻮ‬ú‫ﺴ‬B‫ﺮﺗ^ وﺟﺐ ﺳﺠﻮد ا‬: ^´‫ ر¿ﻌﺘ^ ﻣﻦ اﻻو‬ñ ‫ﺎ‬J‫ ﻓﻠﻮ ﻗﺮا‬:‫ﺎ‬J‫ﺮ‬h‫ﺮ‬9‫ﻗﻮﻟﮧ و¿ﺬا ﺗﺮک ﺗ‬
ٔ ٔ ٔ
ñ ‫ﺎ ﻛﻤﺎ‬J‫د‬È‫ﺎ ﺛﻢ ا‬Jɳ‫ﻮ ﻗﺮأ ا‬B ‫ و¿ﺬا‬،‫ﺎ‬J„‫ ا=ﺧ„ة وﻏ‬ñ ‫ﺴﻮرة ﻛﻤﺎ‬B‫ﻮ ا‬J‫ﻮاﺟﺐ و‬B‫•ﺎﺧ„ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۴۶۰ : ‫ )ﺷﺎ‬.‫ﺔ‬h„ú‫اﻟﻈ‬
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ وﻗﺮاءة‬...‫ﺎ‬J„‫ ا=ﺧ„ة وﻏ‬ñ ‫ﺴﻮرة ﻛﺬا‬B‫ﺴﺠﻮد •ﺎﺧ„ ا‬B‫ﺐ ﻋﻠﻴﮧ ا‬# ^‫ﺮﺗ‬: ‫ﺔ‬7‫ﻮ ﻗﺮا اﻟﻔﺎ‬B‫و‬
ٔ
.(‫ ﻛﻮﺋﭩﮧ‬،۲/۹۴ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺔ‬h„ú‫ اﻟﻈ‬ñ ‫ﺮﺗ^ ﻛﻤﺎ‬: ‫ﺎ‬ú‫ﺎ ﻛﻘﺮاءﺗ‬ú‫دﺗ‬È‫ﺔ ﺛﻢ إ‬7‫ اﻟﻔﺎ‬ɳ‫ا‬
‛Umdah al-Fiqh:
If S0rah al-F tihah is read twice in the first two rak‛ats of a fard sal h
and before reading another s0rah, or more than half is read a second
time, sajdah sahw will be w jib. 1
All h ta‛ l knows best.
Sajdah sahw after making salām to both sides
Question
A w jib act was left out in sal h and the person remembered after he
made sal m to both sides. Will he make sajdah sahw or does he have to
repeat his sal h?
Answer
In this case, if he remained seated in his place after the sal h and did
not speak to anyone – i.e. did not do anything which invalidates sal h
– he must perform sajdah sahw and the sal h will become valid. If he

1
‛Umdah al-Fiqh, vol. 2, p. 364.
572
‫‪does anything which invalidates sal h, it will be w jib to repeat his‬‬
‫‪sal h.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ً‬
‫و)ﺴﺠﺪ ‪B‬ﻠﺴ‪ú‬ﻮ و‪B‬ﻮ ﻣﻊ ﺳﻼﻣﮧ ﻧﺎو‪h‬ﺎ ‪B‬ﻠﻘﻄﻊ ﻻن ﻧﻴﺔ ﺗﻐﻴ„ ا‪“g‬وع ﻟﻐﻮ ﻣﺎ ‪B‬ﻢ ﻳﺘﺤﻮل ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺒﻠﺔ او ﻳﺘ·ﻢ ‘ﻄﻼن ا•ﺤﺮ‪h‬ﻤﺔ و‪B‬ﻮ ‪ àå‬ا‪B‬ﺴ‪ú‬ﻮ او ﺳﺠﺪة ﺻﻠﺒﻴﺔ او ﺗﻼو‪h‬ﺔ ﻳﻠﺰﻣﮧ ذﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎ دام ‪ ñ‬ا‪g‬ﺴﺠﺪ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ‘ﻄﻼن ا•ﺤﺮ‪h‬ﻤﺔ( ا‪ ù‬ﺑﺎ•ﺤﻮل او ا•·ﻢ‪ ،‬وﻗﻴﻞ ﻻ‬
‫ٔ‬
‫ﻳﻘﻄﻊ ﺑﺎ•ﺤﻮل ﻣﺎ ‪B‬ﻢ ﻳﺘ·ﻢ او ¬ﺮج ﻣﻦ ا‪g‬ﺴﺠﺪ ﻛﻤﺎ ‪ ñ‬ا‪Q‬رر ﻋﻦ ا•‪ú‬ﺎﻳﺔ‪ ،‬إﻣﺪاد )ﻗﻮﻟﮧ و‪B‬ﻮ‬
‫ً‬
‫‪ àå‬ا‪B‬ﺴ‪ú‬ﻮ(‪ ...‬و‪J‬ﻰ ﻣﺎ ‪B‬ﻮ [ن ﻋﻠﻴﮧ ﺳ‪ú‬ﻮ‪h‬ﺔ ﻓﻘﻂ‪ ...‬ﻓ ‪J‬ﺬہ ‪ú$‬ﺎ إذا ﺳﻠﻢ ﻧﺎﺳﻴﺎ ‪g‬ﺎ ﻋﻠﻴﮧ ‪$‬ﮧ‬
‫ً‬ ‫ٔ‬
‫او ‪g‬ﺎ ﺳﻮ‪ ù‬ا‪B‬ﺴ‪ú‬ﻮ‪h‬ﺔ ﻻ ﻳﻌﺪ ﺳﻼﻣﮧ ﻗﺎﻃﻌﺎ‪ ،‬ﻓﺈذا ﺗﺬﻛﺮ ﻳﻠﺰﻣﮧ ذﻟ‪ õ‬ا=‪ ù‬ﺗﺬﻛﺮہ‪) ...‬ﻗﻮﻟﮧ ﻣﺎ دام‬
‫ً ٔ‬ ‫ٔ‬
‫‪ ñ‬ا‪g‬ﺴﺠﺪ( ا‪ ù‬و½ن ‪7‬ﻮل ﻋﻦ اﻟﻘﺒﻠﺔ اﺳﺘﺤﺴﺎﻧﺎ ﻻن ا‪g‬ﺴﺠﺪ ‪$‬ﮧ ‪ ñ‬ﺣ‪9‬ﻢ ‪ð:‬ن واﺣﺪ‬
‫ٔ‬ ‫ٔ‬
‫و=ا ﺻﺢ اﻻﻗﺘﺪاء ﻓﻴﮧ و½ن [ن ﺑ ﻨ‪ú‬ﻤﺎ ﻓﺮﺟﺔ‪ ،‬واﻣﺎ إذا [ن ‪ ñ‬ا‪B‬ﺼﺤﺮاء ﻓﺈن ﺗﺬﻛﺮ ﻗﺒﻞ ان‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪#‬ﺎوز ا‪B‬ﺼﻔﻮف ﻣﻦ ﺧﻠﻔﮧ او ﻳﻤﻴﻨﮧ او )ﺴﺎرہ ‪È‬د إ‪ U‬ﻗﻀﺎء ﻣﺎ ﻋﻠﻴﮧ‪ ،‬ﻻن ذﻟ‪ õ‬ا‪g‬ﻮﺿﻊ ‪:‬ﻠﺤﻖ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪g‬ﺴﺠﺪ‪ ،‬و½ن ‪ 2:‬اﻣﺎﻣﮧ ﻓﺎﻻﺻﺢ اﻋﺘﺒﺎر ‪:‬ﻮﺿﻊ ﺳﺠﻮدہ او ﺳ‪O‬ﺗﮧ إن [ن ﻟﮧ ﺳ‪O‬ة ﺑ^ ﻳﺪﻳﮧ‬
‫ً‬ ‫ٔ‬
‫ﻛﻤﺎ ‪ ñ‬ا‘ﺪاﺋﻊ واﻟﻔﺘﺢ‪ ñ ...‬ا‘ﺪاﺋﻊ ﻣﻦ ان ا‪B‬ﺴﺠﻮد ﻻ )ﺴﻘﻂ ﺑﺎ‪B‬ﺴﻼم و‪B‬ﻮ ﻋﻤﺪا إﻻ إذا ﻓﻌﻞ‬
‫ٔ‬ ‫ً ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻓﻌﻼ ﻳﻤﻨﻌﮧ ﻣﻦ ا‘ﻨﺎء ﺑﺎن ﺗ‪9‬ﻠﻢ او ﻗ‪ú‬ﻘﮧ او اﺣﺪث ﻋﻤﺪا او ﺧﺮج ﻣﻦ ا‪g‬ﺴﺠﺪ او ‪ã‬ف‬
‫ٔ‬
‫وﺟ‪ú‬ﮧ ﻋﻦ اﻟﻘﺒﻠﺔ و‪J‬ﻮ ذاﻛﺮ ﻟﮧ ﻻﻧﮧ ﻓﺎت ‪Ÿ‬ﻠﮧ و‪J‬ﻮ ‪7‬ﺮ‪h‬ﻤﺔ ا‪B‬ﺼﻼة ﻓﺴﻘﻂ ‪ø‬ورة ﻓﻮات‬
‫‪Ÿ‬ﻠﮧ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۲/۹۱ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬

‫واﻧﻈﺮ أﻳﻀﺎ‪ :‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،۴۷۶ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴﮩﻮ‪ ،‬ﻗﺪﻳ ‪ .‬ﺑﮩﺸ‪Á‬‬
‫ز‪h‬ﻮر ‪ .۲/۱۶۰‬اﺣﺴﻦ اﻟﻔﺘﺎو‪.(۴/۴۶ :ù‬‬

‫‪All h ta‛ l knows best.‬‬

‫‪Reading tashahhud in the standing posture before‬‬
‫‪Sūrah al-Fātihah‬‬
‫‪Question‬‬
‫‪Does sajdah sahw become w jib if a person reads tashahhud in the‬‬
‫?‪standing posture before S0rah al-F tihah‬‬
‫‪Answer‬‬
‫‪If a person reads tashahhud in the standing posture before S0rah al-‬‬
‫‪F tihah in the second rak‛at, sajdah sahw will be w jib. If he reads‬‬

‫‪573‬‬
 tashahhud before S0rah al-F tihah in the first, third or fourth rak‛ats,
sajdah sahw will not be w jib.
Taht w$:
ً ٔ ٔ ٔ ٔ ٔ
‫^ ﻣﻄﻠﻘﺎ‬h‫ اﻻﺧﺮ‬ñ ‫ﺴﻮرة او‬B‫ﺎﻧﻴﺔ ﺑﻌﺪ ا‬œ‫ ا‬ñ ‫ﺔ او‬7‫ ﻗﻴﺎم اﻻو• ﻗﺒﻞ اﻟﻔﺎ‬ñ (‫ﺪ‬ú‫ﺸ‬Õ‫إن ﻗﺮا )اﻟ‬
ٔ ٔ ٔ
‫ﺔ وﺟﺐ ﻋﻠﻴﮧ‬7‫ﺎﻧﻴﺔ ﻗﺒﻞ اﻟﻔﺎ‬œ‫ ا‬ñ ‫ﺴﻮرة او‬B‫ﺔ وا‬7‫ اﻻو´^ ﺑﻌﺪ اﻟﻔﺎ‬ñ ‫ﻮ ﻋﻠﻴﮧ و½ن ﻗﺮا‬ú‫ﻻ ﺳ‬
ً ّ ٔ ٔ
.‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۱ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺴﺠﻮد ﻻﻧﮧ اﺧﺮ واﺟﺒﺎ‬B‫ا‬
.(۱/۱۲۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.۴۶۰ :Š‫ﺼ‬g‫ و©ح ﻣﻨﻴﺔ ا‬.۱/۱۹۳ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ ﺗ‬ñ ‫و¿ﺬا‬
All h ta‛ l knows best.
Reading Sūrah al-Fātihah in place of tashahhud in
the qa’dah position
Question
A person read S0rah al-F tihah in the place of tashahhud. Does sajdah
sahw become w jib?
Answer
Sajdah sahw will be w jib if S0rah al-F tihah or any other portion of
the Qur’ n is read in the place of tashahhud.
Al-Fat w al-Hind$yyah:
ٔ ٔ
‫ﺪ [ن ﻋﻠﻴﮧ‬ú‫ﺸ‬Õ‫ﺔ ﺛﻢ اﻟ‬7‫ إذا ﻗﺮا اﻟﻔﺎ‬õ‫ﻮ و¿ﺬﻟ‬ú‫ﺴ‬B‫ﺪ ﻓﻌﻠﻴﮧ ا‬ú‫ﺸ‬Õ‫ن اﻟ‬ð: ‫ﺔ‬7‫و½ذا ﻗﺮا اﻟﻔﺎ‬
ٔ ٔ
‫ﺪ‬ú‫ﺸ‬Õ‫ﻮﺿﻊ اﻟ‬: ñ ‫ﻨﺎک إذا ﺑﺪا‬J ‫ﻮاﻗﻌﺎت ا•ﺎﻃﻔﻴﺔ وذﻛﺮ‬B‫ ا‬ñ ‫ ﺣﻨﻴﻔﺔ‬ì‫ ﻋﻦ ا‬ù‫ﻮ ﻛﺬا رو‬ú‫ﺴ‬B‫ا‬
.‫ﻮ‬ú‫ﺴ‬B‫ ﺳﺠﻮد ا‬ñ “‫ ﻋ‬û‫ﺎ‬œ‫ ا‘ﺎب ا‬،۱۲۷۱ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻮ‬ú‫ﺴ‬B‫ﺪ ﻓﻌﻠﻴﮧ ا‬ú‫ﺑﺎﻟﻘﺮاءة ﺛﻢ ¡ﺸ‬
‫ﺮا‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺑ„وت‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۵۱۰ :‫ اﻣﺪاد اﻟﻔﺘﺎح‬ñ ‫و¿ﺬا‬
.(۱/۲۴۲ :‫ رﺣﻴﻤﻴﮧ‬ù‫ وﻓﺘﺎو‬. ‫ ﻗﺪﻳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۱ :‫اﻟﻔﻼح‬
All h ta‛ l knows best.
Reading Sūrah al-Fātihah after sajdah tilāwat
Question
A h fiz in tar w$h sal h made sajdah til wat and when he stood up, he
read S0rah al-F tihah. Is sajdah sahw w jib?
Answer
In this case, S0rah al-F tihah was repeated after having read another
s0rah. Sajdah sahw is therefore not w jib.
574
Sharh Munyatul Musall$:
ٔ
،۴۶۰ :Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﻮ وﻗﻴﻞ ﻳﻠﺰﻣﮧ‬ú‫ﺴ‬B‫ﺔ ﻻ ﻳﻠﺰﻣﮧ ا‬7‫ﺴﻮرة ﺛﻢ اﻟﻔﺎ‬B‫ﺔ ﺛﻢ ا‬7‫ﻮ ﻗﺮا اﻟﻔﺎ‬B‫و‬
.(‫ﻴﻞ‬ú‫ﺳ‬
Al-Jauharah an-Nayyirah:
ٔ ٔ ً ٔ
‫ﻮ وﺻﺎر [ﻧﮧ ﻗﺮا ﺳﻮرة‬ú‫ﺐ ﻋﻠﻴﮧ ﺳ‬# ‫ﻢ‬B ‫ﻴﺎ‬J‫ﺔ ﺳﺎ‬7‫ﺴﻮرة ﺛﻢ اﻟﻔﺎ‬B‫ﺔ ﺛﻢ ا‬7‫ﻤﺎ اﻟﻔﺎ‬ú‫ﻮ ﻗﺮا ﻓﻴ‬B‫و‬
:‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﻠﺘﺎن‬: ‫ اﻣﺪادﻳﺔ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۹۲ :‫ﺮة ا•„ة‬J‫ )ا ﻮ‬.‫ﻠﺔ‬h‫ﻃﻮ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۴۲۹ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ وا‬.۱/۱۲۱ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ وﻓﺘﺎو‬.۱/۱۲۶
All h ta‛ l knows best.
Reading durūd sharīf in qa’dah ūlā
Question
A person read dur0d shar$f in the qa‛dah 0l of a sunnat-e-mu’akkadah
sal h. Does sajdah sahw become w jib?
Answer
Sajdah sahw will be w jib if a person forgetfully reads dur0d shar$f in
the qa‛dah 0l of a sunnat-e-mu’akkadah sal h. However, the ruling
differs with respect to the four rak‛ats of sunnat-e-mu’akkadah after
the jumu‛ah sal h. Bearing in mind that it is not essential to perform
these four rak‛ats with one sal m, if he reads dur0d shar$f in the
qa‛dah 0l , sajdah sahw will not be w jib.
Ad-Durr al-Mukht r:
ٔ ٰ ٔ ‫ اﻟﻘﻌﺪة‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ا‬š Š‫وﻻ ﻳﺼ‬
‫ﺮ وا ﻤﻌﺔ‬ú‫ﻊ ﻗﺒﻞ اﻟﻈ‬C‫ اﻻر‬ñ •‫اﻻو‬
ٔ ً
‫ ﺑﺎب ﺻﻔﺔ‬ñ ‫ ا‘ﺤﺮ‬ñ ‫ ﻗﺎل‬:‫ﺸﺎﻣﻴﺔ( اﻗﻮل‬B‫ ا‬Ú‫ وﻗﻴﻞ ﻻ )و‬،‫ﻮ‬ú‫ﺴ‬B‫ ﻧﺎﺳﻴﺎ ﻓﻌﻠﻴﮧ ا‬Š‫ﻮ ﺻ‬B ‫ﺎ‬J‫ﻌﺪ‬C‫و‬
ٔ
‫ﺸﻔﻴﻊ‬B‫ﺣﻮا ﺑﮧ ﻣﻦ اﻧﮧ ﻻ ﺗﺒﻄﻞ ﺷﻔﻌﺔ ا‬ã ‫ﺎ‬g ‫ﺮ‬ú‫ﺴﻠﻢ ﻓﻴﻤﺎ ﻗﺒﻞ اﻟﻈ‬: ‫ﺼﻼة إن ﻣﺎ ذﻛﺮ‬B‫ا‬
ٔ ٔ ٔ ٔ
‫ واﻣﺎ‬،‫ﺎ‬ú•ó‫ﻊ ﻗﺒﻞ ا ﻤﻌﺔ ﺑﻤ‬C‫ واﻻر‬،‫ﻌﺎ‬C‫ ار‬E‫ﺎ ﻗ‬J‫ﻮ اﻓﺴﺪ‬B‫ و‬،‫ﺎ‬ú‫ ﻣﻨ‬û‫ﺎ‬œ‫ﺸﻔﻊ ا‬B‫ ا‬U‫ﺑﺎﻻﻧﺘﻘﺎل إ‬
ٔ ٔ
‫م‬ð‫ اﻻﺣ‬õ‫ﺎ ﺗﻠ‬ú‫ﺒﺘﻮا ﻟ‬3‫ﻢ ﻳ‬B ‫ﻢ‬ú‫ ﻓﺈﻧ‬،ä‫ﺴ‬B‫ﺎ ﻣﻦ ا‬J„‫ﺎ ﻛﻐ‬ú‫ﺴﻠﻢ ﻓﺈﻧ‬:„‫ﻊ ﺑﻌﺪ ا ﻤﻌﺔ ﻓﻐ‬C‫اﻻر‬
...‫ﺴﻠﻴﻤﺘ^ ﻟﻌﺬر‬Õ‫ﺎ ﺑ‬J‫ ﻣﻦ ﺟﻮاز‬U‫“ﻧﺒﻼ‬B‫ﺜﮧ ا‬Î ‫ﺎ‬g ‫ﺪ‬h‫ﻮ‬: ٔ ‫ﺬا‬J‫ ا@ﻠﻴﺔ و‬ñ ‫ﺬﻛﻮرة وﻣﺜﻠﮧ‬g‫ا‬
ٔ
: ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺮ اﻻول‬J‫ واﻟﻈﺎ‬،‫ وﻻ ¬ ﻣﺎ ﻓﻴﮧ‬:‫ ا‘ﺤﺮ‬ñ ‫)ﻗﻮﻟﮧ وﻗﻴﻞ ﻻ( ﻗﺎل‬
،۲۵۱ :‫اﻟﻔﻼح‬ ‫ﺮا‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻮﺗﺮ وا•ﻮاﻓﻞ‬B‫ ﺑﺎب ا‬،۲/۱۶

575
 ‫ٔ‬
‫واﺟﺒﺎت ا‪B‬ﺼﻼة‪ ،‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۲۷ :‬ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ .‬واﺣﺴﻦ اﻟﻔﺘﺎو‪:ù‬‬
‫‪ ،۴/۲۹‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Reading aloud in a silent salāh‬‬
‫‪Question‬‬
‫‪A person performing a silent sal h on his own reads two or three‬‬
‫?‪verses aloud. Is sajdah sahw w jib? What if an im m does this‬‬
‫‪Answer‬‬
‫‪There is no sajdah sahw on the one performing sal h on his own. Yes,‬‬
‫‪if the im m reads three short verses or one long verse aloud, sajdah‬‬
‫‪sahw will be w jib.‬‬
‫‪Al-Hid yah:‬‬
‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ﺟ‪ú‬ﺮ اﻹﻣﺎم ﻓﻴﻤﺎ ¬ﺎﻓﺖ او ﺧﺎﻓﺖ ﻓﻴﻤﺎ ‪ú#‬ﺮ ﺗﻠﺰﻣﮧ ﺳﺠﺪﺗﺎ ا‪B‬ﺴ‪ú‬ﻮ ﻻن ا ‪ú‬ﺮ ‪: ñ‬ﻮﺿﻌﮧ‬
‫ٔ‬
‫وا‪g‬ﺨﺎﻓﺘﺔ ‪: ñ‬ﻮﺿﻌ‪ú‬ﺎ ﻣﻦ ا‪B‬ﻮاﺟﺒﺎت واﺧﺘﻠﻔﺖ ا‪B‬ﺮواﻳﺔ ‪ ñ‬ا‪g‬ﻘﺪار واﻻﺻﺢ ﻗﺪر ﻣﺎ ‪z‬ﻮز ﺑﮧ‬
‫ٔ‬
‫ا‪B‬ﺼﻼة ‪ ñ‬اﻟﻔﺼﻠ^ ﻻن اﻟ ﺴ„ ﻣﻦ ا ‪ú‬ﺮ واﻹﺧﻔﺎء ﻻ ﻳﻤ‪9‬ﻦ اﻻﺣ‪O‬از ﻋﻨﮧ وﻋﻦ ا‪B‬ﻜﺜ„‬
‫ٔ‬
‫ﻳﻤ‪9‬ﻦ إ‪ U‬ﻗﻮﻟﮧ‪ ...‬و‪J‬ﺬا ‪ ñ‬ﺣﻖ اﻹﻣﺎم دون ا‪g‬ﻨﻔﺮد ﻻن ا ‪ú‬ﺮ وا‪g‬ﺨﺎﻓﺘﺔ ﻣﻦ ﺧﺼﺎﺋﺺ‬
‫ا ﻤﺎﻋﺔ‪) .‬اﻟﮩﺪاﻳﺔ‪ .۱/۱۵۸ :‬و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ .۱/۱۲ :‬و¿ﺬا ‪© ñ‬ح‬
‫اﻟﻌﻨﺎﻳﺔ ‪ š‬اﻟ‪ú‬ﺪاﻳﺔ‪ .۱/۵۰۵ :‬وا‪B‬ﺸﺎ ‪ ،۲/۱۸ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴﮩﻮ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٓ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ ٓ‬
‫و‪B‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺘ^ ﻓﺎﻻﺻﺢ ا‪B‬ﺼﺤﺔ اﺗﻔﺎﻗﺎ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻗﺎﻟﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ا@ﻠ‪ ....‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت( ﺗﻌﻠﻴﻞ ‪B‬ﻠﻤﺬﮨﺒ^ ﻻن ﻧﺼﻒ اﻻﻳﺔ‬
‫ٔ‬ ‫ٓ‬
‫اﻟﻄﻮ‪h‬ﻠﺔ إذا [ن ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻳﺼﺢ ‪ š‬ﻗﻮﻟﮩﻤﺎ ﻓﻌ‪ Š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ ا‪g‬ﻜﺘ‬
‫ٔ‬ ‫ٓ ٔ‬
‫او•‪ .‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬وﻋﻠﻢ ﻣﻦ ﺗﻌﻠﻴﻠﮩﻢ ان ﻛﻮن ا‪g‬ﻘﺮوء ‪ ˜ ñ‬ر¿ﻌﺔ ا•ﺼﻒ ﻟ ﺲ‬ ‫ﺑﺎﻻﻳﺔ ٰ‬
‫ً‬ ‫ً‬
‫‪“ê‬ط ﺑﻞ ﻳ‪9‬ﻮن ا‘ﻌﺾ ﻳﺒﻠﻎ ﻣﺎ ﻳﻌﺪ ﺑﻘﺮاءﺗﮧ ﻗﺎرﺋﺎ ﻋﺮﻓﺎ‪ ...‬و‪ Ú‬ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ وا‪g‬ﻌﺮاج‬
‫ٔ‬ ‫ٓ‬ ‫ٔ ٓ‬
‫وﻏ„ﮨﻤﺎ‪B :‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ [ﻳﺔ ا‪B‬ﻜﺮ‪ î‬او ا‪g‬ﺪاﻳﻨﺔ ا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ وا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺘﻠﻔﻮا ﻓﻴﮧ ‪ š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ‪ ...‬و‪È‬ﻣﺘﮩﻢ ‪ š‬اﻧﮧ ‪#‬ﻮز ﻻن ﺑﻌﺾ ﮨﺬہ اﻻﻳﺎت ﻳﺰ‪h‬ﺪ ‪š‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻼث ﻗﺼﺎر او ﻳﻌﺪﻟﮩﺎ ﻓﻼ ﺗ‪9‬ﻮن ﻗﺮاءﺗﮧ اﻗﻞ ﻣﻦ ﺛﻼث اﻳﺎت‪ ...‬وﻗﺪرﮨﺎ ﻣﻦ ﺣﻴﺚ ا‪·B‬ﻤﺎت‬
‫ﻋ“‪ ،‬وﻣﻦ ﺣﻴﺚ ا@ﺮوف ﺛﻼﺛﻮن‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۳۷ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة(‪.‬‬

‫‪576‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When a masbūq forgetfully makes salām with the‬‬
‫‪imām‬‬
‫‪Question‬‬
‫‪Is sajdah sahw w jib if a masb0q forgetfully makes sal m with the‬‬
‫?‪im m‬‬
‫‪Answer‬‬
‫‪If a masb0q makes sal m with the im m’s sal m or before the im m’s‬‬
‫‪sal m, sajdah sahw is not w jib. If he makes sal m after the im m’s‬‬
‫‪sal m, sajdah sahw is w jib. Normally people make sal m after the‬‬
‫‪im m; sajdah sahw will therefore be w jib.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ً‬
‫و‪B‬ﻮ ﺳﻠﻢ ﺳﺎ‪J‬ﻴﺎ إن ﺑﻌﺪ إﻣﺎﻣﮧ ‪B‬ﺰﻣﮧ ا‪B‬ﺴ‪ú‬ﻮ و½ﻻ ﻻ‪ ...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ و½ﻻ ﻻ( ا‪ ù‬و½ن ﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻌﮧ او ﻗﺒﻠﮧ ﻻ ﻳﻠﺰﻣﮧ ﻻﻧﮧ ﻣﻘﺘﺪ ‪J ñ‬ﺎﺗ^ ا@ﺎ•^‪ ،‬و‪© Ú‬ح ا‪g‬ﻨﻴﺔ ﻋﻦ ا‪g‬ﺤﻴﻂ إن ﺳﻠﻢ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫ٰ‬
‫اﻻو• ﻣﻘﺎرﻧﺎ ‪B‬ﺴﻼﻣﮧ ﻓﻼ ﺳ‪ú‬ﻮ ﻋﻠﻴﮧ ﻻﻧﮧ ﻣﻘﺘﺪ ﺑﮧ‪ ،‬و‪C‬ﻌﺪہ ﻳﻠﺰم ﻻﻧﮧ ﻣﻨﻔﺮد ﺛﻢ ﻗﺎل‪ :‬ﻓﻌ‪J Š‬ﺬا‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺮاد ﺑﺎ‪g‬ﻌﻴﺔ ﺣﻘﻴﻘﺘ‪ú‬ﺎ و‪J‬ﻮ ﻧﺎدر ا‪B‬ﻮﻗﻮع‪ ،‬ﻗﻠﺖ‪) :‬ﺸ„ إ‪ U‬ان اﻟﻐﺎﻟﺐ ‪B‬ﺰوم ا‪B‬ﺴﺠﻮد ﻻن اﻟﻐﺎﻟﺐ‬
‫ﻋﺪم ا‪g‬ﻌﻴﺔ و‪J‬ﺬا ‪Ý‬ﺎ ﻳﻐﻔﻞ ﻋﻨﮧ ﻛﺜ„ ﻣﻦ ا•ﺎس ﻓﻠﻴ‪Õ‬ﻨﺒﮧ ﻟﮧ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪،۱/۵۵۹ :‬‬
‫ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻄﺤﻄﺎو‪.(۱/۲۵۵ :ù‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻻ )ﺴﻠﻢ ﻣﻊ ﺳﻼم اﻹﻣﺎم ﻻن ‪J‬ﺬا ا‪B‬ﺴﻼم ‪B‬ﻠﺨﺮوج ﻋﻦ ا‪B‬ﺼﻼة وﻗﺪ ﺑ‪ þ‬ﻋﻠﻴﮧ ار*ن‬
‫ٔ‬ ‫ً‬
‫ا‪B‬ﺼﻼة ﻓﺈذا ﺳﻠﻢ ﻣﻊ اﻹﻣﺎم ﻓﺈن [ن ذاﻛﺮا ‪g‬ﺎ ﻋﻠﻴﮧ ﻣﻦ اﻟﻘﻀﺎء ﻓﺴﺪت ﺻﻼﺗﮧ ﻻﻧﮧ ﺳﻼم‬
‫ٔ‬ ‫ً‬
‫ﻋﻤﺪ و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ذاﻛﺮا ﻟﮧ ﻻ ﺗﻔﺴﺪ ﻻﻧﮧ ﺳﻼم ﺳ‪ú‬ﻮ ﻓﻠﻢ ¬ﺮﺟﮧ ﻋﻦ ا‪B‬ﺼﻼة و‪J‬ﻞ ﻳﻠﺰﻣﮧ‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ ﻻﺟﻞ ﺳﻼﻣﮧ ﻳﻨﻈﺮ إن ﺳﻠﻢ ﻗﺒﻞ ¡ﺴﻠﻴﻢ اﻹﻣﺎم او ﺳﻠﻤﺎ ﻣﻌﺎ ﻻ ﻳﻠﺰﻣﮧ ﻻن ﺳ‪ú‬ﻮہ‬
‫ٔ‬
‫ﺳ‪ú‬ﻮ ا‪g‬ﻘﺘﺪ‪ ù‬وﺳ‪ú‬ﻮ ا‪g‬ﻘﺘﺪ‪ ù‬ﻣﺘﻌﻄﻞ و½ن ﺳﻠﻢ ﺑﻌﺪ ¡ﺴﻠﻴﻢ اﻹﻣﺎم ‪B‬ﺰﻣﮧ ﻻن ﺳ‪ú‬ﻮہ ﺳ‪ú‬ﻮ ا‪g‬ﻨﻔﺮد‬
‫ٓ‬
‫ﻓﻴﻘ‪ E‬ﻣﺎ ﻓﺎﺗﮧ ﺛﻢ )ﺴﺠﺪ ‪B‬ﻠﺴ‪ú‬ﻮ ‪ ñ‬اﺧﺮ ﺻﻼﺗﮧ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ،۱/۱۷۶ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪577‬‬
Not reading a sūrah in the first rak’at
Question
A person missed three rak‛ats and stood up after the im m made
sal m. After reading S0rah al-F tihah in his first rak‛at, he did not read
another s0rah. He then read a s0rah in each of the second two rak‛ats.
Is his sal h valid? Is sajdah sahw w jib on him?
Answer
The jurists unanimously state that when a masb0q stands up after the
sal m of the im m and performs his first rak‛at, it is necessary for him
to add a s0rah. Thus, in the above case, since the person forgot to read
it, sajdah sahw is w jib and his sal h will be validated in this way.
Radd al-Muht r:
ٔ
،à‫ﺧ‬°B‫ﺴﻮط ا‬ž‫ ﻣ‬ñ ‫ﻤﺪ ﻛﻤﺎ‬Ÿ ‫ﺬا ﻗﻮل‬J (‫ ﺣﻖ ﻗﺮاءة اﻟﺦ‬ñ ‫ اول ﺻﻼﺗﮧ‬E‫ﻘ‬h‫)ﻗﻮﻟﮧ و‬
‫ﻢ‬J„‫رر وا‘ﺤﺮ وﻏ‬Q‫ واﻟﻔﺘﺢ وا‬ì‫ﻴﺠﺎ‬ž‫ واﻻﺳ‬ù‫ﻼﺻﺔ و©ح اﻟﻄﺤﺎو‬y‫ ا‬ñ ~‫وﻋﻠﻴﮧ اﻗﺘ‬
ٔ
‫ ©ح‬ñ ‫ﻤﺎ وﺗﻤﺎﻣﮧ‬ú‫ﺬا ﻗﻮﻟ‬J ‫ ان‬ì‫ ﺻﻼة ا ﻼ‬ñ ‫ﻦ‬9‫اج ﻟ‬°B‫ ا‬ñ õ‫ﻼف ﻛﺬﻟ‬y‫وذﻛﺮ ا‬
ٔ
‫ﺔ‬7‫ ر¿ﻌﺘ^ ﺑﻔﺎ‬E‫ﺎ ﻳﻘ‬C‫ﺮ‬B‫ ر¿ﻌﺔ ا‬ñ ‫ﻮ ادر¿ﮧ‬B : ‫ﺴﺘﺼ‬g‫ اﻟﻔﻴﺾ ﻋﻦ ا‬Ú‫ و‬.‫إﺳﻤﺎﻋﻴﻞ‬
ٔ
‫ﻢ‬ú‫ﻣ‬+ ‫ﺮ‬J‫ وﻇﺎ‬،‫ﺔ ﺧﺎﺻﺔ‬7‫ﻤﺎ ﺑﻔﺎ‬ú‫ﺔ وﺳﻮرة وﺛﺎﻧ ﺘ‬7‫ﻤﺎ ﺑﻔﺎ‬J‫ﺪ ﺛﻢ ر¿ﻌﺘ^ اوﻻ‬ú‫وﺳﻮرة و¡ﺸ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺒﻮق‬g‫م ا‬ð‫ اﺣ‬،۱/۵۹۶ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ﻤﺪ‬Ÿ ‫اﻋﺘﻤﺎد ﻗﻮل‬
Radd al-Muht r:
ٔ
‫ﻜﺘﺎب وﺿﻢ ﺳﻮرة‬B‫ﺔ ا‬7‫ﺼﻨﻒ ﻗﺮاءة ﻓﺎ‬g‫ ﻗﻮل ا‬ñ ‫ اﻻو´^( ﺗﻨﺎزع ﻓﻴﮧ ﻗﺮاءة وﺿﻢ‬ñ ‫)ﻗﻮﻟﮧ‬
ٔ ٔ
ñ ‫ و¿ﺬا‬.‫ﻮاﺟﺒﺎت‬B‫ ﺑﺎب ا‬،۱/۴۵۹ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ﻢ‬ú‫ﻤﺎ ﻓﺎﻓ‬ú‫ اﻻو´^ ˜ ﻣﻨ‬ñ ‫ﻮاﺟﺐ‬B‫ﻻن ا‬
.(‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬ñ û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،۱/۷۱ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫اﻟﻔﺘﺎو‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
„‫ﺮارہ او ﺗﻐﻴ‬9‫ک واﺟﺐ او ﺗﺎﺧ„ہ او ﺗﺎﺧ„ ر¿ﻦ او ﺗﻘﺪﻳﻤﮧ او ﺗ‬O‫ﺴﺠﻮد إﻻ ﺑ‬B‫ﺐ ا‬# ‫وﻻ‬
ٔ
ñ ‫ ﻛﺬا‬،‫ﻮاﺟﺐ‬B‫ﻮ ﺗﺮک ا‬J‫ء واﺣﺪ و‬2ê ‫ﮧ‬C‫ ا@ﻘﻴﻘﺔ وﺟﻮ‬Ú‫ﺮ ﻓﻴﻤﺎ ¬ﺎﻓﺖ و‬ú# ‫واﺟﺐ ﺑﺎن‬
.(۱/۱۲۶ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.ñðB‫ا‬
All h ta‛ l knows best.

578
Commencing a sūrah in the third rak’at of a fard
salāh
Question
A person commenced reading a s0rah after S0rah al-F tihah in the
third rak‛at of a fard sal h. He then remembered that he was not
supposed to read it, so he stopped. What is the status of his sal h? Is
sajdah sahw w jib?
Answer
It is masn0n to read only S0rah ala-F tihah in the third rak‛at of a fard
sal h. It is makr0h to add a s0rah. Nonetheless, if it is done, sajdah
sahw does not become w jib.
Sharh Munyatul Musall$:
ٔ ٔ ٔ
‫„ ﻓﻴﻤﺎ ﺑﻌﺪ اﻻو´^ واﻟﻘﺮاءة اﻓﻀﻞ‬4 ‫ﺎﻋﻴﺔ ﻓﮩﻮ‬C‫ﻀﺔ ﺛﻼﺛﻴﺔ او ر‬h‫ﺼﻼة ﻓﺮ‬B‫ ا‬õ‫و½ن [ﻧﺖ ﺗﻠ‬
ٔ ً ٔ ٔ
u‫ ﻗﺘﺎدة ر‬ì‫ ﻣﻦ ﺣﺪﻳﺚ ا‬ù‫ ا‘ﺨﺎر‬ñ ‫ﺎ‬g ‫ﺪ ﻋﻠﻴﮩﺎ ﺷ ﺌﺎ‬h‫ﺔ ﻓﺤﺴﺐ وﻻ ﻳﺰ‬7‫و½ن ﻗﺮا ﻳﻘﺮا اﻟﻔﺎ‬
ٓ ٔ ٔ ٔ ٔ
^‫ اﻻو´^ ﺑﺎم اﻟﻘﺮان وﺳﻮرﺗ‬ñ ‫ اﻟﻈﮩﺮ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻘﺮا‬Š‫ ﺻ‬.•‫ ان ا‬:‫اﷲ ﻋﻨﻪ‬
ٔ ً ٔ ٔ
‫ اﻇﮩﺮ‬ñ ...‫ﺔ ﺳﺎﮨﻴﺎ‬7‫ اﻟﻔﺎ‬U‫ﺴﻮرة إ‬B‫ ﻓﺈن ﺿﻢ ا‬.‫ ا@ﺪﻳﺚ‬.‫ﻜﺘﺎب‬B‫^ ﺑﺎم ا‬h‫ﺮ¿ﻌﺘ^ اﻻﺧﺮ‬B‫ ا‬Ú‫و‬
ٔ
‫“وﻋﺔ ﻣﻦ ﻏ„ ﺗﻘﺪﻳﺮ وا•ﻘﻴﻴﺪ‬: ‫ﺴﮩﻮ ﻻن اﻟﻘﺮاءة ﻓﻴﮩﻤﺎ‬B‫ﺐ ﻋﻠﻴﮧ ﺳﺠﻮد ا‬# ‫ﺮواﻳﺎت ﻻ‬B‫ا‬
ٔ
‫ ﺳﮩﻴﻞ‬،۳۳۱ ‫ ص‬:Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﺴﻨﻮن ﻻ ان اﻻﻗﺘﺼﺎر ﻋﻠﻴﮩﺎ واﺟﺐ‬: ‫ﺔ‬7‫ﺑﺎﻟﻔﺎ‬
.( ‫اﻛﻴﺪ‬
Sh m$:
ٔ ً ً ٔ ٔ
Ú‫ و‬...‫ﺴﻨﺔ‬B‫ﮩﺎ ﻻﻧﮧ ﺧﻼف ا‬hó‫ﻤﺎ ﺑﻞ ﺗ‬h‫ﺮ‬7 ‫ﺮہ‬9‫ ﻻ ﻳ‬ù‫ﺨﺘﺎر ﻻ ا‬g‫^؟ ا‬h‫ اﻻﺧﺮ‬ñ ‫ﺮہ‬9‫وﮨﻞ ﻳ‬
ٔ ً ٔ ٔ
،‫ﺨﺘﺎر‬g‫ اﻧﮧ ا‬:‫ ا=ﺧ„ة‬Ú‫ و‬،‫^ ﻧﻔﻼ‬h‫ اﻻﺧﺮ‬ñ ‫“وﻋﺔ‬: ‫ﺴﻮرة‬B‫ا‘ﺤﺮ ﻋﻦ ﻓﺨﺮ اﻹﺳﻼم ان ا‬
ً ٔ ٔ
‫“وﻋﻴﺔ ﺑﻤﻌ ﻋﺪم‬g‫ وا‬،‫ﺮاد ﺑﻘﻮﻟﮧ ﻧﻔﻼ ا ﻮاز‬g‫ واﻟﻈﺎﮨﺮ ان ا‬.‫ و ﻮ اﻻﺻﺢ‬:‫ﺤﻴﻂ‬g‫ ا‬Ú‫و‬
ٔ ٰ ٔ ‫ ﻛﻮﻧﮧ ﺧﻼف‬ñ‫ا@ﺮﻣﺔ ﻓﻼ ﻳﻨﺎ‬
،‫ﺼﻼة‬B‫ واﺟﺒﺎت ا‬،۱/۴۵۹ : ‫ )ﺷﺎ‬.‫ ا@ﻠﻴﺔ‬ñ ‫اﻻو• ﻛﻤﺎ اﻓﺎدہ‬
.(‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
When a second sajdah sahw becomes necessary
Question
After making sajdah sahw, a person began reading S0rah ala-F tihah
instead of the tashahhud. Does he have to make sajdah sahw again?
579
 ‫‪Answer‬‬
‫‪In this case it is not necessary to make sajdah sahw again. Rather, the‬‬
‫‪first one suffices. Repetition of sajdah sahw is not prescribed.‬‬
‫‪Taby$n al-Haq ’iq:‬‬
‫ٔ‬
‫و½ن ﺗ‪9‬ﺮر ﺗﺮک ا‪B‬ﻮاﺟﺐ ﺣ‪ Á‬ﻻ ‪#‬ﺐ ﻋﻠﻴﮧ ا‪ ɳ‬ﻣﻦ ﺳﺠﺪﺗ^‪) .‬ﺗ‪ž‬ﻴ^ ا@ﻘﺎﺋﻖ‪ ،۱/۱۹۱ :‬ﺑﺎب‬
‫ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ ،‬اﻣﺪادﻳﮧ ‪:‬ﻠﺘﺎن(‪.‬‬
‫‪Khul sah al-Fat w :‬‬
‫ً‬
‫و‪B‬ﻮ ﺳ‪ú‬ﻰ ‪ ñ‬ﺻﻼﺗﮧ ‪:‬ﺮارا ﻳ‪9‬ﻔﻴﮧ ﺳﺠﺪﺗﺎن‪) .‬ﺧﻼﺻﺔ اﻟﻔﺘﺎو‪ ،۱/۱۷۳ :ù‬رﺷﻴﺪﻳﺔ(‪.‬‬
‫‪Sh m$:‬‬
‫ً‬
‫)ﻗﻮﻟﮧ و½ن ﺗ‪9‬ﺮر( ﺣ‪B Á‬ﻮ ﺗﺮک ‚ﻴﻊ واﺟﺒﺎت ا‪B‬ﺼﻼة ﺳ‪ú‬ﻮا ﻻ ﻳﻠﺰﻣﮧ إﻻ ﺳﺠﺪﺗﺎن ‪Î‬ﺮ‪،‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻻن ﺗ‪9‬ﺮارہ ﻏ„ ‪“:‬وع‪ ،‬ﺳﻴﺎ‪ F‬ان ا‪g‬ﺴﺒﻮق ﻳﺘﺎﺑﻊ إﻣﺎﻣﮧ ﻓﻴﮧ ﺛﻢ إذا ﻗﺎم ﻟﻘﻀﺎء ﻣﺎ ﻓﺎﺗﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫ﻓﺴ‪ú‬ﺎ ﻓﻴﮧ )ﺴﺠﺪ اﻳﻀﺎ ﻓﻘﺪ ﺗ‪9‬ﺮر‪ ،‬واﺟﺎب ‪ ñ‬ا‘ﺪاﺋﻊ ﺑﺎن ا‪g‬ﺴﺒﻮق ﻓﻴﻤﺎ ﻳﻘ‪g[ E‬ﻨﻔﺮد ﻓ‪ú‬ﻤﺎ‬
‫ً‬
‫ﺻﻼﺗﺎن ﺣﻜﻤﺎ و½ن [ﻧﺖ ا•ﺤﺮ‪h‬ﻤﺔ واﺣﺪة‪) .‬ﺷﺎ ‪ ،۲/۸۰ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا‪y‬ﺎ‪:‬ﺲ اﻧﮧ ﻻ ﻳﺘﻜﺮر ا‪B‬ﻮﺟﻮب ﺑ‪O‬ک ا‪ ɳ‬ﻣﻦ واﺟﺐ ﺣ‪B Á‬ﻮ ﺗﺮک ‚ﻴﻊ ا‪B‬ﻮاﺟﺒﺎت ﺳﺎ‪J‬ﻴﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺈﻧﮧ ﻻ ﻳﻠﺰﻣﮧ ا‪ ɳ‬ﻣﻦ ﺳﺠﺪﺗ^ ﻻﻧﮧ ﺗﺎﺧ„ ﻋﻦ زﻣﺎن اﻟﻌﻠﺔ و‪J‬ﻮ وﻗﺖ وﻗﻮع ا‪B‬ﺴ‪ú‬ﻮ ﻣﻊ ان‬
‫ٔ ٔ‬ ‫ٔ‬ ‫اﻻﺣ‪ð‬م ا‪“B‬ﻋﻴﺔ ﻻ ٔ‬ ‫ٔ‬
‫ﺗﻮﺧﺮ ﻋﻦ ﻋﻠﻠ‪ú‬ﺎ ﻓﻌﻠﻢ اﻧﮧ ﻻ ﻳﺘﻜﺮر إذ ا‪“B‬ع ‪B‬ﻢ ﻳﺮد ﺑﮧ وﺳﻴﺎ‪ F‬ان‬
‫ً‬
‫ا‪g‬ﺴﺒﻮق ﻳﺘﺎﺑﻊ إﻣﺎﻣﮧ ‪ ñ‬ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ ﺛﻢ ﻗﺎم إ‪ U‬اﻟﻘﻀﺎء وﺳ‪ú‬ﺎ ﻓﺈﻧﮧ )ﺴﺠﺪ ﺛﺎﻧﻴﺎ ﻓﻘﺪ ﺗ‪9‬ﺮر‬
‫ٔ‬ ‫ٔ‬
‫ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ واﺟﺎب ﻋﻨﮧ ‪ ñ‬ا‘ﺪاﺋﻊ ﺑﺎن ا•ﻜﺮار ‪ ñ‬ﺻﻼة واﺣﺪة ﻏ„ ‪“:‬وع و‪J‬ﻤﺎ‬
‫ٔ‬ ‫ً‬
‫ﺻﻼﺗﺎن ﺣﻜﻤﺎ و½ن [ﻧﺖ ا•ﺤﺮ‪h‬ﻤﺔ واﺣﺪة ﻻن ا‪g‬ﺴﺒﻮق ﻓﻴﻤﺎ ﻳﻘ‪g[ E‬ﻨﻔﺮد‪ ...‬وﻋﻠﻠﮧ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﺤﻴﻂ ﺑﺎن ا‪B‬ﺴﺠﺪة ا‪g‬ﺘﻘﺪﻣﺔ ﻻ ﺗﺮﻓﻊ ا•ﻘﺼﺎن ا‪g‬ﺘﺎﺧﺮ‪ ،‬ﻓﺎﻣﺎ ا‪B‬ﺴﺠﺪة ا‪g‬ﺘﺎﺧﺮة ﻓﺈﻧ‪ú‬ﺎ ﺗﺮﻓﻊ‬
‫ا•ﻘﺼﺎن ا‪g‬ﺘﻘﺪم‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۹۹ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ ،‬ا‪g‬ﺎﺟﺪﻳﮧ(‪.‬‬
‫‪From the above text of al-Bahr ar-R ’iq a doubt is experienced that if‬‬
‫‪after sajdah sahw an error is committed, it will not be atoned because‬‬
‫‪the cause is after the order, while the rule is that the cause must be‬‬
‫‪before the order. An answer to this is that sal h is – so to speak – a‬‬
‫‪single action, so a single sajdah sahw ought to suffice even though the‬‬
‫‪cause is delayed. Nonetheless, bearing in mind that it is a closely‬‬
‫‪attached cause, it includes the forthcoming order as well.‬‬

‫‪580‬‬
The other doubt is that it is gauged from the text of Muh$t that sajdah
sahw atones for the forthcoming error and not the previous one. What
this means is that this ruling applies to a masb0q. In other words, a
masb0q will make sajdah sahw in following the im m. Then when he
stands up to complete his sal h and commits a mistake in it, he will
make sajdah sahw again. The reason for this is that the sal h of the
masb0q is not prescribed as one sal h but a separate one. In other
words, he will make sajdah sahw with the im m because he is the
latter’s muqtad$. Later on, he will make another sajdah [if he commits
a mistake in his sal h] on the basis of being a munfarid.
Bahisht$ Zewar:
If after making sajdah sahw a person commits an error which makes
sajdah sahw w jib, the first sajdah sahw will suffice. He must not make
another sajdah sahw. 1
All h ta‛ l knows best.
Reading Sūrah al-Fātihah after tashahhud in the
qa’dah position
Question
A person read the tashahhud in the qa‛dah position and began reading
S0rah al-F tihah. Is sajdah sahw w jib?
Answer
If he reads S0rah al-F tihah after tashahhud in the qa‛dah 0l , sajdah
sahw will be necessary. If not, he does not have to make sajdah sahw.
H shiyah at-Taht w$:
ٔ ٔ ٔ
‫ﻮ وﺻﻞ اﻟﻘﻴﺎم‬J‫ﻮاﺟﺐ و‬B‫ﻮ •ﺎﺧ„ ا‬ú‫ﺴ‬B‫ اﻻول ﻓﻌﻠﻴﮧ ا‬ñ ‫ﺪ ﻓﺈن [ن‬ú‫ﺸ‬Õ‫و½ن ﻗﺮا ﺑﻌﺪ اﻟ‬
ٔ ٔ
ñ ‫ﻮﺳﻊ ﻟﮧ‬: ‫ﻮ ﻋﻠﻴﮧ ﻟﻌﺪم ﺗﺮک واﺟﺐ ﻻﻧﮧ‬ú‫ اﻻﺧ„ ﻓﻼ ﺳ‬ñ ‫ﺪ و½ن [ن‬ú‫ﺸ‬Õ‫ﺑﺎﻟﻔﺮاغ ﻣﻦ اﻟ‬
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻨﺎء ﺑﻌﺪہ ﻓﻴﮧ واﻟﻘﺮاءة ¡ﺸﺘﻤﻞ ﻋﻠﻴﮩﻤﺎ‬œ‫ء وا‬ÈQ‫ا‬
.(۱/۱۲۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۶۱
All h ta‛ l knows best.

1
Bahisht$ Zewar, vol. 2, p. 408. Also H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h,
p. 464.
581
Standing up after reading tashahhud in qa’dah
akhīrah, and returning to the qa’dah
Question
A person sat down in the fourth rak‛at, read the tashahhud and stood
up. He then remembered [that he was supposed to have remained
seated], so he returned to the sitting position. Will he read tashahhud
again or make sajdah sahw?
Answer
In this case, there is no need to read tashahhud again; the first one will
suffice. Yes, after making sajdah sahw, he will read tashahhud again,
read dur0d and a du‛ ’, and complete his sal h.
Ad-Durr al-Mukht r:
ّ ً
‫د‬È ‫ ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ﻮ‬ú‫ﻠﺴ‬B ‫د وﺳﻠﻢ وﺳﺠﺪ‬È ‫ﺪ ﺛﻢ ﻗﺎم‬ú‫ﺸ‬Õ‫ﺮاﺑﻌﺔ ﻣﺜﻼ ﻗﺪر اﻟ‬B‫ ا‬ñ ‫و½ن ﻗﻌﺪ‬
ٔ ٔ ٔ
‫ اﻧﮧ ﻻ ﻳﻌﻴﺪ‬U‫ﻠﻔﺮض وﻓﻴﮧ إﺷﺎرة إ‬B ‫ﻞ‬Ÿ ‫ﺮ¿ﻌﺔ‬B‫ﺮ ان ﻣﺎ دون ا‬: ‫ﺎ‬g ‫ﻠﺠﻠﻮس‬B ‫د‬È ù‫وﺳﻠﻢ ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۸۷ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ ا‘ﺤﺮ‬ñ ‫ح‬ã ‫ﮧ‬C‫ﺪ و‬ú‫ﺸ‬Õ‫اﻟ‬
Mar q$ al-Fal h:
ٔ ٔ ً ٔ
‫ﻠﺠﻠﻮس ﻻن ﻣﺎ‬B ‫د‬È ‫ﻮ ﻋﻤﺪا وﻗﺮا ور¿ﻊ‬B‫ﺪ ﺛﻢ ﻗﺎم و‬ú‫ﺸ‬Õ‫ﻠﺠﻠﻮس اﻻﺧ„ة ﻗﺪر اﻟ‬B ‫و½ن ﻗﻌﺪ‬
ٔ
‫ ﺑﺎب‬،۱۸۰ :‫ﺮا اﻟﻔﻼح‬:) .‫ﺴﻼم‬B‫ﻮ •ﺎﺧ„ ا‬ú‫ﻠﺴ‬B ‫ وﺳﺠﺪ‬...‫ﺮ¿ﻌﺔ ﺑﻤﺤﻞ اﻟﻔﺮض وﺳﻠﻢ‬B‫دون ا‬
‫ ﻋﻤﺪة‬ñ ‫ و¿ﺬا‬.‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۹۳ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﻮ‬ú‫ﺴ‬B‫ﺳﺠﻮد ا‬
‫ ﺑﺎب‬،۷/۴۲۹ :‫ﻤﻮدﻳﺔ‬Ÿ ù‫ ﻓﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﻴﻞ‬ú‫ ﺳ‬،۴۶۳ :Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.۲/۳۶۹ :‫اﻟﻔﻘﮧ‬
.(‫ ﺟﺎﻣﻌﮧ ﻓﺎروﻗﻴﮧ‬،‫ﻮ‬ú‫ﺴ‬B‫ﺳﺠﻮد ا‬
All h ta‛ l knows best.
Turning one’s chest away from the qiblah
Question
A person forgot to make sajdah sahw, made sal m to both sides, and
also turned his chest away from the qiblah. Can he make sajdah sahw
now, or does he have to repeat his sal h?
Answer
In this case, as long as he has not emerged from the masjid, he must
make sajdah sahw and complete his sal h. His sal h will be correct and

582
there is no need to repeat it. However, he will have to repeat his sal h
if he emerges from the masjid.
Ad-Durr al-Mukht r:
ٔ ً
‫ﻢ ﻳﺘﺤﻮل ﻋﻦ‬B ‫“وع ﻟﻐﻮ ﻣﺎ‬g‫ﻠﻘﻄﻊ ﻻن ﻧﻴﺔ ﺗﻐﻴ„ ا‬B ‫ﺎ‬h‫ﻮ ﻣﻊ ﺳﻼﻣﮧ ﻧﺎو‬B‫ﻮ و‬ú‫ﻠﺴ‬B ‫و)ﺴﺠﺪ‬
ٔ ٔ ٔ
õ‫ﺔ ﻳﻠﺰﻣﮧ ذﻟ‬h‫ﻮ او ﺳﺠﺪة ﺻﻠﺒﻴﺔ او ﺗﻼو‬ú‫ﺴ‬B‫ ا‬àå ‫ﻮ‬B‫ﻤﺔ و‬h‫اﻟﻘﺒﻠﺔ او ﻳﺘ·ﻢ ‘ﻄﻼن ا•ﺤﺮ‬
ٔ ٔ
‫ وﻗﻴﻞ ﻻ‬،‫ ﺑﺎ•ﺤﻮل او ا•·ﻢ‬ù‫ﻤﺔ( ا‬h‫ )ﻗﻮﻟﮧ ‘ﻄﻼن ا•ﺤﺮ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ﻣﺎ دام‬
ٔ
‫ إﻣﺪاد )ﻗﻮﻟﮧ‬،‫ﺎﻳﺔ‬ú•‫رر ﻋﻦ ا‬Q‫ ا‬ñ ‫ﺴﺠﺪ ﻛﻤﺎ‬g‫ﻢ ﻳﺘ·ﻢ او ¬ﺮج ﻣﻦ ا‬B ‫ﻳﻘﻄﻊ ﺑﺎ•ﺤﻮل ﻣﺎ‬
ً
‫ﺎ ﻋﻠﻴﮧ‬g ‫ﺎ إذا ﺳﻠﻢ ﻧﺎﺳﻴﺎ‬ú$ ‫ﺬہ‬J ‫ ﻓ‬...‫ﺔ ﻓﻘﻂ‬h‫ﻮ‬ú‫ﻮ [ن ﻋﻠﻴﮧ ﺳ‬B ‫ﻰ ﻣﺎ‬J‫ و‬...(‫ﻮ‬ú‫ﺴ‬B‫ ا‬àå‫ﻮ‬B‫و‬
ً ٔ
‫ )ﻗﻮﻟﮧ ﻣﺎ‬...‫ ﺗﺬﻛﺮہ‬ù=‫ ا‬õ‫ ﻓﺈذا ﺗﺬﻛﺮ ﻳﻠﺰﻣﮧ ذﻟ‬،‫ﺔ ﻻ ﻳﻌﺪ ﺳﻼﻣﮧ ﻗﺎﻃﻌﺎ‬h‫ﻮ‬ú‫ﺴ‬B‫ ا‬ù‫ﺎ ﺳﻮ‬g ‫ﮧ او‬$
ٔ ً ٔ
‫ن واﺣﺪ‬ð: ‫ﻢ‬9‫ ﺣ‬ñ ‫ﮧ‬$ ‫ﺴﺠﺪ‬g‫ﻮل ﻋﻦ اﻟﻘﺒﻠﺔ اﺳﺘﺤﺴﺎﻧﺎ ﻻن ا‬7 ‫ و½ن‬ù‫ﺴﺠﺪ( ا‬g‫ ا‬ñ ‫دام‬
‫ ﺑﺎب ﺳﺠﻮد‬،۲/۹۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻤﺎ ﻓﺮﺟﺔ‬ú‫و=ا ﺻﺢ اﻻﻗﺘﺪاء ﻓﻴﮧ و½ن [ن ﺑ ﻨ‬
،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۴۷۶ :‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻮ‬ú‫ﺴ‬B‫ا‬
.‫ دار اﻟﻔﻜﺮ‬،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۱/۵۱۶ :‫ﺶ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬:‫ﺎ‬J š ‫ ©ح اﻟﻌﻨﺎﻳﺔ‬ñ ‫ و¿ﺬا‬. ‫ﻗﺪﻳ‬
.(۲/۱۶۰:‫ﻮر‬h‫ ز‬Á‫ﮩﺸ‬C‫ و‬.۴/۴۶ :ù‫ اﺣﺴﻦ اﻟﻔﺘﺎو‬ñ ‫و¿ﺬا‬
All h ta‛ l knows best.
An imām makes sajdah sahw before the muqtadīs
can complete their tashahhud
Question
The im m commences sajdah sahw before the muqtad$s can complete
their tashahhud. What should they do? Should they complete it or
follow the im m?
Answer
The muqtad$s must complete their tashahhud quickly and then join
the im m in the sajdah sahw. Although there is a view that they must
follow him immediately, it entails leaving out a w jib act, while
completing the tashahhud entails only a delay which is the lighter of
the two wrongs. This is why the first view should be followed.
H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:
ٔ ٔ
‫ﺔ‬œ‫ﺎ‬œ‫ ا‬U‫ﻮ ﻗﺎم اﻹﻣﺎم إ‬B ‫ اﻣﺎ‬...‫ اﻻر*ن اﻟﻔﻌﻠﻴﺔ‬ñ ‫ إﻣﺎﻣﮧ‬ù‫ﻘﺘﺪ‬g‫ﻮاﺟﺐ ﻣﺘﺎﺑﻌﺔ ا‬B‫ ﻣﻦ ا‬:‫ﺒﻴﮧ‬ª‫ﺗ‬
ّ ‫ﻢ‬B ‫ﺪ واﺟﺐ و½ن‬ú‫ﺸ‬Õ‫ﻻن اﻟ‬ ٔ ّ ‫ﻗﺒﻞ ٔان‬
ّ ‫ﺪ ﻓﺈﻧﮧ‬ú‫ﺸ‬Õ‫ اﻟ‬ù‫ﻘﺘﺪ‬g‫ﻳﺘﻢ ا‬
‫ﻠﻤﺘﺎﺑﻌﺔ‬B ‫ﻳﺘﻢ وﻗﺎم‬ ‫ﻳﺘﻢ ﺛﻢ ﻳﻘﻮم‬

583
 ‫ٔ‬ ‫ٔ‬ ‫اﻻﺧ„ة ﻗﺒﻞ ٔان ّ‬‫ٔ‬
‫ﻳﺘﻤﮧ ‪Ç‬ﻼف ﻣﺎ إذا رﻓﻊ راﺳﮧ ﻗﺒﻞ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ او‬ ‫ﺟﺎز و¿ﺬا ‪B‬ﻮ ﺳﻠﻢ ‪ ñ‬اﻟﻘﻌﺪة‬
‫ٔ‬ ‫ّ‬
‫ﺳﻠﻢ ﻗﺒﻞ ا‪B‬ﺼﻼة ﻋﻠﻴﮩﺎ ﻓﺈﻧﮧ ﻳﺘﺎﺑﻌﮧ‪ ،‬وا@ﺎﺻﻞ ان ﻣﺘﺎﺑﻌﺔ اﻹﻣﺎم ‪ ñ‬اﻟﻔﺮاﺋﺾ وا‪B‬ﻮاﺟﺒﺎت ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﻏ„ ﺗﺎﺧ„ واﺟﺒﺔ‪ ،‬ﻓﺈن ‪È‬رﺿ‪ú‬ﺎ واﺟﺐ اﺧﺮ ﻻ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻔﻮت ذﻟ‪ õ‬ا‪B‬ﻮاﺟﺐ ﺑﻞ ﻳﺎ‪ F‬ﺑﮧ ﺛﻢ‬
‫واﻧﻤﺎ ٔ‬‫ٔ‬ ‫ٔ‬
‫ﻳﻮﺧﺮ‪J‬ﺎ‪ ،‬وا‪g‬ﺘﺎﺑﻌﺔ ﻣﻊ ﻗﻄﻌﮧ ﺗﻔﻮت‬ ‫ﻳﺘﺎﺑﻊ ﻻن اﻹﺗﻴﺎن ﺑﮧ ﻻ ﻳﻔﻮت ا‪g‬ﺘﺎﺑﻌﺔ ﺑﺎ‪·B‬ﻴﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫او• ﻣﻦ ﺗﺮک اﺣﺪ‪J‬ﻤﺎ ﺑﺎ‪·B‬ﻴﺔ‬‫ا‪B‬ﻮاﺟﺐ ﺑﺎ‪·B‬ﻴﺔ ﻓ‪ð‬ن اﻹﺗﻴﺎن ﺑﺎ‪B‬ﻮاﺟﺒ^ ﻣﻊ ﺗﺎﺧ„ اﺣﺪ‪J‬ﻤﺎ ٰ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪Ç‬ﻼف ﻣﺎ إذا ‪È‬رﺿ‪ú‬ﺎ ﺳﻨﮧ ﻻن ﺗﺮک ا‪B‬ﺴﻨﺔ اﺧﻒ ﻣﻦ ﺗﺎﺧ„ ا‪B‬ﻮاﺟﺐ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ù‬‬
‫‪: š‬ﺮا اﻟﻔﻼح‪ ،۲۵۶ :‬ﻓﺼﻞ ‪ ñ‬واﺟﺒﺎت ا‪B‬ﺼﻼة‪ ،‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪ ñ‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد‬
‫ا‪g‬ﺤﺘﺎر‪7 ñ ،۱/۴۷۰ :‬ﻘﻴﻖ ﻣﺘﺎﺑﻌﺔ اﻹﻣﺎم‪ .‬و¿ﺬا ‪© ñ‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪۲۹۶ :Š‬ﺳ‪ú‬ﻴﻞ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When a masbūq does not sit for qa’dah‬‬
‫‪Question‬‬
‫‪A person missed three rak‛ats of zuhr sal h. When he stands up to‬‬
‫‪complete his sal h, he does not sit for the qa‛dah after his first rak‛at.‬‬
‫?‪Instead, he sits in his second rak‛at. Is sajdah sahw w jib on him‬‬
‫‪Answer‬‬
‫‪In this case, the manner of completing his missed rak‛ats is as follows:‬‬
‫‪after the im m makes sal m, the masb0q must sit after his first rak‛at.‬‬
‫‪He must then perform two rak‛ats, sit for qa‛dah in his last rak‛at, and‬‬
‫‪complete his sal h in this way. If a person did not sit for qa‛dah after‬‬
‫‪the first rak‛at, and instead sat after the second rak‛at, it is considered‬‬
‫‪to be permissible. There is neither sajdah sahw nor the need to repeat‬‬
‫‪his sal h.‬‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬ ‫ٔ‬
‫ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ان ﺟﻨﺪﺑﺎ و‪°:‬وﻗﺎ ادر* ر¿ﻌﺔ ﻳﻌ ﻣﻦ ﺻﻼة ا‪g‬ﻐﺮب ﻓﻘﺮا‬
‫ٔ‬
‫ﺟﻨﺪب و‪B‬ﻢ ﻳﻘﺮا ‪°:‬وق ﺧﻠﻒ اﻹﻣﺎم ﻓﻠﻤﺎ ﺳﻠﻢ اﻹﻣﺎم ﻗﺎﻣﺎ ﻳﻘﻀﻴﺎن ﻓﺠﻠﺲ ‪°:‬وق ‪ñ‬‬
‫ٔ‬
‫ا‪œ‬ﺎﻧﻴﺔ وا‪œ‬ﺎ‪œ‬ﺔ وﻗﺎم ﺟﻨﺪب ‪ ñ‬ا‪œ‬ﺎﻧﻴﺔ و‪B‬ﻢ ‪#‬ﻠﺲ ﻓﻠﻤﺎ اﻧ~ف ﺗﺬاﻛﺮا ذﻟ‪ õ‬ﻓﺎﺗﻴﺎ اﺑﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻓﻘﺎل ˜ ﻗﺪ اﺻﺎب او ﻗﺎل ˜ ﻗﺪ اﺣﺴﻦ واﺻﻨﻊ ﻛﻤﺎ ﻳﺼﻨﻊ ‪°:‬وق‪.‬‬
‫ٔ‬
‫رواہ اﻟﻄ‪e‬ا‪ ñ û‬ا‪B‬ﻜﺒ„ ﺑﺎﺳﺎﻧﻴﺪ ﺑﻌﻀ‪ú‬ﺎ ﺳﺎﻗﻂ ﻣﻨﮧ رﺟﻞ و‪J Ú‬ﺬہ اﻟﻄﺮ‪h‬ﻖ ﺟﺎﺑﺮ ا ﻌ‬
‫ٔ‬
‫واﻻ‪ š ɳ‬ﺗﻀﻌﻴﻔﮧ‪ë) .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۲/۸۶ :‬ﺑﺎب ﻓﻴﻤﺎ ﻳﺪرک ﻣﻊ اﻹﻣﺎم وﻣﺎ ﻓﺎﺗﮧ‪ ،‬دار‬
‫اﻟﻔﻜﺮ(‪.‬‬

‫‪584‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﻮ ادرک ﻣﻊ اﻹﻣﺎم ر¿ﻌﺔ ﻣﻦ ا‪g‬ﻐﺮب ﻓﺈﻧﮧ ﻳﻘﺮا ‪ ñ‬ا‪B‬ﺮ¿ﻌﺘ^ اﻟﻔﺎ‪7‬ﺔ وا‪B‬ﺴﻮرة و‪h‬ﻘﻌﺪ ‪ñ‬‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫او´‪ú‬ﻤﺎ ﻻﻧ‪ú‬ﺎ ﺛﻨﺎﺋﻴﺔ و‪B‬ﻮ ‪B‬ﻢ ﻳﻘﻌﺪ ﺟﺎز اﺳﺘﺤﺴﺎﻧﺎ ﻻ ﻗﻴﺎﺳﺎ و‪B‬ﻢ ﻳﻠﺰﻣﮧ ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ ‪B‬ﻮ ﺳ‪ú‬ﻮا‬
‫او• ﻣﻦ وﺟﮧ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،۴۶۸ :Š‬ﻓﺼﻞ ‪ ñ‬ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ ،‬ﺳ‪ú‬ﻴﻞ‪ .‬و¿ﺬا ‪ ñ‬ا‪Q‬ر‬ ‫‪B‬ﻜﻮﻧ‪ú‬ﺎ ٔ ٰ‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۲۳ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪g‬ﺴﺒﻮق و‪J‬ﻮ ﻣﻦ ﺳﺒﻘﮧ اﻹﻣﺎم ﺑ‪9‬ﻠ‪ú‬ﺎ او ﺑﻌﻀ‪ú‬ﺎ وﺣﻜﻤﮧ اﻧﮧ ﻳﻘ‪ E‬اول ﺻﻼﺗﮧ ‪ ñ‬ﺣﻖ‬
‫ٓ‬
‫اﻟﻘﺮاءة واﺧﺮ‪J‬ﺎ ‪ ñ‬ﺣﻖ اﻟﻘﻌﺪة و‪J‬ﻮ ﻣﻨﻔﺮد ﻓﻴﻤﺎ ﻳﻘﻀﻴﮧ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ ،۳۰۹ :‬ﻓﺼﻞ ﻓﻴﻤﺎ ﻳﻔﻌﻞ ا‪g‬ﻘﺘﺪ‪ .ù‬و¿ﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪ ،۱/۵۹۷ :‬ﺑﺎب اﻻﻣﺎﻣﺔ‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Forgetting to read a sūrah‬‬
‫‪Question‬‬
‫‪A person forgot to read a s0rah [after S0rah al-F tihah], and went into‬‬
‫‪ruk0‛. Does he have to return to the standing posture, or must he‬‬
‫?‪continue with his ruk0‛ and make sajdah sahw at the end‬‬
‫‪Answer‬‬
‫‛‪He must return to the standing posture, read a s0rah and make ruk0‬‬
‫‪again. If he does not return and makes sajdah sahw at the end, his‬‬
‫‪sal h will be correct.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ﺗﺮک ا‪B‬ﺴﻮرة ﻓﺘﺬﻛﺮ ﻣﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع او ﺑﻌﺪ ا‪B‬ﺮﻓﻊ ﻣﻨﮧ ﻗﺒﻞ ا‪B‬ﺴﺠﻮد ﻓﺎﻧﮧ ﻳﻌﻮد و‪h‬ﻘﺮا ا‪B‬ﺴﻮرة‬
‫ً‬ ‫ٔ‬
‫و‪h‬ﻌﻴﺪ ا‪B‬ﺮ¿ﻮع‪ ،‬وﻋﻠﻴﮧ ا‪B‬ﺴ‪ú‬ﻮ ﻻﻧﮧ ﺑﻘﺮاءة ا‪B‬ﺴﻮرة وﻗﻌﺖ ﻓﺮﺿﺎ ﻓ„ﺗﻔﺾ ا‪B‬ﺮ¿ﻮع ﺣ‪B Á‬ﻮ ‪B‬ﻢ‬
‫ﻳﻌﺪہ ﻓﺴﺪت ﺻﻼﺗﮧ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،۴۶۰ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪.‬و¿ﺬا‬
‫‪ ñ‬ا‪B‬ﺸﺎ ‪ ،۲/۸۵ :‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪.(۱/۱۲۶ :‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ً‬ ‫ٔ‬
‫و½ن ‪È‬د ا‪B‬ﺴﺎ‪J‬ﻰ ﻋﻦ اﻟﻘﻌﻮد اﻻول إ´ﮧ ﺑﻌﺪ ﻣﺎ اﺳ‪Õ‬ﺘﻢ ﻗﺎﺋﻤﺎ اﺧﺘﻠﻒ ا•ﺼﺤﻴﺢ ‪ ñ‬ﻓﺴﺎد‬
‫ٔ‬ ‫ٔ‬
‫ﺻﻼﺗﮧ وارﺟﺤ‪ú‬ﻤﺎ ﻋﺪم اﻟﻔﺴﺎد ﻻن ™ﻳﺔ ﻣﺎ ‪ ñ‬ا‪B‬ﺮ¿ﻮع إ‪ U‬اﻟﻘﻌﺪة ز‪h‬ﺎدة ﻗﻴﺎم ‪ ñ‬ا‪B‬ﺼﻼة و‪J‬ﻮ‬

‫‪585‬‬
 ‫ﺮا‬:) .‫ وﻗﺎل ﺻﺎﺣﺐ ا‘ﺤﺮ وا@ﻖ ﻋﺪم اﻟﻔﺴﺎد‬...‫ﺼﺤﺔ ﻻ ¬ﻞ‬B‫ﻜﻨﮧ ﺑﺎ‬B ‫ﻞ‬ò ‫و½ن [ن ﻻ‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﻮ‬ú‫ﺴ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۱۷۹ :‫اﻟﻔﻼح‬
We learn from the above text that if a person leaves out the qa‛dah and
stands up, and then returns to the sitting position, his sal h will not be
invalidated. Whereas the jurists prohibit returning from a fard to a
w jib, but if he returns, his sal h is not invalidated. Thus, even in this
case, the jurists say that the person must return from the ruk0‛ so that
he can atone for the w jib which was left out. But when he did not
return, his sal h ought not be invalidated to a greater extent. After all,
not returning from the ruk0‛ is lighter when compared to returning
from the standing position to the sitting position.
To sum up, in the case where the person did not return from the ruk0‛,
sajdah sahw will suffice and the sal h will be valid. This
notwithstanding the view of some jurists who say that it is w jib to
repeat the sal h in the case where the person does not return. Refer to
Ahsan al-Fat w , vol. 4, p. 23. Nonetheless, I cannot understand this
view.
All h ta‛ l knows best.
Unnecessary sajdah sahw
Question
Sajdah sahw was not w jib on a person but he made it. What is the
ruling in this regard?
Answer
The author of ad-Durr al-Mukht r says that it is an invalidator of sal h.
However, ‛All mah Sh m$ rahimahull h states that as per the issued
verdict in this regard, the sal h will not be invalidated.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﻮﺿﻊ‬: ñ ‫ﻮ ﻓﺎﻻﺷﺒﮧ اﻟﻔﺴﺎد ﻻﻗﺘﺪاﺋﮧ‬ú‫ﻮ وﺳﺠﺪ ﻟﮧ ﻓﺘﺎﺑﻌﮧ ﻓﺒﺎن ان ﻻ ﺳ‬ú‫ﺴ‬B‫ﻮ ﻇﻦ اﻹﻣﺎم ا‬B‫و‬
‫ﺔ ﻗﺎل‬h„ú‫ ا‘ﺤﺮ ﻋﻦ اﻟﻈ‬Ú‫ و‬Á‫ﮧ ﻳﻔ‬C‫ وﻗﻴﻞ ﻻ ﺗﻔﺴﺪ و‬:‫ اﻟﻔﻴﺾ‬Ú‫ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫اﻻﻧﻔﺮاد‬
ٔ ٔ
: ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ اﻟﻘﺮاء ™ﻟﺐ‬ñ ‫ﻞ‬ú ‫ زﻣﺎﻧﻨﺎ ﻻ ﺗﻔﺴﺪ ﻻن ا‬ñ :‫ﻠﻴﺚ‬B‫اﻟﻔﻘﻴﮧ اﺑﻮ ا‬
.(‫ ﺳﻌﻴﺪ‬،۱/۵۹۹
All h ta‛ l knows best.

586
Reading aloud in the second two rak’ats of zuhr
Question
A person read a certain portion of the second two rak‛ats of the zuhr
sal h in a loud tone. Does he have to make sajdah sahw? Bear in mind
that his recitation in the first two rak‛ats was silent.
Answer
It is w jib for an im m to read in a loud tone in a loud sal h, and in a
soft tone in a silent sal h. Thus, if in a silent sal h he reads the
equivalent of three or more verses in a loud tone, sajdah sahw will be
w jib.
If a person is performing sal h on his own [i.e. a munfarid], he may
read a loud sal h in a soft tone, but he cannot read a silent sal h in a
loud tone. Thus, the same rule applies to him. That is, if he reads the
equivalent of three or more verses in a loud tone, sajdah sahw will be
w jib. However, ‛All mah Sh m$ rahimahull h says that as per the
z hir ar-riw yah, sajdah sahw is not w jib on a munfarid. This is the
correct view.
Sh m$:
ً ٔ
‫ وﺟﻮب اﻹﺧﻔﺎء‬ñ ‫ﻼف‬y‫ﻨﻔﺮد اﺗﻔﺎﻗﺎ و½ﻧﻤﺎ ا‬g‫ ا‬š ‫ﺐ‬# ‫ﺔ ﻻ‬h‫ ا ﮩﺮ‬ñ ‫وا@ﺎﺻﻞ ان ا ﮩﺮ‬
،‫ﺤﻴﻂ‬g‫ ا•ﺘﺎرﺧﺎﻧﻴﺔ ﻋﻦ ا‬ñ õ‫ح ﺑﺬﻟ‬ã ‫ﻮﺟﻮب ﻛﻤﺎ‬B‫ﺮواﻳﺔ ﻋﺪم ا‬B‫ وﻇﺎﮨﺮ ا‬،‫ﺔ‬h°B‫ ا‬ñ ‫ﻋﻠﻴﮧ‬
ٔ
‫ﺣﻮا ﺑﺎن‬ã‫ و‬.‫راﻳﺔ‬Q‫ﻜﻔﺎﻳﺔ واﻟﻌﻨﺎﻳﺔ وﻣﻌﺮاج ا‬B‫ ا=ﺧ„ة و©وح اﻟﮩﺪاﻳﺔ [•ﮩﺎﻳﺔ وا‬ñ ‫و¿ﺬا‬
‫ﻨﻔﺮد‬g‫ ا‬š ‫ﺮواﻳﺔ ﻻ ﺳﮩﻮ‬B‫ ﻇﺎﮨﺮ ا‬Š‫ ﻓﻌ‬،‫ﺴﮩﻮ ﻋﻠﻴﮧ إذا ﺟﮩﺮ ﻓﻴﻤﺎ ¬ﺎﻓﺖ رواﻳﺔ ا•ﻮادر‬B‫وﺟﻮب ا‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﮩﻮ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۱۸ : ‫ )ﺷﺎ‬.‫ اﻹﻣﺎم ﻓﻘﻂ‬š ‫إذا ﺟﮩﺮ ﻓﻴﻤﺎ ¬ﺎﻓﺖ ﻓﻴﮧ و½ﻧﻤﺎ ﻮ‬
Sharh Munyah al-Musall$:
ٔ
‫ﻮ‬ú‫ﺴ‬B‫ﺐ ﺳﺠﻮد ا‬# ‫ﺼﻼة‬B‫ﻮز ﺑﮧ ا‬z ‫ﺮ ﻗﺪر ﻣﺎ‬ú# ‫ﺮ اﻹﻣﺎم ﻓﻴﻤﺎ ¬ﺎﻓﺖ او ﺧﺎﻓﺖ ﻓﻴﻤﺎ‬ú‫ﻮ ﺟ‬B‫و‬
ٔ ٔ
‫ )©ح ﻣﻨﻴﺔ‬.‫ﺐ‬# ‫ﻮ اﻻﺻﺢ و½ﻻ ﻓﻼ‬J ‫ﺼﻼة‬B‫ﻮز ﺑﮧ ا‬z ‫ ا•ﻘﺪﻳﺮ ﺑﻤﻘﺪار ﻣﺎ‬ù‫ﻮ ا‬J‫ﻋﻠﻴﮧ و‬
:‫ﺪاﻳﺔ‬ú‫ واﻟ‬.۱/۵۳۳ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ وا‬.۱/۱۲۸ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﮩﻴﻞ‬،۱/۴۵۷ :Š‫ﺼ‬g‫ا‬
ٔ
.(۱/۱۰۲ :‫ﺮ‬ú‫ﻤﻊ اﻻﻧ‬ë‫ و‬.۱/۱۵۷
Al-Hid yah:
ٔ ٔ
‫ﻮﺿﻌﮧ‬: ñ ‫ﺮ‬ú ‫ﻮ ﻻن ا‬ú‫ﺴ‬B‫ﺮ ﺗﻠﺰﻣﮧ ﺳﺠﺪﺗﺎ ا‬ú# ‫ﺮ اﻹﻣﺎم ﻓﻴﻤﺎ ¬ﺎﻓﺖ او ﺧﺎﻓﺖ ﻓﻴﻤﺎ‬ú‫ﻮ ﺟ‬B‫و‬
ٔ
‫ﻮز ﺑﮧ‬z ‫ﻘﺪار واﻻﺻﺢ ﻗﺪر ﻣﺎ‬g‫ ا‬ñ ‫ﺮواﻳﺔ‬B‫ﻮاﺟﺒﺎت واﺧﺘﻠﻔﺖ ا‬B‫ﺎ ﻣﻦ ا‬ú‫ﻮﺿﻌ‬: ñ ‫ﺨﺎﻓﺘﺔ‬g‫وا‬

587
 ‫ٔ‬
‫ا‪B‬ﺼﻼة ‪ ñ‬اﻟﻔﺼﻠ^ ﻻن اﻟ ﺴ„ ﻣﻦ ا ‪ú‬ﺮ واﻹﺧﻔﺎء ﻻ ﻳﻤ‪9‬ﻦ اﻻﺣ‪O‬از ﻋﻨﮧ وﻋﻦ ا‪B‬ﻜﺜ„‬
‫ٔ‬
‫ﻳﻤ‪9‬ﻦ إ‪ U‬ﻗﻮﻟﮧ‪ ...‬و‪J‬ﺬا ‪ ñ‬ﺣﻖ اﻹﻣﺎم دون ا‪g‬ﻨﻔﺮد ﻻن ا ‪ú‬ﺮ وا‪g‬ﺨﺎﻓﺘﺔ ﻣﻦ ﺧﺼﺎﺋﺺ‬
‫ا ﻤﺎﻋﺔ‪) .‬اﻟﮩﺪاﻳﺔ‪ .۱/۱۵۸ :‬و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ .۱/۱۲ :‬و¿ﺬا ‪© ñ‬ح‬
‫اﻟﻌﻨﺎﻳﺔ ‪ š‬اﻟ‪ú‬ﺪاﻳﺔ‪.(۱/۵۰۵ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The extent of three verses or one long verse‬‬
‫‪Question‬‬
‫?‪What is the extent of three verses or one long verse‬‬
‫‪Answer‬‬
‫‪The extent of a single verse through which the obligation of sal h is‬‬
‫‪fulfilled must be equal to three short verses. The three short verses‬‬
‫‪must have at least ten words and 30 letters.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٓ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ ٓ‬
‫و‪B‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ ‪ ñ‬ا‪B‬ﺮ¿ﻌﺘ^ ﻓﺎﻻﺻﺢ ا‪B‬ﺼﺤﺔ اﺗﻔﺎﻗﺎ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻗﺎﻟﮧ‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ا@ﻠ‪ ....‬و‪ Ú‬ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ ﻻﻧﮧ ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت( ﺗﻌﻠﻴﻞ ‪B‬ﻠﻤﺬﮨﺒ^ ﻻن ﻧﺼﻒ اﻻﻳﺔ‬
‫ٔ‬ ‫ٓ‬
‫اﻟﻄﻮ‪h‬ﻠﺔ إذا [ن ﻳﺰ‪h‬ﺪ ‪ š‬ﺛﻼث اﻳﺎت ﻗﺼﺎر ﻳﺼﺢ ‪ š‬ﻗﻮﻟﮩﻤﺎ ﻓﻌ‪ Š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ ا‪g‬ﻜﺘ‬
‫ٔ‬ ‫ٓ‬
‫ﺑﺎﻻﻳﺔ ٔ ٰ‬
‫او•‪ .‬ﻗﺎل ‪ ñ‬ا‘ﺤﺮ‪ :‬وﻋﻠﻢ ﻣﻦ ﺗﻌﻠﻴﻠﮩﻢ ان ﻛﻮن ا‪g‬ﻘﺮوء ‪ ˜ ñ‬ر¿ﻌﺔ ا•ﺼﻒ ﻟ ﺲ‬
‫ً‬ ‫ً‬
‫‪“ê‬ط ﺑﻞ ﻳ‪9‬ﻮن ا‘ﻌﺾ ﻳﺒﻠﻎ ﻣﺎ ﻳﻌﺪ ﺑﻘﺮاءﺗﻪ ﻗﺎرﺋﺎ ﻋﺮﻓﺎ‪ ...‬و‪ Ú‬ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ وا‪g‬ﻌﺮاج‬
‫ٔ‬ ‫ٓ‬ ‫ٔ ٓ‬
‫وﻏ„ﮨﻤﺎ‪B :‬ﻮ ﻗﺮا اﻳﺔ ﻃﻮ‪h‬ﻠﺔ [ﻳﺔ ا‪B‬ﻜﺮ‪ î‬او ا‪g‬ﺪاﻳﻨﺔ ا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ وا‘ﻌﺾ ‪ ñ‬ر¿ﻌﺔ‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺘﻠﻔﻮا ﻓﻴﮧ ‪ š‬ﻗﻮل ا‪ ì‬ﺣﻨﻴﻔﺔ‪ ...‬و‪È‬ﻣﺘﮩﻢ ‪ š‬اﻧﮧ ‪#‬ﻮز ﻻن ﺑﻌﺾ ﮨﺬہ اﻻﻳﺎت ﻳﺰ‪h‬ﺪ ‪š‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫ﺛﻼث ﻗﺼﺎر او ﻳﻌﺪﻟﮩﺎ ﻓﻼ ﺗ‪9‬ﻮن ﻗﺮاءﺗﮧ اﻗﻞ ﻣﻦ ﺛﻼث اﻳﺎت‪ ...‬وﻗﺪرﮨﺎ ﻣﻦ ﺣﻴﺚ ا‪·B‬ﻤﺎت‬
‫ﻋ“‪ ،‬وﻣﻦ ﺣﻴﺚ ا@ﺮوف ﺛﻼﺛﻮن‪) ...‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۵۳۷ :‬ﻓﺼﻞ ‪ ñ‬اﻟﻘﺮاءة‪ .‬و‪Ú‬‬
‫ٔ‬
‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۱/۳۳۲ :‬دار اﻟﻔﻜﺮ‪ .‬و‪ë‬ﻤﻊ اﻻﻧ‪ú‬ﺮ‪ .۱/۱۰۴ :‬و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،۱/۲۷۸ :Š‬ﺳﮩﻴﻞ‪.‬‬
‫و‪C‬ﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ،۱/۱۱۲ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪588‬‬
 ‫‪Sajdah Tilāwat‬‬
‫‪Performing sajdah tilāwat after a few verses‬‬
‫‪Question‬‬
‫‪While in sal h, a person read a verse of sajdah til wat but did not‬‬
‫‪perform sajdah. He only thought of it after reading another three‬‬
‫?‪verses. What should he do‬‬
‫‪Answer‬‬
‫‪He must perform the sajdah til wat the moment he recalls it. His sal h‬‬
‫‪will be valid.‬‬
‫‪Mar q$ al-Fal h:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫و‪#‬ﺰ‪ ù‬ﻋﻨ‪ú‬ﺎ اﻳﻀﺎ ﺳﺠﻮد‪J‬ﺎ ا‪ ù‬ﺳﺠﻮد ا‪B‬ﺼﻼة إذا ‪B‬ﻢ ﻳﻨﻘﻄﻊ ﻓﻮر ا•ﻼوة واﻧﻘﻄﺎﻋﮧ ان ﻳﻘﺮا‬
‫ٔ‬ ‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫ا‪ ɳ‬ﻣﻦ اﻳ‪ ^Õ‬ﺑﻌﺪ اﻳﺔ ﺳﺠﺪة ا•ﻼوة و‪C‬ﺎﻹ‚ﺎع وﻗﺎل ﺷﻤﺲ اﻻﺋﻤﺔ ا@ﻠﻮا‪ :û‬ﻻ ﻳﻨﻘﻄﻊ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ ٔ‬
‫اﻟﻔﻮر ﻣﺎ ‪B‬ﻢ ﻳﻘﺮا ا‪ ɳ‬ﻣﻦ ﺛﻼث اﻳﺎت وﻗﺎل ا‪B‬ﻜﻤﺎل‪ :‬إن ﻗﻮل ﺷﻤﺲ اﻻﺋﻤﺔ ‪J‬ﻮا‪B‬ﺮواﻳﺔ… إذا‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫اﻧﻘﻄﻊ ﻓﻮرا•ﻼوة ﺻﺎرت دﻳﻨﺎ ﻓﻼ ﺑﺪ ﻣﻦ ﻓﻌﻠ‪ú‬ﺎ ﺑ‪ª‬ﻴﺔ ﻓﻴﺎ‪ F‬ﻟ‪ú‬ﺎ ‪ê‬ﺴﺠﻮد او ر¿ﻮع ﺧﺎص‪.‬‬
‫)‪:‬ﺮا اﻟﻔﻼح‪ ،۱۸۵ :‬ﺑﺎب ﺳﺠﻮد ا•ﻼوة‪: ،‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ(‪.‬‬
‫‪If he remembers it while he is in another posture of sal h, he must still‬‬
‫‪perform it immediately. It will then be mustahab to repeat the posture‬‬
‫‪in which he was.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪B‬ﻮ ﺗﺬﻛﺮ ا‪g‬ﺼ‪ ñ Š‬ر¿ﻮﻋﮧ او ﺳﺠﻮدہ اﻧﮧ ﺗﺮک ﺳﺠﺪة ﺻﻠﺒﻴﺔ او ﺗﻼو‪h‬ﺔ ﻓﺎ‪Ø‬ﻂ ﻣﻦ ر¿ﻮﻋﮧ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻼ رﻓﻊ او رﻓﻊ ﻣﻦ ﺳﺠﻮدہ ﻓﺴﺠﺪ‪J‬ﺎ ﻋﻘﺐ ا•ﺬﻛﺮ ا‪È‬د‪J‬ﻤﺎ ا‪ ù‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد ﻧﺪﺑﺎ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﺴﻘﻮﻃﮧ ﺑﺎﻟ‪ª‬ﺴﻴﺎن وﺳﺠﺪ ‪B‬ﻠﺴ‪ú‬ﻮ‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪:‬ﻗﻴﺪ ﺑﺎ‪B‬ﺮ¿ﻮع او ا‪B‬ﺴﺠﻮد ﻻﻧﮧ ‪B‬ﻮ ﺗﺬﻛﺮ ا‪B‬ﺴﺠﺪة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ ñ‬اﻟﻘﻌﺪة اﻻﺧ„ة ﻓﺴﺠﺪ‪J‬ﺎ ا‪È‬د اﻟﻘﻌﺪة ﻧ‪ú‬ﺮ‪ ،‬ﻗﻮﻟﮧ ‪B‬ﺴﻘﻮﻃﮧ ا‪ ù‬ﺳﻘﻮط وﺟﻮب اﻹ‪È‬دة ا‪g‬ﺒ‬
‫ٔ‬ ‫ٔ‬
‫‪ š‬وﺟﻮب اﻟ‪O‬ﺗﻴﺐ‪ ،‬ﻓﺈن اﻟ‪O‬ﺗﻴﺐ ﻓﻴﻤﺎ ©ع ‪:‬ﻜﺮر ﻣﻦ اﻓﻌﺎل ا‪B‬ﺼﻼة واﺟﺐ‪ ،‬ﻳﺎﺛﻢ ﺑ‪¿O‬ﮧ‬
‫ً‬
‫ﻋﻤﺪا و)ﺴﻘﻂ ﺑﺎﻟ‪ª‬ﺴﻴﺎن و‪h‬ﻨﺠ‪ê e‬ﺴﺠﻮد ا‪B‬ﺴ‪ú‬ﻮ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۱/۶۱۲ :‬ﺑﺎب‬
‫اﻻﺳﺘﺨﻼف‪ ،‬ﺳﻌﻴﺪ(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪589‬‬
Sajdah tilāwat in Sūrah Sād
Question
In which part of the verse in S0rah S d is the sajdah, is it on the word
an b or husn ma’ b? What is the ruling if a person performs sajdah at
an b instead of at husn ma’ b?
Answer
The sajdah in S0rah S d is at husn ma’ b. If a person performs it at
an b, then according to one view it will be fulfilled. Apart from this
verse in S0rah S d, if a person performs sajdah til wat before the word
sajdah in any of the other verses of sajdah, he will have to perform a
second sajdah til wat and will also have to perform sajdah sahw.
Bad ’i‛ as-San ’i‛:
ٓ ٔ š ‫ﺎ ٔاﻧﻌﻢ اﷲ‬g ً‫ ﺷﻜﺮا‬õ‫ﺴﺠﺪ ذﻟ‬å ‫ﻦ‬Ø ‫ﻧﻘﻮل‬
‫ﺎب‬g‫ﺰﻟ وﺣﺴﻦ ا‬B‫ﻮﻋﺪ ﺑﺎ‬B‫داود ﺑﺎﻟﻐﻔﺮان وا‬
ٓ ٔ
،۱/۲۸۷ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺬا ﻻ )ﺴﺠﺪ ﻋﻨﺪﻧﺎ ﻋﻘﻴﺐ ﻗﻮﻟﮧ واﻧﺎب ﺑﻞ ﻋﻘﻴﺐ ﻗﻮﻟﮧ ﻣﺎب‬ú‫وﻟ‬
.( ~‫ﺳﻌﻴﺪ ﻛﻤ‬
Mar q$ al-Fal h:
ٔ ً ٓ
ٔ ‫وص }وﻇﻦ‬
‫ و½ن ﻟﮧ ﻋﻨﺪﻧﺎ‬õ‫ﮧ وﺧﺮ راﻛﻌﺎ واﻧﺎب ﻓﻐﻔﺮﻧﺎ ﻟﮧ ذﻟ‬C‫داود إﻧﻤﺎ ﻓﺘﻨﺎہ ﻓﺎﺳﺘﻐﻔﺮ ر‬
ً ٰ ٰ ٔ ‫ﻮ‬J ‫ﺬا‬J‫ و‬.{‫ﻣﺎب‬ ٓ
‫ }وﺧﺮ راﻛﻌﺎ‬:U‫ﺗﻌﺎ‬ ‫ﺐ ﻋﻨﺪ ﻗﻮﻟﮧ‬z ‫ﻠ‬h‫ﺰ‬B‫ﺎ ﻗﺎل ا‬Ý •‫اﻻو‬ ‫ﺰﻟ ٰ وﺣﺴﻦ‬B
ٓ ٰ ٔ
‫ ﺑﺎب ﺳﺠﻮد‬،۱۸۴ :‫ﺮا اﻟﻔﻼح‬:) .{‫ }وﺣﺴﻦ ﻣﺎب‬:U‫ﺗﻌﺎ‬ ‫واﻧﺎب{ وﻋﻨﺪ ﺑﻌﻀﮩﻢ ﻋﻨﺪ ﻗﻮﻟﮧ‬
.(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ا•ﻼوة‬
Sh m$:
ٓ ٔ ٔ ً
‫ﺴﺠﺪة‬B‫ اﻻﻳﺔ ﻣﻊ ﺣﺮف ا‬ɳ‫ﻠﺴﺠﺪة ﺗﻼوة ا‬B ‫ﻮﺟﺐ‬g‫ﺎ ﺗﻘﺪم ان ا‬g (‫)ﻗﻮﻟﮧ ﻣﻦ ˜ واﺣﺪ ﺣﺮﻓﺎ‬
ٔ ً ٔ
،۲/۱۱۸ : ‫ )ﺷﺎ‬.•‫ﻮﻣﺎ ﺑﺎﻻو‬ú‫ ﻣﻔ‬þ‫ﻮن ا@ﺮف ا@ﻘﻴ‬9h‫·ﻤﺔ و‬B‫ﺮاد ﺑﺎ@ﺮف ا‬g‫ﺮ ان ا‬J‫واﻟﻈﺎ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬
Al-Fat w al-Hind$yyah:
ٔ ٔ ٔ ٔ ٔ ٔ ٔ
„‫ﺮارہ او ﺗﻐ‬9‫ک واﺟﺐ او ﺗﺎﺧ„ہ او ﺗﺎﺧ„ ر¿ﻦ او ﺗﻘﺪﻳﻤﮧ او ﺗ‬O‫ﺴﺠﻮد إﻻ ﺑ‬B‫ﺐ ا‬# ‫وﻻ‬
ٔ
ñ ‫ﻮاﺟﺐ ﻛﺬا‬B‫ﻮ ﺗﺮک ا‬J‫ء واﺣﺪ و‬2ê ‫ﮧ‬C‫ ا@ﻘﻴﻘﺔ وﺟﻮ‬Ú‫ﺮ ﻓﻴﻤﺎ ¬ﺎﻓﺖ و‬ú# ‫واﺟﺐ ﺑﺎن‬
.(۱/۱۲۶ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.ñðB‫ا‬
Fat w Rah$m$yyah:
590
It is better to perform sajdah til wat at husn ma’ b in the verse in
S0rah S d. It would be against caution to perform it at an b. If a
person performs it at an b, it will not be necessary to repeat it.1
All h ta‛ l knows best.
Repeating a verse of sajdah while on a conveyance
Question
A person is travelling on a conveyance and repeats a verse of sajdah
several times. Does he have to perform a sajdah for each time he reads
the verse or just once?
Answer
If a person repeats a verse of sajdah while on a conveyance but while
he is performing sal h, only one sajdah will be w jib. If he is not in
sal h, a separate sajdah will have to be performed for each time he
reads the verse. The same rule will apply if he is on a ship even though
it is gauged from the texts of the jurists that only one will be w jib.
However, in those days the ships moved by the blowing of the winds.
Today’s ships have engines which are controlled by sailors. Therefore,
the changing of place [movement of the ship] will necessitate a
separate sajdah for each time a verse of sajdah is read.
Ad-Durr al-Mukht r:
ٔ ٔ ٓ
‫ﻼف زواﻳﺎ‬Ç ù‫ﺮ او ﺣﻮض ﺗﺒﺪﻳﻞ ﻓﺘﺠﺐ اﺧﺮ‬ú‫ ﻧ‬ñ ‫ اﺧﺮ وﺳﺒﺤﮧ‬U‫واﻧﺘﻘﺎﻟﮧ ﻣﻦ ﻏﺼﻦ إ‬
ٔ
Š‫ﻞ ﻟﻘﻤﺘ^ وﻗﻴﺎم ورد ﺳﻼم و¿ﺬا داﺑﺔ ﻳﺼ‬³[ ‫ﻴﺖ وﺳﻔﻴﻨﺔ ﺳﺎﺋﺮة وﻓﻌﻞ ﻗﻠﻴﻞ‬C‫ﺴﺠﺪ و‬:
ٔ ٔ
‫ﻢ ﻳﺼﻞ‬B ‫ﻮ‬B ‫ )ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻢ ﻳﺼﻞ ﺗﺘﻜﺮر‬B ‫ﻮ‬B‫ﻤﻊ اﻻﻣﺎ>ﻦ و‬z ‫ﺼﻼة‬B‫ﺎ ﻻن ا‬ú‫ﻋﻠﻴ‬
ٔ ٔ
.‫ﺴﻔﻴﻨﺔ‬B‫ﻼف ﺳ„ ا‬Ç ‫ﺐ ﻋﻠﻴﮧ ﺿﻤﺎن ﻣﺎ اﺗﻠﻔﺖ‬# Á‫ﻀﺎف إ´ﮧ ﺣ‬: ‫ﺎ‬J„‫ﺗﺘﻜﺮر( ﻻن ﺳ‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۱۵ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫)ا‬
H shiyah at-Taht w$:
ٔ
‫ﺴﻔﻴﻨﺔ ﻻ‬B‫ﻮ [ﻧﺖ واﻗﻔﺔ ﻻن ﺳ„ا‬B ‫ﺴ„ ﺳﻔﻴﻨﺔ ﻛﻤﺎ‬ê ‫ﺴﻤﺎع‬B‫ﻠﺲ ا•ﻼوة وا‬ë ‫ﺒﺪل‬Õ‫وﻻ ﻳ‬
ñ ‫ و¿ﺬا‬.‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۴۹۶ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻳﻀﺎف إ´ﮧ‬
.(۱/۳۲۸ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫اﻟﻄﺤﻄﺎو‬
Taht w$ ‛Al Mar q$ al-Fal h:

1
Fat w Rah$m$yyah, vol. 4, p. 419; Fat w Mahm0d$yyah, vol. 7, p. 471.
591
 ٔ ٔ ً
U‫اﺑﺔ ﻳﻀﺎف إ‬Q‫ﻮﺟﻮب ﻻن ﺳ„ ا‬B‫ﺮر ا‬9‫ﺼﻼة ﺗ‬B‫ﺎ ﺧﺎرج ا‬J‫ﺼﻠﻴﺎ اﻣﺎ إذا ﻛﺮر‬: ‫إذا ﻛﺮرﮨﺎ‬
.( ‫ ﻗﺪﻳ‬،‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۴۹۶ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺎ‬ú‫راﻛﺒ‬
All h ta‛ l knows best.
Hearing a verse of sajdah over the radio
Question
Does sajdah til wat become w jib if one hears a verse of sajdah over
the radio?
Answer
If the recitation is played from a cassette, cd or any other similar
method of recording, and broadcast over the radio, then sajdah til wat
will not be w jib on the person who hears the verse of sajdah. If it is a
live recitation and the reader reads a verse of sajdah, sajdah til wat
will be w jib on the person who hears it. In short, sajdah til wat
becomes w jib from the original recitation and not from a recording
or duplicate copy.
H shiyah at-Taht w$ ‛Al Mar q$ al-Fal h:
،‫ﺎ‬J‫ﻮ‬Ø‫ و‬ù‫ﺼﺤﺎر‬B‫ ا ﺒﺎل وا‬ñ õ‫ ﻣﺜﻞ ﺻﻮﺗ‬õ‫ﻴﺒ‬# ‫ﻮ ﻣﺎ‬J‫ و‬ù‫ﺼﺪ‬B‫ﺎ ﻣﻦ ا‬ú‫ﺴﻤﺎﻋ‬ê ‫ﺐ‬z ‫وﻻ‬
ٔ ً ٔ
‫ﺼﻮت ﻋﻘﺐ ﺻﻴﺎﺣﮧ راﺟﻌﺎ إ´ﮧ ﻣﻦ ﺟﺒﻞ او ﺑﻨﺎء‬g‫ )ﺴﻤﻌﮧ ا‬ù=‫ﺼﻮت ا‬B‫ﻢ ا‬ú‫اﻻو• ﻗﻮل ﺑﻌﻀ‬
،۴۸۶ :‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺎ[ة‬Ÿ ‫ﻮ‬J ‫ إﻧﻤﺎ‬ù‫ﺼﺪ‬B‫ ا‬ñ ‫ﺮﺗﻔﻊ ﻓﺈﻧﮧ ﻻ إﺟﺎﺑﺔ‬:
.( ‫ ﻗﺪﻳ‬،‫ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬
Niz m al-Fat w :
A voice which is heard over a tape recorder, gramophone and other
similar devices is not the actual voice of the speaker; it is a copy of his
voice which is transmitted like an echo. Sajdah til wat does not
become w jib in such a case.
Many speeches and voices over the radio are also recordings which are
then broadcast. If this is most likely to be the case, then sajdah til wat
will not be necessary.
Yes, if the speaker is speaking directly – not through any of the above-
mentioned devices – and he recites a verse of sajdah, sajdah til wat
will be w jib. The difference between the exact [live] voice of a speaker

592
and a recording is obvious. Thus, the action [of whether to perform
sajdah til wat or not] will be done accordingly.1
All h ta‛ l knows best.
Sajdah tilāwat and the reward for recitation from a
tape recording
Question
What is the ruling if a person hears a verse of sajdah while listening to
the recitation of the Qur’ n from a tape recorder or cd player? If
sajdah til wat is not w jib, will he receive the reward for listening to
the recitation?
Answer
In order for sajdah til wat to be w jib, it is necessary for the listener to
have heard a valid recitation. A valid recitation comes into existence
through intellect and consciousness. A tape recorder or cd player is
nothing more than a copier. Sajdah til wat will therefore not be w jib.
A parallel to this is found in the texts of the jurists in their discussions
around an echo. They say that sajdah til wat does not become w jib on
account of birds2 and echoes. However, as far as reward is concerned,
that is realized when the speech of All h falls into the ear, and it
[reward] is acquired when the recitation is listened to while adhering
to the etiquette of listening to the Qur’ n.
Imd d al-Fatt h:
ٔ
‫ﺴﺒﺐ ﺳﻤﺎع ﺗﻼوة ﺻﺤﻴﺤﺔ و ﺻﺤﺖ ا•ﻼوة‬B‫ ﻻن ا‬ù‫ﺼﺪ‬B‫ﺴﻤﺎﻋﮩﺎ ﻣﻦ اﻟﻄﻴﻮر وا‬ê ‫ﺐ‬z ‫وﻻ‬
،‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﺨﺘﺎر‬g‫ﺐ ﻮ ا‬z ‫ إذا ﺳﻤﻌﮩﺎ ﻣﻦ ﻃ„ ﻻ‬:‫ﻼﺻﺔ‬y‫ ا‬Ú‫ و‬.‫ﻢ ﻳﻮﺟﺪ‬B ‫ﺑﺎ•ﻤﻴ' و‬
.(‫ ﺳﺠﻮد ا•ﻼوة‬ñ ‫ ﺑﺎب‬،۲/۱۳۷ :‫ﺪ‬h‫ﺰ‬g‫ ا•ﺠﻨ ﺲ وا‬ñ ‫ و¿ﺬا‬.‫ ﺑ„وت‬:‫ ط‬،۵۳۱ :‫ص‬
The proof for receiving reward for listening to the recitation of the
Qur’ n from a recording:
ٔ ٔ ٓ ٔ ٰ
:‫ )ﺳﻮرة اﻻﻋﺮاف‬.‫ﻢ ﺗﺮ&ﻮن‬9‫ اﻟﻘﺮان ﻓﺎﺳﺘﻤﻌﻮا ﻟﮧ واﻧﺼﺘﻮا ﻟﻌﻠ‬ù‫ و½ذا ﻗﺮ‬:U‫ﺗﻌﺎ‬ ‫ﻗﺎل اﷲ‬
.(۲۰۴

1
Munthakhab Niz m al-Fat w , vol. 1, p. 72, Islamic Fiqh Academy. Also refer
to Fat w Mahm0d$yyah, vol. 7, p. 472 and Ahsan al-Fat w , vol. 4, p. 65.
2
Reference is made to birds such as parrots which are able to repeat Qur’ nic
verses.
593
We learn from this verse that when the Qur’ n is recited, we must
listen to it no matter who the reader is. All h ta‛ l did not say Wa
idh qara’tum (when you read). This shows that one is rewarded even
when one listens to a recording.
‛All mah Shaykh Muhammad Bakhyat al-Mut$‛$ al-Hanaf$ – Muft$ ad-
Diy r al-Misr$yyah – writes in his book Ahk m Qir ’ah al-Fonogr f (p.
9):
ٓ ٓ ٔ ٔ
‫م اﷲ ﺑﻼ‬+ ‫ﺼﻨﺪوق ﻣﻦ اﻟﻔﺎظ اﻟﻘﺮان ﻗﺮان ﺣﻘﻴﻘﺔ و ﻮ‬B‫ ﻋﻠﻤﺖ ان ﻣﺎ )ﺴﻤﻊ ﻣﻦ ا‬Á‫وﻣ‬
ٔ
‫·ﻤﺎت‬B‫ﺴﺎن وﺳﻤﺎﻋﮧ ﻓﺈذا ﺻﺪرت ا‬å‫ وان ﺻﺪورہ ﻣﻨﮧ وﺳﻤﺎﻋﮧ ﻛﺼﺪورہ ﻣﻦ اﻹ‬õ‫ﺷ‬
ٔ ٓ
‫ﻮن ﺑﮩﺎ ﺧﻠﻞ وﻗﺼﺪ ﻣﻦ رﺳﻢ‬9‫ﻠ“وط ﺑﺪون ان ﻳ‬B ‫ﺴﺘﻮﻓﻴﺔ‬: ‫ﺼﻨﺪوق‬B‫ ا‬õ‫اﻟﻘﺮاﻧﻴﺔ ﻣﻦ ذﻟ‬
ٔ
‫ ان‬Ú‫ ا ﻮاز و‬ñ õ‫ﻠﻌﻈﺔ وا•ﺪﺑ„ ﻓﻼ ﺷ‬B ‫ اﻻﺳﻄﻮاﻧﺎت ﺳﻤﺎﻋﮩﺎ‬ñ ‫·ﻤﺎت‬B‫ ا‬õ‫ﺎرج ﺗﻠ‬4
.‫ﺴﻤﺎع ﻋﺒﺎدة‬B‫ا‬
He writes with reference to sajdah til wat:
ٓ
‫ﺼﻨﺪوق ﺳﺠﻮد ا•ﻼوة ﻟﻌﺪم اﻟﻘﺼﺪ‬B‫ﺴﺠﺪة ﻣﻦ ا‬B‫ ﺳﻤﺎع اﻳﺔ ا‬š ‫ﺐ وﻻ )ﺴﻦ‬# ‫وﻻ‬
ٓ ٔ ٔ ٓ ٓ ٔ
‫ﺐ‬# ‫ﻮ ﺳﻤﻊ اﻻﻳﺔ ﻣﻦ ﺷﺠﺮة ﻻ‬B ‫ اﻧﮧ‬ù‫ﺴﻤﻮع ﻟ ﺲ اﻳﺔ ﻣﻦ اﻟﻘﺮان اﻻ ﺗﺮ‬g‫ﺸﻌﻮر ﻻ ﻻن ا‬B‫وا‬
ٔ ً ٓ
‫ﺐ‬# ‫ﻮم ﻋﻨﺪ ا@ﻨﻔﻴﺔ ﻻ‬:‫ﺎ‬g‫ﻮ ﺳﻤﻌﮩﺎ ﻣﻦ ا‬B õ‫ﺴﻤﻮع ﻗﺮاﻧﺎ و¿ﺬﻟ‬g‫ﺳﺠﻮد ا•ﻼوة و½ن [ن ا‬
ٔ ٔ
‫ﻜﻮن‬B ‫ اﻟﻘﺎري ﻻ‬š ‫ﻠﺤﺠﺮ‬B ‫ﻮﺟﻮب‬B‫ اﻟﻘﺮاءة ﻓﻌﺪم ا‬ñ ‫ﺠﻮر ﻋﻠﻴﮧ‬Ÿ ‫ﻮم‬:‫ﺎ‬g‫ﺴﺠﻮد ﻻن ا‬B‫ا‬
ٔ ٓ ً ٓ
õ‫ﺴﺠﻮد او ﺷﺒﮩﮧ ذﻟ‬B‫ ﻓﻮﺟﻮب ﺳﺠﻮد ا•ﻼوة ﻋﻨﺪ ﺳﻤﺎع اﻳﺔ ا‬:‫ﺎ ﻤﻠﺔ‬C‫ﺴﻤﻮع ﻟ ﺲ ﻗﺮاﻧﺎ و‬g‫ا‬
ٔ ً ٓ
‫م‬ð‫ )اﺣ‬.‫ﻮﻓﻖ‬g‫ واﷲ ا‬õ‫ ﮨﺬا ﻣﺎ راﻳﻨﺎہ ذﻟ‬،‫ﺴﻤﻮع ﻗﺮاﻧﺎ‬g‫ ©وط ﺑﻌﺪ ﻛﻮن ا‬š ‫ﻳﺘﻮﻗﻒ‬
.(۱۰ :‫ ص‬،‫ﻗﺮاءة اﻟﻔﻮﻧﻮﻏﺮاف‬
Fat w Bayyin t:
Bearing in mind that the listener is listening to the speech of All h
ta‛ l from the recording, the greatness of All h’s speech is increasing
in his heart, and he is protecting his ears from listening to sinful
things, he will certainly be rewarded for listening to the recorded
recitation of the Qur’ n.1
It is a sin to listen to music from a recording. Thus, there ought to be
reward for listening to a recorded recitation of the Qur’ n. Hadrat
Maul n Y0suf Ludhy nw$ rahimahull h wrote that there is no reward

1
Fat w Bayyin t, vol. 4, p. 422.
594
for listening to the recitation of the Qur’ n from a recording. This is
his view which is beyond our understanding.1
Maul n Kh lid Sayfull h S hib writes:
If the recitation of the Qur’ n is from a recording, there are two issues
to be investigated: (1) Will the same etiquette have to be observed
which are observed when listening to a q r$ directly? (2) If a verse of
sajdah is recited, will sajdah til wat become w jib?
The etiquette of listening to the recitation of the Qur’ n will apply in
all those conditions wherein the sound of All h’s speech falls into the
ears of a Muslim. This is irrespective of whether it is through one’s
own recitation or through any other way. Therefore, the etiquette of
listening to the Qur’ n – viz. to remain silent and to listen attentively –
are necessary even when listening to a recording of the Qur’ n. Since a
person listening to the Qur’ n in this way is rewarded, All h willing,
this person will also be rewarded.
As far as sajdah til wat is concerned, it is necessary for the listener to
hear the recitation directly from the reader, and the latter’s lips must
be moving in the recitation. The recording played from a tape recorder
is not the recitation of the reader itself. Rather his voice waves are
preserved, and other means are resorted to create his voice. This is
why sajdah til wat will not be w jib. A similarity to this ruling is the
explicit text of the jurists with regard to birds [which have been
trained to read portions of the Qur’ n] or the sounds from an echo;
these do not make sajdah til wat w jib. 2
All h ta‛ l knows best.
A verse of sajdah recited by a minor
Question
Does sajdah til wat become w jib if a verse of sajdah is recited by a
minor?
Answer
Sajdah til wat will be w jib if the child has reached an age of
understanding. The recitation of a child who has not reached an age of
understanding does not make sajdah til wat w jib.
Imd d al-Fatt h:

1
Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p.. 228-231.
2
Jad$d Fiqh$ Mas ’il, vol. 1, p. 170. Refer to Fat w Bayyin t, vol. 4, pp. 421-424
for additional details.
595
 ٔ ٔ ٔ
‫ﺴﺒﺐ‬B‫ ﻻن ا‬،„‫ﻨﻮن او ﻧﺎﺋﻢ او ﻃ‬ë ‫ﺴﻤﺎع ﻣﻦ‬B‫ﺴﺠﻮد ﺑﺎ‬B‫ﺐ ا‬# ‫وذﻛﺮ ﺷﻴﺦ اﻹﺳﻼم إذ ﻻ‬
‫ ﺑﺎب ﺳﺠﻮد‬،۵۳۱ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻢ ﻳﻮﺟﺪ‬B‫ﺳﻤﺎع ﺗﻼوة ﺻﺤﻴﺤﺔ وﺻﺤﺖ ا•ﻼوة ﺑﺎ•ﻤﻴ' و‬
.(‫ ﺑ„وت‬،‫ا•ﻼوة‬
Fath al-Qad$r:
‫ﺴﻤﺎع‬B‫ إن [ن ﻟﮧ ﺗﻤﻴ' وﺟﺐ ﺑﺎ‬e‫ﻌﺘ‬g‫ﻮ ا‬J ‫ﻦ‬9‫ ﻓﻠﻴ‬.‫ﺼ‬B‫ ا‬ñ ‫ﺬا ا•ﻌﻠﻴﻞ ﻳﻔﻴﺪ ا•ﻔﺼﻴﻞ‬J‫و‬
.(۴/۶۰ :ù‫ واﺣﺴﻦ اﻟﻔﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬،‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۵ :‫ )ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﻣﻨﮧ و½ﻻ ﻓﻼ‬
All h ta‛ l knows best.
Reciting a major portion of a verse of sajdah
Question
A person read the words in which sajdah is mentioned but did not read
the entire verse. Will sajdah til wat be w jib? For example, he read
Kharra r ki‛an wa an b.
Answer
If a person reads a major portion of a verse of sajdah, sajdah til wat
will be w jib. If not, it will not be w jib. If he reads only Kharra r ki‛an
wa an b, sajdah til wat will not be w jib.
Al-Fat w al-Hind$yyah:
ٔ ٓ ٓ ٔ
‫ )ﺴﺠﺪ ﻓﻴﮧ‬ù=‫ﻮ ﻗﺮا ا@ﺮف ا‬B‫ﺎ ﻻ )ﺴﺠﺪ و‬J‫ اﺧﺮ‬ñ ù=‫ﺴﺠﺪة إﻻ ا@ﺮف ا‬B‫ﻮ ﻗﺮا اﻳﺔ ا‬B‫و‬
ٓ ٔ ٔ ٔ
،۱/۱۳۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﺠﺪة‬B‫ﺮف ا‬Î ‫ﺴﺠﺪة‬B‫ اﻳﺔ ا‬ɳ‫وﺣﺪہ ﻻ )ﺴﺠﺪ إﻻ ان ﻳﻘﺮا ا‬
،‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۵۲۸ :‫ اﻣﺪاد اﻟﻔﺘﺎح‬ñ ‫ و¿ﺬا‬.‫ ﺳﺠﻮد ا•ﻼوة‬ñ “‫ﺎﻟﺚ ﻋ‬œ‫ا‘ﺎب ا‬
.( ‫ ﻗﺪﻳ‬،۴۸۱ :‫ﺮا اﻟﻔﻼح‬: š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ﺑ„وت‬
All h ta‛ l knows best.
Repeating a verse of sajdah after having performed
sajdah for it
Question
In the tar w$h sal h, a h fiz read a verse of sajdah and performed
sajdah til wat for it. He then read the same verse again. What is the
ruling?
Answer
There is no need to perform a sajdah again; the first one suffices.
596
Al-Fat w al-Hind$yyah:
ً ٔ
‫ﻴﻂ‬Ÿ ñ ‫ﺐ ﺛﺎﻧﻴﺎ ﻛﺬا‬z ‫ﺮ¿ﻌﺔ ﻻ‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ﺎ‬J‫د‬È‫ﺎ ﺛﻢ ا‬J‫ ر¿ﻌﺔ ﻓﺴﺠﺪ‬ñ ‫ﺎ‬J‫ﻮ ﺗﻼ‬B‫و‬
ٔ ٔ ٔ ٓ ٔ
•‫ﻼو‬B ‫ﺎﻧﻴﺔ وﺳﺠﺪ‬œ‫ﺮ¿ﻌﺔ ا‬B‫ ا‬ñ ‫ﺎ‬J‫د‬È‫ اﻻو• ﺛﻢ ا‬ñ ‫ﺴﺠﺪة‬B‫ إذا ﻗﺮا اﻳﺔ ا‬Š‫ﺼ‬g‫ ا‬،à‫ﺧ‬°B‫ا‬
ٔ ٔ
‫ ﺳﺠﻮد‬،۱/۱۳۵ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻼﺻﺔ‬y‫ ا‬ñ ‫ﻮ اﻻﺻﺢ ﻛﺬا‬J‫ﺎ و‬J‫ﻟ ﺲ ﻋﻠﻴﮧ ان )ﺴﺠﺪ‬
.(‫ﺮﺷﻴﺪﻳﮧ‬B‫ ا‬،‫ﺴﺠﺪات‬B‫ﺴﺎﺋﻞ ا‬: ،۱/۱۸۷ :ù‫ ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ا•ﻼوة‬
Bahisht$ Zewar
If a person reads a verse of sajdah several times in his sal h, only one
sajdah til wat will be w jib. This is irrespective of whether he
performs the sajdah at the end; or reads the verse once, performs one
sajdah til wat, and then repeats the same verse either in the same
rak‛at or in another rak‛at.
All h ta‛ l knows best.
Hearing different verses of sajdah from different
people
Question
A person is seated in one place and hears different verses of sajdah
from different people. How many sajdahs does he have to perform?
Answer
Bearing in mind that he is hearing different verses of sajdah from
different people, he will have to perform a separate sajdah til wat for
each time he hears a verse. Thus, sajdah til wat will be w jib for as
many verses he hears.
Sh m$:
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﺠﻠﺲ‬g‫ﺴﻤﺎع او ا‬B‫ اﺧﺘﻼف ا•ﻼوة او ا‬:‫ﻮر ﺛﻼﺛﺔ‬:‫ﻮﺟﻮب إﻻ ﺑﺎﺣﺪ ا‬B‫اﻻﺻﻞ اﻧﮧ ﻻ ﻳﺘﻜﺮر ا‬
ٔ ٓ ٔ ٔ
‫ﺎ او‬ú$ ‫ﻮ ﺗﻼ ﺳﺠﺪات اﻟﻘﺮان‬B Á‫ﺴﻤﻮع ﺣ‬g‫ﺘﻠﻮ وا‬g‫ﻤﺎ اﺧﺘﻼف ا‬ú‫ﺮاد ﺑ‬g‫ ﻓﺎ‬:‫اﻣﺎ اﻻوﻻن‬
ٔ ٔ ٓ ٔ
‫ﻮن‬9‫ ﺑﺎن ﻳ‬ù‫ﺠﻠﺲ ا‬g‫ﺎد اﻻﻳﺔ وا‬7‫“ط ا‬ê ‫ ﻗﻮﻟﮧ‬...‫ﺎ‬ú$ ‫ﺲ وﺟﺒﺖ‬B‫ﺎ‬ë ‫ﻠﺲ او‬ë ñ ‫ﺎ‬ú‫ﺳﻤﻌ‬
ٓ ٔ ٓ ٓ
^‫ﻠﺴ‬ë ñ ‫ﻠﺲ واﺣﺪ او اﻳﺔ واﺣﺪة‬ë ñ ^Õ‫ ﻓﻠﻮ ﺗﻼ اﻳ‬،‫ﻠﺲ واﺣﺪ‬ë ñ ‫ﻜﺮر اﻳﺔ واﺣﺪة‬g‫ا‬
ٔ
‫اط‬O‫ ﻋﻨﺪ اﺷ‬ü‫ﺒ‬ª‫ﺴﻤﻮع ﻓﻴ‬g‫ﺎد ا‬7‫ﻮن ﺑﺎ‬9‫ﺴﻤﺎع ﻻﻧﮧ إﻧﻤﺎ ﻳ‬B‫ﺎد ا‬7‫ط ا‬O‫ﻢ )ﺸ‬B‫ﻓﻼ ﺗﺪاﺧﻞ و‬
ٓ
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۱۴ : ‫ )ﺷﺎ‬.‫ﺎد اﻻﻳﺔ‬7‫ا‬
H shiyah at-Taht w$:

597
 ٔ ٔ ٓ ٔ ٔ ٓ
‫ﻊ ﻋ“ة ﺳﺠﺪة ﻻن‬C‫ﺰﻣﮧ ار‬B ‫ﻠﺲ واﺣﺪ‬ë ñ ‫ﮧ‬$ ‫ﻮ ﻗﺮا اﻟﻘﺮان‬B ‫ﺎد اﻻﻳﺔ( اﻣﺎ‬7‫“ط ا‬ê ‫)ﻗﻮﻟﮧ‬
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫م واﺣﺪ‬+ ‫ﻟﺔ‬ó‫ﺲ ﺑﻤ‬ª ‫ﺨﺘﻠﻔﺔ ا‬g‫·ﻤﺎت ا‬B‫ﻌﻞ ا‬# ‫ﺠﻠﺲ ﻻ‬g‫ا‬
(۹۷ :‫ﺮة ا•„ة‬J‫ ا ﻮ‬ñ ‫ و¿ﺬا‬.‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۳۲۷ /۱ :‫ر‬Q‫ا‬
All h ta‛ l knows best.
Repeating a verse of sajdah in different places
Question
A person heard a verse of sajdah inside the masjid. He then heard the
same verse in the courtyard of the masjid. What is the ruling?
Answer
The courtyard of a masjid is considered to be outside the masjid. A
change in place will therefore cause two sajdahs to be w jib.
Al-Fat w al-Hind$yyah:
‫ ا‘ﺎب‬،۱/۱۳۴ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻮﺟﻮب ﻋﻠﻴﮧ‬B‫ ﻳﺘﻜﺮر ا‬U‫ﺴﺎﻣﻊ دون ا•ﺎ‬B‫ﻠﺲ ا‬ë ‫ﻮ ﺗﺒﺪل‬B‫و‬
.(‫ ﺳﺠﻮد ا•ﻼوة‬ñ “‫ﺎﻟﺚ ﻋ‬œ‫ا‬
Fat w Q d$ Kh n:
ٔ ٔ
‫ﻮﺟﻮب‬B‫ ﻳﺘﻜﺮر ا‬U‫ﻠﺲ ا•ﺎ‬ë ‫ﺪ‬7‫ﺼﻼة وا‬B‫ ﻏ„ ا‬ñ ‫ﺴﺎﻣﻊ‬B‫ﻠﺲ ا‬ë ‫ اﻧﮧ إذا اﺧﺘﻠﻒ‬š ‫ا‚ﻌﻮا‬
‫ﺶ‬:‫ﺎ‬J š ‫اﺟﻴﺔ‬°B‫ ا‬ù‫ ﻓﺘﺎو‬ñ ‫ و¿ﺬا‬.۱/۷۷ :‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﺴﺎﻣﻊ ﺑﺘﻜﺮر ا•ﻼوة‬B‫ ا‬š
.(۲/۱۲۶ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.۱/۱۵۷ :‫ﺪاﻳﺔ‬ú‫ اﻟ‬ñ ‫ و¿ﺬا‬.۱/۷۸ :‫ﻗﺎﺿﻴﺨﺎن‬
All h ta‛ l knows best.
When a person moves to different spots of the
same place
Question
The courtyard of the masjid and the masjid are together. How many
sajdahs will he have to perform?
Answer
Since the place is one, only one sajdah will be w jib.
Imd d al-Fatt h:

598
‫ ا•ﺘﺎرﺧﺎﻧﻴﺔ‬Ú‫ و‬...‫ﺎن‬Je‫ اﻟ‬ñ ‫ﺼﻐ„ ﻛﺬا‬B‫ﺴﻤﺎع وا•ﻼوة ﺑﺰواﻳﺎ ا‘ﻴﺖ ا‬B‫ﻠﺲ ا‬ë ‫ﺒﺪل‬Õ‫وﻻ ﻳ‬
ٔ
:‫ وﻗﺪ ﺟﺰم ﻗﺎﺿﻴﺨﺎن ﺣﻴﺚ ﻗﺎل‬...‫ﻔﻴﮧ ﺳﺠﺪة واﺣﺪة‬9‫ﺴﺠﺪ ا ﺎﻣﻊ ﻳ‬g‫ زواﻳﺎ ا‬ñ ‫ﺎ‬J‫ﻮ ﻗﺮا‬B‫و‬
ٔ
‫ار ﻛﺒ„ة‬Q‫ﺔ إﻻ إذا [ﻧﺖ ا‬h‫ زاو‬U‫ﺴﺠﺪ إ‬g‫ﺔ ا‘ﻴﺖ او ا‬h‫ﻮ اﻧﺘﻘﻞ ﻣﻦ زاو‬B ‫ﻮﺟﻮب‬B‫وﻻ ﻳﺘﻜﺮر ا‬
‫ و½ن‬،‫ﻮﺟﻮب‬B‫ﺔ ﻻ ﻳﺘﻜﺮر ا‬h‫ زاو‬U‫ﺔ إ‬h‫ﺴﺠﺪ ا ﺎﻣﻊ ﻣﻦ زاو‬g‫ ا‬ñ ‫ﺴﻠﻄﺎن و½ن اﻧﺘﻘﻞ‬B‫ﻛﺪار ا‬
‫ن واﺣﺪ وﻻ ﻳﺘﻜﺮر‬ð‫ﻮﺿﻊ ﻳﺼﺢ اﻻﻗﺘﺪاء ﻳﺼ„ ﻛﻤ‬: ˜ ‫ دار ﻓ‬U‫اﻧﺘﻘﻞ ﻓﻴﮧ ﻣﻦ دار إ‬
.(۱/۱۳۴ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺑ„وت‬،۵۴۰ :‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ﻰ‬ú‫ اﻧﺘ‬،‫ﻮﺟﻮب‬B‫ا‬
All h ta‛ l knows best.
When an imām makes intention of sajdah while in
rukū’
Question
An im m made intention of sajdah til wat in ruk0‛ but the muqtad$s
did not make such an intention. Will the sajdah of the muqtad$s be
fulfilled?
Answer
Although there are different opinions on this issue, logic demands that
the intention of the im m ought to suffice for the muqtad$s. For
example, a mus fir im m makes intention for a safar (journey) sal h or
a resident im m makes intention for an iq mat (residence) sal h, it
suffices for the muqtad$s. Thus, in the above case, when the im m
made intention for sajdah til wat while he was in ruk0‛, it will suffice
for the muqtad$s and the sajdah of everyone will be fulfilled. However,
the preferred method is for the im m to make a separate sajdah [of
til wat] in a loud sal h so that the ignorant masses are not put into
confusion.
Minhah al-Kh liq:
:‫ ﻗﻠﺖ‬،‫ﺔ‬h‫ﺮ‬ú ‫ ا‬š ‫ &ﻠﮧ‬ü‫ﺒ‬ªh‫ﺮ و‬ú•‫ ا‬ñ ‫ﺮ¿ﻮع اﻟﺦ( ﻗﺎل‬B‫ ا‬ñ ‫ﺎ‬J‫ﻮ ﻧﻮا‬B‫ اﻟﻘﻨﻴﺔ و‬Ú‫)ﻗﻮﻟﮧ و‬
ٔ ٔ ً ٔ ٔ ٔ
ñ ‫ﺨﺎﻓﺘﺔ وﻋﻠﻠﮧ‬g‫ ﺻﻼة ا‬ñ •‫ﺮ¿ﻮع او‬B‫ ﻋﻦ اﻟﻘﻨﻴﺔ اﻳﻀﺎ ان ا‬F‫ﮧ واﷲ اﻋﻠﻢ ﻣﺎ ﻳﺎ‬ú‫ﻟﻌﻞ وﺟ‬
ٔ ٔ
‫ﺮ¿ﻮع‬B‫ ا‬ñ ‫ﺎ‬ú‫ اﻟﻘﻮم ﻓﺈﻧﮧ ﻳﻔﻴﺪ اﻧﮧ ﻻ ﻳﻠﺰم اﻟﻘﻮم ﻧ ﺘ‬š ‫ﺮ‬:‫ﺲ اﻻ‬ž‫ا•ﺘﺎرﺧﺎﻧﻴﺔ ﺑﻘﻮﻟﮧ _ﻼ ﻳﻠﺘ‬
ٔ
š ‫ﺎﻟﻖ‬y‫ )ﻣﻨﺤﺔ ا‬.‫ﺔ‬h‫ﺮ‬ú ‫ﻼف ا‬Ç ‫ﻢ ا•ﺒﺎس‬ú‫ﺼﻞ ﻋﻠﻴ‬ò ‫ﻢ‬B ‫ﻢ ﺑﺘﻼوﺗﮧ و½ﻻ‬ú‫ﻻﻧﮧ ﻻ ﻋﻠﻢ ﻟ‬
.(‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۲۳ :‫ﺮاﺋﻖ‬B‫ﺶ ا‘ﺤﺮ ا‬:‫ﺎ‬J
Mar q$ al-Fal h:

599
 ٔ ٔ ٔ
‫ اداءﮨﺎ ﻓﻴﮧ ﻧﺺ ﻋﻠﻴﮧ‬ù‫ ﻧﻮ‬ù‫ﺼﻼة إن ﻧﻮﮨﺎ ا‬B‫ ﻋﻦ ﺳﺠﺪة ا•ﻼوة ر¿ﻮع ا‬ù‫ء ﻋﻨﮩﺎ ا‬ù‫ﺰ‬#‫و‬
ٔ ٔ
‫ﺨﺎﻓﺘﺔ‬g‫ة اﻟﻘﻮم او ﺣﺎل ا‬É‫ﻺﻣﺎم ﻣﻊ ﻛ‬B õ‫ ذﻟ‬ü‫ﺒ‬ªh‫ﻤﺪ ﻻن ﻣﻌ ا•ﻌﻈﻴﻢ ﻓﻴﮩﻤﺎ واﺣﺪ و‬Ÿ
‫ ر¿ﻮع‬ñ ‫ﻌﻠﮩﺎ‬# ‫ﻺﻣﺎم ان‬B õ‫ ذﻟ‬ü‫ﺒ‬ªh‫ ﻗﻮﻟﮧ و‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ ا•ﺨﻠﻴﻂ و‬U‫ إ‬ù‫ ﻻ ﻳٔﻮد‬Á‫ﺣ‬
‫ ﺑﺎب ﺳﺠﻮد‬،۴۸۶ ‫ ص‬:ù‫اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ ‫ﺮا‬:) .‫ﺔ‬hÆ ‫ﺼﻼة إن [ﻧﺖ‬B‫ا‬
.(۱/۱۳۴ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۱۲ : ‫ﺸﺎ‬B‫ وا‬. ‫ ﻗﺪﻳ‬،‫ا•ﻼوة‬
Ahsan al-Fat w :
The preferred view is that the im m’s intention in the ruk0‛ suffices
for the muqtad$s.1
All h ta‛ l knows best.
The obligation of fidyah when sajdah tilāwat is
outstanding
Question
Does fidyah have to be paid if sajdah til wat is outstanding on a
person?
Answer
It is good to pay fidyah for outstanding sajdah til wat as a precaution,
but it is not w jib.
Sh m$:
ٔ ٔ ٔ
ñ ‫ﺐ ﻛﻤﺎ‬# ‫ﺼﺤﻴﺢ اﻧﮧ ﻻ‬B‫ ا@ﺠﺔ وا‬ñ ‫ﺐ ﻛﻤﺎ‬# ‫ﺐ او ﻻ‬# ‫ ﺳﺠﺪة ا•ﻼوة اﻧﮧ‬ñ ‫وﻻ رواﻳﺔ‬
،۲/۹۱ :‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﻗﻀﺎء اﻟﻔﻮاﺋﺖ‬،۲/۷۳ : ‫ )ﺷﺎ‬.‫ﺼﻮﻓﻴﺔ إﺳﻤﻌﻴﻞ‬B‫ا‬
.(‫ﻛﻮﺋﺘﺔ‬
Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h writes in Jaw hir
al-Fiqh:
If sajdah til wat is outstanding on a person, then caution demands that
fidyah of 2½kg wheat or its value be paid for each outstanding sajdah
til wat.2
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 4, p. 59; Kif yatul Muft$, vol. 3, p. 415.
2
Jaw hir al-Fiqh, vol. 1, p. 393.
600
Performing sajdah tilāwat in a rukū’ outside salah
Question
Is it permissible to perform sajdah til wat in a ruk0‛ outside sal h?
Answer
Although certain scholars say that it is permissible to perform it in
ruk0‛, the erudite scholars do not consider it to be permissible because
ruk0‛ is not an act of worship on its own. Nonetheless, a text of al-
Fat w al-Hind$yyah states that it is permissible for a sick person.
Ad-Durr al-Mukht r:
‫ﺎ‬ú‫ﺎ ﻳﻨﻮب ﻋﻨ‬ú‫ ﺧﺎرﺟ‬ñ ‫ﺼﻼة و¿ﺬا‬B‫ ا‬ñ ‫ﺎ‬J‫ﺼﻼة وﺳﺠﻮد‬B‫ ﺑﺮ¿ﻮع وﺳﺠﻮد ﻏ„ ر¿ﻮع ا‬ù‫وﺗﻮد‬ ٔ
ٔ
‫ﺬا‬J :‫ﺎ اﻟﺦ‬ú‫ ﺧﺎرﺟ‬ñ ‫ ﻗﻮﻟﮧ و¿ﺬا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻠﺘﻼوة‬B ù‫ﺎ ا‬ú‫ﺔ ﻟ‬h‫ ﺑﺰاز‬ù‫ﺮو‬g‫ﺮ ا‬J‫ ﻇﺎ‬ñ ‫ﺮ¿ﻮع‬B‫ا‬
ً ً ٔ ٔ
‫ﺔ‬h‫از‬Û‫ اﻟ‬U‫ ﻻ ﻗﻴﺎﺳﺎ وﻻ اﺳﺘﺤﺴﺎﻧﺎ وﻣﺎ ﻋﺰاہ إ‬ù‫ﺰ‬# ‫ﺎ ﻗﺪﻣﻨﺎہ ﻋﻦ ا‘ﺪاﺋﻊ ﻣﻦ اﻧﮧ ﻻ‬g ‫ﺿﻌﻴﻒ‬
ٔ ٔ
...‫ﻜﺬا‬J ‫ﺔ‬h‫از‬Û‫ﺴﺨﺘ^ ﻣﻦ اﻟ‬å ñ ‫ راﻳﺘﮧ‬ù=‫ ا•ﻘﻞ ﻻن ا‬ñ ‫ﻮ ﺧﻠﻞ‬J‫ﺮ و‬ú•‫ﺗﺒﻊ ﻓﻴﮧ ﺻﺎﺣﺐ ا‬
.‫ ﺳﻌﻴﺪ‬،۱/۱۸۹ :‫ﺼﻨﺎﺋﻊ‬B‫ ا‘ﺪاﺋﻊ ا‬ñ ‫ و¿ﺬا‬.‫ ﺑﺎب ﺳﺠﻮد ا•ﻼوة‬،۲/۱۱۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫)ا‬
.(۱/۱۳۵ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫و اﻟﻔﺘﺎو‬
All h ta‛ l knows best.

601
 Salāh Of The Sick And The
Ma’dhūr
Performing salāh while sitting on a chair
Question
What is the ruling with regard to performing a fard sal h while sitting
on a chair?
Answer
As long as a person is able to stand, it is not permissible for him to sit
and perform a fard sal h. If he cannot go into sajdah, it is permissible
for him to sit and perform his sal h. Those who cannot stand and go
into sajdah, the first ruling for them is to sit down [on the ground] for
sal h. It is not permissible for them to sit on a chair. If a person is able
to stand but cannot go into sajdah, the order to stand falls off. This
does not mean that it becomes permissible for him to sit on a chair.
Rather, the order to stand falls off because the fundamental objective
of sal h is to go into sajdah, while the standing and ruk0‛ postures are
the means for it. It is on this basis that it is better for him to sit down
in the case where the order for sajdah falls off. This is because sitting is
similar to sajdah and is closer to the ground – and to the best of the
person’s ability – it makes reference to the realization of the objective.
This is why it is better to sit down and perform sal h. This superiority
is not realized when a person sits on a chair. Yes, if it is extremely
painful for a sick person to sit on the ground and he is also not able to
perform sajdah, then in this state of compulsion, he may perform sal h
through gestures. Unfortunately there is a lot of carelessness in this
regard nowadays, and there is a need to rectify the situation. In
addition to this, the following harms are noted:
(1) Sal h is supposed to be an embodiment of absolute humbleness and
submission, as stated in al-Ashb h:

.( Ë• ‫ ص‬، ‫ ج‬،‫ )اﻷﺷﺒﺎه وا•ﻈﺎﺋﺮ‬.‫ﻮﺟﻮه‬B‫ أﺑﻠﻎ ا‬š ‫ﻀﻮع‬y‫ﻞ وا‬B‫ ا•ﺬ‬H‫و‬

It entails humbleness and submission in the most intense form.
On the other hand, sitting on a chair is a display of one’s status even if
it is not intended.
(2) A person ought to stand before All h ta‛ l as he would before a
king. In other words, he must stand like a pauper who acknowledges
his servitude. The following is stated in Ihy ’ al-‛Ul0m:
602
 .( ʃ ‫ ص‬، ‫ ج‬،‫ﻳﻦ‬Q‫ )إﺣﻴﺎء ﻋﻠﻮم ا‬.‫ﺰﻣﺎن‬B‫ﻠﻮك ا‬: ‫ﻚ ﺑ^ ﻳﺪي ﺑﻌﺾ‬:‫ﻓﻘﻢ ﺑ^ ﻳﺪﻳﻪ ﻗﻴﺎ‬
Stand before All h ta‛ l as you would before some of the kings of
today.
This is not found when a person sits on a chair. The Shar$‛ah accepts
and acknowledges human weakness and explains man’s different
conditions. For example, if he has a valid reason, he must sit down to
perform sal h. The correct view is that he must sit in whichever way
he can, and he must sit on the ground as ordered in a Had$th:

.(•ÐË ‫ ص‬،ƒ ‫ ج‬،>‫ﻠﺒﻴﻬ‬B ‫ى‬e‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ اﻷرض‬š ‫ﺻﻞ‬

(3)During the era of Ras0lull h sallall hu ‛alayhi wa sallam and the
subsequent best of eras [of the Sah bah and T bi‛0n] we do not find
any proof for performing sal h on a chair. There were sick people in
those days as well, and chairs were also available. Narrations of Sah$h
Muslim and Sunan Ab$ D w0d make mention of chairs. Despite this,
performing sal h while sitting on a chair is not proven. There is
therefore a need to examine this issue further and see why chairs
should be placed in mas jid? Now that this has become the norm, a
person has the courage to sit on a chair for the smallest of excuses, and
performs sal h while sitting on it. Many of them perform sal h on
chairs solely out of laziness whereas laziness in performing sal h is
classified as one of the signs of the hypocrites. All h ta‛ l says:
ً ْ َ P َ َ ْ ُُ ْ َ َ َ َ P َ ُْ َُ ‫َ ُْ ُ َ ﻻ‬ َ ُْ َ َ َ
P U‫إ‬
‫ﻗﻠﻴﻼ‬ِ ‫ ﻳﺮآءون ا•ﺎس وﻻ ﻳﺬﻛﺮون اﷲ ِإﻻ‬U‫ﻮا ﻛﺴﺎ‬:‫ﺼﻠﻮة ﻗﺎ‬B‫ا‬
ِ ِ ‫ﻮآ‬:‫و½ذا ﻗﺎ‬
ِ
When they stand up for sal h, they stand up reluctantly, in order to
show the people and they do not remember All h but little.1
Nowadays, the authority to promulgate the Shar$‛ah is not in the
hands of Muslims. Only a few acts of worship are in their control. From
them, fasting and hajj are performed just once a year. The same can be
said of zak h. Furthermore, zak h and hajj are performed by certain
people only. When looking at it collectively, it is only sal h which can
be fulfilled by everyone all the time. If Muslims destroy this pillar too,
it will be a very dangerous and pitiable situation for them.
Bayhaq$:
ً
‫ﻀﺎ‬h‫ﺮ‬: ‫د‬È ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ إن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
ٔ ً ٔ ٔ
‫ ﺻﻞ‬:‫ ﻋﻠﻴﮧ ﻓﺎﺧﺬہ ﻓﺮ ﺑﮧ وﻗﺎل‬Š‫ وﺳﺎدة ﻓﺎﺧﺬﮨﺎ ﻓﺮ ﺑﮩﺎ ﻓﺎﺧﺬ ﻋﻮدا ´ﺼ‬š Š‫ﻓﺮأہ ﻳﺼ‬

1
S0rah an-Nis ’, 4: 142.
603
 ‫ٔ‬
‫‪ š‬اﻷرض إن اﺳﺘﻄﻌﺖ و½ﻻ ﻓﺄوم إﻳﻤﺎء واﺟﻌﻞ ﺳﺠﻮدک اﺧﻔﺾ ﻣﻦ ر¿ﻮﻋ‪) .õ‬ا‪B‬ﺴ‪ä‬‬
‫ا‪B‬ﻜ‪B ùe‬ﻠﺒﻴﮩ‪.(۲/۴۳۵ :þ‬‬
‫‪Hadrat J bir ibn ‛Abdill h radiyall hu ‛anhu narrates that Ras0lull h‬‬
‫‪sallall hu ‛alayhi wa sallam went to visit a sick person and saw him‬‬
‫‪performing sal h on a pillow. Ras0lull h sallall hu ‛alayhi wa sallam‬‬
‫‪took it and flung it aside. The man then took a piece of timber to‬‬
‫‪perform sal h on it. Ras0lull h sallall hu ‛alayhi wa sallam took it and‬‬
‫‪flung it aside. He then said: Perform sal h on the ground if you are able‬‬
‫‪to. If not, perform sal h through gestures, and let your sajdah be lower‬‬
‫‪than your ruk0‛.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬
‫إذا ﺗﻌﺬر ‪ š‬ا‪g‬ﺮ‪h‬ﺾ ˜ اﻟﻘﻴﺎم او ﺗﻌ‪ ˜ °‬اﻟﻘﻴﺎم ﺑﻮﺟﻮد أ‪B‬ﻢ ﺷﺪﻳﺪ ﻛﺪوران رأس ووﺟﻊ‬
‫‪ø‬س أو ﺷﻘﻴﻘﺔ أو رﻣﺪ ﻛﻤﺎ ‪ ñ‬اﻟﻘﮩﺴﺘﺎ‪ û‬وﺳﻮاء ﺣﺪث ذﻟ‪ ñ õ‬ا‪B‬ﺼﻼة أو ﻗﺒﻠﮩﺎ ﻛﻤﺎ ‪ñ‬‬
‫ا•ﻘﺎﻳﺔ وﻗﻴﺪہ ﺑﺎ‪B‬ﺸﺪﻳﺪ ﻷﻧﮧ إن @ﻘﮧ ﻧﻮع ﻣﻦ ا‪g‬ﺸﻘﺔ ‪B‬ﻢ ‪#‬ﺰ ﺗﺮک اﻟﻘﻴﺎم ﻛﻤﺎ ‪: ñ‬ﺴﻜ^‪ ،‬أو‬
‫ً‬
‫ﺧﺎف ﺑﺄن ﻏﻠﺐ ‪ ñ‬ﻇﻨﮧ ﺑﺘﺠﺮ‪C‬ﺔ ﺳﺎﺑﻘﺔ أو إﺧﺒﺎر ﻃﺒﻴﺐ ‪:‬ﺴﻠﻢ ﺣﺎذق‪ ...‬ﺻ‪ Š‬ﻗﺎﻋﺪا ﺑﺮ¿ﻮع‬
‫وﺳﺠﻮد و‪h‬ﻘﻌﺪ ﻛﻴﻒ ﺷﺎء أ‪ ù‬ﻛﻴﻒ ﺗ ‪ °‬ﻟﮧ ﺑﻐ„ ‪ø‬ر ﻣﻦ ﺗﺮ‪C‬ﻊ أو ﻏ„ہ ‪ ñ‬اﻷﺻﺢ ﻣﻦ ﻏ„‬
‫ً‬
‫ﻛﺮاﮨﺔ ﻛﺬا رو‪ ù‬ﻋﻦ اﻹﻣﺎم ‪B‬ﻠﻌﺬر‪ ،‬و½ن ﺗﻌﺬر ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد وﻗﺪر ‪ š‬اﻟﻘﻌﻮد و‪B‬ﻮ ‪:‬ﺴ‪Õ‬ﻨﺪا‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺻ‪ Š‬ﻗﺎﻋﺪا ﺑﺎﻹﻳﻤﺎء وﺟﻌﻞ إﻳﻤﺎءہ ﺑﺮاﺳﮧ ‪B‬ﻠﺴﺠﻮد اﺧﻔﺾ ﻣﻦ إﻳﻤﺎﺋﮧ ‪B‬ﻠﺮ¿ﻮع و¿ﺬا ‪B‬ﻮ ﻋﺠﺰ‬
‫ً‬
‫ﻋﻦ ا‪B‬ﺴﺠﻮد وﻗﺪر ‪ š‬ا‪B‬ﺮ¿ﻮع ﻳﻮ ﺑﮩﻤﺎ ﻷن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪È‬د ‪:‬ﺮ‪h‬ﻀﺎ ﻓﺮأہ‬
‫ً‬ ‫ً‬
‫ﻳﺼ‪ š Š‬وﺳﺎدة ﻓﺄﺧﺬﮨﺎ ﻓﺮ ﺑﮩﺎ‪ ...‬اﻟﺦ )ﺻ‪ Š‬ﻗﺎﻋﺪا ﺑﺈﻳﻤﺎء( أو ﻗﺎﺋﻤﺎ ﺑﮧ واﻷول أﻓﻀﻞ ﻷﻧﮧ‬
‫ٔ‬
‫اﺷﺒﮧ ﺑﺎ‪B‬ﺴﺠﻮد و‪B‬ﻜﻮﻧﮧ أﻗﺮب إ‪ U‬اﻷرض و ﻮ ا‪g‬ﻘﺼﻮد ﻛﺬا ‪ ñ‬ا•‪ž‬ﻴ^‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ù‬‬
‫‪: š‬ﺮا اﻟﻔﻼح‪ ،۱/۲۳۴ :‬ﻗﺪﻳ (‪.‬‬
‫‪Sh m$:‬‬
‫ً‬
‫[ف( ﻧﻘﻠﮧ ‪ ñ‬ا‘ﺤﺮ ﻋﻦ ا‘ﺪاﺋﻊ وﻏ„ﮨﺎ‬
‫)و½ن ﺗﻌﺬرا( ﻟ ﺲ ﺗﻌﺬرﮨﻤﺎ ©ﻃﺎ ﺑﻞ ﺗﻌﺬرا‪B‬ﺴﺠﻮد ٍ‬
‫و‪ Ú‬ا=ﺧ„ة‪ :‬رﺟﻞ ‪Î‬ﻠﻘﮧ ﺧﺮاج إن ﺳﺠﺪ ﺳﺎل و ﻮ ﻗﺎدر ‪ š‬ا‪B‬ﺮ¿ﻮع واﻟﻘﻴﺎم واﻟﻘﺮاءة ﻳﺼ‪Š‬‬
‫ً‬ ‫ً‬
‫ﻗﺎﻋﺪا ﻳﻮ و‪B‬ﻮ ﺻ‪ Š‬ﻗﺎﺋﻤﺎ ﺑﺮ¿ﻮع وﻗﻌﺪ وأوﻣﺄ ﺑﺎ‪B‬ﺴﺠﻮد أﺟﺰأہ‪ ،‬واﻷول أﻓﻀﻞ ﻷن اﻟﻘﻴﺎم‬
‫وا‪B‬ﺮ¿ﻮع ‪B‬ﻢ )“‪ È‬ﻗﺮ‪C‬ﺔ ﺑﻨﻔﺴﮩﻤﺎ ﺑﻞ ´ﻜﻮﻧﺎ وﺳﻴﻠﺘ^ إ‪ U‬ا‪B‬ﺴﺠﻮد‪) .‬ﺷﺎ ‪ ،۲/۹۷:‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬

‫‪604‬‬
 ً
‫ اﻟﮩﺪاﻳﺔ و½ن ﻋﺠﺰ ﻋﻦ اﻟﻘﻴﺎم‬ñ ‫ ﻗﺎﻋﺪا ﻳﺮ¿ﻊ و)ﺴﺠﺪ ﻛﺬا‬Š‫ﺾ ﻋﻦ اﻟﻘﻴﺎم ﺻ‬h‫ﺮ‬g‫إذا ﻋﺠﺰ ا‬
ٔ ً
‫ﺮ¿ﻮع‬B‫ﺴﺠﻮد اﺧﻔﺾ ﻣﻦ ا‬B‫ﻌﻞ ا‬#‫ ﻗﺎﻋﺪا ﺑﺈﻳﻤﺎء و‬Š‫ اﻟﻘﻌﻮد ﻳﺼ‬š ‫ﺴﺠﻮد وﻗﺪر‬B‫ﺮ¿ﻮع وا‬B‫وا‬
ٔ ً
‫ﺾ ﻗﺎﻋﺪا ﻛﻴﻒ ﻳﻘﻌﺪ اﻷﺻﺢ ان ﻳﻘﻌﺪ ﻛﻴﻒ‬h‫ﺮ‬g‫ ا‬Š‫ ﺛﻢ إذا ﺻ‬،‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ﻛﺬا‬
‫ اﻟﻘﻌﻮد‬š ‫ﻢ ﻳﻘﺪر‬B ‫ و½ذا‬. ‫ اﻟﻌﻴ‬ñ ‫ ﮨﻜﺬا‬،‫ﺼﺤﻴﺢ‬B‫ﻮﮨﺎج و ﻮ ا‬B‫اج ا‬°B‫ ا‬ñ ‫ ﻋﻠﻴﮧ ﮨﻜﺬا‬° ‫ﻳﺘ‬
ً ٔ ً ٔ ٔ ً ٔ ً ً
ñ ‫ﻨﺪا ﻛﺬا‬Õ‫ﺴ‬: ‫ ﻣﺘﻜﺌﺎ او‬Š‫ﺐ ان ﻳﺼ‬# ‫ﺴﺎن‬å‫ ﺣﺎﺋﻂ او إ‬U‫ﻨﺪا إ‬Õ‫ﺴ‬: ‫ﺎ وﻗﺪر ﻣﺘﻜﺌﺎ او‬h‫ﺴﺘﻮ‬:
.(۱/۱۳۶ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ا=ﺧ„ة‬
Kif yatul Muft$:
The gist of the question is:
I am feeling discomfort in my stomach and finding it very difficult to
sit on the ground to perform sal h. Is it permissible for me to sit on a
chair and perform sajdah on a table which is placed in front of me?
Answer:
It is not permissible to sit on a chair with your feet dangling on the
floor and performing sajdah on a table. It will only be permissible if it
is beyond you to sit on the ground and perform sajdah on the ground.
To sit on the floor and perform sajdah on an item which is not higher
than one hand span is only permissible in the case where a person is
excused.1
Ahsan al-Fat w :
Performing sal h while sitting on a chair:
Some people sit on a chair and perform sajdah through gestures. If a
person is able to sit on the ground and perform sajdah, his sal h with
gestures while sitting on a chair will not be valid. That is all. All h
ta‛ l knows best.2
‛Umdah al-Fiqh:
An important warning: Nowadays we observe that when someone has
a slight cold or some minor discomfort, he sits and performs his sal h.
The same person will be seen standing for 10-15 minutes or even more
and engaging in futile conversations. (We can say that nowadays those
who sit on chairs and perform their sal h in the mas jid while they
remain standing for several hours in their business places) must be
extremely cautious in this regard. Those who perform fard and w jib

1
Kif yatul Muft$, vol. 3, p. 422.
2
Ahsan al-Fat w , vol. 4, p. 51.
605
sal hs while sitting down despite being able to stand – it will be fard
and w jib for them to repeat their sal hs.1
All h ta‛ l knows best.
The person who cannot go into sajdah
Question
A person can stand but does not have the strength to go into sajdah.
However, he can sit on the ground and perform his sal h with
gestures. What is the preferred manner of performing sal h for him?
Answer
If the person cannot go into sajdah, the order to stand falls off until he
regains his strength. He will therefore sit down and perform ruk0‛ and
sajdah through gestures. The standing posture is a means to making
sajdah. If there is no sajdah, the order to stand falls off.
Al-Mabs0t:
ً ً ً ٔ
‫ ﻗﺎﻋﺪا ﺑﺈﻳﻤﺎء وﺳﻘﻂ‬Š‫ﺴﺠﻮد ﻓﺈﻧﮧ ﻳﺼ‬B‫ﺮ¿ﻮع وا‬B‫ﺟﺰا ﻋﻦ ا‬È‫ اﻟﻘﻴﺎم و‬š ‫واﻣﺎ إذا [ن ﻗﺎدرا‬
ٔ ٔ
،‫ﺴﺠﻮد ﺑﮧ‬B‫ﺮ¿ﻮع وا‬B‫ﺬا اﻟﻘﻴﺎم ﻟ ﺲ ﺑﺮ¿ﻦ ﻻن اﻟﻘﻴﺎم إﻧﻤﺎ ©ع ﻻﻓﺘﺘﺎح ا‬J ‫ﻋﻨﮧ اﻟﻘﻴﺎم ﻻن‬
ٔ ً
‫ﺸﺒﮧ ﺑﻤﻦ ﻳﺮ¿ﻊ و)ﺴﺠﺪ‬Õ‫ﻠ‬B ‫ﻮن ر¿ﻨﺎ وﻻن اﻹﻳﻤﺎء إﻧﻤﺎ ©ع‬9‫ ﻗﻴﺎم ﻻ ﻳﻌﻘﺒﮧ ﺳﺠﻮد ﻻ ﻳ‬Ï‫ﻓ‬
ٔ
‫ ادارة‬،‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۲۱۳ :à‫ﺧ‬°B‫ﻼﻣﺎم ا‬B ‫ﺴﻮط‬žg‫ )ا‬.ɳ‫ﺸﺒﮧ ﺑﺎﻟﻘﻌﻮد ا‬Õ‫واﻟ‬
ٓ
.(‫اﻟﻘﺮان‬
Taby$n al-Haq ’iq:
ً ً ٔ ٔ
‫ ﻗﺎﺋﻤﺎ ﺑﺎﻹﻳﻤﺎء‬Š‫ ﻳﺼ‬: ‫ﺸﺎﻓ‬B‫ﺴﺠﻮد ﻻ اﻟﻘﻴﺎم اوﻣﺎ ﻗﺎﻋﺪا( وﻗﺎل زﻓﺮ وا‬B‫ﺮ¿ﻮع وا‬B‫)و½ن ﺗﻌﺬر ا‬
ٔ ٓ ٔ ٔ
‫ﺸﻮع‬y‫ﻀﻮع وا‬y‫ﻘﺼﻮد ا‬g‫ و•ﺎ ان ا‬،‫ﻻن اﻟﻘﻴﺎم ر¿ﻦ ﻓﻼ )ﺴﻘﻂ ﺑﺎﻟﻌﺠﺰ ﻋﻦ اداء ر¿ﻦ اﺧﺮ‬
،‫ﺐ ﺑﺪوﻧﮧ‬# ‫ﺴﺠﻮد ﻓﻼ‬B‫ ا‬U‫ﺴﺠﻮد واﻟﻘﻴﺎم وﺳﻴﻠﺔ إ‬B‫ﺮ¿ﻮع وا‬B‫ ﺑﺎ‬õ‫ و½ﻧﻤﺎ ﺣﺼﻞ ذﻟ‬U‫ﺗﻌﺎ‬ ٰ ‫ﷲ‬
ٰ ٔ
U‫ﺗﻌﺎ‬ ‫ﻮ ﺳﺠﺪ ﻟﻐ„ اﷲ‬B ‫ﺬا‬ú‫ﺴﺠﻮد وﻟ‬B‫ ا‬ñ ‫ﺎﻳﺘﮧ ﺗﻮﺟﺪ‬ú‫ﺮ¿ﻮع وﻧ‬B‫ ا‬ñ ‫ﺬا ﻻن ا•ﻮاﺿﻊ ﻳﻮﺟﺪ‬J‫و‬
ً
‫ ﺑﺎب‬،۱/۲۰۲ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ )ﺗ‬.‫ﺴﻘﻮﻃﮧ‬ê ‫ﺴﺠﻮد ﻓﺼﺎر ﺗﺒﻌﺎ ﻟﮧ ﻓﺴﻘﻂ‬B‫ ا‬U‫ﻔﺮ واﻟﻘﻴﺎم وﺳﻴﻠﺔ إ‬9‫ﻳ‬
‫ﺶ ﻓﺘﺢ‬:‫ﺎ‬J š ‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۶ :‫ﺪاﻳﺔ‬ú‫ اﻟﻌﻨﺎﻳﺔ ©ح اﻟ‬ñ ‫ و¿ﺬا‬.‫ﺾ‬h‫ﺮ‬g‫ﺻﻼة ا‬
‫ ﺑﺎب ﺻﻼة‬،۱/۱۳۶ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۹۶ :‫ﺮة ا•„ة‬J‫ وا ﻮ‬.‫اﻟﻘﺪﻳﺮ‬
.(‫ﺾ‬h‫ﺮ‬g‫ا‬

1
‛Umdah al-Fiqh, vol. 2, p. 402.
606
All h ta‛ l knows best.
Performing sajdah on a table
Question
A person is excused, so he performs sal h while sitting on a chair.
What is the ruling if he places a table in front of him and performs
sajdah on it?
Answer
If a person is so sick that it is difficult for him to sit on the ground and
so he sits on a chair, it will be permissible for him to perform sajdah on
a table or similar item. However, there is no need to place such an item
in front of him. Sajdah with gestures will suffice. Performing sajdah on
a table is considered to be a gesture in itself.
Ad-Durr al-Mukht r:
ً ً
‫ﺮہ‬9‫ )ﻗﻮﻟﮧ ﻓﺈﻧﮧ ﻳ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻤﺎ‬h‫ﺮ‬7 ‫ﺮہ‬9‫ﮧ ﺷ ﺌﺎ )ﺴﺠﺪ ﻋﻠﻴﮧ ﻓﺈﻧﮧ ﻳ‬ú‫ وﺟ‬U‫وﻻ ﻳﺮﻓﻊ إ‬
ً
‫ﻮ‬J‫ﺴﻼم ﻋﻨﮧ و‬B‫ﺼﻼة وا‬B‫ﻴﮧ ﻋﻠﻴﮧ ا‬ú‫ﺤﻴﻂ ﺑﻨ‬g‫ ا‬ñ ‫ﻜﺮاﻫﺔ‬B ‫ واﺳﺘﺪل‬:‫ ا‘ﺤﺮ‬ñ ‫ﻤﺎ( ﻗﺎل‬h‫ﺮ‬7
ٔ
‫ﮧ‬ú‫ وﺟ‬U‫ﻤﻞ إ‬ò ‫ ﻣﺎ إذا [ن‬š ‫ﻤﻮل‬Ÿ ‫ﺬا‬J :‫ اﻗﻮل‬،‫ﺮ‬ú•‫ ا‬ñ ‫ﻢ وﺗﺒﻌﮧ‬h‫ ﻛﺮاﻫﺔ ا•ﺤﺮ‬š ‫ﻳﺪل‬
ٔ ً ً
‫ ا=ﺧ„ة ﺣﻴﺚ‬ñ ‫ اﻻرض ﻳﺪل ﻋﻠﻴﮧ ﻣﺎ‬š È‫ﻮﺿﻮ‬: ‫ﻼف ﻣﺎ إذا [ن‬Ç ‫ﺷ ﺌﺎ )ﺴﺠﺪ ﻋﻠﻴﮧ‬
ٔ ٔ ٔ
‫ اﻻرض و*ن‬š ‫ﻮﺿﻮﻋﺔ‬: ‫ﻮﺳﺎدة‬B‫ ﻓﺈن [ﻧﺖ ا‬:‫ اﻻول ﺛﻢ ﻗﺎل‬ñ ‫ﻜﺮاﻫﺔ‬B‫ﻧﻘﻞ ﻋﻦ اﻻﺻﻞ ا‬
ٔ ٔ
‫ﺮﻓﻘﺔ‬: š ‫ اﷲ ﻋﻨﻬﺎ [ﻧﺖ ¡ﺴﺠﺪ‬u‫ ﻓﻘﺪ ﺻﺢ ان ام ﺳﻠﻤﺔ ر‬،‫ﺎ ﺟﺎزت ﺻﻼﺗﮧ‬ú‫)ﺴﺠﺪ ﻋﻠﻴ‬
،õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ذﻟ‬Š‫ﺎ رﺳﻮل اﷲ ﺻ‬ú‫ﻢ ﻳﻤﻨﻌ‬B‫ﺎ و‬ú‫ﺎ ﻟﻌﻠﺔ [ﻧﺖ ﺑ‬ú‫ﻮﺿﻮﻋﺔ ﺑ^ ﻳﺪﻳ‬:
ٔ ٔ
‫ﺮﺗﻔﻊ ﺛﻢ راﻳﺖ‬g‫ اﻻرض ا‬š ‫ﻮﺿﻮع‬g‫ ا‬ñ ‫ﻜﺮاﻫﺔ‬B‫ﻘﺎﺑﻠﺔ واﻻﺳﺘﺪﻻل ﻋﺪم ا‬g‫ﺬہ ا‬J ‫ﻓﺈن ﻣﻔﺎد‬
:‫ﺪاﻳﺔ‬ú‫ اﻟ‬ñ ‫ و¿ﺬا‬.‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۹۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.õ‫ح ذﻟ‬ã û‫ﺴﺘﺎ‬ú‫اﻟﻘ‬
.(‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۱۳۶
All h ta‛ l knows best.
A person performing salāh on a chair does not
have to place a table in front of him
Question
A person with a valid excuse is performing sal h while sitting on a
chair. He is able to place a table in front of him and perform sajdah on
it. Is it necessary to perform sajdah on the table? Some muft$s are of
the view that it is necessary, e.g. Fat w Bayyin t, vol. 2, p. 390 and
Ahsan al-Fat w , vol. 4, p. 54.
607
Answer
When an excused person sits on a chair to perform sal h, it is not
necessary for him to place a table in front of him. This is because in
order for a sajdah to be valid, at least the forehead, one hand, one knee
and one toe have to be placed on the ground even if it is for a short
while. Without this, the sajdah will not be executed. These
prerequisites cannot be fulfilled in the case where sajdah is performed
on a table. This is why an excused person will perform ruk0‛ and
sajdah through gestures. It is not necessary for him to place a table in
front of him.
Imd d al-Fatt h:
ٔ
‫^ و!ء‬Õ‫ﺮ¿ﺒ‬B‫ ا‬ù‫ ا´ﺪﻳﻦ و½ﺣﺪ‬ù‫ﺔ واﻻﻧﻒ ﻣﻊ وﺿﻊ إﺣﺪ‬ú‫ﺴﺠﺪة إﻧﻤﺎ ﺗﺘﺤﻘﻖ ﺑﻮﺿﻊ ا ﺒ‬B‫وا‬
ٔ ٔ ٔ ٔ
‫ﺬہ اﻻﻋﻀﺎء‬J ‫ﻢ ﻳﻮﺟﺪ وﺿﻊ‬B ‫ ﻓﺈن‬،‫ﺮ ﻣﻦ اﻻرض‬J‫ ﻇﺎ‬š ^‫ اﻟﻘﺪﻣ‬ù‫ﻣﻦ اﻃﺮاف اﺻﺎﺑﻊ إﺣﺪ‬
ٔ
š ^‫ وﺿﻊ اﻟﻘﺪﻣ‬:‫ ﺣﻴﺚ ﻗﺎل‬ù‫ﺼﻐﺮ‬B‫ ا‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ اﺷﺎر‬õ‫ ذﻟ‬U½‫ و‬...‫ﺴﺠﺪة‬B‫ﻻ ﺗﺘﺤﻘﻖ ا‬
ٔ ٔ ٔ
‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬...‫ﻮز‬# ù‫ﻤﺎ دون اﻻﺧﺮ‬J‫ﺴﺠﻮد ﻓﺮض ﻓﺈن وﺿﻊ اﺣﺪ‬B‫اﻻرض ﺣﺎﻟﺔ ا‬
.(‫ ﺑ„وت‬،۲۵۶
Ad-Durr al-Mukht r:
ٔ ٔ ٔ
‫ﻢ‬B ‫ﻮ‬B ‫ واﻓﺎد اﻧﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ﻤﺎ ©ط‬ú‫ﺘﮧ وﻗﺪﻣﻴﮧ ووﺿﻊ اﺻﺒﻊ واﺣﺪة ﻣﻨ‬ú‫ﺒ‬7 ‫ﺴﺠﻮد‬B‫ﺎ ا‬ú‫وﻣﻨ‬
ً ٓ ً
‫ر‬Q‫ )ا‬.‫ ﻣﺎ ﻗﺪﻣﻨﺎہ اﻧﻔﺎ ﻋﻦ ا‘ﺤﺮ‬E‫ﻮ ﻣﻘﺘ‬J‫ﺴﺠﻮد و‬B‫ﻢ ﻳﺼﺢ ا‬B ^‫ﻳﻀﻊ ﺷ ﺌﺎ ﻣﻦ اﻟﻘﺪﻣ‬
š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺠﻮد‬B‫ﺮ¿ﻮع وا‬B‫ﺚ ا‬Î ،۱/۴۴۷ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ا‬
.(۱/۲۲۱ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ا‬
It is also learnt from the Ah d$th that when Ras0lull h sallall hu
‛alayhi wa sallam performed sal h while on a conveyance, he
performed sajdah through gestures while it was possible for him to
place his forehead on the saddle. Despite this, he performed sajdah
through gestures. It is the same whether a table is in front of a person
or a saddle. Observe the following narration of Sah$h Bukh r$:
ٔ ّ ‫ راﺣﻠﺘﮧ أﻳﻨﻤﺎ‬š ‫ﺴﻔﺮ‬B‫ ا‬ñ Š‫[ن ﻋﺒﺪ اﷲ ﺑﻦ دﻳﻨﺎر ﻳﺼ‬
‫ وذﻛﺮ ﻋﺒﺪ اﷲ ان‬، ‫ﺖ ﺑﮧ ﻳٔﻮ‬ú‫ﺗﻮﺟ‬
.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻔﻌﻠﮧ‬Š‫ ﺻ‬.•‫ا‬

608
 ٔ
š ‫ﻮ‬J‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‬Š‫ راﻳﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻴﻌﺔ ر‬C‫ﺮ ﺑﻦ ر‬:È ‫ﻋﻦ‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻦ رﺳﻮل اﷲ ﺻ‬9‫ﻢ ﻳ‬B‫ و‬،‫ وﺟﮧ ﺗﻮﺟﮧ‬ù‫ﺮاﺣﻠﺔ )ﺴﺒﺢ ﻳٔﻮ ﺑﺮاﺳﮧ ﻗﺒﻞ ا‬B‫ا‬
.(۱/۱۴۸ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﺔ‬C‫ﻜﺘﻮ‬g‫ﺼﻼة ا‬B‫ ا‬ñ õ‫ﻳﺼﻨﻊ ذﻟ‬
If anyone objects to the above Ah d$th by saying that it refers to
optional sal h and not a fard sal h, then the answer is that it is
permissible to sit and perform an optional sal h even if a person is
able to stand and perform it. However, if a person is able to perform
sajdah, it is not permissible for him to lie down and perform sajdah
through gestures.
Ad-Durr al-Mukht r:
ً ً ً
...‫ﻀﻄﺠﻌﺎ‬: ‫ ﻗﻮﻟﮧ ﻻ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫ﻀﻄﺠﻌﺎ إﻻ ﺑﻌﺬر‬: ‫ اﻟﻘﻴﺎم ﻗﺎﻋﺪا ﻻ‬š ‫ﻨﻔﻞ ﻣﻊ ﻗﺪرﺗﮧ‬Õh‫و‬
ً ً
‫ وﻣﺎ ذﻛﺮ ﻣﻦ ﻋﺪم ﺻﺤﺔ ا•ﻨﻔﻞ‬،‫ﺮ‬Î ،‫ﺮ¿ﻮع ﻻ ﻳﺼﺢ‬B‫ﺒﺎ ﻣﻦ ا‬h‫ﻮ ©ع ﻣﻨﺤﻨﻴﺎ ﻗﺮ‬B ‫و¿ﺬا‬
ّ ٔ ً
‫ح ﺑﮧ‬ã‫و‬ .‫ﺸﺎرق‬g‫ ا‬š ‫ ©ﺣﮧ‬ñ ‫ﻤﻞ‬³‫ ا‘ﺤﺮ ﻋﻦ اﻻ‬ñ ‫ ﻧﻘﻠﮧ‬،‫ﻀﻄﺠﻌﺎ ﻋﻨﺪﻧﺎ ﺑﺪون ﻋﺬر‬:
ٔ
‫ اﻟﻔﺮض ﺣﺎﻟﺔ‬ñ ‫ﺒﻨﺎ و½ﻧﻤﺎ )ﺴﻮغ‬J‫ ﻣﺬ‬ñ ‫ ﻻ اﻋﻠﻢ ا ﻮاز‬:‫ اﻟﻔﺘﺢ‬ñ ‫ﻜﻤﺎل‬B‫ وﻗﺎل ا‬،‫ ا•ﺘﻒ‬ñ
.(‫ ﺳﻌﻴﺪ‬،۲/۳۶ : ‫ﺸﺎ‬B‫ر ﻣﻊ ا‬Q‫ )ا‬.‫اﻟﻌﺠﺰ ﻋﻦ اﻟﻘﻌﻮد‬
All h ta‛ l knows best.
Facing towards the qiblah when performing salāh
lying down
Question
A person is excused and performs his sal h lying down. Will he point
his feet towards the qiblah or will he lie on his side with his feet
pointed away from the qiblah?
Answer
When an excused person performs his sal h lying down, he will raise
his face [slightly] towards the qiblah [by placing a pillow under his
head] and turn his feet away slightly so that they do not point towards
the qiblah. This posture is better than lying on one’s side.
Ad-Durr al-Mukht r:
ٔ ً ٔ ٔ ً
‫ﻮ اﻟﻘﺒﻠﺔ ﻏ„ اﻧﮧ ﻳﻨﺼﺐ‬Ø ‫ﺮہ ورﺟﻼہ‬ú‫ ﻇ‬š ‫ﺴﺘﻠﻘﻴﺎ‬: ‫ﻮ ﺣﻜﻤﺎ اوﻣﺎ‬B‫و½ن ﺗﻌﺬر اﻟﻘﻌﻮد و‬
ٔ ً ٔ
‫ ﺟﻨﺒﮧ‬š ‫ﺎ او‬ú´‫ﮧ إ‬ú‫ﺮﻓﻊ راﺳﮧ )ﺴ„ا ´ﺼ„ وﺟ‬h‫ اﻟﻘﺒﻠﺔ و‬U‫ﺮﺟﻞ إ‬B‫ﺔ ﻣﺪ ا‬J‫ﻜﺮا‬B ‫ﻴﮧ‬Õ‫ر¿ﺒ‬
ٔ ٔ ٔ ٔ ٔ
.‫ﻌﺘﻤﺪ‬g‫ ا‬š ‫ﺎ واﻻول اﻓﻀﻞ‬ú´‫ﮧ إ‬ú‫ ووﺟ‬°)‫اﻻﻳﻤﻦ او اﻻ‬

609
 ٔ ٔ ٔ ً ٔ
‫ﺖ راﺳﮧ ﻻن ﺣﻘﻴﻘﺔ اﻻﺳﺘﻠﻘﺎء‬7 ‫ﻌﻞ وﺳﺎدة‬# ù‫ﺮﻓﻊ راﺳﮧ )ﺴ„ا( ا‬h‫ )ﻗﻮﻟﮧ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫و‬
ٔ ٔ ٔ ٔ
‫ ﻳﻘﻊ‬þ‫ﺴﺘﻠ‬g‫ )ﻗﻮﻟﮧ واﻻول اﻓﻀﻞ( ﻻن ا‬،‫ﺮ‬Î 5‫ﺮ‬g‫ ﻓﻜﻴﻒ ﺑﺎ‬.‫ﺗﻤﻨﻊ اﻻﺻﺤﺎء ﻋﻦ اﻹﻳﻤﺎء‬
ٔ ً
‫ﻮ ﻣﺎ‬J ‫ ﺑﺎن اﻻﺳﺘﻠﻘﺎء‬...‫ﻌﺘﻤﺪ‬g‫ ا‬š ‫ﺮ ﻗﻮﻟﮧ‬Î ‫ﺎ‬ú‫ﻀﻄﺠﻊ ﻳﻘﻊ ﻣﻨﺤﺮﻓﺎ ﻋﻨ‬g‫ اﻟﻘﺒﻠﺔ وا‬U‫إﻳﻤﺎﺋﮧ إ‬
‫ ﺑﺎب ﺻﻼة‬،۹۹/۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺮواﻳﺎت‬B‫ﻮر ﻣﻦ ا‬ú‫ﺸ‬g‫ﻜﺘﺐ وا‬B‫„ ا‬J‫ﺸﺎ‬: ñ
.(‫ﺾ‬h‫ﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۱۳۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺾ‬h‫ﺮ‬g‫ا‬
All h ta‛ l knows best.
The Shar’ī ruling for a ma’dhūr
Question
A person suffers from constant passing of wind. He cannot keep his
wud0’ for more than five minutes. He wants to know the ruling for
performing sal h with congregation, reading the Qur’ n, and
performing optional sal hs. He tried several medical treatments for a
few years but these did not help. What is the ruling of the Shar$‛ah in
this regard?
Answer
If a complete time of sal h passes wherein the passing of wind
continues – i.e. it does not stop for the duration of performing wud0’
and the sal h of that time – then this person is classified a ma‛dh0r. It
is necessary for him to perform a fresh wud0’ for each sal h time. With
this wud0’ he can perform fard, Sunnat, optional sal hs, read the
Qur’ n, perform missed sal hs, etc. The passing of wind will not
invalidate his wud0’. The expiry of the sal h time will be an
invalidator of wud0’ for him. It is necessary for him to perform a fresh
wud0’ for each sal h time.
This person will remain a ma‛dh0r for as long as a complete sal h time
does not pass without experiencing his excuse [passing of wind]. In
other words, for him to be classified a ma‛dh0r, it is not necessary for
the excuse to continue indefinitely. Rather, it is necessary for the
excuse to be experienced once or twice [or several times] in a
complete sal h time. If he is in a condition in which a complete sal h
time passed without experiencing the excuse, he will not remain a
ma‛dh0r. If a complete sal h time does not pass in which it was not
possible for him to perform sal h without experiencing the excuse,
instead he does find the opportunity to perform the sal h of each time

610
‫‪without experiencing the excuse, then he is not a ma‛dh0r. The‬‬
‫‪passing of wind will be an invalidator of sal h for him.1‬‬
‫‪Sharh Ma‛ n$ al-Āth r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ان ﻓﺎﻃﻤﺔ ﺑﻨﺖ ا‪ ì‬ﺣﺒ ﺶ ر‪ u‬اﷲ ﻋﻨﻬﺎ اﺗﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﺎﻟﺖ إ‪ û‬اﺣﻴﺾ ا‪B‬ﺸ‪ú‬ﺮ وا‪B‬ﺸ‪ú‬ﺮ‪h‬ﻦ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إن‬
‫ٔ‬ ‫ٔ‬
‫ذﻟ‪ õ‬ﻟ ﺲ ‪Î‬ﻴﺾ و½ﻧﻤﺎ ذﻟ‪ õ‬ﻋﺮق ﻣﻦ ذﻟ‪ õ‬ﻓﺈذا اﻗﺒﻞ ا@ﻴﺾ ﻓﺪ ا‪B‬ﺼﻼة و½ذا ادﺑﺮ‬
‫ٓ‬
‫ﻓﺎﻏ‪Õ‬ﺴ‪ Š‬ﻟﻄ‪ú‬ﺮ ﺛﻢ ﺗﻮﺿ‹ ﻋﻨﺪ ˜ ﺻﻼة‪©) .‬ح ﻣﻌﺎ‪ û‬اﻻﺛﺎر‪ ،۱/۸۰ :‬ﺑﺎب ا‪g‬ﺴﺘﺤﺎﺿﺔ ﻛﻴﻒ‬
‫ﺗﻄ‪ú‬ﺮ ‪B‬ﻠﺼﻼة(‪.‬‬
‫‪It is learnt from the above Had$th that a ma‛dh0r will perform a fresh‬‬
‫‪wud0’ for each sal h time.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬
‫وﺻﺎﺣﺐ ﻋﺬر ﻣﻦ ﺑﮧ ﺳﻠﺴﻞ ﺑﻮل ﻻ ﻳﻤﻜﻨﮧ إ‪:‬ﺴﺎﻛﮧ او اﺳﺘﻄﻼق ﺑﻄﻦ او اﻧﻔﻼت ر‪h‬ﺢ‪ ...‬إن‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﺳﺘﻮﻋﺐ ﻋﺬرہ ﺗﻤﺎم وﻗﺖ ﺻﻼة ﻣﻔﺮوﺿﺔ ﺑﺎن ﻻ ‪#‬ﺪ ‪‚ ñ‬ﻴﻊ وﻗﺘ‪ú‬ﺎ زﻣﻨﺎ ﻳﺘﻮﺿﺎ و‪h‬ﺼ‪ Š‬ﻓﻴﮧ‬
‫ً ٔ‬ ‫ً‬
‫ﺧﺎ´ﺎ ﻋﻦ ا@ﺪث و‪B‬ﻮ ﺣﻜﻤﺎ ﻻن اﻻﻧﻘﻄﺎع اﻟ ﺴ„ ‪:‬ﻠﺤﻖ ﺑﺎﻟﻌﺪم و‪J‬ﺬا ©ط اﻟﻌﺬر ‪ ñ‬ﺣﻖ‬
‫اﻻﺑﺘﺪاء و‪ Ú‬ﺣﻖ ا‘ﻘﺎء ﻛ وﺟﻮدہ ‪ ñ‬ﺟﺰء ﻣﻦ ا‪B‬ﻮﻗﺖ و‪B‬ﻮ ‪:‬ﺮة و‪ Ú‬ﺣﻖ ا‪B‬ﺰوال )ﺸ‪O‬ط‬
‫ٔ‬
‫اﺳ‪Õ‬ﻴﻌﺎب اﻻﻧﻘﻄﺎع ﺗﻤﺎم ا‪B‬ﻮﻗﺖ ﺣﻘﻴﻘﺔ ﻻﻧﮧ اﻻﻧﻘﻄﺎع ا‪:ðB‬ﻞ و‪Ø‬ﻮہ ‪ ÏB‬ﻓﺮض‪ ،‬ا‪B‬ﻼم‬
‫ً‬ ‫ً‬
‫‪B‬ﻠﻮﻗﺖ ﻛﻤﺎ ‪BQ ñ‬ﻮک ا‪B‬ﺸﻤﺲ ﺛﻢ ﻳﺼ‪ Š‬ﺑﮧ ﻓﻴﮧ ﻓﺮﺿﺎ وﻧﻔﻼ‪ ...‬ﻓﺈذا ﺧﺮج ا‪B‬ﻮﻗﺖ ﺑﻄﻞ‪ ...‬و‪Ú‬‬
‫ٔ‬
‫ا‪B‬ﺸﺎ ‪) :‬ﻗﻮﻟﮧ او ﻧﻔﻼت ر‪h‬ﺢ( ‪J‬ﻮ ﻣﻦ ﻻ ﻳﻤﻠ‪‚ õ‬ﻊ ﻣﻘﻌﺪﺗﮧ ﻻﺳ‪O‬ﺧﺎء ﻓﻴ‪ú‬ﺎ ﻧ‪ú‬ﺮ‪) .‬ﻗﻮﻟﮧ و‪B‬ﻮ‬
‫ً ٔ‬ ‫ً ٔ‬
‫ﺣﻜﻤﺎ( ا‪ ù‬و‪B‬ﻮ [ن اﻻﺳ‪Õ‬ﻴﻌﺎب ﺣﻜﻤﺎ ﺑﺎن اﻧﻘﻄﻊ اﻟﻌﺬر ‪ ñ‬زﻣﻦ )ﺴ„ ﻻ ﻳﻤﻜﻨﮧ ﻓﻴﮧ ا‪B‬ﻮﺿﻮء‬
‫وا‪B‬ﺼﻼة ﻓﻼ )ﺸ‪O‬ط اﻻﺳ‪Õ‬ﻴﻌﺎب ا@ﻘﻴ‪ ñ þ‬ﺣﻖ اﻻﺑﺘﺪاء ﻛﻤﺎ ﺣﻘﻘﮧ ‪ ñ‬اﻟﻔﺘﺢ وا‪Q‬رر‪...‬‬
‫)ﻗﻮﻟﮧ ا‪B‬ﻼم ‪B‬ﻠﻮﻗﺖ(ا ٔ‪ ù‬ﻓﺎ‪g‬ﻌ ‪B‬ﻮﻗﺖ ˜ ﺻﻼة ﺑﻘﺮ‪h‬ﻨﺔ ﻗﻮﻟﮧ ﺑﻌﺪہ ﻓﺈذا ﺧﺮج ا‪B‬ﻮﻗﺖ ﺑﻄﻞ‬
‫ٔ‬
‫ﻓﻼ ‪#‬ﺐ ‪ ÏB‬ﺻﻼة‪ ...‬ﻗﺎل ‪ ñ‬اﻹﻣﺪاد‪ :‬و‪© Ú‬ح ‪4‬ﺘ~ اﻟﻄﺤﺎو‪ :ù‬رو‪ ù‬اﺑﻮ ﺣﻨﻴﻔﺔ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫‪J‬ﺸﺎم ﺑﻦ ﻋﺮوة ﻋﻦ اﺑﻴﮧ ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬
‫ٔ‬
‫ﻟﻔﺎﻃﻤﺔ ﺑﻨﺖ ا‪ ì‬ﺣﺒ ﺶ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ :‬ﺗﻮﺿ‹ ‪B‬ﻮﻗﺖ ˜ ﺻﻼة‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪:‬‬
‫ٔ‬
‫‪ ،۱/۳۰۶‬اﺣ‪ð‬م ا‪g‬ﻌﺬور‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻣﺪاد اﻟﻔﺘﺎح‪۱۵۲ :‬۔‪ ،۱۵۴‬ﺑ„وت‪ .‬وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ù‬‬
‫‪: š‬ﺮا اﻟﻔﻼح‪ ،۱۴۹ :‬ﻗﺪﻳ ‪ .‬و¿ﺬا ‪ ñ‬ا‪žg‬ﺴﻮط‪ :‬ﺑﺎب ا‪g‬ﺴﺢ ‪ š‬ا‪y‬ﻔ^‪ ،‬ادارة ا‪g‬ﻌﺎرف‪.‬‬

‫‪1‬‬
‫‪Fat w Mah0d$yyah, vol. 7, p. 546, and Bahisht$ Zewar, 74.‬‬
‫‪611‬‬
 ٔ ٔ
‫ دار‬ù‫ وﻓﺘﺎو‬.‫ﺴﺘﺤﺎﺿﺔ وﻣﻦ ﺑﮧ ﺳﻠﺴﻞ ﺑﻮل‬g‫ ﻓﺼﻞ ا‬:‫ﺮ‬Î‫ اﻻ‬þ‫ﻠﺘ‬: ‫ﺮ ©ح‬ú‫ﻤﻊ اﻻﻧ‬ë Ú‫و‬
.(‫ دار اﻻﺷﺎﻋﺖ‬،‫ﻜﻤﻞ‬:‫ﻞ و‬B‫ ﻣﺪ‬،۴/۴۴۲ :‫ﻨﺪ‬C‫اﻟﻌﻠﻮم دﻳﻮ‬
Note: The rulings related to a ma‛dh0r are difficult and intricate. One
should therefore try to understand the rules from Bahisht$ Zewar
under the guidance of one’s local ‛ulam ’ or – if one has the capability
– to understand them himself.
All h ta‛ l knows best.
The salāh of a ma’dhūr
Question
(1) My hand got cut. I cleaned the wound until I was convinced that it
has dried and there is no blood at all. I then performed wud0’. After
the wound was dried, I applied a plaster to it and proceeded for the
jumu‛ah sal h. When I removed the plaster after two hours, I found
traces of blood. Is my jumu‛ah sal h valid?
(2) Is it correct to perform masah over a plaster after having first
cleaned the wound and then applied it? Is it necessary for the blood to
stop flowing from the wound? What should a person do in such a
situation?
(3) I wanted to read the Qur’ n but because of the traces of blood on
the wound, I had no wud0’. Whenever I dab the wound with a tissue, I
see traces of blood on the tissue. I removed the Qur’ n from its bag by
holding it with a sheet of paper, and began reading without touching
it. I turned the pages with a pen. Is it correct to do this?
(4) Kindly advise me so that I know what to do if I experience a similar
situation in the future.
Answer
If blood attaches itself to a plaster but does not appear on the outside,
i.e. it is not flowing, then wud0’ will not break. Thus:
(1) The wound was cleaned, washed, and the plaster was applied after
performing wud0’. Traces of blood were seen on the plaster after two
hours. Since it is not classified as flowing blood and did not appear on
the outside, wud0’ was still in tact and the jumu‛ah sal h was valid.
(2) The blood was washed off. It is therefore correct to perform masah
after applying the plaster. When the blood emerged and was washed
off, the area was cleaned and then the plaster was applied, sal h and
other things are all correct. The wud0’ will remain as long as blood
612
does not emerge. Generally, when pressure is applied on a wound and
a plaster is applied, blood stops flowing. If traces of it are seen on the
plaster, these do not affect the wud0’. Yes, if at the next sal h time a
considerable amount of blood is seen on the plaster, remove it, clean
the wound, perform wud0’ and apply another plaster.
(3) There is no plaster over the wound and traces of blood can be seen.
These were dabbed several times with a tissue. If all these traces are
combined in one sitting and amount to so much that if they were not
dabbed, they would have certainly flowed out of the mouth of the
wound, the wud0’ will be broken.
It is permissible for you to read the Qur’ n without touching it and by
turning the pages with a pen. It is not permissible to touch the Qur’ n
without wud0’.
If all the dabbed amounts of blood were to be combined in one sitting
and they do not reach an amount that is equal to flowing blood, the
wud0’ will not break. It will be permissible to touch the Qur’ n.
(4) If you experience a similar situation in the future, e.g. blood flows
from a wound, it will be better to apply a plaster. All h willing, the
blood will stop flowing. If traces of blood are seen on the plaster,
wud0’ will remain in tact provided the amount is not too much. If it
flows a lot and an entire sal h time passes in this way to the extent
that you do not get an opportunity to perform sal h, you will be
classified as a ma‛dh0r. When the next sal h time enters, it will suffice
for you to perform wud0’ once. Your wud0’ will be considered to be
valid for the entire duration of that sal h time. When the time passes,
you will have to perform a fresh wud0’ for the next sal h time. You
will continue doing this until the blood stops flowing.
Sh m$:
ٓ ً ٔ ً
‫ﺸﻒ ﺛﻢ‬ª‫ ﻳ‬Á‫ﻤﺎ ﺧﺮج اﻟﺦ( و¿ﺬا إذا وﺿﻊ ﻋﻠﻴﮧ ﻗﻄﻨﺎ او ﺷ ﺌﺎ اﺧﺮ ﺣ‬$ ‫م‬Q‫ﺴﺢ ا‬: ‫ﻮ‬B ‫)ﻗﻮﻟﮧ‬
ً ً
‫ﻮ ﺗﺮ¿ﮧ ﺳﺎل ﻧﻘﺾ و½ﻧﻤﺎ ﻳﻌﺮف‬B ‫ﻴﺚ‬Î ‫ﺸﻒ ﻓﺈن [ن‬å ‫ﻤﻊ ‚ﻴﻊ ﻣﺎ‬# ‫ﺎ ﻓﺈﻧﮧ‬œ‫وﺿﻌﮧ ﺛﺎﻧﻴﺎ وﺛﺎ‬
ً ً ٔ ً ٔ
‫ﮧ ﺛﻢ وﺛﻢ ﻓﺈﻧﮧ‬CO‫ﺮ ﺛﺎﻧﻴﺎ ﻓ‬ú‫ ﻋﻠﻴﮧ رﻣﺎدا او ﺗﺮاﺑﺎ ﺛﻢ ﻇ‬þ‫ﻮ اﻟ‬B ‫ﺎد و™ﻟﺐ اﻟﻈﻦ و¿ﺬا‬ú‫ﺬا ﺑﺎﻻﺟﺘ‬J
ٔ
،‫ ﺗﺎﺗﺮﺧﺎﻧﻴﺔ‬،‫ﺲ ﻓﻼ‬B‫ﺎ‬ë ñ ‫ ﻓﻠﻮ‬ù‫ﺮة ﺑﻌﺪ اﺧﺮ‬: ‫ﻠﺲ واﺣﺪ‬ë ñ ‫ﻤﻊ إذا [ن‬# ‫ﻮا و½ﻧﻤﺎ‬B‫ﻤﻊ ﻗﺎ‬#
.‫ ا‘ﺤﺮ‬ñ ‫وﻣﺜﻠﮧ‬
ً ّ ‫ ﻳ‬ù=‫ وﻋﻠﻴﮧ ﻓﻤﺎ ¬ﺮج ﻣﻦ ا ﺮح ا‬:‫ٔاﻗﻮل‬
‫ﻜﻨﮧ إذا ﺗﺮک‬B‫ﺴﻴﻼن و‬B‫ داﺋﻤﺎ وﻟ ﺲ ﻓﻴﮧ ﻗﻮة ا‬ó
ٔ
‫ﻤﺎ ﺧﺮج ﻣﻨﮧ !ء‬$ ‫ﺮﻗﺔ وﺻﺎر‬Ç ‫ﻄﮧ‬C‫ﺸﻔﮧ او ر‬å ‫ﻠﮧ ﻓﺈذا‬Ÿ ‫ ﺑﺎﺟﺘﻤﺎﻋﮧ و)ﺴﻴﻞ ﻋﻦ‬ù‫ﻳﺘﻘﻮ‬

613
 ‫ً‬ ‫ً‬ ‫“‪C‬ﺘﮧ ا‪y‬ﺮﻗﺔ ﻳﻨﻈﺮ إن [ن ﻣﺎ ّ‬
‫¡ ّ‬
‫¡“‪C‬ﺘﮧ ا‪y‬ﺮﻗﺔ ‪ ñ‬ذﻟ‪ õ‬ا‪g‬ﺠﻠﺲ ﺷ ﺌﺎ ﻓﺸ ﺌﺎ ‪Î‬ﻴﺚ ‪B‬ﻮ ﺗﺮک‬
‫ٓ‬ ‫ٔ‬
‫واﺟﺘﻤﻊ اﺳﺎل ﺑﻨﻔﺴﮧ ﻧﻘﺾ و½ﻻ ﻻ وﻻ ‪#‬ﻤﻊ ﻣﺎ ‪ë ñ‬ﻠﺲ اﺧﺮ و‪ Ú‬ذﻟ‪ õ‬ﺗﻮﺳﻌﺔ ﻋﻈﻴﻤﺔ‬
‫ﻻﺻﺤﺎب اﻟﻘﺮوح و‪B‬ﺼﺎﺣﺐ ّ‬ ‫ٔ‬
‫„ ا@ﻤﺼﺔ ﻓﺎﻏﺘﻨﻢ ‪J‬ﺬہ اﻟﻔﺎﺋﺪة‪) .‬ﺷﺎ ‪ ،۱/۱۳۵ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ً‬ ‫ٔ‬
‫و½ن [ن راس ا ﺮح ﻣﺒﺘﻼ ﺑﺎ‪Q‬م ﻻ ﻳﻌﻴﺪ ﺷ ﺌﺎ ﻣﻨ‪ú‬ﺎ ‪J‬ﻜﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ و‪B‬ﻮ [ﻧﺖ ﺟﺮاﺣﺔ‬
‫ﻓﺮ‪C‬ﻄ‪ú‬ﺎ ﻓﺎﺑﺘﻞ ذﻟ‪ õ‬ا‪B‬ﺮ‪C‬ﺎط إن ﻧﻔﺬ ا‘ﻠﻞ إ‪ U‬ا‪y‬ﺎرج ﻧﻘﺾ ا‪B‬ﻮﺿﻮء و½ﻻ ﻓﻼ‪ ،‬و‪B‬ﻮ [ن ا‪B‬ﺮ‪C‬ﺎط‬
‫ذا ﻃﺎﻗ^ ﻓﻨﻔﺬ ا‘ﻌﺾ دون ا‘ﻌﺾ ﻳ‪ª‬ﺘﻘﺾ ا‪B‬ﻮﺿﻮء ﻛﺬا ‪ ñ‬ا•ﺘﺎرﺧﺎﻧﻴﺔ ‪ ñ‬ﻧﻮاﻗﺾ ا‪B‬ﻮﺿﻮء‪.‬‬
‫)اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪.(۱/۳۶ :‬‬
‫ٔ‬ ‫ٔ‬
‫ر ﺑﺈﺻﺎﺑﺔ ا‪g‬ﺎء او ﺣﻠ‪ú‬ﺎ ‪J‬ﻜﺬا‬ ‫و½ﻧﻤﺎ ﻳﻤﺴﺢ إذا ‪B‬ﻢ ﻳﻘﺪر ‪ š‬ﻏﺴﻞ ﻣﺎ ‪7‬ﺘ‪ú‬ﺎ و‪:‬ﺴﺤﮧ ﺑﺎن ﺗ‬
‫ہ اﻟﻐﺴﻞ ﺑﺎ‪g‬ﺎء ا@ﺎر ﻳﻠﺰﻣﮧ‬ ‫ہ اﻟﻐﺴﻞ ﺑﺎ‪g‬ﺎء ا‘ﺎرد وﻻ ﻳ‬ ‫‪© ñ‬ح ا‪B‬ﻮﻗﺎﻳﺔ و½ن [ن ﻳ‬
‫اﻟﻐﺴﻞ ﺑﺎ‪g‬ﺎء ا@ﺎر ‪J‬ﻜﺬا ‪© ñ‬ح ا ﺎﻣﻊ ا‪B‬ﺼﻐ„ ﻟﻘﺎﺿﻴﺨﺎن‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪(۱/۳۵ :‬‬
‫‪Sh m$:‬‬
‫ّ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓ‪“Õ‬ب او ر‪C‬ﻂ‬ ‫)ﻗﻮﻟﮧ و‪B‬ﻮ ﺷﺪ اﻟﺦ( ﻗﺎل ‪ ñ‬ا‘ﺪاﺋﻊ و‪B‬ﻮ اﻟ‪ š þ‬ا ﺮح ا‪B‬ﺮﻣﺎد او اﻟ‪O‬اب‬
‫ً ٔ‬ ‫ً‬
‫ﻋﻠﻴﮧ ر‪C‬ﺎﻃﺎ ﻓﺎﺑﺘﻞ ا‪B‬ﺮ‪C‬ﺎط وﻧﻔﺬ ﻗﺎ‪B‬ﻮا ﻳ‪9‬ﻮن ﺣﺪﺛﺎ ﻻﻧﮧ ﺳﺎﺋﻞ و¿ﺬا ‪B‬ﻮ [ن ا‪B‬ﺮ‪C‬ﺎط ذا ﻃﺎﻗ^‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻨﻔﺬ إ‪ U‬اﺣﺪ‪J‬ﻤﺎ ‪g‬ﺎ ﻗﻠﻨﺎ‪ ،‬ﻗﺎل ‪ ñ‬اﻟﻔﺘﺢ‪ :‬و‪#‬ﺐ ان ﻳ‪9‬ﻮن ﻣﻌﻨﺎہ إذا [ن ‪Î‬ﻴﺚ ‪B‬ﻮ ﻻ ا‪B‬ﺮ‪C‬ﺎط‬
‫ٔ‬ ‫ٔ‬
‫ﺳﺎل‪ ،‬ﻻن اﻟﻘﻤﻴﺺ ‪B‬ﻮ ﺗﺮدد ‪ š‬ا ﺮح ﻓﺎﺑﺘﻞ ﻻ ﻳﻨﺠﺲ ﻣﺎ ‪B‬ﻢ ﻳ‪9‬ﻦ ﻛﺬﻟ‪ õ‬ﻻﻧﮧ ﻟ ﺲ‬
‫ٔ‬
‫‪Î‬ﺪث ا‪ ù‬و½ن ﻓﺤﺶ ﻛﻤﺎ ‪ ñ‬ا‪g‬ﻨﻴﺔ‪) .‬ﺷﺎ ‪ ،۱/۱۳۹ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taqr$r t R fi‛$:‬‬
‫)ﻗﻮﻟﮧ ﻓﺎﺑﺘﻞ ا‪B‬ﺮ‪C‬ﺎط وﻧﻔﺬ( و‪B‬ﻮ ‪B‬ﻢ ﻳﻨﻔﺬ ﻣﻦ ا‪B‬ﺮ‪C‬ﺎط ﻻ ﻳ‪ª‬ﺘﻘﺾ‪ ،‬ﻣﻦ ا‪B‬ﺴﻨﺪ‪ ù‬اﻧﺘ‪ú‬ﻰ‪) .‬ﺗﻘﺮ‪h‬ﺮات‬
‫ا‪B‬ﺮاﻓ ‪ š‬ﮨﺎ‪:‬ﺶ ا‪B‬ﺸﺎ ‪ ،۱/۱۹ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Note: The rulings related to a ma‛dh0r are difficult and intricate. One‬‬
‫‪should therefore try to understand the rules from Bahisht$ Zewar‬‬
‫‪under the guidance of one’s local ‛ulam ’ or – if one has the capability‬‬
‫‪– to understand them himself.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪614‬‬
Going to a masjid for congregational salāh with a
urine bag
Question
A person is ill. He has a bag which is attached to his stomach in which
waste matter is transferred via a pipe. The waste matter normally
comes out of his anal passage. What is the ruling with regard to this
person coming to the masjid and performing sal h with the rest of the
people? Does it fall under the ruling of bringing impurity into the
masjid? Will the absence or presence of a stench affect the ruling?
Answer
In normal situations it is makr0h tahr$m$ to bring stinking or impure
things into the masjid. This is especially so when there is the
possibility of messing the masjid. However, if a person is classified as a
ma‛dh0r – as in the case under question – the bag which is attached to
him will fall under the ruling of a stomach. Thus, if it does not emit a
stink, it is not visible, and does not cause aversion to people; it will be
permissible for him go to a masjid. Yes, when any impurity leaves his
body, his wud0’ will break. However, since he is a ma‛dh0r and
impurity continually leaves his stomach, his wud0’ will break with the
expiry of the sal h time, unless he experiences some other situation
which breaks his wud0’.
It is established that during the era of Ras0lull h sallall hu ‛alayhi wa
sallam a woman who was a mustah dah performed i‛tik f in the
masjid. However, the impurity was concealed and there was no foul
smell. This is why Ras0lull h sallall hu ‛alayhi wa sallam did not object
to it.
Bukh r$ Sh r$f:
ٔ
‫ﺮاة ﻣﻦ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‬Š‫ اﻋﺘﻜﻔﺖ ﻣﻊ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ
.Š‫ﺘﮩﺎ و ﻰ ﺗﺼ‬7 ‫ﻤﺎ وﺿﻌﻨﺎ اﻟﻄﺴﺖ‬C‫ﺼﻔﺮة ﻓﺮ‬B‫ ا@ﻤﺮة وا‬ù‫ﻧﺖ ﺗﺮ‬ð‫ﺴﺘﺤﺎﺿﺔ ﻓ‬: ‫ازواﺟﮧ‬
.(‫ ﻓﻴﺼﻞ‬،‫ﺴﺘﺤﺎﺿﺔ‬g‫ف ا‬ð‫ ﺑﺎب اﻋﺘ‬،۱/۲۷۳/۱۹۹۱ :ù‫)رواہ ا‘ﺨﺎر‬
In his commentary to this Had$th, ‛All mah ‛Ayn$ rahimahull h says
that if the clothes or masjid do not become soiled, it will be acceptable.
The same applies to those who fall under the classification of a
mustah dah, viz. a ma‛dh0r. They are permitted to enter a masjid or to
observe i‛tik f in it. Observe the text of ‛All mah ‛Ayn$ rahimahull h in
this regard:
‛Umdah al-Q r$:
615
 ‫ٔ‬
‫و‪Ý‬ﺎ )ﺴ‪Õ‬ﻨﺒﻂ ﻣﻨﮧ‪ :‬ﺟﻮاز اﻋﺘ‪ð‬ف ا‪g‬ﺴﺘﺤﺎﺿﺔ‪ ،‬وﺟﻮاز ﺻﻼﺗﮩﺎ ﻻن ﺣﺎﻟﮩﺎ ﺣﺎل اﻟﻄﺎﮨﺮات‬
‫ٔ‬ ‫ٔ‬
‫و½ﻧﮩﺎ ﺗﻀﻊ اﻟﻄﺴﺖ _ﻼ ﻳﺼﻴﺐ ﺛﻮ‪C‬ﮩﺎ او ا‪g‬ﺴﺠﺪ وان دم اﻻﺳﺘﺤﺎﺿﺔ رﻗﻴﻖ ﻟ ﺲ ﻛﺪم‬
‫ا@ﻴﺾ‪ ،‬و‪h‬ﻠﺤﻖ ﺑﺎ‪g‬ﺴﺘﺤﺎﺿﺔ ﻣﺎ ‪ ñ‬ﻣﻌﻨﺎﮨﺎ ﻛﻤﻦ ﺑﮧ ﺳﻠﺲ ا‘ﻮل وا‪g‬ﺬ‪ ù‬وا‪B‬ﻮد‪ ù‬وﻣﻦ ﺑﮧ‬
‫ﺟﺮح )ﺴﻴﻞ ‪ ñ‬ﺟﻮاز اﻻﻋﺘ‪ð‬ف‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪ ،۳/۱۳۰ :ù‬ﻛﺘﺎب ا@ﻴﺾ‪ ،‬ﺑﺎب اﻻﻋﺘ‪ð‬ف‬
‫‪B‬ﻠﻤﺴﺘﺤﺎﺿﺔ‪ ،‬دار ا@ﺪﻳﺚ‪: ،‬ﻠﺘﺎن(‪.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪616‬‬
 Salāh On A Journey
The beginning limit of a Shar’ī journey
Question
Is the Shar‛$ distance [for a journey] calculated from one’s house or
from the boundaries of one’s city?
Answer
The Shar‛$ distance is calculated from the last house [or building] of a
city. A Shar‛$ journey does not commence before that, even if a person
has left his house.
Musannaf ‛Abd ar-Razz q:
ً ٔ ً ٔ ٔ ٔ ٔ
‫ ﺧﺼﺎ‬ù‫ ا‘~ة را‬U‫ﺎ ﺧﺮج إ‬g ‫ اﷲ ﻋﻨﻪ‬u‫ ان ﻋﻠﻴﺎ ر‬Š‫ﻳ‬Q‫ اﻻﺳﻮد ا‬ì‫ ﺣﺮب ﺑﻦ ا‬ì‫ﻋﻦ ا‬
ً
‫ﺼﻨﻒ ﻋﺒﺪ‬:) .‫ﺑﻴﺖ ﻣﻦ ﻗﺼﺐ‬:‫ ﻣﺎ ﺧﺼﺎ؟ ﻗﺎل‬:‫ﺼﻠﻴﻨﺎ ر¿ﻌﺘ^ ﻓﻘﻠﺖ‬B ‫ﺺ‬y‫ﻮ ﻻ ﮨﺬا ا‬B :‫ﻓﻘﺎل‬
ً
(‫ﺴﺎﻓﺮا‬: ‫ ﻳﻘ~ اذاﺧﺮج‬Á‫ﺴﺎﻓﺮ ﻣ‬g‫ ﺑﺎب ا‬،۲/۵۲۹ :‫ﺮزاق‬B‫ا‬
…When Hadrat ‛Al$ radiyall hu ‛anhu left for Basrah, he saw a khuss.
He said: “Had it not been for this khuss, we would have performed two
rak‛ats.” I asked: “What is a khuss?” He said: “A hut which is made of
bamboo.”
Al-Hid yah:
ٔ
‫ﺴﻔﺮ‬B‫ ر¿ﻌﺘ^ ﻻن اﻹﻗﺎﻣﺔ ﺗﺘﻌﻠﻖ ﺑﺪﺧﻮﻟﮩﺎ ﻓﻴﺘﻌﻠﻖ ا‬Š‫~ ﺻ‬g‫ﺴﺎﻓﺮ ﺑﻴﻮت ا‬g‫و½ذا ﻓﺎرق ا‬
ٔ
:‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺺ ﻟﻘ~ﻧﺎ‬y‫ﻮ ﺟﺎوزﻧﺎ ﮨﺬاا‬B ‫ اﷲ ﻋﻨﻪ‬u‫ ر‬š ‫ﺮوج ﻋﻨﮩﺎ وﻓﻴﮧ اﻻﺛﺮ ﻋﻦ‬y‫ﺑﺎ‬
(‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۱۶۶
Sh m$:
ٔ ٔ ٔ
‫ اراد ﺑﺎﻟﻌﻤﺎرة ﻣﺎ )ﺸﻤﻞ ﺑﻴﻮت اﻻﺧﺒﻴﺔ ﻻن ﺑﮩﺎ‬،‫ﻮﺿﻊ إﻗﺎﻣﺘﮧ‬: ‫ ﻣﻦ ﺧﺮج ﻣﻦ ﻋﻤﺎرة‬:‫ﻗﻮﻟﮧ‬
ٔ
‫ﺘﻄﺐ‬Ÿ ‫ ﻣﺎء او‬š ‫ﻮا‬B‫ﻮ ﻣﺘﻔﺮﻗﺔ و½ن ﻧﺰ‬B‫ط ﻣﻔﺎرﻗﺘﮩﺎ و‬O‫ ﻓ ﺸ‬:‫ اﻹﻣﺪاد‬ñ ‫ ﻗﺎل‬،‫ﻮﺿﻌﮩﺎ‬: ‫ﻋﻤﺎرة‬
ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۱ : ‫ﺸﺎ‬B‫ )ا‬.‫ﺮواﻳﺎت‬B‫ﻤﻊ ا‬ë ñ ‫ ﻣﻔﺎرﻗﺘﮧ ﻛﺬا‬e‫ﻳﻌﺘ‬
‫ ﺑﺎب ﺻﻼة‬،۷/۴۷۶ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬ñ “‫ﺲ ﻋ‬:‫ﺎ‬y‫ ا‘ﺎب ا‬،۱/۱۳۹ :‫اﻟﮩﻨﺪﻳﺔ‬
.‫ﺴﺎﻓﺮ‬g‫ا‬
All h ta‛ l knows best.

617
The boundary of a city which is very large
Question
A person leaves on a journey. The city which he leaves from is
extremely large, e.g. Mumbai, Karachi, etc. When he returns from his
journey, at which point will his journey end – when he enters the city
or when he arrives at his house? And when does his journey
commence – when he leaves his house or when he leaves the city?
Answer
The above person’s journey will end once he enters the city. His
journey will commence once he goes beyond the last building of the
city.
Musannaf ‛Abd ar-Razz q:
ٔ
،‫ﺪﻳﻨﺔ‬g‫ﺼﻼة ﺣ^ ¬ﺮج ﻣﻦ ﺑﻴﻮت ا‬B‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن ﻳﻘ~ ا‬u‫ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
ٔ
u‫ ر‬š ‫ ﺧﺮﺟﻨﺎ ﻣﻊ‬:‫ ﻗﺎل‬ù‫ﻴﻌﺔ اﻻﺳﺪ‬C‫ ﺑﻦ ر‬š ‫ وﻋﻦ‬.‫ ﻳﺪﺧﻞ ﺑﻴﻮﺗﮩﺎ‬Á‫ﻘ~ إذا رﺟﻊ ﺣ‬h‫و‬
‫ﺔ‬h‫ اﻟﻘﺮ‬U‫ و ﻮ ﻳﻨﻈﺮ إ‬،^‫ ر¿ﻌﺘ‬Š‫ ﺛﻢ رﺟﻊ ﻓﺼ‬،^‫ ر¿ﻌﺘ‬Š‫ﻜﻮﻓﺔ ﻓﺼ‬B‫ ا‬U‫ﻦ ﻧﻨﻈﺮ إ‬Ø‫اﷲ ﻋﻨﻪ و‬
ً ٔ ٔ
Á‫ﺴﺎﻓﺮ ﻣ‬g‫ ﺑﺎب ا‬،۲/۵۳۰ :‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .‫ ﻧﺪﺧﻠﮩﺎ‬Á‫ ﺣ‬:‫ﻌﺎ؟ ﻗﺎل‬C‫ ار‬Š‫ اﻻ ﺗﺼ‬:‫ﻓﻘﻠﻨﺎ ﻟﮧ‬
ً
(‫ﺴﺎﻓﺮا‬: ‫ﻳﻘ~ اذا ﺧﺮج‬
…Hadrat Ibn ‛Umar radiyall hu ‛anhu used to shorten the sal h when
he went beyond the buildings of Mad$nah. He used to shorten the sal h
on his return until he reached the buildings of Mad$nah.
‛Al$ ibn Rab$‛ah relates: We departed with ‛Al$ radiyall hu ‛anhu while
we could see K0fah. He performed two rak‛ats. When he returned, he
performed two rak‛ats while he could see the village [in front]. We said
to him: “Aren’t you going to perform four rak‛ats?” He replied: “Not
until we enter it.”
ً ٔ ً ٔ ٔ ٔ ٔ
‫ ﺧﺼﺎ‬ù‫ ا‘~ة را‬U‫ﺎ ﺧﺮج إ‬g ‫ اﷲ ﻋﻨﻪ‬u‫ ان ﻋﻠﻴﺎ ر‬Š‫ﻳ‬Q‫ اﻻﺳﻮد ا‬ì‫ ﺣﺮب ﺑﻦ ا‬ì‫ﻋﻦ ا‬
ً
‫ﺼﻨﻒ ﻋﺒﺪ‬:) .‫ﺑﻴﺖ ﻣﻦ ﻗﺼﺐ‬:‫ ﻣﺎ ﺧﺼﺎ؟ ﻗﺎل‬:‫ﺼﻠﻴﻨﺎ ر¿ﻌﺘ^ ﻓﻘﻠﺖ‬B ‫ﺺ‬y‫ﻮ ﻻ ﮨﺬا ا‬B :‫ﻓﻘﺎل‬
ً
(‫ﺴﺎﻓﺮا‬: ‫ ﻳﻘ~ اذاﺧﺮج‬Á‫ﺴﺎﻓﺮ ﻣ‬g‫ ﺑﺎب ا‬،۲/۵۲۹ :‫ﺮزاق‬B‫ا‬
…When Hadrat ‛Al$ radiyall hu ‛anhu left for Basrah, he saw a khuss.
He said: “Had it not been for this khuss, we would have performed two
rak‛ats.” I asked: “What is a khuss?” He said: “A hut which is made of
bamboo.”
Kit b al-Hujjah:
618
 ٔ
‫ﺔ ﻓﻴﺠﻌﻠﮩﺎ‬h‫ ¬ﺮج ﻣﻦ ﺑﻴﻮت اﻟﻘﺮ‬Á‫ﺼﻼة ﺣ‬B‫ﺴﻔﺮ ا‬B‫ﺪ ا‬h‫ ﻳﺮ‬ù=‫ ﻻ ﻳﻘ~ ا‬:‫ﻗﺎل اﺑﻮﺣﻨﻴﻔﺔ‬
ٔ
‫ ﻳﺪﺧﻞ ا‘ﻴﻮت ﻓﻴﺠﻌﻞ ﺑﻌﻀﮩﺎ ﺧﻠﻒ ﻇﮩﺮہ‬Á‫ !ء اﻣﺎﻣﮧ وﻻ ﻳﺘﻤﮩﺎ ﺣ‬þ‫ﺧﻠﻒ ﻇﮩﺮہ وﻻ ﻳﺒ‬
ٔ ً ٔ
(۱۷۲،۱/۱۷۱ :‫ )ﻛﺘﺎب ا@ﺠﺔ‬.‫ﺼﻼة‬B‫ﻓﺈذا دﺧﻠﮩﺎ او دﺧﻞ ﺷ ﺌﺎ ﻣﻨﮩﺎ اﺗﻢ ا‬
All h ta‛ l knows best.
When two areas expand and come next to each
other
Question
In some places, the populations of two areas increase and expand to
the extent that they become joined to each other. From which point
will a person consider his journey to have commenced? From his own
area or from the one which is attached to his area?
Answer
Although both areas are next to each other, they have different names
and their boundaries are also distinct. Both will be considered to be
two separate areas. A Shar‛$ journey will be counted from the time the
person leaves his area. If the two areas have been joined in such a way
that the government has demarcated them as one, and the other area
is like a residential area, then this will be a part of the city. The rules of
a Shar‛$ journey will apply when he crosses it.
Ad-Durr al-Mukht r:
ٓ
Ú‫ و‬.‫ﺎوز ﻣﻦ ا ﺎﻧﺐ اﻻﺧﺮ‬# ‫ﻢ‬B ‫ﻮﺿﻊ إﻗﺎﻣﺘﮧ ﻣﻦ ﺟﺎﻧﺐ ﺧﺮوﺟﮧ و½ن‬: ‫ﻣﻦ ﺧﺮج ﻣﻦ ﻋﻤﺎرة‬
‫ﺪﻳﻨﺔ‬g‫~ و ﻮ ﻣﺎ ﺣﻮل ا‬g‫ﺾ ا‬C‫ﻮﺿﻊ اﻹﻗﺎﻣﺔ ﻛﺮ‬: ‫ط ﻣﻔﺎرﻗﺔ ﻣﺎ [ن ﻣﻦ ﺗﻮاﺑﻊ‬O‫ و)ﺸ‬: ‫ﺸﺎ‬B‫ا‬
‫ﻼف‬Ç ‫ﺼﺤﻴﺢ‬B‫ ا‬ñ ‫ﺾ‬C‫ﺮ‬B‫ﺘﺼﻠﺔ ﺑﺎ‬g‫ ا‬ù‫~ و¿ﺬا اﻟﻘﺮ‬g‫ﻢ ا‬9‫ ﺣ‬ñ ‫ﺴﺎ>ﻦ ﻓﺈﻧﮧ‬:‫ﻣﻦ ﺑﻴﻮت و‬
ٔ ٔ
.‫ﺴﻨﺔ‬B‫ ‚ﻴﻊ ا‬ñ ‫ﻮ ﺳﻜﻨﮩﺎ اﮨﻞ ا‘¾ة‬B‫ﻮ ﻣﺘﺼﻠﺔ ﺑﺎ‘ﻨﺎء ﻻﻧﮩﺎ ﻟ ﺴﺖ ﻣﻦ ا‘¾ة و‬B‫ﺴﺎﺗ^ و‬ž‫اﻟ‬
‫ وا‘ﺤﺮ‬.۱/۱۶۶ :‫ اﻟﮩﺪاﻳﺔ‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫)ا‬
. ‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۴۲۳ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.۲/۱۲۸ :‫ﺮاﺋﻖ‬B‫ا‬
‫ دار‬،۳۲۴ :‫ واﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‬.۵۳۶ ‫ ص‬:Š‫ﺼ‬g‫ و©ح ﻣﻨﻴﺔ ا‬.۱/۱۳۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫واﻟﻔﺘﺎو‬
.(‫اﻟﻔﻜﺮ‬
Fat w Rah$m$yyah:
Once a person leaves the boundaries of his hometown or place of
residence, he will be referred to as a mus fir according to the Shar$‛ah.
Even if another area is right next to it, it is another separate area. The
619
two have different names, the municipality has demarcated
boundaries for each. This is why both will be regarded as two separate
areas. A person will be classified a Shar‛$ mus fir when he crosses the
boundaries of his area. If the municipality has demarcated both as one
because they are next to each other, the other area will be a part of the
city and the rules of a mus fir will apply when a person crosses the
boundaries of that area.1
All h ta‛ l knows best.
When a person has more than one original
hometown
Question
(a) A person got married in India and his wife lives there. He also got
married in South Africa where his wife lives. Will both places be his
hometowns? Can a person have more than one hometown?
(b) If a person has passports of two countries, will both countries be
considered to be his countries of origin?
Answer
According to the Shar$‛ah a person can have more than one
hometown. If a person has four wives and each one lives in a different
city or country, and he goes to each of them from time to time, then all
four places will be hometowns for him. Thus, in answer to your first
question, India and South Africa will be his original places of
residence.
Merely having a passport of a certain country is no proof that it is
one’s original place of residence. It will only be such when he decides
to reside their permanently.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ٔ ٔ ً ٔ ٔ
‫ ﺑ¾ﺗ^ او‬ñ ‫ ﺑﺎن [ن ﻟﮧ اﮨﻞ ودار‬õ‫ ﻣﻦ ذﻟ‬ɳ‫ﻮن واﺣﺪا او ا‬9‫ﻮز ان ﻳ‬# Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﺛﻢ ا‬
ٔ ٔ ٔ ٔ
Á‫ﺴﻨﺔ ﺣ‬B‫ ا‬ñ ‫ اﮨﻞ‬U‫ﺘﻘﻞ ﻣﻦ اﮨﻞ إ‬ª‫ﺮوج ﻣﻨﮩﺎ و½ن [ن ﻮ ﻳ‬y‫ﻦ ﻣﻦ ﻧﻴﺔ اﮨﻠﮧ ا‬9‫ﻢ ﻳ‬B‫ و‬ɳ‫ا‬
ٔ ٔ ٔ ً ٔ
„‫ ﻓﻴﮩﺎ اﮨﻠﮧ ﻓﻴﺼ‬Á‫ ﺑ¾ة ﻣﻦ ا‘ﻼد اﻟ‬ù‫ ا‬ñ ‫ﺴﺎﻓﺮا ﻣﻦ ﺑ¾ة ﻓﻴﮩﺎ اﮨﻠﮧ ودﺧﻠﮧ‬: ‫ﻮ ﺧﺮج‬B ‫اﻧﮧ‬
ً
(‫ ﺳﻌﻴﺪ‬،۱/۱۰۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻣﻘﻴﻤﺎ ﻣﻦ ﻏ„ ﻧﻴﺔ اﻹﻗﺎﻣﺔ‬
Mar q$ al-Fal h:

1
Fat w Rah$m$yyah, vol. 6, p. 364; Ahsan al-Fat w , vol. 4, p. 74; Fat w D r
al-‛Ul0m Deoband, vol. 4, p. 472.
620
 ٔ ٔ ً ٔ ً ٔ ٔ
‫ ﻣﻨﮩﻤﺎ‬L‫ ﻓﻼ ﻳﺒﻄﻞ وﻃﻨﮧ اﻻول و‬ù‫ﻢ ﻳﻨﻘﻞ اﮨﻠﮧ ﺑﻞ اﺳﺘﺤﺪث اﮨﻼ اﻳﻀﺎ ﺑﺒ¾ة اﺧﺮ‬B ‫و½ذا‬
ً ٔ ٔ
‫ﻢ واﺣﺪ‬9@‫ﻮاﺿﻊ ﻓﺎ‬: ‫ ﺛﻼث‬ñ ‫ﻮ اﺳﺘﺤﺪث اﮨﻼ‬B ‫ و¿ﺬا‬:ù‫ وﻗﺎل اﻟﻄﺤﻄﺎو‬.‫ ﻟﮧ‬Š‫وﻃﻦ اﺻ‬
‫ ا‘ﺤﺮ‬. ‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۴۲۹ ‫ ص‬:ù‫ﺮا اﻟﻔﻼح ﻣﻊ اﻟﻄﺤﻄﺎو‬:) .‫ﻓﻴﻤﺎ ﻳﻈﮩﺮ‬
،۲/۱۳۱ : ‫ﺸﺎ‬B‫ وا‬.‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱۲ ‫ ص‬:‫اﺟﻴﺔ‬°B‫ ا‬ù‫ واﻟﻔﺘﺎو‬.‫ ﻛﻮﺋﺘﺔ‬،۲/۱۳۶ :‫ﺮاﺋﻖ‬B‫ا‬
(‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
Shortening one’s salāh at the airport
Question
A person returned from a journey and is still at the [Johannesburg]
airport, but lives in Newtown. Will he perform the sal h of a mus fir at
the airport or will he perform the full sal h?
Answer
A mus fir will shorten his sal h for as long as he does not enter his city
or does not make an intention to reside at a place for 15 days. In the
above case, the person will shorten his sal h at the airport because it is
out of the boundaries of Newtown and considered to be a different
area.
Musannaf ‛Abd ar-Razz q:
ٔ
،‫ﺪﻳﻨﺔ‬g‫ﺼﻼة ﺣ^ ¬ﺮج ﻣﻦ ﺑﻴﻮت ا‬B‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن ﻳﻘ~ ا‬u‫ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
ٔ
u‫ ر‬š ‫ ﺧﺮﺟﻨﺎ ﻣﻊ‬:‫ ﻗﺎل‬ù‫ﻴﻌﺔ اﻻﺳﺪ‬C‫ ﺑﻦ ر‬š ‫ وﻋﻦ‬.‫ ﻳﺪﺧﻞ ﺑﻴﻮﺗﮩﺎ‬Á‫ﻘ~ إذا رﺟﻊ ﺣ‬h‫و‬
‫ﺔ‬h‫ اﻟﻘﺮ‬U‫ و ﻮ ﻳﻨﻈﺮ إ‬،^‫ ر¿ﻌﺘ‬Š‫ ﺛﻢ رﺟﻊ ﻓﺼ‬،^‫ ر¿ﻌﺘ‬Š‫ﻜﻮﻓﺔ ﻓﺼ‬B‫ ا‬U‫ﻦ ﻧﻨﻈﺮ إ‬Ø‫اﷲ ﻋﻨﻪ و‬
ً ٔ ٔ
Á‫ﺴﺎﻓﺮ ﻣ‬g‫ ﺑﺎب ا‬،۲/۵۳۰ :‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .‫ ﻧﺪﺧﻠﮩﺎ‬Á‫ ﺣ‬:‫ﻌﺎ؟ ﻗﺎل‬C‫ ار‬Š‫ اﻻ ﺗﺼ‬:‫ﻓﻘﻠﻨﺎ ﻟﮧ‬
ً
(‫ﺴﺎﻓﺮا‬: ‫ﻳﻘ~ اذا ﺧﺮج‬
…Hadrat Ibn ‛Umar radiyall hu ‛anhu used to shorten the sal h when
he went beyond the buildings of Mad$nah. He used to shorten the sal h
on his return until he reached the buildings of Mad$nah.
‛Al$ ibn Rab$‛ah relates: We departed with ‛Al$ radiyall hu ‛anhu while
we could see K0fah. He performed two rak‛ats. When he returned, he
performed two rak‛ats while he could see the village [in front]. We said
to him: “Aren’t you going to perform four rak‛ats?” He replied: “Not
until we enter it.”
Al-Fat w al-Hind$yyah:
621
 ٔ ٔ
‫ﻴﺔ اﻻﺧﺘﻴﺎر او‬ª‫ﻢ ﻳﻨﻮ اﻹﻗﺎﻣﺔ ﻓﻴﮧ ﺳﻮاء دﺧﻠﮧ ﺑ‬B ‫ﺼﻼة و½ن‬B‫~ہ اﺗﻢ ا‬: ‫ﺴﺎﻓﺮ‬g‫و½ذا دﺧﻞ ا‬
(۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ ا ﻮﮨﺮة ا•„ة‬ñ ‫دﺧﻠﮧ ﻟﻘﻀﺎء ا@ﺎﺟﺔ ﻛﺬا‬
All h ta‛ l knows best.
The distance of a Shar’ī journey
Question
According to the Hanaf$ madh-hab, what distance does a person have
to cover in order for the rules of a Shar‛$ journey to become
applicable?
Answer
The Z hir ar-Riw yah of the Hanaf$ madh-hab is that the distance for a
Shar‛$ journey is a journey of three days and three nights at an average
speed. A parasang, mile, etc. were not considered. Refer to Mar q$ al-
Fal h, p. 162, Beirut edition; al-Hid yah, vol. 1, p. 165; al-Fat w al-
Hind$yyah, vol. 1, p. 138.
However, in the present era, the latter day ‛ulam ’ gave consideration
to a parasang, mile, etc. for the ease of the masses. Consequently, we
find different views for delineating the extent of a parasang. For
example, 15, 16, 18, 21, etc. are narrated from the three im ms. Then
we find various views with regard to the accepted fatw . For example,
some ‛ulam ’ issue the fatw of 18 parasangs. Refer to:

‫ﻣ ة‬ ‫۔©ح‬۲/۲:‫ة‬û‫ا•ﺎﺗﺎرﺧﺎ‬ ù‫ﺳﻌﻴﺪ۔اﻟﻔﺘﺎو‬،۱۲۳ /۲ : ‫ﺸﺎ‬B‫ا‬

‫۔ وﻏ„ہ ۔‬۱/۸۱:‫ اﻟﻐﺮر‬š‫رر‬Q‫۔ﺣﺎ!ة ا‬۵/۳۸۵:ù‫ﺳﮩﻴﻞ۔ﻋﻤﺪةاﻟﻘﺎر‬،۵۳۵‫ص‬:Š‫ﺼ‬g‫ا‬
On the other hand, some scholars issue the fatw of 15 parasangs. This
is the accepted fatw of the im ms of Khw rizm. Refer to:

‫ﻛﻮﺋﺖة۔ﺣﺎ!ة‬،۲/۱۲۹:‫ﺮاﺋﻖ‬B‫ﺳﻌﻴﺪ۔ا‘ﺤﺮا‬،۱/۹۳:‫ﺼﻨﺎﺋﻊ‬B‫ا‬ ‫ﺳﻌﻴﺪ۔ﺑﺪاﺋﻊ‬،۲/۱۲۳: ‫ﺸﺎ‬B

‫۔وﻏ„ہ۔‬۴۲۱‫ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
We also find differing views among our seniors. For example, Hadrat
Maul n N nautw$ rahimahull h says 24 miles. Hadrat Muft$
Kif yatull h rahimahull h, Hadrat Maul n Khal$l Ahmad Sah ranp0r$
rahimahull h, Hadrat Maul n ‛Abd al-Hayy Lucknow$ rahimahull h
and others say 36 English miles. Hadrat Maul n Ya‛q0b N nautw$
rahimahull h says 48 miles. Hadrat Maul n Zafar Ahmad Th nw$
rahimahull h, Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h and

622
‛All mah Y0suf Bann0r$ rahimahull h and others say 45 miles (i.e. 15
parasangs as per the fatw of the im ms of Khw rizm).
Most of the seniors hold the view of 48 miles, and that too, after
converting the 45 Shar‛$ miles into English miles. They then converted
the 48 English miles to 78 kilometres. This is why the view of 78
kilometres is the popular view.
However, if the 45 Shar‛$ miles are not converted to English miles, then
as per modern conversion, the 45 Shar‛$ miles will equal 82 kilometres
and 296 metres (82.296km).
To sum up, while considering the view of the ‛ulam ’ of Khw rizm
which has been adopted by our seniors, the distance of a Shar‛$
journey, i.e. 15 parasangs which equals 45 Shar‛$ miles, is 82.296km.
This view has been adopted because together with conformity with
the views of our seniors, it is closest to the view of the three Im ms.
There is also ease in following this view.
Observe the following proofs:
I‛l ’ as-Sunan:
ٔ ٔ ٔ
‫ﺴﺢ‬g‫ ا‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻗﺖ‬Š‫ﺮ ﻋﻦ اﺑﻴﮧ ان رﺳﻮل اﷲ ﺻ‬9‫ ﺑ‬ì‫ﺮ&ﻦ ﺑﻦ ا‬B‫ﻋﻦ ﻋﺒﺪ ا‬
ٔ
‫ ﺻﺤﻴﺤﮧ‬ñ ‫ رواہ اﺑﻦ ﺣﺒﺎن‬.‫ﻠﻤﻘﻴﻢ ﻳﻮم و´ﻠﺔ‬B‫ و‬،‫ﻠﻤﺴﺎﻓﺮ‬B ‫ﻔ^ ﺛﻼﺛﺔ اﻳﺎم و´ﺎ´ﮩﻦ‬y‫ ا‬š
ٓ ٓ
Š‫ ﻗﺪ ﺗﻮاﺗﺮت اﻻﺛﺎر ﻋﻦ رﺳﻮل اﷲ ﺻ‬:(۱/۱۵۰) ‫ اﻻﺛﺎر‬û‫ ﻣﻌﺎ‬ñ ù‫ وﻗﺎل اﻟﻄﺤﺎو‬،۱/۸۷ : ‫ﻠ‬h‫ز‬
ٔ
).‫ﻠﻤﻘﻴﻢ ﻳﻮم و´ﻠﺔ‬B‫ و‬،‫ﻠﻤﺴﺎﻓﺮ ﺛﻼﺛﺔ اﻳﺎم و´ﺎ´ﮩﺎ‬B ^‫ﻔ‬y‫ ا‬š ‫ﺴﺢ‬g‫ ا‬ñ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
ٓ
(‫ادارة اﻟﻘﺮان‬،~‫ﺴﺎﻓﺔ اﻟﻘ‬: ‫ ﺑﺎب‬،۷/۲۶۹/۱۹۷۰:ä‫ﺴ‬B‫اﻋﻼء ا‬
ٔ ً ٔ ٔ
‫ وﮨﺬا اﻗﺮب‬:‫ﺴﺔ ﻋ“ ﻓﺮﺳﺨﺎ ﻗﻠﺖ‬£ š ‫ اﺋﻤﮧ ﺧﻮارزم‬ɳ‫ ا‬ù‫ ﻓﺘﻮ‬:.‫ﺠﺘ‬g‫ ا‘ﺤﺮ ﻋﻦ ا‬Ú‫و‬
‫ اﷲ ﻋﻨﻪ‬u‫ اﷲ ﻋﻨﻪ واﺑﻦ ﻋﺒﺎس ر‬u‫ وﻧﺼﮧ [ن اﺑﻦ ﻋﻤﺮ ر‬ù‫ ﻣﺎ ﻋﻠﻘﮧ ا‘ﺨﺎر‬U‫إ‬
ٓ ً ٔ
‫ ادارة اﻟﻘﺮان‬،۷/۲۸۳ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.‫ﻌﺔ ﺑﺮد و ﻮﺳﺘﺔ ﻋ“ ﻓﺮﺳﺨﺎ‬C‫ ار‬ñ ‫ﻔﻄﺮان‬h‫ﻳﻘ~ان و‬
(v‫ﻛﺮا‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ
‫ﺬﻛﻮر‬g‫ اﻻﻗﺪام و ﻮ ا‬2:‫ﺴ„ ﺛﻼﺛﺔ اﻳﺎم ﺳ„ اﻹﺑﻞ و‬: :‫ ا•ﻘﺪﻳﺮ ﻗﺎل اﺻﺤﺎﺑﻨﺎ‬ñ ‫واﺧﺘﻠﻔﻮا‬
ٔ ٔ ٔ
ì‫ ا@ﺴﻦ ﻋﻦ ا‬ù‫ و¿ﺬا رو‬،‫ﺎﻟﺚ‬œ‫ ا‬ɳ‫ ﻳﻮﺳﻒ ﻳﻮﻣﺎن وا‬ì‫ ﻋﻦ ا‬ù‫ﺮواﻳﺎت ورو‬B‫ ﻇﺎﮨﺮ ا‬ñ
ً
‫ ﻳﻮم‬ÏB ‫ﻤﺴﺔ ﻋ“ ﻓﺮﺳﺨﺎ وﺟﻌﻞ‬Ç ‫ﺸﺎ¬ﻨﺎ ﻣﻦ ﻗﺪرہ‬: ‫ﻤﺪ وﻣﻦ‬Ÿ ‫ﺣﻨﻴﻔﺔ واﺑﻦ ﺳﻤﺎﻋﺔ ﻋﻦ‬
ٔ
“‫ﺪ اﺛﻨﺎ ﻋ‬h‫ﻌﺔ ﺑﺮد ˜ ﺑﺮ‬C‫ ار‬:õ‫ﺮاﺣﻞ وﻗﺎل ﻣﺎﻟ‬: ‫ﺲ ﻓﺮاﺳﺦ وﻣﻨﮩﻢ ﻣﻦ ﻗﺪرہ ﺑﺜﻼث‬£
623
 ً ٔ ٔ ً
‫ﺐ ﻣﻦ ﻗﻮل ﺑﻌﺾ‬h‫ﻌﻮن ﻣﻴﻼ و ﻮ ﻗﺮ‬C‫ﺸﺎﻓ ﻓﻴﮧ ﻗﻴﻞ ﺳﺘﺔ وار‬B‫ﻣﻴﻼ واﺧﺘﻠﻔﺖ اﻗﻮال ا‬
ٔ ٔ ٔ
:‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺴﺔ ﻓﺮاﺳﺦ‬£ ‫ ﻣﻦ‬ɳ‫ ﻳﻮم ا‬ñ ‫ﺴﺎ¬ﻨﺎ ﻻن اﻟﻌﺎدة ان اﻟﻘﺎﻓﻠﺔ ﻻ ﺗﻘﻄﻊ‬:
ً
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮا‬: ‫ﻘﻴﻢ‬g‫ ﺑﻴﺎن ﻣﺎ ﻳﺼ„ ﺑﮧ ا‬،۱/۹۳
Al-Bahr ar-R ’iq:
ٔ ٔ
‫ اﻋﺘﺒﺎر‬š ù‫ ا•ﮩﺎﻳﺔ اﻟﻔﺘﻮ‬Ú‫ و‬...‫ﺼﺤﻴﺢ‬B‫ اﻧﮧ ﻻ اﻋﺘﺒﺎر ﺑﺎﻟﻔﺮاﺳﺦ و ﻮ ا‬U‫ﺼﻨﻒ إ‬g‫واﺷﺎر ا‬
ً ٔ ٔ ً
‫ )ا‘ﺤﺮ‬.‫ﺴﺔ ﻋ“ ﻓﺮﺳﺨﺎ‬£ š ‫ اﺋﻤﮧ ﺧﻮارزم‬ɳ‫ ا‬ù‫ﻓﺘﻮ‬:.‫ﺠﺘ‬g‫ ا‬Ú‫ﺛﻤﺎﻧﻴﺔ ﻋ“ ﻓﺮﺳﺨﺎ و‬
(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۲/۱۲۹ :‫ﺮاﺋﻖ‬B‫ا‬
Sh m$:
ٔ ٔ
‫ﺮواﻳﺔ اﻋﺘﺒﺎر ﺛﻼﺛﺔ اﻳﺎم‬B‫ ﻇﺎﮨﺮ ا‬ñ ‫ﺬﻛﻮر‬g‫ ﻻن ا‬،‫ﺬ ﺐ‬g‫ ا‬š ...‫ وﻻ اﻋﺘﺒﺎر ﺑﺎﻟﻔﺮاﺳﺦ‬:‫ﻗﻮﻟﮧ‬
ً
‫ﺸﺎﻳﺦ ﻣﻦ ﺗﻘﺪﻳﺮﮨﺎ‬g‫ﻣﺔ ا‬È ‫ازا ﻋﻦ ﻗﻮل‬O‫ﺼﺤﻴﺢ اﺣ‬B‫ ﻮ ا‬:‫ اﻟﮩﺪاﻳﺔ‬ñ ‫ ا@ﻠﻴﺔ وﻗﺎل‬ñ ‫ﻛﻤﺎ‬
ٔ
،“‫ﺴﺔ ﻋ‬£ :‫ وﻗﻴﻞ‬،“‫ ﺛﻤﺎﻧﻴﺔ ﻋ‬:‫ وﻗﻴﻞ‬،‫ اﺣﺪ وﻋ“ون‬:‫ ﺛﻢ اﺧﺘﻠﻔﻮا ﻓﻘﻴﻞ‬،‫ﺑﺎﻟﻔﺮاﺳﺦ‬
ٔ ٔ ٔ
‫ وﺟﮧ‬،‫ﺎﻟﺚ‬œ‫ ا‬š ‫ اﺋﻤﺔ ﺧﻮارزم‬ù‫ ﻓﺘﻮ‬:.‫ﺠﺘ‬g‫ ا‬Ú‫ و‬،‫ ﻻﻧﮧ اﻻوﺳﻂ‬û‫ﺎ‬œ‫ ا‬š ù‫واﻟﻔﺘﻮ‬
ٔ
‫ﻼف‬Ç ‫ وا‘ﺤﺮ‬e‫ﺴﮩﻞ وا ﺒﻞ واﻟ‬B‫ ا‬ñ ‫ﻖ‬h‫ﺘﻠﻒ ﺑﺎﺧﺘﻼف اﻟﻄﺮ‬á ‫ﺼﺤﻴﺢ ان اﻟﻔﺮاﺳﺦ‬B‫ا‬
‫ﻠﻌﻼﻣﺔ‬B ‫رر‬Q‫ ﺣﺎﺷﻴﺔ ا‬ñ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۳ : ‫ﺸﺎ‬B‫ )ا‬.‫ ﻣﻌﺮاج‬،‫ﺮاﺣﻞ‬g‫ا‬
‫ﺴﺎﻓﺖ‬: ‫ﻘﻴﻖ‬7 ،۴/۴۷۳ :ä‫ﺴ‬B‫ ﻣﻌﺎرف ا‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۱/۱۳۲ :U‫“ﻧﺒﻼ‬B‫ا‬
(‫ﺳﻌﻴﺪ‬،~‫اﻟﻘ‬
Hadrat Muft$ Muhammad Shaf$‛ S hib rahimahull h writes in Jaw hir
al-Fiqh:
The preferred and correct madh-hab of Im m Ab0 Han$fah
rahimahull h is that no specific distance in the form of miles, etc. be
made. Rather, a Shar‛$ journey should be how much a person can easily
cover on foot or on a camel in three days and three nights.
On the other hand, certain jurists lay down distances of parasangs and
miles. Im m M lik rahimahull h is of the view that sal h should not be
shortened for less than 48 miles. This is also the view of Im m Ahmad
rahimahull h and one narration from Im m Sh fi‛$ rahimahull h.
Some Hanaf$ scholars have laid down 21 parasangs which equals 63
miles. Others say it is 18 parasangs which equals 54 miles, while others
say it is 15 parasangs which equals 45 miles. ‛All mah Sh m$
rahimahull h and the author of al-Bahr ar-R ’iq quote on the
authority of Mujtab that the fatw of the majority of the ‛ulam ’ of
Khw rizm is that of 15 parasangs…
624
The terrain in India is generally the same, with very few mountainous
or difficult terrains. This is why the ‛ulam ’ of India laid down the
Shar‛$ journey in miles.
Moreover, the ‛ulam ’ of India laid down that the Shar‛$ journey is 48
English miles. This view is closest to the above quoted views of the
jurists. The basis of it is that a person can easily traverse this distance
on foot in three days and three nights. Moreover, the Hanaf$ jurists
quote the fatw of the im ms of Khw rizm as the accepted fatw , and
this is more or less in line with this view because there is not much
difference between 15 parasangs, 45 Shar‛$ miles and 48 English miles.
The specification of 48 miles is also supported by a Had$th which
D raqutn$ rahimahull h quotes from Hadrat ‛Abdull h ibn ‛Abb s
radiyall hu ‛anhu that Ras0lull h sallall hu ‛alayhi wa sallam said: O
people of Makkah! Do not shorten your sal h for less than four burud
(48 miles). Like the distance from Makkah to ‛Usf n.1 The text of this
Had$th reads as follows:
ٔ ٔ
‫ﻜﺔ ﻻ‬: ‫ ﻳﺎ اﮨﻞ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ان رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
ٔ ٔ
‫ ﺑﺎب‬،۱/۳۸۷ : ‫ارﻗﻄ‬Q‫ )رواہ ا‬.‫ ﻋﺴﻔﺎن‬U‫ﻜﺔ إ‬: ‫ﻌﺔ ﺑُُﺮد ﻣﻦ‬C‫ ﻣﻦ ار‬û‫ اد‬ñ ‫ﺼﻼة‬B‫ﺗﻘ~وا ا‬
.(‫ اﻟﻘﺎﮨﺮة‬،‫ ﻣﺜﻠﮩﺎ ﺻﻼة‬ñ ~‫ ﺗﻘ‬Á‫ﺴﺎﻓﺔ اﻟ‬g‫ﻗﺪر ا‬
This, notwithstanding the fact that one of the narrators is classified as
weak.
Īd h al-Mas ’il:
If 45 Shar‛$ miles are considered, a Shar‛$ journey will be 82.296km. We
learn from this that it is not permissible to shorten the sal h for a
journey which is less than 82.296km.2
All h ta‛ l knows best.
Traversing the Shar’ī distance without making such
an intention
Question
A person left Roshnee with the intention of going to Johannesburg. On
reaching there, he decided to go to Laudium. Will he be a mus fir now?

1
Jaw hir al-Fiqh, vol. 1, p. 435, Dar al-‛Ul0m Karachi edition.
2
Īd h al-Mas ’il, p. 68. Also refer to Imd d al-Muft$y$n, vol. 1, p. 263 and al-
Maq y$s wa al-Maq d$r ‛Inda al-‛Arab, p. 90 of Shah$dah Nas$bah Muhammad
Fat-h$ al-Har$r$, D r al-Ma‛ rif, Deoband.
625
The distance to each destination is less than a Shar‛$ journey, but when
added together, they equal a Shar‛$ journey.
Answer
If at the commencement of the journey the person intended to go to
both places, he will shorten his sal h; if not, he will not. In the above
case, the person will be classified a muq$m and not a mus fir. Yes, he
will shorten his sal h on his return journey.
Ad-Durr al-Mukht r:
ٔ
‫ﻺﻗﺎﻣﺔ‬B ‫ ﻨﮩﺎ ﻳﻮﻣﺎن‬C‫ ﺑﺎن ﻗﺼﺪ ﺑ¾ة ﺑ ﻨﮧ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.~‫ﻢ ﻳﻘ‬B ‫ﻧﻴﺎ ﺑﻼ ﻗﺼﺪ‬Q‫وﻣﻦ ﻃﺎف ا‬
ً ٔ
‫ ﮨﺬا‬š‫ و‬:‫ ا‘ﺤﺮ‬ñ ‫ ﻗﺎل‬.‫ ﻨﮩﺎ ﻳﻮﻣﺎن وﮨﻠﻢ ﺟﺮا‬C‫ ﺑ¾ة ﺑ ﻨﮧ و‬U‫ﺑﮩﺎ ﻓﻠﻤﺎ ﺑﻠﻐﮩﺎ ﺑﺪا ﻟﮧ ان ﻳﺬ ﺐ إ‬
ٔ ٔ
‫ﺪة‬g‫ﻢ ﻳﻌﻠﻢ اﻳﻦ ﻳﺪر¿ﮩﻢ ﻓﺈﻧﮧ ﻳﺘﻢ و½ن ﻃﺎﻟﺖ ا‬B‫ ﻃﻠﺐ اﻟﻌﺪو و‬ñ ‫ اﻣ„ ﺧﺮج ﻣﻊ ﺟ ﺸﮧ‬:‫ﻮا‬B‫ﻗﺎ‬
ٔ ٔ
‫ ﺑﺎب‬،۲/۱۲۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.~‫ﺮﺟﻮع ﻓﺈن [ﻧﺖ ﻣﺪة ﺳﻔﺮﻗ‬B‫ ا‬ñ ‫ اﻣﺎ‬،‫ﻜﺚ‬g‫او ا‬
.(۱/۳۳۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ﺻﻼة ا‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻦ و½ﻻ‬h‫ﺴﺎﻓﺮ‬g‫ﺧﺺ ﻟﮧ ﺑﺮﺧﺼﺔ ا‬O‫ ﻳ‬Á‫ﺴﺎﻓﺔ ﻣﻘﺪرة ﺑﺜﻼﺛﺔ اﻳﺎم ﺣ‬: ‫ﻠﻤﺴﺎﻓﺮ ﻣﻦ ﻗﺼﺪ‬B ‫وﻻ ﺑﺪ‬
ٔ ٔ ٓ ٔ ً ٔ
ù‫ )اﻟﻔﺘﺎو‬.õ‫ﻮ ذﻟ‬Ø ‫ﻢ او‬h‫ﻧﻴﺎ ‚ﻴﻌﮩﺎ ﺑﺎن [ن ﻃﺎﻟﺐ اﺑﻖ او ﻏﺮ‬Q‫ﻮ ﻃﺎف ا‬B‫ﺧﺺ اﺑﺪا و‬O‫ﻻ ﻳ‬
.(۱/۳۹۹ :ù‫ اﻣﺪاد اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱۳۹۱ :‫اﻟﮩﻨﺪﻳﺔ‬
All h ta‛ l knows best.
A person cancelled his journey
Question
A person left Johannesburg for Durban (which is about 600kms away).
He completed 50kms of his journey and decided to go back. Will he
shorten his sal h on his return journey?
Answer
Bearing in mind that he did not cover the Shar‛$ distance, he will not
shorten his sal h; he will read it in full.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﻔﺎزة وﻗﻴﺎﺳﮧ ان ﻻ‬g‫ ا‬ñ ‫ﻮ‬B‫ و‬ù‫ ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺴﻔﺮ‬B‫م ا‬ð‫ﻓﻴﺘﻢ ﺑﻤﺠﺮد ﻧﻴﺔ اﻟﻌﻮد ﻟﻌﺪم اﺳﺘﺤ‬
ٔ
‫ﻢ ﻳﺘﻢ‬B ‫ﻣﮧ إذ‬ð‫^ ﺑ¾ہ ﻳﻮﻣﺎن ﻻﻧﮧ ﻳﻘﺒﻞ ا•ﻘﺾ ﻗﺒﻞ اﺳﺘﺤ‬C‫ﻮ ﺑ ﻨﮧ و‬B‫ﻀﺎن و‬:‫ ر‬ñ ‫ﻞ ﻓﻄﺮہ‬ò
ٔ ٔ ً
:‫ اﻗﻮل‬.‫ اﻟﻔﺘﺢ‬ñ ‫ﻼﺗﻤﺎم اﻓﺎدہ‬B ‫ﻠﺴﻔﺮ اﻟﻌﺎرض ﻻ اﺑﺘﺪاء ﻋﻠﺔ‬B ‫ﻧﺖ اﻹﻗﺎﻣﺔ ﻧﻘﻀﺎ‬ð‫ﻋﻠﺔ ﻓ‬
626
 ٔ ٔ
‫ﺒﺖ‬3‫ﻦ ﻻ ﺗ‬9‫ﺴﻔﺮ ﻣﻘﺎﻣﮩﺎ وﻟ‬B‫ﺸﻘﺔ واﻗﻴﻢ ا‬g‫ ا@ﻘﻴﻘﺔ ﻰ ا‬ñ ‫ ا ﻮاب ان اﻟﻌﻠﺔ‬ñ U ‫ﻈﮩﺮ‬h‫و‬
ٔ ً ٔ
û‫ﺎ‬œ‫ وا‬،‫ﺴ„ة ﺛﻼﺛﺔ اﻳﺎم‬: ‫“ط اﺑﺘﺪاء و©ط ﺑﻘﺎء ﻓﺎﻻول ﻣﻔﺎرﻗﺔ ا‘ﻴﻮت ﻗﺎﺻﺪا‬ê ‫ﻋﻠﺘﮩﺎ إﻻ‬
ٔ ٔ
‫ا ﻳﻘ~ ﺑﻤﺠﺮد‬r‫“ط اﻻول ﺛﺒﺖ ﺣﻜﻤﮩﺎ اﺑﺘﺪاء ﻓ‬B‫ ﻓﺈذا وﺟﺪ ا‬،‫ﺴﻔﺮ ﺛﻼﺛﺔ اﻳﺎم‬B‫اﺳﺘﻜﻤﺎل ا‬
ً
š ‫ﻣﮩﺎ ﻋﻠﺔ ﻓﺈذا ﻋﺰم‬ð‫ ﻓﮩﻮ ©ط ﻻﺳﺘﺤ‬û‫ﺎ‬œ‫“ط ا‬B‫ﺎ وﻻ ﻳﺪوم إﻻ ﺑﺎ‬h‫ﻣﻔﺎرﻗﺔ اﻟﻌﻤﺮان ﻧﺎو‬
ٔ ‫ﺴﻔﺮ ﻗﺒﻞ ﺗﻤﺎﻣﮧ ﺑﻄﻞ‬B‫ﺗﺮک ا‬
‫ﺨﺘﺎر ﻣﻊ‬g‫ر ا‬Q‫ )ا‬.‫م‬ð‫ﺑﻘﺎوﮨﺎ ﻋﻠﺔ ﻟﻘﺒﻮﻟﮩﺎ ا•ﻘﺾ ﻗﺒﻞ اﻻﺳﺘﺤ‬
.(‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۱۳۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۴ : ‫ﺸﺎ‬B‫ا‬
All h ta‛ l knows best.
When a person chooses a road which is the Shar’ī
distance
Question
A person left his home; there are two routes for reaching his
destination. One is a shorter route while the other most probably
equals the Shar‛$ distance. He chose the latter route. Can he shorten
his sal h after travelling for 30kms?
Answer
If it is his intention to go to his destination and the route which he
took is most probably equal to the Shar‛$ distance, he will shorten his
sal h after having travelled 30kms. If it is not equal to the Shar‛$
distance, he will perform his sal h in full.
Al-Fat w al-Hind$yyah:
ٓ ٔ ٔ
õ‫ﺴ„ة ﺛﻼﺛﺔ اﻳﺎم و´ﺎ´ﮩﺎ واﻻﺧﺮ دوﻧﮩﺎ ﻓﺴﻠ‬: ‫ﻘﺎن اﺣﺪﮨﻢ‬h‫ ﻣﻘﺼﺪہ ﻃﺮ‬U½‫و½ذا ﻗﺼﺪ ﺑ¾ة و‬
ٔ ً ٔ
.‫ اﻻﻗ~ ﻳﺘﻢ‬õ‫ ﻗﺎﺿﻴﺨﺎن و½ن ﺳﻠ‬ù‫ ﻓﺘﺎو‬ñ ‫ﺴﺎﻓﺮا ﻋﻨﺪﻧﺎ ﮨﻜﺬا‬: ‫ﻖ اﻻﺑﻌﺪ [ن‬h‫اﻟﻄﺮ‬
:‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.۱/۱۹۸ :ù‫ ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۱۳۸ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫)اﻟﻔﺘﺎو‬
.(۲/۱۲۹
All h ta‛ l knows best.
When a person performs the full salāh while on a
journey
Question
A person did not shorten his sal h while on a journey because he
thought that his journey was less than the Shar‛$ distance. Later on he

627
came to know that it was in fact the Shar‛$ distance. Does he have to
repeat his sal h? What should he do on his return journey?
Answer
If the person sat for the qa‛dah 0l , he is absolved of his obligation but
it is makr0h to do this. It is w jib to repeat the sal h if he is still within
the sal h time. He will shorten his sal h on the return journey.
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ﻢ ﻳﺼﺢ ﻓﺮﺿﮧ‬B ^‫ﺮ¿ﻌﺘ‬B‫ راس ا‬š ‫ﻢ ﻳﻘﻌﺪ‬B ‫ و½ن‬ù‫ﺎﻧﻴﺔ ﺻﺢ و½ﻻ ﻻ ا‬œ‫ ا‬ñ ‫ﻗﻮﻟﮧ ﻓﻠﻮ اﺗﻢ وﻗﻌﺪ‬
ٔ ً ٓ ً ٔ ٔ
.‫ﺴﻼم‬B‫ﺎن ﻟﮧ ﻧﻔﻼ [ﻟﻔﺠﺮ وﺻﺎر اﺛﻤﺎ •ﺎﺧ„ ا‬h‫ﻻﻧﮧ إذا ﻗﻌﺪ ﻓﻘﺪ ﺗﻢ ﻓﺮﺿﮧ وﺻﺎرت اﻻﺧﺮ‬
ù‫ واﻟﻔﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬،۲/۳۲ :‫ اﻟﮩﺪاﻳﺔ ﻣﻊ اﻟﻔﺘﺢ‬ñ ‫ و¿ﺬا‬.‫ ﻛﻮﺋﺘﺔ‬،۲/۱۳۰ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬
.(۱/۱۳۹ :‫اﻟﮩﻨﺪﻳﺔ‬
ٔ ٔ
: ‫ )ﺷﺎ‬.‫ﻢ‬h‫ ﻓﻌﻠﻢ ان اﻹﺳﺎءة ﮨﻨﺎ ﻛﺮاﮨﺔ ا•ﺤﺮ‬،‫ اﺳﺎء ﺑﺈﺛﻢ‬°‫ ﺑﻌﺪ ان ﻓ‬:‫ ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫و‬
.(۲/۱۲۸
ٔ
ñ ‫ و¿ﺬا‬.۲/۱۲۸ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺮﺟﻮع ﻓﺈن [ﻧﺖ ﻣﺪة ﺳﻔﺮ ﻗ~وا‬B‫ ا‬ñ ‫ اﻣﺎ‬:‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬Ú‫و‬
.(۱/۳۳۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ واﻟﻄﺤﻄﺎو‬.‫ ﺳﻌﻴﺪ‬،۲/۱۲۲ : ‫ﺸﺎ‬B‫ا‬
Fat w D r al-‛Ul0m Deoband:
If the person sat for the qa‛dah 0l , his fard sal h is fulfilled. It is not
compulsory for him to repeat his sal h. 1
Fat w Mahm0d$yyah:
If he sat down after the second rak‛at, then stood up forgetfully and
completed the full four rak‛ats, his fard is fulfilled. However, it is
necessary for him to repeat the sal h if he is still within the sal h time.
It is not necessary to repeat it after the expiry of the sal h time. 2
All h ta‛ l knows best.
When a musāfir performs a full salāh intentionally
Question
What is the ruling if a Hanaf$ mus fir performs the full sal h
intentionally?

1
Fat w D r al-‛Ul0m Deoband, vol. 4, p. 452.
2
Fat w Mahm0d$yyah, vol. 7, p. 511.
628
Answer
It is makr0h tahr$m$ for a Hanaf$ mus fir to perform the full sal h
intentionally. It is a serious sin. It is w jib on him to repeat his sal h.
Sh m$:
ٔ ً ٔ ٔ ٔ
‫ﺴﻼم‬B‫ﻣﺪا •ﺎﺧ„ ا‬È ‫ﻮ‬B ‫ﻜﻨﮧ اﺳﺎء‬B‫ اﻟﻘﻌﺪة اﻻو• ﺗﻢ ﻓﺮﺿﮧ و‬ñ ‫ﺴﺎﻓﺮ إن ﻗﻌﺪ‬: ‫ﻓﻠﻮ اﺗﻢ‬
‫ﻞ ﻛﻤﺎ‬ò ‫ﺒ„ة اﻓﺘﺘﺎح ا•ﻔﻞ وﺧﻠﻂ ا•ﻔﻞ ﺑﺎﻟﻔﺮض وﮨﺬا ﻻ‬9‫وﺗﺮک واﺟﺐ اﻟﻘ~ وواﺟﺐ ﺗ‬
ٔ ٔ
: ‫ )ﺷﺎ‬.‫ﻢ‬h‫ ا‘ﺤﺮ ﺑﺘﺎﺛﻴﻤﮧ ﻓﻌﻠﻢ ان اﻹﺳﺎءة ﮨﻨﺎ ﻛﺮاﮨﺔ ا•ﺤﺮ‬ñ ‫ح‬ã ‫ و¿ﺬا‬،û‫ﺣﺮرہ اﻟﻘﮩﺴﺘﺎ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۸
Mar q$ al-Fal h:
ٔ ٔ ٔ
‫ﺸﮩﺪ ﺻﺤﺖ‬Õ‫ﺎﻋﻴﺔ وا@ﺎل اﻧﮧ ﻗﻌﺪ اﻟﻘﻌﻮد اﻻول ﻗﺪر اﻟ‬C‫ﺮ‬B‫ﻤﺔ ﻋﻨﺪﻧﺎ ﻓﺈذا اﺗﻢ ا‬h‫واﻟﻘ~ ﻋﺰ‬
ٔ
‫ﺎن ﻧﺎﻓﻠﺔ ﻟﮧ ﻣﻊ‬h‫ﺮ¿ﻌﺘ^ وﺗﺼ„ اﻻﺧﺮ‬B‫ ا‬š ‫ﻠﮧ و ﻮ ا ﻠﻮس‬Ÿ ñ ‫ﻮﺟﻮد اﻟﻔﺮض‬B ‫ﺻﻼﺗﮧ‬
.(‫ ﺑ„وت‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱۶۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:) ...‫ﻜﺮاﮨﺔ‬B‫ا‬
Fat w Rah$m$yyah:
A traveller who performs four rak‛ats intentionally will be committing
a sin and it is necessary for him to repeat his sal h even if he performs
sajdah sahw. This is because sajdah sahw does not suffice for an
intentional error.1
All h ta‛ l knows best.
When a traveller leaves his goods at his watan-e-
iqāmat and goes on a journey
Question
A resident of Durban is living in Lenasia. His goods and possessions are
in Lenasia. However, Lenasia is not his hometown; it is his place of
residence. He then embarked on a journey to White River and on his
return, he made an intention of staying over in Lenasia for five days.
Will he shorten his sal h during these five days?
Answer
Our seniors differ on this issue. Some of them hold the view that any
journey from one’s place of residence cancels the place of residence.
Others are of the view that because his goods and possessions are still

1
Fat w Rah$m$yyah, vol. 3, p. 51; Ahsan al-Fat w , vol. 4, p. 77.
629
there, it is not cancelled. Rather, when he returns, he will perform the
full sal h. In the present times, certain scholars issue the fatw on the
latter view for the sake of ease, e.g. Hadrat Muft$ Rash$d S hib, Hadrat
Muft$ ‛Abd as-Satt r S hib, Hadrat Muft$ Far$d S hib and others.
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ ﻟﮧ دور وﻋﻘﺎر‬þC‫ﻜﻮﻓﺔ واﮨﻞ ﺑﺎ‘~ة ﻓﻤﺎت اﮨﻞ ﺑﺎ‘~ة و‬B‫ﻮ [ن ﻟﮧ اﮨﻞ ﺑﺎ‬B‫ﺤﻴﻂ و‬g‫ ا‬Ú‫و‬
ٔ ٔ ٔ ً ٔ ً
‫ﻮ‬B ‫ اﻧﮧ‬ù‫ وﻃﻨﺎ ﻟﮧ ﻻﻧﮩﺎ إﻧﻤﺎ [ﻧﺖ وﻃﻨﺎ ﺑﺎﻻﮨﻞ ﻻ ﺑﺎﻟﻌﻘﺎر اﻻ ﺗﺮ‬þ‫ﺑﺎ‘~ة ﻗﻴﻞ ا‘~ة ﻻ ﺗﺒ‬
ً ٔ ً ً ٔ
‫ وﻃﻨﺎ ﻟﮧ ﻻﻧﮩﺎ [ﻧﺖ وﻃﻨﺎ ﻟﮧ‬þ‫ﻦ ﻟﮧ ﻓﻴﮩﺎ ﻋﻘﺎر ﺻﺎرت وﻃﻨﺎ ﻟﮧ وﻗﻴﻞ ﺗﺒ‬9‫ﻢ ﻳ‬B ‫ﺗﺎﮨﻞ ﺑﺒ¾ة‬
ٔ ٔ ً ٔ
‫ﻘﻞ و½ن اﻗﺎم‬œ‫ ﺑﺒﻘﺎء ا‬þ‫ﻮﻃﻦ ﻛﻮﻃﻦ اﻹﻗﺎﻣﺔ ﻳﺒ‬B‫وال اﺣﺪﮨﻤﺎ ﻻ ﻳﺮﺗﻔﻊ ا‬Û‫ار ‚ﻴﻌﺎ ﻓ‬Q‫ﺑﺎﻻﮨﻞ وا‬
ٓ
‫ﻤﻊ اﻻﻧﮩﺮ ©ح‬ë ñ ‫ و¿ﺬا‬.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۲/۱۳۶ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺑﻤﻮﺿﻊ اﺧﺮ‬
.(à‫ﺧ‬°B‫ﻴﻂ ا‬Ÿ ‫ﻮاﻟﮧ‬Î .‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۱۶۴ :‫ﺮ‬Î‫ اﻻ‬þ‫ﻠﺘ‬:
Bad ’i‛ as-San ’i‛:
ٔ ً ٔ ٔ
‫ﻘﺎم ﻟ ﺲ‬g‫ ﮨﺬا ا‬ñ ‫ﺴﻔﺮ اﻳﻀﺎ ﻻن ﺗﻮﻃﻨﮧ‬B‫ﺘﻘﺾ ﺑﺎ‬ªh‫ و‬...Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﺘﻘﺾ ﺑﺎ‬ª‫ووﻃﻦ اﻹﻗﺎﻣﺔ ﻳ‬
ً
‫ ﻗﻀﺎء ﺣﺎﺟﺘﮧ ﻓﺼﺎر ﻣﻌﺮﺿﺎ ﻋﻦ ا•ﻮﻃﻦ‬š ‫ﻦ @ﺎﺟﺔ ﻓﺈذا ﺳﺎﻓﺮ ﻣﻨﮧ )ﺴﺘﺪل ﺑﮧ‬9‫ﻠﻘﺮار وﻟ‬B
ً
.(‫ ﺳﻌﻴﺪ‬،‫ ان اﻻوﻃﺎن ﺛﻼﺛﺔ‬ñ ‫ ﻣﻄﻠﺐ‬،۱/۱۰۴ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺑﮧ ﻓﺼﺎر ﻧﺎﻗﻀﺎ ﻟﮧ دﻻﻟﺔ‬
It is gauged from the above texts that if the person’s goods and
possessions are left at his place of residence and he also does not have
the intention of leaving this place, then the place of residence is not
cancelled by a journey.
Khayr al-Fat w :
A place of residence is not cancelled merely by a journey.1
For additional details refer to: Ahsan al-Fat w , vol. 4, pp. 98-110.
The maghrib salāh on seeing the sun a second time
Question
A person performed the maghrib sal h at the airport. The aeroplane
then flew in a westerly direction and the person saw the sun, and it
disappeared. Is it necessary for him to repeat his maghrib sal h?
Answer
It is not necessary to repeat his maghrib sal h.

1
Khayr al-Fat w , vol. 2, p. 687.
630
Ahsan al-Fat w :
Question: A person performed his maghrib sal h and boarded a plane.
The plane moved swiftly in a westerly direction thereby enabling the
person to see the sun again. Is it w jib for him to repeat his maghrib
sal h?
Answer: It is not w jib for him to repeat his maghrib sal h.

‫ﺑﺪﻳﻦ ر&ﮧ‬È ‫ ﻗﺎل اﺑﻦ‬.‫ﻮﻗﺖ؟ اﻟﻈﺎﮨﺮ ﻧﻌﻢ‬B‫دت ﮨﻞ ﻳﻌﻮد ا‬È ‫ﺖ ﺛﻢ‬C‫ﺮ ﻓﻠﻮ ﻏﺮ‬h‫ ©ح ا•ﻨﻮ‬ñ ‫ﻗﺎل‬
ٰ
‫ﻮﻗﺖ ﻳﻌﻮد‬B‫ﺸﺎﻓﻌﻴﺔ ان ا‬B‫ ذﻛﺮا‬:‫ﺚ ﺻﺎﺣﺐ ا•ﮩﺮ ﺣﻴﺚ ﻗﺎل‬Î (‫ )ﻗﻮﻟﮧ اﻟﻈﺎﮨﺮ ﻧﻌﻢ‬:U‫ﺗﻌﺎ‬ ‫اﷲ‬
ٰ ً ٰ ‫ﺸﻴﺦ‬B‫ ان ا‬š :‫ﻗﻠﺖ‬...
‫ﺔ‬C‫ﺻﻠﻮة اﻟﻌ~ ﺑﻐﻴﺒﻮ‬ ‫ﻠﺸﺎﻓﻌﻴﺔ ﺑﺎن‬B ‫ ا•ﮩﺮ ﺗﺒﻌﺎ‬ñ ‫ﺜﮧ‬Î ‫اﺳﻤﻌﻴﻞ رد ﻣﺎ‬
‫ اﷲ ﻋﻨﻪ‬u‫ ر‬š ‫ ا@ﺪﻳﺚ ﺧﺼﻮﺻﻴﺔ‬ñ ‫ﺸﻔﻖ ﺗﺼ„ ﻗﻀﺎء ورﺟﻮﻋﮩﺎ ﻻ ﻳﻌﻴﺪﮨﺎ اداء وﻣﺎ‬B‫ا‬
ٰ
š ‫ﻠﺰم‬h‫ و‬:‫ ﻗﻠﺖ‬.õ‫ وﻃﺎﻋﺔ رﺳﻮﻟ‬õ‫ ﻃﺎﻋﺘ‬ñ ‫ﺴﻼم اﻧﮧ [ن‬B‫ﺼﻠﻮة وا‬B‫ا‬ ‫ﻛﻤﺎ ﻳﻌﻄﻴﮧ ﻗﻮﻟﮧ ﻋﻠﻴﮧ‬
‫ﻮﻗﺖ ﺑﻌﻮدﮨﺎ‬B‫ﻮ ﺳﻠﻤﻨﺎ ﻋﻮد ا‬B ‫ﻐﺮب‬g‫اﻻول ﺑﻄﻼن ﺻﻮم ﻣﻦ اﻓﻄﺮ ﻗﺒﻞ ردﮨﺎ و ﺑﻄﻼن ﺻﻼة ا‬
.۱/۳۶۰ :‫ﺤﺘﺎر‬g‫ رد ا‬.Ï‫ﻠ‬B
Fat w Mahm0d$yyah:
Question: A person performs his maghrib sal h here and then reaches
Makkah Mukarramah by an aeroplane. Due to the different time zones,
the maghrib sal h in Makkah Mukarramah is yet to be performed. Is it
necessary for him to repeat his maghrib sal h?
Answer: He ought to repeat his sal h out of respect for the time and
concurrence with the Muslims even though his obligation has been
fulfilled.1
All h ta‛ l knows best.
Travelling while in menses
Question
A woman was in her menses when she left Johannesburg. On reaching
Durban, her menses ended. She is to stay over in Durban for three
days. Will she shorten her sal h?
Answer
When a woman is in her menses, the rulings of a journey are non-
existent. In other words, they are not considered. Therefore, when this
woman in her menses becomes pure during her stay in Durban, she

1
Fat w Mahm0d$yyah, vol. 10, p. 37.
631
will perform the full sal h. However, she will shorten her sal h on her
return journey.
Sh m$:
ٔ
:‫ﻼف [ﻓﺮ اﺳﻠﻢ )ﻗﻮﻟﮧ‬Ç ‫ ﺑﻠﻎ‬.‫ﺼﺤﻴﺢ ﻛﺼ‬B‫ ا‬ñ ‫ﻘﺼﺪﮨﺎ ﻳﻮﻣﺎن ﺗﺘﻢ‬g þC‫ﻃﮩﺮت ا@ﺎﺋﺾ و‬
e‫ﻢ ﻳﻌﺘ‬B E: ‫ﺼﻼة ﻋﻨﮩﺎ ﻓﻴﻤﺎ‬B‫ﺴﻘﻮط ا‬B ‫ و*ﻧﮧ‬:‫ﺔ ﻗﺎل ط‬h„‫ اﻟﻈﮩ‬ñ ‫ﺼﺤﻴﺢ( ﻛﺬا‬B‫ ا‬ñ ‫ﺗﺘﻢ‬
ٔ ٔ
.‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۳۵ : ‫ )ﺷﺎ‬.‫ ﻣﻦ وﻗﺘﮧ‬e‫ﻼداء اﻋﺘ‬B ‫ﺴﻔﺮ ﻓﻴﮧ ﻓﻠﻤﺎ ﺗﺎﮨﻠﺖ‬B‫ﻢ ا‬9‫ﺣ‬
‫ ﺳﮩﻴﻞ‬،۵۴۲ ‫ ص‬:Š‫ﺼ‬g‫ و©ح ﻣﻨﻴﺔ ا‬.۱/۳۳۷ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫و¿ﺬا‬
.( ‫ﺪ‬9‫اﻳ‬
Al-Bahr ar-R ’iq:
ٔ
ñ ‫ و¿ﺬا‬.۲/۱۲۸ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺮﺟﻮع ﻓﺈن [ﻧﺖ ﻣﺪة ﺳﻔﺮ ﻗ~وا‬B‫ ا‬ñ ‫ اﻣﺎ‬:‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬Ú‫و‬
‫(۔‬۱/۳۳۰:‫ﺨﺘﺎر‬g‫را‬Q‫ ا‬š ù‫ﺳﻌﻴﺪ۔واﻟﻄﺤﻄﺎو‬،۲/۱۲۲: ‫ﺸﺎ‬B‫ا‬
Bahisht$ Zewar:
A woman makes an intention of travelling four stations but she was in
her menses for the first two stations. She is not a mus fir. She will take
a bath and perform the full four rak‛ats.1
Also refer to: Ahsan al-Fat w , vol. 4, p. 87; ‛Umdah al-Fiqh, vol. 2, p.
414.
All h ta‛ l knows best.
When a woman’s menses end at her place of
residence
Question
A woman in her menses is travelling from Johannesburg to Durban.
Her menses ended when she reached Pietermaritzburg. She will
perform the full sal h until she reaches Durban because the latter city
is 60kms from Pietermaritzburg. This issue is well-known and
recorded in Fat w D r al-‛Ul0m Zakar$yy . I now have one more
question in this regard. If this woman’s menses continued until she
reached Durban and she stayed over in Durban for 16 days, and her
menses ended six days after she reached Durban, will she be like a
resident for the remaining 10 days or will she be a mus fir? In other
words, will she perform the full sal h or the shortened one?

1
Bahisht$ Zewar, vol. 2, p. 49.
632
Answer
A journey is not taken into consideration when a woman is in her
menses. Thus, when the above-mentioned woman becomes pure six
days after reaching Durban, she will be like a resident. In other words,
she will perform the full sal h for the remaining ten days. However,
she will shorten her sal h on her return journey to Johannesburg.
Sharh Munyatul Musall$:
ٔ ٔ
‫ﺼﺤﻴﺢ‬B‫ﺼﻼة ﻮ ا‬B‫^ ﻣﻘﺼﺪﮨﺎ اﻗﻞ ﻣﻦ ﺛﻼﺛﺔ اﻳﺎم ﺗﺘﻢ ا‬C‫وا@ﺎﺋﺾ إذا ﻃﮩﺮت وﻗﺪ ﺑ> ﺑ ﻨﮩﺎ و‬
.(‫ ﺳﮩﻴﻞ‬،۵۴۲ :‫ ص‬،Š‫ﺼ‬g‫ )©ح ﻣﻨﻴﺔ ا‬.‫ﺔ‬h„‫ اﻟﻈﮩ‬ñ ‫ذﻛﺮہ‬
H shiyah at-Taht w$:
ٔ
E: ‫ﺼﻼة ﻋﻨﮩﺎ ﻓﻴﻤﺎ‬B‫ﺴﻘﻮط ا‬B ‫ [ﻧﮧ‬،‫ﺼﺤﻴﺢ‬B‫ ا‬ñ ‫ﻘﺼﺪﮨﺎ ﻳﻮﻣﺎن ﺗﺘﻢ‬g þC‫ﻃﮩﺮت ا@ﺎﺋﺾ و‬
ٔ ٔ
‫ﺨﺘﺎر ﻣﻊ ﺣﺎﺷﻴﺔ‬g‫ر ا‬Q‫ )ا‬.‫ ﻣﻦ وﻗﺘﮧ‬e‫ﻼداء اﻋﺘ‬B ‫ﺴﻔﺮ ﻓﻴﮧ ﻓﻠﻤﺎ ﺗﺎﮨﻠﺖ‬B‫ﻢ ا‬9‫ ﺣ‬e‫ﻢ ﻳﻌﺘ‬B
.(‫ ﻛﻮﺋﺘﮧ‬،۱/۳۳۷ :ù‫اﻟﻄﺤﻄﺎو‬
Fat w Sh m$:
ٔ ٔ
~‫ن ﺣﻘﮩﺎ اﻟﻘ‬ð‫ اﺳﻠﻢ ﻓ‬ù=‫ل ﻋﻦ رﺗﺒﺔ ا‬ó‫ وﻻ ¬ ان ا@ﺎﺋﺾ ﻻ ﺗ‬:‫“ﻧﺒﻼ´ﺔ‬B‫ ا‬ñ ‫ﻗﺎل‬
ٔ ٔ ٔ ٔ
‫ و½ن [ن ˜ ﻣﻨﮩﻤﺎ ﻣﻦ اﮨﻞ ا•ﻴﺔ‬ù‫ﻼﻓﮧ ا‬Ç ‫ ﺑﺎن ﻣﺎﻧﻌﮩﺎ ﺳﻤﺎوي‬:‫ ﻧﮩﺞ ا•ﺠﺎة‬ñ ‫ واﺟﺎب‬.‫ﻣﺜﻠﮧ‬
ٔ
‫ﻼف‬Ç ‫ﺼﻼة ﻣﺎ ﻟ ﺲ ﺑﺼﻨﻌﮩﺎ ﻓﻠﻐﺖ ﻧ ﺘﮩﺎ ﻣﻦ اﻻول‬B‫ﻦ ﻣﻨﻌﮩﺎ ﻣﻦ ا‬9‫ ﻟ‬.‫ﺼ‬B‫ﻼف ا‬Ç
:‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ﺎﻧﻊ ﻣﻦ اﻻﺑﺘﺪاء ﻓﺼﺤﺖ ﻧ ﺘﮧ‬g‫ إزاﻟﺔ ا‬š ‫ﻓﺮ ﻓﺈﻧﮧ ﻗﺎدر‬ðB‫ا‬
.(‫ ﺳﻌﻴﺪ‬،۲/۱۳۵
Fat w Mahm0d$yyah:
A woman in her menses travelled beyond the Shar‛$ distance. On
reaching her destination, her menses stopped. If she remains there or
travels from there to another place which is less than three stations,
she will not be a mus fir. She will perform the full sal h.1
Ahsan al-Fat w :
Whether she is performing the sal h of the time or a missed sal h, it is
compulsory on her to perform the full four rak‛ats.

...‫ﺼﺤﻴﺢ‬B‫ا‬ ‫ﻘﺼﺪﻫﺎ ﻳﻮﻣﺎن ﺗﺘﻢ‬g >C‫ﻃﻬﺮت ا@ﺎﺋﺾ و‬:‫اﻟﻌﻼﺋﻴﺔ‬ ‫ﻗﺎل‬

1
Fat w Mahm0d$yyah, vol. 7, p. 502.
633
This rule applies if she was in her menses at the beginning of her
journey. If she commenced her journey in a state of purity, she will
shorten her sal h even after the end of her menses. This is gauged
from the following statement of Ibn ‛Ābid$n:1

.‫ﺼﻼة ﻣﺎ ﻟ ﺲ ﺑﺼﻨﻌﻬﺎ ﻓﻠﻐﺖ ﻧ ﺘﻬﺎ ﻣﻦ اﻷول‬B‫ﻦ ﻣﻨﻌﻬﺎ ﻣﻦ ا‬9‫ﻟ‬

All h ta‛ l knows best.
Undertaking a journey without an intention
Question
Zayd travelled to a destination (A) which is 60kms from his house. He
had intended going to this place. From here, he decided to go to
another place (B) which is 40kms from (A). On reaching (B), he decided
to remain there for two hours and then return to (A), from where he
will return to his house. Will he shorten his sal h at (B)? Also, when he
returns to (A), will he shorten his sal h?
Answer
Zayd will perform the full sal h at (B) because it is only 40kms from
(A), and this is less than the distance of a Shar‛$ journey. His return
journey is collectively 100kms, so he will shorten his sal h when he
goes back to (A).
Ad-Durr al-Mukht r:
ٔ
‫ﻺﻗﺎﻣﺔ‬B ‫ ﻨﮩﺎ ﻳﻮﻣﺎن‬C‫ ﺑﺎن ﻗﺼﺪ ﺑ¾ة ﺑ ﻨﮧ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.~‫ﻢ ﻳﻘ‬B ‫ﻧﻴﺎ ﺑﻼ ﻗﺼﺪ‬Q‫وﻣﻦ ﻃﺎف ا‬
ً ٔ
‫ ﮨﺬا‬š‫ و‬:‫ ا‘ﺤﺮ‬ñ ‫ ﻗﺎل‬.‫ ﻨﮩﺎ ﻳﻮﻣﺎن وﮨﻠﻢ ﺟﺮا‬C‫ ﺑ¾ة ﺑ ﻨﮧ و‬U‫ﺑﮩﺎ ﻓﻠﻤﺎ ﺑﻠﻐﮩﺎ ﺑﺪا ﻟﮧ ان ﻳﺬ ﺐ إ‬
ٔ ٔ
‫ﺪة‬g‫ﻢ ﻳﻌﻠﻢ اﻳﻦ ﻳﺪر¿ﮩﻢ ﻓﺈﻧﮧ ﻳﺘﻢ و½ن ﻃﺎﻟﺖ ا‬B‫ ﻃﻠﺐ اﻟﻌﺪو و‬ñ ‫ اﻣ„ ﺧﺮج ﻣﻊ ﺟ ﺸﮧ‬:‫ﻮا‬B‫ﻗﺎ‬
ٔ ٔ
‫ ﺑﺎب‬،۲/۱۲۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.~‫ﺮﺟﻮع ﻓﺈن [ﻧﺖ ﻣﺪة ﺳﻔﺮﻗ‬B‫ ا‬ñ ‫ اﻣﺎ‬،‫ﻜﺚ‬g‫او ا‬
.(۱/۳۳۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ﺻﻼة ا‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻦ و½ﻻ‬h‫ﺴﺎﻓﺮ‬g‫ﺧﺺ ﻟﮧ ﺑﺮﺧﺼﺔ ا‬O‫ ﻳ‬Á‫ﺴﺎﻓﺔ ﻣﻘﺪرة ﺑﺜﻼﺛﺔ اﻳﺎم ﺣ‬: ‫ﻠﻤﺴﺎﻓﺮ ﻣﻦ ﻗﺼﺪ‬B ‫وﻻ ﺑﺪ‬
ٔ ٔ ٓ ٔ ً ٔ
ù‫ )اﻟﻔﺘﺎو‬.õ‫ﻮ ذﻟ‬Ø ‫ﻢ او‬h‫ﻧﻴﺎ ‚ﻴﻌﮩﺎ ﺑﺎن [ن ﻃﺎﻟﺐ اﺑﻖ او ﻏﺮ‬Q‫ﻮ ﻃﺎف ا‬B‫ﺧﺺ اﺑﺪا و‬O‫ﻻ ﻳ‬
.(۱/۳۹۹ :ù‫ اﻣﺪاد اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱۳۹۱ :‫اﻟﮩﻨﺪﻳﺔ‬
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 4, p. 87.
634
When the husband goes to the house of his in-laws
Question
If the husband goes to the house of his in-laws with his wife, will the
full sal h be performed?
Answer
If after the marriage, the husband settles down permanently in the
town of his in-laws, this town will be classified as a watan-e-asl$
(original hometown) for him. He will perform the full sal h here. If the
husband does not live in this town but his wife, etc. live there
permanently, then too he will perform the full sal h. If the wife was
sent off from her parents’ home after the marriage, and the husband
and wife live in another town, and they (husband to his in-laws house
and wife to her parents’ house) then come to this town with the
intention of staying over for less than 15 days, they both will shorten
their sal h. The correct view is that the order to perform the full sal h
will not apply merely on the basis of marriage unless that town is
adopted as a place of residence.
Fat w Q d$ Kh n:
ٔ ٔ ً ٔ ً
‫ﻦ‬9‫ﻢ ﻳ‬B ‫ﻦ ﻓﻴﮧ او‬9‫ہ وﺳ‬Q‫ﻮ‬: ‫ وﻃﻨﺎ اﺻﻠﻴﺎ ﺑﺎن [ن‬õ‫ إن [ن ذﻟ‬...‫~ہ‬: ‫إذا ﺟﺎوز ﻋﻤﺮان‬
ً ٔ
‫ ﺑﺎب ﺻﻼة‬،۱/۱۶۵ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﻜﻨﮧ ﺗﺎﮨﻞ ﺑﮧ وﺟﻌﻠﮧ دارا‬B‫ہ و‬Q‫ﻮ‬:
.(‫ رﺷﻴﺪﻳﮧ‬،۱/۱۹۸ :ù‫ ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬ñ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ا‬
Some scholars are of the view that the town of the in-laws will become
a watan-e-asl$ merely on the basis of marriage, and the person will be
considered a muq$m there. The following Had$th of Hadrat ‛Uthm n
radiyall hu ‛anhu is offered as proof:
ٔ
‫ ﺣﺪﺛﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ‬Š‫ﻮ• ﺑ ﮨﺎﺷﻢ ﺣﺪﺛﻨﺎ ﻋﻜﺮﻣﺔ ﺑﻦ إﺑﺮاﮨﻴﻢ ا‘ﺎﮨ‬: ‫ﺣﺪﺛﻨﺎ اﺑﻮ ﺳﻌﻴﺪ ﻳﻌ‬
ٔ ٔ ٔ ٔ ٰ
‫ﻊ‬C‫ ﺑﻤ ار‬Š‫ اﷲ ﻋﻨﻪ ﺻ‬u‫ ذﺑﺎب ﻋﻦ اﺑﻴﮧ ان ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر‬ì‫ﺮ&ﻦ ﺑﻦ ا‬B‫ا‬ ‫ﻋﺒﺪ‬
ٔ ٔ
‫ ﺳﻤﻌﺖ‬û½‫ ﺗﺎﮨﻠﺖ ﺑﻤﻜﺔ ﻣﻨﺬ ﻗﺪﻣﺖ و‬û‫ ﻳﺎ اﻳﮩﺎ ا•ﺎس إ‬:‫ﺮہ ا•ﺎس ﻋﻠﻴﮧ ﻓﻘﺎل‬9‫ر¿ﻌﺎت ﻓﺎﻧ‬
ٔ
:‫ﺴﻨﺪ ا&ﺪ‬:) ...‫ﻘﻴﻢ‬g‫ ﺑ¾ ﻓﻠﻴﺼﻞ ﺻﻼة ا‬ñ ‫ﻣﻦ ﺗﺎﮨﻞ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫رﺳﻮل اﷲ ﺻ‬
.(۱/۳۵۱
An answer to this narration is that it is learnt from other texts that
Hadrat ‛Uthm n radiyall hu ‛anhu had certain family members who
were residing in Makkah. This is why he performed the full sal h.
Kif yah Sharh Hid yah:
635
 ً ٔ ً ٓ ً ٔ ٔ ٔ
‫ اﮨﻼ اﺧﺮ [ن ˜ واﺣﺪ ﻣﻨﮩﻤﺎ وﻃﻨﺎ اﺻﻠﻴﺎ ﻟﮧ‬ù‫ ﺑ¾ة اﺧﺮ‬ñ ‫ﻮ [ن ﻟﮧ اﮨﻞ ﺑﺒ¾ة ﻓﺎﺳﺘﺤﺪث‬B‫و‬
ً ٔ ٔ ٔ
.‫ﺼﻼة ﺑﮩﻤﺎ ‚ﻴﻌﺎ‬B‫ﺪﻳﻨﺔ و*ن ﻳﺘﻢ ا‬g‫ اﷲ ﻋﻨﻪ اﮨﻞ ﺑﻤﻜﺔ واﮨﻞ ﺑﺎ‬u‫ اﻧﮧ [ن ﻟﻌﺜﻤﺎن ر‬ù‫رو‬
.(۲/۱۷ :‫)ﻛﻔﺎﻳﺔ ©ح ﮨﺪاﻳﺔ‬
If marriage alone was sufficient to render a person a muq$m, then we
can say that Ras0lull h sallall hu ‛alayhi wa sallam also got married in
Makkah. Despite this, he performed two rak‛ats on the occasion of the
Farewell Pilgrimage.
Bukh r$:
ً ٔ ٔ
‫ اﷲ‬Š‫ ﺻ‬.•‫ﺧﺮﺟﻨﺎ ﻣﻊ ا‬:‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺴﺎ ر‬å‫ إﺳﺤﺎق ﺳﻤﻌﺖ ا‬ì‫ ﺑﻦ ا‬6ò ‫ﻗﺎل ﺣﺪﺛ‬
:‫ﺪﻳﻨﺔ ﻗﻠﺖ‬g‫ ا‬U‫ رﺟﻌﻨﺎ إ‬Á‫ ر¿ﻌﺘ^ ر¿ﻌﺘ^ ﺣ‬Š‫ن ﻳﺼ‬ð‫ﻜﺔ ﻓ‬: U‫ﺪﻳﻨﺔ إ‬g‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ا‬
ً ٔ ٔ
.(۱/۱۴۷ :ù‫ )رواہ ا‘ﺨﺎر‬.‫اﻗﻤﻨﺎ ﺑﮩﺎﻋ“ا‬:‫اﻗﻤﺘﻢ ﺑﻤﻜﺔ !ء ﻗﺎل‬
Al-Kif yah:
ً ٔ ً ٔ ٔ
U‫ﺎ ﮨﺎﺟﺮ ﻣﻨﮩﺎ إ‬g ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ‬Š‫ﺮﺳﻮل اﷲ ﺻ‬B ‫ﻜﺔ [ﻧﺖ وﻃﻨﺎ اﺻﻠﻴﺎ‬: ‫ ان‬ù‫اﻻ ﺗﺮ‬
ٔ
‫م ﺣﺠﺔ‬È ‫ﺴﻼم‬B‫ﺼﻼة وا‬B‫ ﻗﺎل ﻋﻠﻴﮧ ا‬Á‫ﺪﻳﻨﺔ ﺑﺎﮨﻠﮧ وﺗﻮﻃﻦ ﺛﻤﺔ اﻧﺘﻘﺾ وﻃﻨﮧ ﺑﻤﻜﺔ ﺣ‬g‫ا‬
ٔ ٔ
.(۲/۱۷ :‫ﻜﻔﺎﻳﺔ‬B‫ )ا‬.‫ﻜﺔ ﻓﺈﻧﺎ ﻗﻮم ﺳﻔﺮ‬: ‫ﻢ ﻳﺎاﮨﻞ‬9‫ﻮداع اﺗﻤﻮا ﺻﻼﺗ‬B‫ا‬
Hadrat Maul n Zafar Ahmad ‛Uthm n$ rahimahull h writes:
A place does not become a watan-e-asl$ merely by getting married
there. It will only become so when the person’s wife remains there
without moving out…even in the incident related to Hadrat ‛Uthm n
radiyall hu ‛anhu, marriage was not his reason for performing the full
sal h. Rather, it was because his family was living in Makkah after the
marriage.1
Moreover, the Had$th experts have certain reservations about the
above-quoted Had$th. H fiz Ibn Hajar rahimahull h states:

‫ ﺑﺎب‬،۲/۵۷۰ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ﺘﺞ ﺑﮧ‬ò ‫ رواﺗﮧ ﻣﻦ ﻻ‬Ú‫ﻓﮩﺬا ا@ﺪﻳﺚ ﻻ ﻳﺼﺢ ﻻﻧﮧ ﻣﻨﻘﻄﻊ و‬
.(‫ﻮﺿﻌﮧ‬: ‫ﻳﻘ~اذاﺧﺮج ﻣﻦ‬
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, p. 696.
636
When a woman goes to her parents’ house after
marriage
Question
A woman gets married in a town which is more than 81kms from her
hometown. She then comes to spend ten days with her parents. Will
she perform the full sal h?
Answer
After marriage, a woman adopted the house of her in-laws as her
original hometown and settled down there. If she goes to her parents’
house for ten days, she will perform two rak‛ats.
Al-Bahr ar-R ’iq:
ٔ ً ٔ ٔ ٔ
‫ﺬﮨﺎ دارا وﺗﻮﻃﻦ ﺑﮩﺎ ﻣﻊ اﮨﻠﮧ‬á‫ ا‬ù‫¾ة اﺧﺮ‬C‫ ﺑ¾ﺗﮧ او‬ñ ‫ﺴﺎن‬å‫ ﻮ وﻃﻦ اﻹ‬Š‫ﻮﻃﻦ اﻻﺻ‬B‫وا‬
‫ﻮﻃﻦ ﻳﺒﻄﻞ ﺑﻤﺜﻠﮧ ﻻ ﻏ„ و ﻮ‬B‫ﺎل ﻋﻨﮩﺎ ﺑﻞ ا•ﻌ ﺶ ﺑﮩﺎ وﮨﺬا ا‬7‫ہ وﻟ ﺲ ﻣﻦ ﻗﺼﺪہ اﻻر‬Q‫وو‬
ً ٔ ً ٔ ٔ ٔ ٔ ٔ
Á‫ﻮن وﻃﻨﺎ اﺻﻠﻴﺎ ﺣ‬9‫ﻨﻘﻞ اﻻﮨﻞ إ´ﮩﺎ ﻓﻴﺨﺮج اﻻول ﻣﻦ ان ﻳ‬h‫ و‬ù‫ ﺑ¾ة اﺧﺮ‬ñ ‫ان ﻳﺘﻮﻃﻦ‬
ً
‫ ﺣﺎﺷﻴﺔ‬ñ‫ و¿ﺬا‬.‫ﺎﺟﺪﻳﺔ‬g‫ا‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۲/۱۳۶ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺴﺎﻓﺮا ﻻﻳﺘﻢ‬: ‫ﻮ دﺧﻠﮧ‬B
‫ ©ح ﻣﻨﻴﺔ‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۴۲۹ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
.( ‫ﺪ‬9‫ ﺳﮩﻴﻞ اﻳ‬،۵۴۱ ‫ ص‬:Š‫ﺼ‬g‫ا‬
Imd d al-Ahk m:
If a woman does not live in her hometown but with her husband, then
both – husband and wife – will shorten their sal h if travelling to her
hometown entails a Shar‛$ journey. This is based on the practice of
Ras0lull h sallall hu ‛alayhi wa sallam and his family when they went
to Makkah.1
Also refer to: Fat w D r al-‛Ul0m Deoband, vol. 4, p. 483; Isl m$ Fiqh
of Maul n Muj$bull h Nadw$, vol. 1, p. 295; Āp Ke Mas ’il Aur Oen K
Hull, vol. 2, p. 383; Bahisht$ Zewar, vol. 2, p. 50.
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, 719.
637
When the husband settles his wife in a different
town
Question
A man lives in a certain town while he has settled his wife in another
town. The man goes regularly to visit his wife. Will he shorten his
sal h if he goes there with the intention of staying over for less than
15 days?
Answer
The husband will perform the full sal h because this is classified as his
original hometown. A person can have more than one original
hometown.
Al-Fat w as-Sir j$yyah:
ٔ ً ٔ
،۱۲ ‫ ص‬:‫اﺟﻴﺔ‬°B‫ ا‬ù‫ )اﻟﻔﺘﺎو‬.‫ اﻹﻗﺎﻣﺔ او ﻻ‬ù‫ﺴﺎﻓﺮ ﺑ¾ة ﻟﮧ ﻓﻴﮩﺎ اﮨﻞ ﺻﺎر ﻣﻘﻴﻤﺎ ﻧﻮ‬g‫إذا دﺧﻞ ا‬
ٓ
.(‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،v‫ارام ﺑﺎغ ﻛﺮا‬
Al-Bahr ar-R ’iq:
ً ٔ ٔ ٔ ٔ
‫ ﺑ¾ة‬ñ ‫ﻜﻨﮧ اﺳﺘﺤﺪث اﮨﻼ‬B‫ﺘﻘﻞ ﺑﮩﻢ و‬ª‫ﻢ ﻳ‬B ‫ﻮ‬B ‫ﻮﻧﮧ اﻧﺘﻘﻞ ﻋﻦ اﻻول ﺑﺎﮨﻠﮧ ﻻﻧﮧ‬9‫ﻗﻴﺪﻧﺎ ﺑ‬
ٔ ٔ
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۲/۱۳۶ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺘﻢ ﻓﻴﮩﺎ‬h‫ﻢ ﻳﺒﻄﻞ و‬B ‫ ﻓﺈن اﻻول‬ù‫اﺧﺮ‬
Mar q$ al-Fal h:
ٔ ٔ ً ٔ ً ٔ ٔ
‫ ﻣﻨﮩﺎ وﻃﻦ‬L‫ ﻓﻼ ﻳﺒﻄﻞ وﻃﻨﮧ اﻻول و‬ù‫ﻢ ﻳﻨﻘﻞ اﮨﻠﮧ ﺑﻞ اﺳﺘﺤﺪث اﮨﻼ اﻳﻀﺎ ﺑﺒ¾ة اﺧﺮ‬B ‫و½ذا‬
ً ٔ ٔ
‫ﻢ واﺣﺪ ﻓﻴﻤﺎ‬9@‫ﻮاﺿﻊ ﻓﺎ‬: ‫ ﺛﻼث‬ñ ‫ﻮ اﺳﺤﺪث اﮨﻼ‬B ‫ و¿ﺬا‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.‫اﺻﻞ ﻟﮧ‬
.( ‫ ﻗﺪﻳ‬،۴۲۹ ‫ ص‬:ù‫ﺮا اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬:) .‫ﻳﻈﮩﺮ‬
Refer to Imd d al-Ahk m, vol. 1, p. 719 for details.
All h ta‛ l knows best.
Qirā’ah for a resident completing his salāh behind a
musāfir imām
Question
A resident performed two rak‛ats behind a mus fir im m and then
stood up for his remaining two rak‛ats. Will he make qir ’ah in these
two rak‛ats?

638
Answer
It is learnt from the texts of certain books that he is like a munfarid
(person performing sal h on his own), so there is no harm in qir ’ah
for him. In fact, qir ’ah ought to be desirable. However, other books
contain the ruling of abstaining from qir ’ah.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ً
ñ „‫ﺐ ﻋﻠﻴﮧ ﻻﻧﮧ ﺷﻔﻊ اﺧ‬# ‫ ﻻ‬ù‫ ا‬،*‫ ﺑﻘﻴﺔ ﺻﻼﺗﮧ إذا [ن ﻣﺪر‬ñ ù‫ﻘﺘﺪ‬g‫ ا‬š ‫وﻻ ﻗﺮاءة‬
ٔ
‫ﺎ‬ú‫ إذا ﺳ‬:‫ وﺟﻮب اﻟﻘﺮاءة ﻓﺈﻧﮧ ﻗﺎل‬š ‫ اﻻﺻﻞ ﻣﺎ ﻳﺪل‬ñ ‫ ذﻛﺮ‬:‫ﻨﺎ ﻣﻦ ﻗﺎل‬z‫ﺸﺎ‬: ‫ﺣﻘﮧ وﻣﻦ‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۲۷۷ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻮ‬ú‫ﺴ‬B‫ﻳﻠﺰﻣﮧ ﺳﺠﻮد ا‬
Sharh an-Niq yah:
ٔ ً ٔ
‫ام‬O‫ اﻟ‬ñ ‫ﺴﺒﻮق‬g[ ‫ﺮ¿ﻌﺘ^ ﻓﺼﺎر‬B‫ ا‬ñ ‫ﻮاﻓﻘﺔ‬g‫م ا‬O‫ﻘﻴﻢ ﻣﻨﻔﺮدا ﻻﻧﮧ اﻟ‬g‫ﺴﺎﻓﺮ اﺗﻢ ا‬g‫إذا ﺳﻠﻢ ا‬
ٔ ٔ ٔ ٔ ٔ ً ٔ
‫ ﻻ ﻳﻘﺮا ﻻﻧﮧ ﻻﺣﻖ ادرک اول‬:‫ﺎ ﻣﻨﻔﺮدا ﻓﻴﻘﺮا وﻗﻴﻞ‬ú‫ﺼﻼة ﻣﻊ اﻹﻣﺎم واداء ﺑﺎﻗﻴ‬B‫ﺑﻌﺾ ا‬
.(‫ﺴﺎﻓﺮ‬g‫ ﺻﻼة ا‬،۱/۲۸۴ :‫ )©ح ا•ﻘﺎﻳﺔ‬.‫ﺼﻼة‬B‫ا‬
Taht w$ ‛Al ad-Durr:
ٔ ٔ
.(۱/۳۳۵:‫ر‬Q‫ ا‬š ù‫ )ﻃﺤﻄﺎو‬.û‫ﺴﺘﺎ‬ú‫ ﻗ‬،‫ ﻳﻘﺮا‬:û‫ اﻻﺻﺢ( وﻗﺎل ا@ﻠﻮا‬ñ ‫)ﻗﻮﻟﮧ‬
Also refer to:

.‫ ﺳﻌﻴﺪ‬،۲/۱۲۹ : ‫ﺸﺎ‬B‫ وا‬.۱/۱۴۳ :‫ﻨﺪﻳﺔ‬ú‫ واﻟ‬.۱/۱۶۹ :‫ﻨﺪﻳﺔ‬ú‫ﺶ اﻟ‬:‫ﺎ‬J š ‫ ﺧﺎن‬5‫ ﻗﺎ‬ù‫ﻓﺘﺎو‬

.۲/۴۰ :‫ﺪاﻳﮧ ﻣﻊ اﻟﻔﺘﺢ‬J‫ و‬.۲/۱۳۵ :‫ﺮاﺋﻖ‬B‫وا‘ﺤﺮ ا‬
All h ta‛ l knows best.
When a Hanafī musāfir performs salāh behind a
Shāfi’ī musāfir imām
Question
A Hanaf$ mus fir performed zuhr sal h behind a Sh fi‛$ im m who was
also a mus fir. The Sh fi‛$ performed the full sal h. Is the sal h of the
Hanaf$ valid?
Answer
If the intention of the im m is considered, the sal h of the Hanaf$ will
be valid because according to Sh fi‛$s, the two rak‛ats are a concession
while there is permissibility to perform four rak‛ats.

639
The jurists in general have stated that the madh-hab of the muqtad$ is
considered. In the light of this view, the sal h of the muqtad$ ought to
be invalid. However, Hadrat Th nw$ rahimahull h said that the gist of
the concept of taking the madh-hab of the muqtad$ into consideration
is that according to the muqtad$, if the im m fulfilled the fard actions
and does not commit any invalidators of sal h, and leaves out the
w jib t of the madh-hab of the muqtad$, then this will suffice for his
following of this im m and for the validity of the sal h. In the above
case, the fard actions have been fulfilled. Yes, optional actions have
been mixed with the fard ones, but these do not entail the leaving out
of fard actions. The sal h is therefore valid.
Bukh r$:
ٔ ٰ
‫ﻊ‬C‫ اﷲ ﻋﻨﻪ ﺑﻤ ار‬u‫ ﺑﻨﺎ ﻋﺜﻤﺎن ر‬Š‫ ﺻ‬:‫ﺪ ﻳﻘﻮل‬h‫ﺮ&ﻦ ﺑﻦ ز‬B‫ﻋﺒﺪا‬ ‫ ﺳﻤﻌﺖ‬:‫ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‬
‫ ﺻﻠﻴﺖ ﻣﻊ‬:‫ﺟﻊ ﺛﻢ ﻗﺎل‬O‫ اﷲ ﻋﻨﻪ ﻓﺎﺳ‬u‫ﺴﻌﻮد ر‬: ‫ ﻟﻌﺒﺪ اﷲ ﺑﻦ‬õ‫ ذﻟ‬ñ ‫ر¿ﻌﺎت ﻓﻘﻴﻞ‬
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ا‬9‫ ﺑ‬ì‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻤ ٰ ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ا‬Š‫رﺳﻮل اﷲ ﺻ‬
‫ر¿ﻌﺘ^ ﻓﻠﻴﺖ ﺣﻈﻰ ﻣﻦ‬ ‫ اﷲ ﻋﻨﻪ ﺑﻤ‬u‫ﻄﺎب ر‬y‫ر¿ﻌﺘ^ وﺻﻠﻴﺖ ﻣﻊ ﻋﻤﺮ ﺑﻦ ا‬ ‫ﺑﻤ‬
ٔ
.( ‫ﺼﻼة ﺑﻤ‬B‫ ﺑﺎب ا‬،۱/۱۴۷/۱۰۷۳ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ﻊ ر¿ﻌﺎت ر¿ﻌﺘﺎن ﻣﺘﻘﺒﻠﺘﺎن‬C‫ار‬
…‛Abd ar-Rahm n ibn Zayd said: ‛Uthm n radiyall hu ‛anhu led us in
sal h in Min and he performed four rak‛ats. When ‛Abdull h ibn
Mas‛0d radiyall hu ‛anhu was informed about it he said: “To All h we
belong and to Him is our return.” He then said: “I performed sal h
with Ras0lull h sallall hu ‛alayhi wa sallam in Min and he performed
two rak‛ats. [When Ab0 Bakr radiyall hu ‛anhu became the khal$fah] I
performed sal h with him in Min and he performed two rak‛ats.
[When ‛Umar radiyall hu ‛anhu became the khal$fah] I performed
sal h with him in Min and he performed two rak‛ats. I wish I had my
share of the two rak‛ats acceptable (to All h) for the four rak‛ats.”
Hadrat Maul n Y0suf Bann0r$ rahimahull h writes in Ma‛ rif as-
Sunan:
ٔ ٔ ٔ ٔ
‫ﻺﻣﺎم ﺣﻴﺚ‬B ‫ﻮم ﺑﻞ‬:‫ﺎ‬g‫ ا‬ù‫ﺮا‬B ‫ة‬e‫ وا@ﻖ اﻧﮧ ﻻﻋ‬:(ù„‫ﻜﺸﻤ‬B‫ﻮﻻﻧﺎ اﻧﻮر ﺷﺎہ ا‬:) ‫ﻗﺎل ﺷﻴﺨﻨﺎ‬
ٔ
‫ﺼﺤﺎﺑﺔ‬B‫ ﻓﺎ‬.‫ اﻟﻔﺮوع‬ñ ‫ﺎﻟﻔ^ ﻟﮩﻢ‬4 ‫ﮩﻢ اﻻﻗﺘﺪاء ﺧﻠﻒ اﺋﻤﺔ‬$ ‫ﺴﻠﻒ واﻟﻘﺪﻣﺎء‬B‫ﺗﻮارﺛﺖ ﻋﻦ ا‬
ٔ ٔ
‫ﺘﺒﻮﻋ^ [ﻧﻮا ﻳﺼﻠﻮن ﺧﻠﻒ إﻣﺎم واﺣﺪ ﻣﻊ اﻧﮩﻢ‬g‫ اﷲ ﻋﻨﻬﻢ وا•ﺎﺑﻌﻮن و¿ﺬا اﻻﺋﻤﺔ ا‬u‫ر‬
ٓ ٓ ٔ
‫ اراﺋﮩﻢ‬ñ ‫ة اﻻﺧﺘﻼف وا•ﺒﺎﻳﻦ‬É‫ اﻟﻔﺮوع ﻣﻊ ﻛ‬ñ ‫ﺬا ﺐ واﻻراء‬g‫ﺘﮩﺪون اﺻﺤﺎب ا‬ë
ٔ ٔ ٔ
‫ ﻧﻌﻢ ﮨﻢ إذا ﺻﻠﻮا ﻣﻨﻔﺮدﻳﻦ‬.õ‫ ذﻟ‬ñ ‫„ او ﺧﻼف‬9‫ﻢ ﻳﻨﻘﻞ ﻋﻦ اﺣﺪ ﻣﻨﮩﻢ ﻧ‬B‫ و‬،‫واﻗﻮاﻟﮩﻢ‬

640
 ٔ ٔ ٔ
.‫ﺬا ﺐ إن [ﻧﻮا ﻣﻘ¾ﻳﻦ ﻟﮩﻢ‬g‫ﺒﻌﻮن اﮨﻞ ا‬Õ‫ﺒﻌﻮن ﻣﺬاﮨﺒﮩﻢ إن [ﻧﻮا اﮨﻞ ﻣﺬ ﺐ او ﻳ‬Õ‫[ﻧﻮا ﻳ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۱۶۰ :ä‫ﺴ‬B‫)ﻣﻌﺎرف ا‬
Hadrat Sh h S hib rahimahull h writes in Fayd al-B r$ that following
such an im m is valid and the sal h is valid.
ٓ
ñ ‫ﻮز ﻣﻦ واﺣﺪ ﻻﺧﺮ ﻛﻤﺎ‬# ‫ﺴﺎﺋﻞ‬g‫ﺲ ﮨﺬہ ا‬ª‫ ﺟ‬ñ ‫ﺘﮩﺪ ﻓﻴﮩﺎ واﻻﻗﺘﺪاء‬ë ‫ﺴﺌﻠﺔ‬g‫ ﮨﺬہ ا‬:‫ﻗﻠﺖ‬
ٔ
‫ اﻻﺟﺘﮩﺎدﻳﺎت‬ñ ‫ﺘﺎﺑﻌﺔ ﺗﺼﺢ ﻋﻨﺪﻧﺎ‬g‫ ﺿﻤﻨﮧ ان ا‬ñ ‫ﻮاﺟﺒﺎت ﻓ~ح‬B‫ﺨﺘﺎر ﻋﻨﺪ ﺗﻌﺪﻳﺪ ا‬g‫ر ا‬Q‫ا‬
ٔ ٔ ٔ
‫ ﻓﮩﺬا ﺑﺎب ﻋﻨﺪﻧﺎ‬:‫ﻌﺔ ﻗﻠﺖ‬C‫ﺸﺎﻓ وﻧﻘﻠﮧ ا@ﺎﻓﻆ اﺑﻦ ﺗﻴﻤﻴﺔ ﻋﻦ اﻻﺋﻤﺔ اﻻر‬B‫ﮩﺎ واوﺿﺤﮧ ا‬$
ٔ ً
‫ﺮة‬: ‫ﺮﺷﻴﺪ اﻓﺘﺼﺪ‬B‫ﻠﻴﻔﺔ ﮨﺎرون ا‬y‫ﺪل ﻋﻠﻴﮧ ان ا‬h‫ﺴﻮﻃﺎ و‬ž‫م ﻓﻴﮧ ﻣ‬SB‫ وﻗﺪ ﻗﺪﻣﻨﺎ ا‬...‫وﺳﻴﻊ‬
ً ٔ ٔ
‫ﻮ ﻻ‬B‫ إﻻ ´ﻜﻮن اﻻﻗﺘﺪاء ﺟﺎﺋﺰا و‬õ‫ ﺑﮧ اﺑﻮ ﻳﻮﺳﻒ وﻣﺎ ذﻟ‬ù‫ﻢ ﻳﺘﻮﺿﺎ ﻓﺎﻗﺘﺪ‬B‫ﺼﻼة و‬B‫ ا‬U‫ﻓﻘﺎم إ‬
ٔ ٔ
‫ ﺻﺤﻴﺢ‬š ù‫ )ﻓﻴﺾ ا‘ﺎر‬.õ‫ ﺑﮧ ﻓﺈﻧﮧ اورع ﻣﻦ ذﻟ‬ù‫ﺎ [ن اﺑﻮ ﻳﻮﺳﻒ ´ﻘﺘﺪ‬g õ‫ذﻟ‬
.(‫ﺔ‬h‫ﺰ‬h‫ﻜﺘﺒﺔ اﻟﻌﺰ‬g‫ ا‬، ‫ﺼﻼة ﺑﻤ‬B‫ ﺑﺎب ا‬،۲/۳۹۶ :ù‫ا‘ﺨﺎر‬
The following is stated in Imd d al-Fat w in answer to a question on
following an im m when the two [im m and muqtad$] are doing two
opposite things:
First point: Due to the various conflicting views on this issue, I
consider the most cautious view to be the one detailed in ad-Durr al-
Mukht r and quoted from Bahr. It states:
ٔ ٔ
‫ ﻛﺮہ‬õ‫ﻢ ﻳﺼﺢ و½ن ﺷ‬B ‫ﺎ‬ú‫ﺮہ او ﻋﺪﻣ‬9‫ﻢ ﻳ‬B ‫ت‬È‫ﺮا‬g‫ﺑﻘﻮﻟﮧ ان ﻳﺘﻘﻦ ا‬
Preference to this view is quoted in Radd al-Muht r from Halab$:
ٔ
‫ﺪة ﻋﻠﻴﮧ اﻟﺦ‬J‫ﺐ ﺷﺎ‬J‫ﺬ‬g‫ﺤﻘﻘ^ ﺟﻨﺤﻮا إ´ﮧ وﻗﻮاﻋﺪ ا‬g‫ﻌﺘﻤﺪ ﻻن ا‬g‫ﻮ ا‬J ‫ﺬا‬J ‫ﺑﻘﻮﻟﮧ‬
However, I consider the third part of this discussion to have a
rationalization and a restriction. The rationalization is that the
reprehensibility (kar hat) is taken to mean khil f aul (not the best
option). And the restriction is that the im m of one’s own madh-hab
must be able to turn away from the congregation without committing
any prohibition.
ٔ ٔ
ù‫ ﻳﻤﻴﻞ إ´ﮧ ﺧﺎﻃﺮ‬ù=‫ ا‬:‫ اﻻﺷﺒﺎہ‬š Š:‫ﺮ‬B‫ﺤﺘﺎر ﻋﻦ ﺣﺎﺷﻴﺔ ا‬g‫ رد ا‬ñ ‫ﻞ ﻣﺎ ﻧﻘﻠﮧ‬h‫ﻣﺒ ا•ﺎو‬
.‫ﺮ‬J‫ ووﺟﮧ ا•ﻘﻴﻴﺪ ﻇﺎ‬.‫ﻢ ﻳﺘﺤﻘﻖ ﻣﻨﮧ ﻣﻔﺴﺪ‬B ‫ﻜﺮاﻫﺔ إذا‬B‫اﻟﻘﻮل ﺑﻌﺪم ا‬
Furthermore, consideration of this nature are only for the far ’id.

641
 ٔ ٔ
‫ﻢ ﻳﺮاع‬B ‫ﺼﻼة و½ن‬B‫ ا‬õ‫ ﺗﻠ‬ñ ‫ اﻟﻔﺮاﺋﺾ ﻣﻦ ©وط وار*ن‬ñ ‫ت‬È‫ﺮا‬g‫ ا‬ù‫ﺤﺘﺎر ا‬g‫ رد ا‬ñ ‫ﻛﻤﺎ‬
ٔ
‫ﻨﻴﺔ اﻳﻀﺎ ﺣﻴﺚ‬g‫م ©ح ا‬+ ‫ﺮ‬J‫م ا‘ﺤﺮ وﻇﺎ‬+ ‫ﺮ ﺳﻴﺎق‬J‫ﻮ ﻇﺎ‬J ‫ ﻛﻤﺎ‬ä‫ﺴ‬B‫ﻮاﺟﺒﺎت وا‬B‫ ا‬ñ
ٔ
‫ﺼﻼة‬B‫ﻢ ﻳﻌﻠﻢ ﻣﻨﮧ ﻣﺎ ﻳﻔﺴﺪ ا‬B ‫ﺸﺎﻓ ﻓﻴﺠﻮز ﻣﺎ‬B[ ‫ اﻟﻔﺮوع‬ñ ‫ﺨﺎﻟﻒ‬g‫ واﻣﺎ اﻻﻗﺘﺪاء ﺑﺎ‬:‫ﻗﺎل‬
‫ﺸﺎﻓ‬B‫ ا•ﻤﺜﻴﻞ ﺑﺎ‬ñ :‫ ﻗﻠﺖ‬.‫ﻜﺮاﻫﺔ‬B‫ ا‬ñ ‫ ﻋﻠﻴﮧ اﻹ‚ﺎع إﻧﻤﺎ اﺧﺘﻠﻒ‬ù‫ﻘﺘﺪ‬g‫ اﻋﺘﻘﺎد ا‬š
ٔ
.(ÐÓÍ ‫ ص‬، ‫ ج‬،‫ )إﻣﺪاد اﻟﻔﺘﺎوى‬.‫ اﻻﺻﻞ ﻓﻴﮧ ﻋﺪم ا•ﻌﺼﺐ‬ù=‫ا‬
All h ta‛ l knows best.
When a musāfir follows a resident imām, but then
the salāh is invalidated
Question
A mus fir performed four rak‛ats behind a muq$m im m, but the
latter’s sal h became invalidated. When the mus fir re-performs his
sal h, will he perform four rak‛ats or two?
Answer
If the im m’s sal h becomes invalid and the mus fir repeats his sal h
on his own, he will perform two rak‛ats.
Sh m$:
ٔ
.(‫ ﺳﻌﻴﺪ‬،۲/۱۳۰ : ‫ )ﺷﺎ‬.„‫ﻐ‬g‫ﺰوال ا‬B ^‫ ر¿ﻌﺘ‬Š‫ﻮ اﻓﺴﺪہ ﺻ‬B‫و‬
Al-Fat w al-Hind$yyah:
ٔ ً ٔ ٔ
‫ ﺑﺎب‬،۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.^‫ ر¿ﻌﺘ‬Š‫ﻌﺎ و½ن اﻓﺴﺪہ ﻳﺼ‬C‫ﺴﺎﻓﺮ ﺑﻤﻘﻴﻢ اﺗﻢ ار‬: ù‫و½ن اﻗﺘﺪ‬
.(‫ ﺳﻌﻴﺪ‬،۱/۹۳ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬ñ ‫ و¿ﺬا‬.‫ﺴﺎﻓﺮ‬g‫ﺻﻼة ا‬
‛Umdah al-Fiqh:
A mus fir may follow a muq$m im m within the sal h time. If a
mus fir follows a muq$m im m within the sal h time, he will perform
the full four rak‛ats because he is following the im m. If the sal h is
invalidated by the im m or became invalid for whatever reason, when
the mus fir re-performs the sal h on his own or by following a mus fir
im m, he will perform two rak‛ats.1
All h ta‛ l knows best.

1
‛Umdah al-Fiqh, vol. 2, p. 422.
642
Travelling on a road which is the Shar’ī distance on
one’s return journey
Question
A person travelled from Springs to Lenasia on a road which did not
cover the Shar‛$ distance. This is why he did not shorten his sal h in
Lenasia. On his return, he took another route which is equal to the
Shar‛$ distance. Will he shorten his sal h on his return journey?
Answer
The person will shorten the sal h on his return journey.
Sh m$:
ٔ ٔ
‫ﻢ ﻳﻌﻠﻢ اﻳﻦ ﻳﺪر¿ﮩﻢ‬B‫ ﻃﻠﺐ اﻟﻌﺪو و‬ñ ‫ اﻣ„ ﺧﺮج ﻣﻊ ﺟ ﺸﮧ‬:‫ﻮا‬B‫ ﮨﺬا ﻗﺎ‬š‫ و‬:‫ ا‘ﺤﺮ‬ñ ‫ﻗﺎل‬
ٔ ٔ
ù‫ )ﻓﺘﺎو‬.~‫ﺮﺟﻮع ﻓﺈن [ﻧﺖ ﻣﺪة ﺳﻔﺮ ﻗ‬B‫ ا‬ñ ‫ اﻣﺎ‬،‫ﻜﺚ‬g‫ﺪة او ا‬g‫ﻓﺈﻧﮧ ﻳﺘﻢ و½ن ﻃﺎﻟﺖ ا‬
‫ وا‘ﺤﺮ‬.۱/۳۳۰ :‫ر‬Q‫ ا‬š ù‫ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۲ : ‫ﺸﺎ‬B‫ا‬
.(۲/۱۲۸ :‫ﺮاﺋﻖ‬B‫ا‬
All h ta‛ l knows best.
A person is a musāfir until he enters his original
place of residence
Question
A person is living in a madrasah for several years. In the beginning, he
used to go to his house after 2-3 weeks. Now he goes every week. This
person’s house is in Roshnee. Obviously, a resident of Roshnee cannot
be a mus fir here. He went to Durban for one day for some work and
returned. Will he be a mus fir or muq$m before going to his house?
Answer
A person who traverses the Shar‛$ distance is classified a mus fir until
he enters his town or intends staying over at a place for 15 days or
more. In such a case, he will perform the full sal h.
Al-Fat w al-Hind$yyah:
ٔ ٔ ً ٔ
‫ ﻛﺬا‬ɳ‫ﺴﺔ ﻋ“ ﻳﻮﻣﺎ او ا‬£ ‫ﺔ‬h‫ ﺑ¾ة او ﻗﺮ‬ñ ‫ اﻹﻗﺎﻣﺔ‬ù‫ ﻳﻨﻮ‬Á‫ﺴﻔﺮ ﺣ‬B‫ﻢ ا‬9‫ ﺣ‬š ‫وﻻ ﻳﺰال‬
.(‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۱/۱۳۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ اﻟﮩﺪاﻳﺔ‬ñ
Sh m$:

643
 ٔ
‫ﺧﻮل إن‬Q‫ ا‬U‫ اﻟﻘ~ إ‬š ‫ إﻧﻤﺎ ﻳﺪوم‬ù‫ﺴﻔﺮ ا‬B‫ﻮﺿﻊ ﻣﻘﺎﻣﮧ إن ﺳﺎر ﻣﺪة ا‬: ‫ ﻳﺪﺧﻞ‬Á‫ ﺣ‬:‫ﻗﻮﻟﮧ‬
ٔ
.(‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۴ : ‫ )ﺷﺎ‬.‫ﺳﺎر ﺛﻼﺛﺔ اﻳﺎم‬

.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،۲/۱۳۱ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ دار اﻟﻔﻜﺮ‬،۲/۳۴ :‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬:‫واﻧﻈﺮ أﻳﻀﺎ‬
All h ta‛ l knows best.
When a muqīm imām breaks his salāh
Question
A mus fir performed sal h behind a muq$m im m. The im m broke his
sal h intentionally in the qa‛dah of the second rak‛at. Will the mus fir
perform two rak‛ats or four rak‛ats because of his previous takb$r
tahr$mah?
Answer
If the mus fir followed the im m for a fard sal h, he will perform two
rak‛ats. If he followed him with the intention of an optional sal h he
will perform four rak‛ats.
Al-Fat w al-Hind$yyah:
ٔ ً ٔ ٔ
‫ﻴﺔ‬ª‫ ﺑﮧ ﺑ‬ù‫ﻮ اﻗﺘﺪ‬B ‫ﻼف ﻣﺎ‬Ç ^‫ ر¿ﻌﺘ‬Š‫ﻌﺎ و½ن اﻓﺴﺪہ ﻳﺼ‬C‫ﺴﺎﻓﺮ ﺑﻤﻘﻴﻢ اﺗﻢ ار‬: ù‫و½ن اﻗﺘﺪ‬
ٔ ٔ
‫ ﺑﺎب ﺻﻼة‬،۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.^‫ﻴ‬ž•‫ ا‬ñ ‫ﻊ ﻛﺬا‬C‫ا•ﻔﻞ ﺛﻢ اﻓﺴﺪ ﺣﻴﺚ ﻳﻠﺰم اﻻر‬
.(‫ﺴﺎﻓﺮ‬g‫ا‬
Al-Bahr ar-R ’iq:
ٔ
‫ ا•ﻔﻞ ﺣﻴﺚ‬ù‫ ﻓﺮﺿﮧ ﻳﻨﻮ‬ñ ‫ﻘﻴﻢ‬g‫ ﺑﺎ‬ù‫ﻮ اﻗﺘﺪ‬B ‫ﻼف ﻣﺎ‬Ç ‫ﺰواﻟﮧ‬B ^‫ ر¿ﻌﺘ‬Š‫ﻓﻠﻮ اﻓﺴﺪہ ﺻ‬
ٔ ٔ ٔ ً ٔ
.‫ إﺳﻘﺎط ﻓﺮﺿﮧ‬ù‫ﻢ ﻳﻘﺼﺪ ﺳﻮ‬B ‫م اداء ﺻﻼة اﻹﻣﺎم وﮨﻨﺎ‬O‫ﻌﺎ إذا اﻓﺴﺪہ ﻻﻧﮧ اﻟ‬C‫ ار‬Š‫ﻳﺼ‬
.(۲/۱۳۰ : ‫ﺸﺎ‬B‫ ا‬ñ‫ و¿ﺬا‬.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ا‬،۲/۱۳۴ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬
All h ta‛ l knows best.
When passing through a watan-e-iqāmat after
having undertaken a journey
Question
A person went on a journey to a certain place and remained there for
six months. He then embarked on a journey to another place which is
about 600kms away. When he returned to the first place, he arrived

644
with the intention of staying over for only five days. Will he shorten
his sal h?
Answer
A watan-e-iq mat is cancelled when a person undertakes a Shar‛$
journey provided none of his possessions and belongings are there and
he has no intention of returning to that place. Thus, if he returns with
the intention of staying over for less than 15 days, he will shorten his
sal h. It is necessary for him to shorten it even if he is made an im m.
Bad ’i‛ as-San ’i‛:
ٔ ً ٔ ٔ
‫ﻘﺎم ﻟ ﺲ‬g‫ ﮨﺬا ا‬ñ ‫ﺴﻔﺮ اﻳﻀﺎ ﻻن ﺗﻮﻃﻨﮧ‬B‫ﺘﻘﺾ ﺑﺎ‬ªh‫ و‬...Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﺘﻘﺾ ﺑﺎ‬ª‫ووﻃﻦ اﻹﻗﺎﻣﺔ ﻳ‬
ً
‫ ﻗﻀﺎء ﺣﺎﺟﺘﮧ ﻓﺼﺎر ﻣﻌﺮﺿﺎ ﻋﻦ ا•ﻮﻃﻦ‬š ‫ﻦ @ﺎﺟﺔ ﻓﺈذا ﺳﺎﻓﺮ ﻣﻨﮧ )ﺴﺘﺪل ﺑﮧ‬9‫ﻠﻘﺮار وﻟ‬B
ً
.(‫ ﺳﻌﻴﺪ‬،‫ ان اﻻوﻃﺎن ﺛﻼﺛﺔ‬ñ ‫ ﻣﻄﻠﺐ‬،۱/۱۰۴ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺑﮧ ﻓﺼﺎر ﻧﺎﻗﻀﺎ ﻟﮧ دﻻﻟﺔ‬
Sh m$:
ٔ
ñ ‫ﺴﻔﺮ ﻗﺎل‬B‫ﻢ ﻳﻤﺮ ﻓﻴﮧ ﻋﻠﻴﮧ ﻗﺒﻞ ﺳ„ ﻣﺪة ا‬B ‫ ﻣﻨﮧ و¿ﺬا ﻣﻦ ﻏ„ہ إذا‬ù‫ﺴﻔﺮ ا‬B‫ﺸﺎء ا‬å‫ﺎ‬C‫ﻗﻮﻟﮧ و‬
ٔ ٔ
‫ﻮن‬9‫ وﻃﻦ اﻹﻗﺎﻣﺔ او ﻣﺎ ﻳ‬š ‫ﺮور‬: ‫ﻮﻃﻦ اﻹﻗﺎﻣﺔ ﻣﺎ ﻟ ﺲ ﻓﻴﮧ‬B ‫ﺴﻔﺮ ا•ﺎﻗﺾ‬B‫ ان ا‬:‫اﻟﻔﺘﺢ‬
ٔ
û‫ ﺧﺮاﺳﺎ‬:‫ وا•ﺘﺎرﺧﺎﻧﻴﺔ‬ñðB‫ ا‬ñ ‫ ﻣﺎ‬õ‫ﻮﺿﺢ ذﻟ‬h‫ و‬:‫ اﻗﻮل‬،‫ﺴﻔﺮ‬B‫ﺮور ﻓﻴﮧ ﺑﮧ ﺑﻌﺪ ﺳ„ ﻣﺪة ا‬g‫ا‬
ٔ ٔ
‫د‬È ‫ﺴﻔﺮ ﻣﻦ وﻃﻦ اﻹﻗﺎﻣﺔ ﻣﺒﻄﻞ ﻟﮧ و½ن‬B‫ﺸﺎء ا‬å‫ واﻓﺎد ان ا‬...‫ﻗﺪم ﺑﻐﺪاد ´ﻘﻴﻢ ﺑﮩﺎ ﻧﺼﻒ ﺷﮩﺮ‬
ٔ
‫ﻜﺔ ﻓﻘﺒﻞ‬: U‫ﻜﻮﻓﺔ ﻧﺼﻒ ﺷﮩﺮ ﺛﻢ ﺧﺮج ﻣﻨﮩﺎ إ‬B‫ ﺑﺎ‬û‫ﻮ اﻗﺎم ﺧﺮاﺳﺎ‬B :‫ ا‘ﺪاﺋﻊ‬ñ ‫إ´ﮧ و=ا ﻗﺎل‬
ٔ ٔ ٔ
: ‫ )ﺷﺎ‬.‫ﺴﻔﺮ‬B‫ﻜﻮﻓﺔ @ﺎﺟﺔ ﻓﺈﻧﮧ ﻳﻘ~ ﻻن وﻃﻨﮧ ﻗﺪ ﺑﻄﻞ ﺑﺎ‬B‫ ا‬U‫د إ‬È ‫ان )ﺴ„ ﺛﻼﺛﺔ اﻳﺎم‬
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۳۲
All h ta‛ l knows best.
When a musāfir muqtadī makes intention of
performing the full salāh behind a musāfir imām
Question
A mus fir entered a masjid and as per the norm, made the intention of
performing four rak‛ats of fard sal h for zuhr behind the im m. Later
on he learnt that the im m is also a mus fir. Is his sal h valid?
Answer
Making an error in the number of rak‛ats does not negate sal h. In this
case, the sal h of the mus fir muqtad$ behind the mus fir im m will be
valid. Yes, there could be one objection, i.e. if he does not know the

645
‫‪condition of the im m, how can the sal h be valid? The answer to this‬‬
‫‪is that this is not necessary in the beginning of sal h. Rather, coming‬‬
‫‪to know of this in the midst of sal h or immediately after it is‬‬
‫‪sufficient for the validity of sal h.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫وﻻ )ﺸ‪O‬ط ﻧﻴﺔ ﻋﺪد ا‪B‬ﺮ¿ﻌﺎت ﮨﻜﺬا ‪© ñ‬ح ا‪B‬ﻮﻗﺎﻳﺔ‪ ،‬ﺣ‪B Á‬ﻮ ﻧﻮاﮨﺎ ‪£‬ﺲ ر¿ﻌﺎت وﻗﻌﺪ ‪š‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫راس ا‪B‬ﺮاﺑﻌﺔ اﺟﺰاہ وﺗﻠﻐﻮ ﻧﻴﺔ ا‪y‬ﻤﺲ ﻛﺬا ‪© ñ‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ Š‬ﻻﺑﻦ اﻣ„ ا@ﺎج‪) .‬اﻟﻔﺘﺎو‪ù‬‬
‫اﻟﮩﻨﺪﻳﺔ‪ .۱/۶۶ :‬و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۵۴۳‬ﺳﮩﻴﻞ‪ .‬و©ح ا•ﻘﺎﻳﺔ‪.(۱/۱۴۷ :‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻧﺪب ‪B‬ﻺﻣﺎم ان ﻳﻘﻮل اﺗﻤﻮا ﺻﻼﺗ‪9‬ﻢ ﻓﺈ‪: û‬ﺴﺎﻓﺮ‪ ،‬ﮨﺬا ¬ﺎﻟﻒ ا‪y‬ﺎﻧﻴﺔ وﻏ„ﮨﺎ ان اﻟﻌﻠﻢ‬
‫‪Î‬ﺎل اﻹﻣﺎم ©ط ﻟ‪9‬ﻦ ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﮩﺪاﻳﺔ ‪B‬ﻠﮩﻨﺪ‪ ù‬ا‪“B‬ط اﻟﻌﻠﻢ ‪Î‬ﺎﻟﮧ ‪ ñ‬ا ﻤﻠﺔ ﻻ ‪ ñ‬ﺣﺎل‬
‫ٔ‬
‫اﻻﺑﺘﺪاء‪...‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻗﻮﻟﮧ ان اﻟﻌﻠﻢ‪ ...‬ﺛﻢ وﺟﮧ ا‪g‬ﺨﺎﻟﻔﺔ اﻧﮧ إذا [ن )ﺸ‪O‬ط ‪B‬ﺼﺤﺔ اﻻﻗﺘﺪاء‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬
‫اﻟﻌﻠﻢ ‪Î‬ﺎل اﻹﻣﺎم ﻣﻦ ﻛﻮﻧﮧ ‪:‬ﺴﺎﻓﺮا او ﻣﻘﻴﻤﺎ ﻻ ﻳ‪9‬ﻮن ﻟﻘﻮل اﻹﻣﺎم اﺗﻤﻮا ﺻﻼﺗ‪9‬ﻢ ﻓﺎﺋﺪة‬
‫ٔ‬ ‫ٔ‬
‫ﻻن ا‪g‬ﺘﺒﺎدر ان ا‪“B‬ط ﻻ ﺑﺪ ﻣﻦ وﺟﻮدہ ‪ ñ‬اﻻﺑﺘﺪاء واﺗﻔﺎﻗﮩﻢ ‪ š‬اﺳﺘﺤﺒﺎب ﻗﻮل اﻹﻣﺎم ذﻟ‪õ‬‬
‫ً‬ ‫ٔ‬
‫‪B‬ﺮﻓﻊ ا•ﻮﮨﻢ ﻳﻨﺎ‪ ñ‬اﺷ‪O‬اط اﻟﻌﻠﻢ ‪Î‬ﺎﻟﮧ ‪ ñ‬اﻻﺑﺘﺪاء ﻗﻮﻟﮧ ﻟ‪9‬ﻦ‪ ...‬اورد ذﻟ‪ õ‬ﺳﻮاﻻ ‪ ñ‬ا•ﮩﺎﻳﺔ‬
‫ٔ‬
‫وا‪°B‬اج وا•ﺘﺎرﺧﺎﻧﻴﺔ ﺛﻢ اﺟﺎﺑﻮا ﺑﻤﺎ ﻳﺮﺟﻊ إ‪ U‬ذﻟ‪ õ‬ا ﻮاب وﺣﺎﺻﻠﮧ‪¡ :‬ﺴﻠﻴﻢ اﺷ‪O‬اط اﻟﻌﻠﻢ‬
‫‪Î‬ﺎل اﻹﻣﺎم وﻟ‪9‬ﻦ ﻻ ﻳﻠﺰم ﻛﻮﻧﮧ ‪ ñ‬اﻻﺑﺘﺪاء ﻓﺤﻴﺚ ‪B‬ﻢ ﻳﻌﻠﻤﻮا اﺑﺘﺪاء ‪Î‬ﺎﻟﮧ [ن اﻻﺧﺒﺎر‬
‫ٔ‬ ‫ً‬
‫‪ª‬ﺌﺬ ﻓﻼ ‪4‬ﺎﻟﻔﺔ ﻓﺎﻓﮩﻢ‪ ...‬وا@ﺎﺻﻞ اﻧﮧ )ﺸ‪O‬ط اﻟﻌﻠﻢ ‪Î‬ﺎل اﻹﻣﺎم إذا ﺻ‪ Š‬ﺑﮩﻢ‬
‫ﻣﻨﺪو‪C‬ﺎ وﺣﻴ ٍ‬
‫ر¿ﻌﺘ^ ‪: ñ‬ﻮﺿﻊ اﻹﻗﺎﻣﺔ و½ﻻ ﻓﻼ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۲/۱۲۹ :‬ﺳﻌﻴﺪ(‪.‬‬
‫‪Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ‪ ñ‬ا ﻤﻠﺔ ا‪ ñ ù‬اﻻﺑﺘﺪاء او اﻻﻧﺘﮩﺎء وﻋﻠﻴﮧ ‪ò‬ﻤﻞ ﻣﺎ ‪ ñ‬ا‪y‬ﺎﻧﻴﺔ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ù‬‬
‫‪ š‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪.(۱/۳۳۵ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪When a musāfir stands up mistakenly for the third‬‬
‫‪rak’at‬‬
‫‪Question‬‬
‫‪A mus fir was performing the zuhr sal h. He stood up for the third‬‬
‫‪rak‛at mistakenly and recalled thereafter that he is a mus fir. What‬‬
‫?‪must he do‬‬

‫‪646‬‬
Answer
If the mus fir sat for the first qa‛dah, stood up and remembered that
he was a mus fir before he could go into sajdah for the third rak‛at, he
must return to the sitting posture and complete his sal h. If he
remembered after the sajdah, he must complete four rak‛ats; and the
latter two rak‛ats will be considered to be the Sunnat of zuhr. In both
cases, it will be w jib for him to perform sajdah sahw. This is because
he delayed the sal m. If he did not sit for the first qa‛dah and also
performed the sajdah for the third rak‛at, his sal h is invalidated. It is
necessary for him to repeat his sal h of two rak‛ats.
Al-Fat w at-T t rkh n$yyah:
ً
ñ õ‫ﺸﮩﺪ ﺛﻢ ﺗﺬﻛﺮ ذﻟ‬Õ‫ﺔ ﻧﺎﺳﻴﺎ ﺑﻌﺪ ﻣﺎ ﻗﻌﺪ ﻗﺪر اﻟ‬œ‫ﺎ‬œ‫ ا‬U‫ اﻟﻈﮩﺮ ر¿ﻌﺘ^ وﻗﺎم إ‬Š‫ﺴﺎﻓﺮ ﺻ‬:
ٔ
‫ﺴﺠﺪة ﻳﺘﻢ‬B‫ﺔ ﺑﺎ‬œ‫ﺎ‬œ‫ و½ن ﺗﺬﻛﺮ ﺑﻌﺪ ﻣﺎ ﻗﻴﺪ ا‬،‫ﻘﻌﺪ‬h‫ ر¿ﻮﻋﮩﺎ ﻓﺈﻧﮧ ﻳﻌﻮد و‬ñ ‫ﺔ او‬œ‫ﺎ‬œ‫ﻗﻴﺎم ا‬
ٔ ً ٔ
‫ﺮ¿ﻌﺘ^ إن‬B‫ راس ا‬š ‫ﻦ ﻗﻌﺪ‬9‫ﻢ ﻳ‬B ‫ و½ن‬،‫ﺮاﺑﻌﺔ ﻟﮧ ﺳﻨﺔ اﻟﻈﮩﺮ‬B‫ﺔ وا‬œ‫ﺎ‬œ‫ﻌﺎ و*ﻧﺖ ا‬C‫ﺻﻼﺗﮧ ار‬
ù‫ )اﻟﻔﺘﺎو‬.‫ﺴﺠﺪة ﻓﺴﺪت ﺻﻼﺗﮧ‬B‫ ﻗﻴﺪﮨﺎ ﺑﺎ‬Á‫ﻢ ﻳﻌﺪ ﺣ‬B ‫ و½ن‬،‫د‬È ‫ﺔ‬œ‫ﺎ‬œ‫ ﻗﻴﺎم ا‬ñ ‫ﺗﺬﻛﺮ‬
ٓ
.(۱/۱۶۸ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ ﻓﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ادارة اﻟﻘﺮان‬،۲/۳ :‫ا•ﺘﺎرﺧﺎﻧﻴﺔ‬
All h ta‛ l knows best.
A watan-e-aslī is cancelled by another watan-e-aslī
Question
Benoni was the original hometown of a person. He moved from there
to Balfour and made it his hometown. After getting married, he went
back to Benoni with his wife and children, and considers Benoni alone
to be his hometown. If he happens to go to Balfour, will he be a
mus fir or a muq$m?
Answer
When a person leaves his first hometown and adopts another place as
his hometown, the first hometown is cancelled. In this case, Benoni
will be the hometown of the person. Balfour is no more his hometown.
If he goes there, he will be a mus fir.
Ad-Durr al-Mukht r:
ٔ ٔ ٔ ٔ ٔ ٔ
Ú‫ و‬.‫ﻢ ﻳﺒﻖ ﻟﮧ ﺑﺎﻻول اﮨﻞ‬B ‫ﺒﻄﻞ ﺑﻤﺜﻠﮧ إذا‬h‫ﻮﻃﻦ وﻻدﺗﮧ او ﺗﺎﮨﻠﮧ او ﺗﻮﻃﻨﮧ و‬: ‫ ﻮ‬Š‫ﻮﻃﻦ اﻻﺻ‬B‫ا‬
ٔ ٔ ٔ
‫ ﻓﻠﻮ [ن ﻟﮧ‬،‫ﻢ ﻳﺘﺎﮨﻞ‬B ‫ﺎل و½ن‬7‫ اﻟﻘﺮار ﻓﻴﮧ وﻋﺪم اﻻر‬š ‫ ﻋﺰم‬ù‫ ﻗﻮﻟﮧ او ﺗﻮﻃﻨﮧ ا‬: ‫ﺸﺎ‬B‫ا‬
ً ٔ ٔ
‫ اﻟﻘﺮار ﻓﻴﮧ‬š ‫ وﻃﻨﺎ ﻟﮧ إﻻ إذا ﻋﺰم‬õ‫ﻢ ﻳﺘﺎﮨﻞ ﺑﮧ ﻓﻠ ﺲ ذﻟ‬B‫ہ و ﻮ ﺑﺎﻟﻎ و‬Q‫ﻮ‬: „‫اﺑﻮان ﺑﺒ¾ ﻏ‬
647
‫ﺴ„ة ﺳﻔﺮ‬: ‫ ﺳﻮاء [ن ﺑ ﻨﮩﻤﺎ‬،‫ﺒﻄﻞ ﺑﻤﺜﻠﮧ‬h‫ ﻗﻮﻟﮧ و‬.‫ [ن ﻟﮧ ﻗﺒﻠﮧ ©ح ﻣﻨﻴﺔ‬ù=‫ﻮﻃﻦ ا‬B‫وﺗﺮک ا‬
ٔ
‫ ﺑﺎب‬،۲/۱۳۱ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.û‫ﺤﻴﻂ ﻗﮩﺴﺘﺎ‬g‫ ا‬ñ ‫ ﻛﻤﺎ‬õ‫ ذﻟ‬ñ ‫ وﻻ ﺧﻼف‬،‫او ﻻ‬
‫ ﺑﺎب ﺻﻼة‬،۴۲۹ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ﺻﻼة ا‬
.(۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ا‬
All h ta‛ l knows best.
When a person goes to his parents’ place of
residence
Question
A person was living with his parents. He then shifted to another place
where he works. Is it permissible for him to classify his place of work
as his watan-e-asl$ and consider himself a mus fir in his first watan-e-
asl$?
Answer
When the person moved to the new place of employment with his
wife, children and belongings; and made the intention of living there,
this place of employment becomes his watan-e-asl$. If he travels to the
first place, he will be a mus fir because the mere presence of one’s
parents is not sufficient to classify a place as a watan-e-asl$.
Al-Hid yah:
ٔ ٔ
‫ﻢ ﻳﺒﻖ‬B ‫وﻣﻦ [ن ﻟﮧ وﻃﻦ ﻓﺎﻧﺘﻘﻞ ﻣﻨﮧ واﺳﺘﻮﻃﻦ ﻏ„ہ ﺛﻢ ﺳﺎﻓﺮ ﻓﺪﺧﻞ وﻃﻨﮧ اﻻول ﻗ~ ﻻﻧﮧ‬
ٔ ٔ ً
.‫ﻦ‬h‫ﺴﺎﻓﺮ‬g‫ﺴﻼم ﺑﻌﺪاﻟﮩﺠﺮة ﻋﺪ ﻧﻔﺴﮧ ﺑﻤﻜﺔ ﻣﻦ ا‬B‫ﺼﻼة وا‬B‫ اﻧﮧ ﻋﻠﻴﮧ ا‬ù‫وﻃﻨﺎ ﻟﮧ اﻻ ﺗﺮ‬
.(۱/۱۶۷ :‫)ﮨﺪاﻳﺔ‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ٔ
‫ﻨﻘﻞ اﻻﮨﻞ‬h‫ و‬ù‫ ﺑ¾ة اﺧﺮ‬ñ ‫ﺴﺎن‬å‫ﺘﻘﺾ ﺑﻤﺜﻠﮧ ﻻ ﻏ„ و ﻮ ان ﻳﺘﻮﻃﻦ اﻹ‬ª‫ ﻳ‬Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﻓﺎ‬
ً ً ٔ ً ٔ ٔ
‫ﺴﺎﻓﺮا ﻻ‬: ‫ﻮ دﺧﻞ ﻓﻴﮧ‬B Á‫ﻮن وﻃﻨﺎ اﺻﻠﻴﺎ ﻟﮧ ﺣ‬9‫إ´ﮩﺎ ﻣﻦ ﺑ¾ﺗﮧ ﻓﻴﺨﺮج اﻻول ﻣﻦ ان ﻳ‬
ٔ ٔ ٔ ً ٔ
‫ﻦ ﻣﻦ اﺻﺤﺎﺑﮧ [ﻧﻮا‬h‫ﮩﺎﺟﺮ‬g‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬Š‫ﻌﺎ واﺻﻠﮧ ان رﺳﻮل اﷲ ﺻ‬C‫ﺗﺼ„ ﺻﻼﺗﮧ ار‬
ً ٔ ٔ ٔ
‫ﺪﻳﻨﺔ وﺟﻌﻠﻮﮨﺎ دارا‬g‫ﺎ ﮨﺎﺟﺮوا وﺗﻮﻃﻨﻮا ﺑﺎ‬g ‫ﻜﺔ و*ن ﻟﮩﻢ ﺑﮩﺎ اوﻃﺎن اﺻﻠﻴﺔ ﺛﻢ‬: ‫ﻣﻦ اﮨﻞ‬
ٔ ٔ ٔ
‫ﻦ‬h‫ﺴﺎﻓﺮ‬g‫ﻜﺔ ﻳﺼﻠﻮن ﺻﻼة ا‬: ‫ [ﻧﻮا إذا اﺗﻮا‬Á‫ ﺑﻤﻜﺔ ﺣ‬Š‫ﻻﻧﻔﺴﮩﻢ اﻧﺘﻘﺾ وﻃﻨﮩﻢ اﻻﺻ‬
ٔ ٔ
‫ﻢ ﻓﺈﻧﺎ ﻗﻮم‬9‫ﻜﺔ ﺻﻼﺗ‬: ‫ ﺑﮩﻢ اﺗﻤﻮا ﻳﺎ اﮨﻞ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣ^ ﺻ‬Š‫ ﺻ‬.•‫ ﻗﺎل ا‬Á‫ﺣ‬

648
،۲/۱۳۶ ‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۱/۱۰۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺳﻔﺮ‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ﺑﺎب ا‬
All h ta‛ l knows best.
A person says that his parents’ place is also a
watan-e-aslī for him
Question
A person shifted with his wife and children to his place of employment
while his parents live in a different town. This person considers his
parents’ town to be his watan-e-asl$ as well. Is this correct?
Answer
This person did not classify his place of employment as his watan-e-
asl$. He only made an intention of residing there. He considers his
parents’ town to be his watan-e-asl$. It is correct for him to do this
because a watan-e-asl$ is not cancelled by a place of residence. If he
classifies both places as watan-e-asl$, then there are certain
prerequisites for this. For example, he must have married in the new
place and his wife is living with him, or he has a house in both places
wherein he has his belongings and possessions, he has resolved to live
there and did not shift from there, and so on.
Nonetheless, it is gauged from the above scenario that the place of
employment for this person is on the level of a watan-e-asl$, and the
residence of his parents is not because the mere presence of one’s
parents is not sufficient to classify a place as a watan-e-asl$.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ ٔ ٔ ً ٔ ٔ
‫ ﺑ¾ﺗ^ او‬ñ ‫ ﺑﺎن [ن ﻟﮧ اﮨﻞ ودار‬õ‫ ﻣﻦ ذﻟ‬ɳ‫ﻮن واﺣﺪا او ا‬9‫ﻮز ان ﻳ‬# Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﺛﻢ ا‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،۱/۱۰۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺮوج ﻣﻨﮩﺎ‬y‫ﻦ ﻣﻦ ﻧ ﺘﮧ ا‬9‫ﻢ ﻳ‬B‫ و‬ɳ‫ا‬
Al-Hid yah:
ٔ ٔ
‫ﻢ ﻳﺒﻖ‬B ‫وﻣﻦ [ن ﻟﮧ وﻃﻦ ﻓﺎﻧﺘﻘﻞ ﻣﻨﮧ واﺳﺘﻮﻃﻦ ﻏ„ہ ﺛﻢ ﺳﺎﻓﺮ ﻓﺪﺧﻞ وﻃﻨﮧ اﻻول ﻗ~ ﻻﻧﮧ‬
ٔ ٔ ً
.‫ﻦ‬h‫ﺴﺎﻓﺮ‬g‫ﺴﻼم ﺑﻌﺪاﻟﮩﺠﺮة ﻋﺪ ﻧﻔﺴﮧ ﺑﻤﻜﺔ ﻣﻦ ا‬B‫ﺼﻼة وا‬B‫ اﻧﮧ ﻋﻠﻴﮧ ا‬ù‫وﻃﻨﺎ ﻟﮧ اﻻ ﺗﺮ‬
.(۱/۱۶۷ :‫)ﮨﺪاﻳﺔ‬
Bad ’i‛ as-San ’i‛:

649
 ٔ ٔ ٔ ٔ
‫ﻨﻘﻞ اﻻﮨﻞ‬h‫ و‬ù‫ ﺑ¾ة اﺧﺮ‬ñ ‫ﺴﺎن‬å‫ﺘﻘﺾ ﺑﻤﺜﻠﮧ ﻻ ﻏ„ و ﻮ ان ﻳﺘﻮﻃﻦ اﻹ‬ª‫ ﻳ‬Š‫ﻮﻃﻦ اﻻﺻ‬B‫ﻓﺎ‬
ً ً ٔ ً ٔ ٔ
‫ﺴﺎﻓﺮا ﻻ‬: ‫ﻮ دﺧﻞ ﻓﻴﮧ‬B Á‫ﻮن وﻃﻨﺎ اﺻﻠﻴﺎ ﻟﮧ ﺣ‬9‫إ´ﮩﺎ ﻣﻦ ﺑ¾ﺗﮧ ﻓﻴﺨﺮج اﻻول ﻣﻦ ان ﻳ‬
ٔ ٔ ٔ ً ٔ
‫ﻦ ﻣﻦ اﺻﺤﺎﺑﮧ [ﻧﻮا‬h‫ﮩﺎﺟﺮ‬g‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬Š‫ﻌﺎ واﺻﻠﮧ ان رﺳﻮل اﷲ ﺻ‬C‫ﺗﺼ„ ﺻﻼﺗﮧ ار‬
ً ٔ ٔ ٔ
‫ﺪﻳﻨﺔ وﺟﻌﻠﻮﮨﺎ دارا‬g‫ﺎ ﮨﺎﺟﺮوا وﺗﻮﻃﻨﻮا ﺑﺎ‬g ‫ﻜﺔ و*ن ﻟﮩﻢ ﺑﮩﺎ اوﻃﺎن اﺻﻠﻴﺔ ﺛﻢ‬: ‫ﻣﻦ اﮨﻞ‬
ٔ ٔ ٔ
‫ﻦ‬h‫ﺴﺎﻓﺮ‬g‫ﻜﺔ ﻳﺼﻠﻮن ﺻﻼة ا‬: ‫ [ﻧﻮا إذا اﺗﻮا‬Á‫ ﺑﻤﻜﺔ ﺣ‬Š‫ﻻﻧﻔﺴﮩﻢ اﻧﺘﻘﺾ وﻃﻨﮩﻢ اﻻﺻ‬
ٔ ٔ
‫ﻢ ﻓﺈﻧﺎ ﻗﻮم‬9‫ﻜﺔ ﺻﻼﺗ‬: ‫ ﺑﮩﻢ اﺗﻤﻮا ﻳﺎ اﮨﻞ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺣ^ ﺻ‬Š‫ ﺻ‬.•‫ ﻗﺎل ا‬Á‫ﺣ‬
،۲/۱۳۶ ‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.۱/۱۴۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۱/۱۰۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺳﻔﺮ‬
.(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ﺴﺎﻓﺮ‬g‫ﺑﺎب ا‬
Imd d al-Ahk m:
A few points are derived from the juridical texts:
1. A watan-e-asl$ is the place where a person lives with his family, and
there is no intention by anyone to leave that place.
2. When a person intends to settle down in another place, the first
place will not be cancelled unless his family also moves out.
3. There can be more than one watan-e-asl$ so much so that if a person
enters into four marriages and maintains each wife in four separate
towns, he will have four places which will be classified as watan-e-asl$.
4. If a person’s family is living permanently in a place – whether it is in
a rented house or his own house – and he reaches there as a mus fir,
he will no longer shorten his sal h. It will be necessary for him to
perform the full sal h.
5. A place does not become a watan-e-asl$ merely by getting married to
someone there. Rather, a prerequisite is to maintain his family there
and not to move it.1
It is learnt from the above that if a person says that a certain place is
his watan-e-asl$ without his wife and children living there, it will not
be a watan-e-asl$. One’s parents are not counted as one’s family in this
context. Rather, family refers to his wife and children.
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, p. 695.
650
When covering the Shar’ī distance around one’s
hometown
Question
If a person covers the Shar‛$ distance around where he lives, will he
shorten his sal h? For example, from Lenasia to Eldorado Park and
then to Daxina.
Answer
Lenasia and Daxina are generally considered to be one place, so the
person will not shorten his sal h. His journey is within the boundaries
of his town. He is classified as a mus fir only when he goes beyond the
boundaries of his town with the intention of a Shar‛$ journey.
Sh m$:
ٔ ٔ
‫~ و ﻮ ﻣﺎ ﺣﻮل‬g‫ﺾ ا‬C‫ﻮﺿﻊ اﻹﻗﺎﻣﺔ ﻛﺮ‬: ‫ط ﻣﻔﺎرﻗﺔ ﻣﺎ [ن ﻣﻦ ﺗﻮاﺑﻊ‬O‫ اﻧﮧ )ﺸ‬U‫واﺷﺎر إ‬
.‫ﺼﺤﻴﺢ‬B‫ ا‬ñ ‫ﺾ‬C‫ﺮ‬B‫ﺘﺼﻠﺔ ﺑﺎ‬g‫ ا‬ù‫~ و¿ﺬا اﻟﻘﺮ‬g‫ﻢ ا‬9‫ ﺣ‬ñ ‫ﺴﺎ>ﻦ ﻓﺈﻧﮧ‬:‫ﺪﻳﻨﺔ ﻣﻦ ﺑﻴﻮت و‬g‫ا‬
:‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ ﺳﮩﻴﻞ‬،۵۳۷ ‫ ص‬:Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲/۱۲۱ : ‫ ﺷﺎ‬ù‫)ﻓﺘﺎو‬
.(۴/۷۳ :ù‫ واﺣﺴﻦ اﻟﻔﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬،۲/۳۴ :‫ وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،۲/۱۲۸
All h ta‛ l knows best.
A musāfir imām performed four rak’ats and made
sajdah sahw
Question
A mus fir im m mistakenly performed four rak‛ats and made sajdah
sahw at the end. Is the sal h valid?
Answer
According to the Hanaf$ madh-hab, it is w jib for a mus fir to shorten
his sal h. There is no room for performing the full four rak‛ats.
However, if he sat for the first qa‛dah, he is absolved of his fard duty,
but it is makr0h to do this. If he does it intentionally, he will be a
serious sinner and it will be w jib to repeat the sal h within that time.
In both cases, the sal h of the muqtad$s is not valid; it is necessary for
them to repeat it.
Al-Bahr ar-R ’iq:

651
 ٔ ٔ ٔ
‫ﻢ ﻳﺼﺢ ﻓﺮﺿﮧ‬B ^‫ﺮ¿ﻌﺘ‬B‫ راس ا‬š ‫ﻢ ﻳﻘﻌﺪ‬B ‫ و½ن‬ù‫ﺎﻧﻴﺔ ﺻﺢ و½ﻻ ﻻ ا‬œ‫ ا‬ñ ‫ﻗﻮﻟﮧ ﻓﻠﻮ اﺗﻢ وﻗﻌﺪ‬
ٔ ً ٓ ٔ ٔ
.‫ﺴﻼم‬B‫ﺎن ﻟﮧ ﻧﻔﻞ [ﻟﻔﺠﺮ وﺻﺎر اﺛﻤﺎ •ﺎﺧ„ ا‬h‫ﻻﻧﮧ إذا ﻗﻌﺪ ﻓﻘﺪ ﺗﻢ ﻓﺮﺿﮧ وﺻﺎرت اﻻﺧﺮ‬
:‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬،۲/۳۲ :‫ اﻟﮩﺪاﻳﺔ ﻣﻊ اﻟﻔﺘﺢ‬ñ ‫ و¿ﺬا‬،۲/۱۳۰ :‫ﺮاﺋﻖ‬B‫)ا‘ﺤﺮ ا‬
.(۱/۱۳۹
Ad-Durr al-Mukht r:
ٔ ً ٔ ٔ ٔ
‫ﺴﻼم‬B‫ﻣﺪا •ﺎﺧ„ ا‬È ‫ﻮ‬B ‫ﻜﻨﮧ اﺳﺎء‬B‫ اﻟﻘﻌﺪة اﻻو• ﺗﻢ ﻓﺮﺿﮧ و‬ñ ‫ﺴﺎﻓﺮ إن ﻗﻌﺪ‬: ‫ﻓﻠﻮ اﺗﻢ‬
‫ﻞ ﻛﻤﺎ‬ò ‫ﺒ„ اﻓﺘﺘﺎح ا•ﻔﻞ وﺧﻠﻂ ا•ﻔﻞ ﺑﺎﻟﻔﺮض وﮨﺬا ﻻ‬9‫وﺗﺮک واﺟﺐ اﻟﻘ~ وواﺟﺐ ﺗ‬
ٔ ٔ
‫ ﻓﻌﻠﻢ ان اﻹﺳﺎءة ﮨﻨﺎ ﻛﺮاﮨﺔ‬،‫ اﺳﺎء ﺑﺈﺛﻢ‬°‫ ﺑﻌﺪ ان ﻓ‬:‫ ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.û‫ﺣﺮرہ اﻟﻘﮩﺴﺘﺎ‬
.(‫ ﺳﻌﻴﺪ‬،۲/۱۲۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻢ‬h‫ا•ﺤﺮ‬
Fat w Mahm0d$yyah:
It is not permissible for a Shar‛$ mus fir to perform the full four
rak‛ats. It is necessary for him to perform two rak‛ats. If he performs
the full sal h, his fard is fulfilled but it is makr0h, and w jib for him to
perform sajdah sahw. If he does this intentionally, he will be sinning
and it will be w jib for him to repeat his sal h. If an im m performs
the full four rak‛ats, and the resident muqtad$s followed him in the
latter two rak‛ats as well, the fard sal h of the muqtad$s is not valid.1
All h ta‛ l knows best.
Performing optional salāh while driving a vehicle
Question
A person is driving a vehicle on a very straight road and does not have
to do much [to control the vehicle]. For example, he is on the way to
Cape Town and the vehicle is moving on its own. Can such a person
perform optional sal h?
Answer
The jurists permit the performing of sal h while riding an animal
outside the city even if it entails holding the reins in one’s hand,
reprimanding the animal and urging it on. All these actions are
classified as ‛amal-e-qal$l (minor actions). Thus, if we base the
argument on this scenario, we can say that a person may perform
optional sal h while his one hand is on the steering wheel. Yes, if he

1
Fat w Mahm0d$yyah, vol. 7, p. 509.
652
uses both hands, his sal h will be invalidated because it will be
classified as ‛amal-e-kath$r (excessive action).
Furthermore, a person must be mindful that the road is an open road
and there is very little oncoming traffic. If not, it will be better for him
to suffice with different forms of remembrance because protection of
one’s life is more important than optional sal h.
H shiyah at-Taht w$:
ً ٰ ٔ ‫ﺴﺎﻓﺮ ﻣﻦ ﺑﺎب‬g‫ﺘﻮﮨﻢ ﻓﺎ‬g‫ ا‬š ‫ﻘﻴﻢ ﻧﺺ‬g‫ﻨﻔﻞ ا‬Õh‫و‬
‫ﻞ اﻟﻘ~ ﻓﺎﺋﺪﺗﮧ‬Ÿ ~g‫او• راﻛﺒﺎ ﺧﺎرج ا‬
ٔ
:‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬..‫ ﺣﻠ‬،‫ اﻧﺘﮩﻰ‬،‫ﺔ وﺧﺎرج اﻻﺧﺒﻴﺔ‬h‫ﺷﻤﻮل ﺧﺎرج اﻟﻘﺮ‬
.(۱/۲۹۳
ٔ ٔ
‫ول‬ó‫ﻮ اﻟ‬Ø ‫ط ﻣﺎ )ﺸﻖ ﻣﻦ‬O‫ﻮﺿﻮع ﻓﻠﻮ اﺷ‬: „‫ﺼﻼة ﺧ‬B‫ ﺟﺎز ﻟﮧ ا•ﻨﻔﻞ( ﻻن ا‬ù‫ﻨﻔﻞ ا‬Õh‫)و‬
‫ﻨﻔﻌﺔ إﻻ‬g‫اﺑﺔ ﻣﻦ ا‬Q‫ ا‬š ‫ ا•ﻨﻔﻞ‬ñ ‫ﻦ‬9‫ﻢ ﻳ‬B ‫ﻮ‬B ‫ﺴﻮط‬žg‫ ا‬ñ ‫„ ﻗﺎل‬y‫ﻳﻠﺰم اﻻﻧﻘﻄﺎع ﻋﻦ ا‬
ً ً
‫ و½ذا‬...‫ ﺟﻮازہ )ﺑﻞ ﻧﺪب ﻟﮧ( ﻟﻔﻌﻠﮩﺎ ﻛﺜ„ا‬ñ ‫ن [ﻓﻴﺎ‬ðB ‫م‬SB‫ﻠﺴﺎن ﻣﻦ ﻓﻀﻮل ا‬B‫ﺣﻔﻆ ا‬
ٔ ٔ ً ً ٔ ٔ
‫ ان‬U‫ﻢ ﻳﺼﻨﻊ ﺷ ﺌﺎ ﻛﺜ„ا )و½ذا ﺣﺮک(اﺷﺎر ﺑﮧ إ‬B ‫ب داﺑﺘﮧ ﻓﻼ ﺑﺎس ﺑﮧ إذا‬ø ‫ﺣﺮک رﺟﻠﮧ او‬
‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﻌﺘﻤﺪ‬g‫إذا [ن ﺑﻌﻤﻞ ﻗﻠﻴﻞ و ﻮ ا‬ ‫¡ﺴ „ہ ﻻ ﻳ‬
.( ‫ ﻗﺪﻳ‬،‫اﺑﺔ‬Q‫ ا‬š ‫ﺼﻼة‬B‫ ا‬ñ ،۴۰۵
Sh m$:
ً ٔ ً ٔ ٔ
ñ ‫ﺪل ﻟﮧ اﻳﻀﺎ ﻣﺎ‬h‫ و‬:‫ ﻗﻠﺖ‬.‫ﻦ ﻛﺜ„ا‬9‫ﻢ ﻳ‬B ‫ب داﺑﺘﮧ ﻓﻼ ﺑﺎس ﺑﮧ إذا‬ø ‫إذا ﺣﺮک رﺟﻠﮧ او‬
‫ إن [ن‬:‫ﺴﺎق ﺑﻨﻔﺴﮩﺎ ﻟ ﺲ ﻟﮧ ﺳﻮﻗﮩﺎ و½ﻻ ﻓﻠﻮ ﺳﺎﻗﮩﺎ ﮨﻞ ﺗﻔﺴﺪ؟ ﻗﺎل‬ª‫ إن [ﻧﺖ ﺗ‬:‫ا=ﺧ„ة‬
ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲/۳۹ : ‫ )ﺷﺎ‬.‫ﺴﮩﺎ ﻻ ﺗﻔﺴﺪ ﺻﻼﺗﮧ‬X‫ﻣﻌﮧ ﺳﻮط ﻓﮩﻴﺒﮩﺎ ﺑﮧ و‬
.(۱/۱۴۳ :‫اﻟﮩﻨﺪﻳﺔ‬
All h ta‛ l knows best.
Combining two salāhs on a journey
Question
We are on a journey most of the time and have our belongings and
possessions with us. It is dangerous for us to stop our vehicle on the
road. In such a case, is it permissible for us to combine two sal hs?
After all, it is permissible in the other madh hib.

653
Answer
Combining two sal hs in reality is not permissible according to the
Hanaf$s. Yes, a superficial combining is permissible. This is how it can
be done: zuhr sal h is performed at the end of mithl-e-awwal (when
the shadow of an object is equal in size to what it was at mid-day) and
‛asr sal h is performed at the beginning of mithl-e-th n$ (when the
shadow of an object is double the size of what it was at mid-day). This
is permissible according to one view. Alternatively, zuhr sal h is
performed at the end of mithl-e-th n$ and ‛asr sal h is performed in
the beginning of mithl-e-th lith (when it is three times the original
size). As per the second view, this superficial combination will be valid.
The same can be done for the maghrib and ‛ish sal h. In other words,
maghrib is performed just before the setting of the shafaq, and ‛ish is
performed immediately after its setting.
Bukh r$ Shar$f:
ٔ
‫ﻞ ﻗﺒﻞ‬7‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ار‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
ٔ ٔ
‫ اﻟﻈﮩﺮ ﺛﻢ‬Š‫ﻤﻊ ﺑ ﻨﮩﻤﺎ ﻓﺈذا زاﻏﺖ ﺻ‬# ‫ وﻗﺖ اﻟﻌ~ ﺛﻢ‬U‫ﺸﻤﺲ اﺧﺮ اﻟﻈﮩﺮ إ‬B‫ﻎ ا‬h‫ان ﺗﺰ‬
‫ﻎ‬h‫ﻞ ﻗﺒﻞ ان ﺗﺰ‬7‫ اﻟﻌ~ اذا ار‬U‫ ﺑﺎب ﻳٔﻮﺧﺮ اﻟﻈﮩﺮ ا‬،۱/۱۵۰/۱۱۰۰ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ر¿ﺐ‬
.(‫ﺸﻤﺲ‬B‫ا‬
Sharh Ma‛ n$ al-Āth r:
ٔ
š ‫ﻖ اﺳﺘ~خ‬h‫ إذا ﻛﻨﺎ ﺑﺒﻌﺾ اﻟﻄﺮ‬Á‫ اﷲ ﻋﻨﻪ ﺣ‬u‫ اﻗﺒﻠﻨﺎ ﻣﻊ اﺑﻦ ﻋﻤﺮ ر‬:‫ﻋﻦ ﻧﺎﻓﻊ ﻗﺎل‬
ً ٔ
‫ إذا‬Á‫ل ﺣ‬ó‫ﺼﻼة ﻓﻠﻢ ﻳ‬B‫ ﺑﺎ‬ù‫ﺸﻤﺲ ﻓﻨﻮد‬B‫ ™ﺑﺖ ا‬Á‫ ﺣ‬È°: ‫ ﻋﺒﻴﺪ ﻓﺮاح‬ì‫زوﺟﺘﮧ ﺑﻨﺖ ا‬
ٔ ٔ ٔ
Š‫ﺸﻔﻖ ان ﻳﻐﻴﺐ ﻧﺰل ﻓﺼ‬B‫ إذا [دت ا‬Á‫ﺼﻼة ﻓﺴﻜﺖ ﺣ‬B‫ ﻓﻘﻠﺖ ا‬àå ‫ ﻓﻈﻨﻨﺎ اﻧﮧ ﻗﺪ‬à:‫ا‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﮨﻜﺬا ﻛﻨﺎ ﻧﻔﻌﻞ ﻣﻊ رﺳﻮل اﷲ ﺻ‬:‫ اﻟﻌﺸﺎء وﻗﺎل‬Š‫ﺸﻔﻖ ﻓﺼ‬B‫ﻐﺮب و™ب ا‬g‫ا‬
ٓ
.(‫ﺼﻼﺗ^ ﻛﻴﻒ ﻮ‬B‫ ﺑﺎب ا ﻤﻊ ﺑ^ ا‬،۱/۱۱۳ :‫ اﻻﺛﺎر‬û‫ )©ح ﻣﻌﺎ‬.„‫ﺴ‬B‫وﺳﻠﻢ إذا ﺟﺪ ﺑﻨﺎ ا‬
Fayd al-B r$:
ٔ ً ٔ ٔ
‫ﺮ ان‬: ‫ وﻗﺪ‬...‫ اﺻﻄﻼﺣﻨﺎ‬š ‫ ا ﻤﻊ ﺻﻮرة او ا ﻤﻊ ﻓﻌﻼ‬U‫ﺼﻨﻒ إﻣﺎ ﺟﻨﺢ إ‬g‫واﻋﻠﻢ ان ا‬
ٔ ٔ
‫ وﻣﺬ ﺐ ا@ﻨﻔﻴﺔ ان ا ﻤﻊ ﻋﻨﺪﮨﻢ ﻓﻌﻞ‬...‫ ﺻﻼة اﻗﺮب ﺑﻨﻈﺮ ا@ﻨﻔﻴﺔ‬U‫ﻋﻨﻮان ﺗﺎﺧ„ ﺻﻼة إ‬
ٔ ٔ
‫ﺜﻞ اﻻول‬g‫ﻮﻗﺖ ﻓﺈن ا‬B‫اک ا‬O‫ اﺷ‬š ‫ﻤﻮل‬Ÿ ù‫ﺮ ﻣ ان ا ﻤﻊ ﻋﻨﺪ‬: ‫ﻓﻘﻂ ﻛﻤﺎ ﻋﺮﻓﺖ وﻗﺪ‬
ٔ
‫ﻄﻠﻮب ﻮ‬g‫ک ﻳﺼﻠﺢ ﻟﮩﻤﺎ إﻻ ان ا‬O‫ﺸ‬: û‫ﺎ‬œ‫ وا‬õ‫ﻠﻌ~ ﻛﺬﻟ‬B ‫ﺎﻟﺚ‬œ‫ﻠﻈﮩﺮ ﺧﺎﺻﺔ وا‬B
.(^‫ﺼﻼﺗ‬B‫ ﺑﺎب ا ﻤﻊ ﺑ^ ا‬،۲/۴۰۰ :ù‫ )ﻓﻴﺾ ا‘ﺎر‬.‫ﺮض‬g‫ﺴﻔﺮ وا‬B‫ ا‬ñ õ‫ﺮﺗﻔﻊ ذﻟ‬h‫اﻟﻔﺼﻞ و‬

654
Ad-Durr al-Mukht r:
ً
‫ ا ﻤﻊ‬š ‫ﻤﻮل‬Ÿ ‫ﻠﺸﺎﻓ وﻣﺎ رواہ‬B ‫ وﻗﺖ ﺑﻌﺬر ﺳﻔﺮ وﻣﻄﺮ ﺧﻼﻓﺎ‬ñ ^‫وﻻ ‚ﻊ ﺑ^ ﻓﺮﺿ‬
ٔ ٔ ً ً
‫ ﻋﻨﮧ و½ن‬ù‫ اﺧﺮ‬ù‫ﻮ ﻋﻜﺲ ا‬B ‫ وﻗﺘﮧ وﺣﺮم‬š ‫ﻮ ﻗﺪم اﻟﻔﺮض‬B ‫ﻓﻌﻼ ﻻ وﻗﺘﺎ ﻓﺈن ‚ﻊ ﻓﺴﺪ‬
ٔ
‫ﻮﻗﺖ ﺣﺪﻳﺚ ﻗﺎﺋﻢ وﻗﺪ‬B‫ ﺗﻘﺪﻳﻢ ا‬ñ ‫ ﻟ ﺲ‬:‫ وﻗﺎل اﺑﻮ داود‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻖ اﻟﻘﻀﺎء‬h‫ﺻﺢ ﺑﻄﺮ‬
ٔ
‫ﺼﺤﻴﺤ^ ﻋﻦ اﺑﻦ‬B‫ ا‬Ú‫ وﻗﺖ واﺣﺪ و‬ñ ‫ ﻣﻦ ﻳﻘﻮل ﺑﺎ ﻤﻊ‬š ‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫ﺮت‬9‫اﻧ‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻﻼة ﻗﻂ‬Š‫ رﺳﻮل اﷲ ﺻ‬Š‫ ﻻ إﻟﮧ ﻏ„ہ ﻣﺎ ﺻ‬ù=‫ اﷲ ﻋﻨﻪ وا‬u‫ﺴﻌﻮد ر‬:
ñ 9h‫ﻤﻊ و‬7 ‫ﻐﺮب واﻟﻌﺸﺎء‬g‫^ ا‬C‫ﻮﻗﺘﮩﺎ إﻻ ﺻﻼﺗ^ ‚ﻊ ﺑ^ اﻟﻈﮩﺮ واﻟﻌ~ ﺑﻌﺮﻓﺔ و‬B ‫إﻻ‬
ٔ ٓ ٔ
‫ﻄﻮﻻت‬g‫ ا‬ñ õ‫ﻮاردة ﺑﺘﻌﻴ^ اﻻوﻗﺎت ﻣﻦ اﻻﻳﺎت واﻻﺧﺒﺎر وﺗﻤﺎم ذﻟ‬B‫ ا•ﺼﻮص ا‬õ‫ذﻟ‬
.(‫ ﺳﻌﻴﺪ‬،۳۸۲،۱/۳۸۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻨﻴﺔ‬g‫ﻠ و©ح ا‬h‫ﺰ‬B[
All h ta‛ l knows best.
Shāfi’īs permit the combining of two salāhs; why
not the Hanafīs?
Question
Sh fi‛$s say that it is permissible for a traveller to combine two sal hs.
A person is asking: “Why, then, is it not permissible for Hanaf$s?” I
tried explaining to him but he is not accepting my argument. He seems
to be a ghayr muqallid.
Answer
All the Im ms derived and extracted the rulings of the Shar$‛ah in the
light of Shar‛$ proofs with absolute integrity and trustworthiness.
When they found that a ruling is affirmed by the texts, they gave
preference to it. It is now necessary for us to follow the Im m whose
followers we are. We must not follow our desires because D$n will
depart and we will be left with following our desires. Here too, the
Hanaf$s – in the light of absolute proofs – gave preference to the ruling
that it is not permissible to combine two sal hs; and that wherever we
come across narrations which mention the combining of two sal hs, it
does not refer to combining them in reality but to superficial
combination. In other words, one sal h is performed in its latest time
and the next sal h is performed in its earliest time. There are many
proofs which prevent us from considering the narrations to refer to
combining them in reality. For example:

‫ﻮﺳﻄﻰ‬B‫ﺼﻼة ا‬B‫ﺼﻠﻮات وا‬B‫ ا‬š ‫ﺣﺎﻓﻈﻮا‬

655
 Safeguard the sal hs, especially the middle sal h.
‫ﻮﻗﻮﺗﺎ‬: ‫ﺆﻣﻨ^ ﻛﺘﺎﺑﺎ‬g‫ ا‬š ‫ﺼﻼة [ﻧﺖ‬B‫إن ا‬
Sal h is prescribed to the believers at specific times.
In their commentaries to these verses, the erudite scholars state that
each sal h has a specific time reserved for it. It is not permissible to
perform one sal h in the time of another sal h.
Bukh r$:
ٔ ٔ
‫ دار ﻋﺒﺪ اﷲ ﺑﻦ‬U‫ار واﺷﺎر إ‬Q‫ ﻳﻘﻮل ﺣﺪﺛﻨﺎ ﺻﺎﺣﺐ ﮨﺬہ ا‬û‫ﺸ ﺒﺎ‬B‫ﻗﺎل ﺳﻤﻌﺖ اﺑﺎ ﻋﻤﺮو ا‬
ٔ ٔ ٔ
:‫ اﷲ ﻗﺎل‬U‫ اﻟﻌﻤﻞ اﺣﺐ إ‬ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‬Š‫ ﺻ‬.•‫ ﺳﺎﻟﺖ ا‬:‫ اﷲ ﻋﻨﻪ ﻓﻘﺎل‬u‫ﺴﻌﻮد ر‬:
(۱/۷۶ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ وﻗﺘﮩﺎ‬š ‫ﺼﻼة‬B‫ا‬
…‛Abdull h ibn Mas‛0d radiyall hu ‛anhu said: I asked Ras0lull h
sallall hu ‛alayhi wa sallam: “Which is the most beloved action in the
sight of All h?” He replied: “Sal h at its appointed time.”
We learn from the above Had$th that performing sal h at its appointed
time is the most beloved act in the sight of All h ta‛ l .
Bukh r$:
ٔ
‫ ﺻﻼة‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ ﻣﺎ راﻳﺖ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ﻮﻣﺌﺬ( ﻗﺒﻞ‬
ٍ ‫ اﻟﻔﺠﺮ )ﻳ‬Š‫ﺰدﻟﻔﺔ( وﺻ‬g‫ﻐﺮب واﻟﻌﺸﺎء )ﺑﺎ‬g‫ﻟﻐ„ﻣﻴﻘﺎﺗﮩﺎ إﻻ ﺻﻼﺗ^ ‚ﻊ ﺑ^ ا‬
(۱/۲۲۸ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﻣﻴﻘﺎﺗﮩﺎ‬
‛Abdull h ibn Mas‛0d radiyall hu ‛anhu said: I never saw Ras0lull h
sallall hu ‛alayhi wa sallam performing a sal h out of its prescribed
time except for two sal hs: (1) he combined the maghrib and ‛ish
sal hs (in Muzdalifah), and (2) he performed fajr (on that day) before
its time.
Proofs for superficial combination
‛All mah Shauk n$ rahimahull h writes:
ٔ
‫ ﻋﻦ اﺑﻦ‬:‫ﺴﺎ‬ª‫ ﻣﺎ اﺧﺮﺟﮧ اﻟ‬ù‫ﺼﻮر‬B‫ ا ﻤﻊ ا‬š ‫ ﺗﻌﻴ^ &ﻞ ﺣﺪﻳﺚ ا‘ﺎب‬š ‫ﺎ ﻳﺪل‬Ý‫و‬
ً
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻟﻈﮩﺮ واﻟﻌ~ ‚ﻴﻌﺎ‬Š‫ ﺻ‬.•‫ "ﺻﻠﻴﺖ ﻣﻊ ا‬:‫ اﷲ ﻋﻨﻪ ﺑﻠﻔﻆ‬u‫ﻋﺒﺎس ر‬
ٔ ٔ ً
‫" ﻓﮩﺬا اﺑﻦ‬.‫ﻐﺮب وﻋﺠﻞ اﻟﻌﺸﺎء‬g‫ واﺧﺮ ا‬،~‫ﻐﺮب واﻟﻌﺸﺎء ‚ﻴﻌﺎ اﺧﺮ اﻟﻈﮩﺮ وﻋﺠﻞ اﻟﻌ‬g‫وا‬

656
 ‫ٔ‬
‫ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ راو‪ ù‬ﺣﺪﻳﺚ ا‘ﺎب ﻗﺪ ‪ã‬ح ﺑﺎن ﻣﺎ رواہ ﻣﻦ ا ﻤﻊ ا‪g‬ﺬﻛﻮر ﻮ ا ﻤﻊ‬
‫ٔ‬
‫ا‪B‬ﺼﻮر‪) .ù‬ﻧﻴﻞ اﻻوﻃﺎر‪ ،۳/۲۳۰ :‬ﺑﺎب ‚ﻊ ا‪g‬ﻘﻴﻢ ‪g‬ﻄﺮ او ﻏ„ہ(‬
‫‪He relates another narration in support of this:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪Ý‬ﺎ ﻳٔﻮ‪h‬ﺪ ذﻟ‪ õ‬ﻣﺎ رواہ ا‪B‬ﺸﻴﺨﺎن ﻋﻦ ﻋﻤﺮو ﺑﻦ دﻳﻨﺎر اﻧﮧ ﻗﺎل‪ :‬ﻳﺎ اﺑﺎ ا‪B‬ﺸﻌﺜﺎء اﻇﻨﮧ اﺧﺮ اﻟﻈﮩﺮ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫وﻋﺠﻞ اﻟﻌ~‪ ،‬واﺧﺮ ا‪g‬ﻐﺮب وﻋﺠﻞ اﻟﻌﺸﺎء؟ ﻗﺎل‪ :‬واﻧﺎ اﻇﻨﮧ‪ ،‬واﺑﻮ ا‪B‬ﺸﻌﺜﺎء ﻮ راو‪ ù‬ا@ﺪﻳﺚ‬
‫ٔ‬
‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻛﻤﺎ ﺗﻘﺪم‪) .‬ﻧﻴﻞ اﻻوﻃﺎر‪ ،۳/۲۳۰ :‬ﺑﺎب ‚ﻊ ا‪g‬ﻘﻴﻢ ‪g‬ﻄﺮ او‬
‫ﻏ„ہ(‬
‫‪Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu also held the view of‬‬
‫‪superficial combination, if not, there will be a contradiction in his‬‬
‫‪narrations because he said that Ras0lull h sallall hu ‛alayhi wa sallam‬‬
‫‪never combined two sal hs except in ‛Arafah and Muzdalifah.‬‬
‫‪‛All mah Shauk n$ rahimahull h writes:‬‬
‫ٔ‬
‫ﻧ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻣﻄﻠﻖ ا ﻤﻊ وﺣ~ہ ‪‚ ñ‬ﻊ ا‪g‬ﺰدﻟﻔﺔ ﻣﻊ اﻧﮧ ‪Ý‬ﻦ رو‪ ù‬ﺣﺪﻳﺚ‬
‫ً‬ ‫ٔ‬
‫ا ﻤﻊ ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻛﻤﺎ ﺗﻘﺪم‪ ،‬و ﻮ ﻳﺪل ‪ š‬ان ا ﻤﻊ ا‪B‬ﻮاﻗﻊ ﺑﺎ‪g‬ﺪﻳﻨﮧ ﺻﻮر‪ ،ù‬و‪B‬ﻮ [ن ‚ﻌﺎ‬
‫ٔ‬ ‫ً‬
‫ﺣﻘﻴﻘﻴﺎ •ﻌﺎرض رواﻳﺘﺎہ‪) .‬ﻧﻴﻞ اﻻوﻃﺎر‪ ،۳/۲۳۰:‬ﺑﺎب ‚ﻊ ا‪g‬ﻘﻴﻢ ‪g‬ﻄﺮ او ﻏ„ہ(‬
‫‪H fiz Ibn Hajar rahimahull h who is a Sh fi‛$ himself states that the‬‬
‫‪view of superficial combination is stronger:‬‬
‫ٔ‬ ‫ٔ ً‬
‫ﻗﺎل ا@ﺎﻓﻆ اﻳﻀﺎ‪ :‬و‪h‬ﻘﻮ‪ ù‬ﻣﺎ ذﻛﺮ ﻣﻦ ا ﻤﻊ ا‪B‬ﺼﻮر‪ ù‬ان ﻃﺮق ا@ﺪﻳﺚ ‪$‬ﮩﺎ ﻟ ﺲ ﻓﻴﮩﺎ‬
‫ٔ‬
‫ﺗﻌﺮض ‪B‬ﻮﻗﺖ ا ﻤﻊ‪ ،‬ﻓﺎﻣﺎ ان ‪ò‬ﻤﻞ ‪ š‬ﻣﻄﻠﻘﮩﺎ ﻓ ﺴﺘﻠﺰم إﺧﺮاج ا‪B‬ﺼﻼة ﻋﻦ وﻗﺘﮩﺎ ا‪g‬ﺤﺪود‬
‫ٔ‬
‫ﺑﻐ„ ﻋﺬر واﻣﺎ ان ‪ò‬ﻤﻞ ‪ š‬ﺻﻔﺔ ‪4‬ﺼﻮﺻﺔ ﻻ )ﺴﺘﻠﺰم اﻹﺧﺮاج و‪#‬ﻤﻊ ﺑ^ ﻣﺘﻔﺮق‬
‫ٔ‬ ‫ٔ‬ ‫اﻻﺣﺎدﻳﺚ‪ ،‬ﻓﺎ ﻤﻊ ا‪B‬ﺼﻮر‪ ù‬أ ٰ‬
‫ٔ‬
‫و• واﷲ اﻋﻠﻢ‪) .‬ﻧﻴﻞ اﻻوﻃﺎر‪ ،۳/۲۳۰ :‬ﺑﺎب ‚ﻊ ا‪g‬ﻘﻴﻢ ‪g‬ﻄﺮ او‬
‫ﻏ„ہ(‬
‫‪The narration of Hadrat Anas radiyall hu ‛anhu shows that the‬‬
‫‪Sah bah radiyall hu ‛anhum referred to superficial combination with‬‬
‫‪the word jama‛.‬‬
‫‪Majma‛ az-Zaw ’id:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ [ن إذا اراد ان ‪#‬ﻤﻊ ﺑ^ ا‪B‬ﺼﻼﺗ^ ‪ ñ‬ا‪B‬ﺴﻔﺮ اﺧﺮ اﻟﻈﮩﺮ إ‪U‬‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬
‫اﺧﺮ وﻗﺘﮩﺎ وﺻﻼﮨﺎ وﺻ‪ Š‬اﻟﻌ~ ‪ ñ‬اول وﻗﺘﮩﺎ و‪h‬ﺼ‪ Š‬ا‪g‬ﻐﺮب ‪ ñ‬اﺧﺮ وﻗﺘﮩﺎ و‪h‬ﺼ‪ Š‬اﻟﻌﺸﺎء ‪ñ‬‬

‫‪657‬‬
 ‫ٔ‬
‫اول وﻗﺘﮩﺎ‪ ،‬و‪h‬ﻘﻮل ﮨﻜﺬا [ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪#‬ﻤﻊ ﺑ^ ا‪B‬ﺼﻼﺗ^ ‪ ñ‬ا‪B‬ﺴﻔﺮ‪.‬‬
‫)‪ë‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۲/۱۶۳ :‬دار اﻟﻔﻜﺮ(‬
‫‪It is learnt from the narration of Hadrat ‛Abdull h ibn ‛Umar‬‬
‫‪radiyall hu ‛anhu that Ras0lull h sallall hu ‛alayhi wa sallam used to‬‬
‫‪make a superficial combination.‬‬
‫‪Sharh Ma‛ n$ al-Āth r:‬‬
‫ٔ‬
‫ﻋﻦ ﻧﺎﻓﻊ ﻗﺎل‪ :‬اﻗﺒﻠﻨﺎ ﻣﻊ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﺣ‪ Á‬إذا ﻛﻨﺎ ﺑﺒﻌﺾ اﻟﻄﺮ‪h‬ﻖ اﺳﺘ~خ ‪š‬‬
‫ً‬ ‫ٔ‬
‫زوﺟﺘﮧ ﺑﻨﺖ ا‪ ì‬ﻋﺒﻴﺪ ﻓﺮاح ‪ È°:‬ﺣ‪™ Á‬ﺑﺖ ا‪B‬ﺸﻤﺲ ﻓﻨﻮد‪ ù‬ﺑﺎ‪B‬ﺼﻼة ﻓﻠﻢ ﻳ‪ó‬ل ﺣ‪ Á‬إذا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ à:‬ﻓﻈﻨﻨﺎ اﻧﮧ ﻗﺪ ‪ àå‬ﻓﻘﻠﺖ ا‪B‬ﺼﻼة ﻓﺴﻜﺖ ﺣ‪ Á‬إذا [دت ا‪B‬ﺸﻔﻖ ان ﻳﻐﻴﺐ ﻧﺰل ﻓﺼ‪Š‬‬
‫ا‪g‬ﻐﺮب و™ب ا‪B‬ﺸﻔﻖ ﻓﺼ‪ Š‬اﻟﻌﺸﺎء وﻗﺎل‪ :‬ﮨﻜﺬا ﻛﻨﺎ ﻧﻔﻌﻞ ﻣﻊ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٓ‬
‫وﺳﻠﻢ إذا ﺟﺪ ﺑﻨﺎ ا‪B‬ﺴ„‪©) .‬ح ﻣﻌﺎ‪ û‬اﻻﺛﺎر‪ ،۱/۱۲۱ :‬ﺑﺎب ا ﻤﻊ ﺑ^ ا‪B‬ﺼﻼﺗ^ ﻛﻴﻒ ﻮ(‪.‬‬
‫‪Hadrat Maul n Khal$l Ahmad Sah ranp0r$ rahimahull h writes:‬‬
‫ٰ‬
‫ﺗﻌﺎ‪:U‬‬ ‫واﺳﺘﺪل ا@ﻨﻔﻴﺔ ‪ š‬ﻋﺪم ﺟﻮاز ا ﻤﻊ ﺣﻘﻴﻘﺔ ‪ ñ‬ﻏ„ ﻋﺮﻓﺎت وا‪g‬ﺰدﻟﻔﺔ ﺑﻘﻮﻟﮧ‬
‫ﺗﻌﺎ‪ :U‬إن ا‪B‬ﺼﻼة [ﻧﺖ ‪ٔ š‬‬ ‫ٔ‬ ‫ٔ ٔ‬
‫‪:‬ﻮﻣﻨ^‬ ‫ٰ‬ ‫ﺣﺎﻓﻈﻮا‪ š‬ا‪B‬ﺼﻠﻮات‪ .‬ا‪ ù‬اوردوﮨﺎ ‪ ñ‬اوﻗﺎﺗﮩﺎ و‪C‬ﻘﻮﻟﮧ‬
‫ٔ‬ ‫ً ٔ‬ ‫ً‬
‫ﻛﺘﺎﺑﺎ ‪:‬ﻮﻗﻮﺗﺎ‪ .‬ا‪ ù‬ﻟﮩﺎ وﻗﺖ ﻣﻌ^ ﻟﮧ اﺑﺘﺪاء ﻻ ‪#‬ﻮز ا•ﻘﺪم ﻋﻠﻴﮧ واﻧﺘﮩﺎء ﻻ ‪#‬ﻮز ا•ﺎﺧﺮ ﻋﻨﮧ‪،‬‬
‫ٔ‬
‫و&ﻠﻮا ا‪B‬ﺮو‪h‬ﺎت اﻟ‪ Á‬ﻓﻴﮩﺎ ا ﻤﻊ ‪ ñ‬ا‪B‬ﺴﻔﺮ ‪ š‬ا ﻤﻊ ا‪B‬ﺼﻮر‪ ù‬ﻻﻧﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٓ‬ ‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﺻ‪ Š‬اول ا‪B‬ﺼﻼة ‪ ñ‬اﺧﺮ وﻗﺘﮩﺎ وﺛﺎﻧﻴﮩﺎ ‪ ñ‬اول وﻗﺘﮩﺎ _ﻼ ﻳﻌﺎرض ﺧ‪ e‬ا‪B‬ﻮاﺣﺪ اﻻﻳﺔ اﻟﻘﻄﻌﻴﺔ‪.‬‬
‫)ﺑﺬل ا‪g‬ﺠﮩﻮد ‪ ñ‬ﺣﻞ ا‪ٔ ì‬‬
‫داود‪ ،۶/۲۸۳ :‬ا‪g‬ﻜﺘﺒﺔ اﻻﻣﺪادﻳﺔ(‬
‫‪Many Had$th experts have explicitly rejected the view of combining a‬‬
‫‪sal h in reality. For example:‬‬

‫ﺣﺪﺛﻨﺎ ﻳﺰ‪h‬ﺪ ﺑﻦ ﮨﺎرون ﻋﻦ ﮨﺸﺎم ﻋﻦ ا@ﺴﻦ و‪Ÿ‬ﻤﺪ ﻗﺎﻻ‪ :‬ﻣﺎ ﻧﻌﻠﻢ ﻣﻦ ا‪B‬ﺴﻨﺔ ا ﻤﻊ ﺑ^‬
‫وﻻ ‪ ñ‬ﺳﻔﺮ إﻻ ﺑ^ اﻟﻈﮩﺮ واﻟﻌ~ ﺑﻌﺮﻓﺔ و‪ ^C‬ا‪g‬ﻐﺮب واﻟﻌﺸﺎء ‪7‬ﻤﻊ‪.‬‬ ‫ا‪B‬ﺼﻼﺗ^ ‪ ñ‬ﺣ‬
‫)‪:‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪(۲/۴۵۹ :‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The permissibility of combining two salāhs‬‬
‫‪Question‬‬
‫‪It is gauged from the texts of some of our jurists and seniors that it is‬‬
‫‪permissible for Hanaf$s to combine the zuhr and ‛asr sal hs, and the‬‬

‫‪658‬‬
maghrib and ‛ish sal hs on account of the challenges on a journey. Do
our muft$s issue a fatw in this regard?
Observe the following texts:
Al-Bahr ar-R ’iq:
‫ﻐﺮب‬g‫^ ا‬C‫ﻠﻤﺴﺎﻓﺮ ﺑ^ اﻟﻈﮩﺮ واﻟﻌ~ و‬B ‫ ﺟﻮاز ا ﻤﻊ‬U‫ﺸﺎﻓ وﻏ„ہ ﻣﻦ اﻻﺋﻤﺔ إ‬B‫وذ ﺐ ا‬
ً ٔ ً
‫ ﮨﺬا‬š ^‫ ﺳﻔﺮ ا@ﺞ ﻣﺎﺷ‬ñ ‫ اﻻﺳﻔﺎر ﺧﺼﻮﺻﺎ‬ñ ‫واﻟﻌﺸﺎء وﻗﺪ ﺷﺎﮨﺪت ﻛﺜ„ا ﻣﻦ ا•ﺎس‬
ٔ ً
‫“وط‬B‫ ﻛﺘﺒﮩﻢ ﻣﻦ ا‬ñ ‫ﺸﺎﻓﻌﻴﺔ‬B‫ إﻻ اﻧﮩﻢ ¬ﻠﻮن ﺑﻤﺎ ذﻛﺮت ا‬õ‫ ذﻟ‬ñ ‫ﺸﺎﻓ‬B‫ﻺﻣﺎم ا‬B ‫ﺗﻘﻠﻴﺪا‬
ٔ ٔ ٔ ٔ
˜ ‫ ان ﻓﻌﻞ‬š ‫ اﻋﻠﻢ اﻧﮩﻢ ﺑﻌﺪ ان اﺗﻔﻘﻮا‬،‫ﺪہ‬h‫ﺮ‬g ‫ وﺟﮩﮧ‬š ‫ﻟﮩﻢ ﻓﺎﺣﺒﺒﺖ إﻳﺮادﮨﺎ إﺑﺎﻧﺔ ﻟﻔﻌﻠﮧ‬
ٔ
‫ﻐﺮب واﻟﻌﺸﺎء‬g‫ ﺣﻖ ا‬Ü‫ اﻟﻈﮩﺮ واﻟﻌ~ ﻋﺮﻓﺔ و‬ñ ‫ﻠﺤﺎج‬B ‫ وﻗﺘﮩﺎ اﻓﻀﻞ إﻻ‬ñ ‫ﺻﻼة‬
(‫ ﻛﻮﺋﺘﮧ‬،۱/۲۵۴ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺑﻤﺰدﻟﻔﺔ‬
Ma‛ rif as-Sunan:
ٔ ٔ
‫ ا ﻤﻊ‬U‫ﺴﺎن إ‬å‫ﻤﺎ ﻳﻀﻄﺮ اﻹ‬C‫ﺼﺪد ﻓﺮ‬B‫ ﮨﺬا ا‬ñ ‫ ا ﻤﻊ‬ñ ‫ﻦ ﻻﺑﻦ ﻋﻤﺮ‬h‫ واذﻛﺮ اﺛﺮ‬:‫ﺮاﻗﻢ‬B‫ﻗﺎل ا‬
ٔ ٔ
(۴/۴۹۰ : ä‫ﺴ‬B‫ )ﻣﻌﺎرف ا‬.‫ ﺑﻌﺾ اﻻﺳﻔﺎر ﻻﺳﺒﺎب ﻛﺜ„ة‬ñ ^‫ﺼﻼﺗ‬B‫ ا‬ù‫ﺎﻓﺔ ﻓﻮت إﺣﺪ‬4
ٔ ٔ
‫ﻮز و ﻮ‬# ‫ ﻇﺎﮨﺮہ اﻧﮧ ﻋﻨﺪ ﻋﺪﻣﮩﺎ ﻻ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫ ورة‬B‫ وﻻ ﺑﺎس ﺑﺎ•ﻘﻠﻴﺪ ﻋﻨﺪ ا‬:‫ر‬Q‫ ا‬Ú‫و‬
ً ٔ
:‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﻄﺒﺔ‬y‫ ا‬ñ ‫ﻮﻗﻮع ﻛﻤﺎ ﻗﺪﻣﻨﺎہ‬B‫ﻮ ﺑﻌﺪ ا‬B‫ﺨﺘﺎر ﺟﻮازہ ﻣﻄﻠﻘﺎ و‬g‫اﺣﺪ ﻗﻮﻟ^ وا‬
(‫ ﺳﻌﻴﺪ‬،۱/۳۸۲
Jad$d Fiqh$ Mab hith:
Sh m$, Taht w$ and others have permitted the combining of two
sal hs at times of necessity on the basis of the Shafi‛$ madh-hab.1
Fat w Rash$d$yyah:
Question: Is it permissible to combine two sal hs if a person is ill or on
a journey?
Answer: This issue can be permissible if based on the view of another
madh-hab at the time of necessity. An ignorant person must consider
all the views to be correct. If he finds it difficult to practise on his
madh-hab, he may practise the view of another Im m. He must not
bear so much of restrictions to the extent that it causes him harm and

1
Jad$d Fiqh$ Mab hith, vol. 15, p. 81.
659
constraints in D$n. This is the way of our honourable teachers and
their teachers as stated by Sh h Wal$ All h S hib rahimahull h.1
He writes further on:
According to our Im m Ab0 Han$fah rahimahull h, it is not
permissible to combine two sal hs under any condition. Yes, the
person may make a superficial combination by performing zuhr in its
last time, wait a little and then perform ‛asr once its time commences.
This will be permissible. 2
Answer
Some of our jurists say the combining of two sal hs in reality is
permissible but this is not the preferred view. The fatw is that
combining two sal hs in reality is not permissible as stated in the
books of jurisprudence.
All h ta‛ l knows best.

1
Fat w Rash$d$yyah, p. 288.
2
Fat w Rash$d$yyah, p. 288.
660
 Jumu’ah Salāh
Delivering a lecture before the jumu’ah khutbah
Question
Is there any basis for delivering a lecture before the jumu‛ah khutbah
and sal h?
In some places, time is allocated for the Sunnah sal h before the
khutbah while in other places people perform the Sunnah sal h while
the lecture is being delivered. Which of the two is better?
Answer
There is nothing wrong with having a lecture after the first adh n and
before the khutbah and sal h if it is agreed to by the congregation. A
narration of Mustadrak states that Hadrat Ab0 Hurayrah radiyall hu
‛anhu used to deliver a lecture before the khutbah and he used to
relate Ah d$th in his lecture.
ٔ
ñ ‫ ﻓﻴﻄﺮح اﻋﻘﺎب ﻧﻌﻠﻴﮧ‬e‫ﻨ‬g‫ ﺟﺎﻧﺐ ا‬U‫ اﷲ ﻋﻨﻪ ﻳﻘﻮم ﻳﻮم ا ﻤﻌﺔ إ‬u‫ﺮة ر‬h‫[ن اﺑﻮ ﮨﺮ‬
ٔ
Š‫ﻤﺪ ﺻ‬Ÿ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﻗﺎل اﺑﻮ اﻟﻘﺎﺳﻢ ﺻ‬:‫ ﻳﻘﻮل‬e‫ﻨ‬g‫ رﻣﺎﻧﺔ ا‬š ‫ذراﻋﻴﮧ ﺛﻢ ﻳﻘﺒﺾ‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ﺼﺪوق ﺻ‬g‫ﺼﺎدق ا‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ا‬Š‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل رﺳﻮل اﷲ ﺻ‬
‫ﻘﺼﻮرة‬g‫ب ﻓﺈذا ﺳﻤﻊ ﺣﺮ¿ﺔ ﺑﺎب ا‬O‫ﻠﻌﺮب ﻣﻦ © ﻗﺪ اﻗ‬B ‫ﻞ‬h‫ و‬õ‫ ﺑﻌﺾ ذﻟ‬ñ ‫وﺳﻠﻢ ﺛﻢ ﻳﻘﻮل‬
(‫ ﻛﺘﺎب اﻟﻌﻠﻢ‬،۱/۱۰۸ :‫ﻠﺤﺎ>ﻢ‬B ‫ﺴﺘﺪرک‬g‫ )ا‬.‫ﺮوج اﻹﻣﺎم ﺟﻠﺲ‬Ç
Similarly, while advising religious assemblies on the day of jumu‛ah,
‛All mah Zab$d$ rahimahull h used to present the practices of the
following personalities as evidence on the authority of Ibn Ab$
Shaybah:
ٔ
‫ اﷲ‬u‫ ر‬°ê ‫ اﷲ ﻋﻨﻪ وﻋﺒﺪ اﷲ ﺑﻦ‬u‫ﺴﺎﺋﺐ ر‬B‫ ﻋﻦ ا‬õ‫ ﺷ ﺒﺔ ﺟﻮاز ذﻟ‬ì‫ اﺑﻦ ا‬ù‫ﻗﺪ رو‬
ٔ
‫ﺘﻘ^ ©ح اﺣﻴﺎء‬g‫ﺎف ﺳﺎدة ا‬7‫ )ا‬.‫ اﷲ ﻋﻨﻪ‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ اﷲ ﻋﻨﻪ وا‬u‫ﻋﻨﻪ واﺑﻦ ﻋﻤﺮ ر‬
.(۳/۲۷۷ :‫ﻳﻦ‬Q‫ﻋﻠﻮم ا‬
Furthermore, people nowadays are generally far from Islam and they
have no enthusiasm to learn religious rules and attending academic
assemblies. Delivering a lecture before the Friday khutbah is therefore
extremely important for conveying Islamic information and facts to
the people.

661
Hadrat Muft$ Kif yatull h S hib rahimahull h was asked: People do
not understand Arabic. How is it to translate the Friday khutbah to
them for their benefit?
He replied:
A good system would be for the im m to deliver a talk in his mother
tongue before the khutbah. In it he must explain the essentials of D$n.1
It is okay to allocate a time for the Sunnah sal h before the khutbah. It
is inappropriate to perform the Sunnah sal h while the talk is
delivered. Firstly because it will disturb the person performing the
Sunnah sal h. Secondly, it will be disrespectful to abstain from
listening to a collective religious programme and occupy one’s self in
an individual action.
All h ta‛ l knows best.
An objection to delivering a talk before the khutbah
Question
The trustees of a masjid object to a talk before the jumu‛ah khutbah.
They say that in the time of Ras0lull h sallall hu ‛alayhi wa sallam
there used to be just one Arabic khutbah. Thus, there is no need for a
lecture or talk. They claim that this is a new way in religion. This
masjid is the largest one in the city and a very large number of
congregants assemble here.
Answer
Proof for delivering a talk in the local language before the Arabic
khutbah is found in the practices of the Sah bah radiyall hu ‛anhum.
It is therefore not right to claim that this is a new way. We do not
consider it to be a Sunnah but an act based on prudence and good
sense.
Mustadrak:
ٔ ٔ ٔ
‫ﺲ ﺛﻨﺎ‬å‫ ﺛﻨﺎ ا&ﺪ ﺑﻦ ﻳﻮ‬5‫ﻧﺎ ا&ﺪ ﺑﻦ ﺳﻠﻴﻤﺎن اﻟﻔﻘﻴﮧ ﺣﺪﺛﻨﺎ إﺳﻤﺎﻋﻴﻞ ﺑﻦ إﺳﺤﺎق اﻟﻘﺎ‬e‫اﺧ‬
ٔ ٔ
U‫ اﷲ ﻋﻨﻪ ﻳﻘﻮم ﻳﻮم ا ﻤﻌﺔ إ‬u‫ﺮة ر‬h‫ [ن اﺑﻮ ﮨﺮ‬:‫ﺪ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬h‫ﻤﺪ ﺑﻦ ز‬Ÿ ‫ﺻﻢ ﺑﻦ‬È
ٔ
‫ﻗﺎل اﺑﻮ‬:‫ ﻳﻘﻮل‬e‫ﻨ‬g‫ رﻣﺎﻧﺔ ا‬š ‫ ذراﻋﻴﮧ ﺛﻢ ﻳﻘﺒﺾ‬ñ ‫ ﻓﻴﻄﺮح اﻋﻘﺎب ﻧﻌﻠﻴﮧ‬e‫ﻨ‬g‫ﺟﺎﻧﺐ ا‬

1
Kif yatul Muft$, vol. 3, p. 214.
Also refer to Imd d al-Ahk m, vol. 1, p. 277; Fat w Mahm0d$yyah, vol. 8, p.
256 and Fat w Rah$m$yyah, vol. 1, p. 264.
662
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل رﺳﻮل اﷲ ﺻ‬Š‫ﻤﺪ ﺻ‬Ÿ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫اﻟﻘﺎﺳﻢ ﺻ‬
‫ﻠﻌﺮب ﻣﻦ‬B ‫ﻞ‬h‫ و‬õ‫ ﺑﻌﺾ ذﻟ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ ﻳﻘﻮل‬Š‫ﺼﺪوق ﺻ‬g‫ﺼﺎدق ا‬B‫وﺳﻠﻢ ﻗﺎل ا‬
‫ﻢ‬B‫ ﮨﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ و‬.‫ﺮوج اﻹﻣﺎم ﺟﻠﺲ‬Ç ‫ﻘﺼﻮرة‬g‫ب ﻓﺎذا ﺳﻤﻊ ﺣﺮ¿ﺔ ﺑﺎب ا‬O‫© ﻗﺪ اﻗ‬
.(‫ ﻛﺘﺎب اﻟﻌﻠﻢ‬،۱/۱۰۸ :‫ﻠﺤﺎ>ﻢ‬B ‫ﺴﺘﺪرک‬g‫ )ا‬.‫¬ﺮﺟﺎہ‬
The gist of the above narration is that Hadrat Ab0 Hurayrah
radiyall hu ‛anhu used to stand near the pulpit on Friday and relate
Ah d$th to the congregation. When he used to perceive the arrival of
the im m, he would sit down. H kim rahimahull h classifies this
narration as authentic.
Mull ‛Al$ Q r$ rahimahull h quotes the following practice of Hadrat
Tam$m D r$ radiyall hu ‛anhu during the caliphate of Hadrat ‛Umar
radiyall hu ‛anhu and Hadrat ‛Uthm n radiyall hu ‛anhu. He sought
permission from Hadrat ‛Umar radiyall hu ‛anhu to deliver a talk
before the Friday khutbah. Hadrat ‛Umar radiyall hu ‛anhu first
refused and then permitted him to speak on a Friday and to stop
before his [‛Umar’s] arrival. The text of the narration reads as follows:
ٔ ً ٔ ٔ
‫ اﷲ ﻋﻨﻪ اﺳﺘﺎذن ﻋﻤﺮ‬u‫ ر‬ù‫ار‬Q‫ﺮ&ﻦ ان ﺗﻤﻴﻤﺎ ا‬B‫واﺧﺮج اﺑﻦ ﻋﺴﺎﻛﺮ ﻋﻦ &ﻴﺪ ﺑﻦ ﻋﺒﺪ ا‬
ٔ ٔ ٔ ٔ ٔ
،‫ ﻋﻠﻴﮧ‬ɳ‫ ﻓﻠﻤﺎ ا‬،‫ ﻳﻮم واﺣﺪ‬ñ ‫ ﻓﺎﺳﺘﺎذن‬،‫ ان ﻳﺎذن ﻟﮧ‬ì‫ ﻓﺎ‬،^ª‫ اﻟﻘﺼﺺ ﺳ‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ر‬
ٔ ٓ ٓ ٔ ٔ
u‫ ﻗﺎل ﻋﻤﺮ ر‬،“B‫ واﻧﮩﺎﮨﻢ ﻋﻦ ا‬،„y‫ﺮﮨﻢ ﺑﺎ‬:‫ وا‬،‫ اﻗﺮا ﻋﻠﻴﮩﻢ اﻟﻘﺮان‬:‫ﻗﺎل ﻟﮧ ﻣﺎ ﺗﻘﻮل؟ ﻗﺎل‬
ً ً ٔ ٔ
ñ ‫ ﻳﻮﻣﺎ واﺣﺪا‬õ‫ن ﻳﻔﻌﻞ ذﻟ‬ð‫ ﻓ‬،‫ ا ﻤﻌﺔ‬ñ ‫ ﻋﻆ ﻗﺒﻞ ان اﺧﺮج‬:‫ ا=ﺑﺢ ﺛﻢ ﻗﺎل‬õ‫اﷲ ﻋﻨﻪ ذﻟ‬
(v‫ﻤﺪ ﻛﺘﺐ ﺧﺎﻧﮧ ﻛﺮا‬Ÿ „‫ ﻣ‬،۲۰ ‫ ص‬:„‫ت ﻛﺒ‬È‫ﻮﺿﻮ‬:
ِ ) .‫ا ﻤﻌﺔ‬
(The probable reason for refusing initially is that he did not know the
nature of the talk. When Hadrat Tam$m D r$ radiyall hu ‛anhu said
that he would read the Qur’ n to them, he granted him permission).
Maul n ‛Abd al-Hayy rahimahull h quotes the practice of Hadrat
Tam$m D r$ radiyall hu ‛anhu during the caliphate of Hadrat ‛Uthm n
radiyall hu ‛anhu in which it is mentioned that instead of one day, he
used to deliver a talk on two days. We learn from this that a talk used
to be delivered before the khutbah on Fridays only. Then when he
noticed the benefit of this, he added one more day.1
Hadrat Muft$ Mahm0d S hib Gangoh$ rahimahull h also quotes the
narration of Hadrat Tam$m D r$ radiyall hu ‛anhu from Maud0‛ t
Kab$r and says: We learn from this narration that Hadrat ‛Umar

1
Majm0‛ah Ras ’il al-Lucknow$, p. 13.
663
radiyall hu ‛anhu gave permission to Hadrat Tam$m D r$ radiyall hu
‛anhu to deliver a talk before the Friday khutbah after the latter had
made repeated requests in this regard.1
All h ta‛ l knows best.
Jumu’ah in a small town
Question
About 45kms from Venda is a village where a very small number of
Muslims live. The total non-Muslim population is about 10 000. About
5-6 persons assemble in a house to perform the five daily sal hs. These
sal hs are performed at their correct times. Furthermore, people from
Venda come to this town and the surrounding areas for trade and
business, and return in the evening. Towards the end of the month,
these people get more busy and would like to start jumu‛ah sal h in
the town. There is neither a masjid in the town nor a musall . Will
jumu‛ah sal h in this house be valid? Is it necessary to have at least 40
people in the congregation?
Answer
The population of the town is almost 10 000 and the necessities of life
can be easily obtained there. In such a case, jumu‛ah sal h will be valid.
According to the Hanaf$s, the presence of 40 people in the
congregation is not a prerequisite for the validity of jumu‛ah sal h.
Sah$h Bukh r$:
ٔ
‫ﺴﺠﺪ رﺳﻮل اﷲ‬: ñ ‫ إن اول ‚ﻌﺔ ‚ﻌﺖ ﺑﻌﺪ ‚ﻌﺔ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
:ù‫ )رواہ ا‘ﺨﺎر‬.‫ﻦ‬h‫ ﻣﻦ ا‘ﺤﺮ‬s‫ﻮا‬7 ‫ﺴﺠﺪ ﻋﺒﺪ اﻟﻘ ﺲ‬: ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
.(‫ﺪن‬g‫ وا‬ù‫ اﻟﻘﺮ‬ñ ‫ ﺑﺎب ا ﻤﻌﺔ‬،۱/۱۲۲/۸۸۲
In his commentary to the above Had$th, ‛All mah ‛Ayn$ rahimahull h
says the people used to do a lot of business in Jaw th$. It was like a
commercial centre. A lot of trade and commerce in a place is a sign
that it is a city. This is why jumu‛ah is permissible in such a place.
‛Umdah al-Q r$:

1
Fat w Mahm0d$yyah, vol. 8, pp. 254-255.
Also refer to Imd d al-Ahk m, vol. 1, p. 277; Fat w Rah$m$yyah, vol. 1, p. 264;
Kif yatul Muft$, vol. 3, p. 214.
664
 ٔ ì‫ رواﻳﺔ ﻋﺜﻤﺎن ﺷﻴﺦ ٔا‬Ú‫ﻦ و‬h‫ ا‘ﺤﺮ‬ù‫ﺔ ﻣﻦ ﻗﺮ‬h‫ و ﻰ ﻗﺮ‬s‫ﻗﻮﻟﮧ ﺟﻮا‬
ù‫ﺔ ﻣﻦ ﻗﺮ‬h‫ ﻗﺮ‬:‫داود‬
ٔ ٔ
‫ﺮو‬:‫ا‬ ‫ﻦ ﻟﻌﺒﺪ اﻟﻘ ﺲ ﻗﺎل‬h‫ و ﻰ ﻣﺪﻳﻨﺔ ﺑﺎ‘ﺤﺮ‬:ù‫ وﻗﺎل اﺑﻮ ﻋﺒﻴﺪ ا‘ﻜﺮ‬...‫ﻋﺒﺪ اﻟﻘ ﺲ‬
:‫اﻟﻘ ﺲ‬
ٔ
‫ﻘﺐ‬Ÿ‫ ا•ﻌﺎج ﺑ^ ﻋﺪل و‬U‫ ﻧﻌﺎ‬- ‫ ﻋﺸﻴﺔ‬s‫ورﺣﻨﺎ [ﻧﺎ ﻣﻦ ﺟﻮا‬
ٔ ٔ ٔ
:‫ ﻗﻠﺖ‬.s‫ﺎر ﺟﻮا‬z ‫ة اﻣﺘﻌﺔ‬É‫ واراد ﻛ‬،‫ﺼﻴﺪ‬B‫ة ﻣﺎ ﻣﻌﮩﻢ ﻣﻦ ا‬É‫ﻜ‬B ،s‫ﺎر ﺟﻮا‬z ‫ﺪ [ﻧﺎ ﻣﻦ‬h‫ﻳﺮ‬
ٔ ً ٔ ً ٔ
‫ ﻻن‬،‫ ﻣﺪﻳﻨﺔ ﻗﻄﻌﺎ‬s‫ ان ﺟﻮا‬š ‫ة ا•ﺠﺎر ﺗﺪل‬É¿‫ و‬،‫ة ا•ﺠﺎر‬É‫ ﻛ‬š ‫ة اﻻﻣﺘﻌﺔ ﺗﺪل ™‘ﺎ‬É‫ﻛ‬
ٔ ً
ñ ‫ ﻻ ﺗﺼﺢ ا ﻤﻌﺔ إﻻ‬:‫ ﺣﻨﻴﻔﺔ‬ì‫ وﻣﺬ ﺐ ا‬.‫دة‬È ‫ﺎر ﻛﺜ„ون ™‘ﺎ‬z ‫ﻮن ﻓﻴﮩﺎ‬9‫ﮧ ﻻ ﻳ‬h‫اﻟﻘﺮ‬
ٔ ٔ
ù=‫~ ا‬g‫ ا‬ñ ‫ ﺛﻢ اﺧﺘﻠﻒ اﺻﺤﺎﺑﻨﺎ‬...ù‫ اﻟﻘﺮ‬ñ ‫ﻮز‬z ‫ وﻻ‬،~g‫ ا‬Š‫ﺼ‬: ñ ‫~ ﺟﺎﻣﻊ او‬:
ٔ
‫ﻮﺟﺪ ﻓﻴﮧ ‚ﻴﻊ ﻣﺎ‬h‫ و‬،‫ف‬OŸ ‫ﻮن ﻓﻴﮧ‬9‫ﻮﺿﻊ ﻳ‬: ˜ ‫ ﻳﻮﺳﻒ ﻮ‬ì‫ﻮز ﻓﻴﮧ ا ﻤﻌﺔ ﻓﻌﻦ ا‬z
‫ﻧﮧ ﻋ“ة‬ð‫ إذا ﺑﻠﻎ ﺳ‬:‫ وﻗﻴﻞ‬،‫ﮧ ﻗﺎض ﻳﻘﻴﻢ ا@ﺪود‬C‫دة و‬È ‫ﺘﺎج إ´ﮧ ا•ﺎس ﻣﻦ ﻣﻌﺎﺷﻴﮩﻢ‬ò
ٓ
(‫ﺪن‬g‫ وا‬ù‫ اﻟﻘﺮ‬ñ ‫ ﺑﺎب ا ﻤﻌﺔ‬،۵/۳۹/۸۹۲ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫اﻻف‬
Sh m$:
ٔ ٔ ٔ
š ‫وال ﻳﻘﺪر‬
ٍ ‫ واﺳﻮاق وﻟﮩﺎ رﺳﺎﺗﻴﻖ وﻓﻴﮩﺎ‬õ‫ ﺣﻨﻴﻔﺔ اﻧﮧ ﺑ¾ﻳﺔ ﻛﺒ„ة ﻓﻴﮩﺎ ﺳﻜ‬ì‫ﻋﻦ ا‬
ٔ
‫ﺸﻤﺘﮧ وﻋﻠﻤﮧ او ﻋﻠﻢ ﻏ„ہ ﻳﺮﺟﻊ ا•ﺎس إ´ﮧ ﻓﻴﻤﺎ ﻳﻘﻊ ﻣﻦ‬Î ‫ﻢ‬B‫ﻈﻠﻮم ﻣﻦ اﻟﻈﺎ‬g‫إﻧﺼﺎف ا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۳۷ : ‫ )ﺷﺎ‬.‫ﺼﺤﻴﺢ‬B‫ا@ﻮادث وﮨﺬا ﻮ ا‬
Fat w Mahm0d$yyah:
Jumu‛ah sal h in a small town or large village is permissible according
to the Hanaf$s. It is not permissible in a small village. A large village is
one which has streets and alleys, a commercial area, one’s daily
necessities are available there, and it has a population of about 3 000-
4 000. This is irrespective of whether the Muslims there are in a
minority, equal to the rest of the population or in a majority.
All h ta‛ l knows best.
Jumu’ah in a small town and in the inhabitancies
attached to it
Question
Is it permissible to perform jumu‛ah in Zakariyya Park and its attached
inhabitancies?

665
Answer
It is permissible to perform jumu‛ah in Zakariyya Park and its attached
inhabitancies. In fact, it is necessary to do so because most life-
necessities are fulfilled there. Furthermore, it has a population of
3 000–4 000 thousand. The jurists give different definitions for a city
and a large inhabitancy.
‛All mah ‛Ayn$ rahimahull h writes in al-Bin yah:
ٔ ٔ ٔ
ì‫ وﻋﻦ ا‬.‫ﺮاﻓﻖ اﮨﻠﮧ‬: ‫ﻤﻊ ﻓﻴﮧ‬# ‫ ﺣﻨﻴﻔﺔ ﻣﺎ‬ì‫~ ا ﺎﻣﻊ وﻗﺪ اﺧﺘﻠﻔﻮا ﻓﻴﮧ ﻓﻌﻦ ا‬g‫وﮨﺬا ﺗﻔﺴ„ ا‬
ٔ ٔ ٔ
ì‫ ا@ﺴﻦ ﻋﻦ ا‬ù‫ﻘﻴﻢ ا@ﺪود وﮨﻜﺬا رو‬h‫م و‬ð‫ﻮﺿﻊ ﻓﻴﮧ اﻣ„ وﻗﺎض ﻳﻨﻔﺬ اﻻﺣ‬: ˜ ‫ﻳﻮﺳﻒ‬
ً
‫~ا ﻋﻨﺪ‬: ‫~ ا ﺎﻣﻊ ﻣﺎ ﻳﻌﺪ ا•ﺎس‬g‫ ا‬ù‫ﻮر‬œ‫ ﻛﺘﺎب ﺻﻼﺗﮧ وﻓﻴﮧ ﻋﻦ ﺳﻔﻴﺎن ا‬ñ ‫ﺣﻨﻴﻔﺔ‬
ٔ ٔ
‫ ﻮ ﻣﺎ اﻗﻴﻤﺖ ﻓﻴﮧ ا@ﺪود وﻧﻔﺬت‬:P‫ﻜﺮ‬B‫ وﺳﻤﺮﻗﻨﺪ وﻗﺎل ا‬ù‫ﻄﻠﻘﺔ ﻛﺒﺨﺎر‬g‫ﺼﺎر ا‬:‫ذﻛﺮ اﻻ‬
ٔ ٔ ٔ ٔ ٔ
‫ اﺣﺴﻦ ﻣﺎ ﺳﻤﻌﺖ اﻧﮧ‬:‫ اﻧﮧ ﻗﺎل‬Œ‫ ﻋﺒﺪ اﷲ ا‘ﻠ‬ì‫ وﻋﻦ ا‬ù“4‫ﺰ‬B‫م و ﻮ اﺧﺘﻴﺎر ا‬ð‫ﻓﻴﮧ اﻻﺣ‬
ٔ ٔ
‫ ﺣﻨﻴﻔﺔ ﻮ ﺑ¾ة ﻛﺒ„ة‬ì‫~ ﺟﺎﻣﻊ وﻋﻦ ا‬: ‫ﻢ )ﺴﻌﻮا ﻓﻴﮧ ﻓﮩﻮ‬B ‫ﺴﺎﺟﺪﮨﻢ‬: e³‫ ا‬ñ ‫إذا اﺟﺘﻤﻌﻮا‬
ٔ
‫ﻠﻌﻼﻣﺔ‬B ‫ )ا‘ﻨﺎﻳﮧ‬.‫ ﻣﺎ وﻗﻌﺖ ﻟﮩﻢ ﻣﻦ ا@ﻮادث‬ñ ‫ واﺳﻮاق و ﻳﺮﺟﻊ ا•ﺎس إ´ﮧ‬õ‫ﻓﻴﮩﺎ ﺳﻜ‬
.(۲/۹۸۲ : ‫اﻟﻌﻴ‬
This gist of the above is that there are a few definitions for a city:
1. A place in which one’s necessities are available.
2. It must have a ruler and judge who promulgate Islamic laws.
3. Which people in general refer to as a city.
4. The laws of the Shar$‛ah and penal laws are meted out.
5. If the local residents are assembled in its largest masjid, they
will complain of restricted space.
6. It has streets, alleys and market places to where the people can
go at times of need.
Other definitions are also given by the jurists. Nevertheless, the
erudite scholars say that these are signs of a city which have been
explained by each jurist according to his insightful gaze. Hadrat Sh h
S hib Kashm$r$ rahimahull h writes:

.‫ﻠﻐﺔ‬B‫ اﻟﻌﺮف وا‬š ‫ﻮل‬Ÿ ~g‫وا@ﺎﺻﻞ ان ﺗﻔﺴ„ ا‬

Muft$ ‛Az$z ar-Rahman S hib rahimahull h writes:

666
Jumu‛ah in a place which has a population of 2 000: If both villages are
considered to be one by the local people, and the total population of
both is 2 000, and it is considered to be a large village, then jumu‛ah
will be valid as stated in Sh m$:1

.‫ ﻓﻴﻬﺎ أﺳﻮاق‬%‫ﻜﺒ„ة اﻟ‬B‫اﻟﻘﺼﺒﺎت واﻟﻘﺮى ا‬ ً ‫وﺗﻘﻊ‬

‫ﻓﺮﺿﺎ‬
All h ta‛ l knows best.
Jumu’ah at an airport
Question
Is the Johannesburg airport within the city limits or not? Can jumu‛ah
sal h be established there? Is jumu‛ah obligatory on those who work in
the airport?
Answer
This airport is attached to Kempton Park. Jumu‛ah is therefore
permissible. In other words, it is within the limits of the city. If
jumu‛ah is valid and permissible at this airport, it will be obligatory on
those working there to perform jumu‛ah sal h.
The author of al-Hid yah writes:
ً ٔ ٔ
‫ﻮ‬B ‫ ﻓﺈﻧﮧ ذﻛﺮ اﺑﻮ ﻳﻮﺳﻒ ان إﻣﺎﻣﺎ‬،‫ﻮز‬# ،~g‫~ إذا [ن ﻓﻨﺎء ا‬g‫إﻗﺎﻣﺔ ا ﻤﻌﺔ ﺧﺎرج ا‬
ٔ ٔ ٔ
Š‫ ﺟﺎز ﻟﮧ ان ﻳﺼ‬، ‫ﺼﻼة‬B‫ ﻓﺤ ﺗﮩﻢ ا‬،‫~ ﻣﻘﺪار ﻣﻴﻞ او ﻣﻴﻠ^ @ﺎﺟﺔ ﻟﮩﻢ‬g‫ﺧﺮج ﻣﻊ اﮨﻞ ا‬
ٔ ٔ ٔ
‫~ ﻓﻴﻤﺎ [ن‬g‫~ ا@ﻖ ﺑﺎ‬g‫ وﮨﺬا ﻻن ﻓﻨﺎء ا‬،~g‫ﻟﺔ ا‬ó‫~ ﺑﻤ‬g‫ ﻻن ﻓﻨﺎء ا‬:‫ ﻗﺎل‬،‫ﺑﮩﻢ ا ﻤﻌﺔ‬
ٔ ٔ ٔ ٔ ٔ
،‫~ ﺣﻖ اداء ا ﻤﻌﺔ‬g‫ ﻓﺎ@ﻖ ﺑﺎ‬،~g‫ واداء ا ﻤﻌﺔ ﻣﻦ ﺣﻮاﺋﺞ اﮨﻞ ا‬،~g‫ﻣﻦ ﺣﻮاﺋﺞ اﮨﻞ ا‬
ٔ
‫ﺼﻼة ﻟ ﺲ‬B‫ ﻻن ﻗ~ ا‬،‫ﺼﻼة‬B‫ ﺣﻴﺚ ﻳﻘ~ ا‬،~g‫ﺴﺎﻓﺮ إذا ﺧﺮج ﻋﻦ ﻋﻤﺮان ا‬g‫ﻼف ا‬Ç
ٔ
‫ )ﻛﺘﺎب ا•ﺠﻨ ﺲ‬.‫ﻢ‬9@‫~ ﺣﻖ ﮨﺬا ا‬g‫~ ﺑﺎ‬g‫ ﻓﻼ ﻳﻠﺤﻖ ﻓﻨﺎء ا‬،~g‫ﻣﻦ ﺣﻮاﺋﺞ اﮨﻞ ا‬
.(‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۹۳ :‫ﺪ‬h‫ﺰ‬g‫وا‬
‛All mah Sh m$ rahimahull h states:
ٔ
‫ ﻓﺈن‬،‫اب‬O‫ﻮ• و½ﻟﻘﺎء اﻟ‬g‫واب ودﻓﻦ ا‬Q‫ﺼﺎﻟﺢ ا‘¾ ﻛﺮ¿ﺾ ا‬g ‫ﻌﺪ‬g‫ن ا‬ðg‫واﻣﺎ اﻟﻔﻨﺎء و ﻮ ا‬
ٔ
‫ﻼف ا ﻤﻌﺔ ﻓﺘﺼﺢ إﻗﺎﻣﺘﮩﺎ‬Ç .‫ﺰرﻋﺔ ﻓﻼ‬: ‫ﺎورﺗﮧ و½ن اﻧﻔﺼﻞ ﺑﻐﻠﻮة او‬ë e‫~ اﻋﺘ‬g‫اﺗﺼﻞ ﺑﺎ‬

1
Fat w D r al-‛Ul0m Deoband, vol. 5, p. 56.
667
 ٔ ً
: ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺴﻔﺮ‬B‫ﻼف ا‬Ç ¾‘‫ﺼﺎﻟﺢ ا‬: ‫ﻮ ﻣﻨﻔﺼﻼ ﺑﻤﺰارع ﻻن ا ﻤﻌﺔ ﻣﻦ‬B‫ اﻟﻔﻨﺎء و‬ñ
.(‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،۲/۱۲۱
ٔ
‫ﻦ‬9‫ ﻣﻦ )ﺴ‬š ‫ﺐ إﻻ‬z ‫ ﺛﻢ ﻇﺎﮨﺮ رواﻳﺔ اﺻﺤﺎﺑﻨﺎ ﻻ‬:‫ ا•ﺘﺎرﺧﺎﻧﻴﺔ‬Ú‫ و‬:‫ ﺑﺎب ا ﻤﻌﺔ‬ñ ‫وﻗﺎل‬
ٔ ً ٔ ٔ
ñ ‫ﮧ ﺟﺰم‬C‫ و‬،‫ﺒﺎ وﮨﺬا اﺻﺢ ﻣﺎ ﻗﻴﻞ ﻓﻴﮧ‬h‫ﻮ ﻗﺮ‬B‫ﺴﻮاد و‬B‫ اﮨﻞ ا‬š ‫ﺐ‬z ‫~ او ﻣﺎ ﻳﺘﺼﻞ ﺑﮧ ﻓﻼ‬g‫ا‬
ٔ ٔ
‫ﺮواﻳﺎت ﻋﻦ اﺋﻤﺘﻨﺎ‬B‫ ﻗﺪ ﻋﻠﻤﺖ ﺑﻨﺺ ا@ﺪﻳﺚ واﻻﺛﺮ وا‬:‫ﺒﻴﮧ‬ª‫ ﺗ‬:‫ اﻹﻣﺪاد‬ñ ‫ وﻗﺎل‬.‫ا•ﺠﻨ ﺲ‬
ٔ ٔ ٔ
‫ة ﺑﺒﻠﻮغ ا•ﺪاء وﻻ ﺑﺎﻟﻐﻠﻮة واﻻﻣﻴﺎل‬e‫ﺟﻴﺢ اﻧﮧ ﻻ ﻋ‬O‫ﺤﻘﻘ^ ﻣﻦ اﮨﻞ اﻟ‬g‫ﻼﺛﺔ واﺧﺘﻴﺎر ا‬œ‫ا‬
ٔ
‫ﺎﻧﻴﺔ وا•ﺎﺗﺮﺧﺎﻧﻴﺔ ﺑﻤﺎ‬y‫ ا‬ñ ‫ ﺗﻘﻴﻴﺪ ﻣﺎ‬ü‫ﺒ‬ªh‫ و‬:‫ اﻗﻮل‬.‫ﺎﻟﻔﺔ ﻏ„ہ و½ن ﺻﺤﺢ‬4 ‫ ﻣﻦ‬õ‫ﻓﻼ ﻋﻠﻴ‬
ً ٔ
‫ ﻓﺈذا‬،‫ﻮ ﻣﻨﻔﺼﻼ ﺑﻤﺰارع‬B‫ اﻟﻔﻨﺎء و‬ñ ‫ﺮ اﻧﮩﺎ ﺗﺼﺢ إﻗﺎﻣﺘﮩﺎ‬: ‫ﺎ‬g ~g‫ ﻓﻨﺎء ا‬ñ ‫ﻦ‬9‫ﻢ ﻳ‬B ‫إذا‬
ٔ ٔ ٔ ٔ
~g‫ ﻣﻦ [ن ﻓﻴﮧ ان ﻳﺼﻠﻴﮩﺎ ﻻﻧﮧ ﻣﻦ اﮨﻞ ا‬š ‫ﺐ‬# ~g‫ﻠﺤﻖ ﺑﺎ‬: ‫ اﻟﻔﻨﺎء ﻻﻧﮧ‬ñ ‫ﺻﺤﺖ‬
‫ ©وط وﺟﻮب‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۱۵۳ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﻮﻓﻖ‬g‫ﮨﺎن واﷲ ا‬e‫ﻛﻤﺎ ﻳﻌﻠﻢ ﻣﻦ ﺗﻌﻠﻴﻞ اﻟ‬
.(‫ ﺳﻌﻴﺪ‬،‫ا ﻤﻌﺔ‬

‫ﺮا‬: š ù‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬،۱/۱۶۸ :‫ واﻟﮩﺪاﻳﺔ‬،۱/۱۳۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬:‫ادة اﻧﻈﺮ‬O‫ﻼﺳ‬B‫و‬

.(‫ ﺳﮩﻴﻞ‬،۵۴۹ ‫ ص‬،Š‫ﺼ‬g‫ و©ح ﻣﻨﻴﺔ ا‬، ‫ ﻗﺪﻳ‬،۴۲۳ ‫ ص‬،‫اﻟﻔﻼح‬
Since it is valid and permissible to establish jumu‛ah within the city
limits, jumu‛ah will be w jib on those residing within its limits.
All h ta‛ l knows best.
Jumu’ah in a city or town where the Muslim
population is small
Question
What is the Hanaf$ ruling for performing jumu‛ah in a city or large
town which has a majority non-Muslim population while the Muslims
are few in number?
Answer
If the prerequisites for jumu‛ah are found in a city or large town, it
becomes obligatory to perform jumu‛ah there. This is even if the
Muslim population is small. Hanaf$s do not specify the presence of 40
people for the validity of jumu‛ah sal h.
Al-Bahr ar-R ’iq:

668
 ٔ ٔ
‫ ﻻ‚ﺎع اﻟﻌﻠﻤﺎء‬ɳ‫ ﻣﻊ اﻹﻣﺎم ﺛﻼﺛﺔ ﻓﺎ‬Š‫ ©ط ﺻﺤﺘﮩﺎا ٔن ﻳﺼ‬ù‫ وا ﻤﺎﻋﺔ وﮨﻢ ﺛﻼﺛﺔ ا‬:‫ﻗﻮﻟﮧ‬
ٔ
‫ﺼﻨﻒ‬g‫ ﻣﻘﺪارﮨﺎ ﻓﻤﺎ ذﻛﺮہ ا‬ñ ‫ ا‘ﺪاﺋﻊ و½ﻧﻤﺎ اﺧﺘﻠﻔﻮا‬ñ ‫ اﻧﮧ ﻻ ﺑﺪ ﻓﻴﮩﺎ ﻣﻦ ا ﻤﺎﻋﺔ ﻛﻤﺎ‬š
ٔ ٔ ٔ
‫ اﻹﻣﺎم ﻻﻧﮩﻤﺎ ﻣﻊ اﻹﻣﺎم ﺛﻼﺛﺔ و ﻰ ‚ﻊ‬ù‫ اﺛﻨﺎن ﺳﻮ‬:‫ﻤﺪ وﻗﺎل اﺑﻮ ﻳﻮﺳﻒ‬Ÿ‫ ﺣﻨﻴﻔﺔ و‬ì‫ﻗﻮل ا‬
ٔ
‫ﻄﻠﻖ ©ط اﻧﻌﻘﺎد ا ﻤﻌﺔ‬g‫ﺼﻄﻔﺎن ﺧﻠﻔﮧ وﻟﮩﻤﺎ ان ا ﻤﻊ ا‬h‫ﻣﻄﻠﻖ وﻟﮩﺬا ﻳﺘﻘﺪﻣﮩﻤﺎ اﻹﻣﺎم و‬
ٔ
‫ﻮن ﺳﻮاہ ﻓﻴﺤﺼﻞ‬9‫ ان ﻳ‬ü‫ﺒ‬ª‫ ﺣﻖ ˜ واﺣﺪ ﻣﻨﮩﻢ و©ط ﺟﻮاز ﺻﻼة ˜ واﺣﺪ ﻣﻨﮩﻢ ﻳ‬ñ
:‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ اﻹﻣﺎم ﺛﻼﺛﺔ‬ù‫“ط إﻻ إذا [ن ﺳﻮ‬B‫ﺼﻞ ﮨﺬا ا‬ò ‫ وﻻ‬Š‫“ط ﺛﻢ ﻳﺼ‬B‫ﮨﺬا ا‬
‫ وﺣﺎﺷﻴﺔ‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۵۱ : ‫ﺸﺎ‬B‫ ا‬ñ‫ و¿ﺬا‬.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،‫ ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‬،۲/۱۵۰
( ‫ ﻗﺪﻳ‬،۵۱۱ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬
Fat w Mahm0d$yyah:
If the prerequisites for jumu‛ah sal h are found in a place, then it is
not necessary for the Muslims to be in the majority or to be in large
numbers. Rather, even if there are only 4-5 Muslims, they have the
right to establish jumu‛ah sal h and they should do it.1
All h ta‛ l knows best.
Establishing jumu’ah in a prison
Question
Can jumu‛ah sal h be performed in a prison?
Answer
If there is no prohibition from the government and you are allowed to
perform jumu‛ah sal h in a prison then you can do so. As for the
restrictions which are placed on the people within the prison, those
are administrative restrictions and not for the sake of stopping people
from jumu‛ah. An example of a restriction is when the gate of a fort is
closed either against the enemy or out of an old habit.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﻏﻠﻖ ﺑﺎب اﻟﻘﻠﻌﺔ ﻟﻌﺪو او ﻟﻌﺎدة ﻗﺪﻳﻤﺔ ﻻن اﻹذن اﻟﻌﺎم‬ ‫ ﻓﻼ ﻳ‬...‫ﺴﺎﺑﻊ اﻹذن اﻟﻌﺎم‬B‫وا‬
ٔ
‫ﺼﻠ^ ﻻ‬g‫إﻧﻤﺎ ﻮ ﻣﻨﻊ ا‬ ‫ ﻳ‬ù=‫ وا‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.Š‫ﺼ‬g ‫ﻨﻊ اﻟﻌﺪو ﻻ‬g ‫ﻣﻘﺮر ﻻﮨﻠﮧ وﻏﻠﻘﮧ‬

1
Fat w Mahm0d$yyah, vol. 8, p. 46.
Also refer to Fat w D r al-‛Ul0m Deoband, vol. 5, pp. 65 and 109.
669
 ‫ﺮا‬: ñ ‫ و¿ﺬا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۵۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻣﻨﻊ اﻟﻌﺪو‬
.( ‫ ﻗﺪﻳ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۵۱۰ ‫ ص‬:ù‫اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
All h ta‛ l knows best.
Performing jumu’ah in factories
Question
What is the ruling with regard to performing jumu‛ah sal h in
factories where people from outside are not permitted to enter? A
similar situation exists in schools and colleges. What is the ruling in
this regard?
Answer
These factories, schools and colleges are in cities wherein the
prerequisites of jumu‛ah are found or they are on the outskirts of the
city. It is permissible and correct to establish jumu‛ah sal h in these
places. Outsiders not having access to these places cannot be a reason
for the invalidity of jumu‛ah sal h.
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﻏﻠﻖ ﺑﺎب اﻟﻘﻠﻌﺔ ﻟﻌﺪو او ﻟﻌﺎدة ﻗﺪﻳﻤﺔ ﻻن اﻹذن اﻟﻌﺎم‬ ‫ ﻓﻼ ﻳ‬...‫ﺴﺎﺑﻊ اﻹذن اﻟﻌﺎم‬B‫وا‬
ٔ
‫ﺼﻠ^ ﻻ‬g‫إﻧﻤﺎ ﻮ ﻣﻨﻊ ا‬ ‫ ﻳ‬ù=‫ وا‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.Š‫ﺼ‬g ‫ﻨﻊ اﻟﻌﺪو ﻻ‬g ‫ﻣﻘﺮر ﻻﮨﻠﮧ وﻏﻠﻘﮧ‬
‫ﺮا‬: ñ ‫ و¿ﺬا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۵۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻣﻨﻊ اﻟﻌﺪو‬
.( ‫ ﻗﺪﻳ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۵۱۰ ‫ ص‬:ù‫اﻟﻔﻼح ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
ٔ ٔ ٔ ً ٔ
:‫ ﻗﻠﺖ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ú‫ و‬.‫ﻢ ﺗﻨﻌﻘﺪ‬B ‫ ﺑﺎﺻﺤﺎﺑﮧ‬Š‫ﻓﻠﻮ دﺧﻞ اﻣ„ ﺣﺼﻨﺎ او ﻗ~ہ واﻏﻠﻖ ﺑﺎﺑﮧ وﺻ‬
ٔ ٔ ٔ
‫ﻮ ﺗﻌﺪد ﻓﻼ ﻻﻧﮧ ﻻ‬B ‫ اﻣﺎ‬،‫ﻞ واﺣﺪ‬Ÿ ñ ‫اع ﻣﺎ إذا [ﻧﺖ ﻻ ﺗﻘﺎم إﻻ‬ó‫ﻞ اﻟ‬Ÿ ‫ﻮن‬9‫ ان ﻳ‬ü‫ﺒ‬ªh‫و‬
ٔ ٔ
‫ﻤﻞ ﻣﺎ إذا ﻣﻨﻊ ا•ﺎس ﻓﻼ ﻳ‬ò (‫ﻢ ﺗﻨﻌﻘﺪ‬B ‫ﻞ )ﻗﻮﻟﮧ‬:‫ﺖ ﻛﻤﺎ اﻓﺎدہ ا•ﻌﻠﻴﻞ ﺗﺎ‬h‫ﻳﺘﺤﻘﻖ ا•ﻔﻮ‬
ٔ ٔ
.‫ﻞ‬:‫ واﺟﻠﺲ ا‘ﻮاﺑ^ اﻟﺦ ﻓﺘﺎ‬ñðB‫ﺪہ ﻗﻮل ا‬h‫ٔﻮ‬h‫ و‬:‫ ﻗﻠﺖ‬.‫ﺮط‬: ‫دة ﻛﻤﺎ‬È ‫ﻨﻊ ﻋﺪو او‬g ‫إﻏﻼﻗﮧ‬
.(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۵۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫)ا‬
Ahsan al-Fat w :
Performing jumu‛ah in a factory: The security which a factory has is to
keep away thieves and not to stop people from sal h. Furthermore,
outsiders can perform jumu‛ah in other mas jid. Thus, the absence of

670
the prerequisite of “open permission” does not affect the validity of
jumu‛ah. Jumu‛ah sal h in a factory is permissible. 1
All h ta‛ l knows best.
Jumu’ah salāh in a park
Question
We performed jumu‛ah sal h in a park which is about 40kms from
Grahamstown. There is no masjid in this park although it has a musall
which can accommodate about 80 people. About 10-15 workers live in
this park. Was our jumu‛ah sal h in this park valid bearing in mind
that jumu‛ah sal h is not normally performed in this place?
Answer
According to Hanaf$s, a place has to be a city or town for the validity of
jumu‛ah sal h. Jumu‛ah sal h is not valid anywhere and everywhere. In
this case, the park is neither a city nor a town. In fact, it does not even
have any city nearby. The jumu‛ah sal h in this park was therefore
invalid.
Musannaf Ibn Ab$ Shaybah:
ٔ
.‫~ ﺟﺎﻣﻊ‬: ñ ‫ﻖ إﻻ‬h“¡ ‫ ﻻ ‚ﻌﺔ وﻻ‬:‫ اﷲ ﻋﻨﻪ‬u‫ ر‬š ‫ ﻗﺎل‬:‫ﺮ&ﻦ ﻗﺎل‬B‫ ﻋﺒﺪ ا‬ì‫ﻋﻦ ا‬
ٔ
‫ وﻻ ﺻﻼة ﻓﻄﺮ وﻻ اﺿ= إﻻ‬،‫ﻖ‬h“¡ ‫ ﻻ ‚ﻌﺔ وﻻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬š ‫وﻋﻦ ا@ﺎرث ﻋﻦ‬
ٔ
‫ ﻣﻦ ﻗﺎل ﻻ‬،‫ﺼﻼة‬B‫ ﻛﺘﺎب ا‬،۴/۴۶ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .‫~ ﺟﺎﻣﻊ او ﻣﺪﻳﻨﺔ ﻋﻈﻴﻤﺔ‬: ñ
(...‫‚ﻌﺔ‬
Sh m$:
ٔ ٔ ٔ
‫ إﻧﺼﺎف‬š ‫وال ﻳﻘﺪر‬
ٍ ‫ واﺳﻮاق وﻟﮩﺎ رﺳﺎﺗﻴﻖ وﻓﻴﮩﺎ‬õ‫ ﺣﻨﻴﻔﺔ اﻧﮧ ﺑ¾ة ﻛﺒ„ة ﻓﻴﮩﺎ ﺳﻜ‬ì‫ﻋﻦ ا‬
ٔ
‫ﺸﻤﺘﮧ وﻋﻠﻤﮧ او ﻋﻠﻢ ﻏ„ہ ﻳﺮﺟﻊ ا•ﺎس إ´ﮧ ﻓﻴﻤﺎ ﻳﻘﻊ ﻣﻦ ا@ﻮادث‬Î ‫ﻢ‬B‫ﻈﻠﻮم ﻣﻦ اﻟﻈﺎ‬g‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۳۷ : ‫ )ﺷﺎ‬.‫ﺼﺤﻴﺢ‬B‫وﮨﺬا ﻮ ا‬
Fat w D r al-‛Ul0m Deoband:
Jumu‛ah sal h is unanimously not valid in a place where there are no
inhabitants and the place is not near a largely populated place. 2

1
Ahsan al-Fat w , vol. 4, p. 120.
Also refer to Fat w Mahm0d$yyah, vol. 8, p. 148; Imd d al-Fat w , vol. 1, p.
611 and Fat w D r al-‛Ul0m Deoband, vol. 5, p. 97.
2
Fat w D r al-‛Ul0m Deoband, vol. 5, p. 58.
671
All h ta‛ l knows best.
Jumu’ah before mid-day
Question
In some mas jid in America jumu‛ah sal h is performed before mid-
day. Is this in line with any madh-hab? Can people of other madh hib
follow such a congregation?
Answer
According to the Hanaf$s and other madh hib, it is not permissible to
perform jumu‛ah sal h before mid-day. Only the Hambal$s permit it.
Even they say that it is preferable to perform it after mid-day. If
Hambal$s perform it before mid-day, people of other madh hib cannot
follow them.
Al-Fiqh al-Isl m$:
ٔ
‫ ﻗﺒﻞ‬ù‫ وﻻ ﺗﺼﺢ ﻋﻨﺪ ا ﻤﮩﻮر ﻏ„ ا@ﻨﺎﺑﻠﺔ ﻗﺒﻠﮧ ا‬...‫( وﻗﺖ اﻟﻈﮩﺮ‬۱) :‫©وط ﺻﺤﺔ ا ﻤﻌﺔ‬
‫ﺸﻤﺲ‬B‫ ﺻﻼة ا ﻤﻌﺔ إذا زاﻟﺖ ا‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﻮاﻇﺒﺔ ا‬: ‫ﺰوال ﺑﺪ´ﻞ‬B‫وﻗﺖ ا‬
ٔ
‫ ا ﻤﻌﺔ ﺣ^ ﺗﻤﻴﻞ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ﻗﺎل ا‬
ٔ
‫ اﷲ ﻋﻨﻬﻢ ﻓﻤﻦ ﺑﻌﺪﮨﻢ وﻻن ا ﻤﻌﺔ‬u‫ﺮاﺷﺪون ر‬B‫ﻠﻔﺎء ا‬y‫ ا‬ù‫ ﺟﺮ‬õ‫ ذﻟ‬š‫ﺸﻤﺲ و‬B‫ا‬
:‫ﺴﻔﺮ وﻗﺎل ا@ﻨﺎﺑﻠﺔ‬B‫وﺻﻼة ا‬ @‫واﻟﻈﮩﺮ ﻓﺮﺿﺎ وﻗﺖ واﺣﺪ ﻓﻠﻢ ¬ﺘﻠﻒ وﻗﺘﮩﻤﺎ ﻛﺼﻼة ا‬
ٔ ٔ
،۲/۲۷۲ :‫ )اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‬.‫ﺰوال اﻓﻀﻞ‬B‫ وﻓﻌﻠﮩﺎ ﺑﻌﺪ ا‬...‫ﺰوال‬B‫ﻮز اداء ا ﻤﻌﺔ ﻗﺒﻞ ا‬#
‫ وﻣﻨﺘﮩﻰ اﻻرادات ﻣﻊ‬.‫ وﻗﺖ ا ﻤﻌﺔ‬،۱/۳۷۵ :‫ﻌﺔ‬C‫ ﻣﺬا ﺐ اﻻر‬š ‫ اﻟﻔﻘﮧ‬ñ ‫ و¿ﺬا‬.‫دار اﻟﻔﻜﺮ‬
(۳/۱۵۹ :‫ﻐ ﻻﺑﻦ ﻗﺪاﻣﺔ‬g‫ وا‬.۲/۱۲ :‫©ﺣﮧ‬
Ad-Durr al-Mukht r:
ٔ ٔ
‫ﺨﺎﻟﻔﺔ ﻓﻴﻤﺎ ﻮ ﻣﻦ اﻻر*ن او‬g‫ ا‘ﺤﺮ ا‬Ú‫ و‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ اﻟﻔﺮوض و‬ñ ‫ﺨﺎﻟﻔﺘﮧ‬g ‫و½ﻧﻤﺎ ﺗﻔﺴﺪ‬
‫ ﺳﻌﻴﺪ‬،‫ﺪ ﻓﻴﮧ‬ú‫ﺠﺘ‬g‫ﺮاد ﺑﺎ‬g‫ ا‬،۱/۴۷۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ ﻏ„ﮨﺎ‬ñ ‫“وط ﻣﻔﺴﺪة ﻻ‬B‫ا‬
.( ~‫ﻛﻤ‬
All h ta‛ l knows best.

Also refer to Fat w Mahm0d$yyah, vol. 8, p. 144.

672
Performing jumu’ah in a masjid where innovations
are practised
Question
A person went to a masjid where innovations were being practised.
Will his sal h in such a masjid be valid?
Answer
The jumu‛ah sal h will be valid. This is not an acceptable excuse for
discarding jumu‛ah sal h. However, it is better for him to perform
jumu‛ah sal h in another masjid where innovations and baseless
customs are not practised.
Mar q$ al-Fal h:
.‫ ﻣﻌﮧ‬Š‫ﻢ ﻳﻘﻢ ا ﻤﻌﺔ إﻻ ﻮ ﺗﺼ‬B ‫ﻠﺠﻤﻌﺔ وﻏ„ﮨﺎ و½ن‬B ‫ ﻏ„ہ‬U‫ﺘﻘﻞ ﻋﻨﮧ إ‬ª‫و½ذا ﺗﻌﺬر ﻣﻨﻌﮧ ﻳ‬
(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ اﻻﺣﻖ ﺑﺎﻻﻣﺎﻣﺔ‬ñ ‫ ﻓﺼﻞ‬،۱۱۳ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:)
Al-Fat w al-Hind$yyah:
‫ ا ﻤﻌﺔ وﻻ‬ñ ‫ ﺑﮧ‬ù‫ ﻳﻘﺘﺪ‬:‫اﻟﻔﺎﺳﻖ إذا [ن ﻳٔﻮم ا ﻤﻌﺔ وﻋﺠﺰ اﻟﻘﻮم ﻋﻦ ﻣﻨﻌﮧ ﻗﺎل ﺑﻌﻀﮩﻢ‬
(‫ ﻣﻦ ﻳﺼﻠﺢ اﻣﺎﻣﺎ ﻟﻐ„ہ‬،۱/۸۶ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ک ا ﻤﻌﺔ ﺑﺈﻣﺎﻣﺘﮧ‬O‫ﺗ‬
ً ٔ
‫ﺪﻋﺔ وﺣﺎﺻﻠﮧ إن [ن ﻮ ﻻ‬C‫ و‬ù‫ﺼﻼة ﺧﻠﻒ ﺻﺎﺣﺐ ﻮ‬B‫ﻮز ا‬z :û‫ﺮﻏﻴﻨﺎ‬g‫ ﻗﺎل ا‬:‫واﻳﻀﺎ‬
.‫ﻼﺻﺔ‬y‫ﻴ^ وا‬ž•‫ ا‬ñ ‫ﻜﺮاﮨﺔ و½ﻻ ﻓﻼ ﮨﻜﺬا‬B‫ﺼﻼة ﺧﻠﻔﮧ ﻣﻊ ا‬B‫ﻮز ا‬z ‫ﻔﺮ ﺑﮧ ﺻﺎﺣﺒﮧ‬9‫ﻳ‬
ً
(‫ ﻣﻦ ﻳﺼﻠﺢ اﻣﺎﻣﺎ ﻟﻐ„ہ‬،۱/۸۴ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫)اﻟﻔﺘﺎو‬
All h ta‛ l knows best.
It is superior to perform jumu’ah in a jāmi’ masjid
Question
Where does a person receive the most reward: performing jumu‛ah in
a j mi‛ masjid, a small masjid or a musall ?
Answer
It is better and more meritorious to perform jumu‛ah sal h in a j mi‛
masjid. Nevertheless, if jumu‛ah sal h is performed in a person’s local
residential masjid, it is permissible for him to perform it there. His
sal h will be valid.
Mull ‛Al$ Q r$ rahimahull h writes:

673
 ٔ
‫ﺴﺐ ﺑﺼﻼة واﺣﺪ‬7 ù‫ ﺑ ﺘﮧ ﺑﺼﻼة ا‬ñ ‫ﺮﺟﻞ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻﻼة ا‬Š‫ﻗﺎل رﺳﻮل اﷲ ﺻ‬
ً ٔ
‫ ﺑ ﺘﮧ ﻻ ﻣﻄﻠﻘﺎ‬ñ ‫ ﺻﻼة‬U‫ ﺑﺎﻹﺿﺎﻓﺔ إ‬ù‫ﻦ ﺻﻼة ا‬h“‫ﻤﺲ وﻋ‬Ç ‫ﺴﺠﺪ اﻟﻘﺒﺎﺋﻞ‬: ñ ‫وﺻﻼﺗﮧ‬
ٔ
...=‫ﺴﺠﺪ اﻟ‬: U‫ﺴﺒﺔ إ‬ª‫ ﺑﺎﻟ‬ù‫ﻤﺲ ﻣﺎﺋﺔ ﺻﻼة ا‬Ç ‫ﻤﻊ ﻓﻴﮧ‬# ù=‫ﺴﺠﺪ ا‬g‫ ا‬ñ ‫وﺻﻼﺗﮧ‬
(۲/۲۲۸ :‫ة‬ð‫ﺸ‬: ‫ﺮﻗﺎت ©ح‬:)
Ras0lull h sallall hu ‛alayhi wa sallam said: The sal h of a person in his
house is one sal h. In other words, it will be counted as one. His sal h
in his local residential masjid will be 25. That is, in comparison to his
sal h at home. His sal h in the j mi‛ masjid will be 500, i.e. in
comparison to his sal h in his residential masjid.
‛All mah Lucknow$ rahimahull h writes:
If all the residents of a town unanimously decided to perform jumu‛ah
sal h in a single j mi‛ masjid, it will entail many benefits. First of all,
they will save themselves from the differences among the Im ms.
They will receive the reward of performing sal h in a large
congregation. Their mutual unity will increase. More of Islam’s power
will be displayed. The one who strives to establish it will also be
rewarded.1
All h ta‛ l knows best.
Eating, drinking or conducting a business after the
first jumu’ah adhān
Question
Is it permissible to eat, drink or open a business after the first jumu‛ah
adh n? What is Im m Tah w$’s view in this regard? Is there anyone
who issued a fatw in line with his view?
Answer
Most of the jurists are of the view that all types of activities should be
abstained from after the first adh n. Im m Tah w$ rahimahull h, the
author of Fat w ‛It b$ and others consider the second adh n which is
given just before the jumu‛ah khutbah to be the time when all
activities should be abstained from. There is more caution in the first
view, but there is room to practise on the second view at times of
necessity.

1
Refer to Majm0‛atul Fat w , vol. 1, pp. 331-334 for a detailed fatw .
Also refer to Fat w Rah$m$yyah, vol. 3, p. 66; Fat w D r al-‛Ul0m Deoband,
vol. 5, p. 162; ‛Umdah al-Fiqh, vol. 2, p. 458.
674
‛Umdah al-Q r$:
ٔ ٔ
ù=‫ ا‬Š‫وﺣﺮﻣﺔ ا‘ﻴﻊ ﻮ اﻻذان اﻻﺻ‬ ‫ﺴ‬B‫ وﺟﻮب ا‬ñ e‫ﻌﺘ‬g‫ ا‬:‫ ﻗﻴﻞ‬:‫وﻗﺎل ﺻﺎﺣﺐ اﻟﮩﺪاﻳﺔ‬
‫ ﻓﺈﻧﮧ‬ù‫ ﻮ ﻣﺬ ﺐ اﻟﻄﺤﺎو‬:‫ ﻗﻠﺖ‬،e‫ﻨ‬g‫ ا‬ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑ^ ﻳﺪ‬Š‫ ﺻ‬.•‫ ﻋﮩﺪ ا‬š ‫[ن‬
Ú‫ و‬،‫“اء‬B‫ ﺣﺮﻣﺔ ا‘ﻴﻊ وا‬Ú‫ و‬،‫·ﻒ‬g‫ ا‬š ‫ ا ﻤﻌﺔ‬U‫ﺴ إ‬B‫ وﺟﻮب ا‬ñ e‫ﻌﺘ‬g‫ ﻮ ا‬:‫ﻗﺎل‬
ٔ ٔ ٔ
‫ وﻧﺺ‬،‫ﺼﺎر‬:‫ اﻟﻔﻘﮩﺎء اﻻ‬ɳ‫ﺸﺎﻓ وا&ﺪ وا‬B‫ﮧ ﻗﺎل ا‬C‫ و‬،‫ﺨﺘﺎر‬g‫ ﻮ ا‬:ì‫ اﻟﻌﺘﺎ‬ù‫ﻓﺘﺎو‬
ٔ
U‫ ا‬2g‫ ﺑﺎب ا‬،۶۳،۵/۶۲ :ù‫ ©ح ﺻﺤﻴﺢ ا‘ﺨﺎر‬ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ﺼﺤﻴﺢ‬B‫ اﻧﮧ ا‬:û‫ﺮﻏﻴﻨﺎ‬g‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ا ﻤﻌﺔ‬،۲/۱۶۱ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻠﺘﺎن‬: ‫ دار ا@ﺪﻳﺚ‬،‫ا ﻤﻌﺔ‬
All h ta‛ l knows best.
Replying to the second adhān
Question
Should we reply to the second adh n which is called out on Friday in
front of the one who is to deliver the khutbah?
Answer
We learn from authentic Ah d$th that it is Sunnah to reply to the
adh n. The second adh n on Friday is also an adh n. It will therefore
be Sunnah to reply to it.
There is no text to the contrary whereby the rule of prohibition could
be proven. It is unanimously accepted that it is w jib to listen to the
khutbah. But if it hasn’t commenced as yet, how can it be w jib to
listen to it?
The jurists generally quote this narration

.‫م‬+ ‫إذا ﺧﺮج اﻹﻣﺎم ﻓﻼ ﺻﻼة وﻻ‬

There is to be no sal h and no conversation once the im m enters.
This is a mauq0f Had$th from Hadrat ‛Al$ radiyall hu ‛anhu, Hadrat Ibn
‛Abb s radiyall hu ‛anhu and Hadrat Ibn ‛Umar radiyall hu ‛anhu.
‛All mah Sh m$ rahimahull h said that it is w jib to practise on the
opinion of a Sah b$ as long as no Sunnah negates it.

.‫ﺴﻨﺔ‬B‫ﻢ ﻳﻨﻔﻪ —ء آﺧﺮ ﻣﻦ ا‬B ‫ﺐ ﺗﻘﻠﻴﺪه ﻋﻨﺪﻧﺎ إذا‬# ‫ ﺣﺠﺔ‬i‫ﺼﺤﺎ‬B‫أن ﻗﻮل ا‬

There are marf0‛ narrations in this regard. Furthermore, there is a
narration of Hadrat Mu‛ wiyah radiyall hu ‛anhu which proves
replying to the adh n. On the other hand, there is no narration which

675
‫‪says that people must remain silent and abstain from replying to the‬‬
‫‪adh n.‬‬
‫‪Sah$h Bukh r$:‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﻋﻦ ا‪ ì‬اﻣﺎﻣﺔ ﺑﻦ ﺳﮩﻞ ﺑﻦ ﺣﻨﻴﻒ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪:‬ﺳﻤﻌﺖ ﻣﻌﺎو‪h‬ﺔ ﺑﻦ ا‪ ì‬ﺳﻔﻴﺎن ر‪u‬‬
‫ٔ‬ ‫ٔ‬ ‫اﷲ ﻋﻨﻪ و ﻮ ﺟﺎ‪B‬ﺲ ‪ š‬ا‪g‬ﻨ‪ٔ e‬اذن ٔ‬
‫ا‪g‬ﻮذن ﻓﻘﺎل‪:‬اﷲ ا‪ ،e³‬اﷲ ا‪ ،e³‬ﻓﻘﺎل ﻣﻌﺎو‪h‬ﺔ ر‪ u‬اﷲ‬
‫ٔ ْ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﻪ‪ :‬اﷲ أ‪ e³‬اﷲ أ‪ ،e³‬ﻓﻘﺎل‪ :‬اﺷﮩﺪ ان ﻻ إﻟﮧ إﻻ اﷲ‪ ،‬ﻓﻘﺎل ﻣﻌﺎو‪h‬ﺔ ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬واﻧﺎ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ْ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل‪ :‬اﺷﮩﺪ ان ‪Ÿ‬ﻤﺪا رﺳﻮل اﷲ‪ ،‬ﻗﺎل ﻣﻌﺎو‪h‬ﺔ ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬واﻧﺎ‪ ،‬ﻓﻠﻤﺎ ان ﻗ‪ E‬ا•ﺎذﻳﻦ ﻗﺎل‪:‬‬
‫ا‪g‬ﻮذن‬‫ﻳﺎ أﻳﮩﺎ ا•ﺎس إ‪ û‬ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ š‬ﮨﺬا ا‪g‬ﺠﻠﺲ ﺣ^ ٔاذن ٔ‬

‫ﻳﻘﻮل ﻣﺎ ﺳﻤﻌﺘﻢ ﻣ ﻣﻦ ﻣﻘﺎﻟ‪) .Á‬رواہ ا‘ﺨﺎر‪ ،۱/۱۲۵/۹۰۴ :ù‬ﺑﺎب ‪#‬ﻴﺐ اﻻﻣﺎم ‪ š‬ا‪g‬ﻨ‪ e‬اذا‬
‫ﺳﻤﻊ ا•ﺪاء‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Replying to the adh n is proven from other general Ah d$th.‬‬
‫‪Sah$h Bukh r$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ اﺑﻦ ﺷﮩﺎب ﻋﻦ ﻋﻄﺎء ﺑﻦ ﻳﺰ‪h‬ﺪ ا‪B‬ﻠﻴ‪ B‬ﻋﻦ ا‪ ì‬ﺳﻌﻴﺪ ا‪y‬ﺪر‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل‬
‫اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬إذا ﺳﻤﻌﺘﻢ ا•ﺪاء ﻓﻘﻮ‪B‬ﻮا ﻣﺜﻞ ﻣﺎﻳﻘﻮل ٔ‬
‫ا‪g‬ﻮذن‪) .‬رواہ ا‘ﺨﺎر‪:ù‬‬
‫‪ ،۱/۸۶/۶۰۳‬ﺑﺎب ﻣﺎ ﻳﻘﻮل اذا ﺳﻤﻊ ا‪g‬ﻨﺎد‪ .ù‬و‪:‬ﺴﻠﻢ‪ ،۱/۱۶۶ :‬ﺑﺎب اﺳﺘﺤﺒﺎب اﻟﻘﻮل ﻣﺜﻞ ﻗﻮل‬
‫ا‪g‬ﻮذن ‪g‬ﻦ ﺳﻤﻌﮧ‪ .‬واﻟ‪O‬ﻣﺬ‪ ،۱/۵۱ :ù‬ﺑﺎب ﻣﺎ ﻳﻘﻮل اذا اذن ٔ‬
‫ا‪g‬ﻮذن‪ .‬واﺑﻦ ﻣﺎﺟﺔ‪ :‬ص ‪ ،۵۳‬ﺑﺎب ﻣﺎ‬ ‫ٔ‬
‫ﻳﻘﺎل اذا اذن ٔ‬
‫ا‪g‬ﻮذن(‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: When you hear the‬‬
‫‪adh n, you must say [repeat] whatever the mu’adhdhin says.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ً‬
‫ﻗﻮﻟﮧ إذا ﺧﺮج اﻹﻣﺎم ﮨﺬا ﺣﺪﻳﺚ ذﻛﺮہ ‪ ñ‬اﻟﮩﺪاﻳﺔ ‪:‬ﺮﻓﻮ‪ È‬ﻟ‪9‬ﻦ ‪ ñ‬اﻟﻔﺘﺢ ان رﻓﻌﮧ ﻏﺮ‪h‬ﺐ‬
‫ٔ‬ ‫ٔ‬
‫وا‪g‬ﻌﺮوف ﻛﻮﻧﮧ ﻣﻦ ‪+‬م ا‪B‬ﺰﮨﺮ‪ ،ù‬واﺧﺮج اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ ‪: ñ‬ﺼﻨﻔﮧ ﻋﻦ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ‬
‫واﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ‪[ :‬ﻧﻮا ﻳ‪9‬ﺮ ﻮن ا‪B‬ﺼﻼة وا‪SB‬م ﺑﻌﺪ‬
‫ٔ‬
‫ﺧﺮوج اﻹﻣﺎم‪ .‬وا@ﺎﺻﻞ ان ﻗﻮل ا‪B‬ﺼﺤﺎ‪ ì‬ﺣﺠﺔ ‪#‬ﺐ ﺗﻘﻠﻴﺪہ ﻋﻨﺪﻧﺎ إذا ‪B‬ﻢ ﻳﻨﻔﮧ !ء ﻣﻦ‬
‫ا‪B‬ﺴﻨﺔ‪) .‬ﺷﺎ ‪ ،۲/۱۵۸ :‬ﺑﺎب ﺻﻼةا ﻤﻌﺔ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Even if this Had$th is accepted as a marf0‛ Had$th, the prohibition to‬‬
‫‪speak refers to worldly speech and not D$n$ speech. Replying to the‬‬
‫‪adh n is a D$n$ speech.‬‬
‫‪‛All mah Taht w$ rahimahull h writes:‬‬
‫‪676‬‬
‫و‪ Ú‬ا‘ﺤﺮ ﻋﻦ اﻟﻌﻨﺎﻳﺔ وا•ﮩﺎﻳﺔ اﺧﺘﻠﻒ ا‪g‬ﺸﺎﻳﺦ ‪ š‬ﻗﻮل اﻹﻣﺎم ‪ ñ‬ا‪SB‬م ﻗﺒﻞ ا‪y‬ﻄﺒﺔ ﻓﻘﻴﻞ‪:‬‬
‫ٔ‬
‫إﻧﻤﺎ ﻳ‪9‬ﺮہ ﻣﺎ [ن ﻣﻦ ﺟ‪ª‬ﺲ ‪+‬م ا•ﺎس اﻣﺎ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ و‪Ø‬ﻮہ ﻓﻼ‪ ،‬وﻗﻴﻞ‪ :‬ذﻟ‪: õ‬ﻜﺮوہ‬
‫ٔ‬ ‫ٔ ٔ‬
‫واﻻول اﺻﺢ‪ .‬وﻣﻦ ﺛﻤﺔ ﻗﺎل ‪ ñ‬اﻟ‪e‬ﮨﺎن‪ :‬وﺧﺮوﺟﮧ ﻗﺎﻃﻊ ‪B‬ﻠ‪S‬م ا‪+ ù‬م ا•ﺎس ﻋﻨﺪ اﻹﻣﺎم‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻌﻠﻢ ﺑﮩﺬا اﻧﮧ ﻻ ﺧﻼف ﺑ ﻨﮩﻢ ‪ ñ‬ﺟﻮاز ﻏ„ ا‪Q‬ﻧﻴﻮ‪ š ù‬اﻻﺻﺢ‪ .‬و‪ò‬ﻤﻞ ا‪SB‬م ا‪B‬ﻮارد ‪ñ‬‬
‫اﻻﺛﺮ ‪ š‬ا‪Q‬ﻧﻴﻮ‪ ،ù‬و)ﺸﮩﺪ ﻟﮧ ﻣﺎ ٔاﺧﺮﺟﮧ ا‘ﺨﺎر‪ٔ ù‬ان ﻣﻌﺎو‪h‬ﺔ ر‪ u‬اﷲ ﻋﻨﻪ أﺟﺎب ٔ‬
‫ا‪g‬ﻮذن‬
‫ٔ‬

‫ﺑ^ ﻳﺪﻳﮧ‪)...‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪ ،۵۱۸‬ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‪ ،‬ﻗﺪﻳ (‬
‫‪‛All mah Lucknow$ rahimahull h said that it is permissible to reply to‬‬
‫‪the second adh n because worldly speech is makr0h and not D$n$‬‬
‫‪speech.‬‬
‫‪Fat w al-Lucknow$:‬‬
‫ٔ‬
‫ﻗﺎل ﺑﻌﻀﮩﻢ‪ :‬إﻧﻤﺎ ﻳ‪9‬ﺮہ ا‪SB‬م ا=‪ ù‬ﻮ ﻣﻦ ‪+‬م ا•ﺎس‪ ،‬واﻣﺎ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ واﺗﺒﺎﻋﮧ ﻓﻼ‪ ،‬وﻗﺎل‬
‫ٔ ٔ‬
‫ﺑﻌﻀﮩﻢ‪ ˜:‬ذﻟ‪ ،õ‬واﻻول اﺻﺢ‪ ،‬ﻛﺬا ‪ ñ‬ﻣ‪ž‬ﺴﻮط ﻓﺨﺮ اﻹﺳﻼم‪ ،‬وﻗﺎل ‪ ñ‬اﻟﻌﻮن‪ :‬ا‪g‬ﺮاد ﺑﺎ‪SB‬م‬
‫ً‬ ‫ٔ‬ ‫إﺟﺎﺑﺔ ٔ‬
‫ا‪g‬ﻮذن واﻣﺎ ﻏ„ہ ﻣﻦ ا‪SB‬م ﻓﻴﻜﺮہ إ‚ﺎ‪ ،È‬اﻧﺘﮩﻰ‪ .‬وﻗﺎل اﻟ‪e‬ﺟﻨﺪ‪ :ù‬ذﻛﺮ ‪ ñ‬ا‪g‬ﺼ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻌﻮن‪ :‬ان ا‪g‬ﺮاد ﺑﺎ‪SB‬م ‪ ñ‬ﮨﺬﻳﻦ ا‪B‬ﻮﻗﺘ^ ا‪ ù‬ﺑﻌﺪ اﻟﻔﺮاغ ﻣﻦ ا‪y‬ﻄﺒﺔ ﻗﺒﻞ ©وع ا‪B‬ﺼﻼة‪،‬‬
‫ً‬ ‫ٔ ٔ‬
‫ا‪g‬ﻮذن اﻣﺎ ﻏ„ہ ﻣﻦ ا‪SB‬م ﻓﻴﻜﺮہ إ‚ﺎ‪ ،È‬اﻧﺘﮩﻰ‪) .‬ﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ص ‪ ،۳۵۰‬ﻣﺎ‬ ‫وﻗﺒﻠﮩﺎ إﺟﺎﺑﺔ‬
‫ﻳﺘﻌﻠﻖ ﺑﺎ ﻤﻌﺔ‪ ،‬ﺑ„وت(‬
‫‪Ma‛ rif as-Sunan:‬‬
‫إﻧﻤﺎ ﻳ‪9‬ﺮہ ﻣﺎ [ن ﻣﻦ ‪+‬م ا•ﺎس‪ٔ ،‬اﻣﺎ اﻟ‪Õ‬ﺴ‪ž‬ﻴﺢ و‪Ø‬ﻮہ ﻣﻦ إﺟﺎﺑﺔ ٔ‬
‫ا‪g‬ﻮذن ﻓﻼ ﻳ‪9‬ﺮہ‪.‬‬
‫)ﻣﻌﺎرف ا‪B‬ﺴ‪Î ،۴/۳۴۱ :ä‬ﺚ ﺟﻮاب اﻻذان ا=‪ ù‬ﺑ^ ﻳﺪ‪ ù‬ا‪y‬ﻄﻴﺐ‪ ،‬ﺳﻌﻴﺪ ﻛﻤ~ (‬
‫ﻗﺎل ا‪B‬ﺸﻴﺦ‪ٰ ٔ :‬‬
‫اﻻو• ﻮ ﺟﻮاز اﻹﺟﺎﺑﺔ ﻓﺈﻧﮧ ﻗﺪ ‪ã‬ح ‪ ñ‬ﺣﺪﻳﺚ ا‘ﺨﺎر‪) ...ù‬ﻣﻌﺎرف ا‪B‬ﺴ‪:ä‬‬
‫‪ ،۴/۳۸۳‬ﺳﻌﻴﺪ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪When there is no time to perform the Sunnats after‬‬
‫‪the Friday adhān‬‬
‫‪Question‬‬
‫‪Only so much time is given between the Friday adh n and the khutbah‬‬
‫‪in which just two rak‛ats can be performed. The im m then‬‬
‫‪commences his khutbah. How, then, can the four rak‛ats which are‬‬
‫?‪required by the Hanaf$ madh-hab be completed‬‬
‫‪677‬‬
Answer
If the im m does not give enough time, the person must shorten his
recitation and perform four rak‛ats. If the khutbah commences while
the person is busy performing the Sunnah, there is leeway for him to
complete it. He must not break his sal h.
H shiyah at-Taht w$:
ٔ ٔ
‫ﻮ ﺧﻄﺐ اﻹﻣﺎم ﻣﻦ ﻏ„ ﻛﺮاﮨﺔ‬B‫ و‬،‫ﺮوج ﻓﻴﺘﻢ ﻣﺎ ©ع ﻓﻴﮧ‬y‫“وع ﻗﺒﻞ ا‬B‫ﺮہ ا‬9‫واﻓﺎد اﻧﮧ ﻻ ﻳ‬
ٔ ً ً
‫ﺔ اﺗﻢ‬œ‫ﻠﺜﺎ‬B ‫ﻮ [ن ﺧﺮوﺟﮧ ﺑﻌﺪ اﻟﻘﻴﺎم‬B‫ و‬،‫ ﺛﻢ ﻳﻘﻄﻊ‬،‫ ﻧﻔﻞ ﻓﺈﻧﮧ ﻳﺘﻢ ﺷﻔﻌﺎ‬ñ ‫ إﻻ إذا [ن‬،‫ﻣﻄﻠﻘﺎ‬
ٔ ً ٔ
š ‫ ﻳﻘﻄﻊ‬:‫ ﺳﻨﺔ ا ﻤﻌﺔ ﻓﻘﻴﻞ‬ñ ‫واﺧﺘﻠﻒ‬،‫ ﺑﺎﻟﻘﻴﺎم إ´ﮧ‬û‫ﺎ‬œ‫ﺸﻔﻊ ا‬B‫اﻳﻀﺎ ﻻﻧﮧ وﺟﺐ ﻋﻠﻴﮧ ا‬
ٔ ٔ ٔ
‫ﻦ‬9‫ وﻟ‬،‫ﺮ‬Î ‫ﺼﺤﻴﺢ اﻧﮧ ﻳﺘﻤﮩﺎ ﻻﻧﮧ ﻛﺼﻼة واﺣﺪة واﺟﺒﺔ‬B‫ وا‬،‫ﻄﻠﻖ‬g‫ﺮ¿ﻌﺘ^ [•ﻔﻞ ا‬B‫راس ا‬
‫ﺴﺠﻮد‬B‫ﺮ¿ﻮع وا‬B‫ﻴﺢ ا‬ž‫ک ¡ﺴ‬O‫ وﮨﻞ ﻳ‬،‫ﻮاﺟﺐ‬B‫ﻮاﺟﺐ ﻹ راک ا‬B‫¬ﻔﻒ اﻟﻘﺮاءة در ﻳﻌ ﺑﻘﺪر ا‬
ٔ ٔ
‫ )ﺣﺎﺷﻴﺔ‬.‫ﺮر‬ò ‫ اﻟﻘﻌﻮد اﻻﺧ„ ﻻﻧﮩﺎ ﺳﻨﺔ واﻻﺳﺘﻤﺎع ﻓﺮض‬ñ ‫ﺸ„ ا•ﺬﻳﺮ‬ž‫ اﻟ‬š ‫ﺼﻼة‬B‫وا‬
( ‫ ﻗﺪﻳ‬،۵۱۸ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫اﻟﻄﺤﻄﺎو‬

‫ ﻣﺒﻮب‬،۸/۲۷۷ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.۲/۱۵۵ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬. ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،۲/۱۵۹ :‫ﺨﺘﺎر‬g‫را‬Q‫ا‬

۱۲۱/۴:ù‫ﺟﺎﻣﻌﮧ ﻓﺎروﻗﻴﮧ۔واﺣﺴﻦ اﻟﻔﺘﺎو‬،‫ﺮﺗﺐ‬:‫و‬
All h ta‛ l knows best.
When the khatīb offers salām while ascending the
pulpit
Question
How is it for the khat$b to offer sal m to the congregation while
ascending the pulpit?
Answer
The juridical texts generally point to the fact that the khat$b should
not offer sal m before the khutbah. However, mention of it is made in
the Ah d$th. Thus, the Shar‛$ legality of it cannot be denied. Yes, if
there is fear of disharmony, it will be preferable to leave it out. Apart
from this, it is permissible for the khat$b to offer sal m.
I‛l ’ as-Sunan:

678
 ‫ٔ‬
‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا ﺻﻌﺪ ا‪g‬ﻨ‪e‬‬
‫ﺳﻠﻢ‪ .‬رواہ اﺑﻦ ﻣﺎﺟﺔ‪ :‬ص ‪ ،۷۹‬ورﺟﺎﻟﮧ ﺛﻘﺎت اﻻ اﺑﻦ ﻟﮩﻴﻌﺔ ‪4‬ﺘﻠﻒ ﻓﻴﮧ ﺣﺴﻦ ا@ﺪﻳﺚ‪ ،‬وﻗﺪ‬
‫ﺻﺤﺤﮧ ا‪B‬ﺴﻴﻮ‪ ñ f‬ا ﺎﻣﻊ ا‪B‬ﺼﻐ„‪(۲:۹۳) :‬‬
‫‪J bir ibn ‛Abdill h radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam used to offer sal m when he climbed the pulpit.‬‬
‫وﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا دﺧﻞ ا‪g‬ﺴﺠﺪ ﻳﻮم‬
‫ا ﻤﻌﺔ ﺳﻠﻢ ‪ š‬ﻣﻦ ﻋﻨﺪ ﻣﻨ‪e‬ہ ﻣﻦ ا ﻠﻮس‪ ،‬ﻓﺈذا ﺻﻌﺪ ا‪g‬ﻨ‪ e‬ﻳﻮﺟﮧ إ‪ U‬ا•ﺎس ﻓﺴﻠﻢ ﻋﻠﻴﮩﻢ‪.‬‬
‫رواہ اﻟﻄ‪e‬ا‪ ñ û‬اﻻوﺳﻂ‪ë) :‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ ،۱/۲۱۵ :‬دار اﻟﻔﻜﺮ(‬
‫‪Ibn ‛Umar radiyall hu ‛anhu said: When Ras0lull h sallall hu ‛alayhi‬‬
‫‪wa sallam used to enter the masjid on Friday, he used to offer sal m to‬‬
‫‪those who were seated near his pulpit. Then when he climbed the‬‬
‫‪pulpit, he turned towards the people and offered sal m to them.‬‬
‫ٔ‬ ‫ٔ ً‬ ‫ﻗﺎل ٔ‬
‫ا‪g‬ﻮﻟﻒ‪ :‬و‪ë Ú‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ :‬اﻳﻀﺎ وﻓﻴﮧ ﻋ ‪ à‬ﺑﻦ ﻋﺒﺪاﷲ اﻻﻧﺼﺎر‪ ù‬و ﻮ ﺿﻌﻴﻒ ذﻛﺮہ‬
‫ٔ‬
‫اﺑﻦ ﺣﺒﺎن ‪ ñ‬ا‪œ‬ﻘﺎت وﻟ‪9‬ﻦ ‪ ñ‬ا•ﻠﺨﻴﺺ ا@ﺒ„ )‪ :(۱/۱۳۶‬اوردہ اﺑﻦ ﻋﺪ‪ ñ ù‬ﺗﺮ‚ﺔ ﻋ ‪à‬‬
‫ٔ‬ ‫ٔ‬
‫ﺑﻦ ﻋﺒﺪاﷲ اﻻﻧﺼﺎر‪ ù‬وﺿﻌﻔﮧ‪ ...‬ﻓﺎ@ﺪﻳﺚ ﺿﻌﻴﻒ‪ ،‬وﻟ‪9‬ﻦ ‪ë‬ﻤﻮع اﺣﺎدﻳﺚ ا‘ﺎب ﻳﺪل ‪š‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ان ا@ﺪﻳﺚ ﻟﮧ اﺻﻞ‪ ،‬وﮨﺬہ اﻟﻄﺮق ﻳﻘﻮ‪ ù‬ﺑﻌﻀﮩﺎ ﺑﻌﻀﺎ‪ ،‬ودﻻ•ﮧ ‪ š‬ا‘ﺎب ﻇﺎﮨﺮة‪ ،‬و¿ﺬا دﻻﻟﺔ‬
‫ٔ‬ ‫ٔ ً‬
‫ا‪g‬ﺮاﺳﻴﻞ اﻳﻀﺎ ﻋﻠﻴﮧ‪ .‬و‪ Ú‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ )‪ :(۲/۱۶۸‬ﻓﺎﺳﺘﻔﻴﺪ ﻣﻨﮧ )ا‪ ù‬ﻣﻦ ﻗﻮل ا‘ﺪاﺋﻊ ( اﻧﮧ ﻻ‬
‫ٔ‬
‫)ﺴﻠﻢ إذا ﺻﻌﺪ ا‪g‬ﻨ‪ e‬ورو‪ ù‬اﻧﮧ )ﺴﻠﻢ ﻛﻤﺎ ‪ ñ‬ا‪°B‬اج ا‪B‬ﻮﮨﺎج‪ ،‬ﻗﻠﺖ‪ :‬وا‪g‬ﺨﺘﺎر ﻋﻨﺪ‪ù‬‬
‫ٔ‬
‫‪B‬ﻼﺣﺎدﻳﺚ ا‪g‬ﺬﻛﻮرة اﻟﻘﻮل ﺑﻤ“وﻋﻴﺘﮧ‪ ،‬و‪C‬ﺎﷲ ا•ﻮﻓﻴﻖ‪) .‬اﻋﻼء ا‪B‬ﺴ‪ ،۸/۸۲/۲۰۶۷ :ä‬ﺑﺎب‬
‫ﺳﻼم ا‪y‬ﻄﻴﺐ ‪ š‬ا‪g‬ﻨ‪(e‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ﺗﺮک ا‪B‬ﺴﻼم وﻣﻦ اﻟﻐﺮ‪h‬ﺐ ﻣﺎ ‪ ñ‬ا‪°B‬اج اﻧﮧ )ﺴﺘﺤﺐ ‪B‬ﻺﻣﺎم إذا ﺻﻌﺪ ا‪g‬ﻨ‪ e‬واﻗﺒﻞ ‪š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا•ﺎس ان )ﺴﻠﻢ ﻋﻠﻴﮩﻢ ﻻﻧﮧ اﺳﺘﺪﺑﺮﮨﻢ ‪ ñ‬ﺻﻌﻮدہ ‪Î‬ﺮ‪ .‬ﻗﻠﺖ‪ :‬وﻋﺒﺎرﺗﮧ ‪ ñ‬ا ﻮﮨﺮة و‪h‬ﺮو‪ ù‬اﻧﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻻ ﺑﺎس ﺑﮧ ﻻﻧﮧ اﺳﺘﺪﺑﺮﮨﻢ ‪ ñ‬ﺻﻌﻮدہ‪) .‬ﺷﺎ ‪ ،۲/۱۵۰ :‬ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪Question‬‬
‫‪Did the Hanaf$ jurists say that if an issue is in line with a Had$th it must‬‬
‫‪be chosen for the issuing of a fatw ? For example, in the above issue of‬‬
‫‪the khat$b offering sal m on the pulpit.‬‬
‫‪679‬‬
‫‪Answer‬‬
‫‪We gauge from the writings of the jurists that if a juridical issue is in‬‬
‫‪line with a Had$th, one should not disregard the Had$th. In other‬‬
‫‪words, the narration must be chosen for the fatw .‬‬
‫‪Sh m$:‬‬
‫ٔ‬
‫ﻗﺎل ‪© ñ‬ح ا‪g‬ﻨﻴﺔ‪ :‬وﻻ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻌﺪل ﻋﻦ ا‪Q‬راﻳﺔ إذا واﻓﻘﺘﮩﺎ رواﻳﺔ ‪ š‬ﻣﺎ ﺗﻘﺪم ﻋﻦ ﻓﺘﺎو‪ù‬‬
‫ﻗﺎﺿﻴﺨﺎن‪ ،‬وﻣﺜﻠﮧ ﻣﺎ ذﻛﺮ ‪ ñ‬اﻟﻘﻨﻴﺔ ﻣﻦ ﻗﻮﻟﮧ‪ :‬وﻗﺪ ﺷﺪد اﻟﻘﺎ‪ 5‬ا‪B‬ﺼﺪر ‪© ñ‬ﺣﮧ ‪ ñ‬ﺗﻌﺪﻳﻞ‬
‫ٔ‬ ‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻻر*ن ‚ﻴﻌﮩﺎ ¡ﺸﺪﻳﺪا ﺑﻠﻴﻐﺎ ﻓﻘﺎل‪ :‬و½ﻛﻤﺎل ˜ ر¿ﻦ واﺟﺐ ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ‪ .‬وﻋﻨﺪ‬
‫ٔ‬
‫ا‪ ì‬ﻳﻮﺳﻒ وا‪B‬ﺸﺎﻓ ﻓﺮ‪h‬ﻀﺔ‪ ،‬ﻓﻴﻤﻜﺚ ‪ ñ‬ا‪B‬ﺮ¿ﻮع وا‪B‬ﺴﺠﻮد و‪ Ú‬اﻟﻘﻮﻣﺔ ﺑ ﻨﮩﻤﺎ ﺣ‪ Á‬ﻳﻄﻤ‪R‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫˜ ﻋﻀﻮ ﻣﻨﮧ‪ ،‬ﮨﺬا ﻮ ا‪B‬ﻮاﺟﺐ ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ و‪Ÿ‬ﻤﺪ ﺣ‪B Á‬ﻮ ﺗﺮ¿ﮩﺎ او ﺷ ﺌﺎ ﻣﻨﮩﺎ ﺳﺎﮨﻴﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻳﻠﺰﻣﮧ ا‪B‬ﺴﮩﻮ و‪B‬ﻮ ﻋﻤﺪا ﻳ‪9‬ﺮہ اﺷﺪ ا‪B‬ﻜﺮاﮨﺔ‪ ...‬وا@ﺎﺻﻞ ان اﻻﺻﺢ رواﻳﺔ ودراﻳﺔ وﺟﻮب‬
‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺪﻳﻞ اﻻر*ن واﻣﺎ اﻟﻘﻮﻣﺔ وا ﻠﺴﺔ وﺗﻌﺪﻳﻠﮩﻤﺎ ﻓﺎ‪g‬ﺸﮩﻮر ‪ ñ‬ا‪g‬ﺬ ﺐ ا‪B‬ﺴ‪ª‬ﻴﺔ ورو‪ ù‬وﺟﻮ‪C‬ﮩﻤﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و ﻮ ا‪g‬ﻮاﻓﻖ ‪B‬ﻼدﻟﺔ وﻋﻠﻴﮧ ا‪B‬ﻜﻤﺎل وﻣﻦ ﺑﻌﺪہ ﻣﻦ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ وﻗﺪ ﻋﻠﻤﺖ ﻗﻮل ﺗﻠﻤﻴﺬہ اﻧﮧ‬
‫ا‪B‬ﺼﻮاب‪) .‬ﺷﺎ ‪ ،۱/۴۶۴ :‬ﻣﻄﻠﺐ ﻻ ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻌﺪل ﻋﻦ ا‪Q‬راﻳﺔ اذا واﻓﻘﺘﮩﺎ رواﻳﺔ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Observe a few examples‬‬
‫‪(1) To raise the index finger in the tashahhud.‬‬
‫‪The Hanaf$ jurists have two views in this regard but the preferred view‬‬
‫‪is to raise the finger because it is established from a Had$th.‬‬
‫‪Im m Muhammad rahimahull h writes:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧ‪e‬ﻧﺎ ﻣﺎﻟ‪ õ‬اﻧﺎ ‪:‬ﺴﻠﻢ ﺑﻦ ا‪: ì‬ﺮ‪h‬ﻢ ﻋﻦ ‪ š‬ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ا‪g‬ﻌﺎو‪ ù‬اﻧﮧ ﻗﺎل‪ :‬را‪ û‬ﻋﺒﺪ اﷲ‬
‫ٔ ٔ‬
‫ﺑﻦ ﻋﻤﺮ واﻧﺎ اﻋﺒﺚ ﺑﺎ@\ ‪ ñ‬ا‪B‬ﺼﻼة‪ ،‬ﻓﻠﻤﺎ اﻧ~ﻓﺖ ﻧﮩﺎ‪ û‬وﻗﺎل‪ :‬اﺻﻨﻊ ﻛﻤﺎ [ن رﺳﻮل اﷲ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻨﻊ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻛﻴﻒ [ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻨﻊ ﻗﺎل‪:‬‬
‫[ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺟﻠﺲ ‪ ñ‬ا‪B‬ﺼﻼة وﺿﻊ ﻛﻔﮧ ا´ﻤ ‪ š‬ﻓﺨﺬہ ا´ﻤ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺒﺾ اﺻﺎﺑﻌﮧ ‪$‬ﮩﺎ واﺷﺎر ﺑﺎﺻﺒﻌﮧ اﻟ‪ Á‬ﺗ‪ Š‬اﻹﺑﮩﺎم ووﺿﻊ ﻛﻔﮧ اﻟ ‪ š ù°‬ﻓﺨﺬہ اﻟ ‪ù°‬‬
‫ﻗﺎل ‪Ÿ‬ﻤﺪ‪ :‬و‪C‬ﺼﻨﻴﻊ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻧﺎٔﺧﺬ و ﻮ ﻗﻮل ٔا‪ ì‬ﺣﻨﻴﻔﺔ‪ٔ ) .‬‬
‫‪:‬ﻮﻃﺎ ‪B‬ﻼﻣﺎم‬
‫‪Ÿ‬ﻤﺪ‪ :‬ص ‪(۱۰۸‬‬

‫‪680‬‬
 ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﻻﺣﺎدﻳﺚ‬Š‫ ﺻ‬.•‫ﺒﻮﺗﮧ ﻋﻦ ا‬œ ‫ﺘﺎﺧﺮون‬g‫ وﮨﺬا ﻣﺎ اﻋﺘﻤﺪہ ا‬: ‫ﺸﺎ‬B‫وﻗﺎل ا‬
ٔ
‫ﺮا اﻟﻔﻼح ﻣﻊ‬: ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۱/۵۰۹ : ‫ )ﺷﺎ‬.‫ﻼﺛﺔ‬œ‫ﺼﺤﺔ ﻧﻘﻠﮧ ﻋﻦ اﻻﺋﻤﺔ ا‬B‫ و‬،‫ﺼﺤﻴﺤﺔ‬B‫ا‬
(‫ ﺑ„وت‬،۲۹۹ ‫ ص‬:‫ واﻣﺪاد اﻟﻔﺘﺎح‬. ‫ ﻗﺪﻳ‬،۲۶۹ ‫ ص‬:ù‫ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬
(2) There are two views with regard to performing wud0’ with water
which has been heated by the sun. ‛All mah Tamart sh$ rahimahull h
and ‛All mah Haskaf$ rahimahull h say that it is permissible without
any detestability. However, ‛All mah Sh m$ rahimahull h said that the
more reliable view is that it is makr0h because there is a Had$th in this
regard.
Sh m$:
ٔ ٔ ٔ
‫ﮧ‬C‫ و‬،‫ﺸﻤﺲ‬: ‫ﻮن ﺑﻤﺎء‬9‫ﻮﺿﻮء ﻋﻦ اﻹﻣﺪاد ان ﻣﻨﮩﺎ ان ﻻ ﻳ‬B‫ﺎت ا‬C‫ ﻣﻨﺪو‬ñ ‫ وﻗﺪﻣﻨﺎ‬:‫اﻗﻮل‬
ً
ñ ‫ح‬ã ‫ و=ا‬،‫ اﷲ ﻋﻨﻪ ﻣﻦ ا•ﮩﻰ ﻋﻨﮧ‬u‫ﺴﺘﺪﻻ ﺑﻤﺎ ﺻﺢ ﻋﻦ ﻋﻤﺮ ر‬: ‫ ا@ﻠﻴﺔ‬ñ ‫ح‬ã
‫ﺮہ اﻟﻄﮩﺎرة‬9‫ وﺗ‬:‫ اﻟﻘﻨﻴﺔ‬Ú‫راﻳﺔ و‬Q‫ ﻣﻌﺮاج ا‬ñ ‫ وﻗﺎل‬.‫ ا‘ﺤﺮ‬ñ ‫ وﻣﺜﻠﮧ‬،‫ﺮاﮨﺘﮧ‬9‫اﻟﻔﺘﺢ ﺑ‬
:‫ﺸﻤﺲ‬g‫ﺎء ﺑﺎ‬g‫ اﷲ ﻋﻨﻬﺎ ﺣ^ ﺳﺨﻨﺖ ا‬u‫ﺸﺔ ر‬æ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟﻌﺎ‬Š‫ﺸﻤﺲ ﻟﻘﻮﻟﮧ ﺻ‬g‫ﺑﺎ‬
ٔ ٔ
.‫ﺼﺤﺔ اﻻﺛﺮ‬B ‫ﻜﺮاﮨﺔ ﻋﻨﺪﻧﺎ‬B‫ﻌﺘﻤﺪ ا‬g‫ ﻓﻘﺪ ﻋﻠﻤﺖ ان ا‬.‫ص‬e‫ ﻓﺈﻧﮧ ﻳﻮرث اﻟ‬،‫ ﻳﺎ&„اء‬Š‫ﻻ ﺗﻔﻌ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺎہ‬g‫ ﺑﺎب ا‬،۱/۱۸۰ : ‫)ﺷﺎ‬
It should be clear that the Had$th which makes reference to water
heated by the sun is a weak Had$th. The Muhaddith0n have severe
statements with regard to it. ‛All mah Nawaw$ rahimahull h said:

‫ )©ح‬.‫ﮩﺎ‬$ ‫^ ﺿﻌﻔﮩﺎ‬C‫ ﻣﻦ ﻃﺮق و‬þ‫ﺤﺪﺛ^ وﻗﺪ رواہ ا‘ﻴﮩ‬g‫وﮨﺬا ا@ﺪﻳﺚ ﺿﻌﻴﻒ ﺑﺎﺗﻔﺎق ا‬
(‫ دار اﻟﻔﻜﺮ‬،‫ ﻛﺘﺎب اﻟﻄﮩﺎرة‬،۱/۸۷ :‫ﮩﺬب‬g‫ا‬
‛All mah Lucknow$ rahimahull h also said in this regard:
ٔ
،‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ ‫ اﻟﻄﺐ ﻋﻦ‬ñ ‫ ﻓﻘﺪ رواہ اﺑﻮ ﻧﻌﻴﻢ‬،‫ﺘﺞ ﺑﮧ‬ò ‫ﺬﻛﻮر ﻻ‬g‫ ا@ﺪﻳﺚ ا‬:‫ﻗﻠﺖ‬
‫ارﻗﻄ‬Q‫ ورواہ ا‬،‫وک‬O‫ ﻣ‬: ‫ارﻗﻄ‬Q‫ وﻗﺎل ا‬.‫ﺘﺞ ﺑﮧ‬ò ‫ ﺑﻦ إﺳﻤﺎﻋﻴﻞ ﻻ‬Q‫ إﺳﻨﺎدہ ﺧﺎ‬ñ :‫وﻗﺎل‬
ٔ ٓ
‫ﻖ ﻓﻴﮩﺎ و ﺐ ﺑﻦ‬h‫ واﺧﺮﺟﮧ اﺑﻦ ﺣﺒﺎن ﻣﻦ ﻃﺮ‬.‫ ﻛﺬاب‬ù‫ﻖ اﺧﺮ ﻓﻴﮩﺎ اﻟﮩﻴﺜﻢ ﺑﻦ ﻋﺪ‬h‫ﻣﻦ ﻃﺮ‬
ٔ
‫ ﺑﺎب ﻣﺎ‬،۶۰ ‫ ص‬:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﮩﻮل‬ë ‫ وﻟﮧ ﻃﺮق ﻻ ¬ﻠﻮ ﻣﻦ ﻛﺬاب او‬،‫و ﺐ و ﻮ ﻛﺬاب‬
ٔ
(‫ ﺑ„وت‬،‫ﻮز ﺑﮧ‬# ‫ا•ﻮﺿﻮ وﻣﺎ ﻻ‬ ‫ﻮز ﺑﮧ‬#
(3) The khat$b offering sal m on the pulpit.
It is learnt from the juridical texts that sal m should not be offered.
Nonetheless, Hadrat Maul n Zafar Ahmad Th nw$ rahimahull h said
681
that it is proven from Ah d$th; he therefore gives preference to the
view of legality.
ٔ
‫ )اﻋﻼء‬.‫ﺎﷲ ا•ﻮﻓﻴﻖ‬C‫ و‬،‫ﺬﻛﻮرة اﻟﻘﻮل ﺑﻤ“وﻋﻴﺘﮧ‬g‫ﻼﺣﺎدﻳﺚ ا‬B ù‫ﺨﺘﺎر ﻋﻨﺪ‬g‫ وا‬:‫ﻗﻠﺖ‬
(e‫ﻨ‬g‫ ا‬š ‫ﻄﻴﺐ‬y‫ ﺑﺎب ﺳﻼم ا‬،۸/۸۲/۲۰۶۷ :ä‫ﺴ‬B‫ا‬
(4) It is makr0h to perform optional sal h in congregation but not
makr0h if it is done without calling people to it. Then there are several
views as to what entails “calling people”. The jurists say that if four
people make up a congregation, the optional sal h is unanimously
considered to be makr0h.
However, Hadrat Maul n Zafar Ahmad Th nw$ rahimahull h gives
preference to the view that the fundamental issue is if particular
attention is made to calling people. If no such attention was given, and
people assemble just like that, then it is not makr0h. This is because
there are Ah d$th which are in agreement with this. The Sah bah
radiyall hu ‛anhum performed optional sal h with congregation as
Ras0lull h sallall hu ‛alayhi wa sallam their im m in the house of
Hadrat ‛Atb n ibn M lik radiyall hu ‛anhu. They had assembled their
coincidentally [and not for the optional sal h]. This is why it is not
makr0h.
I‛l ’ as-Sunan:
ٰ ٔ ‫ﻮاﻇﺒﺔ‬g‫ وﺗﻔﺴ„ ا•ﺪا ﺑﺎﻻﮨﺘﻤﺎم وا‬:‫ﻗﻠﺖ‬
. ¬ ‫ة ﻛﻤﺎ ﻻ‬É‫ﻜ‬B‫او• ﻣﻦ ﺗﻔﺴ„ﮨﺎ ﺑﺎﻟﻌﺪد وا‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫ﺔ‬C‫ﻜﺘﻮ‬g‫ ﻏ„ ا‬ñ ‫ﻢ ا ﻤﺎﻋﺔ ﺑﺎ•ﺪا‬9‫ ﺣ‬،۷/۹۳ :ä‫ﺴ‬B‫)اﻋﻼء ا‬
All h ta‛ l knows best.
The mu’adhdhin encouraging the congregation to
read durūd
Question
Before the mu’adhdhin can hand over the ‛as (staff) to the khat$b, he
reads dur0d in a loud voice and encourages the congregation to do the
same. What is the ruling in this regard?
Answer
It is not permissible for the mu’adhdhin to do as described. This
practice was not prevalent in the era of the Sah bah radiyall hu
‛anhum and the T bi‛0n, nor is it narrated from any of the esteemed
scholars of the past. It is therefore disliked according to the Shar$‛ah.
Al-Fiqh ‛Al Madh hib al-Arba‛ah:
682
 ‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪" :U‬إن اﷲ و‪:‬ﻼﺋ‪9‬ﺘﮧ ﻳﺼﻠﻮن‬ ‫اﺑﺘﺪع ﺑﻌﺾ ا•ﺎس ان ﻳﺘ·ﻤﻮا ﺑ^ ﻳﺪ‪ ù‬ا‪y‬ﻄﻴﺐ ﺑﻘﻮﻟﮧ‬
‫‪ š‬ا•‪ ".‬اﻻٓﻳﺔ‪ ،‬و‪h‬ﺰ‪h‬ﺪون ﻋﻠﻴﮩﺎ ا‪å‬ﺸﻮدة ﻃﻮ‪h‬ﻠﺔ‪ ،‬ﺛﻢ إذا ﻓﺮغ ٔ‬
‫ا‪g‬ﻮذن ا=‪ ù‬ﻳٔﻮذن ﺑ^ ﻳﺪﻳﮧ‬
‫ٔ‬
‫ﻳﻘﻮل‪ :‬إذا ﻗﻠﺖ ‪B‬ﺼﺎﺣﺒ‪ õ‬واﻹﻣﺎم ¬ﻄﺐ ﻳﻮم ا ﻤﻌﺔ‪ :‬اﻧﺼﺖ ﻓﻘﺪ ﻟﻐﻮت‪ .‬ا@ﺪﻳﺚ‪ ،‬ﺛﻢ ﻳﻘﻮل‬
‫ً‬ ‫ٔ‬
‫ﺑﻌﺪ ذﻟ‪ õ‬اﻧﺼﺘﻮا ﺗﻮﺟﺮوا‪ ،‬و‪ L‬ﮨﺬا ﺑﺪﻋﺔ ﻻ دا ﻟﮩﺎ إ´ﮩﺎ وﻻ ‪B‬ﺰوم ﻟﮩﺎ ﺧﺼﻮﺻﺎ ﻣﺎ ﻳﻔﻌﻠﮧ‬
‫ٔ ٔ‬ ‫ذﻟ‪ٔ õ‬‬
‫ا‪g‬ﻮذن ﻣﻦ ا ﮩﻞ ﺑﻤﻌ ا@ﺪﻳﺚ ﻻﻧﮧ ﻳﺎ‪:‬ﺮ ﺑﺎﻹﻧﺼﺎت وﻋﺪم ا‪SB‬م‪ ،‬ﺛﻢ ﻳﺘ·ﻢ ﻮ ﺑﻌﺪہ‬
‫ٔ‬
‫ﺑﻘﻮﻟﮧ اﻧﺼﺘﻮا‪ .‬و‪ ˜ š‬ﺣﺎل ﻓﺎﻟ‪O‬ﻗﻴﺔ ﺑﮩﺬہ ا‪B‬ﻜﻴﻔﻴﺔ ﺑﺪﻋﺔ ‪:‬ﻜﺮوﮨﺔ ‪ ñ‬ﻧﻈﺮ ا@ﻨﻔﻴﺔ وﺗﺮ¿ﮩﺎ‬
‫ٔ‬
‫اﺣﻮط ‪ ˜ š‬ﺣﺎل‪.‬‬

‫ا‪g‬ﺎ‪B‬ﻜﻴﺔ‪ :‬ﻗﺎ‪B‬ﻮا‪ :‬اﻟ‪O‬ﻗﻴﺔ ﺑﺪﻋﺔ ‪:‬ﻜﺮوﮨﺔ ﻻ ‪#‬ﻮز ﻓﻌﻠﮩﺎ‪) .‬اﻟﻔﻘﮧ ‪ š‬ﻣﺬا ﺐ اﻻر‪C‬ﻌﺔ‪،۱/۳۹۷ :‬‬
‫اﻟ‪O‬ﻗﻴﺔ ﺑ^ ﻳﺪ‪ ù‬ا‪y‬ﻄﻴﺐ‪ ،‬دار اﻟﻔﻜﺮ(‬

‫واﻧﻈﺮ أﻳﻀﺎ‪ :‬اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‪ ،۲/۲۹۶ :‬اﻟ‪O‬ﻗﻴﺔ ﺑ^ ﻳﺪ‪ ù‬ا‪y‬ﻄﻴﺐ "و ﻰ ﺑﺪﻋﺔ ‪:‬ﻜﺮوﮨﺔ"‬
‫دار اﻟﻔﻜﺮ‪ .‬وا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ñ ،۲/۱۶۰ :‬ﺣ‪9‬ﻢ ا‪B‬ﺮ` ﺑ^ ﻳﺪ‪ ù‬ا‪y‬ﻄﻴﺐ‪ ،‬ﺳﻌﻴﺪ‪.‬‬
‫وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۵۶ :‬ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ‪ .‬وﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ :ù‬ص ‪ ،۳۶۷‬ﻣﺎ ﻳﺘﻌﻠﻖ‬
‫ﺑﺎ ﻤﻌﺔ‪ ،‬ﺑ„وت‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The khatīb turning towards his right and left in the‬‬
‫‪course of the khutbah‬‬
‫‪Question‬‬
‫‪When delivering his khutbah, will the khat$b look only in front of him,‬‬
‫?‪or can he turn to his right and left‬‬
‫‪Answer‬‬
‫‪It is Sunnah for the khat$b to remain focussed in front of him. It is‬‬
‫‪makr0h for him to turn to the right and left.‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ً‬ ‫ً‬
‫و‪9h‬ﺮہ ا•ﻔﺎﺗﮧ ﻳﻤﻴﻨﺎ وﺷﻤﺎﻻ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪ ،۵۱۴‬ﻗﺪﻳ (‬
‫‪Sh m$:‬‬
‫ﺗ‪ª‬ﺒﻴﮧ‪ :‬ﻣﺎ ﻳﻔﻌﻠﮧ ﺑﻌﺾ ا‪y‬ﻄﺒﺎء ﻣﻦ ‪7‬ﻮ‪h‬ﻞ ا‪B‬ﻮﺟﮧ ﺟﮩﺔ ا´ﻤ^ وﺟﮩﺔ اﻟ ﺴﺎر ﻋﻨﺪ ا‪B‬ﺼﻼة ‪š‬‬
‫ٔ‬ ‫ٔ‬
‫ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ñ‬ا‪y‬ﻄﺒﺔ ا‪œ‬ﺎﻧﻴﺔ ‪B‬ﻢ ارہ ﻣﻦ ذﻛﺮہ واﻟﻈﺎﮨﺮ اﻧﮧ ﺑﺪﻋﺔ ﻳ‪ª‬ﺒ‪ ü‬ﺗﺮ¿ﮧ‬

‫‪683‬‬
 ً ً ٔ ٔ
‫ !ء ﻣﻨﮩﺎ‬ñ ‫ وﻻ ﻳﻠﺘﻔﺖ ﻳﻤﻴﻨﺎ وﺷﻤﺎﻻ‬:‫ ﻗﺎل‬ù‫ ﻣﻨﮩﺎج ا•ﻮو‬ñ ‫_ﻼ ﻳﺘﻮﮨﻢ اﻧﮧ ﺳﻨﺔ ﺛﻢ راﻳﺖ‬
ٔ
‫ﺴﻨﺔ‬B‫ ﻋﻨﺪﻧﺎ ﻣﻦ ﻗﻮل ا‘ﺪاﺋﻊ وﻣﻦ ا‬õ‫ٔﻮﺧﺬ ذﻟ‬h‫ و‬،‫ ﺑﺪﻋﺔ‬õ‫ ﻻن ذﻟ‬:‫ ©ﺣﮧ‬ñ ‫ﻗﺎل اﺑﻦ ﺣﺠﺮ‬
ٔ ٔ
.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ¬ﻄﺐ ﮨﻜﺬا‬Š‫ ﺻ‬.•‫ان )ﺴﺘﻘﺒﻞ ا•ﺎس ﺑﻮﺟﮩﮧ و)ﺴﺘﺪﺑﺮ اﻟﻘﺒﻠﺔ ﻻن ا‬
ä‫ ﺳ‬،۲/۲۹۱ :‫ﺴﻼ واد•ﮧ‬B‫ اﻟﻔﻘﮧ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‬،۲/۱۴۹ : ‫ﺸﺎ‬B‫ ا‬ù‫)ﻓﺘﺎو‬
(‫ دار اﻟﻔﻜﺮ‬،‫ﻜﺮوﮨﺎﺗﮩﺎ‬:‫ﻄﺒﺔ و‬y‫ا‬
For further details refer to Fat w Rah$m$yyah, vol. 1, p. 263.
All h ta‛ l knows best.
Raising the hands when the khatīb makes du’ā
Question
The khat$b normally makes du‛ ’ in the khutbahs of jumu‛ah and ‛$d. Is
it permissible for the members of the congregation to raise their hands
and say m$n?
Answer
It is permissible for them to say m$n in their hearts without raising
their hands. It is makr0h tahr$m$ to raise the hands and say m$n
loudly.
Sh m$:
ٔ
^‫ﻠﻘﻮم رﻓﻊ ا´ﺪﻳﻦ وﻻﺗﺎﻣ‬B‫ﻮز‬#‫ء ﻻ‬ÈQ‫ ا‬ñ ‫و½ذا ©ع‬:‫ﺘ~ہ‬4 ñ U‫وﻗﺎل ا‘ﻘﺎ‬
ٔ ٔ ٔ ٔ ً
‫ وﻋﻠﻴﮧ‬،‫ﺼﺤﻴﺢ ﻮاﻻول‬B‫وا‬،‫اﺳﺎء وا وﻻاﺛﻢ ﻋﻠﻴﮩﻢ‬:‫ اﺛﻤﻮا وﻗﻴﻞ‬õ‫ﻠﺴﺎن ﺟﮩﺮا ﻓﺈن ﻓﻌﻠﻮا ذﻟ‬B‫ﺑﺎ‬
‫۔‬۱/۱۴۷:‫ة‬ù‫ اﻟﮩﻨﺪ‬ù‫ اﻟﻔﺘﺎو‬ñ‫ﺳﻌﻴﺪ۔و¿ﺬا‬، ‫ﺑﺎب ﺻﻼة ا ﻤﻊة‬،۲/۱۷۲: ‫۔)ﺷﺎ‬ù‫اﻟﻔﺘﻮ‬
‫ر‬Q‫ ا‬š ù‫۔وﺣﺎ!ة اﻟﻄﺤﻄﺎو‬۱/۱۷۱:‫ﻤﻊ اﻻﻧﮩﺮ‬ë‫۔و‬۲/۶۷:‫۔وﻓﺘﺢ اﻟﻘﺪﻳﺮ‬۲/۱۵۵:‫ﺮاﺋﻖ‬B‫وا‘ﺤﺮا‬
(۱/۳۴۷:‫ﺨﺘﺎر‬g‫ا‬
‛Umdah al-Fiqh:
When the khat$b makes du‛ ’ for the Muslims in his khutbah, it is not
permissible for the members of the congregation to raise their hands
and say m$n aloud. If they do this, they will be sinning. This is the
correct view and the one on which the fatw is issued. A person may
say m$n in his heart without raising his hands.1
All h ta‛ l knows best.

1
‛Umdah al-Fiqh, vol. 2, p. 451.
684
Sufficing with the Qur’ān only in the khutbah
Question
Some people read the Qur’ n in the Friday khutbah. For example,
certain portions of S0rah al-Hujur t in the first khutbah and other
portions in the second khutbah. What is the Shar‛$ ruling in this
regard? What should a person read in the two khutbahs?
Answer
It is Sunnah to read the Qur’ n in the khutbah. This was the practice of
Ras0lull h sallall hu ‛alayhi wa sallam. However, one should not
confine oneself with reading the Qur’ n only. Rather, it must contain
the shah dah (testifying All h’s Oneness and the messenger-ship of
Ras0lull h sallall hu ‛alayhi wa sallam), du‛ ’ for the Muslims,
salutations to Ras0lull h sallall hu ‛alayhi wa sallam, mention of the
Khulaf ’ R shid$n, saying radiyall hu ‛anhum for them, and so on. It is
mustahab to mention all this. Furthermore, people generally have bad
thoughts about Hadrat Mu‛ wiyah radiyall hu ‛anhu, so he should also
be mentioned.
Sah$h Muslim:
ٓ ٓ ٔ
‫ رﺳﻮل‬ñ ‫ﺠﻴﺪ ﻣﻦ‬g‫ اﺧﺬت ق واﻟﻘﺮان ا‬:‫ﺮ&ﻦ ﻋﻦ اﺧﺖ ﻟﻌﻤﺮة ﻗﺎﻟﺖ‬B‫ﻋﻦ ﻋﻤﺮة ﺑﻨﺖ ﻋﺒﺪ ا‬
ٔ ٔ
‫ ˜ ‚ﻌﺔ وﻓﻴﮧ ﻋﻦ ام ﮨﺸﺎم‬ñ e‫ﻨ‬g‫ ا‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻮم ا ﻤﻌﺔ و ﻮ ﻳﻘﺮا ﺑﮩﺎ‬Š‫اﷲ ﺻ‬
ٓ ٓ ٔ
Š‫ﺴﺎن رﺳﻮل اﷲ ﺻ‬B ‫ﺠﻴﺪ إﻻ ﻋﻦ‬g‫ ﻣﺎ اﺧﺬت ق واﻟﻘﺮان ا‬:‫ﺑﻨﺖ ﺣﺎرﺛﺔ ﺑﻦ ا•ﻌﻤﺎن ﻗﺎﻟﺖ‬
(۱/۲۸۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ إذا ﺧﻄﺐ ا•ﺎس‬e‫ﻨ‬g‫ ا‬š ‫ﻘﺮوﮨﺎ ˜ ﻳﻮم ا ﻤﻌﺔ‬ٔ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳ‬

‛Umrah bint ‛Abd ar-Rahm n relates from a sister of ‛Umrah who said:
I memorized [S0rah] Q f Wal Qur’ n al-Maj$d directly from Ras0lull h
sallall hu ‛alayhi wa sallam on Fridays. He used to read this s0rah
every Friday while he was on the pulpit. Another narration from Umm
Hish m bint H rithah ibn an-Nu‛m n said: I memorized [S0rah] Q f
Wal Qur’ n al-Maj$d directly from Ras0lull h sallall hu ‛alayhi wa
sallam because he used to read it every Friday on the pulpit when he
used to address the people.
Mar q$ al-Fal h:
ٰ ٔ ً
U‫وﺗﻌﺎ‬ ‫ﻨﺎء ﻋﻠﻴﮧ ﺑﻤﺎ ﻮ اﮨﻠﮧ ﺳﺒﺤﺎﻧﮧ‬œ‫ا وا‬Æ ‫ ﻧﻔﺴﮧ‬ñ ‫ﻤﺪ اﷲ ﺑﻌﺪ ا•ﻌﻮذ‬Î ‫و)ﺴﻦ ﺑﺪاءﺗﮧ‬
‫ﻒ‬h‫ﻌﺎ… وا•ﺨﻮ‬g‫ﺰﺟﺮ ﻋﻦ ا‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻟﻌﻈﺔ ﺑﺎ‬Š‫ ﺻ‬.•‫ ا‬š ‫ﺼﻼة‬B‫ﺸﮩﺎدﺗﺎن وا‬B‫وا‬
ٰ
‫ وا•ﺬﻛ„ ﺑﻤﺎ ﺑﮧ ا•ﺠﺎة وﻗﺮاءة‬U‫وﺗﻌﺎ‬ ٰ
‫ وﻋﻘﺎﺑﮧ ﺳﺒﺤﺎﻧﮧ‬U‫ﺗﻌﺎ‬ ‫ﺎ ﻳﻮﺟﺐ ﻣﻘﺖ اﷲ‬g ‫وا•ﺤﺬﻳﺮ‬

685
 ً ٔ ٔ ٓ ٓ
‫دة‬È‫ و)ﺴﻦ إ‬... ‫ اﷲ‬U‫ ﺧﻄﺒﺘﮧ واﺗﻘﻮا ﻳﻮﻣﺎ ﺗﺮﺟﻌﻮن ﻓﻴﮧ إ‬ñ ‫ ﻗﺮا‬:‫ اﻧﮩﺎ‬ù‫ﺎ رو‬g ‫اﻳﺔ ﻣﻦ اﻟﻘﺮان‬
ñ ‫دة‬È‫ اﻹ‬õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ﺋﻨﺔ ﺗﻠ‬Š‫ ﺻ‬.•‫ ا‬š ‫ﺼﻼة‬B‫دة ا‬Ƚ‫ﻨﺎء و‬œ‫دة ا‬Ƚ‫ا@ﻤﺪ و‬
ù‫ ﺟﺮ‬õ‫ﺴﺘﺤﺴﻦ ﺑﺬﻟ‬: ‫ اﷲ ﻋﻨﻬﻢ‬u‫ﺮاﺷﺪﻳﻦ ر‬B‫ﻠﻔﺎء ا‬y‫ﺎﻧﻴﺔ وذﻛﺮ ا‬œ‫ﻄﺒﺔ ا‬y‫اﺑﺘﺪاء ا‬
ٔ ‫ﺎﻧﻴﺔ‬œ‫ﻄﺒﺔ ا‬y‫ ا‬ùٔ‫ء ﻓﻴﮩﺎ ا‬ÈQ‫ا•ﻮارث و)ﺴﻦ ا‬
ٔ ^‫ﻠﻤﻮﻣﻨ‬B
‫ﻮﻋﻆ ﺑﺎﻻﺳﺘﻐﻔﺎر‬B‫ن ا‬ð: ‫ﻮﻣﻨﺎت‬g‫وا‬
(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ ﺑﺎب ا ﻤﻌﺔ‬،۱۹۳ ‫ ص‬:‫ﺮا اﻟﻔﻼح ﻣﻊ ﻧﻮر اﻻﻳﻀﺎح‬:) .‫ﻟﮩﻢ‬
Khutbah al-Jumu‛ah:
It is Sunnah to read the Qur’ n in the khutbah. This is the preferred
view. How much should be read? There are three views in this regard.
According to the Hanaf$s, at least three short verses or one long verse
should be read.1
All h ta‛ l knows best.
Holding an ‘asā (staff) when delivering the khutbah
Question
What is the ruling of the Shar$‛ah with regard to holding an ‛as when
delivering the khutbah? Is it fard, w jib or Sunnah? Will a person who
does not hold an ‛as become a k fir?
Answer
The jurists write that if a city has been conquered by the sword, the
im m must hold a sword in his left hand, lean on it, and deliver his
khutbah. ‛All mah Sh m$ rahimahull h explains the wisdom of this as
follows:
ٔ ٔ ٔ
ù‫ اﻳﺪ‬ñ ‫ ﺑﺎ‬õ‫ﺴﻴﻒ ﻓﺈذا رﺟﻌﺘﻢ ﻋﻦ اﻹﺳﻼم ﻓﺬﻟ‬B‫ﮩﻢ اﻧﮩﺎ ﻓﺘﺤﺖ ﺑﺎ‬h„‫ﺴﻴﻒ ﻟ‬B‫ ﺑﺎ‬ù‫ا‬
(‫ ﺳﻌﻴﺪ‬،۲/۱۶۲ : ‫ )ﺷﺎ‬.‫ درر‬،‫ اﻹﺳﻼم‬U‫ ﺗﺮﺟﻌﻮا إ‬Á‫ﻢ ﺣ‬9‫ﺴﻠﻤ^ ﻳﻘﺎﺗﻠﻮﻧ‬g‫ا‬
To show the people that the city was conquered by the sword. If you
people renege from Islam, the sword is still in the hands of the
Muslims. They will fight you and bring you back to Islam.
If a city or country was not conquered by the sword but by inviting its
inhabitants to Islam or by making peace with them, then the khutbah
will be delivered by leaning on an ‛as . However, this action is neither
fard, w jib nor sunnat-e-mu’akkadah. It is a mustahab action provided

1
Khutbah al-Jumu‛ah Wa Ahk muh al-Fiqh$yyah, p. 141.
686
the people do not believe it to be obligatory and necessary. If people
start believing it to be necessary, it should be left out.
‛All mah T$b$ rahimahull h writes in his commentary to Mishk t that
insisting on a mustahab action causes it to become a bid‛ah. The one
who labels a person who does not hold an ‛as as a k fir is committing
a major sin. He must repent because it is a serious sin to label a Muslim
a k fir or to believe him to be such.
Imd d al-Ahk m:
It is mustahab to hold an ‛as , but if it is considered to be necessary
and the one who does not hold it is castigated, it will become
prohibited to hold it on the principle that a non-essential action is
considered to be essential and necessary.
To sum up, the im m should not hold an ‛as most of the time. Yes, he
may hold it occasionally to practise on the mustahab after the beliefs
of the masses have been corrected.
All h ta‛ l knows best.
When a khatīb does not sit down between the two
khutbahs
Question
What is the ruling if a khat$b does not sit down between the two
khutbahs?
Answer
According to the Hanaf$s, it is Sunnah to sit for a short while between
the two khutbahs. If he does not sit, the khutbah will be fulfilled but it
will be against the Sunnah and makr0h.
Mar q$ al-Fal h:
‫ﺮواﻳﺔ‬B‫^ ﺟﻠﺴﺔ ﺧﻔﻴﻔﺔ وﻇﺎﮨﺮ ا‬Õ‫ﻄﺒ‬y‫ وﻗﺘﻨﺎ وﺳﻦ ا ﻠﻮس ﺑ^ ا‬U‫ﻠﺘﻮارث إ‬B ‫وﺳﻦ ﺧﻄﺒﺘﺎن‬
ٔ ٔ ٓ
‫ اﻻﺻﺢ ﻻﻧﮩﺎ ﺳﻨﺔ‬ñ ‫ء‬à: ‫ وﺗﺎر¿ﮩﺎ‬،‫ﺬ ﺐ در‬g‫ و ﻮ ا‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.‫ﻣﻘﺪار ﺛﻼث اﻳﺎت‬
ٔ ً ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ¬ﻄﺐ ﻗﺎﺋﻤﺎ ﺧﻄﺒﺔ واﺣﺪة ﻓﻠﻤﺎ اﺳﻦ‬Š‫ ﺻ‬.•‫ ان ا‬ù‫ﺎ رو‬g û‫ﻗﮩﺴﺘﺎ‬
ٔ
‫ﺮا‬:) .‫اﺣﺔ ﻻ ©ط‬O‫ اﻧﮩﺎ ﻻﺳ‬š ‫ وﻓﻴﮧ د´ﻞ‬،‫^ ﺑ ﻨﮩﻤﺎ ﺟﻠﺴﺔ ﺧﻔﻴﻔﺔ‬Õ‫ﺟﻌﻠﮩﺎ ﺧﻄﺒ‬
ù‫ واﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۲/۱۴۸ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،۵۱۶ ‫ ص‬:ù‫اﻟﻔﻼح ﻣﻊ اﻟﻄﺤﻄﺎو‬
(۱/۱۴۷ :‫اﻟﮩﻨﺪﻳﺔ‬
Fat w Mahm0d$yyah:
687
It is against the Sunnah to abstain from sitting between the two
khutbahs.1
All h ta‛ l knows best.
Correcting the khatīb when he errs
Question
Is it permissible to correct a khat$b if he errs while reciting a verse of
the Qur’ n?
Answer
If he commits a major error in the recitation, he may be corrected by
sending a note to him so that the major error is corrected. Although
every type of conversation is prohibited while the khutbah is delivered
(just as every type of conversation in sal h is prohibited, but
correcting the im m is permitted). According to another view, only
worldly conversations are prohibited; there is no prohibition for D$n$
conversations.
H shiyah at-Taht w$:
‫ﻤﺔ ﻓﻠﻤﺎ ﻓﺮغ‬$ ‫ک‬O‫ﻮﻣﻨ^ ﻓ‬g‫ا‬ٔ ‫ﺼﻼة ﺳﻮرة‬B‫ ا‬ñ ٔ‫ ٔاﻧﮩﺎ ﻗﺮا‬ù‫ﺎ رو‬g (‫ إﻣﺎﻣﮧ ﺟﺎﺋﺰ‬š ‫)وﻓﺘﺤﮧ‬
ٔ ّ ‫ﮨﻼ ﻓﺘﺤﺖ‬:‫ ﻗﺎل‬Š‫ ﺑ‬:‫؟ ﻗﺎل‬ì‫ا‬ ّ ٔ ‫ﻢ‬9‫ﻦ ﻓﻴ‬9‫ﻢ ﻳ‬B‫ ٔا‬:‫ﻗﺎل‬
‫ﺴﺨﺖ ﻓﻘﺎل‬å ‫ ﻇﻨﻨﺖ اﻧﮩﺎ‬:‫؟ ﻗﺎل‬š
ٔ ٔ
‫ اﻹﻣﺎم ﻓﺎﻃﻌﻤﮧ‬õ‫ إذا اﺳﺘﻄﻌﻤ‬:‫ﻢ وﻗﺎل‬9‫ﺴﺨﺖ ﻻﻋﻠﻤﺘ‬å ‫ﻮ‬B :‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫رﺳﻮل اﷲ ﺻ‬
ٔ ٔ ٔ
‫ اﻟﻔﺘﺢ دون ا•ﻼوة ﻻن اﻟﻔﺘﺢ‬ù‫ﺼﺤﻴﺢ اﻧﮧ ﻳﻨﻮ‬B‫ وا‬،‫ اﻹﻣﺎم ﻓﺎﻓﺘﺢ ﻋﻠﻴﮧ‬õ‫ إذا اﺳﺘﻔﺘﺤ‬ù‫ا‬
،‫ﺼﻼة‬B‫ ﺑﺎب ﻣﺎ ﻳﻔﺴﺪ ا‬،۳۳۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺮﺧﺺ ﻓﻴﮧ‬:
( ‫ﻗﺪﻳ‬
Sh m$:
ٔ ٔ ٔ
ñ ‫ﺮہ و ﻮ اﻻﺻﺢ ﻛﻤﺎ‬9‫ﻮہ ﻓﻼ ﻳ‬Ø‫ﻴﺢ و‬ž‫ﺴ‬Õ‫م ا•ﺎس اﻣﺎ اﻟ‬+ ‫ﺲ‬ª‫ ﻣﻦ ﺟ‬ù‫م ا‬+ ‫ﻗﻮﻟﮧ وﻻ‬
ٔ ٔ ٔ
‫“وع اﻣﺎ ﺑﻌﺪہ‬B‫ﻼف ﻗﺒﻞ ا‬y‫ﻞ ا‬Ÿ‫ﻠ ان اﻻﺣﻮط اﻹﻧﺼﺎت و‬h‫ﺰ‬B‫ا•ﮩﺎﻳﺔ واﻟﻌﻨﺎﻳﺔ وذﻛﺮہ ا‬
ٔ ً
(‫ ﺳﻌﻴﺪ‬،۲/۱۵۸ : ‫ )ﺷﺎ‬.‫ ا‘ﺪاﺋﻊ‬ñ ‫ﻤﺎ ﺑﺎﻗﺴﺎﻣﮧ ﻛﻤﺎ‬h‫ﺮ‬7 ‫ﻜﺮوہ‬: ‫م‬SB‫ﻓﺎ‬
Fat w Lucknow$:

1
Fat w Mahm0d$yyah, vol. 8, p. 201.
688
 ٔ
‫ وﻗﺎل‬،‫ﻴﺢ واﺗﺒﺎﻋﮧ ﻓﻼ‬ž‫ﺴ‬Õ‫ واﻣﺎ اﻟ‬،‫م ا•ﺎس‬+ ‫ ﻮ ﻣﻦ‬ù=‫م ا‬SB‫ﺮہ ا‬9‫ إﻧﻤﺎ ﻳ‬:‫ﻗﺎل ﺑﻌﻀﮩﻢ‬
ٔ ٔ
،۳۵۰ ‫ ص‬:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺴﻮط ﻓﺨﺮ اﻹﺳﻼم‬ž‫ ﻣ‬ñ ‫ ﻛﺬا‬،‫ واﻻول اﺻﺢ‬،õ‫˜ ذﻟ‬:‫ﺑﻌﻀﮩﻢ‬
(‫ ﺑ„وت‬،‫ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎ ﻤﻌﺔ‬
All h ta‛ l knows best.
Delivering a khutbah in a language other than
Arabic
Question
Is it w jib or Sunnah to deliver the khutbah in Arabic? What is the
ruling if a person delivers it in another language?
Answer
It is sunnat-e-mu’akkadah and necessary to deliver the khutbah in
Arabic. It is makr0h tahr$m$ to deliver it in any other language. It was
the practice of Ras0lull h sallall hu ‛alayhi wa sallam and the Sah bah
radiyall hu ‛anhum throughout their lives to deliver the khutbah in
Arabic. This despite the fact that they had spread to the East and West,
conquered non-Arab lands and delivered khutbahs there. Nonetheless,
there is not even one incident which shows that they delivered the
jumu‛ah or ‛$d khutbah in a language other than Arabic. Some people
say that the khutbah is a reminder and admonition, so it should be in
the language of the congregants. They ought to think about the fact
that the khutbah is a dhikr and All h ta‛ l says in the Qur’ n:
ْ ٰ َْ ْ َ
‫اﷲ‬
ِ ‫ذﻛﺮ‬
ِ ِ U‫ﻓﺎﺳﻌﻮا ِا‬
Hasten to the dhikr of All h.
The Had$th experts and exegists say that “dhikr” in this context refers
to the jumu‛ah khutbah.
A Had$th also refers to the khutbah as a dhikr:

‫ ﺑﺎب ﻓﻀﻞ‬،۱/۱۲۱/۸۷۱ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﺔ )ﺴﺘﻤﻌﻮن ا=ﻛﺮ‬9‫ﻼﺋ‬g‫ﻓﺈذا ﺧﺮج اﻹﻣﺎم ﺣ ت ا‬

(‫ا ﻤﻌﺔ‬
Once the im m stands up, the angels gather to listen to the dhikr
(khutbah).
We learn from this that like sal h and adh n, the khutbah is a dhikr.
Just as the sal h and adh n have to be in Arabic, so is the case with the
khutbah.
689
Hadrat Sh h Wal$ All h Muhaddith Dehlaw$ rahimahull h writes in his
commentary of Muwatt :
ٔ ٔ ٔ
‫ ﻛﺜ„ ﻣﻦ‬ñ ‫ﻐﺎرب ﺑﮧ ﻣﻊ ان‬g‫ﺸﺎرق وا‬g‫ ا‬ñ ‫ﻴﺔ ﻓﻼﺳﺘﻤﺮار اﮨﻞ اﻹﺳﻼم‬C‫واﻣﺎ ﻛﻮﻧﮩﺎ ﻋﺮ‬
ٔ ‫ﺼ ©ح‬:) .^‫ﺨﺎﻃﺒﻮن ٔاﻋﺠﻤ‬g‫اﻻﻗﺎ´ﻢ [ن ا‬
‫ ﻣﻦ ﺗﺮک‬š ‫ﺸﺪﻳﺪ‬Õ‫ ﺑﺎب اﻟ‬۱۵۴ ‫ ص‬:‫ﻮﻃﺎ‬:
ٔ

(‫ا ﻤﻌﺔ ﻣﻦ ﻏ„ ﻋﺬر‬

As for the khutbah being in the Arabic language, it is because it is a
continuous practice of Muslims in the East and West even though the
addressees in many regions were non-Arabs.
It is therefore necessary to adhere to the Arabic khutbah for jumu‛ah
and the ‛$ds.
‛All mah Lucknow$ rahimahull h says that the khutbah in non-Arabic
is makr0h tahr$m$:
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ﺘﻮارﺛﺔ ﻣﻦ ا‬g‫ﺴﻨﺔ ا‬B‫ﻴﺔ ﺧﻼف ا‬C‫ﻄﺒﺔ ﺑﻐ„ اﻟﻌﺮ‬y‫ ان ا‬ñ õ‫ﻓﺈﻧﮧ ﻻ ﺷ‬
ً ً
:‫ﻮﻗﺎﻳﺔ‬B‫ ©ح ا‬š ‫ﻳﺔ‬È‫ﺮ‬B‫ )ﻋﻤﺪة ا‬.‫ﻤﺎ‬h‫ﺮ‬7 ‫ﻜﺮوﮨﺎ‬: ‫ اﷲ ﻋﻨﻬﻢ ﻓﻴﻜﻮن‬u‫ﺼﺤﺎﺑﺔ ر‬B‫وﺳﻠﻢ وا‬
(‫ [ﻧﻔﻮر‬ù‫ﺠﻴﺪ‬g‫ ا‬،ƒ ‫ رﻗﻢ ا@ﺎﺷﻴﺔ‬،۱/۲۰۰

‫ﺘﻘ^ ©ح اﺣﻴﺎء‬g‫ﺴﺎدة ا‬B‫ﺎف ا‬7‫ ا‬.‫ دار اﻟﻔﻜﺮ‬،۲/۲۸۹ :‫ اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‬:‫واﻧﻈﺮ أﻳﻀﺎ‬
‫ دار اﻟﻌﻠﻮم‬ù‫ وﻓﺘﺎو‬.۲/۳۸۷ :‫ﻼف‬y‫ﺮاﺟﺢ ﻣﻦ ا‬B‫ ﻣﻌﺮﻓﺔ ا‬ñ ‫ واﻻﻧﺼﺎف‬.۳/۳۲۶ :‫ﻳﻦ‬Q‫ﻋﻠﻮم ا‬
‫ ﻣﺒﻮب‬،۲۳۹‫۔‬۸/۲۱۵ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.۱/۷۳۲ :‫م‬ð‫ واﻣﺪاد اﻻﺣ‬.‫ دار اﻻﺷﺎﻋﺖ‬،۵/۹۰ :‫ﻨﺪ‬C‫دﻳﻮ‬
‫ﻜﺘﺒﺔ‬: ،۱/۳۴۷ "‫ﺔ‬C‫ﻴﺔ ﺧﻄﺒﺔ اﻟﻌﺮو‬C‫ ﻋﺮ‬ñ ‫ﺔ‬C‫ وﺟﻮاﮨﺮ اﻟﻔﻘﮧ "اﻻﻋﺠﻮ‬.‫ ﺟﺎﻣﻌﮧ ﻓﺎروﻗﻴﮧ‬،‫ﺮﺗﺐ‬:‫و‬
.۱/۳۵۹ :ù‫ﻨﻮ‬ú‫ﻜ‬B ù‫ﻤﻮﻋﺔ اﻟﻔﺘﺎو‬ë‫ و‬.v‫دار اﻟﻌﻠﻮم ﻛﺮا‬
All h ta‛ l knows best.
Abstaining from taking the name of Hadrat Abū
Bakr’s father in the khutbah
Question
When the names of the Khulaf ’ R shid$n are mentioned in the
khutbah, the names of ‛Umar ibn al-Khatt b radiyall hu ‛anhu,
‛Uthm n ibn ‛Aff n radiyall hu ‛anhu and ‛Al$ ibn Ab$ T lib radiyall hu
‛anhu are generally mentioned with the names of their fathers. Why is
the name of Ab0 Bakr’s father not mentioned with his name?

690
Answer
If the name of Ab0 Bakr’s father is also mentioned, it will read thus:
Ab0 Bakr ibn Ab$ Quh fah. This results in the repetition of the
kunn$yyat which makes it heavy to pronounce and read. If the
kunn$yyat is left out and only his name is mentioned, e.g. ‛Abdull h ibn
‛Uthm n, then the identity of Ab0 Bakr radiyall hu ‛anhu will not be
complete because he is not known by this name [‛Abdull h]. This is
why there is no harm in only saying Ab0 Bakr radiyall hu ‛anhu.
Fat w W hid$:
ٔ
‫ﺴﺐ ﺳﺎﺋﺮ‬ª‫ﻄﺒﺔ ﻛﻤﺎ ﻳ‬y‫ ا‬ñ ‫ اﺑﻴﮧ‬U‫ اﷲ ﻋﻨﻪ إ‬u‫ﺼﺪﻳﻖ ر‬B‫ﺴﺒﺔ ا‬å ‫ ﺗﺮک‬ñ ‫ﻮﺟﮧ‬B‫ ﻣﺎ ا‬:‫ﺳﻮال‬
ٓ
‫ اﺑﺎﺋﮩﻢ؟‬U‫ اﷲ ﻋﻨﻬﻢ إ‬u‫ﻠﻔﺎء ر‬y‫ا‬
ٔ ٔ
‫ﻜﻨﮧ‬B ‫ اﷲ ﻋﻨﻪ و½ن [ن اﺳﻤﮧ ﻋﺒﺪ اﷲ‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ﻟﻔﻈﻰ و ﻮ ان ا‬:‫ﻮﺟﮧ ﻓﻴﮧ ا‬B‫ وا‬:‫ا ﻮاب‬
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ اﷲ ﻋﻨﻪ و½ن [ن اﺳﻤﮧ ﻋﺜﻤﺎن ر‬u‫ہ ر‬Q‫ وا‬õ‫ﺮ و¿ﺬﻟ‬9‫ ﺑ‬ì‫ﻨﻴﺔ ا‬9‫اﺷﺘﮩﺮ ﺑ‬
ٔ ً
‫ﺮار‬9‫ﻜﻨﻴﺔ ﻣﻊ ﺗ‬B‫ ا‬U‫ﻜﻨﻴﺔ إ‬B‫ﺴﺐ ا‬å ‫ ﻓﻠﻮ‬.‫ اﷲ ﻋﻨﻪ‬u‫ ﻗﺤﺎﻓﺔ ر‬ì‫ﻨﻴﺔ ا‬9‫ﺸﮩﻮر ﺑ‬: ‫ﻜﻨﮧ [ن‬B
ٔ ٔ
.‫ﺴﻠﻴﻢ‬B‫ﻠﻔﻆ ﻛﻤﺎ )ﺸﮩﺪ ﺑﮧ ا=وق ا‬B‫ ا‬ñ ‫ﻘﻞ‬œ‫ ا‬U‫ إ‬õ‫ ذﻟ‬ù‫ﻟﻔﻆ اﻻب ﻻد‬
ٔ
‫ﻮﺻﻒ‬B‫ﺸﮩﺮة ﺑﺎﻻﺳﻢ ﻓﺎﻗﻴﻢ ا‬B‫ﻄﻠﻮب ﻟﻌﺪم ا‬g‫ﻒ ا‬h‫ﺼﻞ ا•ﻌﺮ‬ò ‫ﻢ‬B ‫ اﻻﺳﻢ‬U‫ﺴﺐ اﻻﺳﻢ إ‬å ‫ﻮ‬B‫و‬
ٔ
‫ﺴﺒﺔ‬ª‫ﺼﻞ ﺑﺬﻛﺮ اﻟ‬ò ‫ﻒ و ﻮ ﻛﻤﺎ‬h‫ﺴﺒﺔ ﻻن اﻟﻐﺮض ﻮ ا•ﻌﺮ‬ª‫ﺼﺪﻳﻖ ﻣﻘﺎم اﻟ‬B‫ﺸﮩﻮر ﺑﺎ‬g‫ا‬
ٔ ٰ ٔ
^‫ ﻋﻠﻴﮩﻢ ا‚ﻌ‬U‫ﺗﻌﺎ‬ ‫ﻠﻔﺎء رﺿﻮان اﷲ‬y‫ واﻣﺎ ﺳﺎﺋﺮ ا‬،‫ﺬﻛﻮر‬g‫ﻮﺻﻒ ا‬B‫ ﻳﺘﺤﻘﻖ ﺑﺬﻛﺮ ا‬õ‫ﻓﻜﺬﻟ‬
ً ٔ ٓ
‫ﺴﺐ‬ª‫ﻦ ﺑﺎﺳﻤﺎﺋﮩﻤﺎ [ﺑﺎﺋﮩﻤﺎ ﻓﻠ ﺲ ﮨﻨﺎک ﻛﻨﻴﺔ اﺻﻼ ﻓ‬h‫ﺸﮩﻮر‬: ‫ﻦ [ﻧﺎ‬h‫ﻓﺎﻟﻔﺎروق وذو ا•ﻮر‬
ً ٔ
‫ اﷲ‬u‫ﻜﻨﮧ ر‬B ‫ﻜﻨﻴﺔ‬B‫ﺸﮩﻮرا ﺑﺎ‬: ‫ہ [ن‬Q‫ ﻛﺮم اﷲ وﺟﮩﮧ ﻓﺈن وا‬E‫ﺮﺗ‬g‫ اﻻﺳﻢ وان ا‬U‫اﻻﺳﻢ إ‬
ٔ ‫ﻜﻨﻴﺔ‬B‫ ا‬U‫ﻜﻨﻴﺔ إ‬B‫ﺴﺎب ا‬Õ‫ﺸﺘﮩﺮاً ﺑﺎﺳﻤﮧ ﻓﻠﻮ ﻳﺘﺤﻘﻖ اﻧ‬: ‫ﻋﻨﻪ [ن‬
‫ﺴﺎب‬Õ‫ﻘﻞ ﺑﻞ اﻧ‬œ‫ ا‬U‫ إ‬ù‫ﻮد‬g‫ا‬
(۲۳۵ ‫ ص‬:ù‫ واﺣﺪ‬ù‫)ﻓﺘﺎو‬.‫ﻜﻨﻴﺔ وﻻ ﺛﻘﻞ ﻓﻴﮧ‬B‫ ا‬U‫اﻻﺳﻢ إ‬
All h ta‛ l knows best.
Mentioning the name of Hadrat Mu’āwiyah in the
khutbah
Question
Should the name of Hadrat Mu‛ wiyah radiyall hu ‛anhu be mentioned
in the khutbah?

691
Answer
The name of Hadrat Mu‛ wiyah radiyall hu ‛anhu ought to be
mentioned in the khutbah especially in our times when people have
certain bad thoughts about him. If there is a fear of disharmony by
mentioning his name, people should be won over first and then his
name may be introduced gradually.
Ahsan al-Fat w :
The creed of the Ahl as-Sunnah has been protected against the trials
and tribulations of each era. Mentioning the blessed names of the
Sah bah radiyall hu ‛anhum, praying for them and speaking about
their lofty qualities in the khutbah are all done with the object of
refuting the Sh$‛ah and Khaw rij, and voicing the creed of the Ahl as-
Sunnah. Mentioning the Sah bah radiyall hu ‛anhum was sufficient as
a refutation of the tribulations which were encountered in the past.
These are mentioned in the printed khutbahs which are available. In
the present era there is a new tribulation initiated by a new group
which claims to be a part of the Ahl as-Sunnah and alleges that it has
full confidence in the Sah bah radiyall hu ‛anhum. However, the
hearts of these people are filled with hatred towards the Sah bah
radiyall hu ‛anhum, especially Hadrat ‛Uthm n radiyall hu ‛anhu and
Hadrat Mu‛ wiyah radiyall hu ‛anhu. Their pens are constantly
flowing with the filth and dirt which is in their hearts. According to
the Ahl as-Sunnah, the slightest bad thought about any Sah b$ results
in the wrath of All h ta‛ l and condemns a person to Hell. These
people are therefore not a part of the Ahl as-Sunnah. They are
treading the path of the Sh$‛ah in their apostasy. Furthermore, the
Sh$‛ah hate the daughters of Ras0lull h sallall hu ‛alayhi wa sallam
except for Hadrat F timah radiyall hu ‛anh . Thus, in order to refute
these beliefs, the virtues and excellent qualities of Hadrat Mu‛ wiyah
radiyall hu ‛anhu and the daughters of Ras0lull h sallall hu ‛alayhi wa
sallam ought to be mentioned in the khutbah and we ought to pray for
them. This does not necessitate digression from the creed of Hadrat
Th nw$ rahimahull h and other seniors. Rather, it supports their
creed. This is because these additions are made on the same basis on
which their khutbahs were written. Details in this regard have been
explained above. That is all. All h ta‛ l knows best.1
Fat w Far$d$:

1
Ahsan al-Fat w , vol. 4, p. 146.
692
It is neither appropriate to insist nor can rejection be tolerated
especially when many people have ill thoughts about Hadrat
Mu‛ wiyah radiyall hu ‛anhu. 1
All h ta‛ l knows best.
Listening to a khutbah which is broadcast over the
radio
Question
Is it w jib to listen to a jumu‛ah khutbah when it is broadcast over the
radio?
Answer
If the voice of the khat$b is being broadcast live, then it will be w jib
on those on whom jumu‛ah is w jib to come near the place of the
khutbah and to listen to it. If a recording is being broadcast, it is not
w jib to listen to it. The same rule applies to sajdah til wat.
H shiyah at-Taht w$:
‫ و¿ﺬا ˜ ﻋﻤﻞ )ﺸﻐﻠﮧ ﻋﻦ ﺳﻤﺎﻋﮩﺎ ﻣﻦ‬،‫ﻄﺒﺔ‬y‫م ﺣﺎل ا‬SB‫ﺮہ ا‬9‫ ا•ﮩﺮ ﻋﻦ ا‘ﺪاﺋﻊ ﻳ‬Ú‫و‬
ٔ ٔ ٔ ٔ ٓ
‫ ©ح‬ñ ،‫ﺐ ﻋﻠﻴﮧ ان )ﺴﺘﻤﻊ و)ﺴﻜﺖ‬# ‫ﻮﮨﺎ ﺑﻞ‬Ø‫ﻴﺢ او ﻛﺘﺎﺑﺔ و‬ž‫ﻗﺮاءة ﻗﺮان او ﺻﻼة او ¡ﺴ‬
ٔ
‫ﻮ‬Ø‫ﻞ و©ب وﻋﺒﺚ وا•ﻔﺎت و‬³‫ﺼﻼة ﻣﻦ ا‬B‫ ا‬ñ ‫ﺮہ‬9‫ﻄﺒﺔ ﻣﺎﻳ‬y‫ﺴﺘﻤﻊ ا‬g ‫ﺮہ‬9‫ ﻳ‬ù‫ﺰاﮨﺪ‬B‫ا‬
ً ٔ
‫ﺴﻴﺪ‬B‫ ا‬Ú‫ و‬،‫ﺮا ﺑﻤﻌﺮوف‬:‫ﻮ ا‬B‫ﻄﺒﺔ و‬y‫ﺼﻼة ﺣﺮم ﺣﺎل ا‬B‫ ا‬ñ ‫ﻼﺻﺔ ˜ ﻣﺎ ﺣﺮم‬y‫ ا‬Ú‫ و‬،õ‫ذﻟ‬
ٓ ٔ
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﺐ‬h‫ [ﻟﻘﺮ‬:‫ وا•ﺎ‬...‫ اﺧﺮﮨﺎ واﺟﺐ‬U‫ﻄﺒﺔ ﻣﻦ اوﻟﮩﺎ إ‬y‫اﺳﺘﻤﺎع ا‬
(‫ ﺑ„وت‬،‫ واﺟﺒﺎت ا ﻤﻌﺔ‬،۵۶۹ ‫ ص‬:‫ اﻣﺪاد اﻟﻔﺘﺎح‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،۵۱۹ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:
Niz m al-Fat w :
Many speeches and voices over the radio are also recordings which are
then broadcast. If this is most likely to be the case, then sajdah til wat
will not be necessary.
Yes, if the speaker is speaking directly – not through any of the above-
mentioned devices – and he recites a verse of sajdah, sajdah til wat
will be w jib. The difference between the exact [live] voice of a speaker

1
Fat w Far$d$, vol. 3, p. 188.
693
and a recording is obvious. Thus, the action [of whether to perform
sajdah til wat or not] will be done accordingly.1
All h ta‛ l knows best.
When the khutbah is delivered by one person and
the salāh is performed by another
Question
There is a person who has been delivering the jumu‛ah khutbah for
several consecutive weeks and asking someone else to perform the
sal h. What is the ruling in this regard?
Answer
This practice is not the ideal. He must abstain from doing this every
week.
Sh m$:
ٔ ٔ ٔ ٔ
‫ﺼﻼة‬B‫ﻄﺐة وا‬y‫ ا‬ù‫ء واﺣﺪ( ﻗﻮﻟﮧ ﻻﻧﮩﻤﺎا‬2‫ﻄﻴﺐ ﻻﻧﮩﻤﺎﻛ‬y‫ ﻏ„ا‬Š‫ ان ﻳﺼ‬ü‫ﺒ‬ª‫)ﻻﻳ‬
ٔ ً ً
‫ﻨﺎﺳﺐ ان‬g‫“وط ﺑﺪون ©ﻃﮧ ﻓﺎ‬g‫“وﻃﺎ ﻻﺗﺘﺤﻘﻖ ا‬:‫ﻜﻮﻧﮩﻤﺎ ©ﻃﺎ و‬B ‫ء واﺣﺪ‬2‫ﻛ‬
(‫ﺳﻌﻴﺪ‬، ‫ﺑﺎب ﺻﻼة ا ﻤﻊة‬،۲/۱۶۲: ‫ﻮن ﻓﺎﻋﻠﮩﻤﺎ واﺣﺪ۔)ﺷﺎ‬9‫ﻳ‬
ً ٔ
š ù‫ﮩﺎ۔)ﺣﺎ!ة اﻟﻄﺤﻄﺎو‬hó‫ﻜﺮوہ ﺗ‬: ‫(اﻟﻈﺎﮨﺮان اﺧﺘﻼﻓﮩﻤﺎ‬ü‫ﺒ‬ª‫ﻻﻳ‬:‫)ﻗﻮﻟﮧ‬:ù‫ اﻟﻄﺤﻄﺎو‬Ú‫و‬
(۱/۳۴۸:‫ﺨﺘﺎر‬g‫را‬Q‫ا‬
Also refer to: Fat w Mahm0d$yyah, vol. 8, p. 215.
All h ta‛ l knows best.
When the imām makes an announcement after the
khutbah but before the salāh
Question
Is it permissible for the im m to explain a ruling, request the
congregants to straighten the rows, fill the masjid section first or give
words of advice after the khutbah but before the sal h?

1
Munthakhab Niz m al-Fat w , vol. 1, p. 72, Islamic Fiqh Academy. Also refer
to Fat w Mahm0d$yyah, vol. 7, p. 472; Jad$d Fiqh$ Mas ’il, vol. 1, p. 171 and
Āl t Jad$dah Ke Shar‛$ Ahk m, p. 174.
694
Answer
It is permissible for the im m to make an announcement before the
sal h for the people to straighten the rows, fill the masjid section first
or explain a short ruling. A lengthy talk is not permissible.
Sh m$:
ٓ ٔ ٔ ٔ ٔ
‫ﺘﮩﻰ اﻹﻗﺎﻣﺔ‬ª‫ﻄﺒﺔ وﺗ‬y‫ﻴﺚ ﻳﺘﺼﻞ اول اﻹﻗﺎﻣﺔ ﺑﺎﺧﺮا‬Î ‫ﻄﺒﺔ اﻗﻴﻤﺖ‬y‫ اﻹﻣﺎم ا‬ù‫ﻓﺎذا اﺗﻢ ا‬
ٔ
‫ اﻣﺎ ﺑﻨﮩﻰ ﻋﻦ ﻣﻨﻜﺮ‬... ‫ﻧﻴﺎ ذﻛﺮہ اﻟﻌﻴ‬Q‫ﺮ ا‬:‫ﺮہ اﻟﻔﺼﻞ ﺑﺎ‬9h‫ و‬...‫ﺼﻼة‬B‫ﻄﻴﺐ ﻣﻘﺎم ا‬y‫ﺑﻘﻴﺎم ا‬
ٔ ٔ ٔ
‫ ﺑﺎب‬،۲/۱۶۲ : ‫ )ﺷﺎ‬.‫ﻄﺒﺔ‬y‫ﻮ ﻃﺎل اﻟﻔﺼﻞ اﺳﺘﺎﻧﻒ ا‬B Á‫ ﺣ‬...‫ﻮﺿﻮء‬B‫ﺮ ﺑﻤﻌﺮوف ﻓﻼ و¿ﺬا ا‬:‫او ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺻﻼة ا ﻤﻌﺔ‬
Ahsan al-Fat w :
It is permissible to explain a short ruling, enjoin good or prohibit evil.
A long talk is not permissible.1
All h ta‛ l knows best.
It is Sunnah for the khutbah to be short and the
salāh to be long
Question
What is the view of the four Im ms to have the jumu‛ah khutbah so
long that the sal h is not even one quarter of it?
Answer
The four Im ms concur that it is Sunnah for the khutbah to be short
and the sal h to be long. To act on the contrary as stated in the
question is against the Sunnah. It is makr0h according to the Hanaf$s
and M lik$s, and khil f-e-aul (not the ideal) according to the Sh fi‛$s
and Hambal$s.
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ ﻓﺎوﺟﺰ واﺑﻠﻎ ﻓﻠﻤﺎ ﻧﺰل‬u‫ ﻗﺎل اﺑﻮ واﺋﻞ ﺧﻄﺒﻨﺎ ﻋﻤﺎر ر‬:‫ﻋﻦ واﺻﻞ ﺑﻦ ﺣﻴﺎن ﻗﺎل‬
ٔ ٔ ٔ
Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬û‫ إ‬:‫ﻗﻠﻨﺎ ﻳﺎ اﺑﺎ ا´ﻘﻈﺎن ﻟﻘﺪ اﺑﻠﻐﺖ واوﺟﺰت ﻓﻠﻮ ﻛﻨﺖ ﺗﻨﻔﺴﺖ ﻓﻘﺎل‬
ٔ
‫ﺼﻼة‬B‫ﺮﺟﻞ وﻗ~ ﺧﻄﺒﺘﮧ ﻣﺌﻨﺔ ﻣﻦ ﻓﻘﮩﮧ ﻓﺎﻃﻴﻠﻮا ا‬B‫ إن ﻃﻮل ﺻﻼة ا‬:‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬
ً ٔ
(‫ ﻛﺘﺎب ا ﻤﻌﺔ‬،۱/۲۸۶ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ﻄﺒﺔ و½ن ﻣﻦ ا‘ﻴﺎن ﺳﺤﺮا‬y‫واﻗ~وا ا‬
…I heard Ras0lull h sallall hu ‛alayhi wa sallam saying: When a person
performs a lengthy sal h and delivers a short khutbah, it is a sign of

1
Ahsan al-Fat w , vol. 4, p. 122.
695
‫‪his intelligence. So lengthen the sal h and shorten the khutbah. Surely‬‬
‫‪some speeches have a magical effect.‬‬
‫ٔ‬
‫وﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﺳﻤﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل ﻛﻨﺖ اﺻ‪ Š‬ﻣﻊ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‪B‬ﺼﻠﻮات‬
‫ً‬ ‫ً‬
‫ﻓ‪ð‬ﻧﺖ ﺻﻼﺗﮧ ﻗﺼﺪا وﺧﻄﺒﺘﮧ ﻗﺼﺪا‪) .‬رواہ ‪:‬ﺴﻠﻢ‪ ،۱/۲۸۴ :‬ﻛﺘﺎب ا ﻤﻌﺔ(‬
‫‪J bir ibn Samurah radiyall hu ‛anhu narrates: I used to perform the‬‬
‫‪sal hs with Ras0lull h sallall hu ‛alayhi wa sallam. His sal h used to be‬‬
‫‪of moderate length and so was his khutbah.‬‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬ ‫ٔ‬
‫واﻣﺎ ﺳ‪ ä‬ا‪y‬ﻄﺒﺔ‪ ...‬وﻣﻨﮩﺎ ان ﻻ ﻳﻄﻮل ا‪y‬ﻄﺒﺔ ﻻن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‪:‬ﺮ ﺑﺘﻘﺼ„‬
‫ٔ‬
‫ا‪y‬ﻄﺒﺔ وﻋﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‪ :‬ﻃﻮ‪B‬ﻮا ا‪B‬ﺼﻼة وﻗ~وا ا‪y‬ﻄﺒﺔ وﻗﺎل اﺑﻦ ‪:‬ﺴﻌﻮد‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﻃﻮل ا‪B‬ﺼﻼة وﻗ~ ا‪y‬ﻄﺒﺔ ﻣﻦ ﻓﻘﮧ ا‪B‬ﺮﺟﻞ‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ،۱/۲۶۳ :‬ﺳﻌﻴﺪ‪.‬‬
‫و¿ﺬا ‪ ñ‬ﺷﺎ ‪ ،۲/۱۴۸ :‬ﺑﺎب ﺻﻼة ا ﻤﻌﺔ‪ .‬واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪(۱/۱۴۷ :‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و)ﺴﺘﺤﺐ ان ﻳﻘ~ ا‪y‬ﻄﺒﺔ ‪g‬ﺎ رو‪ ù‬ﻋﻦ ﻋﺜﻤﺎن ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ ﺧﻄﺐ واوﺟﺰ ﻓﻘﻴﻞ ﻟﮧ ‪B‬ﻮ‬
‫ﻛﻨﺖ ﺗﻨﻔﺴﺖ ﻓﻘﺎل‪ :‬ﺳﻤﻌﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‪ :‬اﻟﺦ‪©)...‬ح ا‪g‬ﮩﺬب‪(۴/۵۲۶ :‬‬
‫‪Al-Mughn$:‬‬
‫ﻻﺑﻦ ﻗﺪاﻣﺔ ا@ﻨﺒ‪:Š‬‬ ‫و)ﺴﺘﺤﺐ ﺗﻘﺼ„ ا‪y‬ﻄﺒﺔ ‪g‬ﺎ رو‪ ù‬ﻋﻤﺎر ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪)...:‬ا‪g‬ﻐ‬
‫‪(۲/۱۵۵‬‬
‫‪Al-Fiqh al-Isl m$:‬‬
‫ٔ‬
‫‪:‬ﻜﺮوﮨﺎت ا‪y‬ﻄﺒﺔ ﻋﻨﺪ ا@ﻨﻔﻴﺔ وا‪g‬ﺎ‪B‬ﻜﻴﺔ‪ :‬ﻰ ﺗﺮک ا‪B‬ﺴ‪ ä‬ا‪g‬ﺘﻘﺪﻣﺔ وﻣﻦ اﮨﻤﮩﺎ ﺗﻄﻮ‪h‬ﻞ‬
‫ً‬
‫ا‪y‬ﻄﺒﺔ‪ ،‬وﻟ ﺲ ﺗﺮک ا‪B‬ﺴ‪ ä‬ا‪g‬ﺘﻘﺪﻣﺔ ﻋﻨﺪ ا‪B‬ﺸﺎﻓﻌﻴﺔ وا@ﻨﺎﺑﻠﺔ ‪:‬ﻜﺮوﮨﺎ ‪ š‬اﻃﻼﻗﮧ‪ ،‬ﺑﻞ ﻣﻨﮧ ﻣﺎ‬
‫ﻮ ‪:‬ﻜﺮوہ‪ ،‬وﻣﻨﮧ ﻣﺎ ﻮ ﺧﻼف ٔ ٰ‬
‫اﻻو•‪) .‬اﻟﻔﻘﮧ اﻻﺳﻼ واد•ﮧ‪ .۲۹۹،۲۹۸،۲/۲۹۳ :‬و¿ﺬا ‪ñ‬‬
‫اﻟﻔﻘﮧ ‪ š‬ﻣﺬا ﺐ اﻻر‪C‬ﻌﺔ‪ .۱/۳۹۴ :‬و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ`‪ ،۱/۵۹۸ :‬ﻓﺼﻞ ‪ ñ‬ا ﻤﻌﺔ‪ ،‬دار‬
‫اﻟﻔﻜﺮ‪ .‬وﻣﺬ ﺐ ا‪y‬ﻠﻴﻞ‪(۲/۵۳۸ :‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪696‬‬
‫‪The ruling with regard to precautionary zuhr salāh‬‬
‫‪Question‬‬
‫‪Will the zuhr sal h be performed after the jumu‛ah sal h? Kindly‬‬
‫‪provide proofs for not performing it.‬‬
‫‪Answer‬‬
‫‪According to the Hanaf$s, precautionary zuhr sal h must not be‬‬
‫‪performed. One must suffice with the jumu‛ah sal h.‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫اﻗﻮل وﻗﺪ ﻛ‪ É‬ذﻟ‪ õ‬ﻣﻦ ﺟﮩﻠﺔ زﻣﺎﻧﻨﺎ اﻳﻀﺎ وﻣ‪ª‬ﺸﺎ ﺟﮩﻠﮩﻢ ﺻﻼة اﻻر‪C‬ﻊ ﺑﻌﺪ ا ﻤﻌﺔ ﺑ‪ª‬ﻴﺔ‬
‫ٔ‬
‫اﻟﻈﮩﺮ و½ﻧﻤﺎ وﺿﻌﮩﺎ ﺑﻌﺾ ا‪g‬ﺘﺎﺧﺮ‪h‬ﻦ ﻋﻨﺪ ا‪B‬ﺸ‪ ñ õ‬ﺻﺤﺔ ا ﻤﻌﺔ ‪ê‬ﺴﺒﺐ رواﻳﺔ ﻋﺪم ﺗﻌﺪدﮨﺎ‬
‫ٔ‬
‫‪ ~: ñ‬واﺣﺪ وﻟ ﺴﺖ ﮨﺬہ ا‪B‬ﺮواﻳﺔ ﺑﺎ‪g‬ﺨﺘﺎرة وﻟ ﺲ ﮨﺬا اﻟﻘﻮل اﻋ اﺧﺘﻴﺎر ﺻﻼة اﻻر‪C‬ﻊ‬
‫ً‬ ‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺑﻌﺪﮨﺎ ‪:‬ﺮو‪h‬ﺎ ﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ وﺻﺎﺣﺒﻴﮧ ﺣ‪ Á‬وﻗﻊ ‪ U‬ا‪ û‬اﻓﺘﻴﺖ ‪:‬ﺮارا ﺑﻌﺪم ﺻﻼﺗﮩﺎ ﺧﻮﻓﺎ ‪š‬‬
‫اﻋﺘﻘﺎد ا ﮩﻠﺔ ﺑﺎﻧﮩﺎ اﻟﻔﺮض وان ا ﻤﻌﺔ ﻟ ﺴﺖ ﺑﻔﺮض‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۳۹ :‬ﺑﺎب ﺻﻼة‬
‫ا ﻤﻌﺔ‪ ،‬ا‪g‬ﺎﺟﺪﻳﺔ(‬
‫‪Imd d al-Fatt h:‬‬
‫ٓ‬ ‫ٓ‬
‫ﺗ‪ª‬ﺒﻴﮧ اﺧﺮ ‪ ñ‬ﺑﻴﺎن ﺻﻼة اﻻر‪C‬ﻊ ﺑﻌﺪ ا ﻤﻌﺔ ﺑ‪ª‬ﻴﺔ اﺧﺮ ﻇﮩﺮﻋﻠﻴﮧ‪ :‬ﻗﺎل‪ :‬ا‪B‬ﺸﻴﺦ ز‪h‬ﻦ ﻣﺎ ‪ñ‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻘﻨﻴﺔ ﻣﻦ ا‪:‬ﺮ ‪:‬ﺸﺎﻳﺦ ‪:‬ﺮو ﺑﺎداء ار‪C‬ﻊ ر¿ﻊ ﺑﻌﺪ ا ﻤﻌﺔ ﺣﺘﻤﺎ اﺣﺘﻴﺎﻃﺎ ﻣﺒ ‪ š‬اﻟﻘﻮل‬
‫ا‪B‬ﻀﻌﻴﻒ ا‪g‬ﺨﺎﻟﻒ ‪B‬ﻠﻤﺬ ﺐ‪ ،‬و ﻮ ﻣﻨﻊ ﺟﻮاز ﺗﻌﺪد ا ﻤﻌﺔ ﻓﻠ ﺲ اﻻﺣﺘﻴﺎط ﻓﻌﻠﮩﺎ ﻻن‬
‫ٔ‬
‫اﻻﺣﺘﻴﺎط اﻟﻌﻤﻞ ﺑﺎﻗﻮ‪ ù‬ا‪´Q‬ﻠ^‪ ،‬و ﻮ اﻃﻼق ا ﻮاز و‪ Ú‬ا‪g‬ﻨﻊ ﺣﺮج و ﻮ ﻣﺪﻓﻮع و‪ Ú‬ﻓﻌﻞ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﻻر‪C‬ﻊ ﻣﻔﺴﺪة ﻋﻈﻴﻤﺔ و ﻰ اﻋﺘﻘﺎد ا ﮩﻠﺔ ان ا ﻤﻌﺔ ﻟ ﺴﺖ ﻓﺮﺿﺎ ‪g‬ﺎ )ﺸﺎﮨﺪون ﻣﻦ ﺻﻼة‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻈﮩﺮ ﻓﻴﺘ‪ð‬ﺳﻠﻮن ﻋﻦ اداء ا ﻤﻌﺔ ﻳﻌ او اﻋﺘﻘﺎدﮨﻢ اﻓ‪O‬اض ا ﻤﻌﺔ واﻟﻈﮩﺮ ﺑﻌﺪ ا ﻤﻌﺔ‬
‫ً‬ ‫ٓ‬ ‫ٔ ً‬
‫اﻳﻀﺎ‪ ،‬وﻗﺪ ﺷﻮﮨﺪ اﻻن ﺻﻼﺗﮩﺎ ﺑﺎ ﻤﺎﻋﺔ واﻻﻗﺎﻣﺔ ﻟﮩﺎ‪ ،‬وﻧ ﺘﮩﻢ ﻓﺮض اﻟﻈﮩﺮ ا@ﺎ‪ ø‬إﻣﺎﻣﺎ‬
‫ً‬ ‫ٔ ً‬
‫و‪:‬ﻮﺗﻤﺎ ﺑﻐﺎﻟﺐ ا‪g‬ﺴﺎﺟﺪ وا‪y‬ﻄﻴﺐ إﻣﺎﻣﺎ ﺑﻌﺪ إﻣﺎﻣﺘﮧ ﺑﺎ ﻤﻌﺔ وا ﻤﺎﻋﺔ و ﻮ ﻇﺎﮨﺮ ا‪B‬ﺸﻨﺎﻋﺔ‪.‬‬
‫)اﻣﺪاد اﻟﻔﺘﺎح‪ :‬ص ‪ ،۵۵۳‬ﻣﻄﻠﺐ ‪،‬اﻻﺣﺘﻴﺎط ﻮ اﻟﻌﻤﻞ ﺑﺎﻗﻮ‪ ù‬ا‪´Q‬ﻠ^‪ ،‬ﺑ„وت(‬
‫‪Imd d al-Ahk m:‬‬
‫‪If most of the prerequisites for the validity of jumu‛ah are found, there‬‬
‫‪is no need for a precautionary zuhr sal h. If the prerequisites are not‬‬
‫‪found, it is not permissible to perform jumu‛ah sal h. It will be w jib to‬‬

‫‪697‬‬
perform zuhr with congregation. This is why precautionary zuhr must
be prohibited under all conditions.1
ٓ
‫ وﺣﺎﺷﻴﺔ‬.‫ ﺳﻌﻴﺪ‬،‫ ﻧﻴﺔ اﺧﺮ ﻇﮩﺮ ﺑﻌﺪ ﺻﻼة ا ﻤﻌﺔ‬ñ ‫ ﻣﻄﻠﺐ‬،۱۴۶‫۔‬۲/۱۴۵ : ‫ ﺷﺎ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
.۴/۱۳۹ :ù‫ واﺣﺴﻦ اﻟﻔﺘﺎو‬.۳/۲۱۵ :Á‫ﻔ‬g‫ و¿ﻔﺎﻳﺖ ا‬.۳۴۲،۱/۳۳۸ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫اﻟﻄﺤﻄﺎو‬
ٓ
:‫ﺴﺎﺋﻞ اور ان [ ﺣﻞ‬: ‫ واپ ﻛﮯ‬.‫ ﺟﺎﻣﻌﮧ ﻓﺎروﻗﻴﮧ‬،‫ﺮﺗﺐ‬:‫ ﻣﺒﻮب و‬،۸/۳۴۶ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫وﻓﺘﺎو‬
‫ ص‬:‫ﺼﻼة ﺣﺼﮧ دوم‬B‫ ﻛﺘﺎب ا‬:‫ وﻋﻤﺪة اﻟﻔﻘﮧ‬.‫ دار اﻻﺷﺎﻋﺖ‬،۲/۳۹۴ :^‫ﻔﺘ‬g‫ واﻣﺪاد ا‬.۲/۴۰۳
.‫ﺠﺪدﻳﺔ‬g‫ ا‬،۴۴۲
All h ta‛ l knows best.
The number of Sunnat rak’ats after jumu’ah
Question
What is the prescribed number of Sunnat rak‛ats after the jumu‛ah
sal h? What is the number of sunnat-e-mu’akkadah and sunnat-e-
ghayr mu’akkadah?
Answer
The books of jurisprudence generally mention four rak‛ats sunnat-e-
mu’akkadah while six rak‛ats are narrated from Im m Ab0 Y0suf
rahimahull h. Hadrat Muft$ Kif yatull h S hib rahimahull h
reconciled the two by saying that four rak‛ats are sunnat-e-
mu’akkadah and two are ghayr mu’akkadah. It is learnt from Kab$r$
and other books that four rak‛ats mu’akkadah must be read first and
then two. However, Hadrat Sh h S hib Kashm$r$ rahimahull h gives
preference to performing two rak‛ats first. Proof for six rak‛ats is
found from the practice of Hadrat Ibn ‛Umar radiyall hu ‛anhu and
Hadrat ‛Al$ radiyall hu ‛anhu. Mention of two rak‛ats first is made in
their narration. Thus, it is also permissible to perform two rak‛ats first.
In fact, one should practice on this occasionally. Furthermore, one
meaning of the words:

‫ ﺻﻼة ﻣﺜﻠﻬﺎ‬Ã‫ﻻ ﻳﺼ‬

is that no fard sal h be performed twice. Also, because of the jumu‛ah
khutbah, the two rak‛ats are considered to be four.
Sah$h Muslim:

1
Imd d al-Ahk m, vol. 1, p. 725.
698
 ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا ﺻ‪ Š‬اﺣﺪ>ﻢ‬
‫ٔ ً‬
‫ا ﻤﻌﺔ ﻓﻠﻴﺼﻞ ﺑﻌﺪﮨﺎ ار‪C‬ﻌﺎ‪ .‬و‪ Ú‬رواﻳﺔ ﻟﮧ ﻋﻨﮧ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا‬
‫ٔ‬ ‫ٔ ً‬
‫ﺻﻠﻴﺘﻢ ﺑﻌﺪ ا ﻤﻌﺔ ﻓﺼﻠﻮا ار‪C‬ﻌﺎ‪ ،‬و‪ Ú‬رواﻳﺔ ﻟﮧ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ [ن إذا ﺻ‪Š‬‬
‫ا ﻤﻌﺔ اﻧ~ف ﻓﺴﺠﺪ ﺳﺠﺪﺗ^ ‪ ñ‬ﺑ ﺘﮧ ﺛﻢ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻨﻊ‬
‫ذﻟ‪:) .õ‬ﺴﻠﻢ ©‪h‬ﻒ‪ ،۱/۲۸۸ :‬ﻓﺼﻞ ‪ ñ‬اﺳﺘﺤﺒﺎب ار‪C‬ﻊ ر¿ﻌﺎت(‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﻗﺎل‪ :‬ﻗﺪم ﻋﻠﻴﻨﺎ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻓ‪ð‬ن ﻳﺎ‪:‬ﺮﻧﺎ ان ﻧﺼ‪ Š‬ﺑﻌﺪ‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫ا ﻤﻌﺔ ار‪C‬ﻌﺎ ﻓﻠﻤﺎ ﻗﺪم ﻋﻠﻴﻨﺎ ‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ ا‪:‬ﺮﻧﺎ ان ﻧﺼ‪ Š‬ﺳﺘﺎ‪ ،‬ﻓﺎﺧﺬﻧﺎ ﺑﻘﻮل ‪ š‬ر‪u‬‬
‫ٔ ً‬
‫اﷲ ﻋﻨﻪ وﺗﺮ¿ﻨﺎ ﻗﻮل ﻋﺒﺪ اﷲ ﻗﺎل‪[ :‬ن ﻳﺼ‪ Š‬ر¿ﻌﺘ^ ﺛﻢ ار‪C‬ﻌﺎ‪ .‬و‪ Ú‬رواﻳﺔ ﻟﮧ ﻋﻦ ﻋﻄﺎء ﻗﺎل‪:‬‬
‫ٔ ً‬
‫[ن اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ إذا ﺻ‪ Š‬ا ﻤﻌﺔ ﺻ‪ Š‬ﺑﻌﺪﮨﺎ ﺳﺖ ر¿ﻌﺎت ر¿ﻌﺘ^ ﺛﻢ ار‪C‬ﻌﺎ و‪Ú‬‬
‫ٔ‬ ‫ٰ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﺼﻨﻒ‬
‫ِ‬ ‫‪:‬ﻮ‪ î‬ﻋﻦ اﺑﻴﮧ‪[ :‬ن ﻳﺼ‪ Š‬ﺑﻌﺪ ا ﻤﻌﺔ ﺳﺖ ر¿ﻌﺎت‪) .‬‬ ‫رواﻳﺔ ﻟﮧ ﻋﻦ ا‪ ì‬ﺑ‪9‬ﺮ ﺑﻦ ا‪ì‬‬
‫اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۵۴۱۳ ،۴/۱۱۸/۵۴۱۰ :‬ا‪g‬ﺠﻠﺲ اﻟﻌﻠ (‬
‫‪Tirmidh$:‬‬
‫ٔ ً‬ ‫ٔ ً‬
‫رو‪ ù‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ [ن ﻳﺼ‪ Š‬ﻗﺒﻞ ا ﻤﻌﺔ ار‪C‬ﻌﺎ و‪C‬ﻌﺪﮨﺎ ار‪C‬ﻌﺎ‪.‬‬
‫ٔ ً‬ ‫ٔ ٔ ٔ‬ ‫ٔ‬
‫ورو‪ ù‬ﻋﻦ ‪ š‬ﺑﻦ ا‪ ì‬ﻃﺎﻟﺐ ر‪ u‬اﷲ ﻋﻨﻪ اﻧﮧ ا‪:‬ﺮ ان ﻳﺼ‪ Š‬ﺑﻌﺪ ا ﻤﻌﺔ ر¿ﻌﺘ^ ﺛﻢ ار‪C‬ﻌﺎ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺎل اﻟﻌﻼﻣﺔ ا‪B‬ﺸﺎہ ا‪B‬ﻜﺸﻤ„‪© ñ ù‬ح ﮨﺬہ اﻻﺣﺎدﻳﺚ‪ :‬واﻣﺎ ﺑﻌﺪ ا ﻤﻌﺔ ﻓﺮ¿ﻌﺘﺎن ﻋﻨﺪ‬
‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺸﺎﻓ وار‪C‬ﻊ ﻋﻨﺪ ا‪ ì‬ﺣﻨﻴﻔﺔ وﺳﺖ ر¿ﻌﺎت ﻋﻨﺪ ﺻﺎﺣﺒﻴﮧ و‪ Ú‬ا‪B‬ﺴﺖ ﻃﺮ‪h‬ﻘﺎن وا‪g‬ﺨﺘﺎر‬
‫اﻻر‪C‬ﻊ ﻟﻌﻤﻞ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬ﺳ‪ٔ ä‬ا‪ٔ ì‬‬
‫داود‪.‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﻋﻨﺪ‪ ù‬ان ﻳﺎ‪ F‬ﺑﺎ‪B‬ﺮ¿ﻌﺘ^ ﻗﺒﻞ‬
‫)ﺗﺮﻣﺬ‪h© ù‬ﻒ ﻣﻊ اﻟﻌﺮف ا‪B‬ﺸﺬ‪۱/۱۱۶ :ù‬۔‪ ،۱۱۸‬ﺑﺎب ‪ ñ‬ا‪B‬ﺼﻼة ﻗﺒﻞ ا ﻤﻌﺔ و‪C‬ﻌﺪﮨﺎ(‬

‫و‪B‬ﻠﻤﺰ‪h‬ﺪ أﻧﻈﺮ‪© :‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۳۸۸‬ﻓﺼﻞ ‪ ñ‬ا‪B‬ﺴ‪ ،ä‬ﺳﮩﻴﻞ‪ .‬و¿ﺬا ‪ ñ‬ﻣﻌﺎرف ا‪B‬ﺴ‪:ä‬‬
‫‪Î ،۴/۴۱۱‬ﺚ ا‪B‬ﺴ‪ ä‬ﻗﺒﻞ ا ﻤﻌﺔ و‪C‬ﻌﺪﮨﺎ‪ ،‬ﺳﻌﻴﺪ‪ .‬واﻋﻼء ا‪B‬ﺴ‪۷/۱۳ :ä‬۔‪ ،۱۵‬ﺑﺎب ا•ﻮاﻓﻞ وا‪B‬ﺴ‪،ä‬‬
‫ٓ‬
‫ادارة اﻟﻘﺮان‪ .‬وﻓﺘﺎو‪Ÿ ù‬ﻤﻮدﻳﮧ‪ ،۸/۳۴۴ :‬ﻣﺒﻮب و‪:‬ﺮﺗﺐ‪ .‬وﻓﺘﺎو‪ ù‬دار اﻟﻌﻠﻮم دﻳﻮ‪C‬ﻨﺪ‪،۵/۱۳۶ :‬‬
‫دار اﻻﺷﺎﻋﺖ‪ .‬ﺗﻌﻠﻴﻢ اﻻﺳﻼم‪.۴/۱۴۸:‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪699‬‬
When ‘īd and jumu’ah fall on the same day
Question
After performing ‛$d sal h on a Friday, is it necessary to perform the
jumu‛ah sal h? What is the ruling in the light of Ah d$th.
Answer
In the light of Ah d$th, it is necessary to perform jumu‛ah sal h after
the ‛$d sal h.
Sah$h Muslim:
ٔ
ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﺮا‬Š‫ [ن رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺸ„ ر‬ê ‫ﻋﻦ ا•ﻌﻤﺎن ﺑﻦ‬
ٔ ٔ
‫ و½ذا اﺟﺘﻤﻊ‬:‫ وﮨﻞ اﺗﺎک ﺣﺪﻳﺚ اﻟﻐﺎﺷﻴﺔ ﻗﺎل‬š‫اﻻ‬
ٰ õC‫ﺴﺒﺢ اﺳﻢ ر‬ê ‫ ا ﻤﻌﺔ‬Ú‫اﻟﻌﻴﺪﻳﻦ و‬
ً ٔ ٔ
::‫ﺴﺎ‬ª‫ واﻟ‬.۱/۲۸۸ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.^‫ﺼﻼﺗ‬B‫ ا‬ñ ‫ ﻳﻮم واﺣﺪ ﻳﻘﺮا ﺑﮩﻤﺎ اﻳﻀﺎ‬ñ ‫اﻟﻌﻴﺪ وا ﻤﻌﺔ‬
(۴/۵۲۸ :„‫ وﺗﻔﺴ„ اﺑﻦ ﻛﺜ‬.۲۱/۱۰۷ :.‫ ﺗﻔﺴ„ اﻟﻘﺮﻃ‬ñ ‫ و¿ﺬا‬.۱/۲۱۰
…Ras0lull h sallall hu ‛alayhi wa sallam used to read S0rah al-A‛l and
S0rah al-Gh shiyah in the ‛$d and jumu‛ah sal hs…when jumu‛ah and
‛$d fell on the same day, he used to read the same two s0rahs in both
the sal hs.
Ahk m al-Qur’ n:
ٔ ً
‫ إذا اﺟﺘﻤﻊ ﻋﻴﺪ و‚ﻌﺔ ﺳﻘﻂ‬:‫ ﻳﻮم واﺣﺪ ﺧﻼﻓﺎ ﻻ&ﺪ ﺣ^ ﻗﺎل‬ñ ‫ﻻ )ﺴﻘﻂ ا ﻤﻌﺔ ﻛﻮﻧﮩﻤﺎ‬
ٔ
‫ ان ﻋﺜﻤﺎن‬ù‫ ﺑﻤﺎ رو‬õ‫ ذﻟ‬ñ ‫ا ﻤﻌﺔ •ﺘﻘﺪم اﻟﻌﻴﺪ ﻋﻠﻴﮩﺎ واﺷﺘﻐﺎل ا•ﺎس ﺑﮧ ﻋﻨﮩﺎ وﺗﻌﻠﻖ‬
ٔ ٔ ٔ
‫ﻮاﺣﺪ ﻣﻦ‬B‫ ان ﻳﺘﺨﻠﻔﻮا ﻋﻦ ا ﻤﻌﺔ وﻗﻮل ا‬U‫ ﻳﻮم اﻟﻌﻴﺪ ﻻﮨﻞ اﻟﻌﻮا‬ñ ‫ اﷲ ﻋﻨﻪ اذن‬u‫ر‬
ٔ
‫ﺴ ﻣﺘﻮﺟﮧ ﻳﻮم اﻟﻌﻴﺪ‬B‫ﺮ ﺑﺎ‬:‫ﺘﻤﻊ ﻣﻌﮧ ﻋﻠﻴﮧ واﻻ‬# ‫ﻢ‬B‫ﺠﺔ إذا ﺧﻮﻟﻒ ﻓﻴﮧ و‬Î ‫ﺼﺤﺎﺑﺔ ﻟ ﺲ‬B‫ا‬
ٓ ٔ
(۵/۶۵ : ‫م اﻟﻘﺮان ﻻﺑﻦ اﻟﻌﺮ‬ð‫ )اﺣ‬.‫ ﺳﺎﺋﺮ اﻻﻳﺎم‬ñ ‫ﮧ‬ú‫ﻛﺘﻮﺟ‬
An objection and an answer to it:
Objection:
It is gauged from certain narrations that Ras0lull h sallall hu ‛alayhi
wa sallam gave the concession of not performing jumu‛ah sal h on the
day of ‛$d. The following narration is in Ibn M jah:

‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻋﮩﺪ رﺳﻮل اﷲ ﺻ‬š ‫ اﺟﺘﻤﻊ ﻋﻴﺪان‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
ٔ ٔ ٔ ٔ
‫ ا ﻤﻌﺔ ﻓﻠﻴﺎﺗﮩﺎ وﻣﻦ ﺷﺎء ان ﻳﺘﺨﻠﻒ‬F‫ ﻣﻦ ﺷﺎء ان ﻳﺎ‬:‫ ﺑﺎ•ﺎس ﺛﻢ ﻗﺎل‬Š‫وﺳﻠﻢ ﻓﺼ‬
ٔ ٔ
Š‫ ﻣﻦ ﺷﺎء ان ﻳﺼ‬:‫ﺛﻢ ﻗﺎل‬... ‫ اﷲ ﻋﻨﻪ‬u‫ﺪ ﺑﻦ ارﻗﻢ ر‬h‫ رواﻳﺔ ﻟﮧ ﻋﻦ ز‬Ú‫ و‬.‫ﻓﻠﻴﺘﺨﻠﻒ‬
700
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻪ ﻋﻦ رﺳﻮل اﷲ ﺻ‬u‫ رواﻳﺔ ﻟﮧ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬Ú‫و‬... ‫ﻓﻠﻴﺼﻞ‬
ٔ ٔ ٔ
‫ﻤﻌﻮن إن ﺷﺎء‬ë ‫ﻢ ﮨﺬا ﻓﻤﻦ ﺷﺎء اﺟﺰاہ ﻣﻦ ا ﻤﻌﺔ و½ﻧﺎ‬9‫ ﻳﻮﻣ‬ñ ‫ ﻗﺪ اﺟﺘﻤﻊ ﻋﻴﺪان‬:‫اﻧﮧ ﻗﺎل‬
ٰ
(‫ ﻳﻮم‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء اذا اﺟﺘﻤﻊ اﻟﻌﻴﺪان‬،۹۳ ‫ ص‬:‫ﻒ‬h© ‫ )اﺑﻦ ﻣﺎﺟﮧ‬.U‫ﺗﻌﺎ‬ ‫اﷲ‬
Answer:
1. All these Ah d$th are weak. Dr. Bashsh r ‛Aww d classified them as
weak in his commentary to Ibn M jah. Observe the following:
(a) In the narration of ‛Abdull h ibn ‛Umar radiyall hu ‛anhu
there is Jabb rah ibn Mughlis who is a weak narrator. His
teacher, Mandil ibn ‛Al$ al-‛Anz$ is also weak.
(b) In the narration of Zayd ibn Arqam radiyall hu ‛anhu Iy s ibn
Ab$ Ramlah is a majh0l (unknown) narrator.
(c) The narration of ‛Abdull h ibn ‛Abb s radiyall hu ‛anhu is
weak because of Baq$yyah.1
2. This concession was for villagers who had assembled for ‛$d in the
surrounding areas of Mad$nah Munawwarah. It was difficult for them
to reassemble for the jumu‛ah sal h, so they were given this
concession. Any way, jumu‛ah is not even fard on villagers; they have
to perform zuhr sal h in their respective villages.
Furthermore, there is a reference to this from the narration of Hadrat
‛Abdull h ibn ‛Abb s radiyall hu ‛anhu when Ras0lull h sallall hu
‛alayhi wa sallam said:
U‫ﻤﻌﻮن إن ﺷﺎء اﷲ ﺗﻌﺎ‬ë ‫إﻧﺎ‬
In other words, All h willing, the people of Mad$nah Munawwarah will
perform the jumu‛ah sal h.
I‛l ’ as-Sunan:
ٔ
ñ ‫ و*ن‬،‫ ﻛﻤﺎ ﻮ اﻟﻌﺎدة‬،‫ﺘﻤﻌﻮن ﻟﻐ„ﮨﻤﺎ‬# ‫ﺼﻼة اﻟﻌﻴﺪﻳﻦ ﻣﺎ ﻻ‬B ‫ﺘﻤﻌﻮن‬# ù‫[ن اﮨﻞ اﻟﻘﺮ‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﻓﻠﻤﺎ ﻓﺮغ رﺳﻮل اﷲ ﺻ‬،‫اﻧﺘﻈﺎرﮨﻢ ا ﻤﻌﺔ ﺑﻌﺪ اﻟﻔﺮاغ ﻣﻦ اﻟﻌﻴﺪ ﺣﺮج ﻋﻠﻴﮩﻢ‬
ٔ
‫ وﻣﻦ ﺷﺎء‬،‫ ا ﻤﻌﺔ ﻓﻠﻴﺼﻞ‬Š‫ﻢ ان ﻳﺼ‬9‫ ﻣﻨﺎدﻳﮧ "ﻣﻦ ﺷﺎء ﻣﻨ‬ù‫وﺳﻠﻢ ﻣﻦ ﺻﻼة اﻟﻌﻴﺪ ﻧﺎد‬
ٔ ً
‫ ﺑﺎﻧﮧ‬õ‫ ذﻟ‬š ‫ﻨﺔ‬h‫ واﻟﻘﺮ‬،‫ﺠﺘﻤﻌ^ ﮨﻨﺎک‬g‫ ا‬ù‫ ﺧﻄﺎﺑﺎ ﻻﮨﻞ اﻟﻘﺮ‬õ‫ و*ن ذﻟ‬."‫ﺮﺟﻮع ﻓﻠ„ﺟﻊ‬B‫ا‬

،‫ ﻳﻮم واﺣﺪ‬ñ ‫ ﺑﺎب ﻣﺎﺟﺎء ﻓﻴﻤﺎ اذا اﺟﺘﻤﻊ اﻟﻌﻴﺪان‬،۱۳۱۲،۱۳۱۱،۲/۴۵۱/۱۳۱۰:‫ اﺑﻦ ﻣﺎجة‬š‫ﺸﺎرﻋﻮاد‬ê‫ﻛﺘﻮر‬Q‫ﺗﻌﻠﻴﻖ ا‬1
(‫ﺑ„وت‬
701
 ‫ٔ‬
‫ﻗﺪ ‪ã‬ح ﻓﻴﮧ ﺑﺎﻧﺎ ‪ë‬ﻤﻌﻮن‪ ،‬وا‪g‬ﺮاد ﻣﻦ ‚ﻊ ا‪g‬ﺘ·ﻢ اﮨﻞ ا‪g‬ﺪﻳﻨﺔ ﺑﻼ ﺷ‪ õ‬وﻓﻴﮧ دﻻﻟﺔ واﺿﺤﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ š‬ان ا‪y‬ﻄﺎب ﺑﻘﻮﻟﮧ‪" :‬ﻣﻦ ﺷﺎء ﻣﻨ‪9‬ﻢ ان ﻳﺼ‪ "Š‬ﻻﮨﻞ اﻟﻘﺮ‪ ù‬دون اﮨﻞ ا‪g‬ﺪﻳﻨﺔ‪ .‬ﻋﻦ اﺑﻦ‬
‫ٔ ٔ‬ ‫ٰ‬ ‫ٔ‬
‫‪:‬ﻮ• اﺑﻦ ازﮨﺮ اﻧﮧ ﻗﺎل‪ :‬ﺷﮩﺪت اﻟﻌﻴﺪ ﻣﻊ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر‪ u‬اﷲ‬ ‫ﺷﮩﺎب ﻋﻦ ا‪ ì‬ﻋﺒﻴﺪ‬
‫ﻋﻨﻪ ﻓﺠﺎء ﻓﺼ‪ Š‬ﺛﻢ اﻧ~ف ﻓﺨﻄﺐ وﻗﺎل‪ :‬إﻧﮧ ﻗﺪ اﺟﺘﻤﻊ ﻟ‪9‬ﻢ ‪ ñ‬ﻳﻮﻣ‪9‬ﻢ ﮨﺬا ﻋﻴﺪان‪ ،‬ﻓﻤﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺣﺐ ﻣﻦ اﮨﻞ اﻟﻌﺎ´ﺔ ان ﻳ‪ª‬ﺘﻈﺮا ﻤﻌﺔ ﻓﻠﻴ‪ª‬ﺘﻈﺮﮨﺎ‪ ،‬وﻣﻦ اﺣﺐ ان ﻳﺮﺟﻊ ﻓﻘﺪ اذﻧﺖ ﻟﮧ‪ .‬رواہ‬
‫ٔ‬
‫ﻣﺎﻟ‪: ñ õ‬ﻮﻃﺎﺋﮧ‪) :‬ص ‪ (۶۳‬وﮨﺬا اﻹﺳﻨﺎد ﻗﺪ اﺧﺮﺟﮧ ا‘ﺨﺎر‪) :ù‬ص ‪ ñ (۲۶۷‬ﺑﺎب ﺻﻮم ﻳﻮم‬
‫اﻟﻔﻄﺮ‪) .‬اﻋﻼء ا‪B‬ﺴ‪ ،۹۳،۸/۹۲ :ä‬ﺑﺎب اذا اﺟﺘﻤﻊ اﻟﻌﻴﺪ وا ﻤﻌﺔ ﻻ ¡ﺴﻘﻂ ا ﻤﻌﺔ ﺑﮧ(‬

‫ﺑﺬل ا‪g‬ﺠﮩﻮد‪ .۶/۵۶ :‬وﻣﻌﺎرف ا‪B‬ﺴ‪۴/۴۳۱ :ä‬۔‪Î ،۴۳۴‬ﺚ ﻋﺪم ﺳﻘﻮط ا ﻤﻌﺔ ﻋﻨﺪ اﺟﺘﻤﺎع‬
‫اﻟﻌﻴﺪ وا ﻤﻌﺔ‪ .‬واﻋﻼء ا‪B‬ﺴ‪۸/۹۲ :ä‬۔‪ ،۹۸‬ﺑﺎب اذا اﺟﺘﻤﻊ اﻟﻌﻴﺪ وا ﻤﻌﺔ ﻻ ¡ﺴﻘﻂ ا ﻤﻌﺔ ﺑﮧ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Saying: jumu’ah mubārak‬‬
‫‪Question‬‬
‫‪It is the practice of some people to say “jumu‛ah mub rak” on Fridays.‬‬
‫?‪It is permissible to say this‬‬
‫‪Answer‬‬
‫‪Saying “jumu‛ah mub rak” is not established from the Ah d$th. One‬‬
‫‪should therefore abstain from saying it. It is a custom which ought to‬‬
‫‪be given up. Although the Ah d$th refer to Friday as a day of ‛$d, we‬‬
‫‪have not come across any evidence that the Sah bah used to say‬‬
‫‪“jumu‛ah mub rak” or “taqabbalall hu minka”.‬‬
‫‪Ittih f al-Khiyarah al-Maharah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ورواہ اﺑﻮ ﻳﻌ‪ Š‬اﻳﻀﺎ ‪ê‬ﺴﻨﺪ ﺻﺤﻴﺢ وﻟﻔﻈﮧ‪ :‬ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬اﺗﺎ‪d‬‬
‫ٓ‬
‫ﺟ‪he‬ﻞ ﺑﻤﺜﻞ ا‪g‬ﺮاة ا‘ﻴﻀﺎء ﻓﻴﮩﺎ ﻧ‪9‬ﺘﺔ ﺳﻮداء ﻓﻘﻠﺖ‪ :‬ﻳﺎ ﺟ‪he‬ﻞ ﻣﺎ ﮨﺬا؟ ﻗﺎل‪ :‬ﮨﺬہ ا ﻤﻌﺔ‬
‫ٔ‬ ‫ً‬
‫ﺟﻌﻠﮩﺎ اﷲ ﺗﻌﺎ‪ U‬ﻋﻴﺪا ﻟ‪ õ‬وﻻﻣﺘ‪ ...õ‬اﻟﺦ )‪(۳/۸‬‬
‫ٔ‬
‫وﻋﻦ اﺑﻦ ا‪B‬ﺴﺒﺎق ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل ‪‚ ñ‬ﻌﺔ ﻣﻦ ا ﻤﻊ‪ :‬إن ﮨﺬا ﻳﻮم ﻋﻴﺪ‬
‫ٔ‬
‫ﺟﻌﻠﮧ اﷲ ﻋﺰ وﺟﻞ ‪B‬ﻠﻤﺴﻠﻤ^ ﻓﺎﻏ‪Õ‬ﺴﻠﻮا‪ ،‬وﻣﻦ [ن ﻋﻨﺪہ ﻃﻴﺐ ﻓﻼ ﻳ ہ ان ﻳﻤﺲ ﻣﻨﮧ‬
‫وﻋﻠﻴ‪9‬ﻢ ﺑﺎ‪B‬ﺴﻮاک‪(۳/۲۶/۲۱۶۱) .‬‬

‫‪702‬‬
 ٔ ٔ ٔ ً ٔ
‫ ﻳﻮم‬ñ ‫ اﷲ ﻋﻨﮧ‬5‫رداء ر‬Q‫ﻦ ان ﻧﺎﺳﺎ ﻣﻦ اﺻﺤﺎب ﻋﺒﺪ اﷲ اﺗﻮا اﺑﺎ ا‬9‫ﺴ‬B‫وﻋﻦ ﻗ ﺲ ﺑﻦ ا‬
ٔ ٔ
(۳۰۲۵/۳/۴۲۷) .‫ إن ﮨﺬا ﻳﻮم ﻋﻴﺪ ﻓﺎﻗﺴﻢ ﻋﻠﻴﮩﻢ ان ﻳﻔﻄﺮوا‬:‫‚ﻌﺔ وﮨﻢ ﺻﻴﺎم ﻓﻘﺎل‬
Although the above narrations refer to Friday as a day of ‛$d, we have
not come across the words “jumu‛ah mub rak” in the texts of the
jurists. These words should not be said and it would be good to
discourage this custom.
All h ta‛ l knows best.

703
 ‘Īd Salāh
Performing ‘īd salāh in a park of a city
Question
If the ‛$d sal h is performed on a field or park within the city and not
on an open field outside the city, will the Sunnah of the ‛$d g h be
fulfilled?
Answer
It is Sunnah to perform the ‛$d sal h at the ‛$d g h or open field outside
the city where there are no inhabitants living. Ras0lull h sallall hu
‛alayhi wa sallam and the Khulaf ’ R shid$n left the virtue of Masjid-e-
Nabaw$ and paid particular importance to performing the ‛$d sal h in
the ‛$d g h. ‛Īd sal h should not be performed in mas jid without any
valid reason because it is against the Sunnah. If the ‛$d sal h is
performed on a field or park within the city, the Sunnah will be
fulfilled.
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ¬ﺮج ﻳﻮم اﻟﻔﻄﺮ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻗﺎل [ن ا‬u‫ ر‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬ì‫ﻋﻦ ا‬
ٔ ٔ ٔ
‫ﺼﻼة ﺛﻢ ﻳﻨ~ف ﻓﻴﻘﻮم ﻣﻘﺎﺑﻞ ا•ﺎس وا•ﺎس‬B‫ ﻓﺎول !ء ﻳﺒﺪا ﺑﮧ ا‬Š‫ﺼ‬g‫ ا‬U‫واﻻﺿ= إ‬
ٔ
‫ﺮوج‬y‫ ﺑﺎب ا‬۱/۱۳۱/۹۴۶ :ù‫ )رواہ ا‘ﺨﺎر‬...‫ﻢ‬J‫ﺮ‬:‫ﺎ‬h‫ﻢ و‬ú‫ﻮﺻﻴ‬h‫ﻢ و‬ú‫ﻢ ﻓﻴﻌﻈ‬ú‫ ﺻﻔﻮﻓ‬š ‫ﺟﻠﻮس‬
(e‫ ﺑﻐ„ ﻣﻨ‬Š‫ﺼ‬g‫ ا‬U‫ا‬
Hadrat Ab0 Sa‛$d al-Khudr$ radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam used to go out on ‛$d al-fitr and ‛$d al-ad-h
to the musall . The first thing he used to do is perform sal h. He would
then turn around and face the people while they are seated in their
rows, and deliver a sermon in which he would advise them…
‛All mah ‛Ayn$ rahimahull h writes in his commentary to this Had$th:
ٔ
‫ﺎد‬h‫ اﺑﻦ ز‬ù‫ ورو‬،‫ورة‬ø ‫ﺴﺠﺪ إﻻ ﻋﻦ‬g‫ ا‬ñ Š‫ وﻻ ﻳﺼ‬،‫ﺮوج إ´ﮧ‬y‫ وا‬Š‫ﺼ‬g‫ ا‬U‫وز إ‬e‫ان اﻟ‬
ٔ
ñ ‫ﺸﺎﻓ‬B‫ وﻗﺎل ا‬،‫ﺴﺠﺪ‬g‫ﻜﺔ ﻓ ا‬: ‫ﻞ‬J‫ ا ﺒﺎﻧﺔ إﻻ ﻻ‬U‫ﺮوج إ‬y‫ﺴﻨﺔ ا‬B‫ ا‬:‫ ﻗﺎل‬õ‫ﻋﻦ ﻣﺎﻟ‬
ٔ ٔ
‫ﺪﻳﻨﺔ‬g‫ ﺑﺎ‬Š‫ﺼ‬g‫ ا‬U‫ اﻟﻌﻴﺪﻳﻦ إ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ¬ﺮج‬Š‫ ﺑﻠﻐﻨﺎ ان رﺳﻮل اﷲ ﺻ‬:‫اﻻم‬
ٰ ٔ
.U‫ﺗﻌﺎ‬ ‫ﺎ اﷲ‬ú‫ ©ﻓ‬،‫ﻜﺔ‬: ‫ﻞ ا‘¾ان إﻻ‬J‫ﻣﺔ ا‬È ‫ و¿ﺬا‬،‫ﻮہ‬Ø‫و¿ﺬا ﻣﻦ ﺑﻌﺪہ إﻻ ﻣﻦ ﻋﺬر ﻣﻄﺮ و‬
(‫ﻠﺘﺎن‬: ‫ دار ا@ﺪﻳﺚ‬،Š‫ﺼ‬g‫ ا‬U‫ﺮوج ا‬y‫ ﺑﺎب ا‬،۵/۱۷۱ :ù‫ ©ح ﺻﺤﻴﺢ ا‘ﺨﺎر‬ù‫)ﻋﻤﺪة اﻟﻘﺎر‬
We learn from the above that it is Sunnah to perform the ‛$d sal h on a
field. This was the practice of Ras0lull h sallall hu ‛alayhi wa sallam
704
and the Khulaf ’ R shid$n. A narration of Ibn M jah states that
Ras0lull h sallall hu ‛alayhi wa sallam performed the ‛$d sal h on an
open field and placed a spear in front of him as a sutrah (barrier)
because there was neither a wall nor a roof there.
The Had$th reads as follows:
ٔ
‫ ﻳﻮم‬ñ Š‫ﺼ‬g‫ ا‬U‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻐﺪو إ‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
ٔ
Š‫ﺼ‬g‫ ان ا‬õ‫ﺎ وذﻟ‬ú´‫ إ‬Š‫ ﻧﺼﺒﺖ ﺑ^ ﻳﺪﻳﮧ ﻓﻴﺼ‬Š‫ﺼ‬g‫ﻤﻞ ﺑ^ ﻳﺪﻳﮧ ﻓﺎذا ﺑﻠﻎ ا‬7 ‫ة‬ó‫ﻋﻴﺪ واﻟﻌ‬
(‫ﺔ ﻳﻮم اﻟﻌﻴﺪ‬h‫ ا@ﺮ‬ñ ‫ﺑﺎب ﻣﺎ ﺟﺎء‬، ۹۲ :‫ )رواہ اﺑﻦ ﻣﺎﺟﮧ‬.‫ﮧ‬COÕ‫[ن ﻓﻀﺎء ﻟ ﺲ ﻓﻴﮧ !ء )ﺴ‬
I‛l ’ as-Sunan:
ٔ
ñ ‫ ا ﺒﺎن‬U‫ﺮوج إ‬y‫ ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬š ‫ﻜﺒ„ ﺑﻀﻌﻒ ﻋﻦ‬B‫ ا‬ñ û‫ا‬e‫واﺧﺮج اﻟﻄ‬
‫ر‬Q‫ ا‬ñ ‫ و‬...‫ﺪ‬J‫ﺸﻮا‬B‫ ﺿﻌﻔﮧ ﺑﻤﺎﻟﮧ ﻣﻦ ا‬eI‫( وا‬۱/۱۰۷) :‫ ‚ﻊ اﻟﻔﻮاﺋﺪ‬ñ ‫ﺴﻨﺔ ﻛﺬا‬B‫اﻟﻌﻴﺪﻳﻦ ﻣﻦ ا‬
ٔ
‫ )اﻋﻼء‬.‫ﺴﺠﺪ ا ﺎﻣﻊ‬g‫ﻢ ا‬ú‫ وان وﺳﻌ‬،‫ﺼﻼة اﻟﻌﻴﺪ ﺳﻦ‬B ‫ ا ﺒﺎﻧﺔ‬ù‫ﺎ ا‬ú´‫ﺮوج إ‬y‫ﺨﺘﺎر وا‬g‫ا‬
ٓ ٔ
‫ ﻛﺬا‬.‫ ادارة اﻟﻘﺮان‬،‫ اﻻ ﻟﻌﺬر‬Š‫ﺼ‬g‫ ا‬U‫ﺮوج ﻳﻮم اﻟﻔﻄﺮ واﻻﺿ= ا‬y‫ ﺑﺎب ا‬،۸/۱۱۲/۲۱۱۰ :ä‫ﺴ‬B‫ا‬
ٔ
:‫ وﻋﻤﺪة اﻟﻔﻘﮧ‬. ‫ ﻗﺪﻳ‬،‫م اﻟﻌﻴﺪﻳﻦ‬ð‫ ﺑﺎب اﺣ‬۵۳۱ :‫ﺮا اﻟﻔﻼح‬: š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ
(‫ ﺟﺎﻣﻌﮧ ﻓﺎروﻗﻴﮧ‬،‫ ﺑﺎب اﻟﻌﻴﺪﻳﻦ‬۸/۴۰۴ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.۴۶۰ :‫ﺼﻼة ﺣﺼﮧ دوم‬B‫ﻛﺘﺎب ا‬

Objections to performing ‘īd salāh on open fields

1. Most of these places are not outside the city.
2. These places are not waqf (not endowed in All h’s name).
3. When the ‛$d sal h is over, walkers, women and sometimes
animals walk about there. In fact, a display of animals is made
in such places and other impermissible activities occur there.
The field therefore becomes impure.
Answers from the texts of the seniors
Objections of this nature were presented in writing to Hadrat Muft$
Muhammad Shaf$‛ S hib rahimahull h and Muft$ ‛Abd al-Hayy
Bismill h (the muft$ of J mi‛ah Isl m$yyah D bhel). These two scholars
provided detailed answers. A copy of these was with us, so we felt we
should present the gist as a source of blessings. Hadrat Muft$ ‛Abd al-
Hayy Bismill h rahimahull h writes:
1. It is accepted that the ‛$d g h be outside the city. However, if it is in
the middle of the city or comes within the city, or a field in the centre
of the city is demarcated for the ‛$d sal h and people go there just as
they would formally go outside the city, then the Sunnah will be
705
fulfilled. The sal h will most certainly be considered to be fulfilled in
the prescribed manner. If a proof is needed, refer to Waf ’ al-Waf ’,
vol. 3, p. 780.
Also, observe the following from Fath al-B r$:
ٔ
Š‫ ﺻ‬.•‫ﺪﻳﻨﺔ [ن ﻻﺻﻘﺎ ﺑﻤﺴﺠﺪ ا‬g‫ ا ﻨﺎﺋﺰ ﺑﺎ‬Š‫ﺼ‬: ‫وﺣ& اﺑﻦ ﺑﻄﺎل ﻋﻦ اﺑﻦ ﺣﺒﻴﺐ ان‬
ٔ
‫ﻮن‬9‫ ﻓﺎن ﺛﺒﺖ ﻣﺎ ﻗﺎل واﻻ ﻓﻴﺤﺘﻤﻞ ان ﻳ‬.‫ﻰ‬ú‫ اﻧﺘ‬.‫“ق‬g‫ﺔ ا‬ú‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﻧﺎﺣﻴﺔ ﺟ‬
‫ ©ح ﺻﺤﻴﺢ‬ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ﺴﻘﺎء‬Õ‫ﻠﻌﻴﺪﻳﻦ واﻻﺳ‬B ‫ﺘﺨﺬ‬g‫ ا‬Š‫ﺼ‬g‫ﻨﺎ ا‬J ‫ﺴﺠﺪ‬g‫ﺮاد ﺑﺎ‬g‫ا‬
(‫ﻜﺘﺐ اﻻﺳﻼﻣﻴﺔ‬B‫“ ا‬å ‫ دار‬،‫ﺴﺠﺪ‬g‫ وا‬Š‫ﺼ‬g‫ ا ﻨﺎﺋﺰ ﺑﺎ‬š ‫ﺼﻼة‬B‫ ﺑﺎب ا‬،۳/۱۹۹ :ù‫ا‘ﺨﺎر‬
We learn from the above narration that the ‛$d g h of Ras0lull h
sallall hu ‛alayhi wa sallam was not totally out of the city. In such a
situation, it is undoubtedly permissible to perform the ‛$d sal h in a
place appointed for it. In fact, it is valid and correct in the Sunnah way.
Bearing in mind that the government is non-Muslim and does not give
a piece of land for an ‛$d g h, and an excellent field is available without
any payment, then why should such an opportunity be allowed to
pass!? People should most certainly get together and go there to
perform the ‛$d sal h so that a collective display of Muslims can be
made and it makes an impact on non-Muslims. In such a situation, it is
impermissible and incorrect to suggest the stopping of such an
assembly and to make objections to it.
2. It is wrong to claim that the validity of the sal h is dependent on the
land being a waqf land. This is because the ‛$d sal h is not fard. Im m
Muhammad rahimahull h and Im m Ab0 Y0suf rahimahull h are of
the view that it is sunnat-e-mu’akkadah, while Im m Ab0 Han$fah
rahimahull h says that it is w jib. The latter view is the correct view
and the one on which the fatw is issued. If it is not necessary for a
property to be waqf for a fard ‛ayn sal h, based on the Had$th:

(Ë• ،‫ﺸﻜﻮة‬:) .‫ﺴﺠﺪا‬: ‫ﻬﺎ‬$ ‫اﻷرض‬ ‫ﺟﻌﻠﺖ‬

The entire earth has been made a place of prostration for me.
How can it be a prerequisite for other sal hs?
Furthermore, all Hanaf$ jurists unanimously state that apart for the
khutbah, all the prerequisites for the jumu‛ah sal h apply to the ‛$d
sal h as well.1 Among the prerequisites of jumu‛ah sal h is that it must

.‫ ا§ﺪاﻳﺔ أوﻟ^ وﻏ„ﻫﺎ‬. •Ó ‫ ص‬،ƒ ‫ ج‬،ó‫ﺮ ©ح ﻛ‬Î . ÍÍ ‫ ص‬،ƒ ‫ ج‬،‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ﻣﻊ ا‬ô‫ﺷﺎ‬1
706
be in a city or open space of a city. The author of Bahr Sharh Kanz
writes in volume two:

š ‫ﻢ ﻏ„ ﻣﻘﺼﻮر‬9@‫ﺣﻜﻤﻪ وا‬ ‫ن‬ð‫~ ﻷﻧﻪ ﻣﻦ ﺗﻮاﺑﻌﻪ ﻓ‬g‫ ا‬Š‫ﺼ‬: ‫ أي‬،‫ﺼﻼه‬: ‫أو‬

.(‫ ﺑﺎب ا ﻤﻌﺔ‬، •Ó ‫ ص‬،ƒ ‫ ج‬،‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.~g‫‚ﻴﻊ أﻓﻨﻴﺔ ا‬ ‫ﻮز‬# ‫ ﺑﻞ‬Š‫ﺼ‬g‫ا‬
We learn from this that just as jumu‛ah sal h is valid in every section
of the open spaces of the city, ‛$d sal h will also be valid. We also learn
that it is not necessary for the open space to be waqf.

،‫ﺮاﺋﻖ‬B‫ﻐﺮب )ا‘ﺤﺮ ا‬g‫ا‬ ‫ﻠﻐﺔ ﺳﻌﺔ أﻣﺎم ا‘ﻴﻮت وﻗﻴﻞ ﻣﺎ اﻣﺘﺪ ﻣﻦ ﺟﻮاﻧﺒﻪ ﻛﺬا‬B‫ا‬ ‫واﻟﻔﻨﺎء‬
.( •Ó ‫ ص‬،ƒ ‫ج‬
Furthermore, the jurists say that if jumu‛ah sal h is performed in a fort
and there is open permission for entry, the sal h will be valid.
In such a situation, it is not permissible to stop the public from
fulfilling the sunnat-e-mu’akkadah by stating that it is necessary for
the ‛$d g h to be on waqf property. To label something as essential
while the Shar$‛ah has not, amounts to a serious audaciousness and
boldness towards the Shar$‛ah which is unpardonable.
3. The Hanaf$s unanimously state that if an impure piece of ground
becomes dry, it becomes pure for sal h. It is permissible to perform
sal h on that piece of ground without any detestability.
ٔ ٔ ٔ
‫ ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ﺢ ﻻﺟﻞ ﺻﻼة ﻋﻠﻴﮩﺎ‬h‫ﻮن ور‬$ ‫ﺎ‬J‫ﺎب اﺛﺮ‬J‫ﺎ وذ‬ú‫ﺴ‬ž‫ﺮ اﻻرض ﺑﻴ‬ú‫وﺗﻄ‬
ٔ ٔ ٔ ì‫ ٔا‬ä‫ ﺳ‬ñ ‫ﺎ‬g ‫ﺎ‬ú‫ﺴ‬ž‫ﺑﻴ‬
‫ﺎب‬J‫ﺮاد ﺑﮧ ذ‬g‫ﺎ ا‬ú‫ ﺟﻔﺎﻓ‬ù‫ﺴﺖ وﻗﻮﻟﮧ ا‬ž‫ﻮر اﻻرض إذا ﻳ‬ú‫داود ﺑﺎب ﻃ‬
ٔ
(‫ ﺳﻌﻴﺪ‬،‫ﺎس‬I‫ ﺑﺎب اﻻ‬۱/۳۱۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ا•ﺪوة‬
Mar q$ al-Fal h:
ٔ ٔ
„‫ﻮ ﺑﻐ‬B‫ ﻗﻮﻟﮧ وﻗﺪ ﺟﻔﺖ و‬،‫ﺎ‬ú‫ﺼﻼة ﻋﻠﻴ‬B‫ﺐ اﺛﺮ ا•ﺠﺎﺳﺔ ﻋﻦ اﻻرض وﺟﻔﺖ ﺟﺎزت ا‬J‫و½ذا ذ‬
ٔ ٔ
.‫ اﻳﻤﺎ ارض ﺟﻔﺖ ﻓﻘﺪ ز¿ﺖ‬:‫ﺎ ﻟﻘﻮﻟﮩﺎ‬ú‫ﺼﻼة ﻋﻠﻴ‬B‫ﺮت وﺟﺎزت ا‬ú‫ﺼﺤﻴﺢ ﻃ‬B‫ ا‬š ‫ﺸﻤﺲ‬B‫ا‬
ٔ
(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫ﺎ‬ú‫ﺎرة ﻋﻨ‬ú‫ﺎس واﻟﻄ‬I‫ ﺑﺎب اﻻ‬۶۵ :‫ﺮا اﻟﻔﻼح ﻣﻊ ﻧﻮر اﻹﻳﻀﺎح‬:)
In such a situation, it is not correct to say that the place is impure just
because animals are domesticated there. After all, the place becomes
pure once it is dry.
That is all. All h ta‛ l knows best.
Written by Ism ‛$l ibn Muhammad Bismill h

707
(J mi‛ah Isl m$yyah Dh bel, Simlak, district Surat. 14 Ramad n 1378
A.H./24 March 1959. The answer is correct - ‛Abd al-Ghaf0r and ‛Abd
al-Hayy Bismill h)
Observe the answer of Hadrat Muft$ Muhammad Shaf$‛ S hib
rahimahull h:
I say – and inspiration is from All h ta‛ l alone – that the answer of
Maul n Muft$ Bismill h S hib as regards the ‛$d g h is absolutely
correct and complete; it needs no additions. The honourable Muft$
S hib then clarified it further and presented a more authorative
answer after which there remains no need for any addition. I will
quote just one small text from Z d al-Ma‛ d of ‛All mah Ibn Qayyim
rahimahull h:
`“B‫ﺪﻳﻨﺔ ا‬g‫ ﺑﺎب ا‬š ù=‫ ا‬Š‫ﺼ‬g‫ﻮ ا‬J‫ و‬Š‫ﺼ‬g‫ ا‬ñ ‫ اﻟﻌﻴﺪﻳﻦ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‬Š‫[ن ﺻ‬
ٔ
‫ﻢ‬ú‫ﺮة واﺣﺪة اﺻﺎﺑ‬: ‫ﻢ ﻳﺼﻞ اﻟﻌﻴﺪ ﺑﻤﺴﺠﺪہ اﻻ‬B‫ و‬،‫ﻤﻞ ا@ﺎج‬Ÿ ‫ ﻳﻮﺿﻊ ﻓﻴﮧ‬ù=‫ ا‬Š‫ﺼ‬g‫ﻮ ا‬J‫و‬
ٔ ‫ )رواہ ٔاﺑﻮ‬.‫ﺴﺠﺪ‬g‫ ا‬ñ ‫ﻢ اﻟﻌﻴﺪ‬ú‫ ﺑ‬Š‫ﻄﺮ ﻓﺼ‬g‫ا‬
ñ ‫ ﻓﺼﻞ‬۱/۴۴۱ ‫ﻌﺎد‬g‫ زاد ا‬ñ ‫داود واﺑﻦ ﻣﺎﺟﮧ ﻛﺬا‬
ٔ ،‫ اﻟﻌﻴﺪﻳﻦ‬ñ ‫ اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‬Š‫ﺪﻳﮧ ﺻ‬J
(‫ﺮﺳﺎﻟﺔ‬B‫ﻮﺳﺴﺔ ا‬:
A few points are proven from the narration which ‛All mah Ibn
Qayyim rahimahull h quoted from Ab0 D w0d and Ibn M jah:
1. The ‛$d g h of Ras0lull h sallall hu ‛alayhi wa sallam was not far
from the city. It was next to the eastern gate of Mad$nah Tayyibah.
Since quite some time now this site is now within the city itself. Thus,
during the era of Ras0lull h sallall hu ‛alayhi wa sallam if it was not in
the city centre, it was certainly attached to the city.
2. The ‛$d g h of Ras0lull h sallall hu ‛alayhi wa sallam was a field
where the camels of the pilgrims used to sit and their saddlebags used
to be kept. This shows that this land was not waqf for the ‛$d sal h.
3. Throughout his life, Ras0lull h sallall hu ‛alayhi wa sallam left his
own masjid to perform ‛$d sal h at this ‛$d g h. Only once, because of
rain, he performed it in his masjid. This, notwithstanding the fact that
one sal h in Masjid-e-Nabaw$ is equal to 50 000 sal hs.
The above points are answers to those who object to the ‛$d g h. They
prove that Ras0lull h sallall hu ‛alayhi wa sallam did not consider it
correct to perform the ‛$d sal h in the masjid.
All h ta‛ l knows best. Muhammad Shaf$‛, D r al-‛Ul0m Karachi. 6
Ramad n 1379 A.H./4 March 1960.

708
After quoting the statements and fat w of these seniors, there
remains no need whatsoever for any further details. Nevertheless, if
anyone still desires details in this regard, he may refer to Khul sah al-
Waf ’ Bi Akhb r D r al-Mustaf , vol. 1, pp. 181-188 in which ‛All mah
Samh0d$ rahimahull h undertakes a detailed investigation on the
actual site of the ‛$d g h of Ras0lull h sallall hu ‛alayhi wa sallam.
The fat w of other seniors are also available, e.g. Hadrat Muft$ Niz m
ad-D$n S hib rahimahull h, Hadrat Muft$ ‛Abd ar-Rah$m S hib
rahimahull h, Hadrat Muft$ Rash$d S hib rahimahull h (the author of
Ahsan al-Fat w ), and Hadrat Muft$ Sa‛$d Ahmad P lanp0r$ S hib
whose detailed explanation can be found in ‛Īd G h K$ Sunn$yyat of
Hadrat Maul n Fadl ar-Rahm n S hib A‛zam$, pp. 41-49.
All h ta‛ l knows best.
‘Īd salāh in a small town
Question
Can ‛$d sal h be performed in a small town where jumu‛ah sal h
cannot be performed? Jumu‛ah sal h cannot be performed there
because the prerequisites for it are not met.
Answer
The ‛$d sal h and jumu‛ah sal h can be performed in a city or large
town. It is not permissible to perform these sal hs in a small village.
Bad ’i‛ as-San ’i‛:
ٔ
‫ ﻣﺎ ﻮ ©ط وﺟﻮب ا ﻤﻌﺔ وﺟﻮازﮨﺎ ﻓﮩﻮ ©ط وﺟﻮب‬Ï‫ﮩﺎ وﺟﻮازﮨﺎ ﻓ‬C‫واﻣﺎ ©اﺋﻂ وﺟﻮ‬
‫ﺎ‬g ~g‫ و¿ﺬا ا‬...‫ﻄﺒﺔ‬y‫ﻮﻗﺖ إﻻ ا‬B‫~ وا ﻤﺎﻋﺔ وا‬g‫ﺻﻼة اﻟﻌﻴﺪﻳﻦ وﺟﻮازﮨﺎ ﻣﻦ اﻹﻣﺎم وا‬
ٔ ٔ
~: ñ ‫ﻖ وﻻ ﻓﻄﺮ وﻻ اﺿ= إﻻ‬h“¡ ‫ ﻻ ‚ﻌﺔ وﻻ‬:‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻗﺎل‬u‫ ر‬š ‫ﻨﺎ ﻋﻦ‬h‫رو‬
ٔ ٔ
‫ﺘﺖ ﺑﺎ•ﻮارث ﻣﻦ‬ž‫ﺮاد ﻣﻦ ﻟﻔﻆ اﻟﻔﻄﺮ واﻻﺿ= ﺻﻼة اﻟﻌﻴﺪﻳﻦ وﻻﻧﮩﺎ ﻣﺎ ﺛ‬g‫ وا‬...‫ﺟﺎﻣﻊ‬
ٔ ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ ©اﺋﻂ اﻟﻌﻴﺪﻳﻦ‬،۱/۲۷۵ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﺼﺎر‬:‫ اﻻ‬ñ ‫ﺼﺪر اﻻول إﻻ‬B‫ا‬
Al-Mabs0t:
ٔ
‫ﻄﺒﺔ ﻓﺎﻧﮩﺎ ﻣﻦ ©اﺋﻂ‬y‫ﺼﻼة ا ﻤﻌﺔ إﻻا‬B ‫ط‬O‫ﺼﻼة اﻟﻌﻴﺪ ﻣﺎ )ﺸ‬B ‫ط‬O‫وا@ﺎﺻﻞ اﻧﮧ )ﺸ‬
‫ اﻟﻌﻴﺪ‬Ú‫ﺼﻼة و‬B‫ ا ﻤﻌﺔ ﻗﺒﻞ ا‬ñ ‫ﻄﺒﺔ‬y‫ا ﻤﻌﺔ وﻟ ﺴﺖ ﻣﻦ ©اﺋﻂ اﻟﻌﻴﺪ وﻟﮩﺬ ا[ﻧﺖ ا‬
‫ﺼﻼة‬B‫ﻦ ﻣﻦ ©اﺋﻂ ا‬9‫ﻮﻗﺖ ﻓﻠﻢ ﺗ‬B‫ ا‬ñ ‫ﺘﺎج إ´ﮧ‬ò ‫ﺎ‬g ‫ﺑﻌﺪﮨﺎ ﻻﻧﮩﺎ ﺧﻄﺒﺔ ﺗﺬﻛ„ وﺗﻌﻠﻴﻢ‬

709
:à‫ﺧ‬°B‫ﻼﻣﺎم ا‬B ‫ﺴﻮط‬žg‫)ا‬...‫ﺼﻼة‬B‫ﻟﺔ ﺷﻄﺮ ا‬ó‫ﻄﺒﺔ ﻳﻮم ا ﻤﻌﺔ ﺑﻤ‬y‫ﻄﺒﺔ ﺑﻌﺮﻓﺎت وا‬y[
ٓ
.(‫ ادارة اﻟﻘﺮان‬،‫ ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‬،۲/۳۷
Also refer to:

‫ ©اﺋﻂ ﺻﻼة‬:‫ﺮ‬Î‫ اﻻ‬þ‫ﻠﺘ‬: ‫ﻤﻊ اﻻﻧﮩﺮ ©ح‬ë ñ ‫ و¿ﺬا‬.‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،۲/۱۵۷ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬

:‫ﻮﺳﻮﻋﺔ اﻟﻔﻘﮩﻴﺔ‬g‫ وا‬.‫ﻠﺘﺎن‬: ‫ اﻣﺪادﻳﮧ‬،‫ ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‬،۱/۲۲۳ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬.‫اﻟﻌﻴﺪﻳﻦ‬
.ù‫ اﮨﻞ اﻟﻘﺮ‬š ‫ﻢ وﺟﻮب ا ﻤﻌﺔ‬9‫ﺣ‬
All h ta‛ l knows best.
Women going to the ‘īd gāh
Question
It is established from authentic Ah d$th that women used to attend the
‛$d g h. Why do the Muslim women of South Africa not attend the ‛$d
g h?
Answer
The women during the prophetic era used to go for the ‛$d sal h. There
is also proof that they used to go for the other sal hs. However, due to
the corrupt times in which we live, the latter day scholars
unanimously prohibited women from going to the ‛$d g h or the
mas jid. A detailed discussion on this issue can be found in the Chapter
on Im mat, rulings related to the congregation.
All h ta‛ l knows best.
The status of the ‘īd gāh in the light of Ahādīth and
the four Imāms
Question
What is the status of the ‛$d g h in the light of Ah d$th and the four
Im ms?
Answer
In the light of Ah d$th, it was the continued practice of Ras0lull h
sallall hu ‛alayhi wa sallam to perform the ‛$d sal h in the ‛$d g h. The
four Im ms are also of the view that it is Sunnah to perform the two ‛$d
sal hs at the ‛$d g h. We learn from this that it is sunnat-e-mu’akkadah
to perform the ‛$d sal h at the ‛$d g h.

710
‫‪The ‘īd gāh in the light of Ahādīth:‬‬
‫‪Sah$h Bukh r$:‬‬
‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﺳﻌﻴﺪ ا‪y‬ﺪر‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺛﻢ [ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ¬ﺮج ﻳﻮم‬
‫ٔ‬
‫ا‪g‬ﺼ‪) ...Š‬رواہ ا‘ﺨﺎر‪ :ù‬ﺑﺎب ا‪y‬ﺮوج ا‪ U‬ا‪g‬ﺼ‪ Š‬ﺑﻐ„ ﻣﻨ‪ ،e‬و‪C‬ﺎب ا‪B‬ﺰ*ة‬
‫ٰ‬ ‫اﻟﻔﻄﺮ واﻻﺿ= إ‪U‬‬
‫‪ š‬اﻻﻗﺎرب(‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam used to go to the musall (‛$d‬‬
‫… ‪g h) on the days of ‛$d al-fitr and ‛$d al-ad-h‬‬
‫‪Sunan Ab$ D w0d:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺑ‪9‬ﺮ ﺑﻦ ﻣ‪ “ž‬اﻻﻧﺼﺎر‪ ù‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻛﻨﺖ اﻏﺪو ﻣﻊ اﺻﺤﺎب رﺳﻮل اﷲ ﺻ‪Š‬‬
‫ٔ‬
‫اﻻﺿ=‪) ...‬ﺳ‪ ä‬ا‪ٔ ì‬‬
‫داود‪ :‬ﺑﺎب اذا ‪B‬ﻢ ¬ﺮج‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‪ U‬ا‪g‬ﺼ‪ Š‬ﻳﻮم اﻟﻔﻄﺮ و‪h‬ﻮم‬
‫اﻻﻣﺎم ‪B‬ﻠﻌﻴﺪ ﻣﻦ ﻳﻮﻣﮧ ¬ﺮج ﻣﻦ اﻟﻐﺪ‪ .‬وﺳ‪ ä‬اﻟ‪ª‬ﺴﺎ‪ ::‬ﺑﺎب اﺳﺘﻘﺒﺎل اﻻﻣﺎم ا•ﺎس ﺑﻮﺟﮩﮧ ‪ñ‬‬
‫ا‪y‬ﻄﺒﺔ(‬
‫‪…I used to accompany the Companions of Ras0lull h sallall hu ‛alayhi‬‬
‫… ‪wa sallam to the musall on the days of ‛$d al-fitr and ‛$d al-ad-h‬‬
‫‪Sunan Ibn M jah:‬‬
‫ٔ‬
‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ﻳﻐﺪو إ‪ U‬ا‪g‬ﺼ‪ ñ Š‬ﻳﻮم‬
‫ﻋﻴﺪ‪) .‬ﺳ‪ ä‬اﺑﻦ ﻣﺎﺟﮧ‪ :‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ا@ﺮ‪C‬ﺔ ﻳﻮم اﻟﻌﻴﺪ(‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam used to go to the musall on‬‬
‫…‪the day of ‛$d‬‬
‫‪Also refer to:‬‬

‫‪ٔ:‬ﻮﻃﺎ اﻣﺎم ﻣﺎﻟ‪ :õ‬ﺑﺎب ﺗﺮک ا‪B‬ﺼﻼة ﻗﺒﻞ اﻟﻌﻴﺪﻳﻦ و‪C‬ﻌﺪﮨﻤﺎ‪ .‬وا‪g‬ﺴﺘﺪرک ‪ š‬ا‪B‬ﺼﺤﻴﺤ^‪:‬‬
‫ﻛﺘﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬و‪:‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ :‬ﺑﺎب ‪ ñ‬اﻟﻄﻌﺎم ﻳﻮم اﻟﻔﻄﺮ ﻗﺒﻞ ان ¬ﺮج ا‪U‬‬
‫ا‪g‬ﺼ‪ .Š‬و‪:‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ :‬ﻛﺘﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬ا‪g‬ﻌﺠﻢ اﻻوﺳﻂ‪ :‬رﻗﻢ ‪ .۷۵۲۲‬ا‪g‬ﻌﺠﻢ‬
‫ا‪B‬ﻜﺒ„‪ :‬رﻗﻢ ‪ .۱۱۶۴۸‬ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‪h‬ﻤﺔ‪ :‬ﺑﺎب ا‪y‬ﺮوج ا‪ U‬ا‪g‬ﺼ‪B Š‬ﺼﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬ﺻﺤﻴﺢ اﺑﻦ‬
‫ﺣﺒﺎن‪ :‬ذﻛﺮ ﻣﺎ )ﺴﺘﺤﺐ ‪B‬ﻼﻣﺎم ﺳﻮال رﻋﻴﺘﮧ ا‪B‬ﺼﺪﻗﺔ ‪ š‬اﻟﻔﻘﺮاء اذا ﻋﻠﻢ ا@ﺎﺟﺔ ﺑﮩﻢ(‬
‫‪Hanafī madh-hab‬‬
‫‪Ad-Durr al-Mukht r:‬‬

‫‪711‬‬
 ‫ٔ‬ ‫ً‬
‫ﻣﺎﺷﻴﺎ إ‪ U‬ا ﺒﺎﻧﺔ و ﻰ ا‪g‬ﺼ‪ Š‬اﻟﻌﺎم وا‪y‬ﺮوج إ´ﮩﺎ ا‪ ù‬ا ﺒﺎﻧﺔ ‪B‬ﺼﻼة اﻟﻌﻴﺪ ﺳﻨﺔ و½ن وﺳﻌﮩﻢ‬
‫ا‪g‬ﺴﺠﺪ ا ﺎﻣﻊ ﻮ ا‪B‬ﺼﺤﻴﺢ‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ :‬ﺑﺎب اﻟﻌﻴﺪﻳﻦ(‬
‫‪Also refer to:‬‬

‫اﻟﮩﺪاﻳﺔ‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ :‬ﻓﺼﻞ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬ودرر ا@‪ð‬م ©ح ﻏﺮر‬
‫اﻻﺣ‪ð‬م‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ :‬ا‘ﺎب‬
‫ا‪B‬ﺴﺎﺑﻊ ﻋ“ ‪ ñ‬ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪: .‬ﻠﺘ‪ þ‬اﻻ‪Î‬ﺮ‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ(‬

‫‪Mālikī madh-hab‬‬
‫‪Al-Mudawwanah:‬‬
‫وﻗﺎل ﻣﺎﻟ‪ :õ‬ﻻ ﻳﺼ‪ ñ Š‬اﻟﻌﻴﺪﻳﻦ ‪: ñ‬ﻮﺿﻌ^ وﻻ ﻳﺼﻠﻮن ‪: ñ‬ﺴﺠﺪﮨﻢ‪ ،‬وﻟ‪9‬ﻦ ¬ﺮﺟﻮن‬
‫ﻛﻤﺎ ﺧﺮج ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل اﺑﻦ و ﺐ ﻋﻦ ﻳﻮ‪å‬ﺲ ﻋﻦ اﺑﻦ ﺷﮩﺎب ﻗﺎل‪[ :‬ن‬
‫ٔ‬ ‫ٔ‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ¬ﺮج إ‪ U‬ا‪g‬ﺼ‪ Š‬ﺛﻢ اﺳ‪ 8‬ﺑﺬﻟ‪ õ‬اﮨﻞ اﻻ‪:‬ﺼﺎر‪) .‬ا‪g‬ﺪوﻧﺔ‪:‬‬
‫ﻛﺘﺎب ا‪B‬ﺼﻼة ﺻﻼة اﻟﻌﻴﺪﻳﻦ(‬
‫‪Also refer to:‬‬

‫ا‪g‬ﺪﺧﻞ‪ :‬ﻓﺼﻞ ‪ ñ‬ﺧﺮوج اﻻﻣﺎم ا‪ U‬ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬ا•ﺎج واﻻ‪$‬ﻴﻞ ‪g‬ﺨﺘ~ا‪y‬ﻠﻴﻞ‪ :‬ﻓﺼﻞ ‪ñ‬‬
‫ﺣ‪9‬ﻢ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪: .‬ﻮا ﺐ ا ﻠﻴﻞ ‪© ñ‬ح ‪4‬ﺘ~ ا‪y‬ﻠﻴﻞ‪ :‬ﻓﺼﻞ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪.‬‬
‫وﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ` ‪ š‬ا‪“B‬ح ا‪B‬ﻜﺒ„‪ :‬ﻓﺼﻞ ‪ ñ‬اﺣ‪ð‬م ﺻﻼة اﻟﻌﻴﺪ(‬

‫‪Shāfi’ī madh-hab‬‬
‫‪Sharh al-Muhadhdhab:‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وا‪B‬ﺴﻨﺔ ان ﻳﺼ‪ Š‬ﺻﻼة اﻟﻌﻴﺪ ‪ ñ‬ا‪g‬ﺼ‪ Š‬إذا [ن ‪:‬ﺴﺠﺪ ا‘¾ ﺿﻴﻘﺎ ‪g‬ﺎ رو‪ ù‬ان ا•‪ .‬ﺻ‪Š‬‬
‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ¬ﺮج إ‪ U‬ا‪g‬ﺼ‪ .Š‬وﻻن ا•ﺎس ﻳ‪É9‬ون ‪ ñ‬ﺻﻼة اﻟﻌﻴﺪ ﻓﺎذا [ن‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬
‫ا‪g‬ﺴﺠﺪ ﺿﻴﻘﺎ ﺗﺎذوا‪ ...‬ﻗﺎل ا‪B‬ﺸﺎﻓ ‪ :‬ﻓﺎن [ن ا‪g‬ﺴﺠﺪ واﺳﻌﺎ ﻓﺼ‪ ñ Š‬ا‪B‬ﺼﺤﺮاء ﻻ ﺑﺎس ﺑﮧ‬
‫ً‬
‫و½ن [ن ﺿﻴﻘﺎ ﻓﺼ‪ Š‬ﻓﻴﮧ و‪B‬ﻢ ¬ﺮج إ‪ U‬ا‪B‬ﺼﺤﺮاء ﻛﺮﮨﺖ‪ ...‬وان ‪B‬ﻢ ﻳ‪9‬ﻦ ﻋﺬر وﺿﺎق‬
‫ٔ‬
‫ا‪g‬ﺴﺠﺪ ﻓﻼ ﺧﻼف ان ا‪y‬ﺮوج إ‪ U‬ا‪B‬ﺼﺤﺮاء اﻓﻀﻞ و½ن ا¡ﺴﻊ ا‪g‬ﺴﺠﺪ و‪B‬ﻢ ﻳ‪9‬ﻦ ﻋﺬر‬
‫ٔ‬ ‫ٔ‬
‫ﻓﻮﺟﮩﺎن )اﺻﺤﮩﻤﺎ( و ﻮ ا‪g‬ﻨﺼﻮص ‪ ñ‬اﻻم و‪C‬ﮧ ﻗﻄﻊ ا‪g‬ﺼﻨﻒ و‚ﮩﻮر اﻟﻌﺮاﻗﻴ^ وا‘ﻐﻮ‪ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻏ„ﮨﻢ ان ﺻﻼ ﺗﮩﺎ ‪ ñ‬ا‪g‬ﺴﺠﺪ اﻓﻀﻞ )وا‪œ‬ﺎ‪ (û‬و ﻮ اﻻﺻﺢ ﻋﻨﺪ ‚ﺎﻋﺔ ﻣﻦ ا‪y‬ﺮاﺳﺎﻧ^‬

‫‪712‬‬
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﻄﻊ ﺑﮧ ‚ﺎﻋﺔ ﻣﻨﮩﻢ ان ﺻﻼﺗﮩﺎ ‪ ñ‬ا‪B‬ﺼﺤﺮاء اﻓﻀﻞ ﻻن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻇﺐ‬
‫ﻋﻠﻴﮩﺎ ‪ ñ‬ا‪B‬ﺼﺤﺮاء‪©) .‬ح ا‪g‬ﮩﺬب‪ ،۵،۵/۴ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ ،‬دار اﻟﻔﻜﺮ(‬
‫‪Also refer to:‬‬

‫أﺳ ا‪g‬ﻄﺎﻟﺐ‪ :‬ﻓﺼﻞ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬وﻧﮩﺎﻳﺔ ا‪g‬ﺤﺘﺎج ا‪© U‬ح ا‪g‬ﻨﮩﺎج‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ا‪g‬ﺤﺘﺎج‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬اﻟﻐﺮر ا‘ﮩﻴﺔ‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪ‪ .‬ﺣﺎﺷﻴﺔ ﻗﻠﻴﻮ ‪ :‬ﺑﺎب‬ ‫ﻣﻐ‬
‫ﺻﻼة اﻟﻌﻴﺪﻳﻦ(‬

‫‪Hambalī madh-hab‬‬
‫‪Al-Mughn$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﺴﻨﺔ ان ﻳﺼ‪ Š‬اﻟﻌﻴﺪ ‪ ñ‬ا‪g‬ﺼ‪ Š‬ا‪:‬ﺮ ﺑﺬﻟ‪ š õ‬ر‪ u‬اﷲ ﻋﻨﻪ واﺳﺘﺤﺴﻨﮧ اﻻوزا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﺻﺤﺎب ا‪B‬ﺮا‪ ù‬و ﻮ ﻗﻮل اﺑﻦ ا‪g‬ﻨﺬر‪ ...‬و•ﺎ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن ¬ﺮج إ‪U‬‬
‫ٔ‬
‫ا‪g‬ﺼ‪ Š‬و‪h‬ﺪع ‪:‬ﺴﺠﺪہ و¿ﺬﻟ‪ õ‬ا‪y‬ﻠﻔﺎء ﺑﻌﺪہ وﻻ ﻳ‪O‬ک ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻻﻓﻀﻞ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻊ ﻗﺮ‪C‬ﮧ و‪h‬ﺘ·ﻒ ﻓﻌﻞ ا•ﺎﻗﺺ ﻣﻊ ﺑﻌﺪہ وﻻ )“ع ﻻﻣﺘﮧ ﺗﺮک اﻟﻔﻀﺎﺋﻞ وﻻﻧﻨﺎ ﻗﺪ ا‪:‬ﺮﻧﺎ‬
‫ٔ‬
‫ﺑﺎﺗﺒﺎع ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻻﻗﺘﺪاء ﺑﮧ وﻻ ‪#‬ﻮز ان ﻳ‪9‬ﻮن ا‪g‬ﺎ‪:‬ﻮر ﺑﮧ ﻮ ا•ﺎﻗﺺ‬
‫ٔ‬
‫وا‪g‬ﻨﮩﻰ ﻋﻨﮧ ﻮ ا‪:ðB‬ﻞ و‪B‬ﻢ ﻳﻨﻘﻞ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﺻ‪ Š‬اﻟﻌﻴﺪ ﺑﻤﺴﺠﺪہ‬
‫وﺿﻴﻘﮧ و*ن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‪ ñ Š‬ا‪g‬ﺼ‪ Š‬ﻣﻊ ©ف ‪:‬ﺴﺠﺪہ‪) ...‬ا‪g‬ﻐ ﻻﺑﻦ‬
‫ﻗﺪاﻣﺔ ا@ﻨﺒ‪ :Š‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪: ،‬ﺴﺌﻠﺔ ان ﻳﺼ‪ Š‬اﻟﻌﻴﺪ ‪ ñ‬ا‪g‬ﺼ‪(Š‬‬
‫‪Also refer to:‬‬

‫ﻛﺸﺎف اﻟﻘﻨﺎع ﻋﻦ ﻣ‪ 8‬اﻻﻗﻨﺎع‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪ .‬اﻟﻔﺮوع‪ :‬ﺑﺎب ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Sajdah sahw in the ‘īd salah‬‬
‫‪Question‬‬
‫‪Can there be sajdah sahw in the ‛$d sal h? What must be done if the‬‬
‫?‪takb$r t are left out‬‬
‫‪Answer‬‬
‫‪If the muqtad$s are well-acquainted and intelligent, sajdah sahw must‬‬
‫‪be made. If not, there is no need to make it. If the im m returns to the‬‬
‫‪standing position [after remembering that he forgot to say the extra‬‬
‫‪takb$r t], there is leeway for it. He must make sajdah sahw at the end.‬‬

‫‪713‬‬
‫‪H shiyah at-Taht w$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ وﻻ ﻳﺎ‪ F‬اﻹﻣﺎم ‪ê‬ﺴﺠﻮد ا‪B‬ﺴﮩﻮ ‪ ñ‬ا ﻤﻌﺔ واﻟﻌﻴﺪﻳﻦ‪ ،‬ا‪ ù‬وا‪g‬ﺎ‪:‬ﻮم ﻛﺬﻟ‪ õ‬ﻻﻧﮧ ﺗﺎﺑﻊ ﻟﮧ‪،‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬
‫وﻇﺎﮨﺮہ ﻛﺮاﮨﺔ اﻻﺗﻴﺎن ﺑﮧ ﻓﻴﮩﺎ‪ ،‬واﻟﻈﺎﮨﺮ اﻧﮩﺎ ﺗ‪hó‬ﮩﻴﺔ ﻻ ‪7‬ﺮ‪h‬ﻤﻴﺔ‪ .‬ﻗﻮﻟﮧ دﻓﻌﺎ ‪B‬ﻠﻔﺘﻨﺔ ا‪ ù‬اﻓﺘﺘﺎن‬
‫ٔ‬ ‫ٔ‬
‫ا•ﺎس و¿‪É‬ة اﻟﮩﺮج‪ ،‬ﻗﻮﻟﮧ ﺑ‪É9‬ة ا ﻤﺎﻋﺔ‪ ...‬واﺧﺬ اﻟﻌﻼﻣﺔ ا‪Q‬ا‪ û‬ﻣﻦ ﮨﺬہ ا‪B‬ﺴ‪ž‬ﺒﻴﺔ ان ﻋﺪم‬
‫ٔ‬
‫ا‪B‬ﺴﺠﻮد ﻣﻘﻴﺪ ﺑﻤﺎ إذا ﺣ ‚ﻊ ﻛﺜ„ اﻣﺎ إذا ‪B‬ﻢ ‪ ò‬وا‪ ،‬ﻓﺎﻟﻈﺎﮨﺮ ا‪B‬ﺴﺠﻮد ﻟﻌﺪم ا‪Q‬ا إ‪U‬‬
‫اﻟ‪O‬ک و ﻮ اﻟ‪Õ‬ﺸﻮ)ﺶ‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪ ،۴۶۵‬ﺑﺎب ﺳﺠﻮد ا‪B‬ﺴﮩﻮ‪،‬‬
‫ﻗﺪﻳ (‬
‫‪Bad ’i‛ as-San ’i‛:‬‬
‫ٔ‬
‫ٰ‬
‫اﻻو• ﻓﺘﺬﻛﺮ اﻧﮧ ‪B‬ﻢ ﻳ‪ e9‬ﻓﺎﻧﮧ ﻳﻌﻮد و ﻳ‪e9‬‬ ‫‪B‬ﻮ ر¿ﻊ اﻹﻣﺎم ﺑﻌﺪ ﻓﺮاﻏﮧ ﻣﻦ اﻟﻘﺮاءة ‪ ñ‬ا‪B‬ﺮ¿ﻌﺔ‬
‫وﻗﺪ اﻧﺘﻘﺾ ر¿ﻮﻋﮧ وﻻ ﻳﻌﻴﺪ اﻟﻘﺮاءة‪) .‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪،۱/۲۷۸:‬ﺳﻌﻴﺪ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪A collective du’ā after the ‘īd salāh‬‬
‫‪Question‬‬
‫?‪What is the ruling with regard to a collective du‛ ’ after the ‛$d sal h‬‬
‫‪Some people make the du‛ ’ after the khutbah. What is the ruling in‬‬
‫?‪this regard‬‬
‫‪Answer‬‬
‫‪There are many proofs in the Ah d$th for making du‛ ’ after sal h.‬‬
‫‪This was discussed previously. It is permissible to make a collective‬‬
‫‪du‛ ’ after the ‛$d sal h, but we have not come across any evidence for‬‬
‫‪making du‛ ’ after the khutbah. The im m should therefore suffice‬‬
‫‪with making du‛ ’ after the sal h.‬‬
‫‪Imd d al-Ahk m:‬‬
‫‪The following narrations with reference to du‛ ’ after the ‛$d sal h‬‬
‫‪were obtained:‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻧﻮ‪:‬ﺮ ان ‪X‬ﺮج ﻳﻮم اﻟﻌﻴﺪ ﺣ‪á Á‬ﺮج ا‘ﻜﺮ ﻣﻦ‬ ‫ﻋﻦ ام ﻋﻄﻴﺔ ر‪ 5‬اﷲ ﻋﻨﮩﺎ ﻗﺎﻟﺖ‪ :‬ﻛﻨﺎ‬
‫ﺧﺪرﮨﺎ ﺣ‪á Á‬ﺮج ا@ﻴﺾ ﻓﻴ‪9‬ﻦ ﺧﻠﻒ ا•ﺎس ﻓﻴﻜ‪e‬ن ﺑﺘﻜﺒ„ﮨﻢ و‪h‬ﺪﻋﻮن ﺑﺪ‪È‬ﺋﮩﻢ‬
‫ٔ‬
‫ﻳﺮﺟﻮن ﺑﺮ¿ﺔ ذﻟ‪ õ‬ا´ﻮم وﻃﮩﺮﺗﮧ‪ ،‬اﺧﺮج ا‘ﺨﺎر‪ ñ ù‬ﺻﺤﻴﺤﮧ ﻛﺬا ‪ ñ‬ﻓﺘﺢ ا‘ﺎر‪ :ù‬ص ‪۳۸۶‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ج ‪ .۲‬واﺧﺮج اﻟ‪O‬ﻣﺬ‪ ù‬ﻋﻦ ام ﻋﻄﻴﺔ ر‪ 5‬اﷲ ﻋﻨﮩﺎ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن‬
‫ٔ‬ ‫ٔ‬
‫¬ﺮج اﻻﺑ‪9‬ﺎر واﻟﻌﻮاﺗﻖ وذوات ا‪y‬ﺪر وا@ﻴﺾ ‪ ñ‬اﻟﻌﻴﺪﻳﻦ ﻓﺎﻣﺎ ا@ﻴﺾ ﻓﻴﻌ‪O‬ﻟﻦ ا‪g‬ﺼ‪Š‬‬
‫‪714‬‬
‫ ﺣﺪﻳﺚ ام ﻋﻄﻴﺔ ﺣﺪﻳﺚ ﺣﺴﻦ‬:ù‫ﻣﺬ‬O‫ وﻗﺎل اﻟ‬،۷۰ :‫ ا@ﺪﻳﺚ ص‬،^‫ﺴﻠﻤ‬g‫و)ﺸﮩﺪن دﻋﻮة ا‬
.‫ﺻﺤﻴﺢ‬
The du‛ ’ which is mentioned in this Had$th cannot refer to the du‛ ’ in
the khutbah because only the im m makes a du‛ ’ in the khutbah,
those listening to the khutbah cannot make du‛ ’. We also learn from
this Had$th that women in the menses used to stand behind the men
for the two ‛$ds, say the takb$r with the men, and make du‛ ’ with
them. This proves that everyone – the men and women – used to make
du‛ ’. The time before the sal h is certainly not the time for takb$r and
du‛ ’. The du‛ ’ can most certainly only be made after the sal h. The
same narration of Tirmidh$ states that the women used to join the
du‛ ’ of the Muslims. Therefore, it is certainly permissible and
desirable to make du‛ ’ after the ‛$d sal h. The permissibility and
desirability of this action cannot be denied.1
Fat w Mahm0d$yyah:
The du‛ ’ may be made after the ‛$d sal h. There is no basis for a du‛ ’
after the khutbah.2
All h ta‛ l knows best.
The additional takbīrs for a masbūq
Question
What is the ruling with regard to the extra takb$rs if a person misses
one or two rak‛ats of the ‛$d sal h?
Answer
If a person joins in the first rak‛at while the im m has already
commenced the recitation, the person will make the extra takb$rs after
his takb$r-e-tahr$mah. If he joins the im m in the ruk0‛ and he feels
that he will catch up with the im m in the ruk0‛ even if he says the
extra takb$rs, he must say them in the standing posture. If not, he will
say the extra takb$rs in ruk0‛ without raising his hands. If he joins the
sal h in the second rak‛at, then when he stands up to complete his
sal h, he will make the extra takb$rs after his recitation. If he joins the
sal h while the im m is in the tashahhud posture, he will perform his
entire sal h just as the im m does.

1
Imd d al-Ahk m, vol. 1, p. 742.
2
Fat w Mahm0d$yyah, vol. 8, p. 464. Also refer to Ahsan al-Fat w , vol. 4, p.
115; Imd d al-Fat w , vol. 1, p. 407.
715
‫‪Ad-Durr al-Mukht r:‬‬
‫ٔ‬ ‫و‪B‬ﻮ ٔادرک ٔ‬
‫ا‪g‬ﻮﺗﻢ اﻹﻣﺎم ‪ ñ‬اﻟﻘﻴﺎم ﺑﻌﺪ ﻣﺎ ﻛ‪ e‬ﻛ‪ ñ e‬ا@ﺎل‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻗﻮﻟﮧ ‪ ñ‬اﻟﻘﻴﺎم ا‪ù‬‬
‫ً ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا=‪ ù‬ﻗﺒﻞ ا‪B‬ﺮ¿ﻮع اﻣﺎ ‪B‬ﻮ ادر¿ﮧ راﻛﻌﺎ ﻓﺎن ﻏﻠﺐ ‪ š‬ﻇﻨﮧ ادراﻛﮧ ‪ ñ‬ا‪B‬ﺮ¿ﻮع ﻛ‪ e‬ﻗﺎﺋﻤﺎ ﺑﺮا‪ù‬‬
‫ﻧﻔﺴﮧ ﺛﻢ ر¿ﻊ واﻻ ر¿ﻊ و¿‪ ñ e‬ر¿ﻮﻋﮧ وﻻ ﻳﺮﻓﻊ ﻳﺪﻳﮧ ﻻن ا‪B‬ﻮﺿﻊ ‪ š‬ا‪B‬ﺮ¿ﺒ‪ ^Õ‬ﺳﻨﺔ ‪Ÿ ñ‬ﻠﮧ‬
‫ٔ‬
‫وا‪B‬ﺮﻓﻊ ﻻ ‪Ÿ ñ‬ﻠﮧ وان رﻓﻊ اﻹﻣﺎم راﺳﮧ ﺳﻘﻂ ﻋﻨﮧ ﻣﺎ ﺑ‪ þ‬ﻣﻦ ا•ﻜﺒ„ _ﻼ ﺗﻔﻮﺗﮧ ا‪g‬ﺘﺎﺑﻌﺔ و‪B‬ﻮ‬
‫ٔ‬
‫ادر¿ﮧ ‪ ñ‬ﻗﻴﺎم ا‪B‬ﺮ¿ﻮع ﻻ ﻳﻘﻀﻴﮩﺎ ﻓﻴﮧ ﻻﻧﮧ ﻳﻘ‪ E‬ا‪B‬ﺮ¿ﻌﺔ ﻣﻊ ﺗ‪9‬ﺒ„اﺗﮩﺎ‪ ،‬ﻓﺘﺢ و‪C‬ﺪاﺋﻊ‪ ،‬ﻗﻮﻟﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﻛ‪ ñ e‬ا@ﺎل ا‪ ù‬و½ن [ن اﻹﻣﺎم ﻗﺪ ©ع ‪ ñ‬اﻟﻘﺮاءة ﻛﻤﺎ ‪ ñ‬ا@ﻠﻴﺔ‪ .‬و‪B‬ﻮ ﺳﺒﻖ ﺑﺮ¿ﻌﺔ ﻳﻘﺮا ﺛﻢ‬
‫ﻳ‪_ e9‬ﻼ ﻳﺘﻮا‪ U‬ا•ﻜﺒ„‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪۲/۱۷۳ :‬۔‪ ،۱۷۴‬ﺑﺎب اﻟﻌﻴﺪﻳﻦ‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا‬
‫‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪ ،۵۳۴‬ﺑﺎب اﺣ‪ð‬م اﻟﻌﻴﺪﻳﻦ‪ ،‬ﻗﺪﻳ ‪ .‬و©ح‬
‫ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۵۷۲‬ﺳﮩﻴﻞ(‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و½ذا ادرک اﻹﻣﺎم ‪ ñ‬ﺻﻼة اﻟﻌﻴﺪ ﺑﻌﺪ ﻣﺎ ¡ﺸﮩﺪ اﻹﻣﺎم ﻗﺒﻞ ان )ﺴﻠﻢ او ﺑﻌﺪ ﻣﺎ ﺳﻠﻢ ﻗﺒﻞ ان‬
‫ٔ‬
‫)ﺴﺠﺪ ‪B‬ﻠﺴﮩﻮ او ﺑﻌﺪ ﻣﺎ ﺳﺠﺪ ‪B‬ﻠﺴﮩﻮ و‪B‬ﻢ )ﺴﻠﻢ اﻹﻣﺎم ﻓﺎﻧﮧ ﻳﻘﻮم و‪h‬ﻘ‪ E‬ﺻﻼة اﻟﻌﻴﺪ‪.‬‬
‫)اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ñ ،۱/۱۵۱ :‬ﺻﻼة اﻟﻌﻴﺪﻳﻦ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪The extra takbīrs when following a Shāfi’ī imām‬‬
‫‪Question‬‬
‫?‪Will a Hanaf$ muqtad$ emulate a Sh fi‛$ im m for the extra takb$rs‬‬
‫‪Answer‬‬
‫‪Bearing in mind that it is obligatory to follow the im m, the muqtad$‬‬
‫‪will make seven extra takb$rs in the first rak‛at and five in the second‬‬
‫‪rak‛at. In other words, he will follow the im m. Yes, a masb0q will‬‬
‫‪follow his own madh-hab when completing the remainder of his sal h.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ و‪B‬ﻮ زاد ﺗﺎﺑﻌﮧ ﻻﻧﮧ ﺗﺒﻊ ﻹﻣﺎﻣﮧ ﻓﺘﺠﺐ ﻋﻠﻴﮧ ﻣﺘﺎﺑﻌﺘﮧ وﺗﺮک راﻳﮧ ﺑﺮا‪ ù‬اﻹﻣﺎم ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ‬
‫ٔ‬
‫ﺧﻄﻮہ ﺑﻴﻘ^ [ن‬ ‫ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم‪ :‬إﻧﻤﺎ ﺟﻌﻞ اﻹﻣﺎم ´ٔﻮﺗﻢ ﺑﮧ ﻓﻼ ‪á‬ﺘﻠﻔﻮاﻋﻠﻴﮧ‪ .‬ﻓﻤﺎ ‪B‬ﻢ ﻳﻈﮩﺮ‬
‫ٔ‬ ‫ً‬
‫ﻈﮩﺮﺧﻄﻮہ ‪ ñ‬ا‪g‬ﺠﺘ‪ú‬ﺪات‪) .‬ﺷﺎ ‪ ،۲/۱۷۲ :‬ﺑﺎب اﻟﻌﻴﺪﻳﻦ‪ ،‬ﺳﻌﻴﺪ(‬ ‫اﺗﺒﺎﻋﮧ واﺟﺒﺎ وﻻ ﻳ‬
‫‪Ad-Durr al-Mukht r:‬‬

‫‪716‬‬
 ‫ٔ‬ ‫ﻗﺎل ‪ ñ‬ا‪Q‬ر‪ :‬و‪B‬ﻮ ٔادرک ٔ‬
‫ا‪g‬ﻮﺗﻢ اﻹﻣﺎم ‪ ñ‬اﻟﻘﻴﺎم ﺑﻌﺪ ﻣﺎ ﻛ‪ e‬ﻛ‪ ñ e‬ا@ﺎل ﺑﺮا‪ ù‬ﻧﻔﺴﮧ ﻻﻧﮧ‬
‫ً‬ ‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﺴﺒﻮق‪ .‬و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬ﻗﻮﻟﮧ ﺑﺮا‪ ù‬ﻧﻔﺴﮧ ا‪ ù‬و‪B‬ﻮ [ن إﻣﺎﻣﮧ ﺷﺎﻓﻌﻴﺎ ﻛ‪ e‬ﺳﺒﻌﺎ ﻓﺎﻧﮧ ﻳ‪ e9‬ﺛﻼﺛﺎ‪.‬‬
‫)ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۲/۱۷۴ :‬ﺑﺎب اﻟﻌﻴﺪﻳﻦ(‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ﻗﻮل ‪Ÿ‬ﻤﺪ ‪ ñ‬ا ﺎﻣﻊ‪ :‬إذا دﺧﻞ ا‪B‬ﺮﺟﻞ ﻣﻊ اﻹﻣﺎم ‪ ñ‬ﺻﻼة اﻟﻌﻴﺪ وﮨﺬا ا‪B‬ﺮﺟﻞ ﻳﺮ‪ ù‬ﺗ‪9‬ﺒ„ اﺑﻦ‬
‫ٔ‬
‫‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻓﻜ‪ e‬اﻹﻣﺎم ﻏ„ ذﻟ‪ õ‬اﺗﺒﻊ اﻹﻣﺎم إﻻ إذا ﻛ‪ e‬اﻹﻣﺎم ‪B‬ﻢ ﻳ‪e9‬ہ اﺣﺪ‬
‫‪ª‬ﺌﺬ ﻻ ﻳﺘﺎﺑﻌﮧ ﻛﺬا ‪ ñ‬ا‪g‬ﺤﻴﻂ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۱۵۱ :‬ﺻﻼة اﻟﻌﻴﺪﻳﻦ‪.‬‬
‫ﻣﻦ اﻟﻔﻘﮩﺎء ﻓﺤﻴ ٍ‬
‫و¿ﺬا ‪ ñ‬ﺑﺪاﺋﻊ ا‪B‬ﺼﻨﺎﺋﻊ‪ ،۱/۲۷۷ :‬ﺳﻌﻴﺪ‪ .‬و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۵۷۲‬ﺳﮩﻴﻞ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪The imām returning to the standing posture for the‬‬
‫‪takbīrs‬‬
‫‪Question‬‬
‫‪The im m forgot to say the extra takb$rs in the second rak‛at, and‬‬
‫‪returned to the standing posture after the congregation corrected‬‬
‫?‪him. What is the ruling‬‬
‫‪Answer‬‬
‫‪If he suffices with the previous ruk0‛, the sal h will be valid. If he goes‬‬
‫‪into ruk0‛ again, the sal h will still be valid. In fact, he ought to go into‬‬
‫‪ruk0‛ again so that the sequence of the sal h remains correct.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬
‫وذﻛﺮ ‪ ñ‬ﻛﺸﻒ اﻻ‪Æ‬ار ان اﻹﻣﺎم إذا ﺳﮩﺎ ﻋﻦ ا•ﻜﺒ„ات ﺣ‪ Á‬ر¿ﻊ ﻓﺎﻧﮧ ﻳﻌﻮد إ‪ U‬اﻟﻘﻴﺎم‬
‫‪Ç‬ﻼف ا‪g‬ﺴﺒﻮق‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪ ،۱/۱۲۸ :‬ﺻﻼة اﻟﻌﻴﺪﻳﻦ(‪.‬‬
‫‪Taht w$:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ ً‬
‫وا‪È‬دة ا‪B‬ﺮ¿ﻮع ﻻ ﺗﻔﺴﺪ اﻳﻀﺎ ﻓﻠﻮ ادر¿ﮧ رﺟﻞ ‪ ñ‬ا‪B‬ﺮ¿ﻮع ا‪œ‬ﺎ‪[ û‬ن ﻣﺪر* •ﻠ‪ õ‬ا‪B‬ﺮ¿ﻌﺔ‪.‬‬
‫)ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪ š ù‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪(۱/۲۸۲ :‬‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ﻓﺎن ‪È‬د إ‪ U‬اﻟﻘﻴﺎم وﻗﻨﺖ و‪B‬ﻢ ﻳﻌﺪ ا‪B‬ﺮ¿ﻮع ‪B‬ﻢ ﺗﻔﺴﺪ ﺻﻼﺗﮧ ﻻن ر¿ﻮﻋﮧ ﻗﺎﺋﻢ ‪B‬ﻢ ﻳﺮﺗﻔﺾ‪.‬‬
‫)ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۴۳ :‬ﻛﻮﺋﺘﺔ(‬

‫‪717‬‬
‛Umdah al-Fiqh:
If he returns to the standing posture, it will be permissible and the
sal h will not be invalidated. This is the correct view. However, he
must repeat the ruk0‛ and not the Qur’ n recitation.1
All h ta‛ l knows best.
Saying ‘īd mubārak on the days of ‘īd
Question
Is there evidence in the Ah d$th and the eras of Ras0lull h sallall hu
‛alayhi wa sallam and the Sah bah radiyall hu ‛anhum for saying ‛$d
mub rak [or similar words] on the days of ‛$d?
Answer
The words Taqabbalall hu Minn Wa Minka (may All h ta‛ l accept
from us and you) are established from Ras0lull h sallall hu ‛alayhi wa
sallam and the Sah bah radiyall hu ‛anhum. In place of these words,
people generally say ‛$d mub rak. This is also permissible because
when All h ta‛ l accepts a certain thing, He increases it and confers
blessings in it. The Qur’ n states:
ً َ َ ً َ َ ََََْP َ َ ُْ َ َ Ñَ ََ P ََ َ
‫ﺣﺴﻨﺎ‬ ‫ﺒﺎﺗﺎ‬j ‫ﺘﻬﺎ‬ž‫ﺣﺴﻦ واﻧ‬
ٍ ‫ﺑﻘﺒﻮل‬
ٍ ِ ‫ﻬﺎ‬C‫ﺘﻘﺒﻠﻬﺎ ر‬l
When there is acceptance, then blessings are inevitable.
As-Sunan al-Kubr :
ٔ
‫ ﺗﻘﺒﻞ‬:‫ ﻳﻮم ﻋﻴﺪ ﻓﻘﻠﺖ‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ ﻟﻘﻴﺖ واﺛﻠﺔ ﺑﻦ اﻻﺳﻘﻊ ر‬:‫ ﺑﻦ ﻣﻌﺪان ﻗﺎل‬Q‫ﻋﻦ ﺧﺎ‬
‫ اﷲ ﻋﻨﻪ ﻟﻘﻴﺖ رﺳﻮل اﷲ‬u‫ ﻗﺎل واﺛﻠﺔ ر‬،õ‫ ﻧﻌﻢ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬:‫ ﻓﻘﺎل‬õ‫اﷲ ﻣﻨﺎ وﻣﻨ‬
.õ‫ ﻧﻌﻢ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬:‫ ﻗﺎل‬õ‫ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻮم ﻋﻴﺪ ﻓﻘﻠﺖ‬Š‫ﺻ‬
ٰ ‫ﻋﻦ ٔادﮨﻢ‬
‫ اﻟﻌﻴﺪﻳﻦ ﺗﻘﺒﻞ اﷲ‬ñ ‫ﺰ‬h‫ﺰ ﻗﺎل ﻛﻨﺎ ﻧﻘﻮل ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬h‫ﻮ• ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬:
:þ‫ﻠﺒﻴﮩ‬B ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ ﻋﻠﻴﻨﺎ‬õ‫ﻮﻣﻨ^ ﻓ„د ﻋﻠﻴﻨﺎ وﻻ ﻳﻨﻜﺮ ذﻟ‬g‫ا‬ ٔ „‫ ﻳﺎ ٔاﻣ‬õ‫ﻣﻨﺎ وﻣﻨ‬

(۲/۲۰۶ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë ñ ‫ و¿ﺬا‬.۳/۳۱۹

Kh lid ibn Mi‛d n narrates: I met W thilah ibn al-Asqa‛ radiyall hu
‛anhu on the day of ‛$d so I said to him: “Taqabbalall hu Minn Wa
Minka.” He replied: “Yes, Taqabbalall hu Minn Wa Minka.” W thilah
radiyall hu ‛anhu then said: “I met Ras0lull h sallall hu ‛alayhi wa
sallam on the day of ‛$d and said to him: ‘Taqabbalall hu Minn Wa

1
‛Umdah al-Fiqh, vol. 2, p. 465.
718
Minka’, and he replied by saying: ‘Yes, Taqabbalall hu Minn Wa
Minka.’”
Ad-ham, the freed slave of ‛Umar ibn ‛Abd al-‛Az$z rahimahull h said:
We used to say to ‛Umar ibn ‛Abd al-‛Az$z on the days of ‛$d:
“Taqabbalall hu Minn Wa Minka, O Am$r al-Mu’min$n.” He used to
reply to us similarly and did not disapprove of it.
Al-Jauhar an-Naq$y:
‫ ﻛﻨﺖ ﻣﻊ‬:‫ﺎد ﻗﺎل‬h‫ﻤﺪ ﺑﻦ ز‬Ÿ ‫ و ﻮ ﺣﺪﻳﺚ‬þ‫ ﮨﺬا ا‘ﺎب ﺣﺪﻳﺚ ﺟﻴﺪ اﻏﻔﻠﮧ ا‘ﻴﮩ‬ñ :‫ﻗﻠﺖ‬
ٔ ٔ
‫ﻧﻮا إذا‬ð‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ وﻏ„ہ ﻣﻦ اﺻﺤﺎب ا‬u‫ ر‬Š‫ اﻣﺎﻣﺔ ا‘ﺎﮨ‬ì‫ا‬
ٔ
‫ )ا ﻮﮨﺮ‬.‫ ﻗﺎل ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ إﺳﻨﺎدہ ﺟﻴﺪ‬õ‫رﺟﻌﻮا ﻳﻘﻮل ﺑﻌﻀﮩﻢ ‘ﻌﺾ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬
(۳/۳۱۹ :ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ﺶ ا‬:‫ ﮨﺎ‬š þ•‫ا‬
…Muhammad ibn Ziy d said: I was with Ab0 Um mah al-B hil$
radiyall hu ‛anhu and other Companions of Ras0lull h sallall hu
‛alayhi wa sallam. When they used to return from the ‛$d salah, they
used to say to each other: Taqabbalall hu Minn Wa Minka.
The desirability of this is established from the books of jurisprudence
as well.
Ad-Durr al-Mukht r:
.‫ﻢ ﻻ ﺗﻨﻜﺮ‬9‫ﺼﺪﻗﺔ وا•ﺨﺘﻢ وا•ﮩﻨﻴﺔ ﺑﺘﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬B‫ﺸﺎﺷﺔ و½ﻛﺜﺎر ا‬ž‫ إﻇﮩﺎر اﻟ‬...‫وﻧﺪب‬
ٔ ٔ
‫ وﻗﺎل‬...‫ ﺣﻨﻴﻔﺔ واﺻﺤﺎﺑﮧ‬ì‫ﻔﻆ ﻓﻴﮩﺎ !ء ﻋﻦ ا‬ò ‫ﻢ‬B ‫ ﻻﻧﮧ‬õ‫ و½ﻧﻤﺎ ﻗﺎل ﻛﺬﻟ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫و‬
ٔ ً ٓ ٔ ٔ ٔ
‫ ا ﻤﻠﺔ ﺛﻢ ﺳﺎق اﺛﺎرا ﺑﺎﺳﺎﻧﻴﺪ‬ñ ‫ﺴﺘﺤﺒﺔ‬: ‫ ﺑﻞ اﻻﺷﺒﮧ اﻧﮩﺎ ﺟﺎﺋﺰة‬:‫ﺤﻘﻖ اﺑﻦ اﻣ„ ﺣﺎج‬g‫ا‬
‫ﺸﺎﻣﻴﺔ‬B‫ ا‘ﻼد ا‬ñ ‫ﻞ‬:‫ وا•ﻌﺎ‬:‫ ﺛﻢ ﻗﺎل‬õ‫ ﻓﻌﻞ ذﻟ‬ñ ‫ اﷲ ﻋﻨﻬﻢ‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ﺻﺤﻴﺤﺔ ﻋﻦ ا‬
‫“وﻋﻴﺔ‬g‫ ا‬ñ õ‫ﻦ ان ﻳﻠﺤﻖ ﺑﺬﻟ‬9‫ﻮہ وﻗﺎل ﻳﻤ‬Ø‫" و‬õ‫ﺔ "ﻋﻴﺪ ﻣﺒﺎرک ﻋﻠﻴ‬h~g‫وا‬
‫ﺰﻣﺎن ﻋﻠﻴﮧ‬B‫ ا‬õ‫ زﻣﺎن [ن ذﻟ‬ñ ‫ﺎ ﺑ ﻨﮩﻤﺎ ﻣﻦ ا•ﻼزم ﻓﺎن ﻣﻦ ﻗﺒﻠﺖ ﻃﺎﻋﺘﮧ‬g ‫واﻻﺳﺘﺤﺒﺎب‬
ً ٔ ً
.‫ء ﺑﮩﺎ ﮨﻨﺎ اﻳﻀﺎ‬ÈQ‫ ﻓﻴٔﻮﺧﺬ ﻣﻨﮧ اﺳﺘﺤﺒﺎب ا‬Á‫ﻮر ﺷ‬:‫ ا‬ñ ‫¿ﺔ‬e‫ء ﺑﺎﻟ‬ÈQ‫ اﻧﮧ ﻗﺪ ورد ا‬š *‫ﻣﺒﺎر‬
،۵۷۳ :Š‫ﺼ‬g‫ ©ح ﻣﻨﻴﺔ ا‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ ﺻﻼة اﻟﻌﻴﺪﻳﻦ‬،۲/۱۶۹ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫)ا‬
.(‫ﺳﮩﻴﻞ‬
Many ‛ulam ’ accept the permissibility of saying ‛$d mub rak on the
days of ‛$d. We feel it better to present the investigation of a scholar
belonging to Ish ‛at at-Tauh$d. This organization is well known for its
extremeness in refuting innovations. A distinguished scholar of this

719
organization, Maul n Kh n B dsh h S hib writes in his al-Irsh d al-
Muf$d Li ‛Ulam ’ Jam ‛ah at-Tauh$d:
Turkm n$ says that there is a Had$th on the issue of
congratulating a person on the day of ‛$d which Im m
Bayhaq$ rahimahull h has forgotten. It is the Had$th of
Muhammad ibn Ziy d. He relates: I was with Ab0
Um mah al-B hil$ radiyall hu ‛anhu and other
Companions of Ras0lull h sallall hu ‛alayhi wa sallam.
When they used to return from the ‛$d salah, they used
to say to each other: Taqabbalall hu Minn Wa Minka.
Im m Ahmad ibn Hambal rahimahull h says that its
transmission is good.
Observe the narrations of Tabar n$ as well.
Shaykh al-Islam Ibn Taym$yyah rahimahull h says:
People say ‛$d mub rak to each other on the day of ‛$d by
saying: May All h accept from us and from you. This is
narrated from the Sah bah radiyall hu ‛anhum and the
Im ms give concession for it, e.g. Im m Ahmad and
others. Im m Ibn Qud mah rahimahull h says that Im m
Ibn ‛Aq$l rahimahull h has related Ah d$th on the issue
of ‛$d mub rak. He then quotes the Had$th of Muhammad
ibn Ziy d who said: I was with Ab0 Um mah al-B hil$
radiyall hu ‛anhu and other Companions of Ras0lull h
sallall hu ‛alayhi wa sallam. When they used to return
from the ‛$d salah, they used to say to each other:
Taqabbalall hu Minn Wa Minka. Im m Ahmad says that
its transmission is good. Hadrat Anas ibn M lik
radiyall hu ‛anhu says that this has always been the
practice in Mad$nah. Sayyid S biq says that it is
mustahab to say ‛$d mub rak on the day of ‛$d. He then
says that its transmission is sound.
I have mentioned this to our fellow brothers because
they issue fat w of bid‛at for saying ‛$d mub rak and for
shaking hands.1
The original texts of the ‛ulam ’ whom Maul n Kh n B dsh h S hib
made reference to are as follows:
1. The text of ‛All mah Turkm n$ which was quoted previously.
2. The fatw of ‛All mah Ibn Taym$yyah rahimahull h:

1
al-Irsh d al-Muf$d Li ‛Ulam ’ Jam ‛ah at-Tauh$d, pp. 105-106.
720
 ٔ
ٰ
‫ﺴﻨﺔ‬B‫ ا‬š ù‫ﺮ‬# ‫ اﻟﻌﻴﺪ وﻣﺎ‬ñ ‫ ﮨﻞ ا•ﮩﻨﺌﺔ‬:U‫ﺗﻌﺎ‬ ‫ وﺳﺌﻞ ر&ﮧ اﷲ‬:‫ اﻟﻌﻼﻣﺔ اﺑﻦ ﺗﻴﻤﻴﺔ‬ù‫ﻓﺘﻮ‬
ٔ ٔ ٔ
‫ﻌﺔ ام ﻻ؟‬h“B‫ ا‬ñ ‫ا•ﺎس "ﻋﻴُﺪك ﻣﺒﺎر ٌك" وﻣﺎ اﺷﺒﮩﮧ ﮨﻞ ﻟﮧ اﺻﻞ‬
ٔ ٔ
‫ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ‬:‫ اﻣﺎ ا•ﮩﻨﺌﺔ ﻳﻮم اﻟﻌﻴﺪ ﻳﻘﻮل ﺑﻌﻀﮩﻢ ‘ﻌﺾ إذا ﻟﻘﻴﮧ ﺑﻌﺪ ﺻﻼة اﻟﻌﻴﺪ‬:‫ﻓﺎﺟﺎب‬
ٔ ٔ ٔ
‫ﺼﺤﺎﺑﺔ اﻧﮩﻢ [ﻧﻮا ﻳﻔﻌﻠﻮﻧﮧ و رﺧﺺ ﻓﻴﮧ اﻻﺋﻤﺔ [&ﺪ‬B‫ ﻋﻦ ﻃﺎﺋﻔﺔ ﻣﻦ ا‬ù‫ ﻗﺪ رو‬...‫ﻢ‬9‫وﻣﻨ‬
(۲/۳۷۱ :ùe‫ﻜ‬B‫ ا‬ù‫ واﻟﻔﺘﺎو‬،۲۴/۲۵۳ :ù‫ﻤﻮع اﻟﻔﺘﺎو‬ë) .‫وﻏ„ہ‬
3. The text of Ibn Qud mah rahimahull h:
ٔ ٔ ٔ
‫ﻢ ﻳﺰل‬B .‫ﻢ‬9‫ ﺗﻘﺒﻞ اﷲ ﻣﻨﺎ وﻣﻨ‬:‫ﻠﺮﺟﻞ ﻳﻮم اﻟﻌﻴﺪ‬B ‫ﺮﺟﻞ‬B‫ وﻻ ﺑﺎس ان ﻳﻘﻮل ا‬:‫ ﻗﺎل ا&ﺪ‬:‫ﻓﺼﻞ‬
(۴/۲۷۴ : ‫ﻐ‬g‫ )ا‬.‫ﺪﻳﻨﺔ‬g‫ﻳﻌﺮف ﮨﺬا ﺑﺎ‬
4. The text of Shaykh Sayyid S biq:
ٔ
‫ اﷲ ﻋﻠﻴﮧ‬Š‫ [ن اﺻﺤﺎب رﺳﻮل اﷲ ﺻ‬:‫ ﻋﻦ ﺟﺒ„ ﺑﻦ ﻧﻔ„ ﻗﺎل‬:‫اﺳﺘﺤﺒﺎب ا•ﮩﻨﺌﺔ ﺑﺎﻟﻌﻴﺪ‬
.(۱/۳۲۵ :‫ﺴﻨﺔ‬B‫ )ﻓﻘﮧ ا‬.‫ إﺳﻨﺎدہ ﺣﺴﻦ‬:‫ ﻗﺎل ا@ﺎﻓﻆ‬:‫ ﻗﻮﻟﮧ‬U‫ ا‬...‫وﺳﻠﻢ‬
An objection and an answer to it
Objection:
Some people make the objection that it is a bid‛at to say ‛$d mub rak
on the day of ‛$d because it is not proven. What is the answer to it?
Answer:
To congratulate or say blessing to a person on occasions of happiness
is established from the Ah d$th. In order to establish a practice or
statement, it is not necessary for the Ah d$th to contain the exact
words. Rather, many rulings have been established through the
general meanings of Ah d$th. If a ruling cannot be established from
generalities, then the desirability of many things in this world will not
be established. Thus, based on the general Ah d$th which make
mention of occasions of joy, it will be permissible to say ‛$d mub rak
on the day of ‛$d. This is on the condition that saying these words is
not considered to be essential or Sunnah. Yes, if it has become a
custom whereby people in general give a lot of importance to it, then
it will be appropriate not to say it. Observe a few Ah d$th which
demonstrate congratulations on occasions of happiness.
1. Marriage is an occasion of happiness. The following supplication is
made for the newly married couple:

„‫ﺧ‬ َ ُ َ ْ َ‫و‚ﻊ ﺑ‬
ْ َ ْ ‫ﻨﻜﻤﺎ‬ َ َْ َ َ َ ََ َ َ ُ َ َ َ
َ َ َ َ ،‫ﻋﻠﻴﻚ‬ ‫ﺎرك‬C‫ و‬،‫ﻚ‬B ‫ﺑﺎرك اﷲ‬
ٍ ِ
721
May All h bless you, may He shower His blessings on you, and may He
join you two in goodness.
The Had$th of Tirmidh$ Shar$f in this regard reads as follows:
ٔ ٔ ٔ
‫ﺴﺎن إذا ﺗﺰوج‬å‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن إذا رﻓﺎ اﻹ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۲۰۷ :ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.„‫ ﺧ‬ñ ‫ و‚ﻊ ﺑ ﻨﻜﻤﺎ‬õ‫ﺎرک ﻋﻠﻴ‬C‫ ﺑﺎرک اﷲ و‬:‫ﻗﺎل‬
(‫وج‬O‫ﻠﻤ‬B ‫ ﺑﺎب ﻛﻴﻒ ﻳﺪ‬،۲/۷۷۴/۴۹۶۱ :ù‫ وا‘ﺨﺎر‬.‫وج‬O‫ﻠﻤ‬B
2. When Hadrat Jar$r ibn ‛Abdill h radiyall hu ‛anhu broke the temple
of Dh0 al-Khilsah, Ras0lull h sallall hu ‛alayhi wa sallam
congratulated him and made the following supplication:
ٔ
‫ دار‬،‫ﺸﻜﺮ‬B‫ ﺑﺎب ﺳﺠﻮد ا‬،۲/۲۸۹ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ ﺧﻴﻠﮩﺎ ورﺟﺎﻟﮩﺎ‬ñ ‫ﻠﮩﻢ ﺑﺎرک ﻻ&ﺲ‬B‫ا‬
(‫ﺮ‬h‫ ﺣﺪﻳﺚ ﺟﺮ‬،۲/۴۵۲/۲۲۴۷ :û‫ا‬e‫ﻠﻄ‬B „‫ﻜﺒ‬B‫ﻌﺠﻢ ا‬g‫ وا‬.‫اﻟﻔﻜﺮ‬
O All h! Bless Ahmas in its horses and men.
3. To congratulate someone when a child is born is established from
the Ah d$th:
ٔ ً ٔ
õ‫ ´ﮩﻨ‬:‫ ﻟﮧ اﺑﻦ ﻓﮩﻨﺎہ رﺟﻞ ﻓﻘﺎل‬Q‫ﺲ ا@ﺴﻦ و‬B‫ﺎ‬# ‫ﻦ [ن‬Ý ‫ ان رﺟﻼ‬kò ‫ ﺑﻦ‬ù°B‫ﻋﻦ ا‬
ٔ ٔ
‫ ﻓﻜﻴﻒ اﻗﻮل؟‬:‫ ﻗﺎل‬.‫ﺎر ﻟﻌﻠﮧ ﺧﻴﺎط‬I ‫ اﻧﮧ ﻓﺎرس ﻟﻌﻠﮧ‬õh‫ وﻣﺎ ﻳﺪر‬:‫ ﻓﻘﺎل ا@ﺴﻦ‬،‫اﻟﻔﺎرس‬
ٔ ً
‫ﺪ‬h‫ وﻋﻦ &ﺎد ﺑﻦ ز‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻤﺪ ﺻ‬Ÿ ‫ اﻣﺔ‬š‫ و‬õ‫ ﺟﻌﻠﮧ اﷲ ﻣﺒﺎر* ﻋﻠﻴ‬:‫ ﻗﻞ‬:‫ﻗﺎل‬
ً ً ٔ ٔ
‫ اﷲ‬Š‫ﻤﺪ ﺻ‬Ÿ ‫ اﻣﺔ‬š‫ و‬õ‫ ﺟﻌﻠﮧ اﷲ ﻣﺒﺎر* ﻋﻠﻴ‬:‫ﻮد ﻗﺎل‬B‫ [ن اﻳﻮب إذا ﮨﻨﺎ رﺟﻼ ﺑﻤﻮ‬:‫ﻗﺎل‬
(‫ﻮد‬B‫ﻮ‬g‫ ﺑﺎب ﻛﻴﻒ ا•ﮩﻨﺌﺔ ﺑﺎ‬،۸۷۱،۲۵/۸۷۰،۲/۲۴ :‫ء‬ÈQ‫ ا‬ñ û‫ا‬e‫ )رواﮨﻤﺎ اﻟﻄ‬.‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
…A child was born to a man who used to sit in the company of al-
Hasan. Another man congratulated him by saying: “Congratulations to
the horse rider.” Al-Hasan said: “How do you know that the child is
going to become a horseman? He may become a carpenter or a tailor.”
The man asked: “Okay, what supplication should I make?” He said:
“You must say: May All h make the child blessed for you and for the
nation of Muhammad sallall hu ‛alayhi wa sallam.”…
4. When the repentance of Hadrat Ka‛b ibn M lik radiyall hu ‛anhu
was accepted, Hadrat Talhah radiyall hu ‛anhu congratulated him:
ٔ
u‫ ﻗﺎل ﻛﻌﺐ ر‬...‫ﻞ‬h‫ ﺣﺪﻳﺚ ﻃﻮ‬ñ ‫ اﷲ ﻋﻨﻪ ﻋﻦ اﺑﻴﮧ‬u‫ ر‬õ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟ‬
‫ﺲ ﺣﻮﻟﮧ ا•ﺎس‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﺎ‬Š‫ﺴﺠﺪ ﻓﺈذا ﺑﺮﺳﻮل اﷲ ﺻ‬g‫ دﺧﻠﺖ ا‬Á‫اﷲ ﻋﻨﻪ ﺣ‬

722
 ّ
ّ ‫ واﷲ ﻣﺎﻗﺎم‬û‫وﮨﻨﺎ‬ ّ ‫ﻓﻘﺎم‬
‫ ﻣﻦ‬U‫إ‬ ‫ ﺻﺎﻓﺤ‬Á‫ اﷲ ﻋﻨﻪ ﻳﮩﺮول ﺣ‬u‫ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ اﷲ ر‬U‫ا‬
(۲/۶۳۶ :ù‫ )رواہ ا‘ﺨﺎر‬...‫ﻦ ﻏ„ہ‬h‫ﮩﺎﺟﺮ‬g‫ا‬
…Ka‛b radiyall hu ‛anhu said: When I entered the masjid, Ras0lull h
sallall hu ‛alayhi wa sallam was sitting with a group of people around
him. Talhah ibn ‛Ubaydill h radiyall hu ‛anhu stood up and hastened
towards me. He embraced me and congratulated me. By All h, no one
else from the Muh jir0n came to me…
5. Mull ‛Al$ Q r$ rahimahull h proves from a Had$th that it is
permissible to congratulate a person when a blessed month
commences:
ٔ ٔ
‫ﻀﺎن ﺷﮩﺮ‬:‫ اﺗﺎ>ﻢ ر‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ٔ ٔ
É‫ ﻛ‬ù‫ )ﺷﮩﺮ ﻣﺒﺎرک( وﻇﺎﮨﺮہ اﻹﺧﺒﺎر ا‬:ù‫ اﻟﻘﺎر‬š ‫ﻼ‬g‫ ﻗﺎل ا‬.:‫ﺴﺎ‬ª‫ رواہ ا&ﺪ واﻟ‬...‫ﻣﺒﺎرک‬
ً ٔ ٔ
*‫ ﺟﻌﻠﮧ اﷲ ﻣﺒﺎر‬ù‫ء ا‬È‫ﻮن د‬9‫ﺘﻤﻞ ان ﻳ‬ò‫ﺸﺎﮨﺪ ﻓﻴﮧ و‬: ‫ ﻛﻤﺎ ﻮ‬ù‫ﻌﻨﻮ‬g‫ وا‬à@‫ﺧ„ہ ا‬
ٔ ٔ
:‫ﻔﺎﺗﻴﺢ‬g‫ﺮﻗﺎت ا‬g‫ )ا‬.‫ﺒﺎر¿ﺔ‬g‫ﺸﮩﻮر ﺑﺎ‬B‫ اول ا‬ñ ‫ﺘﻌﺎرﻓﺔ‬g‫ ا•ﮩﻨﺌﺔ ا‬ñ ‫ﻢ و ﻮ اﺻﻞ‬9‫ﻋﻠﻴﻨﺎ وﻋﻠﻴ‬
(‫ﻠﺘﺎن‬: ‫ﻜﺘﺒﺔ اﻣﺪادﻳﺔ‬: ،‫ﺎﻟﺚ‬œ‫ اﻟﻔﺼﻞ ا‬،‫ﺼﻮم‬B‫ ﻛﺘﺎب ا‬،۴/۲۳۵
…Ras0lull h sallall hu ‛alayhi wa sallam said: The month of Ramad n
has come to you – a blessed month.
Mull ‛Al$ Q r$ said: …One meaning could be that it is a month in which
there are many physical and spiritual blessings in this month…another
meaning could be that it is a supplication. In other words, may All h
make this month blessed to you and to us. This is a well known form of
congratulation at the beginning of blessed months.
6. Saying “Taqabbalall hu Minn Wa Minka” is established from the
Ah d$th. The word “taqabbal” contains the meaning of acceptance.
When All h ta‛ l accepts, He increases the reward by one. The
“barakah” also contains a sense of increase. Thus, barakah or
blessedness is included by the way in the word “taqabbal”.
To sum up, it is permissible to say ‛$d mub rak on the day of ‛$d
provided it is not considered to be essential and Sunnah. It is not
permissible to refer to the one who says it as a bid‛at$. At the same
time, the one who does not say it must not be reprimanded in any way.
Nonetheless, bearing in mind that it has taken on the form of a
custom, it would be more appropriate to abstain from saying it.
All h ta‛ l knows best.

723
‫‪Playing the tambourine on the day of ‘īd‬‬
‫‪Question‬‬
‫‪Is it permissible, makr0h or impermissible to play the tambourine on‬‬
‫?‪the day of ‛$d? What is the ruling with regard to other instruments‬‬
‫‪Answer‬‬
‫‪The Ah d$th make mention of playing the tambourine on occasions of‬‬
‫‪happiness. There is therefore leeway for playing the tambourine on‬‬
‫‪the day of ‛$d. However, it is essential to adhere to the limits of the‬‬
‫‪Shar$‛ah. In other words, modern musical instruments will not be‬‬
‫‪permissible.‬‬
‫‪Sah$h Bukh r$:‬‬
‫ّ‬
‫‪š‬‬ ‫ﻗﺎﻟﺖ ا‪B‬ﺮ‪C‬ﻴﻊ ﺑﻨﺖ ﻣﻌﻮذ ﺑﻦ ﻋﻔﺮاء ﺟﺎء ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺪﺧﻞ ﺣ^ ﺑ‬
‫‪C‬ﻦ ﺑﺎ‪Q‬ف و‪h‬ﻨﺪﺑﻦ ﻣﻦ ﻗﺘﻞ‬ ‫ﻓﺠﻠﺲ ‪ š‬ﻓﺮا! ﻛﻤﺠﻠﺴ‪ õ‬ﻣ ﻓﺠﻌﻠﺖ ﺟﻮ‪h‬ﺮ‪h‬ﺎت •ﺎ ﻳ‬
‫ٓ‬
‫‪J‬ﺬہ وﻗﻮ• ﺑﺎ=‪ù‬‬ ‫ﻣﻦ اﺑﺎ‪ :‬ﻳﻮم ﺑﺪر إذ ﻗﺎل اﺣﺪا‪J‬ﻦ وﻓﻴﻨﺎ ﻧ‪ .‬ﻳﻌﻠﻢ ﻣﺎ ‪ ñ‬ﻏﺪ ﻓﻘﺎل د‬
‫ﻛﻨﺖ ﺗﻘﻮﻟ^‪) .‬رواہ ا‘ﺨﺎر‪ ،۲/۷۷۳/۴۹۵۳ :ù‬ﺑﺎب ‪ø‬ب ا‪Q‬ف ‪ ñ‬ا•‪ð‬ح وا‪B‬ﻮ´ﻤﺔ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Ibn M jah:‬‬
‫ٔ‬
‫‪C‬ﻦ ﺑﺎ‪Q‬ف و‪h‬ﺘﻐﻨ^‬ ‫ﻋﻦ ا‪ ì‬ا@ﺴ^ ﺧﺎ‪ Q‬ا‪g‬ﺪ‪ û‬ﻗﺎل‪:‬ﻛﻨﺎ ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻳﻮم ‪È‬ﺷﻮراء وا ﻮار‪ ù‬ﻳ‬
‫ﻓﺪﺧﻠﻨﺎ ‪ š‬ا‪B‬ﺮ‪C‬ﻴﻊ ﺑﻨﺖ ﻣﻌﻮذ ﻓﺬﻛﺮﻧﺎ ذﻟ‪ õ‬ﻟ‪ú‬ﺎ ﻓﻘﺎﻟﺖ دﺧﻞ ‪ š‬رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫وﺳﻠﻢ ﺻﺒﻴﺤﺔ ﻋﺮ‪ î‬وﻋﻨﺪ‪ ù‬ﺟﺎر‪h‬ﺘﺎن ﺗﻐﻨﻴﺎن وﺗﻨﺪﺑﺎن‪) ...‬رواہ اﺑﻦ ﻣﺎﺟﺔ‪(۱۳۶ :‬‬
‫‪‛All mah ‛Ayn$ rahimahull h writes in ‛Umdah al-Q r$:‬‬
‫ٓ‬
‫وﻻ ﻳﻠﺰم ﻣﻦ إﺑﺎﺣﺔ ا‪ B‬ب ﺑﺎ‪Q‬ف ‪ ñ‬اﻟﻌﺮس و‪Ø‬ﻮہ إﺑﺎﺣﺔ ﻏ„ہ ﻣﻦ اﻻﻻت [ﻟﻌﻮد و‪Ø‬ﻮہ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺳﺌﻞ اﺑﻮ ﻳﻮﺳﻒ ﻋﻦ ا‪Q‬ف‪ :‬اﺗ‪9‬ﺮﮨﮧ ‪ ñ‬ﻏ„ اﻟﻌﺮس ﻣﺜﻞ ا‪g‬ﺮاة ‪ ñ‬ﻣ‪ó‬ﻟ‪ú‬ﺎ وا‪B‬ﺼ‪.‬؟ ﻗﺎل‪ :‬ﻓﻼ‬
‫ٔ‬ ‫ٔ‬
‫ﻛﺮا‪J‬ﺔ واﻣﺎ ا=‪ ù‬ﻳ•ء ﻣﻨﮧ ا‪B‬ﻠﻌﺐ اﻟﻔﺎﺣﺶ واﻟﻐﻨﺎء ﻓﺎ‪ û‬ا‪³‬ﺮ‪J‬ﮧ‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪،۵/۱۵۸ :ù‬‬
‫ﺑﺎب ا@ﺮاب وا‪Q‬رق ﻳﻮم اﻟﻌﻴﺪ‪ ،‬دار ا@ﺪﻳﺚ ‪:‬ﻠﺘﺎن(‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا=ﺧ„ة وﻏ„‪J‬ﺎ‪ :‬ﻻ ﺑﺎس ﺑ ب ا‪Q‬ف ‪ ñ‬اﻟﻌﺮس وا‪B‬ﻮ´ﻤﺔ واﻻﻋﻴﺎد و¿ﺬا ﻻ ﺑﺎس‬
‫ٔ‬
‫ﺑﺎﻟﻐﻨﺎء ‪ ñ‬اﻟﻌﺮس وا‪B‬ﻮ´ﻤﺔ واﻻﻋﻴﺎد ﺣﻴﺚ ﻻ ﻓﺴﻖ‪) .‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۷/۱۸۸ :‬ﻛﺘﺎب ا‪B‬ﻜﺮا‪J‬ﻴﺔ‬
‫ٔ‬
‫ﻓﺼﻞ ‪ ñ‬اﻻ‪³‬ﻞ وا‪“B‬ب‪ ،‬ﻛﻮﺋﭩﮧ(‬
‫‪Imd d al-Ahk m:‬‬
‫‪724‬‬
A little play and amusement is permitted on the day of ‛$d al-fitr. It is
even permissible to sing with a tambourine provided the singer is not
a young boy or a woman, the singing is not according to a musical
tune, and the tambourine is not played according to a musical tune.
Instead, it must be merely struck without any tune. 1
Also refer to:

‫ اﻟﻔﺼﻞ‬،‫ﻴﺔ‬J‫ ﻛﺮا‬۵/۲۳۳ :û‫ﺎ‬Je‫ﺤﻴﻂ اﻟ‬g‫ وا‬.۵/۳۵۲ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ واﻟﻔﺘﺎو‬.‫ ﺳﻌﻴﺪ‬،۳۵۰،۶/۵۵ : ‫ﺷﺎ‬
.۱۵ ‫ ﺣﻈﺮ واﺑﺎﺣﺖ ﺑﺎب‬،۹/۱۸۶ :Á‫ﻔ‬g‫ و¿ﻔﺎﻳﺖ ا‬.“‫ﺎﻣﻦ ﻋ‬œ‫ا‬
All h ta‛ l knows best.
Going to the graveyard on the day of ‘īd
Question
What is the ruling with regard to going to a graveyard on the day of
‛$d?
Answer
It is permissible to go to the graveyard on the days of ‛$d. In fact, the
‛ulam ’ include these days among the most superior days. It will
therefore be mustahab. However, it should not be considered to be
essential and Sunnat.
Al-Fat w al-Hind$yyah:
‫¿ﺔ ﻛﻌ“ ذي ا@ﺠﺔ‬e‫ﺘ‬g‫اﻷزﻣﻨﺔ ا‬ ‫ﻚ‬B‫و¿ﺬ‬...‫ﻌﺔ‬C‫ﺎرة أر‬h‫ﺰ‬B‫وأﻓﻀﻞ أﻳﺎم ا‬
(‫ﺎرة اﻟﻘﺒﻮر‬h‫ ز‬ñ ،۵/۳۵۰ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫)اﻟﻔﺘﺎو‬...‫واﻟﻌﻴﺪﻳﻦ‬
‛Umdah al-Fiqh:
It is mustahab to go to the graveyard on a Friday, Saturday, Monday or
Thursday. The most superior day is on a Friday morning. It is also
meritorious to go to the graveyard on the night of Bar ’ah (15th of
Sha‛b n), the ten days of Dh0 al-Hijjah, the two days of ‛$d, and the 10th
of Muharram. 2
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 4, p. 375.
2
‛Umdah al-Fiqh, vol. 2, p. 538. Also refer to Fat w Mahm0d$yyah, vol. 9, p.
201.
725
Performing the ‘īd salāh in one country and leading
the congregation of ‘īd salāh in another country
Question
A Maul n S hib performed the ‛$d sal h in Makkah or Mad$nah. He
came to South Africa the next day where it is the day of ‛$d. Can this
Maul n S hib lead the congregation for the ‛$d sal h? How is it for
him to perform it as a muqtad$?
Answer
The Maul n S hib cannot be an im m for the ‛$d sal h when he comes
to South Africa. It is permissible for him to be a muqtad$. In fact, it is
better and preferable for him to join the congregation so that he is in
line with the general body of Muslims.
Fat w Mahm0d$yyah:
If an im m led a congregation for the ‛$d sal h and is then requested by
some other people to lead them as well, then his second sal h will not
be valid.1
Question: A person opened his fast in Makkah or performed the ‛$d
sal h there and came to India. The people in India are still fasting and
they haven’t performed the ‛$d sal h as yet. Should he keep fast and
perform the ‛$d sal h again?
Answer: He must keep the fast and perform the sal h out of respect for
the time and to conform with the general body of Muslims. This,
notwithstanding the fact that he has fulfilled his obligation.2
Bad ’i‛ as-San ’i‛:
ٔ
ÏB Š‫ﻮف وﺟﻌﻞ ا•ﺎس ﻃﺎﺋﻔﺘ^ وﺻ‬y‫ ﺑﺎ•ﺎس ﺻﻼة ا‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ ﺻ‬.•‫ان ا‬
‫ض ﺧﻠﻒ‬O‫ﻔ‬g‫ﻮ ﺟﺎز اﻗﺘﺪاء ا‬B‫ﺼﻼة ﺧﻠﻔﮧ و‬B‫ﻖ ﻓﻀﻴﻠﺔ ا‬h‫ﺼﻼة ´ﻨﺎل ˜ ﻓﺮ‬B‫ﻃﺎﺋﻔﺔ ﺷﻄﺮ ا‬
ٔ
‫ﻖ ﻓﻀﻴﻠﺔ‬h‫ﺎﻧﻴﺔ ´ﻨﺎل ˜ ﻓﺮ‬œ‫ ﺑﺎﻟﻄﺎﺋﻔﺔ ا‬Š‫ ا•ﻔﻞ وﺻ‬ù‫ﺼﻼة ﺑﺎﻟﻄﺎﺋﻔﺔ ﺛﻢ ﻧﻮ‬B‫ﺘﻨﻔﻞ ﻻﺗﻢ ا‬g‫ا‬
(‫ ﺳﻌﻴﺪ‬،۱/۱۴۳ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ واﻓﻌﺎل ﻛﺜ„ة‬2g‫ ا‬U‫ﺼﻼة ﺧﻠﻔﮧ ﻣﻦ ﻏ„ا@ﺎﺟﺔ إ‬B‫ا‬
Imd d al-Fatt h:

1
Fat w Mahm0d$yyah, vol. 8, p. 436.
2
Fat w Mahm0d$yyah, vol. 10, p. 37.
726
 ٔ ً ً ٔ ً ٔ ٔ
‫ﺿﺎ او‬O‫ ﻣﻔ‬ù‫ﻘﺘﺪ‬g‫ﻮن ﻣﺘﻨﻔﻼ وا‬9‫ﻮم [ن ﻳ‬:‫ﺎ‬g‫ ﺣﺎﻻ ﻣﻦ ا‬û‫ﻮن اﻹﻣﺎم اد‬9‫وان ﻻ ﻳ‬
ً ً
‫ و¿ﺬا‬.‫ ﺑ„وت‬،‫ ©وط ﺻﺤﺔ اﻻﻗﺘﺪاء‬،۳۳۳ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ ﺧﺎ´ﺎ ﻣﻨﮧ‬ù‫ﻘﺘﺪ‬g‫ﻣﻌﺬورا وا‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب اﻻﻣﺎﻣﺔ‬،۱/۵۴۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬ñ
However, Ahsan al-Fat w (vol. 4, p. 124) mentions the permissibility
of such a person to be an im m. The gist of the proof which is given is
that if the testimony of a person who saw the crescent of Ramad n is
rejected, then the ‛ulam ’ unanimously state that when the full thirty
days are completed, he will have to keep fast and observe $d with the
rest of the people. In the same way, the person who comes to South
Africa [after having performed ‛$d sal h in Makkah] will have to
perform the ‛$d sal h again. It will therefore be permissible for him to
be an im m for the ‛$d sal h. However, the more cautious view is that
he should not be an im m; he should perform the ‛$d sal h as a
muqtad$.
It should be borne in mind that it is very rarely that the fasts of
Ramad n could go to 31 days. For example, a person testified to seeing
the crescent but it was not accepted. He will keep his fast for that day
and then join the rest of the people in fasting from the next day. It is
possible that his fasts will number 31. Such a person must not lead the
people in the ‛$d sal h.
All h ta‛ l knows best.
Saying the takbīrāt in the ‘īd khutbah
Question
It is said that in the ‛$d khutbah, the takb$r t should be said nine times
in the first khutbah and seven times in the second khutbah. Is there
any proof for this from Ah d$th and practices of the Sah bah
radiyall hu ‛anhum.
Answer
We do find evidence for the nine takb$r t in the first khutbah and
seven in the second khutbah from Ah d$th and practices of the
Sah bah radiyall hu ‛anhum. The jurists too label this practice as
mustahab.
Musannaf Ibn ‛Abd ar-Razz q:
ٔ ٔ
‫ اﻹﻣﺎم ﻳﻮم اﻟﻔﻄﺮ ﻗﺒﻞ ان‬e9‫ ﻳ‬:‫ﺴﻌﻮد اﻧﮧ ﻗﺎل‬: ‫ﻋﻦ ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺘﺒﺔ ﺑﻦ‬
ٔ ٔ ً ً
‫ اﺣﺴﻦ ﻣﻦ ﮨﺬا ﻓﻠﻢ )ﺴﺘﻄﻊ‬U °‫ ان ﻳﻔ‬š ‫ ﺘﮧ‬È ñ ‫ﺪ اﻟﻘﻴﺎم وﺳﺒﻌﺎ‬h‫¬ﻄﺐ ¡ﺴﻌﺎ ﺣ^ ﻳﺮ‬

727
 ‫ٓ‬ ‫ٓ‬ ‫ٔ‬
‫ﻓﻈﻨﻨﺖ ان ﻗﻮﻟﮧ ﺣ^ ﻳﺮ‪h‬ﺪ اﻟﻘﻴﺎم ‪ ñ‬ا‪y‬ﻄﺒﺔ اﻻﺧﺮة‪ .‬و‪ Ú‬ﻃﺮ‪h‬ﻖ اﺧﺮ ﻋﻨﮧ ﻗﺎل‪ :‬ا‪B‬ﺴﻨﺔ ا•ﻜﺒ„‬
‫ٔ ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫اﻻو• ﺑ‪Õ‬ﺴﻊ ﺗ‪9‬ﺒ„ات ﻗﺒﻞ ان ¬ﻄﺐ و‪h‬ﺒﺪا اﻻﺧﺮة ‪ê‬ﺴﺒﻊ‪.‬‬ ‫‪ š‬ا‪g‬ﻨ‪ e‬ﻳﻮم اﻟﻌﻴﺪ ﻳﺒﺪا ﺧﻄﺒﺘﮧ‬
‫)‪:‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ .۳/۲۹۰ :‬و¿ﺬا ‪: ñ‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ .۱/۲۵۲ :‬و¿ﺬا ‪ ñ‬ا‪B‬ﺴ‪ ä‬ا‪B‬ﻜ‪ùٰe‬‬
‫ٓ‬
‫‪B‬ﻠﺒﻴﮩ‪ .۳/۲۹۹ :þ‬وا‪B‬ﺴ‪ ä‬ا‪B‬ﺼﻐﺮٰ‪B ù‬ﻠﺒﻴﮩ‪ .۱/۲۳۱ :þ‬وﻣﻌﺮﻓﺔ ا‪B‬ﺴ‪ ä‬واﻻﺛﺎر‪ ،۵۰،۳/۴۹ :‬ﺑﺎب‬
‫ا‪B‬ﺴﻨﺔ ‪ ñ‬ا‪y‬ﻄﺒﺔ(‬
‫‪I‛l ’ as-Sunan:‬‬
‫ﻗﺎل ٔاﺻﺤﺎﺑﻨﺎ ا@ﻨﻔﻴﺔ‪ :‬و)ﺴﺘﺤﺐ ٔان )ﺴﺘﻔﺘﺢ )ا‪y‬ﻄﺒﺔ( ٔ ٰ‬
‫اﻻو• )‪ ñ‬اﻟﻌﻴﺪﻳﻦ( ﺑ‪Õ‬ﺴﻊ ﺗ‪9‬ﺒ„ات‬
‫ٔ‬
‫ﺗ‪ ùٰO‬ا‪ ù‬ﻣﺘﺘﺎﺑﻌﺎت‪ ،‬وا‪œ‬ﺎﻧﻴﺔ ‪ê‬ﺴﺒﻊ ﻮ ا‪B‬ﺴﻨﺔ‪ ،‬وﻟﻌﻠﮩﻢ ذﮨﺒﻮا إ‪ U‬ﻋﻤﻮم ﻗﻮﻟﮧ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬
‫وﺳﻠﻢ‪ :‬ز‪h‬ﻨﻮا اﻋﻴﺎد>ﻢ ﺑﺎ•ﻜﺒ„‪ .‬و ﻮ ﺣﺪﻳﺚ ﺣﺴﻦ ﻛﻤﺎ ﻗﺪ ذﻛﺮﻧﺎہ و½‪ U‬ﺧﺼﻮص ﻣﺎ‬
‫ٔ ٔ‬ ‫ٔ‬
‫اﺧﺮﺟﮧ ا‪B‬ﺸﺎﻓ ‪ ñ‬اﻻم‪ :‬اﺧ‪e‬ﻧﺎ إﺑﺮاﮨﻴﻢ ﺑﻦ ‪Ÿ‬ﻤﺪ ﻋﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻋﺒﺪ اﷲ ﻋﻦ‬
‫إﺑﺮاﮨﻴﻢ ﺑﻦ ﻋﺒﺪ اﷲ ﻋﻦ ﻋﺒﻴﺪ اﷲ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺘﺒﺔ ﻗﺎل‪ :‬ا‪B‬ﺴﻨﺔ ‪ ñ‬ا•ﻜﺒ„ ﻳﻮم ٔ ٰ‬
‫اﻻﺿ=‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻟﻔﻄﺮ ‪ š‬ا‪g‬ﻨ‪ e‬ﻗﺒﻞ ا‪y‬ﻄﺒﺔ ان ﻳ‪ž‬ﺘﺪ‪ ù‬اﻹﻣﺎم ﻗﺒﻞ ان ¬ﻄﺐ و ﻮ ﻗﺎﺋﻢ ‪ š‬ا‪g‬ﻨ‪ e‬ﺑ‪Õ‬ﺴﻊ‬
‫ﺗ‪9‬ﺒ„ات ﺗ‪ ùٰO‬ﻻ ﻳﻔﺼﻞ ﺑ ﻨﮩﺎ ﺑ‪9‬ﻼم‪ ،‬ﺛﻢ ¬ﻄﺐ ﺛﻢ ‪#‬ﻠﺲ ﺟﻠﺴﺔ ﺛﻢ ﻳﻘﻮم ‪ ñ‬ا‪y‬ﻄﺒﺔ‬
‫ا‪œ‬ﺎﻧﻴﺔ ﻓﻴﻔﺘﺤﮩﺎ ‪ê‬ﺴﺒﻊ ﺗ‪9‬ﺒ„ات ﺗ‪ ùٰO‬ﻻ ﻳﻔﺼﻞ ﺑ ﻨﮩﺎ ﺑ‪9‬ﻼم ﺛﻢ ¬ﻄﺐ‪ ،‬ﻗﻠﺖ‪ ...‬وﻟ‪9‬ﻦ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا@ﺪﻳﺚ اﺧﺬ ﺑﮧ ا‪B‬ﺸﺎﻓ ‪ ،‬ﻓﻼ اﻗﻞ ﻣﻦ ان ﻳ‪9‬ﻮن ﺣﺴﻨﺎ ﻋﻨﺪہ وﻗﺪ ﺗﻘﺪم ان ﻗﻮل ا•ﺎﺑ ‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫"ا‪B‬ﺴﻨﺔ ﻛﺬا" ‪:‬ﺮﻓﻮع ‪:‬ﺮﺳﻞ ﻋﻨﺪ ﺑﻌﻀﮩﻢ‪ ،‬ﻓﻼ ﺑﺎس ﺑﺎﻻﺧﺬ ﺑﮧ ‪ ñ‬ﻓﻀﺎﺋﻞ اﻻﻋﻤﺎل و‪#‬ﻮز‬
‫اﺛﺒﺎت اﻻﺳﺘﺤﺒﺎب ﺑﻤﺜﻠﮧ‪.‬‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬ﻓﮩﺬہ دﻻﺋﻞ ﻣﺎ ذ ﺐ إ´ﮧ اﺻﺤﺎﺑﻨﺎا@ﻨﻔﻴﺔ ‪ ñ‬ا‘ﺎب‪) .‬اﻋﻼء ا‪B‬ﺴ‪ ،۸/۱۶۱ :ä‬ﺗ‪9‬ﺒ„ات‬
‫ٓ‬
‫اﻟ‪h“Õ‬ﻖ‪ ،‬ادارة اﻟﻘﺮان(‬
‫‪Also refer to:‬‬

‫ا‪Q‬ر ا‪g‬ﺨﺘﺎر‪ ،۲/۱۷۵ :‬ﺳﻌﻴﺪ‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ .۲/۱۶۲ :‬واﺣﺴﻦ اﻟﻔﺘﺎو‪ .۴/۱۲۷ :ù‬وﻓﺘﺎو‪Ÿ ù‬ﻤﻮدﻳﮧ‪:‬‬
‫‪ ،۸/۴۵۴‬ﻣﺒﻮب و‪:‬ﺮﺗﺐ‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪Saying the takbīrāt-e-tashrīq three times‬‬
‫‪Question‬‬
‫‪The takb$r t-e-tashr$q are read from the fajr of the 9th of Dh0 al-Hijjah‬‬
‫‪to the ‛asr of the 13th of Dh0 al-Hijjah. Should they be read three times‬‬
‫‪728‬‬
‫‪or once? Kindly provide an answer in the light of Ah d$th and‬‬
‫‪statements of the jurists.‬‬
‫‪Answer‬‬
‫‪According to the Hanaf$s, the takb$r t-e-tashr$q must be read only‬‬
‫‪once because this is proven from the words of Hadrat ‛Al$ radiyall hu‬‬
‫‪‛anhu and Hadrat ‛Abdull h ibn Mas‛0d radiyall hu ‛anhu, and they‬‬
‫‪make mention of reading it just once. This is also proven through a‬‬
‫‪marf0‛ Had$th but there are many objections to the status of this‬‬
‫‪Had$th. If a person wants to read it three times, he may do so provided‬‬
‫‪it is with the sole intention of dhikr and not with the intention of it‬‬
‫‪being a Sunnah. Observe the following marf0‛ but weak Had$th:‬‬
‫ٔ‬ ‫ٔ‬
‫ﺳ‪ª‬ﻨﮧ )‪ ،(۲/۵۰/۲۹‬ﻋﻦ ﻋﻤﺮو ﺑﻦ ﺷﻤﺮ ﻋﻦ ﺟﺎﺑﺮ ﻋﻦ ا‪ i‬ﺟﻌﻔﺮ ‪Ÿ‬ﻤﺪ ﺑﻦ‬ ‫اﺧﺮج ا‪Q‬ارﻗﻄ’‬
‫‪ š‬ﺑﻦ ا@ﺴ^ وﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺳﺎﺑﻂ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ‪ ،‬ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ‬
‫ٔ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﺻ‪ Š‬ا‪B‬ﺼﺒﺢ ﻣﻦ ﻏﺪاة ﻋﺮﻓﺔ ﻳﻘﺒﻞ ‪ š‬اﺻﺤﺎﺑﮧ ﻓﻴﻘﻮل‪ð: š :‬ﻧ‪9‬ﻢ و‪h‬ﻘﻮل‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ ا‪ ،e³‬اﷲ ا‪،e³‬وﷲ ا@ﻤﺪ‪ .‬ﻓﻴﻜ‪ e‬ﻣﻦ ﻏﺪاة ﻋﺮﻓﺔ إ‪U‬‬
‫ٓ ٔ‬
‫ﺻﻼة اﻟﻌ~ ﻣﻦ اﺧﺮ اﻳﺎم اﻟ‪h“Õ‬ﻖ‪.‬‬
‫ً‬
‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ ﺟﺪا‪ .‬ﻗﺎل ‪ ñ‬ا•ﻌﻠﻴﻖ ا‪g‬ﻐ’ ‪ š‬ا‪Q‬ارﻗﻄ )‪ :(۲/۴۹‬ﻗﺎل اﺑﻦ اﻟﻘﻄﺎن‪:‬‬
‫ً‬ ‫ٔ ٔ‬ ‫ٔ‬
‫‪ î‬ا@ﺎل‪ ،‬وﻋﻤﺮو ﺑﻦ ﺷﻤﺮ اﺳﻮا ﺣﺎﻻ ﻣﻨﮧ ﺑﻞ ﻮ ﻣﻦ اﻟﮩﺎ‪B‬ﻜ^‪ ،‬ﻗﺎل ا‪B‬ﺴﻌﺪ‪:ù‬‬ ‫ﺟﺎﺑﺮ ا ﻌ‬
‫ٔ‬
‫واہ‪ .‬ﻗﺎل ا‘ﺨﺎري واﺑﻮ ﺣﺎﺗﻢ‪ :‬ﻣﻨﻜﺮ ا@ﺪﻳﺚ‪ ،‬زاد‬ ‫ﻋﻤﺮو ﺑﻦ ﺷﻤﺮ زاﺋﻎ ﻛﺬاب‪ ،‬وﻗﺎل اﻟﻔﻼس‪ٍ :‬‬
‫ٔ‬ ‫ٔ‬ ‫ً‬ ‫ٔ‬
‫اﺑﻮ ﺣﺎﺗﻢ‪ :‬و*ن راﻓﻀﻴﺎ )ﺴﺐ ا‪B‬ﺼﺤﺎﺑﺔ‪ ،‬رو‪ ù‬ﻓﻀﺎﺋﻞ اﮨﻞ ا‘ﻴﺖ اﺣﺎدﻳﺚ ‪:‬ﻮﺿﻮﻋﺔ ﻓﻼ‬
‫ٔ‬ ‫ٔ‬
‫ﻳ‪ª‬ﺒ; ان ﻳﻌﻠﻞ ا@ﺪﻳﺚ إﻻ ﺑﻌﻤﺮو ﺑﻦ ﺷﻤﺮ ﻣﻊ اﻧﮧ ﻗﺪ اﺧﺘﻠﻒ ﻋﻠﻴﮧ ﻓﻴﮧ‪ ...‬اﻟﺦ‪.‬‬

‫و‪B‬ﻠﻤﺰ‪h‬ﺪ ﻣﻦ ا‘ﺤﺚ راﺟﻊ‪) :‬ﻧﺼﺐ ا‪B‬ﺮاﻳﺔ‪ ،۲/۲۲۴ :‬ﻓﺼﻞ ‪ ñ‬ﺗ‪9‬ﺒ„ات اﻟ‪h“Õ‬ﻖ‪ ،‬وا‘ﺪر‬
‫ا‪g‬ﻨ„‪ ،۵/۹۱ :‬ا@ﺪﻳﺚ ا‪œ‬ﺎﻟﺚ ﺑﻌﺪا‪œ‬ﻼﺛ^(‬
‫‪Observe the following statements and actions of the Sah bah‬‬
‫‪radiyall hu ‛anhum:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫رو‪ ù‬اﺑﻦ ا‪ i‬ﺷ ﺒﺔ ‪:‬ﺼﻨﻔﮧ ‪ ،۴/۱۹۹/۵۶۹۷‬ﺑﺎب ﻛﻴﻒ ﻳ‪ e9‬ﻳﻮم ﻋﺮﻓﺔ(‪ ،‬ﻋﻦ ا‪ ì‬اﻻﺣﻮص‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﻋﺒﺪ اﷲ اﻧﮧ [ن ﻳ‪ e9‬اﻳﺎم اﻟ‪h“Õ‬ﻖ‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ ا‪ ،e³‬اﷲ‬
‫ٔ‬
‫ا‪ ،e³‬وﷲ ا@ﻤﺪ‪.‬‬
‫ٔ‬ ‫ٔ ً‬
‫ورو‪ ù‬اﻳﻀﺎ )‪ (۵۶۹۹‬ﻋﻦ ©‪ õh‬ﻗﺎل‪ :‬ﻗﻠﺖ ﻻ‪ i‬إﺳﺤﺎق‪ :‬ﻛﻴﻒ [ن ﺗ‪9‬ﺒ„ ‪ š‬وﻋﺒﺪ اﷲ؟‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻘﺎل‪[ :‬ﻧﺎ ﻳﻘﻮﻻن‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ ا‪ ،e³‬اﷲ ا‪ ،e³‬وﷲ ا@ﻤﺪ‪.‬‬
‫‪729‬‬
 ‫ٔ‬ ‫ٔ ً‬
‫ورو‪ ù‬اﻳﻀﺎ )‪ (۵۶۹۶‬ﻋﻦ إﺑﺮاﮨﻴﻢ ﻗﺎل‪[ :‬ﻧﻮا ﻳ‪e9‬ون ﻳﻮم ﻋﺮﻓﺔ واﺣﺪﮨﻢ ‪:‬ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫دﺑﺮ ا‪B‬ﺼﻼة‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ ا‪ ،e³‬اﷲ ا‪ ،e³‬وﷲ ا@ﻤﺪ‪.‬‬
‫ٔ‬
‫و‪© Ü‬ح ا‪B‬ﺴﻨﺔ‪ :‬و*ن ﻋﻤﺮ ﻳ‪ e9‬ﻗﺒﺘﮧ ﺑﻤ ‪ ،‬ﻓ ﺴﻤﻌﮧ اﮨﻞ ا‪g‬ﺴﺠﺪ‪ ،‬ﻓﻴﻜ‪e‬ون و‪e9h‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫اﮨﻞ اﻻﺳﻮاق ﺣ‪ Á‬ﺗﺮﺗﺞ ﻣ ﺗ‪9‬ﺒ„ا‪©) .‬ح ا‪B‬ﺴﻨﺔ ‪B‬ﻺﻣﺎم ا‘ﻐﻮ‪ ،۴/۳۰۱ :ù‬و©ح ا‘ﺨﺎر‪ù‬‬
‫ﻻﺑﻦ ﺑﻄﺎل‪ ،۲/۵۶۳ :‬وﻓﺘﺢ ا‘ﺎر‪ ù‬ﻻﺑﻦ ﺣﺠﺮ‪ ،۲/۴۶۲ :‬وﻗﺎل اﺑﻦ ﺣﺠﺮ‪ :‬وﺻﻠﮧ ﺳﻌﻴﺪ ﺑﻦ‬
‫ﻣﻨﺼﻮر ﻣﻦ رواﻳﺔ ﻋﺒﻴﺪ ﺑﻦ ﻋﻤ„ ﻗﺎل‪[ :‬ن ﻋﻤﺮ ﻳ‪ ñ e9‬ﻗﺒﺘﮧ‪ ...‬اﻟﺦ‪ ،‬وﻓﺘﺢ ا‘ﺎر‪ ù‬ﻻﺑﻦ‬
‫رﺟﺐ ‪.(۶/۱۲۳‬‬
‫‪‛Umdah al-Q r$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﻔﺔ ا•ﻜﺒ„ و ﻮ ان ﻳﻘﻮل ‪:‬ﺮة واﺣﺪة‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ‬ ‫ا‪œ‬ﺎﻟﺚ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪ ،e³‬اﷲ ا‪ ،e³‬وﷲ ا@ﻤﺪ‪ .‬و ﻮ ﻗﻮل ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ‬
‫ٔ‬
‫ﻋﻨﻪ و‪C‬ﮧ ﻗﺎل ا‪œ‬ﻮري وا&ﺪ و½ﺳﺤﺎق‪ ...‬اﻟﺦ‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪: ،۵/۱۸۸ :ù‬ﻠﺘﺎن(‪.‬‬
‫‪Fath al-Qad$r:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا•ﻜﺒ„ ان ﻳﻘﻮل ‪:‬ﺮة واﺣﺪة‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ ا‪ ،e³‬اﷲ ا‪ ،e³‬وﷲ‬
‫ٔ‬ ‫ٔ‬
‫ا@ﻤﺪ‪ .‬ﮨﺬا ﻮ ا‪g‬ﺎﺛﻮر ﻋﻦ ا‪y‬ﻠﻴﻞ ﺻﻠﻮات اﷲ ﻋﻠﻴﮩﻢ‪B ...‬ﻢ ﻳ‪3‬ﺒﺖ ﻋﻨﺪ اﮨﻞ ا@ﺪﻳﺚ ذﻟ‪.õ‬‬
‫)ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲/۸۲ :‬دار اﻟﻔﻜﺮ(‪.‬‬
‫‪Ad-Durr al-Mukht r:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫و‪#‬ﺐ ﺗ‪9‬ﺒ„ اﻟ‪h“Õ‬ﻖ ‪ ñ‬اﻻﺻﺢ ‪B‬ﻼ‪:‬ﺮ ﺑﮧ ‪:‬ﺮة و½ن زاد ﻋﻠﻴﮩﺎ ﻳ‪9‬ﻮن ﻓﻀﻼ ﻗﺎﻟﮧ اﻟﻌﻴ’‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫ﻗﻮﻟﮧ و½ن زاد اﻓﺎد ان ﻗﻮﻟﮧ ‪:‬ﺮة ﺑﻴﺎن ‪B‬ﻠﻮاﺟﺐ ﻟ‪9‬ﻦ ذﻛﺮ اﺑﻮ ا‪B‬ﺴﻌﻮد ان ا@ﻤﻮ‪ ù‬ﻧﻘﻞ ﻋﻦ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻘﺮا ﺣﺼﺎري ان اﻹﺗﻴﺎن ﺑﮧ ‪:‬ﺮﺗ^ ﺧﻼف ا‪B‬ﺴﻨﺔ‪ .‬ﻗﻠﺖ‪ :‬و‪ Ú‬اﻻﺣ‪ð‬م ﻋﻦ اﻟ‪e‬ﺟﻨﺪ‪ ù‬ﺛﻢ‬
‫ٔ‬
‫ا‪g‬ﺸﮩﻮر ﻣﻦ ﻗﻮل ﻋﻠﻤﺎﺋﻨﺎ اﻧﮧ ﻳ‪: e9‬ﺮة وﻗﻴﻞ ﺛﻼث ‪:‬ﺮات‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪:‬‬
‫‪ ،۲/۱۷۷‬ﺳﻌﻴﺪ(‪.‬‬
‫ٔ‬
‫و¿ﺬا ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي ‪: š‬ﺮا اﻟﻔﻼح‪ ،‬وزاد ﺑﻘﻮﻟﮧ‪ :‬و‪ë Ú‬ﻤﻊ اﻻﻧﮩﺮ‪ :‬إن زاد ﻓﻘﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ً ٔ‬ ‫ٔ‬
‫ﺧﺎﻟﻒ ا‪B‬ﺴﻨﺔ‪ ،‬وﻟﻌﻞ ‪Ÿ‬ﻠﮧ ﻣﺎ إذا ا‪ F‬ﺑﮧ ﻋﻠﻤﺎ اﻧﮧ ﺳﻨﺔ واﻣﺎ إذا ا‪ F‬ﺑﮧ ‪ š‬اﻧﮧ ذﻛﺮ ﻣﻄﻠﻖ ﻓﻼ‬
‫و‪ò‬ﺮر‪) .‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،‬ص ‪ ،۵۳۹‬ﻗﺪﻳ (‪.‬‬
‫‪After quoting the text of ‛All mah Sh m$ rahimahull h, the following‬‬
‫‪is stated in Imd d al-Fat w :‬‬

‫‪730‬‬
We learn from this text that there are different opinions on this issue.
We also learn that the well-known view is that it must be read once
while the opposite view [of three] is weak. Notwithstanding this weak
view, those who hold the view that it must be read once consider it
against the Sunnah to read it more than once. Those who hold the
view that it must be read more than once concur that it is Sunnah to
read it once. Caution therefore demands that it be read once.
Ahsan al-Fat w :
Question: Is it permissible to read the takb$r t-e-tashr$q after the fard
sal h more than once or is it against the Sunnah?
Answer: Some scholars say it is against the Sunnah while others say it
is permissible. In order to save one’s self from differences, it should
not be read more than once.
Fat w Rah$m$yyah:
Question: Is it Sunnah to read the takb$r t-e-tashr$q once or three
times?
Answer: It is w jib to read it once, and it is not Sunnah to read it three
times. The view that it should be read more than once is not correct
and not the one on which the fatw is issued.

(ƒƒÊ ‫ ص‬، ‫ ج‬،‫ﻤﻊ اﻷﻧﻬﺮ‬ë) .‫ﺴﻨﺔ‬B‫ﻮ زاد ﻟﻘﺪ ﺧﺎﻟﻒ ا‬B Á‫ﺣ‬
That is all. All h ta‛ l knows best.
Also refer to:

‫ وﻓﺘﺢ‬،۱/۱۵۲ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬،‫ﻠﺘﺎن‬: ،۱/۲۲۷ :‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬،‫ ﻛﻮﺋﺘﮧ‬،۲/۱۶۵ :‫ﺮاﺋﻖ‬B‫ا‘ﺤﺮ ا‬

.(‫ ﺑ„وت‬،۲/۳۱ :‫ و©ح ا•ﻘﺎﻳﺔ‬،‫ﻠﺘﺎن‬: ،۵/۳۲۹ :‫ﻔﺎﺗﻴﺢ‬g‫ﺮﻗﺎة ا‬:‫ و‬،۲/۴۶۲ :ù‫ا‘ﺎر‬
All h ta‛ l knows best.
The status of the narration which makes reference
to saying the takbīrāt-e-tashrīq three times
Question
A narration of Hadrat ‛Abdull h ibn ‛Umar radiyall hu ‛anhu mentions
reading the takb$r t-e-tashr$q three times. What is the status of this
narration, where is it and is it practised?
Answer
The narration of Hadrat ‛Abdull h ibn ‛Umar radiyall hu ‛anhu reading
the takb$r t-e-tashr$q three times is to be found in some books such as
731
ad-Durr al-Manth0r, Fath al-Qad$r of Shauk n$, ‛Umdah al-Q r$, al-
Istidhk r of Ibn ‛Abd al-Barr via the transmission of ‛Abd ar-Razz q.
However, the end of the takb$r contains the following additional
words:
ٌ ْ َ ‫—ء‬ َ ّ ُ ٰ َ َ ُ َ ُ ْ َْ ُ َ َ ُ ْ ُ ْ ُ َ ُ َ َ ْ َ َ ُ َ ْ َ ُ P َ ٰ َ
‫ﻗﺪﻳﺮ‬ِ ٍ ْ ˜ِ š ‫ ا@ﻤﺪ وﻫﻮ‬b‫ﻤﻠﻚ و‬B‫ ا‬b ،b ‫ﻚ‬h© ِ ‫ ِاﻻ اﷲ وﺣﺪه ﻻ‬b‫ﻻ ِا‬
The addition of these three words is not practised by anyone. Yes, the
Sh fi‛$s and M lik$s are of the view that the takb$r t-e-tashr$q should
be read three times. On the other hand, our Hanaf$ scholars did not
adopt the words of Ibn ‛Umar radiyall hu ‛anhu. Since three times is
subject to these words, they do not consider three times to be Sunnah.
This is why they should not be read three times while considering
them to be Sunnah. Observe the narration of Hadrat ‛Abdull h ibn
‛Umar radiyall hu ‛anhu:
ً ٔ ٔ
‫ ﻻ‬: ‫ﺼﻠﻮات ﺑﻤ‬B‫ ﺛﻼﺛﺎ وراء ا‬e9‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن ﻳ‬u‫ﻨﺬر ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬g‫اﺧﺮج اﺑﻦ ا‬
:‫ﻨﺜﻮر‬g‫ر ا‬Q‫ )ا‬.‫ ˜ —ء ﻗﺪﻳﺮ‬š ‫ وﻟﮧ ا@ﻤﺪ و ﻮ‬õ‫ﻠ‬g‫ ﻟﮧ ا‬،‫ ﻟﮧ‬õh© ‫إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ‬
.(۱/۲۰۷ :û*‫ﺸﻮ‬B‫ﻼﻣﺎم ا‬B ‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ و¿ﺬا‬،۱/۵۶۲
‛Umdah al-Q r$:
ٔ ٔ
˜ š ‫ وﻟﮧ ا@ﻤﺪ و ﻮ‬õ‫ﻠ‬g‫ ﻟﮧ ا‬،‫ ﻟﮧ‬õh© ‫ ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ‬e³‫ اﷲ ا‬e³‫ اﷲ ا‬:‫ﺮاﺑﻊ‬B‫ا‬
„‫ ﺑﺎب ا•ﻜﺒ‬،۵/۱۸۸ :ù‫ )ﻋﻤﺪة اﻟﻘﺎر‬.‫ اﷲ ﻋﻨﻪ‬u‫ﺮوي ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬: ‫ و ﻮ‬.‫—ء ﻗﺪﻳﺮ‬
.(‫ﻠﺘﺎن‬: ، ‫اﻳﺎم ﻣ‬
Al-Istidhk r:
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن‬u‫ رواد ﻋﻦ ﻧﺎﻓﻊ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬i‫ﻧﺎ اﺑﻦ ا‬e‫ اﺧ‬:‫ﺮزاق ﻗﺎل‬B‫ﻋﺒﺪ ا‬
ً
‫ وﻟﮧ‬õ‫ﻠ‬g‫ ﻟﮧ ﻟﮧ ا‬õh© ‫ ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﻻ‬:‫ﻘﻮل‬h‫ﺼﻠﻮات ﺑﻤ و‬B‫ﺛﻼﺛﺎ وراء ا‬e9‫ﻳ‬
.(۱۸۴۸۴ :‫ رﻗﻢ‬،e‫ )اﻻﺳﺘﺬ[ر ﻻﺑﻦ ﻋﺒﺪ اﻟ‬.‫ ˜ —ء ﻗﺪﻳﺮ‬š ‫ا@ﻤﺪ و ﻮ‬
There are differing opinions about Ibn Ab$ Raw d, but we could not
find this narration in the Musannaf of ‛Abd ar-Razz q.
Al-Mudawwanah al-Kubr :
ً ٔ ٔ ٔ ٔ
‫ﺪوﻧﺔ‬g‫ )ا‬.‫ ﺛﻼﺛﺎ‬،e³‫ اﷲ ا‬e³‫ اﷲ ا‬e³‫ اﷲ ا‬:‫ﻋﻨﮧ اﻧﮧ [ن ﻳﻘﻮل‬ ‫ﻠﻐ‬C‫ﻗﺎل اﺑﻦ اﻟﻘﺎﺳﻢ و‬
.(۱/۱۵۷ :ùe‫ﻜ‬B‫ا‬
Sharh al-Muhadhdhab:

732
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﻔﺔ ا•ﻜﺒ„ ا‪g‬ﺴﺘﺤﺒﺔ‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ e³‬اﷲ ا‪ .e³‬ﮨﺬا ﻮ ا‪g‬ﺸﮩﻮر ﻣﻦ ﻧﺼﻮص ا‪B‬ﺸﺎﻓ‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬اﻻم وا‪g‬ﺨﺘ~ وﻏ„ﮨﻤﺎ و‪C‬ﮧ ﻗﻄﻊ اﻻﺻﺤﺎب‪ .‬ﻗﺎل ا‪B‬ﺸﺎﻓ ‪ ñ‬ا‪g‬ﺨﺘ~‪ :‬وﻣﺎ زاد ﻣﻦ ذﻛﺮ‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ٔ‬
‫اﷲ ﻓﺤﺴﻦ وﻗﺎل ‪ ñ‬اﻻم‪ :‬اﺣﺐ ان ﺗ‪9‬ﻮن ز‪h‬ﺎدﺗﮧ‪ :‬اﷲ ا‪ e³‬ﻛﺒ„ا وا@ﻤﺪ ﷲ ﻛﺜ„ا‬
‫ً‬ ‫ٔ‬
‫وﺳﺒﺤﺎن اﷲ ﺑ‪9‬ﺮة واﺻﻴﻼ ﻻ إﻟﮧ إﻻ اﷲ وﻻ ﻧﻌﺒﺪ إﻻ إﻳﺎہ ‪4‬ﻠﺼ^ ﻟﮧ ا‪Q‬ﻳﻦ و‪B‬ﻮ ﻛﺮہ‬
‫ٔ‬
‫ا‪ðB‬ﻓﺮون ﻻ إﻟﮧ إﻻ اﷲ وﺣﺪہ ﺻﺪق وﻋﺪہ وﻧ~ ﻋﺒﺪہ وﮨﺰم اﻻﺣﺰاب وﺣﺪہ ﻻ إﻟﮧ إﻻ اﷲ‬
‫ٔ‬
‫واﷲ ا‪) .e³‬ا‪g‬ﺠﻤﻮع ©ح ا‪g‬ﮩﺬب‪.(۵/۳۹ :‬‬
‫‪‛Umdah al-Q r$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻﻔﺔ ا•ﻜﺒ„ و ﻮ ان ﻳﻘﻮل ‪:‬ﺮة واﺣﺪة‪ :‬اﷲ ا‪ e³‬اﷲ ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ واﷲ‬ ‫ا‪œ‬ﺎﻟﺚ‪:‬‬
‫ٔ‬ ‫ٔ‬
‫ا‪ ،e³‬اﷲ ا‪ ،e³‬وﷲ ا@ﻤﺪ‪ .‬و ﻮ ﻗﻮل ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ر‪ u‬اﷲ ﻋﻨﻪ واﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﻪ و‪C‬ﮧ ﻗﺎل ا‪œ‬ﻮري وا&ﺪ و½ﺳﺤﺎق‪ ،‬وﻓﻴﮧ اﻗﻮال اﺧﺮ‪ :‬اﻻول‪ :‬ﻗﻮل ا‪B‬ﺸﺎﻓ‪ :G‬إﻧﮧ ﻳ‪e9‬‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ﺛﻼﺛﺎ ‪å‬ﺴﻘﺎ و ﻮ ﻗﻮل اﺑﻦ ﺟﺒ„‪ .‬ا‪œ‬ﺎ‪ :d‬ﻗﻮل ﻣﺎﻟ‪ ،õ‬اﻧﮧ ﻳﻘﻒ ‪ š‬ا‪œ‬ﺎﻧﻴﺔ ﺛﻢ ﻳﻘﻄﻊ ﻓﻴﻘﻮل‪ :‬اﷲ‬
‫ٔ‬
‫ا‪ ،e³‬ﻻ إﻟﮧ إﻻ اﷲ‪ ،‬ﺣ‪ð‬ہ ا‪œ‬ﻌﻠ‪ .‬ﻋﻨﮧ‪ ...‬اﻟﺦ‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪: ،۵/۱۸۸ :ù‬ﻠﺘﺎن(‪.‬‬

‫‪All h ta‛ l knows best.‬‬

‫‪The order to listen to the ‘īd khutbah‬‬
‫‪Question‬‬
‫‪A person was sitting when the ‛$d khutbah commenced. He then got up‬‬
‫?‪and left. Did he commit a sin by leaving‬‬
‫‪Answer‬‬
‫‪The khutbah of ‛$d is Sunnah and it is not w jib to sit for it. However, if‬‬
‫‪he was sitting there from before and the khutbah commences, it‬‬
‫‪becomes w jib on him to listen to it. Therefore, he will be committing‬‬
‫‪a sin if he gets up and leaves. He must not do such a thing.‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‪B‬ﺸﻴﺦ‪ :‬و‪B‬ﻢ اﻃﻠﻊ ‪ š‬رواﻳﺔ ﻓﻘﮩﻴﺔ ‪ ñ‬ﮨﺬا ا‘ﺎب اﻧﮧ ﮨﻞ ‪#‬ﺐ ا ﻠﻮس ﻻﺳﺘﻤﺎع ﮨﺬہ‬
‫ٔ‬ ‫ٔ‬
‫ا‪y‬ﻄﺒﺔ ام ﻻ؟ ﻧﻌﻢ‪ ،‬ذﻛﺮ ‪ ñ‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ‪ ñ‬ﺑﺎب ا ﻤﻌﺔ اﻧﮧ ‪#‬ﺐ اﻻﺳﺘﻤﺎع ‪B‬ﺴﺎﺋﺮ ا‪y‬ﻄﺐ‪،‬‬
‫ﻛﺨﻄﺒﺔ ا•‪ð‬ح وﺧﻄﺒﺔ ﻋﻴﺪ وﺧﺘﻢ ‪ š‬ا‪g‬ﻌﺘﻤﺪ‪ ،‬ﻟ‪9‬ﻦ ﻻ ﻳﻠﺰم ﻣﻨﮧ وﺟﻮب ا ﻠﻮس ﻛﻤﺎ ‪ñ‬‬
‫ٔ‬
‫ﺧﻄﺒﺔ ا•‪ð‬ح ﻻ ‪#‬ﺐ ا ﻠﻮس ﻟ‪9‬ﻦ ان ﺟﻠﺲ ‪#‬ﺐ اﺳﺘﻤﺎﻋﮧ‪ ،‬واﻟﻈﺎﮨﺮ ان ﻳﻘﺎل‪ :‬إﻧﮧ ﻻ‬

‫‪733‬‬
‫ﺐ‬# ‫ﻦ إن ﺟﻠﺲ‬9‫ وﻟ‬،‫ﺐ ﻧﻔﺲ ﺧﻄﺒﺔ اﻟﻌﻴﺪ‬# ‫ﻄﺒﺔ اﻟﻌﻴﺪ ﻛﻤﺎ ﻻ‬y ‫ﺐ ا ﻠﻮس‬#
‫ ﻓﺎن‬،‫ﺐ اﺳﺘﻤﺎﻋﮧ ﻣﻊ ﻋﺪم وﺟﻮب ا ﻠﻮس ﻟﮧ‬# ‫ إن ﻣﻦ ﺣ ا•ﻼوة‬:‫ﻮا‬B‫ ﻛﻤﺎ ﻗﺎ‬،‫اﺳﺘﻤﺎﻋﮧ‬
ٔ ٔ
.‫ﻘﺎم‬g‫ﻧﺎ او ﻳﻠﺤﻖ ﺑﮩﺬا ا‬e‫ ﮨﺬا ا‘ﺎب ﻓﻠﻴﺨ‬ñ ‫ﺮواﻳﺔ اﻟﻔﻘﮩﻴﺔ‬B‫ﻇﻔﺮ اﺣﺪ ﺑﺎ‬
It is gauged from the narration of Ibn M jah Shar$f that it is not w jib
to sit for the khutbah. Rather, a person has a choice. The Had$th reads
as follows:

‫ اﷲ ﻋﻠﻴﻪ‬Š‫ اﷲ ﻋﻨﻪ ﻗﺎل ﺣ ت اﻟﻌﻴﺪ ﻣﻊ رﺳﻮل اﷲ ﺻ‬u‫ﺴﺎﺋﺐ ر‬B‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬

ٔ ٔ
‫ﻠﺨﻄﺒﺔ ﻓﻠﻴﺠﻠﺲ‬B ‫ﻠﺲ‬# ‫ﺼﻼة ﻓﻤﻦ اﺣﺐ ان‬B‫ ﻗﺪ ﻗﻀﻴﻨﺎ ا‬:‫ ﺑﻨﺎ اﻟﻌﻴﺪ ﺛﻢ ﻗﺎل‬Š‫وﺳﻠﻢ ﻓﺼ‬
ٔ ٔ
‫ﻄﺒﺔ ﺑﻌﺪ‬y‫ اﻧﺘﻈﺎر ا‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۹۱ ‫ ص‬:‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ‬.‫وﻣﻦ اﺣﺐ ان ﻳﺬ ﺐ ﻓﻠﻴﺬ ﺐ‬
.‫ﺮﺳﻞ‬: ‫ ﮨﺬا ﺣﺪﻳﺚ‬:‫ وﻗﺎل‬،‫ﻠﺨﻄﺒﺔ‬B ‫ ﺑﺎب ا ﻠﻮس‬،۱/۱۶۳ :‫داود‬ ٔ ‫ واﺑﻮ‬. ‫ ﻗﺪﻳ‬،‫ﺼﻼة‬B‫ا‬

(‫ﻠﺨﻄﺒﺔ‬B ‫ ﺑﺎب ا•ﺨﻴ„ ﺑ^ ا ﻠﻮس‬،۱/۲۳۳ ::‫ﺴﺎ‬ª‫واﻟ‬

‛Abdull h ibn as-S ’ib radiyall hu ‛anhu narrates: I attended the ‛$d
sal h with Ras0lull h sallall hu ‛alayhi wa sallam. He led us in the ‛$d
sal h and then said: “We have completed the sal h. Whoever wants to
sit for the khutbah may do so, and whoever wants to leave may leave.”
The commentators of Had$th also say that it is not w jib to sit for the
khutbah.
Refer to:

‫ ﻻﺑﻦ رﺟﺐ‬ù‫ وﻓﺘﺢ ا‘ﺎر‬.۳/۴۳ ::‫ﺴﺎ‬ª‫ اﻟ‬ä‫ ﺳ‬š ù‫ﺴﻨﺪ‬B‫ وﺣﺎﺷﻴﺔ ا‬.۴/۱۲ :‫ﻌﺒﻮد‬g‫ﻋﻮن ا‬
(۶/۱۴۸ :Š‫ا@ﻨﺒ‬
Imd d al-Muft$yy$n:
It is sunnat-e-mu’akkadah to read the ‛$d khutbah and to listen to it.
However, when the khutbah is read, it becomes w jib to listen to it. It
is not permissible to speak and engage in other activities during this
time. It is a serious sin to make a noise. 1
All h ta‛ l knows best.

1
Imd d al-Muft$yy$n, vol. 1, p. 330 as quoted from ad-Durr al-Mukht r. Also:
Imd d al-Fat w , vol. 1, p. 458; Fat w Mahm0d$yyah, vol. 8, p. 456; Ahsan al-
Fat w , vol. 5, p. 35.
734
Shaking hands and embracing each other on the
day of ‘īd
Question
Is shaking hands and embracing each other on the day of ‛$d
permissible or is it a bid‛ah? Should people be stopped from these
practices?
Answer
The ‛ulam ’ have differing views on this issue. Some of them say it is
makr0h while others say that it is a bid‛ah. However, the clear and
explicit point is that if an act is not considered to be Sunnah and
mustahab, then a mere proof for it is sufficient or that it must not be
in conflict with the texts of the Shar$‛ah. For example, ta‛w$dh or
reading and blowing [on water for example]. A mere affirmation or it
not being in conflict with the principles of the Shar$‛ah is enough for
its permissibility. There is no need for any specific proof.
Based on the above, if shaking hands and embracing each other on the
day of ‛$d are considered to be ways of expressing happiness, then the
mere presence of a joyous occasion is sufficient to prove the validity of
shaking hands and embracing. We find several Ah d$th which make
mention of shaking hands and embracing each other on happy and
joyous occasions. A few Ah d$th are presented as examples.
ٔ
‫ﻠﻤ‬9‫ ا•ﮩﺎر ﻻ ﻳ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ﺧﺮج ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫( ﻋﻦ ا‬۱)
ٔ ٔ
‫ اﺛﻢ‬:‫ اﷲ ﻋﻨﻬﺎ ﻓﻘﺎل‬u‫ ﺳﻮق ﺑ ﻗﻴﻨﻘﺎع ﻓﺠﻠﺲ ﺑﻔﻨﺎء ﺑﻴﺖ ﻓﺎﻃﻤﺔ ر‬U‫ إ‬Á‫ﻠﻤﮧ ﺣ‬³‫وﻻ ا‬
ٔ ً ٔ ً ٔ
‫ﻧﻘﮧ‬È Á‫ﺴﮧ ﺳﺨﺎﺑﺎ او ﺗﻐﺴﻠﮧ ﻓﺠﺎء )ﺸﺘﺪ ﺣ‬ž‫ﺴﺘﮧ ﺷ ﺌﺎ ﻓﻈﻨﻨﺖ اﻧﮩﺎ ﺗﻠ‬ž‫ﻜﻊ؟ ﻓﺤ‬B ‫ﻜﻊ اﺛﻢ‬B
ٔ ٔ ٔ ٔ
‫ واﺧﺮﺟﮧ‬.‫ اﻻﺳﻮاق‬ñ ‫ ﻣﺎ ذﻛﺮ‬،۱/۲۸۵ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ اﺣﺒﮧ واﺣﺐ ﻣﻦ اﺣﺒﮧ‬:‫وﻗﺒﻠﮧ ﻓﻘﺎل‬
ً ٔ
‫ اﻋﺘﻨﻖ ˜ واﺣﺪ ﻣﻨﮩﻤﺎ ﺻﺎﺣﺒﮧ‬Á‫ ﺣ‬:‫ اﷲ ﻋﻨﻪ وﻟﻔﻈﮧ‬u‫ ﻓﻀﺎﺋﻞ ا@ﺴ^ ر‬ñ ‫ﺴﻠﻢ اﻳﻀﺎ‬:
(‫ اﷲ ﻋﻨﻪ‬u‫ ﻓﻀﺎﺋﻞ ا@ﺴ^ ر‬،۲/۲۸۲ :‫ﺴﻠﻢ‬: ‫ )رواہ‬...‫ﻓﻘﺎل‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates: I accompanied
Ras0lull h sallall hu ‛alayhi wa sallam to the Ban0 Qaynuq ‛ market
while neither of us spoke to each other. He then sat outside the house
of F timah radiyall hu ‛anh and asked: “Where is the little fellow,
where is the little fellow?” (He was referring to one of his grandsons).
F timah radiyall hu ‛anh delayed in sending him outside. I think she
was either making him wear a necklace1 or giving him a bath. He then

1
A string of beads worn by boys and girls.
735
came running. Ras0lull h sallall hu ‛alayhi wa sallam embraced him
and kissed him, and said: “I love him and I love the one who loves
him.”
ٔ
‫ﺴﺒﺐ ﻣﻨﻌﮧ اﻳﺎﮨﺎ ﻋﻦ‬ê „C‫ﺰ‬B‫ اﷲ ﻋﻨﻬﺎ اﺑﻦ ا‬u‫ﺸﺔ ر‬æÈ ‫ ﻗﺼﺔ ﮨﺠﺮ‬ñ ù‫( واﺧﺮج ا‘ﺨﺎر‬۲)
ٔ
‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ U‫ﺮ&ﻦ ﺑﻦ اﻻﺳﻮد إ‬B‫ﺮﻣﺔ وﻋﺒﺪ ا‬4 ‫ﺴﻮر ﺑﻦ‬g‫ﺼﺪﻗﺔ وﺷﻔﺎﻋﺔ ا‬B‫ة ا‬É‫ﻛ‬
ٓ
‫ﺸﺔ‬æÈ ‫ اﷲ ﻋﻨﻪ ا@ﺠﺎب ﻓﺎﻋﺘﻨﻖ‬u‫„ ر‬C‫ﺰ‬B‫ﻓﻠﻤﺎ دﺧﻠﻮا دﺧﻞ اﺑﻦ ا‬... ‫ اﺧﺮ ا@ﺪﻳﺚ‬ñ :‫ﻓﻘﺎل‬
(‫ ﻛﺘﺎب اﻻدب‬،۲/۸۹۷ :ù‫ )رواہ ا‘ﺨﺎر‬...&‫ﺒ‬h‫ اﷲ ﻋﻨﻬﺎ وﻃﻔﻖ ﻳﻨﺎﺷﺪﮨﺎ و‬u‫ر‬
Im m Bukh r$ relates the incident when Hadrat ‛Ā’ishah radiyall hu
‛anh stopped talking to her nephew, Ibn Zubayr radiyall hu ‛anhu
because he felt she was spending too much in charity. Al-Miswar ibn
Makhramah and ‛Abd ar-Rahm n ibn al-Aswad interceded on his
behalf to ‛Ā’ishah radiyall hu ‛anh . The following is stated towards
the end of the Had$th…When they entered, Ibn az-Zubayr radiyall hu
‛anhu went behind the curtain and embraced Hadrat ‛Ā’ishah
radiyall hu ‛anh , begging her and crying…
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺪ ﺑﻦ ﺣﺎرﺛﺔ ر‬h‫ ﻗﺪم ز‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ ﻋﻦ‬ù‫ﻣﺬ‬O‫( واﺧﺮج اﻟ‬۳)
ٔ
Š‫ ﺑ ﺘﮧ ﻓﺎﺗﺎہ ﻓﻘﺮع ا‘ﺎب ﻓﻘﺎم إ´ﮧ رﺳﻮل اﷲ ﺻ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺪﻳﻨﺔ ورﺳﻮل اﷲ ﺻ‬g‫ا‬
ً ٔ ً
‫ )رواہ‬.‫ﺎﻧﺎ ﻗﺒﻠﮧ وﻻ ﺑﻌﺪہ ﻓﺎﻋﺘﻨﻘﮧ وﻗﺒﻠﮧ‬h‫ﮧ واﷲ ﻣﺎراﻳﺘﮧ ﻋﺮ‬C‫ﺮ ﺛﻮ‬# ‫ﺎﻧﺎ‬h‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﺮ‬
(‫ﻌﺎﻧﻘﺔ‬g‫ ا‬،۲/۱۰۲ :ù‫ﻣﺬ‬O‫اﻟ‬
Hadrat ‛Ā’ishah radiyall hu ‛anhu narrates: When Zayd ibn H rithah
radiyall hu ‛anhu came to Mad$nah, Ras0lull h sallall hu ‛alayhi wa
sallam was in his house. Zayd knocked on the door, Ras0lull h
sallall hu ‛alayhi wa sallam stood up while he was unclothed, and was
putting his clothes on, and he went to Zayd, embraced him and kissed
him. By All h, I never saw him unclothed before this nor after this.
ٔ ٔ
u‫ﻤﺪ اﻧﮧ ﺳﻤﻊ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬Ÿ ‫ﺴﻨﺪہ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬ê ‫ﺴﻨﺪہ‬: ñ ‫( واﺧﺮج ا&ﺪ‬۴)
‫ﺖ‬hO‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺎﺷ‬Š‫ ﺑﻠﻐ ﺣﺪﻳﺚ ﻋﻦ رﺟﻞ ﺳﻤﻌﮧ ﻣﻦ رﺳﻮل اﷲ ﺻ‬:‫اﷲ ﻋﻨﻪ ﻳﻘﻮل‬
ٔ ً ً
‫ﺸﺎم ﻓﺎذا ﻋﺒﺪ اﷲ ﺑﻦ اﻧ ﺲ‬B‫ ﻗﺪﻣﺖ ﻋﻠﻴﮧ ا‬Á‫ت إ´ﮧ ﺷﮩﺮا ﺣ‬°‫ ﻓ‬Š‫ رﺣ‬š ‫ﺑﻌ„ا ﺛﻢ ﺷﺪدت‬
‫ ﻧﻌﻢ ﻓﺨﺮج‬:‫ اﺑﻦ ﻋﺒﺪ اﷲ ﻗﻠﺖ‬:‫ ا‘ﺎب ﻓﻘﺎل‬š ‫ اﷲ ﻋﻨﻪ‬u‫ﻠﺒﻮاب ﻗﻞ ﻟﮧ ﺟﺎﺑﺮ ر‬B ‫ﻓﻘﻠﺖ‬
ٔ
(۳/۴۹۵/۱۶۴۶۵ :‫ﺴﻨﺪ اﻻﻣﺎم ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ‬:) ...‫ﮧ ﻓﺎﻋﺘﻨﻘ واﻋﺘﻨﻘﺘﮧ‬C‫ﻳﻄﺎ ﺛﻮ‬
…J bir ibn ‛Abdill h radiyall hu ‛anhu said: I heard a Had$th which a
man heard from Ras0lull h sallall hu ‛alayhi wa sallam [and I wanted
to hear it directly from that man]. So I bought a camel and travelled
736
 for one month until I came to the man in Syria. He was ‛Abdull h ibn
Unays. I said to the doorman: “Go and inform him that J bir is here.”
He asked: “Are you J bir ibn ‛Abdill h?” I replied: “Yes.” He rushed out
trampling over his garment. He then embraced me and I embraced
him.
ً
‫ ﻳﻮﻣﺎ‬Á ‫ ﺑ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺑ ﻨﻤﺎ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫( وﻋﻦ ام ﺳﻠﻤﺔ ر‬۵)
ً
‫ ﻗﻮ‬U ‫ ﻓﻘﺎل‬:‫ﺴﺪة ﻗﺎﻟﺖ‬B‫ اﷲ ﻋﻨﻬﺎ ﺑﺎ‬u‫ اﷲ ﻋﻨﻪ وﻓﺎﻃﻤﺔ ر‬u‫ﺎدم إن ﻋﻠﻴﺎ ر‬y‫إذ ﻗﺎﻟﺖ ا‬
ً ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ ر‬š ‫ﺒﺎ ﻓﺪﺧﻞ‬h‫ ا‘ﻴﺖ ﻗﺮ‬ñ ‫ ﻗﻤﺖ ﻓﺘﻨﺤﻴﺖ‬:‫ ﻗﺎﻟﺖ‬،Á ‫ ﻋﻦ اﮨﻞ ﺑ‬U =‫ﻓﺘﻨ‬
‫ اﷲ ﻋﻨﻪ وﮨﻤﺎ ﺻﺒﻴﺎن‬u‫ اﷲ ﻋﻨﻪ وا@ﺴ^ ر‬u‫ اﷲ ﻋﻨﻬﺎ وﻣﻌﮩﻤﺎ ا@ﺴﻦ ر‬u‫وﻓﺎﻃﻤﺔ ر‬
ً
‫ اﷲ ﻋﻨﻪ‬u‫ واﻋﺘﻨﻖ ﻋﻠﻴﺎ ر‬:‫ ﺣﺠﺮہ ﻓﻘﺒﻠﮩﻤﺎ ﻗﺎل‬ñ ‫ﺼﺒ ^ ﻓﻮﺿﻌﮩﻤﺎ‬B‫ﺻﻐ„ان ﻓﺎﺧﺬ ا‬
ٔ
‫ اﷲ ﻋﻨﻬﺎ وﻗﺒﻞ‬u‫ ﻓﻘﺒﻞ ﻓﺎﻃﻤﺔ ر‬ù‫ اﷲ ﻋﻨﻬﺎ ﺑﺎ´ﺪ اﻻﺧﺮ‬u‫ ﻳﺪﻳﮧ وﻓﺎﻃﻤﺔ ر‬ù‫ﺑﺈﺣﺪ‬
ً
‫ اﷲ‬u‫ ر‬ù‫ ذر اﻟﻐﻔﺎر‬ì‫ ﺣﺪﻳﺚ ا‬،۵/۱۶۲/۲۲۰۵۷‫ و‬.۶/۲۹۶/۲۷۲۹۹ :‫ﺴﻨﺪ اﻻﻣﺎم ا&ﺪ‬:) ...‫ﻋﻠﻴﺎ‬
(‫ﻋﻨﻪ‬
Umm Salamah radiyall hu ‛anh narrates: Ras0lull h sallall hu ‛alayhi
wa sallam was in my house one day when the maid-servant came in
and said that ‛Al$ and F timah radiyall hu ‛anhum are outside.
Ras0lull h sallall hu ‛alayhi wa sallam said to me: “Move aside so that I
could meet my family.” I stood up and went outside near to the house.
‛Al$ and F timah radiyall hu ‛anhum entered with Hasan and Husayn
radiyall hu ‛anhum . The latter were two young boys at the time.
Ras0lull h sallall hu ‛alayhi wa sallam took them and placed them in
his lap and kissed them. He then embraced ‛Al$ radiyall hu ‛anhu with
one hand and F timah radiyall hu ‛anh with his other hand. He
kissed F timah radiyall hu ‛anh and then kissed ‛Al$ radiyall hu
‛anhu.
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ ﻗﺼﺔ ﺧﺮوج ا‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ ﻋﻦ ا‬ù‫ﻣﺬ‬O‫( واﺧﺮج اﻟ‬۶)
ٔ
... ‫ اﷲ ﻋﻨﻪ‬u‫ اﷲ ﻋﻨﻪ وﻋﻤﺮ ر‬u‫ﺮ ر‬9‫ ﺳﺎﻋﺔ ﻻ ¬ﺮج ﻓﻴﮩﺎ وﻟﻘﺎءہ اﺑﺎ ﺑ‬ñ ‫وﺳﻠﻢ ﻣﻦ ﺑ ﺘﮧ‬
ً ٔ ٔ ٔ
‫ا ﻓﻘﺎل‬ø‫ﻦ ﺣﺎ‬9‫ﻢ ﻳ‬B ‫ اﷲ ﻋﻨﻪ واﻧﮧ‬u‫ ر‬ù‫ اﻟﮩﻴﺜﻢ ﺑﻦ ا•ﻴﮩﺎن اﻻﻧﺼﺎر‬ì‫ل ا‬ó‫ ﻣ‬U‫وذﮨﺎﺑﮩﻢ إ‬
ٔ ٔ
‫ )رواہ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫م ا‬O‫ ﺛﻢ ﺟﺎء ﻳﻠ‬...‫ﺔ‬C‫ ﻓﻠﻢ ﻳﻠﺒﺚ ان ﺟﺎء اﺑﻮ اﻟﮩﻴﺜﻢ ﺑﻘﺮ‬:‫ﻓﻴﮧ‬
(‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ﻣﻌ ﺸﺔ اﺻﺤﺎب ا‬،۲/۶۱ :ù‫ﻣﺬ‬O‫اﻟ‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates the incident in which
Ras0lull h sallall hu ‛alayhi wa sallam came out of his house at a time
when he does not normally come out. He met Ab0 Bakr radiyall hu
‛anhu and ‛Umar radiyall hu ‛anhu …and the three went to the house
737
of Ab0 al-Haytham al-Ans r$ radiyall hu ‛anhu who was not at home at
the time… Ab0 al-Haytham arrived soon thereafter with a water-
skin…he then went and embraced Ras0lull h sallall hu ‛alayhi wa
sallam.
ٔ ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺎ ﻗﺪم ﺟﻌﻔﺮ ر‬g :‫ ﺟﺤﻴﻔﺔ ﻋﻦ اﺑﻴﮧ ﻗﺎل‬ì‫ ﻋﻦ ﻋﻮن ﺑﻦ ا‬û‫ا‬e‫( واﺧﺮج اﻟﻄ‬۷)
ì‫ﺴﻨﺪ ا‬:) .‫ﻴﮧ‬ª‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻌﺎﻧﻘﮧ وﻗﺒﻞ ﻣﺎ ﺑ^ ﻋﻴ‬Š‫ ﺻ‬.•‫ﺸﺔ ﺗﻠﻘﺎہ ا‬ž@‫ﻣﻦ ﮨﺠﺮة ا‬
(‫ دار اﻟﻔﻜﺮ‬،۲/۲۲۹ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë‫ و‬.۴/۴۴۳ :Š‫ﻮﺻ‬g‫ ا‬Š‫ﻳﻌ‬
…When Ja‛far radiyall hu ‛anhu returned from his emigration to
Abyssinia, Ras0lull h sallall hu ‛alayhi wa sallam met him, embraced
him and kissed his forehead.
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﺻﺤﺎﺑﮧ )ﺴﺒﺤﻮن‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫( وﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬۸)
˜ ‫ ﺻﺎﺣﺒﮧ ﻓﺴﺒﺢ‬U‫ﻢ إ‬9‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻟ ﺴﺒﺢ ˜ رﺟﻞ ﻣﻨ‬Š‫ ﺻ‬.•‫ ﻏﺪﻳﺮ ﻓﻘﺎل ا‬ñ
ٔ
‫ اﷲ ﻋﻨﻪ ﻓﺴﺒﺢ‬u‫ﺮ ر‬9‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﺑﻮ ﺑ‬Š‫ ﺻ‬.•‫ ا‬þC‫ ﺻﺎﺣﺒﮧ و‬U‫رﺟﻞ ﻣﻨﮩﻢ إ‬
ْ ٔ ْ ٔ ٔ
..‫ ﺻﺎﺣ‬U‫ اﻧﺎ إ‬،.‫ ﺻﺎﺣ‬U‫ اﻧﺎ إ‬:‫ﻧﻘﮧ وﻗﺎل‬È Á‫ﺮ ﺣ‬9‫ ﺑ‬ì‫ ا‬U‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‬Š‫ ﺻ‬.•‫ا‬
(۹/۴۵۸ „‫ ﻛﺒ‬û‫ا‬e‫ وﻃ‬.۸/۳۴۰ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë)
…Ras0lull h sallall hu ‛alayhi wa sallam and his companions were
swimming in a pond when he said: Each one must swim towards his
companion.” Each one swam towards his companion, and only
Ras0lull h sallall hu ‛alayhi wa sallam and Ab0 Bakr radiyall hu ‛anhu
were left. Ras0lull h sallall hu ‛alayhi wa sallam swam towards Ab0
Bakr radiyall hu ‛anhu and embraced him. Ras0lull h sallall hu ‛alayhi
wa sallam said: “I swam towards my companion, I swam towards my
companion.”
ٔ ٔ ٔ
‫ اﷲ ﻋﻨﻪ و ﻮ‬u‫ﺮ ر‬:È ‫ ﻋﻘﺒﺔ ﺑﻦ‬U‫ ﺧﺮج اﺑﻮ اﻳﻮب إ‬:‫ﺎح ﻳﻘﻮل‬C‫ ر‬ì‫( ﻋﻦ ﻋﻄﺎء ﺑﻦ ا‬۹)
ٔ ٔ
‫ﻢ ﻳﺒﻖ اﺣﺪ ﺳﻤﻌﮧ ﻣﻦ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‬Š‫ﺑﻤ~ )ﺴﺎﻟﮧ ﻋﻦ ﺣﺪﻳﺚ ﺳﻤﻌﮧ ﻣﻦ رﺳﻮل اﷲ ﺻ‬
ٔ
‫ل ﺳﻠﻤﺔ‬ó‫ ﻣ‬U‫ إ‬F‫ اﷲ ﻋﻨﻪ ﻓﻠﻤﺎ ﻗﺪم ا‬u‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻏ„ہ وﻏ„ ﻋﻘﺒﺔ ر‬Š‫رﺳﻮل اﷲ ﺻ‬
ٔ ٔ
‫ ﻳﺎ‬õ‫ ﻣﺎ ﺟﺎء ﺑ‬:‫ ﺑﮧ ﻓﺠﻌﻞ ¬ﺮج إ´ﮧ ﻓﻌﺎﻧﻘﮧ ﺛﻢ ﻗﺎل‬e‫~ ﻓﺎﺧ‬: „‫ و ﻮ اﻣ‬ù‫¾ اﻻﻧﺼﺎر‬4 ‫ﺑﻦ‬
ٔ ٔ ٔ
‫ﻢ ﻳﺒﻖ اﺣﺪ ﺳﻤﻌﮧ ﻣﻦ‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺣﺪﻳﺚ ﺳﻤﻌﺘﮧ ﻣﻦ رﺳﻮل اﷲ ﺻ‬:‫ ﻓﻘﺎل‬.‫اﺑﺎ اﻳﻮب‬
š ‫ اﷲ ﻋﻨﻪ ﻓﺎﺑﻌﺚ ﻣﻦ ﻳﺪﻟ‬u‫ وﻏ„ ﻋﻘﺒﺔ ر‬ù„‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻏ‬Š‫رﺳﻮل اﷲ ﺻ‬
‫ اﷲ ﻋﻨﻪ ﺑﮧ ﻓﻌﺠﻞ ﻓﺨﺮج إ´ﮧ‬u‫ ﻋﻘﺒﺔ ر‬e‫ﻟﮧ ﻓﺎﺧ‬ó‫ ﻣ‬š ‫ﻟﮧ ﻓﺒﻌﺚ ﻣﻌﮧ ﻣﻦ ﻳﺪﻟﮧ‬ó‫ﻣ‬
(‫ اﷲ ﻋﻨﻪ‬u‫ ر‬ù‫ اﻳﻮب اﻻﻧﺼﺎر‬ì‫ ﺣﺪﻳﺚ ا‬،۱/۱۸۹ :ù‫ﺴﻨﺪ ا@ﻤﻴﺪ‬:) ...‫ﻓﻌﺎﻧﻘﮧ‬

738
…Hadrat Ab0 Ayy0b radiyall hu ‛anhu went to ‛Uqbah ibn ‛Āmir
radiyall hu ‛anhu who was in Egypt to ask him about a Had$th which
he had heard from Ras0lull h sallall hu ‛alayhi wa sallam. From
among those who heard this Had$th directly from Ras0lull h sallall hu
‛alayhi wa sallam, no one apart from himself and ‛Uqbah remained.
When he went to Egypt he proceeded to the house of Salamah ibn
Mukhallad al-Ans r$ who was the governor of Egypt. When he was
informed of his arrival, he went out and embraced him. He then asked:
“Why have you come here, O Ab0 Ayy0b?” He replied: “I came to
verify a Had$th which I heard from Ras0lull h sallall hu ‛alayhi wa
sallam. From among those who are living, no one apart from myself
and ‛Uqbah radiyall hu ‛anhu heard it from him. Send someone with
me who could show me the house of ‛Uqbah.” Salamah sent someone
with him to the house of ‛Uqbah. When ‛Uqbah was informed of his
arrival, he rushed out and embraced him…
ٔ ٔ
ì‫ ا‬þ‫ﻜﻌﺒﺔ ﻓﻠ‬B‫ﻦ ﻧﻄﻮف ﺑﺎ‬Ø‫ و‬ì‫ ﻛﻨﺖ ﻣﻊ ا‬:‫( وﻋﻦ ﻋﻤﺮو ﺑﻦ ﻣﻴﻤﻮن ﺑﻦ ﻣﮩﺮان ﻳﻘﻮل‬۱۰)
(‫ ﻣﻴﻤﻮن ﺑﻦ ﻣﮩﺮان‬،۴/۹۰ :‫ )ﺣﻠﻴﺔ اﻻو´ﺎء‬...‫ﺷﻴﺦ ﻓﻌﺎﻧﻘﮧ‬
‛Amr ibn Maym0n ibn Mihr n relates: I was performing taw f with my
father when an old man met my father and embraced him…
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻠﻤﺎ راہ ﻋﺜﻤﺎن ر‬Š‫ ﺧﺮج رﺳﻮل اﷲ ﺻ‬:‫( وﻋﻦ ا@ﺴﻦ ﻗﺎل‬۱۱)
ٔ ٔ
‫ ﻋﺜﻤﺎن ﻓﻤﻦ [ن ﻟﮧ اخ‬P‫ﻧﻘﺖ ا‬È ‫ ﻗﺪ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻧﻘﮧ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ‬È
(۳۶۲۴۰ :‫ رﻗﻢ‬:‫ اﻟﻌﻤﺎل‬ó‫ ﻛ‬،۱۵ ‫ رﻗﻢ‬/۱ :f‫ﻠﺴﻴﻮ‬B „‫ﻜﺒ‬B‫ )ا ﺎﻣﻊ ا‬.‫ﻓﻠﻴﻌﺎﻧﻘﮧ‬
Al-Hasan narrates: Ras0lull h sallall hu ‛alayhi wa sallam emerged and
when he saw ‛Uthm n radiyall hu ‛anhu, he embraced him. Ras0lull h
sallall hu ‛alayhi wa sallam then said: “I embraced my brother,
‛Uthm n. Whoever considers him to be a brother should embrace
him.”
ٔ ٓ
õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻴﻌﺔ ﻓﺮاہ ا‬C‫ﺲ ﺑﻦ ر‬ê[ ‫ [ن رﺟﻞ ﻣﻨﺎ ﻳﻘﺎل ﻟﮧ‬:‫( وﻋﻦ ﻋﺒﺎدة ﺑﻦ ﻣﻨﺼﻮر ﻗﺎل‬۱۲)
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ رﺳﻮل اﷲ ﺻ‬U‫ ﻣﻦ اﺣﺐ ان ﻳﻨﻈﺮ إ‬:‫ﻰ وﻗﺎل‬9C‫ اﷲ ﻋﻨﻪ ﻓﻌﺎﻧﻘﮧ و‬u‫ر‬
u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﺴﻨﺪ ا‬: ،۳۳/۲۱۹/۳۶۱۰۸ :‫ )ﺟﺎﻣﻊ اﻻﺣﺎدﻳﺚ‬.‫ﻴﻌﺔ‬C‫ﺲ ﺑﻦ ر‬ê[ U‫ﻓﻠﻴﻨﻈﺮ إ‬
(‫اﷲ ﻋﻨﻪ‬
‛Ub dah ibn Mans0r narrates: There was a man by the name of K bis
ibn Rab$‛ah. When Hadrat Anas ibn M lik radiyall hu ‛anhu saw this
man, he embraced him and cried. He then said: “If anyone wants to
know what Ras0lull h sallall hu ‛alayhi wa sallam looked like, he
739
should look at K bis ibn Rab$‛ah (because he resembled Ras0lull h
sallall hu ‛alayhi wa sallam).”
ٔ ٔ
•‫ اﷲ ﻓﻴٔﻮ‬ñ ‫ اﺧﻴﮧ‬U‫ﺮﺟﻞ ﻣﻦ اﮨﻞ ا ﻨﺔ )ﺸﺘﺎق إ‬B‫ إن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬š ‫( وﻋﻦ‬۱۳)
ٔ ٔ ٔ
„‫ﺴ‬: ‫م ﺑﻘﺪر‬È ‫ﺴ„ة اﻟﻒ اﻟﻒ‬: ‫ ﻨﮧ‬C‫ ﻨﮧ و‬C‫ اﺧﻴﮧ و‬U‫ﺎﺋﺐ ا ﻨﺔ ﻓ„¿ﺒﮩﺎ إ‬I ‫ﺑﻨﺠﻴﺒﺔ ﻣﻦ‬
ٔ ً ٔ
u‫ ر‬š ‫ﺴﻨﺪ‬: .۲۹/۳۶۰ :‫ )ﺟﺎﻣﻊ اﻻﺣﺎدﻳﺚ‬.‫ﻌﺎﻧﻘﮧ‬h‫اﺣﺪ>ﻢ ﻓﺮﺳﺨﺎ او ﻓﺮﺳﺨ^ ﻓﻴﻠﻘﺎہ و‬
(۳۹۷۸۳ ‫ رﻗﻢ‬:‫ اﻟﻌﻤﺎل‬ó‫ ﻛ‬،‫اﷲ ﻋﻨﻪ‬
‛Al$ radiyall hu ‛anhu said: An inhabitant of Paradise will want to meet
his brother whom he loved for All h’s sake, so he will be given a
pedigreed horse of Paradise which he will ride and go to his brother.
He will be at a distance of one million years but it will take him as long
as it takes you to travel just one or two parasangs. He will meet him
and embrace him.
Embracing each other as an expression of joy is proven from the above
Ah d$th.
It is also permissible to shake hands to express one’s joy. When the
repentance of Hadrat Ka‛b ibn M lik radiyall hu ‛anhu was accepted
and he proceeded to the masjid, Hadrat Talhah radiyall hu ‛anhu stood
up and went and shook hands with him. Hadrat Talhah radiyall hu
‛anhu shaking hands with him and others not shaking hands is proof
that it is permissible to shake hands on a joyous occasion. However,
those who did not shake hands with him were more. From this we
learn that it is permissible to shake hands but better not to. The
Had$th of Hadrat Ka‛b ibn M lik radiyall hu ‛anhu reads as follows:
ٔ
‫ ﻗﺎل ﻛﻌﺐ‬...‫ﻞ‬h‫ ﺣﺪﻳﺚ ﻃﻮ‬ñ ‫ اﷲ ﻋﻨﻪ ﻋﻦ اﺑﻴﮧ‬u‫ ر‬õ‫( ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟ‬۱۴)
‫ﺲ ﺣﻮﻟﮧ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﺎ‬Š‫ﺴﺠﺪ ﻓﺎذا ﺑﺮﺳﻮل اﷲ ﺻ‬g‫ دﺧﻠﺖ ا‬Á‫ اﷲ ﻋﻨﻪ ﺣ‬u‫ر‬
ّ ّ ‫ا•ﺎس ﻓﻘﺎم‬
‫ واﷲ ﻣﺎ ﻗﺎم‬û‫ ﺻﺎﻓﺤ وﮨﻨﺎ‬Á‫ اﷲ ﻋﻨﻪ ﻳﮩﺮول ﺣ‬u‫ ﻃﻠﺤﺔ ﺑﻦ ﻋﺒﻴﺪ اﷲ ر‬U‫إ‬
ّ
(۲/۶۳۶ :ù‫ )رواہ ا‘ﺨﺎر‬...‫ﻦ ﻏ„ہ‬h‫ﮩﺎﺟﺮ‬g‫ ﻣﻦ ا‬U‫إ‬
All h ta‛ l knows best.
An objection and a reply to it
Objection:
One objection to the above issue is that it is stated in the fatw books
that it is a bid‛ah to shake hands and embrace each other after the ‛$d
sal h or after the five daily sal hs. Furthermore, our ‛ulam ’ stress this
point. What is the reason?

740
Answer:
If a person shakes hands or embraces another after the ‛$d sal h
because of the ‛$d sal h, then it is a bid‛ah to do this after the sal h. But
if he does it due to the joyous occasion of ‛$d, as is the norm that
people do this for one two days, then there is leeway for this action
provided it is not considered to be a Sunnah and is done as an
expression of joy. However, people have turned this into a custom, so
it is better to abstain.
Fat w Mahm0d$yyah:
The Shar$‛ah prescribed shaking hands when you meet a person. To
prescribe this action for after a sal h is baseless and there is no proof
for it. It is a disliked bid‛ah and is the practice of the Sh$‛ah. ‛All mah
Sh m$ rahimahull h relates this from the Hanaf$, M lik$, Sh fi‛$ and
other scholars in his Radd al-Muht r:
ٔ ٔ ٔ
‫ﻞ ﺣﺎل ﻻن‬9‫ﺼﻼة ﺑ‬B‫ﺼﺎﻓﺤﺔ ﺑﻌﺪ اداء ا‬g‫ﺮہ ا‬9‫ﻠﺘﻘﻂ اﻧﮧ ﺗ‬g‫ﺤﺎرم ﻋﻦ ا‬g‫ﻴ^ ا‬ž‫ ﺗ‬ñ ‫وﻧﻘﻞ‬
ٔ ٔ
‫ﺮواﻓﺾ ﺛﻢ ﻧﻘﻞ‬B‫ ا‬ä‫ وﻻﻧﮩﺎ ﻣﻦ ﺳ‬،‫ﺼﻼة‬B‫ اﷲ ﻋﻨﻬﻢ ﻣﺎ ﺻﺎﻓﺤﻮا ﺑﻌﺪ اداء ا‬u‫ﺼﺤﺎﺑﺔ ر‬B‫ا‬
ً ٔ ٔ ٔ ٔ
‫ﺒﮧ ﻓﺎﻋﻠﮩﺎ اوﻻ‬ª‫“ع واﻧﮧ ﻳ‬B‫ ا‬ñ ‫ﻜﺮوﮨﺔ ﻻ اﺻﻞ ﻟﮩﺎ‬: ‫ﺸﺎﻓﻌﻴﺔ اﻧﮩﺎ ﺑﺪﻋﺔ‬B‫ﻋﻦ اﺑﻦ ﺣﺠﺮ ﻋﻦ ا‬
ً
‫ﻮﺿﻊ‬:‫ و‬،‫ﺪﺧﻞ إﻧﮩﺎ ﻣﻦ ا‘ﺪع‬g‫ ا‬ñ ‫ﻜﻴﺔ‬B‫ﺎ‬g‫ وﻗﺎل إﺑﻦ ا@ﺎج ﻣﻦ ا‬:‫ﻌﺬر ﺛﺎﻧﻴﺎ ﺛﻢ ﻗﺎل‬h‫و‬
ٔ ٔ
‫ﺼﻠﻮات ﻓﺤﻴﺚ وﺿﻌﮩﺎ‬B‫ ادﺑﺎر ا‬ñ ‫ﺴﻠﻢ ﻻﺧﻴﮧ ﻻ‬g‫“ع إﻧﻤﺎ ﻮ ﻋﻨﺪ ﻟﻘﺎء ا‬B‫ ا‬ñ ‫ﺼﺎﻓﺤﺔ‬g‫ا‬
ٔ ٔ
õ‫ ذﻟ‬ñ ‫ﺴﻨﺔ ﺛﻢ اﻃﺎل‬B‫ ﺑﮧ ﻣﻦ ﺧﻼف ا‬F‫ﺎ ا‬g ‫ﺰﺟﺮ ﻓﺎﻋﻠﮧ‬h‫ و‬õ‫“ع ﻳﻌﻀﮩﺎ ﻓﻴﻨﮩﻰ ﻋﻦ ذﻟ‬B‫ا‬
(‫ﺮﺗﺐ‬:‫ ﻣﺒﻮب و‬،۳/۱۴۳ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ )ﻓﺘﺎو‬۳۸۱/۶ : ‫ﺸﺎ‬B‫ ا‬.‫ﻓﺮاﺟﻌﮧ‬
Fat w Far$d$yyah:
To embrace each other is a meritorious action in itself, but there are
differing views when this action is reserved for certain times, e.g. after
the ‛$d sal h. Some say it is masn0n, others say it is makr0h while yet
others say that it is a bid‛ah. Caution demands that we abstain.
However, those who do it should not be reprimanded.1
Fat w Muft$ Mahm0d:
The practice of shaking hands, embracing each other, and
congratulating each other after the ‛$d sal h is not established from
the pious predecessors. It is therefore better to abstain.2
Also refer to:

1
Fat w Far$d$yyah, vol. 1, p. 302.
2
Fat w Muft$ Mahm0d, vol. 2, p. 523.
741
Fat w Rash$d$yyah, p. 147; Imd d al-Ahk m, vol. 1, p. 188; Imd d al-
Fat w , vol. 1, p. 481; Ahsan al-Fat w , vol. 1, p. 354; Fat w
Rah$m$yyah, vol. 1, p. 280.
All h ta‛ l knows best.

742
 Miscellaneous Rules Of Salāh
The one who abandons salāh
Question
Some scholars say that the one who leaves out sal h is a k fir. Is such a
person really a k fir according to the Qur’ n and Had$th?
Answer
The person who leaves out sal h is committing a major sin and is
therefore labelled a f siq and a f jir – a flagrant sinner and an immoral
person. According to Hanaf$s he is not a k fir. As for the Ah d$th which
give the impression that such a person is a k fir, they are considered
to be reprimands and admonishments.
ً ٔ ٔ ٔ ٔ
‫ وﻗﺪ‬.‫ﺼﻮم اﻳﻀﺎ‬B‫ إﻧﮩﺎ اﻓﻀﻞ ﻣﻦ ا‬:‫ ﻗﻴﻞ‬Á‫ ﺣ‬،‫ﺼﻼة اﻓﻀﻞ اﻻﻋﻤﺎل‬B‫ ا‬:ù‫ﻠﻜﻨﻮ‬B‫ﻗﺎل اﻟﻌﻼﻣﺔ ا‬
ٔ ٔ ٔ
:‫ ووردت ﺟﺰاء ﺗﺮ¿ﮩﺎ اﺧﺒﺎر ﺷﺪﻳﺪة‬،‫وردت اداﺋﮩﺎ اﺣﺎدﻳﺚ‬
ٓ ٔ ٔ
:‫ ﻗﺎل‬،‫ اﻟﮧ وﺳﻠﻢ‬š‫ اﷲ ﻋﻠﻴﮧ و‬Š‫ ﺻ‬Ž•‫( ان ا‬۱۴۰۳) ‫( واﺑﻦ ﻣﺎﺟﮧ‬۴۳۰) ‫ ﻣﺎ رواہ اﺑﻮ داود‬:‫ﻣﻨﮩﺎ‬
ٔ ً ٔ ٰ
‫ ﻋﮩﺪا اﻧﮧ ﻣﻦ ﺣﺎﻓﻆ‬ù‫ وﻋﮩﺪت ﻋﻨﺪ‬،‫ﺲ ﺻﻠﻮات‬£ õ‫ اﻣﺘ‬š ‫ﺿﺖ‬O‫ اﻓ‬:U‫ﺗﻌﺎ‬ ‫ﻗﺎل اﷲ‬
ٔ
.‫ﺎﻓﻆ ﻋﻠﻴﮩﻦ ﻓﻼ ﻋﮩﺪ ﻟﮧ ﻋﻨﺪي‬ò ‫ﻢ‬B ‫ وﻣﻦ‬،‫ﻮﻗﺘﮩﻦ ادﺧﻠﺘﮧ ا ﻨﺔ‬B ‫ﻋﻠﻴﮩﻦ‬
Ras0lull h sallall hu ‛alayhi wa sallam said: All h ta‛ l said: I made
five sal hs compulsory on your ummah, and I made a promise to
Myself that whoever upholds them at their appointed times, I will
admit him into Paradise. As for the one who does not uphold them He
does not have any claim against Me.
ٔ ٔ ٔ ٓ ٔ ٔ
،‫ اﻻﻋﻤﺎل اﻓﻀﻞ‬ù‫ اﻟﮧ وﺳﻠﻢ ﺳﺌﻞ ا‬š‫ اﷲ ﻋﻠﻴﮧ و‬Š‫ ﺻ‬Ž•‫ ان ا‬:‫ ﻣﺎ رواہ اﺑﻮ داود‬:‫وﻣﻨﮩﺎ‬
‫ وﺻﺤﻴﺢ اﺑﻦ ﺣﺒﺎن‬،(۲۶۳۰) ù‫ وﺻﺤﻴﺢ ا‘ﺨﺎر‬،(۴۲۶) ‫ اﺑﻮ داود‬ä‫ )ﺳ‬.‫ﻮﻗﺘﮩﺎ‬B ‫ﺼﻼة‬B‫ ا‬:‫ﻗﺎل‬
(۶۷۴) ‫ﺴﺘﺪرک ا@ﺎ>ﻢ‬:‫ و‬،(۱۴۷۵)
Ras0lull h sallall hu ‛alayhi wa sallam was asked about which action is
the most superior. He replied: “Performing sal h at its appointed
time.”
ٓ ٔ
‫ﻔﺮ واﻹﻳﻤﺎن‬9‫ ﺑ^ اﻟ‬:‫ ﻗﺎل‬،‫ اﻟﮧ وﺳﻠﻢ‬š‫ اﷲ ﻋﻠﻴﮧ و‬Š‫ ﺻ‬Ž•‫ ان ا‬ù‫ﻣﺬ‬O‫ ﻣﺎ رواہ اﻟ‬:‫وﻣﻨﮩﺎ‬
،(۳۳۰) ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ وا‬،(۸۲) ‫ﺴﻠﻢ‬: ‫ وﺻﺤﻴﺢ‬،(۲۶۱۸) ù‫ﻣﺬ‬O‫ اﻟ‬ä‫ )ﺳ‬.‫ﺼﻼة‬B‫ﺗﺮک ا‬
(۳۸۵ ‫ﺴﻨﺪ اﺑﻦ ا ﻌﺪ )ص‬:‫ و‬،(۱/۲۳۷) „‫ﻜﺒ‬B‫ﻌﺠﻢ ا‬g‫وا‬

743
‫‪Ras0lull h sallall hu ‛alayhi wa sallam said: The distinguishing factor‬‬
‫‪between $m n and kufr is abandoning sal h.‬‬
‫ٔ‬ ‫ٔ‬
‫وﻣﻨﮩﺎ‪ :‬ﻣﺎ ﻧﻘﻞ ‪ë ñ‬ﺎ‪B‬ﺲ اﻻﺑﺮار‪ :‬ان ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﻦ ﺗﺮک ا‪B‬ﺼﻼة‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﻣﺘﻌﻤﺪا ﻓﻘﺪ >ﻔﺮ‪ .‬ﻗﺎل اﻟﻌﺮا ‪á ñ‬ﺮ‪h‬ﺞ اﻻﺣﻴﺎء )‪ (۱/۳۲۷‬اﺧﺮﺟﮧ اﻟ‪Û‬ار ﻣﻦ ﺣﺪﻳﺚ ا‪ì‬‬
‫ا‪Q‬رداء ﺑﺈﺳﻨﺎد ﻓﻴﮧ ﻣﻘﺎل‪.‬‬
‫‪Ras0lull h sallall hu ‛alayhi wa sallam said: Whoever leaves out a sal h‬‬
‫‪intentionally has committed an act of kufr.‬‬
‫وﻣﻨﮩﺎ‪ :‬ﻣﺎ ﻧﻘﻞ اﻟﻐﺰا‪ ñ U‬اﺣﻴﺎء اﻟﻌﻠﻮم‪ :‬ا‪B‬ﺼﻼة ﻋﻤﺎد ا‪Q‬ﻳﻦ ﻓﻤﻦ ﺗﺮ¿ﮩﺎ ﻓﻘﺪ ﮨﺪم ا‪Q‬ﻳﻦ‪ .‬ﻗﺎل‬
‫ٓ‬
‫ا‪B‬ﺸﻮ*‪ :û‬ﮨﺬا ا@ﺪﻳﺚ ﺿﻌﻔﮧ اﻟﻔ„وزاﺑﺎد‪ ñ ù‬ا‪g‬ﺨﺘ~ و¿ﺬا ا‪B‬ﺴﺨﺎو‪ ...ù‬إ‪ U‬ﻗﻮﻟﮧ وﻗﺪ‬
‫ً‬
‫اﺧﺘﻠﻒ ا‪B‬ﺼﺤﺎﺑﺔ وا•ﺎﺑﻌﻮن ‪> ñ‬ﻔﺮ ﻣﻦ ﺗﺮک ا‪B‬ﺼﻼة ﻣﺘﻌﻤﺪا وﺟﺰاﺋﮧ‪:‬‬

‫ﻓﻘﺎل ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ‪ :‬ﺳﻴﺪﻧﺎ ﻋﻤﺮ‪ ،‬وﻋﺒﺪ اﷲ ﺑﻦ ‪:‬ﺴﻌﻮد‪ ،‬وﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس‪ ،‬وﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ‪،‬‬
‫ٰ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﻢ‪.‬‬ ‫وﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ‪ ،‬واﺑﻮ ا‪Q‬رداء‪ ،‬واﺑﻮ ﮨﺮ‪h‬ﺮة‪ ،‬وﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﻋﻮف ر‪ 5‬اﷲ‬
‫ٔ‬
‫وﻣﻦ ﻏ„ ا‪B‬ﺼﺤﺎﺑﺔ‪ :‬ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬و½ﺳﺤﺎق ﺑﻦ را ﻮ‪h‬ﮧ‪ ،‬وﻋﺒﺪ اﷲ ﺑﻦ ا‪g‬ﺒﺎرک‪ ،‬وا•ﺨ ‪،‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫واﻳﻮب ا‪B‬ﺴﺨﺘﻴﺎ‪ ،û‬واﺑﻮ داود اﻟﻄﻴﺎ‪ ،àB‬واﺑﻮ ﺑ‪9‬ﺮ ﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ :‬ان ﻣﻦ ﺗﺮک ا‪B‬ﺼﻼة ‪ñ‬‬
‫وﻗﺖ واﺣﺪ ﺑﻼ ﻋﺬر ﻳ‪9‬ﻔﺮ‪.‬‬

‫وﻗﺎل &ﺎد ﺑﻦ ز‪h‬ﺪ‪ ،‬و‪:‬ﻜﺤﻮل‪ ،‬وا‪B‬ﺸﺎﻓ ‪ ،‬وﻣﺎﻟ‪ :õ‬ﻻ ﻳ‪9‬ﻔﺮ‪ ،‬وﻟ‪9‬ﻦ ﻳﻘﺘﻞ‪.‬‬
‫ً‬
‫وﻋﻨﺪﻧﺎ‪ :‬ﻻ ﻳ‪9‬ﻔﺮ ‪ ،‬وﻻ ﻳﻘﺘﻞ‪ ،‬و‪h‬ﻌﺰر ﺗﻌﺰ‪h‬ﺮا‪.‬‬
‫ٔ‬
‫واﻻﺣﺎدﻳﺚ ا‪Q‬اﻟﺔ ‪> š‬ﻔﺮ ا•ﺎرک ‪Ÿ‬ﻤﻮﻟﺔ ‪ š‬ا‪B‬ﺰﺟﺮ وا•ﻮ‪C‬ﻴﺦ‪.‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫و‪C‬ﺎ‪g‬ﺠﻤﻠﺔ ﻣﻦ ﺗﺮک ا‪B‬ﺼﻼة ﻓﻘﺪ ا‪ F‬ﻛﺒ„ة ﻋﻈﻴﻤﺔ ﻳﻌﺎﻗﺐ ﻋﻠﻴﮩﺎ ﻋﻘﺎﺑﺎ ﻓﺮ‪h‬ﺪا إن ‪B‬ﻢ ﻳﺘﺐ‪،‬‬
‫ٔ ٔ‬
‫ﻓﻘﺪ ورد ان اول ﻣﺎ ‪ò‬ﺎﺳﺐ اﻟﻌﺒﺪ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ :‬ا‪B‬ﺼﻼة‪) .‬ﻓﺘﺎو‪ ù‬ا‪B‬ﻠﻜﻨﻮ‪ ،ù‬ا‪g‬ﺴﻤﺎة ﺑﻨﻔﻊ‬
‫ا‪g‬ﻔ‪ Á‬وا‪B‬ﺴﺎﺋﻞ ‪7‬ﻤﻊ ﻣﺘﻔﺮﻗﺎت ا‪g‬ﺴﺎﺋﻞ‪ ،‬ﻣﻊ ا•ﻌﻠﻴﻘﺎت‪ ،‬ص‪۱۷۱ :‬۔‪(۱۷۷‬‬
‫‪Fath al-Mulhim:‬‬
‫ٔ ً‬
‫وﺣﺪﻳﺚ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ‪ ñ‬ا‪g‬ﺴﻨﺪ اﻳﻀﺎ ﻗﺎﻟﺖ‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ا‪Q‬واو‪h‬ﻦ ﻋﻨﺪ اﷲ ﺛﻼث دﻳﻮان ﻻﻳﻌﺒﺎ اﷲ ﺑﮧ ﺷ ﺌﺎ‪ ،‬ودﻳﻮان ﻻ ﻳ‪O‬ک اﷲ ﻣﻨﮧ ﺷ ﺌﺎ‪ ،‬ودﻳﻮان ﻻ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﻐﻔﺮ اﷲ‪ ،‬ﻓﺎﻣﺎ ا‪Q‬ﻳﻮان ا=‪ ù‬ﻻ ﻳﻐﻔﺮ اﷲ‪ ،‬ﻓﺎ‪“B‬ک ﻗﺎل اﷲ ﻋﺰ وﺟﻞ‪ :‬اﻧﮧ ﻣﻦ )“ک ﺑﺎﷲ‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ﻓﻘﺪ ﺣﺮم اﷲ ﻋﻠﻴﮧ ا ﻨﺔ اﻻﻳﺔ‪) ،‬ا‪g‬ﺎﺋﺪة‪ (۷۲ :‬واﻣﺎ ا‪Q‬ﻳﻮان ا=‪ ù‬ﻻﻳﻌﺒﺎ اﷲ ﺑﮧ ﺷ ﺌﺎ ﻓﻈﻠﻢ‬
‫‪744‬‬
 ‫ٔ‬
‫اﻟﻌﺒﺪ ﻧﻔﺴﮧ ﻓﻴﻤﺎ ﺑ ﻨﮧ و‪ ^C‬ر‪C‬ﮧ ﻣﻦ ﺻﻮم ﺗﺮ¿ﮧ اوﺻﻼة ﺗﺮ¿ﮩﺎ ﻓﺈن اﷲ ﻋﺰ وﺟﻞ ﻳﻐﻔﺮ ذﻟ‪õ‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫و‪h‬ﺘﺠﺎوز ﻋﻨﮧ إن ﺷﺎء‪ ،‬واﻣﺎ ا‪Q‬ﻳﻮان ا=‪ ù‬ﻻﻳ‪O‬ک اﷲ ﻣﻨﮧ ﺷ ﺌﺎ ﻓﻈﻠﻢ اﻟﻌﺒﺎد ﺑﻌﻀﮩﻢ ﺑﻌﻀﺎ‬
‫‪B‬ﻠﻘﺼﺎص ﻻ ‪Ÿ‬ﺎﻟﺔ ﻳﺪل ‪ š‬ﺑﻘﺎء ﻧﻔﺲ اﻹﻳﻤﺎن ا‪g‬ﺎﻧﻊ ﻣﻦ ‪á‬ﻠﻴﺪ ا•ﺎر‪ ،‬وﻟﻌﻞ ا‪g‬ﺮاد ﻣﻦ ﻋﺪم‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺒﻮل —ء ﻣﻦ اﻋﻤﺎل ﺗﺎرک ا‪B‬ﺼﻼة اﻻﻋﻤﺎل اﻟﻘﺎ‘ﻴﺔ اﻟ‪ Á‬ﺗﻠﺘﺤﻖ اﻹﻳﻤﺎن‪ ،‬ﻻ اﻟﻌﻤﻞ اﻟﻘﻠ‪.‬‬
‫ً‬
‫ﻣﻊ اﻹﻗﺮار ا‪B‬ﻠﺴﺎ‪ û‬ا=‪) ù‬ﺴ إﻳﻤﺎﻧﺎ‪) .‬ﻓﺘﺢ ا‪g‬ﻠﮩﻢ‪: ،۲/۸۶ :‬ﻜﺘﺒﮧ داراﻟﻌﻠﻮم ﻛﺮا‪(v‬‬
‫‪Aujaz al-Mas lik:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫اﺧﺘﻠﻒ اﻟﻌﻠﻤﺎء ﺗﺎرک ا‪B‬ﺼﻼة ﻋﻤﺪا ﺗ‪9‬ﺎﺳﻼ ﺑﻌﺪ اﻻﺗﻔﺎق ‪ š‬ان ﺗﺎر¿ﮧ ﻣﻨﻜﺮا [ﻓﺮا‪،‬‬
‫ٔ‬ ‫ٔ‬
‫إﻻ ان ﻳ‪9‬ﻮن ﻗﺮ‪h‬ﺐ ﻋﮩﺪ ﺑﺎﻹﺳﻼم‪ ،‬او ‪B‬ﻢ ¬ﺎﻟﻂ ا‪g‬ﺴﻠﻤ^ ‪Î‬ﻴﺚ ﻳﺒﻠﻐﮧ وﺟﻮب ا‪B‬ﺼﻼة‪،‬‬
‫ً‬
‫ﻓﻘﺎل ﻣﺎﻟ‪ õ‬وا‪B‬ﺸﺎﻓ ‪ :‬إﻧﮧ ﻻ ﻳ‪9‬ﻔﺮ ﺑﻞ ﻳﻔﺴﻖ‪ ،‬ﻓﺈن ﺗﺎب و½ﻻ ﻓﻘﺘﻠﻨﺎہ ﺣﺪا [‪B‬ﺰا‪ û‬ا‪g‬ﺤﺼﻦ‬
‫ٔ‬
‫إﻻ اﻧﮧ ﻳﻘﺘﻞ ﺑﺎ‪B‬ﺴﻴﻒ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫وذ ﺐ ‚ﺎﻋﺔ إ‪ U‬اﻧﮧ ﻳ‪9‬ﻔﺮ‪ ،‬و ﻮ ‪:‬ﺮو‪ ù‬ﻋﻦ ‪ š‬و½ﺣﺪ‪ ù‬ا‪B‬ﺮواﻳ‪ ^Õ‬ﻋﻦ ا&ﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬
‫و‪C‬ﮧ ﻗﺎل اﺑﻦ ا‪g‬ﺒﺎرک و½ﺳﺤﺎق ﺑﻦ را ﻮ‪h‬ﮧ ‪ ،‬و ﻮ وﺟﮧ ‘ﻌﺾ ا‪B‬ﺸﺎﻓﻌﻴﺔ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وذ ﺐ اﺑﻮ ﺣﻨﻴﻔﺔ و‚ﺎﻋﺔ ﻣﻦ اﮨﻞ ا‪B‬ﻜﻮﻓﺔ وا‪g‬ﺰ? ﻣﻦ ا‪B‬ﺸﺎﻓﻌﻴﺔ إ‪ U‬اﻧﮧ ﻻ ﻳ‪9‬ﻔﺮ‪ ،‬وﻻ ﻳﻘﺘﻞ‪،‬‬
‫ﺑﻞ ‪žò‬ﺲ ﺣ‪ Á‬ﻳﺘﻮب‪) .‬اوﺟﺰ ا‪g‬ﺴﺎﻟ‪ ،۱/۴۶۶ :õ‬دار اﻟﻘﻠﻢ‪ ،‬د‪:‬ﺸﻖ(‬
‫‪A few objections and answers to them‬‬
‫)‪Objection (1‬‬
‫‪Why do the Hanaf$s say that a person who discards sal h is not a k fir‬‬
‫‪when a Had$th states:‬‬
‫ً‬
‫ﻣﻦ ﺗﺮک ﺻﻼة ‪:‬ﻜﺘﻮ‪C‬ﺔ ﻣﺘﻌﻤﺪا ﻓﻘﺪ ﺑﺮﺋﺖ ﻣﻨﮧ ذﻣﺔ اﷲ‪) .‬اﺧﺮﺟﮧ ا&ﺪ‪ ،‬رﻗﻢ‪،۲۲۱۲۸ :‬‬
‫واﻟﻄ‪e‬ا‪ ،۱۵۶ :û‬وﻗﺎل اﻟﮩﻴﺜ ‪ :‬رﺟﺎل ا&ﺪ ﺛﻘﺎت اﻻ ان ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺟﺒ„ ﺑﻦ ﻧﻔ„ ‪B‬ﻢ‬
‫)ﺴﻤﻊ ﻣﻦ ﻣﻌﺎذ واﺳﻨﺎد اﻟﻄ‪e‬ا‪ û‬ﻣﺘﺼﻞ وﻓﻴﮧ ﻋﻤﺮو ﺑﻦ واﻗﺪ اﻟﻘﺮ! و ﻮ ﻛﺬاب(‪.‬‬
‫‪When a person wittingly leaves out a fard sal h, the protection of‬‬
‫‪All h ta‛ l is removed from him.‬‬
‫‪Answer:‬‬
‫‪This Had$th means that the responsibility of the person’s protection‬‬
‫‪no longer applies and he can be put into prison.‬‬
‫‪As for the narrations which contain the word “kafara”, it will mean‬‬
‫‪that if the person discards sal h while believing that it is permissible‬‬
‫‪745‬‬
to discard it or because he considers it to be insignificant, then such a
person reaches the level of kufr. This word could also be used in the
meaning of ingratitude. In other words, he committed practical kufr.
The Qur’ n states:
َ ْ ْ ُ ْ ‫ﻣﻦ‬ ََ َ ٰ P
ْ ُ ْ ُ َ ‫وﻻ‬
َ ِ ‫ﻮﻧﻮا‬9‫ﺗ‬ ُْ َ
^¿“‫ﻤ‬B‫ا‬
ِ ِ ‫ﺼﻠﻮة‬B‫ا•ﻴﻤﻮا ا‬
ِ
Establish sal h and do not be from among the polytheists. (S0rah ar-
R0m, verse 31)
This means that discarding sal h is a sign of a polytheist because the
polytheists abstained from performing sal h. The Qur’ n says in this
regard:
ً َ ْ َ P ً َ ُ Ñ ْ َْ َ ْ ْ ُ ُ َ َ َ َ َ َ
‫وﺗﺼﺪﻳﺔ‬
ِ ‫ء‬ð‫ا‘ﻴﺖ ِاﻻ ﻣ‬
ِ ‫وﻣﺎ [ن ﺻﻼ_ﻬﻢ ِﻋﻨﺪ‬
Their sal h near the Ka‛bah was nothing but whistling and clapping of
hands. (S0rah al-Anf l, verse 35)
A Had$th states:
ً ٔ ً
u‫ﻄﺎب ر‬y‫ ﻣﻦ ﻗﻮل ﻋﻤﺮ ﺑﻦ ا‬.‫ﺞ ﻓﻠﻴﻤﺖ إن ﺷﺎء ﻳﮩﻮدﻳﺎ او ﻧ~اﻧﻴﺎ‬ò ‫ﻣﻦ وﺟﺪ ﺳﻌﺔ ﻓﻠﻢ‬
ً ٔ ٔ
È‫ﺮﻓﻮ‬: ‫ اﷲ ﻋﻨﻪ‬u‫ اﻣﺎﻣﺔ ر‬ì‫ وﻋﻦ ا‬.(۲۰/۷۰ :‫ ا•ﻤﮩﻴﺪ‬ñ e‫ )ذﻛﺮہ اﺑﻦ ﻋﺒﺪ اﻟ‬.‫اﷲ ﻋﻨﻪ‬
ٔ ٔ
‫ﺞ‬ò ‫ﻢ‬B‫ﺲ ﻓﻤﺎت و‬ê‫ﺮض ﺣﺎ‬: ‫ﻢ ﻳﻤﻨﻌﮧ ﻣﻦ ا@ﺞ ﺣﺎﺟﺔ ﻇﺎﮨﺮة او ﺳﻠﻄﺎن ﺟﺎﺋﺮ او‬B ‫ ﻣﻦ‬:‫ﺑﻠﻔﻆ‬
ً ً
‫ ﺷﻌﺐ‬ñ þ‫ وا‘ﻴﮩ‬،۱۷۸۵ :‫ رﻗﻢ‬، ‫ار‬Q‫ )اﺧﺮﺟﮧ ا‬.‫ﻓﻠﻴﻤﺖ إن ﺷﺎء ﻳﮩﻮدﻳﺎ و½ن ﺷﺎء ﻧ~اﻧﻴﺎ‬
‫ وا•ﻠﺨﻴﺺ‬،„‫ﻨ‬g‫ ا‘ﺪر ا‬:‫ اﻧﻈﺮ‬.‫ ﺳﻠﻴﻢ‬ì‫ﻀﻌﻒ ´ﺚ ﺑﻦ ا‬B ‫ واﺳﻨﺎدہ ﺿﻌﻴﻒ‬،۳۹۷۹ :‫اﻻﻳﻤﺎن‬
.(‫ﻌﺔ‬h“B‫ﮧ ا‬hó‫ وﺗ‬،‫ﻜﺸﺎف‬B‫ﺞ اﺣﺎدﻳﺚ ا‬h‫ﺮ‬á‫ و‬،‫ﺮاﻳﺔ‬B‫ وﻧﺼﺐ ا‬،„‫ا@ﺒ‬
…The one who has the means but still does not perform hajj can die as
he wants – as a Jew or as a Christian.
This shows that discarding hajj is a sign of Christianity and Judaism.
Objection (2)
All h ta‛ l says:

‫ﻴﻠﻬﻢ‬ž‫ﺳ‬ ْ Ñ َ َ ‫ﺰ[ة‬B‫ا‬
ْ ُ َ ْ َ ‫ﻓﺨﻠﻮا‬ َ َ P ُ َ َ P ُ َ َ َ ‫ﺗﺎﺑﻮا‬
‫ﺼﻼة وآﺗﻮا‬B‫ﻮا ا‬:‫واﻗﺎ‬
ْ َ
ْ ُ َ ‫ﻓﺎن‬
ِ ِ
If they repent, establish sal h and give zak h, let them go their way.1
In other words, the one who discards sal h must be killed. Scholars
who hold this view present this verse as evidence.

1
S0rah at-Taubah, 9: 5.
746
Answer:
This means that if they do these actions, you must not fight them. If it
is w jib to kill a person who discards sal h, then it ought to be w jib to
kill a person who does not pay zak h
The other proof which they furnish is the following Had$th:

...‫ﻚ ﻋﺼﻤﻮا ﻣ’ دﻣﺎﺋﻬﻢ‬B‫ﻓﺈذا ﻓﻌﻠﻮا ذ‬

…If they do that, they would have protected their lives from me…
If they performed their sal h, their rights will be upheld. Similarly, if
they pay zakah, their lives will be protected. If they refuse, they will be
killed.
Answer:
This Had$th means:

‫ﻮﺟﻮد ﻋﻼﻣﺔ اﻹﺳﻼم‬B ‫ﻮا§ﻢ ﻣﻦ اﻟﻘﺘﺎل‬:‫ﻋﺼﻤﻮا ﻣ’ دﻣﺎﺋﻬﻢ وأ‬

They would have protected their lives and wealth from my fighting
with them because the signs of Islam are present in them.
If someone objects and says that the words “they would have
protected their lives from me” are attached to sal h and the words
“their wealth” are attached to zak h, then the answer to this is that
since this point is not proved through any proof, the penal code
cannot apply. After all, the principal is:

‫ﺸﺒﻬﺎت‬B‫ا@ﺪود ﺗﺪرأ ﺑﺎ‬

To sum up, a person who discards sal h is not a k fir.
1. A Had$th states:

(‫ﺴﻠﻢ‬: ‫ )رواه‬.‫ﻗﻠﺒﻪ ﻣﺜﻘﺎل ﺧﺮدﻟﺔ ﻣﻦ اﻹﻳﻤﺎن‬ ‫¬ﺮج ﻣﻦ [ن‬

The one who discards sal h has $m n, so he will be removed from the
Hell-fire. He is therefore not a k fir.
2. Sal h is an action like other actions. Just as a person does not
become a k fir by leaving out other obligatory actions, he does not
become a k fir by leaving out sal h.
3. A Had$th states:

747
‫ﺲ ﺻﻠﻮات‬£ :‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬:‫ﺼﺎﻣﺖ ﻗﺎل‬B‫ﻋﻦ ﻋﺒﺎدة ﺑﻦ ا‬
‫ ﻓﺈن اﷲ‬،‫ﻘﻬﻦ‬Î ‫ﺘﻘﺺ ﻣﻨﻬﻦ ﺷ ﺌﺎ اﺳﺘﺨﻔﺎﻓﺎ‬ª‫ﻢ ﻳ‬B ‫ ﻓﻤﻦ ﺟﺎء ﺑﻬﻦ‬،‫ ﻋﺒﺎده‬š ‫ﺿﻬﻦ اﷲ‬O‫اﻓ‬
‫ وﻣﻦ ﺟﺎء ﺑﻬﻦ ﻗﺪ اﻧﺘﻘﺺ ﻣﻨﻬﻦ ﺷ ﺌﺎ اﺳﺘﺨﻔﺎﻓﺎ‬،‫ ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻋﻬﺪا أن ﻳﺪﺧﻠﻪ ا ﻨﺔ‬b ‫ﺟﺎﻋﻞ‬
.b ‫ ﻋﻨﺪ اﷲ ﻋﻬﺪ إن ﺷﺎء ﻋﺬﺑﻪ و½ن ﺷﺎء ﻏﻔﺮ‬b ‫ﻦ‬9‫ﻢ ﻳ‬B ‫ﻘﻬﻦ‬Î
In other words, there is the possibility of a discarder of sal h being
forgiven while there is no possibility of a k fir being forgiven.
4. A Had$th states:

.‫ق‬Æ ‫ و½ن ز? و½ن‬:‫ ﻗﺎل‬.‫ق‬Æ ‫ و½ن ز? و½ن‬:‫ ﻗﺎل أﺑﻮ ذر‬.‫ ﻻ • إﻻ اﷲ دﺧﻞ ا ﻨﺔ‬:‫ﻣﻦ ﻗﺎل‬
(ËÖƒÊ :‫ا@ﺪﻳﺚ )رواه ا‘ﺨﺎري‬
The one who says: “L il ha illall h” shall enter Paradise. Ab0 Dharr
radiyall hu ‛anhu asked: “Even if he commits adultery and steals?”
Ras0lull h sallall hu ‛alayhi wa sallam said: “Even if he commits
adultery and steals.
Based on the above, Im m Ab0 Han$fah rahimahull h is of the view
that a person who discards sal h is not a k fir, but he will be
imprisoned.
Ad-Durr al-Mukht r:
‫ﺎﻧﺔ‬ë ‫ وﺗﺎر¿ﻬﺎ ﻋﻤﺪا‬،G‫ﺒﻮﺗﻬﺎ ﺑﺪ´ﻞ ﻗﻄ‬œ ‫ﻔﺮ ﺟﺎﺣﺪﻫﺎ‬9h‫و‬...‫·ﻒ‬: ˜ š ^‫ ﻓﺮض ﻋ‬H
‫ وﻗﻴﻞ ﻳ ب‬،‫ﻖ اﻟﻌﺒﺪ ﻓﺤﻖ ا@ﻖ أﺣﻖ‬Î ‫ﺲ‬žò ‫ ﻷﻧﻪ‬Ã‫ ﻳﺼ‬Á‫ﺲ ﺣ‬žò ،‫ﺎﺳﻼ ﻓﺎﺳﻖ‬9‫أي ﺗ‬
š ’‫ ﻣﺒ‬U‫ إن ﺣﻘﻪ ﺗﻌﺎ‬:‫ ﻻ ﻳﻘﺎل‬:‫ ﻓﻘﺢ ا@ﻖ أﺣﻖ‬b‫ ﻗﻮ‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ü‫ و‬.‫م‬Q‫ )ﺴﻴﻞ ﻣﻨﻪ ا‬Á‫ﺣ‬
‫ ص‬، ‫ ج‬،‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫—ء ﻣﻦ أر*ن اﻹﺳﻼم‬ ‫ﺔ ﻷﻧﻪ ﻻ ¡ﺴﺎﻣﺢ‬Ÿ‫ﺴﺎ‬g‫ا‬
(Ð˃-ÐË
Imd d al-Ahk m:
A person who leaves out sal h intentionally – provided he does not
belittle or scorn it – is not a k fir according to the Hanaf$s. He is
labelled a f siq (a flagrant sinner). The punishment which is to be
meted out to him is that he must be beaten until he bleeds. He must
then be imprisoned until he dies or unless he repents.1
All h ta‛ l knows best.

1
Imd d al-Ahk m, vol. 1, p. 113.
748
Performing salāh inside the Ka’bah
Question
Is there any virtue in performing sal h inside the Ka‛bah?
Answer
Ras0lull h sallall hu ‛alayhi wa sallam did perform sal h inside the
Ka‛bah, so it will be mustahab to do so. If a person gets such an
opportunity, he must perform it. Nowadays, it is most difficult to get
into the Ka‛bah, so there is the virtue of performing sal h in the Hat$m.
It is learnt from narrations that the Hat$m is a part of the Ka‛bah. The
following is the virtue of entering the Ka‛bah:

‫ ﻗﺎل‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻜﻌﺒﺔ ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬B‫ﺑﺎب اﺳﺘﺤﺒﺎب دﺧﻮل ا‬ ‫ﻤﺔ‬h‫أﺧﺮج اﺑﻦ ﺧﺰ‬
.b ‫ﺣﺴﻨﺔ ﺧﺮج ﻣﻦ ﺳ ﺌﺔ ﻣﻐﻔﻮرا‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ دﺧﻞ ا‘ﻴﺖ دﺧﻞ‬Š‫رﺳﻮل اﷲ ﺻ‬
.ô‫ﻜﺘﺐ اﻹﺳﻼ‬g‫ ا‬،ƒ • Ó ،ƒ ‫ ج‬،‫ﻤﺔ‬h‫ ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬،‫ار ﺑﻨﺤﻮه‬Û‫ﻜﺒ„ واﻟ‬B‫ا‬ d‫ا‬e‫)رواه اﻟﻄ‬
(‫ دار اﻟﻔﻜﺮ‬،ƒÔÐ ‫ ص‬،Ð ‫ ج‬،‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë
… Ras0lull h sallall hu ‛alayhi wa sallam said: The one who enters the
Ka‛bah enters with one good and leaves with one evil pardoned from
him.
The following Had$th proves that Ras0lull h sallall hu ‛alayhi wa
sallam did perform sal h inside the Ka‛bah:
‫ ﻗﺒﻞ وﺟﻬﻪ ﺣ^ ﻳﺪﺧﻞ وﺟﻌﻞ‬2: ‫ﻜﻌﺒﺔ‬B‫ اﷲ ﻋﻨﻪ أﻧﻪ [ن إذا دﺧﻞ ا‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫ﺒﺎ ﻣﻦ ﺛﻼﺛﺔ‬h‫^ ا ﺪار ا=ي ﻗﺒﻞ وﺟﻬﻪ ﻗﺮ‬C‫ﻮن ﺑ ﻨﻪ و‬9‫ ﻳ‬Á‫ ﺣ‬2‫ا‘ﺎب ﻗﺒﻞ ﻇﻬﺮه ﻓﻤ‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ أن ا‬u‫ه ﺑﻪ ﺑﻼل ر‬e‫ن ا=ي أﺧ‬ðg‫ ا‬P‫ ﻳﺘﻮ‬Š‫أذرع ﺻ‬
،ËÓÓ ،ʃ ، ‫ ج‬،‫ﺎري‬Ç) .‫ ا‘ﻴﺖ ﺷﺎء‬/‫أي ﻧﻮا‬ Ã‫ أﺣﺪ ﺑﺄس أن ﻳﺼ‬š ‫ ﻓﻴﻪ وﻟ ﺲ‬Š‫ﺻ‬
(‫ﻓﻴﺼﻞ‬
It is related that when Ibn ‛Umar radiyall hu ‛anhu used to enter the
Ka‛bah, he would enter with his face in the direction of the Ka‛bah and
his back towards the door of the Ka‛bah. He would walk in until the
wall facing him was about three feet away. He would then perform
sal h at that spot which Bil l radiyall hu ‛anhu showed him was the
spot where Ras0lull h sallall hu ‛alayhi wa sallam performed sal h.
There is no harm in performing sal h in any part of the Ka‛bah.

749
‫ﻜﻌﺒﺔ وأﺳﺎﻣﺔ ﺑﻦ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ دﺧﻞ ا‬Š‫ اﷲ ﻋﻨﻪ أن رﺳﻮل اﷲ ﺻ‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
‫ ﻓﺄﻏﻠﻘﻬﺎ‬،.‫ اﷲ ﻋﻨﻪ ا@ﺠ‬u‫ اﷲ ﻋﻨﻪ وﻋﺜﻤﺎن ﺑﻦ ﻃﻠﺤﺔ ر‬u‫ﻼل ر‬C‫ اﷲ ﻋﻨﻪ و‬u‫ﺪ ر‬h‫ز‬
‫ اﷲ‬Š‫ اﷲ ﻋﻨﻪ ﺣ^ ﺧﺮج ﻣﺎ ﺻﻨﻊ رﺳﻮل اﷲ ﺻ‬u‫ ﻓﺴﺄﻟﺖ ﺑﻼﻻ ر‬،‫ﻜﺚ ﻓﻴﻬﺎ‬:‫ﻋﻠﻴﻪ و‬
‫ ﺟﻌﻞ ﻋﻤﻮدا ﻋﻦ )ﺴﺎره وﻋﻤﻮدا ﻋﻦ ﻳﻤﻴﻨﻪ وﺛﻼﺛﺔ أﻋﻤﺪة وراءه و*ن ا‘ﻴﺖ‬:‫ ﻗﺎل‬،‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
„‫ﻏ‬ ‫ﺴﻮاري‬B‫ﺼﻼة ﺑ^ ا‬B‫ ﺑﺎب ا‬،•ÔÔ ،ʃ ، ‫ ج‬،‫ﺎري‬Ç)...Š‫ ﺳﺘﺔ أﻋﻤﺪة ﺛﻢ ﺻ‬š ‫ﻳﻮﻣﺌﺬ‬
(‫ ﻓﻴﺼﻞ‬،‫‚ﺎﻋﺔ‬
Ibn ‛Umar radiyall hu ‛anhu narrates: Ras0lull h sallall hu ‛alayhi wa
sallam entered the Ka‛bah while Us mah ibn Zayd, Bil l and ‛Uthm n
ibn Talhah radiyall hu ‛anhu were standing guard. Ras0lull h
sallall hu ‛alayhi wa sallam closed the door and remained inside for
some time. When Bil l radiyall hu ‛anhu came out, I asked him what
Ras0lull h sallall hu ‛alayhi wa sallam did while he was inside. He said:
One pillar was to his left, another to his right and three pillars were
behind him. (The Ka‛bah had six pillars at that time). He then
performed sal h.
The Hat$m is a part of the Ka‛bah:

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ا ﺪار أﻣﻦ ا‘ﻴﺖ‬Š‫ ﺻ‬Ž•‫ ﺳﺄﻟﺖ ا‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
‫ﻮ‬B‫و‬...‫ﻚ ﻗ~ت ﺑﻬﻢ ا•ﻔﻘﺔ‬:‫ إن ﻗﻮ‬:‫ا‘ﻴﺖ؟ ﻗﺎل‬ ‫ﻢ ﻳﺪﺧﻠﻮه‬B ‫ ﻓﻤﺎ §ﻢ‬:‫ ﻗﻠﺖ‬.‫ ﻧﻌﻢ‬:‫ﻫﻮ؟ ﻗﺎل‬
،‫ﺎري‬Ç) .‫ا‘ﻴﺖ‬ ‫ﻚ ﺣﺪﻳﺚ ﻋﻬﺪﻫﻢ ﺑﺎ ﺎﻫﻠﻴﺔ ﻓﺄﺧﺎف أن ﺗﻨﻜﺮ أن أدﺧﻞ ا ﺪار‬:‫أن ﻗﻮ‬
(ƒË ‫ ص‬، ‫ج‬
‛Ā’ishah radiyall hu ‛anh narrates: I asked Ras0lull h sallall hu
‛alayhi wa sallam if the wall (Hat$m) is a part of the Ka‛bah. He replied:
“Yes.” I asked: “So why did they not include it with the Ka‛bah?” He
replied: “Your people did not have sufficient funds… Had your people
not been so close to J hil$yyah times, I would have included the wall
with the Ka‛bah.
Sah$h Ibn Khuzaymah:
‫ ﻓﺄﺧﺬ رﺳﻮل اﷲ‬،‫ ﻓﻴﻪ‬Ã‫ ﻛﻨﺖ أﺣﺐ أن أدﺧﻞ ا‘ﻴﺖ ﻓﺄﺻ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
‫ﻜﻌﺒﺔ‬B‫ﺎ ﺑﻨﻮا ا‬g ‫ﻚ‬:‫ﺸﺔ إن ﻗﻮ‬æÈ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﻴﺪي ﻓﺄدﺧﻠ’ ا@ﺠﺮ ﻓﻘﺎل ﻳﺎ‬Š‫ﺻ‬
‫ا@ﺠﺮ ﻓﺈﻧﻤﺎ‬ Ã‫ا‘ﻴﺖ ﻓﺼ‬ ^‫اﺳﺘﻘ~وا ﻓﺄﺧﺮﺟﻮا ا@ﺠﺮ ﻣﻦ ا‘ﻴﺖ ﻓﺈذا أردت أن ﺗﺼﻠ‬
(ô‫ﻜﺘﺐ اﻹﺳﻼ‬g‫ ا‬، • Ð ‫ ص‬،ƒ ‫ ج‬،‫ﻤﺔ‬h‫ )ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬.‫ﻫﻮ ﻗﻄﻌﺔ ﻣﻦ ا‘ﻴﺖ‬

750
Ras0lull h sallall hu ‛alayhi wa sallam also performed sal h near the
doors of the Ka‛bah.
Sah$h Ibn Khuzaymah:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‘ﻴﺖ ﻓﺠﺌﺖ ﻓﺈذا ﻫﻮ ﻗﺪ‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻗﺎل دﺧﻞ ا‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬Ž•‫ ا‬Š‫ ﻳﺎ ﺑﻼ أﻳﻦ ﺻ‬:‫ ﻗﻠﺖ‬،‫ﻜﻌﺒﺔ‬B‫ و½ذا ﺑﻼل ﻗﺎﺋﻢ ﻋﻨﺪ ﺑﺎب ا‬،‫ﺧﺮج‬
،ƒ ‫ ج‬،‫ﻤﺔ‬h‫)ﺻﺤﻴﺢ اﺑﻦ ﺧﺰ‬...‫ ر¿ﻌﺘ^ ﺑ^ ا@ﺠﺮ وا‘ﺎب‬Š‫ ﻗﺎل ﺛﻢ ﺧﺮج ﻓﺼ‬،‫ﻓﻘﺎل ﻫﻬﻨﺎ‬
(ô‫ﻜﺘﺐ اﻹﺳﻼ‬g‫ ا‬، • Ð
All h ta‛ l knows best.
Compelling students to perform salāh as a form of
punishment
Question
In some mad ris, students are made to perform 30 or 50 rak‛ats of nafl
sal h as a form of punishment. Can sal h be performed as a form of
punishment? Will the person receive reward for such a sal h?
Answer
It is permissible for mad ris to compel students to perform sal h as a
form of punishment. There is no harm in this. The student will also
receive the reward for the sal h. Ras0lull h sallall hu ‛alayhi wa
sallam advised fasting in order to break down one’s lust. The person
who fasts with this intention will get the reward of fasting and also
break down his lust. Observe the following Had$th:

“‫ ﻳﺎ ﻣﻌ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻪ ﻗﺎل ﻗﺎل رﺳﻮل اﷲ ﺻ‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ﻢ‬B ‫ وﻣﻦ‬،‫ﻠﻔﺮج‬B ‫ﻠﺒ~ وأﺣﺼﻦ‬B ‫وج ﻓﺈﻧﻪ أﻏﺾ‬O‫ﻢ ا‘ﺎءة ﻓﻠﻴ‬9‫ ﻣﻦ اﺳﺘﻄﺎع ﻣﻨ‬،‫ﺸﺒﺎب‬B‫ا‬
(ƒÍÊ ‫ ص‬،ƒ ‫ ج‬،‫ﺸﻜﻮة‬:‫ و‬،ÊËÖ ‫ ص‬،ƒ ‫ ج‬،‫ﺎري‬Ç) .‫ وﺟﺎء‬b ‫ﺼﻮم ﻓﺈﻧﻪ‬B‫)ﺴﺘﻄﻊ ﻓﻌﻠﻴﻪ ﺑﺎ‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: O assembly of youth!
Whoever from among you has the ability should get married because it
enables one to lower his gaze and safeguards the private part [from
har m]. Whoever cannot get married must keep fast because it is a
shield for him.
This fast is not directly for All h’s pleasure. Rather, it is to break one’s
lust to save one’s self from adultery. Here too, the compulsion to
perform sal h is as a form of punishment and to ensure that the
student complies with the rules of the madrasah.

751
All h ta‛ l knows best.
A doctor on call breaking his salāh
Question
Can a doctor who is on call break a fard or w jib sal h when he has to
respond to a call?
When a doctor is on call it means that after completing his eight hours
at the hospital, he leaves his patients to the care of a nurse and leaves.
The nurse will then take care of the patients as per the instructions of
the doctor. If the condition of any patient becomes critical, the nurse
will phone the doctor and summon him immediately. Sometimes there
is no one else to see to the patients. If a doctor is called in such a
situation while he is performing a fard sal h or listening to the
jumu‛ah khutbah, should he continue or should he break his sal h? If
he breaks his sal h, does qad ’ become w jib?
Answer
If a patient’s condition deteriorates or becomes critical, and there is no
suitable deputy to see to him, it becomes w jib on the doctor to break
his sal h irrespective of whether it is a fard or nafl sal h. Yes, if he is
about to complete his sal h or it will end within a few minutes, he
must complete his sal h and proceed to see the patient. In most cases,
a few minutes will not make a difference.
The doctor must repeat the sal h which he broke if there still is time,
or he must make qad ’ of it later on.
If there is a good deputy to see to the patient, he must complete his
sal h and then respond to the call.
If such a call is made in the course of a khutbah, it is permissible for
him to leave and there is no qad ’ on him.
If he is called in the course of tar w$h sal h, he may break it and
perform two rak‛ats later on.
Ad-Durr al-Mukht r:
‫ ﺳﻤﻊ أﺣﺪا‬Á‫ ﻣ‬Ã‫ﺼ‬g‫ وا@ﺎﺻﻞ أن ا‬:‫ﺸﺎﻣﻴﺔ‬B‫ ا‬Ü‫ و‬،‫ﻖ‬h‫ﻖ أو ﺣﺮ‬h‫ﺎء ﻏﺮ‬I‫ﺐ اﻟﻘﻄﻊ •ﺤﻮ إ‬#‫و‬
‫ [ن ﻗﺪرة‬،‫ﻢ ﻳﻌﻠﻢ ﻣﺎ ﺣﻞ ﺑﻪ أو ﻋﻠﻢ‬B ‫ و½ن‬،‫ﻴﺎ‬ž‫ أو [ن أﺟﻨ‬،‫ﻢ ﻳﻘﺼﺪه ﺑﺎ•ﺪاء‬B ‫)ﺴﺘﻐﻴﺚ و½ن‬
...‫ﺼﻼة‬B‫ ﻗﻄﻊ ا‬،‫ﺼﻼة ﻓﺮﺿﺎ [ﻧﺖ أو ﻏ„ه‬B‫ وﺟﺐ ﻋﻠﻴﻪ إ™ﺛﺘﻪ وﻗﻄﻊ ا‬،‫ﻠﻴﺼﻪ‬á‫ إ™ﺛﺘﻪ و‬š
(‫ ﺳﻌﻴﺪ‬،˃-Ë ‫ ص‬،ƒ ‫ ج‬،‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ﻮاﺟﺐ ﻹﺣﻴﺎء ﻧﻔﺲ‬B‫وا‬
Fat w Sir j$yyah:
752
‫ ﻋﻠﻴﻪ ﻗﻄﻊ‬،‫ أو ﻳﻐﺮﻗﻪ ﻣﺎء‬،‫ﺮﻗﻪ ﻧﺎر‬7 ‫ أو‬،‫ ﻣﻦ ﺳﻄﺢ‬Ž‫أو ﺻ‬ ‫ أن )ﺴﻘﻂ أﻋ‬Ã‫ﺼ‬g‫إذا ﺧﺎف ا‬
( ÓË ‫ ص‬،‫اﺟﻴﺔ‬°B‫ )اﻟﻔﺘﺎوى ا‬.‫ﺼﻼة‬B‫ ﻗﻄﻊ ا‬b ‫ق ﻣﻨﻪ ﻣﺎ )ﺴﺎوي درﻫﻤﺎ‬Æ ‫ﻮ‬B‫ و‬،‫ﺼﻼة‬B‫ا‬

،‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬. ÓÔ ‫ ص‬، ‫ ج‬،‫ واﻟﻔﺘﺎوى ا§ﻨﺪﻳﺔ‬.ÍË• ‫ ص‬، ‫ ج‬،‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
(Ê ‫ ص‬،ƒ ‫ج‬
All h ta‛ l knows best.
Vowing to perform two rak’ats as a fine
Question
A person took a vow that whenever he misses one rak‛at of the fard
sal h, he will perform two rak‛ats as a fine. He now wants to come out
of this vow. How can he come out of it?
Answer
A vow of this nature becomes obligatory, so it is necessary for the
person to fulfil it. In other words, whenever he misses one rak‛at, it
will be necessary for him to perform two rak‛ats of nafl sal h. If he
does not perform it, he will have to pay fidyah. Observe the following
Had$th:

‫ ﻣﻦ ﻧﺬر أن ﻳﻄﻴﻊ اﷲ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ اﷲ ﻋﻨﻬﺎ أن رﺳﻮل اﷲ ﺻ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
š ‫ ﻓﻴﻪ د´ﻞ‬.(ƒÔÊ ‫ ص‬،ƒ ‫ ج‬،‫ﺼﺎﺑﻴﺢ‬g‫ﺸﻜﻮة ا‬:) .‫ وﻣﻦ ﻧﺬر أن ﻳﻌﺼﻴﻪ ﻓﻼ ﻳﻌﺼﻴﻪ‬،‫ﻓﻠﻴﻄﻌﻪ‬
.‫ﻮﻓﺎء ﺑﻪ‬B‫أن ﻣﻦ ﻧﺬر ﻃﺎﻋﺔ ﻳﻠﺰم ا‬
Hadrat ‛Ā’ishah radiyall hu ‛anh narrates that Ras0lull h sallall hu
‛alayhi wa sallam said: Whoever takes a vow to obey All h, he will have
to obey Him. Whoever takes a vow to disobey All h he must not
disobey Him…This proves that when a person takes a vow to do a good
act, it is necessary for him to fulfil it.
Ad-Durr al-Mukht r:
‫ﺎ‬C‫ وﺟﻮ‬Ú‫ ﻳﻮ‬€h‫ﺮ‬: •‫ أو ﺷ‬Ž‫ﺪه ﻛﺄن ﻗﺪم ™ﺋ‬h‫“ط ﻳﺮ‬ê ‫ﻌﻠﻖ ﻓﻴﻪ ﺗﻔﺼﻴﻞ ﻓﺈن ﻋﻠﻘﻪ‬g‫ﺛﻢ إن ا‬
‫ﺮواﻳﺔ أن‬B‫ﻛﺘﺐ ﻇﺎﻫﺮ ا‬ ‫ﺬﻛﻮر‬g‫ﻌﻠﻖ( إﻋﻠﻢ أن ا‬g‫ ﺛﻢ إن ا‬b‫ )ﻗﻮ‬:ô‫ﺸﺎ‬B‫ ا‬Ü‫ و‬.‫“ط‬B‫إن وﺟﺪ ا‬
‫ ﻛﺈن‬b‫ﺎ ﻳﺮاد ﻛﻮﻧﻪ أي ﻳﻄﻠﺐ ﺣﺼﻮ‬Ý ‫“ط‬B‫ أي ﺳﻮاء [ن ا‬،‫ﻮﻓﺎء ﺑﻪ ﻣﻄﻠﻘﺎ‬B‫ﺐ ا‬# ‫ﻌﻠﻖ‬g‫ا‬
‫ ج‬،ô‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ار ﻓﻜﺬا‬Q‫ﺪا أو دﺧﻠﺖ ا‬h‫ﻤﺖ ز‬$ ‫ أو ﻻ ﻛﺈن‬،€h‫ﺮ‬: ‫اﷲ‬ ‫ﺷ‬
(‫ ﺳﻌﻴﺪ‬،‫م ا•ﺬر‬ð‫ أﺣ‬،ÊÐÖ ‫ ص‬،Ð

753
All h ta‛ l knows best.
Fidyah for a person who dies at the beginning of a
salāh time
Question
A person passed away at the beginning of a sal h time and hadn’t
performed that sal h. Is it w jib to pay the fidyah for it?
Answer
It is not w jib to pay the fidyah for that sal h because the final time of
the sal h is taken into consideration and he was not alive at that time.
Ad-Durr al-Mukht r:
‫آﺧﺮه‬ ‫·ﻒ‬g‫ ﻓﺈن [ن ا‬،‫ﻤﺔ‬h‫ﻮﻗﺖ( وﻫﻮ ﻗﺪر ﻣﺎ )ﺴﻊ ا•ﺤﺮ‬B‫ﺗﻐﻴ„ اﻟﻔﺮض آﺧﺮ ا‬ e‫ﻌﺘ‬g‫)وا‬
:ô‫ﺸﺎ‬B‫ ا‬Ü‫ و‬.‫ﺒﻴﺔ ﻋﻨﺪ ﻋﺪم اﻷداء ﻗﺒﻠﻪ‬ž‫ﺴ‬B‫ا‬ e‫ﻌﺘ‬g‫ﻊ ﻷﻧﻪ ا‬C‫ﺴﺎﻓﺮا وﺟﺐ ر¿ﻌﺘﺎن و½ﻻ ﻓﺄر‬:
‫آﺧﺮه‬ ‫ﻦ‬9‫ﻢ ﻳ‬B ‫ﻊ أي و½ن‬C‫ و½ﻻ ﻓﺄر‬:b‫ ﻣﻘﻴﻤﺎ وﻗﻮ‬b‫أو‬ ‫ وﺟﺐ ر¿ﻌﺘﺎن أن و½ن [ن‬b‫ﻗﻮ‬
‫ اﻟﻈﻬﺮ‬Š‫ﻮ ﺻ‬B :‫ﻮا‬B‫ ﻫﺬا ﻗﺎ‬š‫ و‬:‫ا•ﻬﺮ‬ ‫ ﻗﺎل‬.‫ﻊ‬C‫ﻮاﺟﺐ أر‬B‫آﺧﺮه ﻓﺎ‬ ‫ﺴﺎﻓﺮا ﺑﺄن [ن ﻣﻘﻴﻤﺎ‬:
‫^ أﻧﻪ‬ž‫ @ﺎﺟﺔ ﻓﺘ‬bó‫ ﻣ‬U‫ اﻟﻌ~ ر¿ﻌﺘ^ ﺛﻢ رﺟﻊ إ‬Š‫ﻮﻗﺖ ﻓﺼ‬B‫وا‬ ‫ﻌﺎ ﺛﻢ ﺳﺎﻓﺮ أي‬C‫أر‬
‫آﺧﺮ وﻗﺖ اﻟﻈﻬﺮ‬ ‫ﺴﺎﻓﺮا‬: ‫ﻌﺎ ﻷﻧﻪ [ن‬C‫ اﻟﻈﻬﺮ ر¿ﻌﺘ^ واﻟﻌ~ أر‬Š‫ﺻﻼﻫﻤﺎ ﺑﻼ وﺿﻮء ﺻ‬
‫ﺴﺒﺐ ﻫﻮ ا ﺰء‬B‫ ﻋﻨﺪ ﻋﺪم اﻷداء ﻗﺒﻠﻪ أي ﻗﺒﻞ اﻵﺧﺮ وا@ﺎﺻﻞ أن ا‬b‫ﻗﻮ‬...~‫اﻟﻌ‬ ‫وﻣﻘﻴﻤﺎ‬
‫ﺴﺒﺐ‬B‫ﻮﻗﺖ ﻓﺎ‬B‫ ﺧﺮج ا‬Á‫ﻢ ﻳﺆد ﺣ‬B ‫ و½ن‬،‫ﻢ ﻳﺆد ﻗﺒﻠﻪ‬B ‫ا=ي ﻳﺘﺼﻞ ﺑﻪ اﻷداء أو ا ﺰء اﻷﺧ„ إن‬
‫ ﻓﻠﻮ‬،‫·ﻒ ﻓﻴﻪ‬g‫ ا ﺰء اﻷﺧ„ اﻋﺘﺒﺎر ﺣﺎل ا‬U‫ وﻓﺎﺋﺪة إﺿﺎﻓﺘﻪ إ‬:‫ا‘ﺤﺮ‬ ‫ ﻗﺎل‬.‫ﻮﻗﺖ‬B‫ﻫﻮ ˜ ا‬
.‫ﺼﻼة‬B‫ﺰﻣﺘﻬﻢ ا‬B ‫آﺧﺮه‬ ‫ﻨﻮن أو ﻃﻬﺮت ا@ﺎﺋﺾ أو ا•ﻔﺴﺎء‬ë ‫ أو أﺳﻠﻢ [ﻓﺮ أو أﻓﺎق‬Ž‫ﺑﻠﻎ ﺻ‬
‫ﺣﺎﺷﻴﺔ‬ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬، Ð ‫ ص‬،ƒ ‫ ج‬،‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫)ا‬
()‫ ﻗﺪﻳ‬،‫ﺴﺎﻓﺮ‬g‫ ﺑﺎب ﺻﻼة ا‬،•ƒÖ ‫ ص‬،‫ﺮا( اﻟﻔﻼح‬: š ‫اﻟﻄﺤﻄﺎوي‬
All h ta‛ l knows best.
Proof for fidyah for salāh
Question
The jurists state that if a person passes away and he has sal hs which
he missed, then fidyah of about 1½kgs of wheat must be given in
charity. What is the proof for this? Some people in our area say that
fidyah for missed sal hs is not proven from the Ah d$th and that the
jurists made this rule of their own accord. What is the truth in this?

754
Answer
The jurists state that if a person is gone extremely old and does not
have the strength to fast, he must feed one poor person for each
missed fast. This ruling is derived from a Had$th:

‫ ﻗﺎل‬.^‫ﺴﻜ‬: ‫ ا=ﻳﻦ ﻳﻄﻴﻘﻮﻧﻪ ﻓﺪﻳﺔ ﻃﻌﺎم‬š‫ و‬:‫ اﷲ ﻋﻨﻪ ﻳﻘﺮأ‬u‫ﻋﻦ ﻋﻄﺎ ﺳﻤﻊ اﺑﻦ ﻋﺒﺎس ر‬
،‫ﺮأة ﻻ )ﺴﺘﻄﻴﻌﻮن أن ﻳﺼﻮﻣﺎ‬g‫ﻠﺸﻴﺦ وا‬B ‫ ﻫﻮ‬،‫ﺴﻮﺧﺔ‬ª‫ﺴﻴﺖ ﺑﻤ‬B :‫ اﷲ ﻋﻨﻪ‬u‫اﺑﻦ ﻋﺒﺎس ر‬
(Í•Ê ‫ ص‬،ƒ ‫ ج‬،‫ )رواه ا‘ﺨﺎري‬.‫ﺴﻜﻴﻨﺎ‬: ‫ن ˜ ﻳﻮم‬ð: ‫ﻓﻴﻄﻌﻤﺎن‬
‛At heard Ibn ‛Abb s radiyall hu ‛anhu reading this verse: “Those who
cannot fast must pay the fidyah of feeding a poor person.” Ibn ‛Abb s
radiyall hu ‛anhu said: “This verse is not abrogated. It applies to an old
man or woman who cannot fast. They must feed a poor person for
each missed fast.
If a person passes away and he has missed fasts of Ramad n for which
he did not make qad , then fidyah will have to be paid on his behalf.
About 1½kgs of wheat or 3kgs of dates, etc. This is also established
from a Had$th:

‫ ﻣﻦ ﻣﺎت ﻋﻠﻴﻪ ﺻﻴﺎم ﺷﻬﺮ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬
( ˃ ‫ ص‬، ‫ ج‬،‫ﻣﺬي‬O‫ )رواه اﻟ‬.‫ﺴﻜﻴﻨﺎ‬: ‫ن ˜ ﻳﻮم‬ð: ‫ﻓﻠﻴﻄﻌﻢ ﻋﻨﻪ‬
Ibn ‛Umar radiyall hu ‛anhu narrates that Ras0lull h sallall hu ‛alayhi
wa sallam said: If a person passes away while having missed the fasts
of the month of Ramad n, then one poor person for each missed fast
must be fed on his behalf.
In the light of these two Ah d$th, the jurists explain that if a person
passes away and he has outstanding sal hs, then the amount which is
given as sadaqatul fitr must be given for each missed sal h. Sal h and
fasting are both physical acts of worship. Explicit texts for fasting are
found, and the cause in both is the same, viz. there is no way of
fulfilling the missed fasts and missed sal hs. This is why fidyah has
been made w jib.
Al-Hid yah:
‫ﺰ‬h‫ا•ﺠﻮ‬ ‫ﺸﺎﻳﺦ اﺳﺘﺤﺴﻨﻮا‬g‫ أي إﻻ أن ا‬،‫ ا‘ﻨﺎﻳﺔ‬Ü‫ و‬.‫ﺸﺎﻳﺦ‬g‫ﺼﻴﺎم ﺑﺎﺳﺘﺤﺴﺎن ا‬B[ ‫ﺼﻼة‬B‫وا‬
‫ ﻓﻴﺼﻞ‬، ÐËÐ ‫ ص‬،ƒ ‫ ج‬،‫ )ا‘ﻨﺎﻳﺔ ﻣﻊ ا§ﺪاﻳﺔ‬.‫ﺼﻮم ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻬﺎ ﻋﺒﺎدة ﻣﺎ´ﺔ‬B‫ﻷﻧﻬﺎ ¡ﺸﺒﻪ ا‬
(‫آﺑﺎد‬
N0r al-Anw r:
755
‫ﻠﺸﻴﺦ‬B ‫ﺼﻮم‬B‫ا‬ ‫ أن اﻟﻔﺪﻳﺔ‬:‫ﺮه‬h‫ﻼﺣﺘﻴﺎط ﺟﻮاب ﺳﻮال ﻣﻘﺪر ﺗﻘﺮ‬B ‫ﺼﻼة‬B‫ا‬ ‫ووﺟﻮب اﻟﻔﺪﻳﺔ‬
‫ﻢ ﺗﻘ ﺴﻮا ﻋﻠﻴﻪ ﻣﻦ ﻣﺎت‬B‫ﺒ; أن ﺗﻘﺘ~وا ﻋﻠﻴﻪ و‬ª‫ﺎ [ﻧﺖ ﺛﺎﺑﺘﺔ ﺑﻨﺺ ﻏ„ ﻣﻌﻘﻮل ﻳ‬g d‫اﻟﻔﺎ‬
‫ﻮارث أن‬B‫ ا‬š ‫ﺐ‬# ‫ﻢ ﻗﻠﺘﻢ إﻧﻪ إذا ﻣﺎت وﻋﻠﻴﻪ ﺻﻼة وأو… ﺑﺎﻟﻔﺪﻳﺔ‬9‫وﻋﻠﻴﻪ ﺻﻼة ﻣﻊ أﻧ‬
‫ﻗﻀﺎء‬ ‫ ﻓﺄﺟﺎب ﺑﺄن وﺟﻮب اﻟﻔﺪﻳﺔ‬،‫ اﻷﺻﺢ‬š ‫ ﺻﻮم‬ÏB ‫ﻳﻔﺪي ﺑﻌﻮض ˜ ﺻﻼة ﻣﺎ ﻳﻔﺪي‬
‫ﺼﻮم‬B‫ﺼﻮﺻﺎ ﺑﺎ‬4 ‫ﻮن‬9‫ﺘﻤﻞ أن ﻳ‬ò ‫ﺼﻮم‬B‫ﻚ ﻷن ﻧﺺ ا‬B‫ وذ‬،‫ﻠﻘﻴﺎس‬B ‫ﻺﺣﺘﻴﺎط ﻻ‬B ‫ﺼﻼة‬B‫ا‬
‫ﺼﻮم‬B‫ﺼﻼة ﻧﻈ„ ا‬B‫ أﻋ’ اﻟﻌﺠﺰ وا‬،‫ﺼﻼة‬B‫ا‬ ‫ﻣﺔ ﺗﻮﺟﺪ‬È ‫ﻮن ﻣﻌﻠﻮﻻ ﻟﻌﻠﺔ‬9‫ﺘﻤﻞ أن ﻳ‬ò‫و‬
‫ﺼﻼة ﻓﺈن ﻛﻔﺖ ﻋﻨﻬﺎ ﻋﻨﺪ اﷲ‬B‫ﺮﻧﺎ ﺑﺎﻟﻔﺪﻳﺔ ﻋﻦ ﺟﺎﻧﺐ ا‬:‫ ﻓﺄ‬،‫ﺮﻓﻌﺔ‬B‫ﺸﺄن وا‬B‫ا‬ ‫ﺑﻞ أﻫﻢ ﻣﻨﻪ‬
،U‫ﺰﺋﻪ إن ﺷﺎء اﷲ ﺗﻌﺎ‬z :‫ﺎدات‬h‫ﺰ‬B‫ا‬ ‫ﻤﺪ‬Ÿ ‫ =ا ﻗﺎل‬،‫ﺼﺪﻗﺔ‬B‫ ﻓﺒﻬﺎ و½ﻻ ﻓﻠﻪ ﺛﻮاب ا‬U‫ﺗﻌﺎ‬
.(ÐÔ ‫ ص‬،‫ﺮ‬:‫ ﻣﺒﺤﺚ اﻷ‬،‫ )ﻧﻮر اﻷﻧﻮار‬.‫ﺸﻴﺔ ﻓﻘﻂ‬g‫ﺴﺎﺋﻞ اﻟﻘﻴﺎﺳﻴﺔ ﻻ ﺗﻌﻠﻖ ﺑﺎ‬g‫وا‬

‫ ص‬،ƒ ‫ ج‬،‫©ح ا§ﺪاﻳﺔ‬ ‫ واﻟﻌﻨﺎﻳﺔ‬.‫ دار اﻟﻔﻜﺮ‬،ÐËÔ ‫ ص‬،ƒ ‫ ج‬،‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
‫ ص‬،ƒ ‫ ج‬،‫ﻠﻮك ﻣﻊ ا•ﻌﻠﻴﻘﺎت‬g‫ﻔﺔ ا‬7 ‫ و©ح‬.•Ö• ‫ ص‬،‫ و½ﻣﺪاد اﻟﻔﺘﺎح‬.‫ دار اﻟﻔﻜﺮ‬،ÐÍÓ
. ÐЕ
Another point which needs to be understood is that a clear explicit
Had$th is not found for every ruling. Rather, many rulings are
extracted in the light of the Qur’ nic verses and Ah d$th.
It is most foolish and ignorant to say that the jurists made this ruling
of their own accord. No one is permitted to make rules in the pure
Shar$‛ah of his own accord. Yes, the jurists have certainly made the
great contribution of explaining to us the temperament and intent of
the Shar$‛ah. ‛All mah Ibn Taym$yyah rahimahull h praises the jurists
in a most unique manner:

(ƒƒ• ‫ ص‬،ƒÓ ‫ ج‬،‫ )ﻓﺘﺎوى اﺑﻦ ﺗﻴﻤﻴﺔ‬.‫ﺴﺐ اﺟﺘﻬﺎدﻫﻢ واﺳﺘﻄﺎﻋﺘﻪ‬Î ‫ﺮاده‬: ‫ﻔﻬﻤﻮﻧﻬﻢ‬h‫و‬
They [the jurists] explain to the people the intent [of the Shar$‛ah] in
the light of their ijtih d and their capability.
The wellbeing and protection of the laity lies in accepting the
statements of the jurists and practising on them. It is most certainly
not permissible for them to interfere with the Shar$‛ah. In fact, they
could lose their D$n and Islam if they do this. Im m Ghazz l$
rahimahull h writes:
،‫ﻠﻌﻠﻤﺎء‬B ‫¿ﻮا اﻟﻌﻠﻢ‬Oh‫ و‬،‫و½ﻧﻤﺎ ﺣﻖ اﻟﻌﻮام أن ﻳﺆﻣﻨﻮا و)ﺴﻠﻤﻮا و)ﺸﺘﻐﻠﻮا ﺑﻌﺒﺎدﺗﻬﻢ وﻣﻌﺎﺷﻴﻬﻢ‬
Ü‫اﷲ و‬ ‫ﻠﻢ‬9‫ ﻓﺈﻧﻪ ﻣﻦ ﺗ‬،‫اﻟﻌﻠﻢ‬ ‫ ﻣﻦ أن ﻳﺘ·ﻢ‬b ‫ق [ن ﺧ„ا‬°)‫ و‬d‫ﻮ ﻳﺰ‬B ô‫ﻓﺈن اﻟﻌﺎ‬

756
‫ ﻛﻤﻦ ﻳﺮ¿ﺐ ﺔ ا‘ﺤﺮ وﻫﻮ ﻻ‬،‫ﻔﺮ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺪري‬9‫اﻟ‬ ‫دﻳﻨﻪ ﻣﻦ ﻏ„ اﺗﻘﺎن اﻟﻌﻠﻢ وﻗﻊ‬
(Е ‫ ص‬،Ð ‫ ج‬،‫ﻳﻦ‬Q‫ )إﺣﻴﺎء ﻋﻠﻮم ا‬.‫ﺴﺒﺎﺣﺔ‬B‫ﻳﻌﺮف ا‬
It is the duty of the masses to believe and accept, and to keep
themselves busy with their worship and livelihoods; and to leave
knowledge to the ‛ulam ’. It is better for an ignorant person to commit
adultery and steal than to voice his opinion in academic matters. The
person who voices his opinions about All h ta‛ l and His D$n without
expertise in knowledge will fall into unbelief without realizing it – like
a person riding the deeps seas without knowing how to swim.
All h ta‛ l knows best.
When a child reaches puberty at night
Question
An immature child went to sleep after ‛ish . When he woke up at fajr
time, he noticed traces of semen. Does he have to make qad ’ of the
‛ish sal h?
Answer
Caution demands that he makes qad ’ of the ‛ish sal h. This is the
preferred view.
Sh m$:
.‫ﺰﻣﻪ ﻗﻀﺎؤﻫﺎ‬B ‫ﻴﻘﻆ ﺑﻌﺪ اﻟﻔﺠﺮ‬Õ‫ اﺣﺘﻠﻢ ﺑﻌﺪ ﺻﻼة اﻟﻌﺸﺎء واﺳ‬Ž‫ﺻ‬

،‫وﻗﺘﻬﺎ ﺻﺎرت ﻓﺮﺿﺎ ﻋﻠﻴﻪ‬ ‫ﺎ اﺣﺘﻠﻢ‬g‫ و‬،‫ﺰﻣﻪ ﻗﻀﺎؤﻫﺎ ﻷﻧﻬﺎ وﻗﻌﺖ ﻧﺎﻓﻠﺔ‬B b‫ ﻗﻮ‬:ô‫ﺸﺎ‬B‫ ا‬Ü‫و‬
‫ﺰﻣﻪ‬B ‫ﻴﻘﻆ ﻗﺒﻞ اﻟﻔﺠﺮ‬Õ‫ﻮ اﺳ‬B ‫ و=ا‬،‫ﺨﺘﺎر‬g‫ا‬ ‫ ﻓﻴﻠﺰﻣﻪ ﻗﻀﺎؤﻫﺎ‬،‫ﻄﺎب‬y‫ﻷن ا•ﻮم ﻻ ﻳﻤﻨﻊ ا‬
‫ ﺣ& ﻋﻦ‬:‫ﺔ‬h„‫ اﻟﻈﻬ‬Ü‫ و‬.‫ﺼﻼﺻﺔ‬y‫ﺼﻼة ﻋﻦ ا‬B‫ ﻛﻤﺎ ﻗﺪﻣﻨﺎه أول ﻛﺘﺎب ا‬È‫دﺗﻬﺎ إ‚ﺎ‬È‫إ‬
‫ﻠﻴﻞ‬B‫ا‬ ‫ﻏﻼم اﺣﺘﻠﻢ‬ ‫ ﻣﺎ ﺗﻘﻮل‬:‫ اﻹﻣﺎم أول اﺣﺘﻼﻣﻪ ﻓﻘﺎل‬U‫ أﻧﻪ ﺟﺎء إ‬:‫ﻤﺪ ﺑﻦ ا@ﺴﻦ‬Ÿ
‫ أول‬H‫دﻫﺎ و‬È‫ﺴﺠﺪ وأ‬g‫ﺔ ا‬h‫ زاو‬U‫ﻤﺪ إ‬Ÿ ‫ اﻟﻌﺸﺎء ﻫﻞ ﻳﻌﻴﺪﻫﺎ؟ ﻗﺎل ﻧﻌﻢ ﻓﻘﺎم‬Š‫ﺑﻌﺪﻣﺎ ﺻ‬
.(ÊÍ ‫ ص‬،ƒ ‫ ج‬،‫ر‬Q‫ ﻣﻊ ا‬ô‫ )ﺷﺎ‬.‫ﺴﺄﻟﺔ ﺗﻌﻠﻤﻬﺎ ﻣﻦ اﻹﻣﺎم‬:

.ËЕ ‫ ص‬،Ã‫ﺼ‬g‫ و©ح ﻣﻨﻴﺔ ا‬.ÔÓ ‫ ص‬،ƒ ‫ ج‬:‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
All h ta‛ l knows best.

757
Fidyah for missed salāhs of a mentally ill person
Question
A person’s maternal grandfather passed away three years ago. He was
mentally weak and his condition worsened to the extent that he could
not remember what he did even five minutes before. Consequently, he
did not perform sal h for a considerable period of time. Now that he
has passed away, does fidyah have to be paid for his missed sal hs?
How can it be fulfilled?
Answer
If a mentally ill person loses all consciousness and perception – and
this condition lasts continuously for one day or more – then there is
no qad ’ sal h for him, and no fidyah, etc. However, from your
question, it seems as if this was not the case. In other words, he could
have performed sal h correctly at its appointed time. It was therefore
necessary for him to perform it. If he did not perform it, qad ’ was
necessary on him. Now that he has passed away, fidyah will have to be
paid. A separate fidyah for each missed sal h (the five sal hs plus the
witr sal h) will have to be paid. The fidyah amount is the same as the
sadaqatul fitr amount.
Al-Hid yah:
‫ وﻫﺬا‬،‫ﻢ ﻳﻘﺾ‬B ‫ﻚ‬B‫ ﻣﻦ ذ‬ɳ‫ و½ن [ن أ‬،E‫ﺲ ﺻﻠﻮات أو دوﻧﻬﺎ ﻗ‬£ ‫وﻣﻦ أﻏ) ﻋﻠﻴﻪ‬
‫ ﻓﺘﺢ‬Ü‫ و‬...‫ﻼ‬:[ ‫ اﻟﻘﻴﺎس أن ﻻ ﻗﻀﺎء ﻋﻠﻴﻪ إذا اﺳﺘﻮﻋﺐ اﻹﻏﻤﺎء وﻗﺖ ﺻﻼة‬،‫اﺳﺘﺤﺴﺎن‬
ɳ‫ إن [ن أ‬:‫ﻮا‬B‫ﻚ وﺗﻮﺳﻂ أﺻﺤﺎﺑﻨﺎ ﻓﻘﺎ‬B‫ﺎ‬g‫ وا‬G‫ﺸﺎﻓ‬B‫وﻫﻮ ﻗﻮل ا‬... ‫ واﻟﻘﻴﺎس أن ﻻ‬:‫اﻟﻘﺪﻳﺮ‬
‫ت وﻫﻮ‬È‫ﺴﺎ‬B‫ ﻳﻮم و´ﻠﺔ ﻣﻦ ﺣﻴﺚ ا‬š ‫ﺎدة‬h‫ﺰ‬B‫ وا‬،‫ﻣﻦ ﻳﻮم و´ﻠﺔ ﺳﻘﻂ اﻟﻘﻀﺎء و½ﻻ وﺟﺐ‬
‫ﻤﺪ ﻣﻦ ﺣﻴﺚ اﻷوﻗﺎت ﻓﺈذا‬Ÿ ‫ وﻋﻨﺪ‬،‫ورة ﺳﺎﻋﺔ ﺳﻘﻂ‬Q‫ ا‬š ‫ ﻓﺈذا زاد‬،‫ ﺣﻨﻴﻔﺔ‬i‫رواﻳﺔ ﻋﻦ أ‬
‫ اﷲ‬u‫ ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‬...‫ﺎ‬#‫ﺮ‬á ‫ وﻫﻮ اﻷﺻﺢ‬،‫ﻞ ﺳﻘﻂ و½ﻻ ﻻ‬:[ ‫ﻚ وﻗﺖ ﺻﻼة‬B‫ ذ‬š ‫زاد‬
‫ﻮري ﻋﻦ‬œ‫ﻧﺎ ا‬e‫ أﺧ‬:‫ﺮزاق‬B‫وﻗﺎل ﻋﺒﺪ ا‬... €‫ ﻳﻘ‬:‫ﻋﻠﻴﻪ ﻳﻮﻣﺎ و´ﻠﺔ ﻗﺎل‬ ‫ا=ي ﻳﻐ‬ ‫ﻋﻨﻪ ﻗﺎل‬
‫ )ﻓﺘﺢ‬.‫ اﷲ ﻋﻨﻪ أﻏ) ﻋﻠﻴﻪ ﺷﻬﺮا ﻓﻠﻢ ﻳﻘﺾ ﻣﺎ ﻓﺎﺗﻪ‬u‫ ﻋﻦ ﻧﺎﻓﻊ أن اﺑﻦ ﻋﻤﺮ ر‬Š´ i‫اﺑﻦ أ‬
(.‫ دار اﻟﻔﻜﺮ‬،Ô ‫ ص‬،ƒ ‫ ج‬،‫اﻟﻘﺪﻳﺮ ﻣﻊ ا§ﺪاﻳﺔ‬
Ad-Durr al-Mukht r:
‫ ﺻﻼة ﻧﺼﻒ ﺻﺎع ﻣﻦ ﺑﺮ‬ÏB ‫ﻜﻔﺎرة ﻳﻄ‬B‫ﻮ ﻣﺎت وﻋﻠﻴﻪ ﺻﻠﻮات ﻓﺎﺋﺘﺔ وأو… ﺑﺎ‬B‫و‬
(ʃ ‫ ص‬،ƒ ‫ ج‬،‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﺼﻮم‬B‫ﻮﺗﺮ وا‬B‫ﻢ ا‬9‫ و¿ﺬا ﺣ‬،‫[ﻟﻔﻄﺮة‬

758
Mar q$ al-Fal h:
...‫ﻮﺗﺮ‬B‫ ا‬Á‫ﻠﻴﻠﺔ ﺣ‬B‫ وﺻﻼة ˜ وﻗﺖ ﻣﻦ ﻓﺮض ا´ﻮم وا‬...‫ﺼﻮم ˜ ﻳﻮم‬B ...‫ﻓﻴﺨﺮج ﻋﻨﻪ و´ﻪ‬
‫ع ﻋﻨﻪ‬e‫ﻢ ﻳﻮص وﺗ‬B ‫ و½ن‬،„‫ أﻓﻀﻞ •ﻨﻮع ﺣﺎﺟﺎت اﻟﻔﻘ‬H‫ أو ﻗﻴﻤﺘﻪ و‬...‫ﻧﺼﻒ ﺻﺎع ﻣﻦ ﺑﺮ‬
‫ )•ﻨﻮع ﺣﺎﺟﺎت اﻟﻔﻘ„( ﻓﺈﻧﻪ ﻗﺪ‬:‫ اﻟﻄﺤﻄﺎوي‬Ü‫ و‬.U‫ ﺟﺎز إن ﺷﺎء اﷲ ﺗﻌﺎ‬Ž‫و´ﻪ أو أﺟﻨ‬
‫ﺮا( اﻟﻔﻼح‬:) .‫ﺣﺎﺟﺎﺗﻪ‬ ‫راﻫﻢ ´~ﻓﻬﺎ‬Q‫ ا‬U‫ﺘﺎج إ‬ò‫ﺴﺘﻐﻨﻴﺎ ﻋﻦ ﻫﺬه اﻷﻋﻴﺎن و‬: ‫ﻮن‬9‫ﻳ‬
(•ÐÖ ،‫ﻣﻊ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎوي‬
All h ta‛ l knows best.
Performing salāh with shoes
Question
Respected Muft$ S hib. Kindly provide detailed answers in the light of
the texts to the following questions. May All h ta‛ l reward you.
1. Why did Ras0lull h sallall hu ‛alayhi wa sallam perform sal h with
shoes on, while M0s ‛alayhis sal m was asked to remove his shoes?
And All h ta‛ l says to us: “Follow their guidance [i.e. the guidance of
the Prophets ‛alayhimus sal m].”
2. Why do we perform sal h by removing our shoes while Ras0lull h
sallall hu ‛alayhi wa sallam performed sal h with his shoes on.?
3. Is it permissible for us to perform sal h with our shoes on?
4. Did Ras0lull h sallall hu ‛alayhi wa sallam perform sal h on a mat
without his shoes?
5. What are the views of the jurists with regard to performing sal h
with shoes on?
6. Why did Ras0lull h sallall hu ‛alayhi wa sallam order us to act
against the Jews as regards the removal of shoes while they used to
follow M0s ‛alayhis sal m?
Answer
1. According to the exegists, the order for Ras0lull h sallall hu ‛alayhi
wa sallam to follow the Prophets before him applies specifically to
tauh$d, the principles of religion, noble characteristics and excellent
attributes; and not in their Shar$‛ahs because these differ [with each
Prophet].
2. It is unavoidable for us to step on dirt and filthy things.
Furthermore, in our times performing sal h with shoes is considered

759
to be disrespectful and also against the norm. As for Ras0lull h
sallall hu ‛alayhi wa sallam, the possibility of dirt on his shoes did not
exist.
3. Yes, provided they are pure and it is possible for the person to
perform the prostration properly in the sense that he must prostrate
with all his toes. Notwithstanding this permissibility, etiquette
demands that the shoes be removed. If they are impure and it is not
possible for the person to perform the prostration properly then it will
be w jib to remove the shoes.
4. Yes.
6. Because they changed the Shar$‛ah and they do not follow M0s
‛alayhis sal m as they ought to. All h ta‛ l say with reference to them:
“The Jews say: ‛Uzayr is the son of All h.” This, despite the fact that
M0s ‛alayhis sal m did not teach them this. All h ta‛ l states that the
Jews went astray and they led others astray. He also says: “Guide us to
the straight path. The path of those whom You favoured; not the path
of those who earned Your anger nor of those who went astray.” This is
why it is obligatory on us to abstain completely.
Observe the following explanations and proofs:
Tafs$r al-Qurtub$:
(‫)ﻓﺒﻬﺎدﻫﻢ اﻗﺘﺪه‬ ‫ وﻗﻴﻞ ﻣﻌ‬،‫وا‬e‫ ﻛﻤﺎ ﺻ‬e‫إﺻ‬ ‫ﻌ‬g‫ ا‬:‫ )ﻓﺒﻬﺪاﻫﻢ اﻗﺘﺪه( ﻗﻴﻞ‬:U‫ ﺗﻌﺎ‬b‫ﻗﻮ‬
(ÐË ‫ ص‬،Ê ‫ ج‬،Ž‫ )ﺗﻔﺴ„ اﻟﻘﺮﻃ‬.‫ﺘﻠﻔﺔ‬4 ‫“اﺋﻊ‬B‫ا•ﻮﺣﻴﺪ وا‬
R0h al-Ma‛ n$:
‫“اﺋﻊ‬B‫ﻳﻦ دون ا‬Q‫ وﺗﻮﺣﻴﺪه وأﺻﻮل ا‬U‫اﻹﻳﻤﺎن ﺑﺎﷲ ﺗﻌﺎ‬ ‫ﻘﻬﻢ‬h‫ﺮاد ﺑﻬﺪاﻫﻢ ﻋﻨﺪ ‚ﻊ ﻃﺮ‬g‫وا‬
Y‫ﻦ ا•ﺄ‬9‫ﺘﻠﻔﻮن ﻓﻴﻬﺎ ﻓﻼ ﻳﻤ‬4 ‫ﺴﺦ ﻻ ﺗﺒ> ﻫﺪى وﻫﻢ أﻳﻀﺎ‬ª‫ﺴﺦ ﻓﺈﻧﻬﺎ ﺑﻌﺪ اﻟ‬ª‫ﻠ‬B ‫اﻟﻘﺎﺑﻠﺔ‬
‫ﻚ اﻷﺧﺬ ﺑﻪ ﻻ ﻣﻦ ﺣﻴﺚ أﻧﻪ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺑﺎﻹﻗﺘﺪاء ﺑﺬ‬Š‫ﺮه ﺻ‬:‫أ‬ ‫ وﻣﻌ‬،‫ﺑﻬﻢ ‚ﻴﻌﺎ‬
‫ﺒﻴﻪ‬ª‫ﻚ ﺗﻌﻈﻴﻢ §ﻢ ﺗ‬B‫ ﻓ• ذ‬،‫“ع‬B‫ﻖ اﻟﻌﻘﻞ وا‬h‫ﻖ أو_ﻚ اﻟﻔﺨﺎف ﺑﻞ ﻣﻦ ﺣﻴﺚ أﻧﻪ ﻃﺮ‬h‫ﻃﺮ‬
‫ﺣﻮاﺷﻴﻪ‬ ‫ﺮازي‬B‫ وﺣﻘﻖ اﻟﻘﻄﺐ ا‬...‫ﺴﻤﻊ‬B‫´ﻞ اﻟﻌﻘﻞ وا‬Q ‫ﻮاﻓﻖ‬g‫ﻘﻬﻢ ﻫﻮ ا@ﻖ ا‬h‫ أن ﻃﺮ‬š
‫ﺼﻔﺎت‬B‫اﻷﺧﻼق اﻟﻔﺎﺿﻠﺔ وا‬ ‫ﻮر ﺑﻪ ﻟ ﺲ إﻻ‬:‫ﺄ‬g‫ﻜﺸﺎف أﻧﻪ ﻳﺘﻌ^ أن اﻻﻗﺘﺪاء ا‬B‫ ا‬š
(ƒ Í ‫ ص‬،Ê ‫ ج‬،d‫ﻌﺎ‬g‫ )روح ا‬.‫ﻮﻫﺎ‬Ø‫ع و‬ •‫ﺸﻜﺮ وا‬B‫ة ا‬É¿‫ﺰﻫﺪ و‬B‫ وا‬e‫ﺼ‬B‫ﻠﺔ [@ﻠﻢ وا‬:ðB‫ا‬
Sunan Ab$ D w0d:

760
‫وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‪B‬ﺴﺎﺋﺐ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل رأﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‪Ã‬‬
‫ﻳﻮم اﻟﻔﺘﺢ ووﺿﻊ ﻧﻌﻠﻴﻪ ﻋﻦ )ﺴﺎره‪ ،‬و‪ Ü‬رواﻳﺔ ﻋﻦ ﻋﻤﺮو ﺑﻦ ﺷﻌﻴﺐ ﻋﻦ أﺑﻴﻪ ﻋﻦ ﺟﺪه ر‪u‬‬
‫اﷲ ﻋﻨﻪ ﻗﺎل رأﻳﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼ‪ Ã‬ﺣﺎﻓﻴﺎ ﻣﺘﻨﻌﻼ‪.‬‬

‫و‪ Ü‬رواﻳﺔ ‪ ...b‬ﻋﻦ ﻳﻌ‪ Š‬ﺑﻦ ﺷﺪاد ﺑﻦ أوس ﻋﻦ أﺑﻴﻪ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪Š‬‬
‫ﻧﻌﺎ§ﻢ وﻻ ﺧﻔﺎﻓﻬﻢ‪) .‬ﺳ‪ ä‬أ‪ i‬داؤد‪ ،‬ج ‪،‬‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﺧﺎﻟﻔﻮا ا´ﻬﻮد ﻓﺈﻧﻬﻢ ﻻ ﻳﺼﻠﻮن‬
‫ص ‪(ÔË‬‬
‫‪Hadrat ‛Abdull h ibn as-S ’ib radiyall hu ‛anhu says: I saw Ras0lull h‬‬
‫‪sallall hu ‛alayhi wa sallam performing sal h on the day of the‬‬
‫…‪conquest of Makkah. He had placed his shoes on his left hand side‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: Oppose the Jews because‬‬
‫‪they do not perform their sal h in their shoes and leather-socks.‬‬
‫‪Badhl al-Majh0d:‬‬
‫زﻣﺎﻧﻨﺎ‬ ‫ا•ﻌﺎل [ﻧﺖ ﻣﺄ‪:‬ﻮرة ‪g‬ﺨﺎﻟﻔﺔ ا´ﻬﻮد‪ ،‬وأﻣﺎ‬ ‫ﻗﻠﺖ‪ :‬دل ﻫﺬا ا@ﺪﻳﺚ ‪ š‬أن ا‪B‬ﺼﻼة‬
‫ﻓﻴ‪ª‬ﺒ; أن ﺗ‪9‬ﻮن ا‪B‬ﺼﻼة ﻣﺄ‪:‬ﻮرة ﺑﻬﻤﺎ ﺣﺎﻓﻴﺎ ‪g‬ﺨﺎﻟﻔﺔ ا•ﺼﺎرى ﻓﺈﻧﻬﻢ ﻳﺼﻠﻮن ﻣﺘﻨﻌﻠ^ ﻻ‬
‫إﻋﻼء ا‪B‬ﺴ‪ ،ä‬ج ‪ ،Ë‬ص ‪. ÔÓ‬‬ ‫¬ﻠﻌﻮن ﻋﻦ أرﺟﻠﻬﻢ‪) .‬ﺑﺬل ا‪g‬ﺠﻬﻮد‪ ،‬ج •‪ ،‬ص ‪ .ЃÓ‬و¿ﺬا‬
‫©ح اﺑﻦ ﺑﻄﺎل‪ ،‬ج ‪ ،ƒ‬ص ‪ .•Ô‬و¿ﺬا‬ ‫©ح ا•ﻮوي ‪g‬ﺴﻠﻢ‪ ،‬ج ‪ ،‬ص •‪ .ƒË‬و¿ﺬا‬ ‫و¿ﺬا‬
‫©ح ا‪g‬ﺴﻠﻢ ﻟﻘﺎ‪ u‬ﻋﻴﺎض‪ ،‬ج ‪ ،ƒ‬ص ‪(•ÖÖ‬‬ ‫ﻓﻴﺾ ا‘ﺎري‪ ،‬ج ‪ ،ƒ‬ص ‪ .ƒÍ‬و¿ﺬا‬
‫‪This Had$th shows that performing sal h with shoes was promulgated‬‬
‫‪to oppose the Jews. In our times, sal h ought to be ordered without‬‬
‫‪wearing shoes to oppose the Christians because they pray with their‬‬
‫‪shoes on; they do not remove them.‬‬
‫‪Al-Mirq t:‬‬
‫زﻣﺎﻧﻨﺎ‬ ‫أن اﻷدب ا=ي اﺳﺘﻘﺮ ﻋﻠﻴﻪ آﺧﺮ أ‪:‬ﺮه ﻋﻠﻴﻪ ا‪B‬ﺼﻼة ا‪B‬ﺴﻼم ﺧﻠﻊ ﻧﻌﻠﻴﻪ أو اﻷدب‬
‫ا@ﺪﻳﺚ ﺧﺎﻟﻔﻮا‬ ‫أن ﻣﻌ‬ ‫ﻋﻨﺪ ﻋﺪم ا´ﻬﻮد وا•ﺼﺎرى أو ﻋﺪم اﻋﺘﻴﺎدﻫﺎ ا‪y‬ﻠﻊ‪ ،‬ﺛﻢ ﺳﻨﺢ‬
‫‪z‬ﻮ‪h‬ﺰ ا‪B‬ﺼﻼة ﻣﻊ ا•ﻌﺎل وا‪y‬ﻔﺎف ﻓﺈﻧﻬﻢ ﻻ ﻳﺼﻠﻮن أي ﻻ ‪#‬ﻮزون ا‪B‬ﺼﻼة ﻓﻴﻬﻤﺎ‪،‬‬ ‫ا´ﻬﻮد‬
‫وﻻ ﻳﻠﺰم ﻣﻨﻪ اﻟﻔﻌﻞ و½ﻧﻤﺎ ﻓﻌﻠﻪ ﻋﻠﻴﻪ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﺗﺄ‪³‬ﻴﺪا ‪B‬ﻠﻤﺨﺎﻟﻔﺔ وﺗﺄﻳﻴﺪا ‪B‬ﻠﺠﻮاز‪.‬‬
‫)‪:‬ﺮﻗﺎة ©ح ا‪g‬ﺸ‪ð‬ة‪ ،‬ج ‪ ،ƒ‬ص ‪(ƒÐÊ‬‬
‫‪Ash-Sh m$:‬‬

‫‪761‬‬
‫ا•ﻌﻞ وا‪y‬ﻒ اﻟﻄﺎﻫﺮ‪h‬ﻦ أﻓﻀﻞ ‪4‬ﺎﻟﻔﺔ ‪B‬ﻠﻴﻬﻮد‪ ،‬ﺗﺎﺗﺎرﺧﺎﻧﻴﺔ‪ :‬و‪Ü‬‬ ‫)ﻗﻮ‪ b‬وﺻﻼﺗﻪ ﻓﻴﻬﻤﺎ( أي‬
‫ا ﺎﻣﻊ ا‪B‬ﺼﻐ„ را‪:‬ﺰا‬ ‫ﻧﻌﺎﻟ‪9‬ﻢ وﻻ ¡ﺸﺒﻬﻮا ﺑﺎ´ﻬﻮد" رواه اﻟﻄ‪e‬ا‪ d‬ﻛﻤﺎ‬ ‫ا@ﺪﻳﺚ "ﺻﻠﻮا‬
‫ا‪B‬ﺸﻮارع ﻷن ا•‪ Ž‬ﺻ‪ Š‬اﷲ‬ ‫‪B‬ﺼﺤﺘﻪ وأﺧﺬ ﻣﻨﻪ ‚ﻊ ا@ﻨﺎﺑﻠﺔ أﻧﻪ ﺳﻨﺔ و‪B‬ﻮ [ن ﻳﻤ‪ Å‬ﺑﻬﺎ‬
‫ﻃﺮق ا‪g‬ﺪﻳﻨﺔ ﺛﻢ ﻳﺼﻠﻮن ﺑﻬﺎ‪ ،‬ﻗﻠﺖ‪:‬‬ ‫ﻋﻠﻴﻪ وﺳﻠﻢ وﺻﺤﺒﻪ ر‪ u‬اﷲ ﻋﻨﻬﻢ [ﻧﻮا ﻳﻤﺸﻮن ﺑﻬﺎ‬
‫ﻟ‪9‬ﻦ إذا ﺧ‪ Å‬ﺗﻠﻮ‪h‬ﺚ ﻓﺮش ا‪g‬ﺴﺠﺪ ﺑﻬﺎ ﻳ‪ª‬ﺒ; ﻋﺪﻣﻪ و½ن [ﻧﺖ ﻃﺎﻫﺮة‪ ،‬وأﻣﺎ ا‪g‬ﺴﺠﺪ‬
‫زﻣﺎﻧﻨﺎ وﻟﻌﻞ ذ‪B‬ﻚ‬ ‫زﻣﻨﻪ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪Ç‬ﻼﻓﻪ‬ ‫ا•ﺒﻮي ﻓﻘﺪ [ن ﻣﻔﺮوﺷﺎ ﺑﺎ@ﺼﺎ‬
‫ﻋﻤﺪة ا‪g‬ﻔ‪ %‬ﻣﻦ أن دﺧﻮل ا‪g‬ﺴﺠﺪ ﻣﺘﻨﻌﻼ ﻣﻦ ﺳﻮء اﻷدب ﺗﺄ‪:‬ﻞ‪) .‬ا‪B‬ﺸﺎ‪ ،ô‬ج ‪،‬‬ ‫‪Ÿ‬ﻤﻞ ﻣﺎ‬
‫ص ‪(ÍËÊ‬‬
‫‪Maq l t al-Kauthar$:‬‬
‫وأﻣﺎ ا‪B‬ﺼﻼة ﺑﺎ•ﻌﻞ ﻓﺼﺤﻴﺤﺔ إذا [ﻧﺖ ﻃﺎﻫﺮة ﻻ ﺗﻤﺎﻧﻊ وﺿﻊ ﺑﺎﻃﻦ رؤوس اﻷﺻﺎﺑﻊ ‪š‬‬
‫اﻷرض ﻛﻤﺎ ﻫﻮ ﺷﺄن ﺗﻤﺎم ا‪B‬ﺴﺠﺪة ‪ š‬ﻣﺎ ذﻛﺮه ا‪y‬ﻄﺎ‪ i‬وﻏ„ه‪ ،‬و*ن ‪:‬ﺴﺠﺪ ا•‪ Ž‬ﻋﻠﻴﻪ‬
‫ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﻣﻔﺮوﺷﺎ ﺑﺎ@ﺼﺒﺎء وﺣﺠﺮات أزواج ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن‬
‫اﺗﺼﺎل ا‪g‬ﺴﺠﺪ ﻓﻠﻢ ﺗ‪9‬ﻦ ﻧﻌﻠﻪ ﻋﻠﻴﻪ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﻣﻈﻨﺔ إﺻﺎﺑﺔ ﻗﺬر أﺻﻼ ﻷﻧﻪ ‪B‬ﻢ‬
‫ﻳ‪9‬ﻦ ﻳﻄﺄ ﺑﻬﺎ ﺷﻮارع ﻗﺬرة و*ﻧﺖ ا‪g‬ﺪﻳﻨﺔ ا‪g‬ﻨﻮرة ﻃﺎﻫﺮة اﻷزﻓﺔ ﻣﻦ اﻷرواث واﻷرﺟﺎس‬
‫اﻧﺼﻴﺎ‪ È‬ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ ر‪ u‬اﷲ ﻋﻨﻬﻢ‪Ç ...‬ﻼف ﺷﻮارع ا´ﻮم و‪:‬ﺮاﺣﻴﺾ ا´ﻮم ﻓﺈﻧﻬﺎ ﻻ‬
‫ﻳﻤ‪9‬ﻦ ﻓﻴﻬﺎ ا•ﺤﻔﻆ ﻣﻦ وﻃﺊ اﻷﻗﺬار وا‪B‬ﺮﺷﺎش ‪ š‬ا•ﻌﺎل‪B ،‬ﻜﻮن ‪:‬ﺮاﺣﻴﻀﻬﺎ ﺻﻠﺒﺔ ﺗﺮش‬
‫ﺣﺘﻤﺎ ‪ š‬ا•ﻌﺎل وﻻ ﺳﻴﻤﺎ إذا ﺑﺎل ا‪B‬ﺸﺨﺺ وﻫﻮ ﻗﺎﺋﻢ ﻷﻧﻬﺎ ‪ š‬ﻃﺮاز أﻓﺮﻧ‘ ﻻ ﻳﺘﻤ‪9‬ﻦ ﻣﻦ‬
‫ﻓﺘﺢ‬ ‫ا‘ﻮل ﻓﻴﻬﺎ إﻻ وﻫﻮ ﻗﺎﺋﻢ‪ .‬وﻗﺪ ﺻﺢ أﻧﻪ ﻋﻠﻴﻪ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ﺧﻠﻊ ﻧﻌﻠﻪ ﻋﻨﺪ ا‪B‬ﺼﻼة‬
‫‪:‬ﻜﺔ ﻓﻴﻜﻮن ﻫﺬا آﺧﺮ اﻷ‪:‬ﺮ‪h‬ﻦ ﻛﻤﺎ أﻧﻪ ﺧﻠﻪ ﺣﻴﻨﻤﺎ أﻋﻠﻤﻪ ﺟ‪he‬ﻞ ﻋﻠﻴﻪ ا‪B‬ﺴﻼم أن ﺑﻨﻌﻠﻪ‬
‫أذى واﻟ‪O‬ﺧﻴﺺ ﻋﻨﺪ ا•ﺤﻘﻖ ﻣﻦ إﻇﻬﺎر ا•ﻌﻞ ﻫﻮ ﻣﻘﺘ‪ E‬اﻷدﻟﺔ ﻋﻨﺪ ا‪g‬ﺤﻘﻘ^ وﻣﻦ ﻳﺮى‬
‫اﺳﺘﺤﺒﺎب ﻟ‪ž‬ﺴﻬﺎ ‪“ê‬ﻃﻪ إﻧﻤﺎ اﺳﺘﺤﺐ ‪g‬ﺨﺎﻟﻔﺔ ا´ﻬﻮد‪ ،‬ﻟ‪9‬ﻦ أﻫﻞ ا‪B‬ﻜﺘﺎب أﺻﺒﺤﻮا ا´ﻮم‬
‫ﻟ‪ž‬ﺴﻬﺎ‪ ...‬وﻗﺪ‬ ‫ﺧﻠﻊ ا•ﻌﺎل ﻻ‬ ‫ﻳﺪﺧﻠﻮن ﻛﻨﺎ‪æ‬ﺴﻬﻢ و‪h‬ﺼﻠﻮن ﺑﻨﻌﺎ§ﻢ ﻓﺘﻜﻮن ا‪g‬ﺨﺎﻟﻔﺔ §ﻢ‬
‫ﻧﻌﺎل ا‪B‬ﺸﻮارع ا´ﻮم ﺧﻼف اﻷدب و½ن [ﻧﺖ‬ ‫ﺗﻄﺎﺑﻘﺖ ‪$‬ﻤﺎت أﻫﻞ اﻟﻌﻠﻢ ‪ š‬أن ا‪B‬ﺼﻼة‬
‫ﻣﻨﻴﺔ ا‪g‬ﻔ‪B %‬ﻠﺴﺠﺴﺘﺎ‪ ،d‬وﻓﺘﺢ ا‪g‬ﺘﻌﺎل‬ ‫ﻃﺎﻫﺮة ﺑﻞ ﺳﻮء اﻷدب ﻛﻤﺎ ‪z‬ﺪ ﺗﻔﺼﻴﻞ ذ‪B‬ﻚ‬
‫ا‪B‬ﻠﻜﻬﻨﻮي‪،‬‬ ‫‪B‬ﻠﻌﻼﻣﺔ ا‪g‬ﻘﺮي‪ ،‬و©ح ا‪g‬ﺸ‪ð‬ة ﻟﻌ‪ Ã‬اﻟﻘﺎري‪ ،‬و™ﻳﺔ ا‪g‬ﻘﺎل ‪B‬ﻠﻤﺤﺪث ﻋﺒﺪ اﻟ‬
‫وﻏ„ﻫﺎ‪) .‬ﻣﻘﺎﻻت ا‪B‬ﻜﻮﺛﺮي‪ ،‬ص •‪ ، Ê‬دار ﺷﻤ¯(‬
‫‪All h ta‛ l knows best.‬‬

‫‪762‬‬
Folding one’s pants before salāh
Question
If a person’s pants is below his ankles, must he fold it above the ankles
before he commences sal h? Some people say that it must not be
folded; it must be left as it is because when a person folds it, the inner
side of the garment becomes outside; and this is prohibited. Is this
correct?
Answer
If something is makr0h outside sal h it will be even more makr0h in
sal h. The makr0h must be removed before sal h. There is therefore
no harm in doing this. Nonetheless, the fundamental thing to do is to
explain to such people that wearing the lower garment below the
ankles is makr0h out of sal h as well. They must therefore have their
pants, etc. sewn above the ankles.
Sah$h al-Bukh r$:
‫ﻜﻌﺒ^ ﻣﻦ‬B‫ ﻣﺎ أﺳﻔﻞ ﻣﻦ ا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺮة ر‬h‫ ﻫﺮ‬i‫ﻋﻦ أ‬
(ËËËÔ ‫ ﺣﺪﻳﺚ رﻗﻢ‬.ÖÍ ‫ ص‬،ƒ ‫ ج‬،‫ )رواه ا‘ﺨﺎري‬.‫ا•ﺎر‬ ‫اﻹزار‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: “Whatever portion of the l0ng$ (loin
cloth or lower garment) is below the ankles shall be in the Hell-fire.”
Fat w Lucknow$:
‫ رأﺳﻪ‬š ‫ ﻫﻮ أن ﻳﻠﻘﻴﻪ‬:‫ﺴﺪل وﻫﻮ أن ﻳﺮﺳﻠﻪ ﻣﻦ ﻏ„ أن ﻳﻀﻢ ﺟﺎﻧﺒﻪ وﻗﻴﻞ‬B‫ﺮه ا‬9h‫و‬
‫ﺮﺳﻼ‬: ‫ﻨﺪﻳﻞ‬g‫ ﻣﺎ إذا [ن ا‬š ‫( ﻳﺼﺪق‬ÐËÔ ‫ ص‬، ‫ﻓﺘﺢ اﻟﻘﺪﻳﺮ )ج‬ ‫ ﻗﺎل‬...‫ﺮﺧﻴﻪ‬h‫و‬
‫ ص‬،‫ﻠﻜﻬﻨﻮي‬B‫ )ﻓﺘﺎوى ا‬.‫ﺼﻼة‬B‫ﻦ ﻳﻌﺘﺎده أن ﻳﻀﻌﻪ ﻋﻨﺪ ا‬g ;‫ﺒ‬ª‫ ﻓﻴ‬،„‫ﻛﺘﻔﻴﻪ ﻛﻤﺎ ﻳﻌﺘﺎده ﻛﺜ‬
(‫ ﺑ„وت‬،ÐÓ
The jurists say that a makr0h can be removed even while in sal h, so it
will be even more permissible out of sal h. In fact, it will be mustahab.
Fat w Lucknow$:
‫ﻜﺸﻮف‬: Ã‫ اﻷو• أن ﻻ ﻳﺼ‬،‫ﻜﻨﻪ أن ﻳﺮﻓﻌﻬﺎ ﺑﻴﺪ واﺣﺪة‬:‫ﺴﻮة ﻣﻦ رأﺳﻪ وأ‬ª‫ﻓﺈن ﺳﻘﻄﺖ ﻗﻠ‬
(ÐÓ ‫ ص‬،‫ﻠﻜﻬﻨﻮي‬B‫ )ﻓﺘﺎوى ا‬.‫ﺮواﻳﺎت‬B‫ﺮأس ﻛﺬا ﺧﺰاﻧﺔ ا‬B‫ا‬
A Had$th states:

763
Hadrat ‛Abdull h ibn ‛Abb s radiyall hu ‛anhu narrates: “One night I
stood on the left side of Ras0lull h sallall hu ‛alayhi wa sallam in sal h.
Ras0lull h sallall hu ‛alayhi wa sallam moved me to the right.” In
other words, Ras0lull h sallall hu ‛alayhi wa sallam removed a makr0h
act while he was in sal h. This Had$th reads as follows:

’‫ ﻓﺠﻌﻠ‬d‫ ﻓﻘﻤﺖ ﻋﻦ )ﺴﺎره ﻓﺄﺧﺬ‬Ã‫ ﻓﺘﻮﺿﺄ ﺛﻢ ﻗﺎم ﻳﺼ‬...‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
(ÔÊ ‫ ص‬، ‫ ج‬،‫ )ﺻﺤﻴﺢ ا‘ﺨﺎري‬.‫ﻋﻦ ﻳﻤﻴﻨﻪ‬
All h ta‛ l knows best.

764
 DEATH AND THE DECEASED
The One Who Is Closte To Death
The method of laying a person who is about to die
Question
How should a person who is about to die be made to lie down?
Answer
The Sunnah method of doing this is to face him towards the qiblah and
turn him on his right side. It is also permissible to lay him flat on his
back and to make him face the qiblah by placing a pillow under his
head. If it is difficult to do any of this, he may be placed in any position
which is most easy.
Al-Fat w al-Hind$yyah:
ٔ
‫ﻢ‬B ‫ وﮨﺬا إذا‬،‫ اﻟﮩﺪاﻳﺔ‬ñ ‫ﺴﻨﺔ ﻛﺬا‬B‫ ﺷﻘﮧ اﻻﻳﻤﻦ و ﻮ ا‬š ‫ اﻟﻘﺒﻠﺔ‬U‫ﺮﺟﻞ وﺟﮧ إ‬B‫إذا اﺣﺘ ا‬
ٔ
‫ اﻟﻔﺼﻞ اﻻول‬،۱/۱۵۷ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.ù‫ﺰاﮨﺪ‬B‫ ا‬ñ ‫ ﺣﺎﻟﮧ ﻛﺬا‬š ‫)ﺸﻖ ﻋﻠﻴﮧ ﻓﺈذا ﺷﻖ ﺗﺮک‬
( ‫ﺤﺘ‬g‫ ا‬ñ
Ad-Durr al-Mukht r:
(‫ﺴﺎف ﺻﺪﻏﻴﮧ )اﻟﻘﺒﻠﺔ‬X‫ﺧﺎء ﻗﺪﻣﻴﮧ واﻋﻮﺟﺎج ﻣﻨﺨﺮہ وا‬O‫( وﻋﻼﻣﺘﮧ اﺳ‬ ‫ﺤﺘ‬g‫)ﻳﻮﺟﮧ ا‬
‫ﻦ‬9‫ زﻣﺎﻧﻨﺎ وﻟ‬ñ ‫ﻌﺘﺎد‬g‫ ﻇﮩﺮہ وﻗﺪﻣﺎہ إ´ﮩﺎ و ﻮ ا‬š ‫ﺴﻨﺔ )وﺟﺎز اﻻﺳﺘﻠﻘﺎء‬B‫ ﻳﻤﻴﻨﮧ ﻮ ا‬š
ٔ ً
‫ و½ن ﺷﻖ‬ü‫ﺒﺘ‬g‫ ا‬ñ ‫ اﻻﺻﺢ ﺻﺤﺤﮧ‬š ° ‫ﻠﻘﺒﻠﺔ وﻗﻴﻞ ﻳﻮﺿﻊ ﻛﻤﺎ ﺗ‬B ‫ﻳﺮﻓﻊ ﻗﻠﻴﻼ ´ﺘﻮﺟﮧ‬
( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،۲/۱۸۹ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ر ا‬Q‫ )ا‬.‫ ﺣﺎﻟﮧ‬š ‫ﻋﻠﻴﮧ ﺗﺮک‬
Bad ’i‛ as-San ’i‛:
ٔ ٔ ٔ
‫ ﻻﻧﮧ‬e‫ اﻟﻘ‬ñ ‫ ﺷﻘﮧ اﻻﻳﻤﻦ ﻛﻤﺎ ﻳﻮﺟﮧ‬š ‫ اﻟﻘﺒﻠﺔ‬U‫ﺴﺘﺤﺐ ان ﻳﻮﺟﮧ إ‬g‫ﺴﺎن ﻓﺎ‬å‫اﻹ‬ ‫إذا اﺣﺘ‬
( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،۱/۲۹۹ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻠﺤﺪ‬B‫ ا‬ñ ‫ﻴﺖ‬g‫ﻮﺗﮧ ﻓﻴﻀﺠﻊ ﻛﻤﺎ ﻳﻀﺠﻊ ا‬: ‫ﻗﺮب‬
After he passes away, it is best to make the deceased to face the qiblah
when giving him a bath.
All h ta‛ l knows best.

765
Gifting on one’s deathbed
Question
A person is suffering from cancer. He wants to give some of his
possessions to a relative and some to an outsider. Is it permissible to
give a gift in this state? Will this bequest be carried out?
Answer
When a person on his deathbed wants to give a gift to anyone or make
a bequest in favour of an outsider, then only up to one third can be
fulfilled. More than one third is not permitted. A gift or bequest in
favour of an heir cannot be fulfilled unless the other heirs permit it –
even if it is more than one third. Observe the following Had$th:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ واﻧﺎ‬Š‫ رﺳﻮل اﷲ ﺻ‬û‫د‬È :‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ وﻗﺎص ر‬ì‫ﻋﻦ ﺳﻌﺪ ﺑﻦ ا‬
ٔ
‫ ﻓﻤﺎ ﺗﺮ¿ﺖ‬:‫ﻴﻞ اﷲ ﻗﺎل‬ž‫ ﺳ‬ñ ‫ﮧ‬$ U‫ ﺑﻤﺎ‬:‫ﻢ؟ ﻗﻠﺖ‬9‫ ﺑ‬:‫ ﻗﺎل‬،‫ ﻧﻌﻢ‬:‫ اوﺻﻴﺖ؟ ﻗﻠﺖ‬:‫ﺾ ﻓﻘﺎل‬h‫ﺮ‬:
ٔ ٔ ٔ ٔ
‫ﻠﺚ‬œ‫ اوص ﺑﺎ‬:‫ ﻗﺎل‬Á‫ اوص ﺑﺎﻟﻌ“ ﻓﻤﺎ زﻟﺖ اﻧﺎﻗﺼﮧ ﺣ‬:‫„ ﻓﻘﺎل‬Ç ‫ ﮨﻢ اﻏﻨﻴﺎء‬:‫ک ﻗﻠﺖ‬Q‫ﻮ‬B
ٔ ٔ
‫ اﷲ‬Š‫ ﺳﻤﻌﺖ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ اﻣﺎﻣﺔ ر‬ì‫ وﻋﻦ ا‬.ù‫ﻣﺬ‬O‫ رواہ اﻟ‬.„‫ﻠﺚ ﻛﺜ‬œ‫وا‬
ٔ
‫ ﺣﻖ ﺣﻘﮧ ﻓﻼ وﺻﻴﺔ‬ù‫ﻮداع إن اﷲ ﻗﺪ اﻋﻄ ٰﻰ ˜ ذ‬B‫م ﺣﺠﺔ ا‬È ‫ ﺧﻄﺒﺘﮧ‬ñ :‫ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬
ٔ
‫ ﻗﺪﻳ‬،‫ﻮﺻﺎﻳﺎ‬B‫ ﺑﺎب ا‬،۱/۲۶۵ :‫ﻒ‬h© ‫ة‬ð‫ﺸ‬:) .ù‫ﻣﺬ‬O‫ رواہ اﺑﻮ داود واﺑﻦ ﻣﺎﺟﺔ واﻟ‬.‫ﻮارث‬B
(‫ﻛﺘﺐ ﺧﺎﻧﮧ‬
Hadrat Sa‛d ibn Ab$ Waqq s radiyall hu ‛anhu narrates: Ras0lull h
sallall hu ‛alayhi wa sallam came to visit me when I was ill. He asked
me: “Did you make a bequest?” I replied: “Yes.” He asked: “How
much?” I replied: “All my wealth for the cause of All h.” He asked:
“What did you leave for your children?” I replied: “They are wealthy
and living well.” He said: “Make a bequest for one tenth.” I continued
saying to him that it is too less until he said: “Make a bequest for one
third, and one third is a lot.”
Hadrat Ab0 Um mah radiyall hu ‛anhu narrates: I heard Ras0lull h
sallall hu ‛alayhi wa sallam saying in his sermon in the year of the
Farewell Pilgrimage: “All h ta‛ l gave to each person his right, so
there is no bequest for an heir.”
Ad-Durr al-Mukht r:

766
.‫ﻠﺚ‬œ‫ ﻣﻦ ا‬e‫ﻢ وﺻﻴﺘﮧ ﻓﻴﻌﺘ‬9‫ ﺣﻜﻤﮧ ﻛﺤ‬õ‫ﺎﺑﺎﺗﮧ وﮨﺒﺘﮧ ووﻗﻔﮧ وﺿﻤﺎﻧﮧ ˜ ذﻟ‬Ÿ‫إﻋﺘﺎﻗﮧ و‬
ٔ ٔ
‫ﻮﺻﻴﺔ ﻻن ﮨﺒﺔ‬B‫ﻢ ﻳﻘﺒﺾ ﻓﺘﺒﻄﻞ ا‬B‫ﻮﺗﮧ اﻣﺎ إذا ﻣﺎت و‬: ‫ إذا اﺗﺼﻞ ﺑﮩﺎ اﻟﻘﺒﺾ ﻗﺒﻞ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫و‬
ً
(‫ ﺳﻌﻴﺪ‬،۶/۶۸۰ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺾ ﮨﺒﺔ ﺣﻘﻴﻘﺔ و½ن [ﻧﺖ وﺻﻴﺔ ﺣﻜﻤﺎ‬h‫ﺮ‬g‫ا‬
All h ta‛ l knows best.
The definition of marad al-maut
Question
What is meant by marad al-maut? Is a cancer patient included in this?
Answer
Marad al-maut refers to an illness on account of which the person
cannot emerge for his needs and necessities. It also applies to an
illness from which there is little hope of recovery and there is a
greater likelihood of death. Bearing this definition in mind, a cancer
patient who has very little hope of recovery can be referred to as being
in marad al-maut.
Al-Fat w al-Hind$yyah:
ٔ
‫ﺮض‬: .Á‫ﻔ‬g‫ ﺧﺰاﻧﺔ ا‬ñ ‫ ﺣﻮاﺋﺞ ﻧﻔﺴﮧ و ﻮ اﻻﺻﺢ ﻛﺬا‬U‫ﻮت ﻣﻦ ﻻ ¬ﺮج إ‬g‫ﺮض ا‬: ‫ﺾ‬h‫ﺮ‬g‫ا‬
ٔ
‫ﻮت ﺳﻮاء‬g‫ﺮض ا‬: ‫ﻮت [ن‬g‫ اﻧﮧ إذا [ن اﻟﻐﺎﻟﺐ ﻣﻨﮧ ا‬ùٰ‫ﻠﻔﺘﻮ‬B ‫ﺨﺘﺎر‬g‫ﻠﻤﻮا ﻓﻴﮧ وا‬9‫ﻮت ﺗ‬g‫ا‬
ٔ
(۴/۱۷۶ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻀﻤﺮات‬g‫ ا‬ñ ‫ﻦ ﻛﺬا‬9‫ﻢ ﻳ‬B ‫[ن ﺻﺎﺣﺐ اﻟﻔﺮاش ام‬
All h ta‛ l knows best.
The bequest of a sick person
Question
A person who was ill made a bequest to one of his relatives to visit his
grave every week. Is it obligatory on the relative to carry out this
bequest?
Answer
It is not w jib to fulfil the above type of bequest. However, it is better
to go on the basis of his wish.
Ad-Durr al-Mukht r:

767
 ٔ ٔ ٓ ٔ ٔ ٔ
^‫ ﺛﻮب ﻛﺬا او ﻳﻄ‬ñ ‫ﻔﻦ‬9‫ ﺑ¾ اﺧﺮ او ﻳ‬U‫ﻮﺗﮧ إ‬: ‫ﻤﻞ ﺑﻌﺪ‬ò ‫ ﻋﻠﻴﮧ ﻓﻼن او‬Š‫او… ﺑﺎن ﻳﺼ‬
ً ً ٔ ٔ ٔ
،۶۹۰،۶/۶۶۶ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ہ ﻗﺒﺔ او ﻳﻘﺮا ﻋﻨﺪہ ﺷ ﺌﺎ ﻣﻌﻴﻨﺎ ﻓﮩﻰ ﺑﺎﻃﻠﺔ‬e‫ ﻗ‬š ‫ہ او ﻳ ب‬e‫ﻗ‬
( ~‫ﺳﻌﻴﺪ ﻛﻤ‬
Sh m$:
ٓ ً ٔ ٔ ٔ
،‫ﺐ ﻟﮧ وﻗﺮا ﻋﻨﺪہ ﺷ ﺌﺎ ﻣﻦ اﻟﻘﺮان ﻓﮩﻮ ﺣﺴﻦ‬h‫ ﺻﺪﻳﻖ او ﻗﺮ‬e‫ﻮ زار ﻗ‬B :‫ﻮا ﻴﺔ‬B‫ﻮ‬B‫ ا‬ñ :‫اﻗﻮل‬
ٔ
( ~‫ ﺳﻌﻴﺪ ﻛﻤ‬،‫ﺪﻣﺔ‬y‫ﻮﺻﻴﺔ ﺑﺎ‬B‫ ﻗﺒﻴﻞ ﺑﺎب ا‬،۶/۶۹۰ : ‫ )ﺷﺎ‬.‫ ﻓﻼ ﻣﻌ ﻟﮩﺎ‬õ‫ﻮﺻﻴﺔ ﺑﺬﻟ‬B‫اﻣﺎ ا‬
All h ta‛ l knows best.
Reciting the Qur’ān near the deceased before
giving him ghusl
Question
What is the ruling with regard to reciting the Qur’ n near the deceased
before he can be given ghusl?
Answer
If the body of the deceased is covered, there is no harm in reciting the
Qur’ n near him. If his body is uncovered, even then, the more correct
view is that the body of the deceased is unclean, but not impure. It is
therefore permissible to read the Qur’ n near him. Nevertheless,
caution demands that one should not read in a loud voice before he is
given a ghusl.
Taht w$:
‫ﻨﺎہ ﻣﻦ‬h‫ ﻣﺎ رو‬û‫ﻠﺜﺎ‬B ‫ ﺣﺪث و)ﺸﮩﺪ‬:‫ وﻗﻴﻞ‬،‫ﺎﺳﺔ ﺧﺒﺚ‬I ‫ﻴﺖ ﻓﻘﻴﻞ‬g‫ﺎﺳﺔ ا‬I ñ ‫اﺧﺘﻠﻔﻮا‬
ً
‫ﺎ وﻗﻊ ﻓﺎہ‬g ‫ﺴﺎ‬I ‫ﻮ [ن‬B ‫ اذ‬،‫ اﷲ ﻋﻨﻪ و ﻮ ﻣﻴﺖ ﻗﺒﻞ اﻟﻐﺴﻞ‬u‫ﺗﻘﺒﻴﻠﮩﺎ ﻋﺜﻤﺎن ﺑﻦ ﻣﻈﻌﻮن ر‬
،‫م ا ﻨﺎﺋﺰ‬ð‫ اﺣ‬،۵۶۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ ﺟﺴﺪہ‬š ‫ﻒ‬h“B‫ا‬
( ‫ﻗﺪﻳ‬
Ad-Durr al-Mukht r:
ٓ ً
‫ﻮت ﻗﻴﻞ‬g‫ﻴﺖ •ﻨﺠﺴﮧ ﺑﺎ‬g‫ﺎﺳﺔ ا‬I ‫ﻠﻘﺮان ﻋﻦ‬B ‫ﮩﺎ‬hó‫ ﺗ‬...‫ ﺗﻐﺴﻞ‬Á‫ﺮہ اﻟﻘﺮاءة ﻋﻨﺪہ ﺣ‬9‫ﺗ‬
‫ﻠﻤﺤﺪث‬B ‫ﻓﺈﻧﮧ إذا ﺟﺎز‬... ‫ﺤﺪث‬g‫ ﺟﻮازﮨﺎ ﻛﻘﺮاءة ا‬ü‫ﺒ‬ª‫ﺎﺳﺔ ﺧﺒﺚ وﻗﻴﻞ ﺣﺪث وﻋﻠﻴﮧ ﻓﻴ‬I
ٰ ٔ ‫ﺤﺪث‬g‫ﻴﺖ ا‬g‫ﺣﺪﺛﺎً ٔاﺻﻐﺮ اﻟﻘﺮاءة ﻓﺠﻮازﮨﺎ ﻋﻨﺪ ا‬
،۲/۱۹۴ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.•‫ﺑﺎﻻو‬
( ~‫ﺳﻌﻴﺪ ﻛﻤ‬

768
 ‫‪Sh m$:‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ و‪h‬ﻘﺮا اﻟﻘﺮان ‪ ñ‬ﺑﻌﺾ اﻟ‪ª‬ﺴﺦ وﻻ ﻳﻘﺮا ﺑﻼ وا‪B‬ﺼﻮاب إﺳﻘﺎﻃﮩﺎ‪.‬‬
‫ً‬ ‫ٓ‬ ‫ً‬ ‫ٔ‬
‫ﺗ‪ª‬ﺒﻴﮧ‪ :‬ا@ﺎﺻﻞ ان ا‪g‬ﻮت إن [ن ﺣﺪﺛﺎ ﻓﻼ ﻛﺮاﮨﺔ ‪ ñ‬ﻗﺮاءة اﻟﻘﺮان ﻋﻨﺪہ و½ن [ن ‪I‬ﺴﺎ‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﻛﺮﮨﺖ واﻟﻈﺎﮨﺮ ان ﮨﺬا اﻳﻀﺎ إذا ‪B‬ﻢ ﻳ‪9‬ﻦ ا‪g‬ﻴﺖ ‪:‬ﺴ• ﺑﺜﻮب )ﺴ‪ O‬ﺑﺪﻧﮧ‪ ،‬ﻻﻧﮧ ‪B‬ﻮ ﺻ‪ Š‬ﻓﻮق‬
‫ٔ‬ ‫ٔ‬
‫‪I‬ﺎﺳﺔ ‪ š‬ﺣﺎﺋﻞ ﻣﻦ ﺛﻮب او ﺣﺼ„ ﻻ ﻳ‪9‬ﺮہ ﻓﻴﻤﺎ ﻳﻈﮩﺮ ﻓﻜﺬا إذا ﻗﺮا ﻋﻨﺪ ‪I‬ﺎﺳﺔ ‪:‬ﺴﺘﻮرة‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫و¿ﺬا ﻳ‪ª‬ﺒ‪ ü‬ﺗﻘﻴﻴﺪ ا‪B‬ﻜﺮاﮨﺔ ﺑﻤﺎ إذا ﻗﺮا ﺟﮩﺮا‪ ...‬ﻓﺘﺤﺼﻞ ﻣﻦ ﮨﺬا إن [ن ا‪g‬ﻮﺿﻊ ﻣﻌﺪا ‪B‬ﻠﻨﺠﺎﺳﺔ‬
‫ٔ‬ ‫ً‬
‫[‪g‬ﺨﺮج وا‪g‬ﺴﻠﺦ ﻛﺮﮨﺖ اﻟﻘﺮاءة ﻣﻄﻠﻘﺎ و½ﻻ ﻓﺈن ‪B‬ﻢ ﻳ‪9‬ﻦ ﮨﻨﺎک ‪I‬ﺎﺳﺔ وﻻ اﺣﺪ ‪:‬ﻜﺸﻮف‬
‫ً‬
‫اﻟﻌﻮرة ﻓﻼ ﻛﺮاﮨﺔ ﻣﻄﻠﻘﺎ و½ن [ن ﻓﺎﻧﮧ ﻳ‪9‬ﺮہ رﻓﻊ ا‪B‬ﺼﻮت ﻓﻘﻂ‪) .‬ا‪B‬ﺸﺎ ‪ ،۱۹۴،۲/۱۹۳ :‬ﻣﻄﻠﺐ‬
‫‪ ñ‬اﻟﻘﺮاءة ﻋﻨﺪ ا‪g‬ﻴﺖ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪A woman in her menses sitting near a deceased‬‬
‫‪Question‬‬
‫‪Can a woman who is in her menses sit in a room where the deceased is‬‬
‫?‪placed‬‬
‫‪Answer‬‬
‫‪If she abstains from sitting near his head side and instead, sits at a‬‬
‫‪distance, then there is no harm in it. There are different opinions with‬‬
‫‪regard to asking such a woman to leave. It is therefore inappropriate‬‬
‫‪to be too strict in this regard.‬‬
‫‪Sh m$:‬‬
‫‪ ñ‬ا•ﮩﺮ‪ :‬ﻳ‪ª‬ﺒ‪ ü‬إﺧﺮاج ا@ﺎﺋﺾ‪ ...‬و‪ Ú‬ﻧﻮر اﻹﻳﻀﺎح‪ :‬واﺧﺘﻠﻒ ‪ ñ‬إﺧﺮاج ا@ﺎﺋﺾ‪) .‬ﺷﺎ ‪:‬‬
‫‪ ،۲/۱۹۳‬ﺳﻌﻴﺪ(‬
‫‪H shiyah N0r al-Īd h:‬‬
‫ٔ‬
‫و‪ Ú‬ﺣﺎﺷﻴﺔ ﻧﻮر اﻹﻳﻀﺎح‪ :‬ﻗﻮﻟﮧ واﺧﺘﻠﻔﻮا‪ :‬اﺧﺘﻼف ا‪g‬ﺸﺎﻳﺦ ‪ ñ‬إﺧﺮاج ٔﻮﻻء ‪ ñ‬اﻻو‪B‬ﻮ‪h‬ﺔ‬
‫ٔ‬ ‫ً‬
‫وﻋﺪﻣﮩﺎ‪ ،‬ﻻ ‪ š‬ﺳ‪ž‬ﻴﻞ ا‪B‬ﻮﺟﻮب‪ ،‬ووﺟﮧ اﻹﺧﺮاج اﻣﺘﻨﺎع ﺣﻀﻮر ا‪g‬ﻼﺋ‪9‬ﺔ ‪Ÿ‬ﻼ ﺑﮧ ﺣﺎﺋﺾ او‬
‫ٔ‬
‫ﻧﻔﺴﺎء ووﺟﮧ ﻋﺪم اﻹﺧﺮاج ﺑﮧ ﻗﺪ ﻻ ﻳﻤ‪9‬ﻦ اﻹﺧﺮاج ‪B‬ﻠﺸﻔﻘﺔ او ‪B‬ﻼﺣﺘﻴﺎج إ´ﮩﻦ‪) .‬ﺣﺎﺷﻴﺔ‬
‫ﻧﻮر اﻻﻳﻀﺎح ‪B‬ﻠﺸﻴﺦ ‪Ÿ‬ﻤﺪ اﻋﺰاز ‪ :š‬ص ‪ .۱۲۷‬و¿ﺬا ‪ ñ‬ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا‬
‫اﻟﻔﻼح‪ :‬ص‪ ،۵۶۳‬ﺑﺎب اﺣ‪ð‬م ا ﻨﺎﺋﺰ‪ ،‬ﻗﺪﻳ (‬

‫‪769‬‬
Fat w Q d$ Kh n:
ٔ
:‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ ﻗﺎﺿﻴﺨﺎن‬ù‫ )ﻓﺘﺎو‬.‫ﻮت‬g‫ﻠﻮس ا@ﺎﺋﺾ وا ﻨﺐ ﻋﻨﺪہ وﻗﺖ ا‬7 ‫وﻻ ﺑﺎس‬
(‫ﻴﺖ وﻣﺎ ﻳﺘﻌﻠﻖ ﺑﮧ‬g‫ ﻏﺴﻞ ا‬ñ ‫ ﺑﺎب‬،۱/۱۸۸
All h ta‛ l knows best.
Looking at one’s wife’s face after she dies
Question
Is it permissible for a husband to look at his wife’s face after she dies?
Answer
It is permissible to look at the wife’s face after her death.
Ad-Durr al-Mukht r:
ٔ
‫ وﻟﻌﻞ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬،‫ اﻻﺻﺢ ﻣﻨﻴﺔ‬š ‫ﺴﮩﺎ ﻻ ﻣﻦ ا•ﻈﺮ إ´ﮩﺎ‬:‫ﻤﻨﻊ زوﺟﮩﺎ ﻣﻦ ﻏﺴﻠﮩﺎ و‬h‫و‬
ٔ ٔ
،۲/۱۹۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺸﺒﮩﺔ اﻻﺧﺘﻼف‬B ‫ﺲ ﻓﺠﺎز‬g‫وﺟﮩﮧ ان ا•ﻈﺮ اﺧﻒ ﻣﻦ ا‬
‫ﺶ‬:‫ ﮨﺎ‬š ‫ﺎﻧﻴﺔ‬y‫ ا‬ù‫ واﻟﻔﺘﺎو‬.‫ اﻟﻐﺴﻞ‬ñ û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،۱/۱۶۰ :‫ اﻟﮩﻨﺪﻳﺔ‬ñ ‫ و¿ﺬا‬.‫ﺳﻌﻴﺪ‬
(‫ﻴﺖ وﻣﺎ ﻳﺘﻌﻠﻖ ﺑﮧ‬g‫ ﻏﺴﻞ ا‬ñ ‫ ﺑﺎب‬،۱/۱۸۷ :‫اﻟﮩﻨﺪﻳﺔ‬
Ahsan al-Fat w :
The husband can look at his deceased wife but he cannot give her
ghusl. He cannot touch her without a barrier. He can carry her corpse
and lower her in the grave.1
All h ta‛ l knows best.
The Shar’ī ruling of a post mortem
Question
What is the Shar‛$ status of a post mortem? Does it entail disrespect
and contempt towards the deceased?
Answer
Anything which would cause pain and discomfort to a living person is
impermissible and forbidden for a deceased person. A post mortem
entails cutting the deceased. If this is done to a living person it will
certainly harm him. Therefore, it will not be permissible to do this to a
deceased person as well. It involves contempt towards the deceased.

1
Ahsan al-Fat w , vol. 4, p. 215; Fat w Rash$d$yyah, p. 257.
770
Therefore, as far as possible, the deceased must be saved from such a
procedure. However, if it has to be done, there is leeway for it.
‛Asr-e-H dir Ke Fiqh$ Mas ’il:
Nowadays, the post mortem of a deceased is not only because of a
medical necessity but falls under the law of the department of justice
to investigate crimes. A post mortem for this has become inevitable.
The question now is that if something cannot be accomplished without
cutting the human body, why can it not be permitted?1
Jad$d Fiqh$ Mas ’il:
If a post mortem is inevitable because of certain needs, it is
permissible. For example, to investigate the cause of death in a court
case, or a person wants to donate one of his organs and the ‛ulam ’
issue a fatw that it is permissible for him to donate. That organ will
need to be removed. A similarity to this ruling can be found in the
statement of the jurists who say that if a pregnant woman passes away
and the infant in her womb is still alive, then it is permissible to cut
her to remove the infant.2
Kif yatul Muft$:
Many forms of post mortem take place without any Shar‛$ need. These
are impermissible. Even if a certain form becomes permissible under
Shar‛$ necessity, it will be essential to observe the rules of the Shar$‛ah
as regards the private areas of the deceased and maintaining his or her
sanctity. There is no doubt whatsoever that cutting or opening the
body of a deceased negates his sanctity. As long as there is no strong
reason to do this, it will not be permissible to cut or open his body. A
non-mahram male cannot even look at a deceased woman, let alone
touching any part of her body.3
All h ta‛ l knows best.

1
‛Asr-e-H dir Ke Fiqh$ Mas ’il, p. 74. Also Jad$d Fiqh$ Mas ’il K Shar‛$ Hull, p.
248.
2
Jad$d Fiqh$ Mas ’il, vol. 1, p. 203.
3
Kif yatul Muft$, vol. 4, p. 200. Also Niz m al-Fat w , vol. 1, p. 412 and Imd d
al-Fat w , vol. 1, p. 508.
771
Standing before the deceased and pardoning him
or her
Question
A woman passed away so a woman said to the women of the family:
“You all must pardon the deceased by standing before her and saying:
‘We pardon you for whatever transpired between us’, because she
hears what is said to her.” In the meantime, the deceased’s husband
sits near her and reads the Qur’ n. He also lowers her in the grave and
looks at her face. What does the Shar$‛ah have to say about this?
Answer
It is not permissible for these women to stand before the deceased and
pardon her. Whether the deceased hears or not is a contentious matter
in itself. Some scholars are of the view that a deceased does hear while
others say he does not. Those who say that the deceased can hear say
further on that the deceased does not hear everything all the time.
Rather, only when All h ta‛ l enables the deceased to hear. This
action is therefore not permissible and is not proven from the Qur’ n
and Had$th.
A husband can sit near his deceased wife and read the Qur’ n. He can
look at her face as well. It is also permissible for him to go into the
grave with other mahrams to lower his wife and help in the burial.
However, he is not permitted to bathe and touch the deceased.
H shiyah at-Taht w$yyah:
ٔ ٔ ٔ
‫ﻴﺖ‬g‫ﻮت ﻳﻨﺎﻓﻴﮧ ﻻن ا‬g‫م اﻹﻓﮩﺎم وا‬SB‫ﻘﺼﻮد ﻣﻦ ا‬g‫( إﻧﻤﺎ ﺗﻘﻴﺪ ﺑﺎ@ﻴﺎة ﻻن ا‬õ‫ﻤﺘ‬$ ‫)ﻗﻮﻟﮧ او‬
ٔ ٔ ٔ
‫ﺴﻼم ﻗﺎل ﻻﮨﻞ اﻟﻘﻠﻴﺐ ﻗﻠﻴﺐ ﺑﺪر ﮨﻞ وﺟﺪﺗﻢ‬B‫ﺼﻼة وا‬B‫ﻻ )ﺴﻤﻊ وﻻ ﻳﻔﮩﻢ واورد اﻧﮧ ﻋﻠﻴﮧ ا‬
ٔ ٔ ً
.•‫ﻠﻢ ﻣﻦ اﺟﺴﺎد ﻻ ارواح ﻟﮩﺎ ﻓﻘﺎل ا‬9‫ ﻳﺎرﺳﻮل اﷲ ﻣﺎ ﺗ‬:‫ﻢ ﺣﻘﺎ؟ ﻓﻘﺎل ﻋﻤﺮ‬9C‫ﻣﺎ وﻋﺪر‬
ٔ ٔ ٔ ٔ ٔ
‫ﺎ اﻗﻮل ﻣﻨﮩﻢ واﺟﻴﺐ ﺑﺎﻧﮧ ﻏ„ ﺛﺎﺑﺖ‬g ‫ ﺑﻴﺪہ ﻣﺎ اﻧﺘﻢ ﺑﺎﺳﻤﻊ‬à‫ ﻧﻔ‬ù=‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬Š‫ﺻ‬
ٰ ٔ
:U‫ﺗﻌﺎ‬ ‫ اﷲ ﻋﻨﻬﺎ ردﺗﮧ ﺑﻘﻮﻟﮧ‬u‫ﺸﺔ ر‬æÈ ‫ ان‬õ‫ﺼﺤﻴﺢ وذﻟ‬B‫ ا‬ñ ‫ﻌ و½ﻻ ﻓﮩﻮ‬g‫ﻳﻌ ﻣﻦ ﺟﮩﺔ ا‬
ٰ ٔ
‫ﺮاد‬g‫ﻌ ﻳﻨﻈﺮﻣﺎ ا‬g‫" وﻗﻮﻟﮧ ﻣﻦ ﺟﮩﺔ ا‬.•‫ﻮ‬g‫ا‬ ‫ ﻻ¡ﺴﻤﻊ‬õ‫ و "إﻧ‬."‫ اﻟﻘﺒﻮر‬ñ ‫"وﻣﺎ اﻧﺖ ﺑﻤﺴﻤﻊ ﻣﻦ‬
ٔ
‫ﻌ ﻻ )ﺴﺘﻘﻴﻢ‬g‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وان ا‬Š‫ﺸﺎرع ﺻ‬B‫ﻠﻔﻆ ﻋﻦ ا‬B‫ ورود ا‬E‫ﺑﮧ ﻓﺈن ﻇﺎﮨﺮہ ﻳﻘﺘ‬
ٰ ٔ ٔ ً ٔ ٔ
ù‫ﻮ• ﻛﻤﺎ رو‬g‫ا‬ ‫ﻼﺣﻴﺎء ﻻ ﻹﻓﮩﺎم‬B ‫ﻮﻋﻈﺔ‬g‫ وﺟﮧ ا‬š ‫وﻓﻴﮧ ﻣﺎ ﻓﻴﮧ واﺟﻴﺐ اﻳﻀﺎ ﺑﺎﻧﮧ إﻧﻤﺎ ﻗﺎﻟﮧ‬
ٔ ٔ ٔ ‫ﻢ دار ﻗﻮم‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ ا‬:‫ اﷲ ﻋﻨﻪ ٔاﻧﮧ ﻗﺎل‬u‫ ر‬š ‫ﻋﻦ‬
‫ﺴﺎو>ﻢ ﻓﻨﻜﺤﺖ‬å ‫ﻮﻣﻨ^ اﻣﺎ‬:
ٔ ٔ ٔ
‫ﻢ ﻓﻘﺴﻤﺖ واﻣﺎ دور¿ﻢ ﻓﻘﺪ ﺳﻜﻨﺖ ﻓﮩﺬا ﺧ„¿ﻢ ﻋﻨﺪﻧﺎ ﻓﻤﺎ ﺧ„ﻧﺎ ﻋﻨﺪ>ﻢ‬9‫ﻮاﻟ‬:‫واﻣﺎ ا‬

772
 ٔ ٔ ٔ
‫ ﻗﻮﻟﮧ ورد‬U‫ إ‬...‫ ا ﻠﻮد ﺗﻤﺰﻗﺖ واﻻﺣﺪاق ﻗﺪ ﺳﺌﻠﺖ‬:‫ﻮات رد ﻋﻠﻴﮧ ﺑﻘﻮﻟﮧ‬:‫ﺮدہ ان ﺑﻌﺾ اﻻ‬h‫و‬
ٔ
‫ ا•ﮩﺮ‬Ú‫ ﻛﻤﺎل و‬،‫ﻴﺖ ﻟ ﺴﻤﻊ ﺧﻔﻖ ﻧﻌﺎﻟﮩﻢ إذا اﻧ~ﻓﻮا‬g‫ﺴﻼم ان ا‬B‫ﺼﻼة وا‬B‫ﻋﻨﮧ ﻋﻠﻴﮧ ا‬
ٔ ٔ ٔ
‫ ﺑﺎب‬،۲/۳۸۲ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫اﺣﺴﻦ ﻣﺎ اﺟﻴﺐ ﺑﮧ اﻧﮧ [ن ﻣﻌﺠﺰة ﻟﮩﺎ‬
(‫ ﻛﻮﺋﺘﮧ‬،‫ ب واﻟﻘﺘﻞ‬B‫ ا‬ñ ^‫ا´ﻤ‬
Ad-Durr al-Mukht r:
ٔ
‫ وﻟﻌﻞ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ ﻣﻨﻴﺔ‬،‫ اﻻﺻﺢ‬š ‫ﺴﮩﺎ ﻻ ﻣﻦ ا•ﻈﺮ إ´ﮩﺎ‬:‫ﻤﻨﻊ زوﺟﮩﺎ ﻣﻦ ﻏﺴﻠﮩﺎ و‬h‫و‬
ٔ ٔ
،۲/۱۹۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺸﺒﮩﺔ اﻻﺧﺘﻼف‬B ‫ﺲ ﻓﺠﺎز‬g‫وﺟﮩﮧ ان ا•ﻈﺮ اﺧﻒ ﻣﻦ ا‬
(‫ﺳﻌﻴﺪ‬
Kif yatul Muft$:
Question: Do the deceased hear when people call out to them, and do
they reply:
Answer: They neither hear when anyone addresses them nor do they
reply.1
Imd d al-Fat w :
Question: Can a husband look at his deceased wife’s face and can he
lower her into her grave?
Answer: He can look at her. And if there are no mahrams, it is
permissible for him to lower her into the grave because when he
touches her he will be touching her with a barrier in-between [the
shroud].2
All h ta‛ l knows best.
Removing the contact lenses of a deceased
Question
If a deceased person has contact lenses, is it necessary to remove
them?
Answer
Contact lenses cannot be used by others, they are difficult to remove
and they do not seem to be extraneous items. They should therefore
not be removed.

1
Kif yatul Muft$, vol. 4, p. 50.
2
Imd d al-Fat w , vol. 1, p. 503. Also Fat w Rah$m$yyah, vol. 3, p. 93.
773
Ahsan al-Fat w :
If it is difficult to remove the [false] teeth, and exerting efforts in this
will result in breaking the sanctity of the deceased; then they should
be left as they are. There is no restriction in the bathing and shrouding
of the deceased. The sanctity of the deceased outweighs the sanctity of
wealth. 1
Sh m$:
ٔ ٓ
ٰ
‫ اﻟﻔﺘﺢ وﻣﻔﺎدہ‬ñ ‫اﻣﮧ ﺑﺘﻌﺪﻳﮧ ﻛﻤﺎ‬O‫ﻜﻨﮧ زال اﺣ‬B ‫ﺎل‬g‫ ﻣﻦ ﺻﻴﺎﻧﺔ ا‬š‫ا‬ ‫و½ن [ن ﺣﺮﻣﺔ اﻻد‬
ً ٔ
(‫ ﺳﻌﻴﺪ‬،۲/۲۳۸ : ‫ )ﺷﺎ‬.‫ ﺟﻮﻓﮧ ﺑﻼ ﺗﻌﺪ ﻻ )ﺸﻖ اﺗﻔﺎﻗﺎ‬ñ ‫ﻮ ﺳﻘﻂ‬B ‫اﻧﮧ‬
All h ta‛ l knows best.
Returning the estate of a deceased who comes
back to life
Question
If a person comes back to life, can he take back his estate?
Answer
If a deceased comes back to life, he will receive that part of his estate
which is still in the possession of his heirs. As for what no longer exists
[e.g. they have used it or spent it], he cannot demand it.
Sh m$:
ٔ ٔ ً
‫ﺮﺗﺪ إذا‬g‫ وا‬6‫ﻴﺖ إذا ﺣ‬g[ ‫ اﻟﻈﺎﮨﺮ اﻧﮧ‬:‫ﻢ ﺑﻤﻮت اﻗﺮاﻧﮧ ﻗﺎل ط‬9@‫د ﺣﻴﺎ ﺑﻌﺪ ا‬È ‫ﻮ‬B ‫ﻦ‬9‫ﻟ‬
ٔ
‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻔﻘﻮد‬g‫ ﻛﺘﺎب ا‬۴/۲۹۷ : ‫ )ﺷﺎ‬.‫ ﻳﺪ ورﺛﺘﮧ ﻟﮧ وﻻ ﻳﻄﺎﻟﺐ ﺑﻤﺎذ ﺐ‬ñ ‫ ﻓﺎ‘ﺎ‬،‫اﺳﻠﻢ‬
(۶/۲۲۵ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ﺔ‬h‫از‬Û‫ واﻟ‬.‫ ﻛﻮﺋﺘﮧ‬،۱/۱۷۴ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ اﻟﻄﺤﻄﺎو‬ñ
ٔ ٔ ٔ ٔ
ٰ
‫ ورﺛﺘﮧ‬ù‫ اﻳﺪ‬ñ ‫ ﻣﻦ ﻣﺎﻟﮧ‬þ‫ ﻓﺈﻧﮧ ﻳﺎﺧﺬ ﻣﺎ ﺑ‬U‫ﺗﻌﺎ‬ ‫ﻴﺖ إذا اﺣﻴﺎہ اﷲ‬g‫ [ﻧﮧ ﻧﻈ„ ا‬:‫ﻗﺎل ح‬
ٔ
.(‫ ﺳﻌﻴﺪ‬،‫ﮩﺎ‬C‫ﺸﻤﺲ ﺑﻌﺪ ﻏﺮو‬B‫ﻮ ردت ا‬B ‫ ﻣﻄﻠﺐ‬،۱/۳۶۱ : ‫ )ﺷﺎ‬.‫ﻢ اﻻﺣﻴﺎء‬9‫ﻓﻴﻌﻄﻰ ﻟﮧ ﺣ‬
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 4, p. 240.
774
The wife of a deceased who comes back to life
Question
A ruling is passed that a certain person has died and his wife
remarries. If the person returns, will he get back his wife or will she
remain in the marriage of her present husband?
Answer
We learn from certain juridical texts that he will not get his wife back
and she will remain with her new husband.
However, the text of ‛All mah Sh m$ rahimahull h shows that the
previous husband will get his wife back. Common intelligence also
demands this because she is essentially his wife.
Al-Fat w al-Hind$yyah:
ٔ
ù‫ )اﻟﻔﺘﺎو‬.‫ﻴﻞ ﻟﮧ ﻋﻠﻴﮩﺎ‬ž‫ﺪة ﻓﮩﻮ اﺣﻖ ﺑﮩﺎ و½ن ﺗﺰوﺟﺖ ﻓﻼ ﺳ‬g‫ ا‬E: ‫د زوﺟﮩﺎ ﺑﻌﺪ‬È ‫ﻓﺈن‬
(‫ﻔﻘﻮد‬g‫ ﻛﺘﺎب ا‬،۲/۳۰۰ ‫اﻟﮩﻨﺪﻳﺔ‬
Sh m$:
ٔ ٔ ٔ ً
‫ﺴﻌﻮد ﻧﻘﻠﮧ‬B‫ﺮﺣﻮم اﺑﺎ ا‬g‫ ﺛﻢ ﺑﻌﺪ رﻗﻤﮧ راﻳﺖ ا‬...‫ﻢ ﺑﻤﻮت اﻗﺮاﻧﮧ‬9@‫د ﺣﻴﺎ ﺑﻌﺪ ا‬È ‫ﻮ‬B ‫ﻦ‬9‫ﻟ‬
ٔ ٔ ٔ
(‫ﻔﻘﻮد‬g‫ ﻛﺘﺎب ا‬،۴/۲۹۷ : ‫ )ﺷﺎ‬.‫ﻞ‬:‫ ﺗﺎ‬،û‫ﻠﺜﺎ‬B ‫ﺸﻴﺦ ﺷﺎﮨ^ وﻧﻘﻞ ان زوﺟﺘﮧ ﻟﮧ واﻻوﻻد‬B‫ﻋﻦ ا‬
All h ta‛ l knows best.
Is it possible to come back to life
Question
Is it possible for a person who has died to come back to life in this
world? The Q diy n$s says that it is impossible. What is the reality of
their evidence in this regard? What is the correct view?
Answer
Hadrat Maul n Hab$b Ahmad K$r nw$ S hib has undertaken a good
investigation on this subject in Hull al-Qur’ n. He writes in his
commentary to the verse:
َ ْ ُ ُ ْ َ ْ ُ P ََ ْ ُ ْ َ ْ َ ْ ّ ْ ُ َْ َ َ P ُ
‫¡ﺸﻜﺮون‬ ‫ﻢ‬9‫ﻢ ﻟﻌﻠ‬9‫ﻮﺗ‬: ِ ‫[ﻌﺪ‬
ِ ‫’ﻢ [ﻌﺜﻨﺎ>ﻢ ِﻣﻦ‬
We then brought you back to life after you had died; perhaps you may
give thanks.

775
At this point a person must understand that life and death – each one
is of two types. One is fundamental and the other is temporary.
Fundamental death is the one through which the impositions of the
Shar$‛ah come to an end. Temporary death refers to the need for
something other than the ending of the impositions of the Shar$‛ah.
For example, if there is a need to serve a warning or to display power.
In the same way, fundamental life is the one whose objective is the
impositions of the Shar$‛ah, while temporary life intends something
other than the impositions of the Shar$‛ah. If you have understood
this, you can understand that there is no fundamental life after
fundamental death. Yes, temporary life is possible. For example,
through the miracle of Hadrat ‛Īs ‛alayhis sal m, the dead used to
come to life. This was intended to prove the prophet-hood of Hadrat
‛Īs ‛alayhis sal m and not to bring them back to this world to do
actions. This is why they used to die immediately after having being
brought back to life…fundamental life is possible after temporary
death as is the case in the verse under discussion and mentioned in
other verses. In this way, all the verses on this subject coincide with
each other. There no longer remains the need to distort any verse as is
done by the Q diy n$s for the proliferation of their falsehoods. We
learn that the verse:
َ ُْ َْ َ ْ ُPَ َْٰ ََْ ََْ َٰ ٌ ٰ َ َ
ِ ‫ﻬﻢ ﻻ‬jt ‫ﺔ أﻫﻠﻜﻨﻬﺂ‬h‫ﻗﺮ‬
‫ﻳﺮﺟﻌﻮن‬ ٍ š ‫وﺣﺮم‬
It is ordained on every village which We destroyed that they will not
return.1
Does not mean that We will never bring to life those whom We caused
to die. Rather, what it means is that those whose appointed time in
this world has ended will not come back into this world to do actions.2
‛All mah Ibn Ab$ ad-Duny rahimahull h devoted an entire book on
this subject in which he quotes a few incidents which demonstrate
coming back to life. Observe the following examples:
ً ٔ ٔ
‫ ﻋﺪت ﺷﺎﺑﺎ ﻣﻦ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ ﻋﻦ ا‬،û‫ﺴﻨﺪہ ﻋﻦ ﺛﺎﺑﺖ ا‘ﻨﺎ‬ê ‫( اﺧﺮج‬۱)
ٔ ٔ ٔ ٔ ٔ
:‫ﻮب ﻓﻘﺎل ﺑﻌﻀﻨﺎ ﻻﻣﮧ‬œ‫ ﻓﺎﻏﻤﻀﻨﺎہ وﻣﺪدﻧﺎ ﻋﻠﻴﮧ ا‬،‫ع ﻣﻦ ان ﻣﺎت‬Æ‫اﻻﻧﺼﺎر ﻓﻤﺎ [ن ﺑﺎ‬
ٔ
U‫ ﻓﻤﺪت ﻳﺪﻳﮩﺎ إ‬،‫ ﻧﻌﻢ‬:‫ﻮن؟ ﻗﻠﻨﺎ‬B‫ اﺣﻖ ﻣﺎ ﺗﻘﻮ‬:‫ ﻗﺎﻟﺖ‬،‫ ﻧﻌﻢ‬:‫ وﻗﺪ ﻣﺎت؟ ﻗﻠﻨﺎ‬:‫ ﻗﺎﻟﺖ‬،‫ﻴﮧ‬ž‫ﺴ‬Õ‫اﺣ‬
ٔ ٓ
‫ ﺷﺪة ﺷﺪﻳﺪة‬ì ‫ ﻓﺈذا اﻧﺰﻟﺖ‬õ‫ رﺳﻮﻟ‬U‫ وﮨﺎﺟﺮت إ‬õ‫ اﻣﻨﺖ ﺑ‬û‫ﻠﮩﻢ إ‬B‫ ا‬:‫ وﻗﺎﻟﺖ‬،‫ﺴﻤﺎء‬B‫ا‬

1
S0rah al-Ambiy ’, 21: 95.
2
Hull al-Qur’ n, vol. 1, p. 44. Refer to Hull al-Qur’ n, vol. 1, pp. 123-124 for
more details.
776
‫ﻮب ﻋﻦ‬œ‫ ﻓﻜﺸﻒ ا‬:‫ﺼﻴﺒﺔ ا´ﻮم ﻗﺎل‬g‫ ﮨﺬہ ا‬š ‫ﻤﻞ‬7 ‫ﻠﮩﻢ ﻻ‬B‫ ا‬õ‫ ﻓﺎﺳﺌﻠ‬،‫ ﻓﻔﺮﺟﺘﮩﺎ‬،õ‫دﻋﻮﺗ‬
ٔ ٔ
(۲ ‫ ص‬:‫ﻮت‬g‫ش ﺑﻌﺪا‬È ‫ )ﻣﻦ‬.‫ﻞ ﻣﻌﻨﺎ‬³‫ﻠﻨﺎ وا‬³‫وﺟﮩﮧ ﻓﻤﺎ ﺑﺮﺣﻨﺎ ا‬
ٔ
‫ﻠﻢ ﺑﻌﺪ‬9‫ ﺑ^ اﻟﻈﮩﺮ واﻟﻌ~ ﺛﻢ ﺗ‬Ú‫ و ﻰ اﻧﮧ ﺗﻮ‬:‫ اﷲ ﻋﻨﻪ‬u‫ﺪ ﺑﻦ ﺧﺎرﺟﺔ ر‬h‫( وﻗﺼﺔ ز‬۲)
ٔ ٔ
‫ اﷲ ﻋﻨﻪ وﻋﻤﺮ‬u‫ﺮ ر‬9‫ ﺑ‬ì‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وا‬Š‫ ﺻ‬.•‫ ﺷﺎن ا‬ñ ‫ﻤﺎت‬$ :‫ وﻗﺎل‬،‫ﻐﺮب‬g‫ا‬
ٔ
(۴ ،‫ ص‬:‫ﻮت‬g‫ش ﺑﻌﺪ ا‬È ‫ )ﻣﻦ‬.„y‫ اﷲ ﻋﻨﻪ واو… ا•ﺎس ﺑﺎ‬u‫ اﷲ ﻋﻨﻪ وﻋﺜﻤﺎن ر‬u‫ر‬
ٔ ٔ ٔ
‫ ﻛﻨﺎ إﺧﻮة ﺛﻼﺛﺔ و*ن اﻋﺒﺪﻧﺎ واﺻﻮﻣﻨﺎ واﻓﻀﻠﻨﺎ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ﺑﻦ ﺣﺮاش ر‬C‫( ﻋﻦ ر‬۳)
ٔ ٔ ٔ ٔ
،‫ﻮت‬g‫ ا‬ñ ‫ ادرک اﺧﺎک ﻓﺈﻧﮧ‬:‫ﻮا‬B‫ ﻓﻘﺎ‬،Š‫ اﮨ‬š ‫ ﺛﻢ ﻗﺪﻣﺖ‬،‫ﺴﻮاد‬B‫ ا‬U‫ ﻓﻐﺒﺖ ﻏﻴﺒﺔ إ‬،‫اﻻوﺳﻂ ﻣﻨﺎ‬
ٔ ٔ ٔ
‫ ﻓﺮﻓﻊ‬:‫ﻴﮧ ﻗﺎل‬9‫ ﻓﻘﻌﺪت ﻋﻨﺪ راﺳﮧ اﺑ‬،‫ وﺳ‘ ﺑﺜﻮب‬E‫ﻓﺨﺮﺟﺖ اﺳ إ´ﮧ ﻓﺎﻧﺘﮩﻴﺖ وﻗﺪ ﻗ‬
ٔ ٔ ٔ
‫ﻮت؟‬g‫ اﺣﻴﺎة ﺑﻌﺪ ا‬P‫ ا‬ù‫ ا‬:‫ ﻗﻠﺖ‬،‫ﻢ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ ا‬:‫ وﻗﺎل‬،‫ﻮب ﻋﻦ وﺟﮩﮧ‬œ‫ ﻓﻜﺸﻒ ا‬،‫ﻳﺪہ‬
‫ ﻓﻌﺠﻠﻮا‬...‫ﺎن ورب ﻏ„ ﻏﻀﺒﺎن‬ò‫ﺑﺮوح ور‬ ‫ ﻟﻘﻴﺖ ر ﻋﺰ وﺟﻞ ﻓﻠﻘﻴ‬U‫ إ‬،‫ ﻧﻌﻢ‬:‫ﻗﺎل‬
ٔ
‫ اﷲ‬u‫ﺸﺔ ر‬æÈ õ‫ ﻓﺒﻠﻎ ذﻟ‬...‫ﺎء‬g‫ ا‬ñ ‫ﻮ اﻟﻘﻴﺖ‬B ‫ع ﻣﻦ ﺣﺼﺎة‬Æ‫ن ا‬ð‫ ﺛﻢ ﻃ ٔ ﻓ‬،ù‫ﺟﮩﺎز‬
ٔ ً ٔ
‫ش ﺑﻌﺪ‬È ‫ )ﻣﻦ‬.‫ﻮﺗﮧ‬: ‫ﺴﻤﻊ ان رﺟﻼ ﻣﻦ ﮨﺬہ اﻻﻣﺔ ﺳ ﺘ·ﻢ ﺑﻌﺪ‬å ‫ ﻛﻨﺎ‬:‫ وﻗﺎﻟﺖ‬،‫ ﻓﺼﺪﻗﺘﮧ‬،‫ﻋﻨﻬﺎ‬
(۹ ،‫ ص‬:‫ﻮت‬g‫ا‬

.‫ﻮﻗﻊ ﺟﺎﻣﻊ ا@ﺪﻳﺚ‬: ،۵۶-۲ ‫ ص‬،‫ﻧﻴﺎ‬Q‫ ا‬i‫ﻮت ﻻﺑﻦ أ‬g‫ش ﺑﻌﺪ ا‬È ‫ ﻣﻦ‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
All h ta‛ l knows best.
When a company pays for the burial services of a
person
Question
A person is employed at a certain company which has a policy to
undertake the burial services of its employees or their dependents. In
other words, if the employee or his near ones pass away, the company
pays for the burial services. Is it permissible to accept such payments?
Answer
The amount which is received by the company for burial services is a
grant or assistance from the government or the company. It is
therefore permissible to accept and use this amount just as it is
permissible to accept funds from a provident fund, bonuses, pensions,
etc.
Kif yatul Muft$:

777
The amount which is compulsorily cut from a person’s salary, the
amount which is given as a bonus, and the amount which is added to
both these amounts in the name of interest – it is permissible for a
Muslim employee or his heirs to accept all three amounts…A bonus is,
after all, a gift. However, the amount which is given in the name of
interest is not included as interest according to the Shar$‛ah. It is also
under the ruling of a gift.1
The pension which an employee receives when he retires from his
place of employment is permissible.2
All h ta‛ l knows best.

1
Kif yatul Muft$, vol. 8, p. 96.
2
Kif yatul Muft$, vol. 8, p. 97.
778
 Bathing The Deceased
Applying perfume to the shroud at the time of
bathing the deceased
Question
People apply perfume to the shroud of the deceased when they are
bathing him. Is there any basis for this in the Shar$‛ah or is it merely a
custom?
Answer
From certain traditions we do find evidence for applying perfume to
the shroud. Based on this, there is leeway for this practice. It is not
good to be too strict in this regard. Furthermore, the Ah d$th mention
smoking the shroud by burning a fragrant perfume [e.g. ‛0d sticks].
Nasb ar-R yah:
‫ﺴﻠﻢ ﻋﻦ‬: ‫ ©ط‬š ‫ ﺻﺤﻴﺢ‬:‫ وﻗﺎل‬،‫ﺴﺘﺪرک‬g‫ ا‬ñ ‫ اﺑﻦ ﺣﺒﺎن ﺻﺤﻴﺤﮧ وا@ﺎ>ﻢ‬ù‫رو‬
ٔ ٔ ٔ
Š‫ ﺻ‬Ž•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ ﺳﻔﻴﺎن ﻋﻦ ﺟﺎﺑﺮ ر‬i‫ﺰ ﻋﻦ اﻻﻋﻤﺶ ﻋﻦ ا‬h‫ﻗﻄﺒﺔ ﺑﻦ ﻋﺒﺪ اﻟﻌﺰ‬
ٔ ً ٔ ٔ
Ü‫ و‬.‫ ﻓﺎوﺗﺮوا‬:‫ ﻟﻔﻆ ﻻﺑﻦ ﺣﺒﺎن‬Ü‫ و‬،‫ﻴﺖ ﻓﺎ‚ﺮوا ﺛﻼﺛﺎ‬g‫ إذا ا‚ﺮﺗﻢ ا‬:‫ ﻗﺎل‬،‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
ً
،۲/۲۶۴ :‫ﺮاﻳﺔ‬B‫ )ﻧﺼﺐ ا‬.‫ وﺳﻨﺪہ ﺻﺤﻴﺢ‬:‫ ﻗﺎل ا•ﻮوي‬،‫ﻴﺖ ﺛﻼﺛﺎ‬g‫ ‚ﺮوا ﻛﻔﻦ ا‬:>‫ﻠﺒﻴﮩ‬B ‫ﻟﻔﻆ‬
(۸/۲۴۹ :ä‫ﺴ‬B‫ واﻋﻼء ا‬،^‫ ا•ﻜﻔ‬ñ ‫ﻓﺼﻞ‬
ٔ
š ‫ إﺳﻨﺎدہ ﻗﻮي‬:‫ﺸﻴﺦ ﺷﻌﻴﺐ‬B‫ ﻗﺎل ا‬،‫ اﷲ ﻋﻨﻪ‬u‫ﺴﻨﺪہ ﻋﻦ ﺟﺎﺑﺮ ر‬ê ،(۱۴۵۸۰) ‫ورواہ ا&ﺪ‬
ٔ ٔ ٔ ٔ
:‫ ﻗﺎل ﺣﺴ^ اﺳﻠﻢ اﺳﺪ‬،(۲۳۰۰) ‫ﺴﻨﺪہ‬: Š‫ واﺑﻮ ﻳﻌ‬،(۱۱۲۳۲) ‫ﺼﻨﻔﮧ‬: ‫ ﺷ ﺒﺔ‬i‫ واﺑﻦ ا‬،‫©ط‬
(۲۶/۳ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﺼﺤﻴﺢ‬B‫ رﺟﺎﻟﮧ رﺟﺎل ا‬: ‫ وﻗﺎل اﻟﮩﻴﺜ‬،‫ﺴﻠﻢ‬: ‫ ©ط‬š ‫إﺳﻨﺎدہ ﺻﺤﻴﺢ‬
ْ ٔ ٔ ٔ ٔ ٔ ٔ
‫ ﺛﻢ‬،‫ إذا اﻧﺎ ﻣﺖ‬i‫ ا‚ﺮوا ﺛﻴﺎ‬:‫ اﷲ ﻋﻨﻪ اﻧﮩﺎ ﻗﺎﻟﺖ ﻻﮨﻠﮩﺎ‬u‫ﺮ ر‬9‫ ﺑ‬i‫وﻋﻦ اﺳﻤﺎء ﺑﻨﺖ ا‬
.( ‫ﺠﻠﺲ اﻟﻌﻠ‬g‫ ا‬،۳/۴۱۷ :‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .d‫ ﺛﻢ ﺣﻨﻄﻮ‬،d‫ﻛﻔﻨﻮ‬
ٔ ْ ٔ ٔ ٔ ٔ
d‫ﻮﺗﮩﺎ إذا اﻧﺎ ﻣﺖ ﻓﺎﻏﺴﻠﻮ‬: ‫ اﻧﮩﺎ ﻗﺎﻟﺖ ﻋﻨﺪ‬،‫ ﻋﻦ اﺳﻤﺎء‬:‫ ﺷ ﺒﺔ‬i‫ﺼﻨﻒ ﻻﺑﻦ ا‬g‫ ا‬Ú‫و‬
ٔ
(۳/۲۶۵/۱۱۲۲۴ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ اﺑﻦ ا‬:) .i‫ وا‚ﺮوا ﺛﻴﺎ‬d‫و¿ﻔﻨﻮ‬

،‫ ﺑﻨﺎر‬d‫ﺒﻌﻮ‬Õ‫ وﻻ ﺗ‬،d‫ وﺣﻨﻄﻮ‬:‫ وزاد‬،‫ﻮﻃﺎ ﻋﻦ ﮨﺸﺎم ﺑﮧ‬g‫ ا‬ñ õ‫ ورواہ ﻣﺎﻟ‬:‫ﺮاﻳﺔ‬B‫ ﻧﺼﺐ ا‬Ü‫و‬
.(^‫ ا•ﻜﻔ‬ñ ‫ ﻓﺼﻞ‬،۲/۲۶۴ :‫ﺮاﻳﺔ‬B‫ )ﻧﺼﺐ ا‬.‫ وﮨﺬا ﺳﻨﺪ ﺻﺤﻴﺢ‬.‫اﻧﺘﮩﻰ‬
The above narrations mention smoking a shroud with fragrant items,
the purpose of which is to perfume the shroud and the deceased. This
779
is the most effective way of doing it. Therefore, we could base the
argument for the permissibility of ordinary perfume (‛itr) on this.
Some narrations make mention of han0t (a paste made up of musk,
ambergris, sandalwood, etc. to be applied on a corpse). The purpose of
this is to perfume the body of the deceased. (Refer to Musannaf ‛Abd
ar-Razz q, vol. 3, p. 414; I‛l ’ as-Sunan, vol. 8, p. 218; Nasb ar-R yah,
vol. 2, p. 259).
It should be borne in mind that the perfume which is makr0h for a
person in his life is also makr0h for him when he dies.
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
‫ﺴﺘﺤﺐ‬: ‫ﺮازي ان ﮨﺬا ا ﻌﻞ‬B‫ ﻻن ا•ﻄﻴﺐ ﺳﻨﺔ وذﻛﺮ ا‬،‫ راﺳﮧ و@ﻴﺘﮧ‬š ‫ﻗﻮﻟﮧ وﺟﻌﻞ ا@ﻨﻮط‬
ً ٔ ٔ
‫ﻮرس اﻋﺘﺒﺎرا‬B‫ﺰﻋﻔﺮان وا‬B‫ﺴﺎﺋﺮ اﻟﻄﻴﺐ ﻏ„ ا‬ê ‫ﺮ¿ﺐ ﻣﻦ اﺷﻴﺎء ﻃﻴﺒﺔ وﻻ ﺑﺎس‬: ‫وا@ﻨﻮط‬
‫ﻜﻔﻦ‬B‫ ا‬ñ ‫ﺰﻋﻔﺮان‬B‫ﻌﻞ ا‬# ‫ﮩﺬا ﻳﻌﻠﻢ ﺟﮩﻞ ﻣﻦ‬C‫ﻠﺮﺟﺎل و‬B ‫ﺰﻋﻔﺮ‬g‫ﺑﺎ@ﻴﺎة وﻗﺪ ورد ا•ﮩﻲ ﻋﻦ ا‬
ٔ
(‫ ﻛﻮﺋﺘﮧ‬،۲/۱۷۳ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﻴﺖ زﻣﺎﻧﻨﺎ‬g‫ﻋﻨﺪ راس ا‬
Fat w Mahm0d$yyah:
Question: What is the ruling with regard to applying perfume to the
shroud of a deceased?
Answer: It is mustahab.
ً ٔ ٔ
‫ﺮش ﻋﻠﻴﮧ ا@ﻨﻮط إن‬h‫ و‬،‫ﻜﻔﻦ اوﻻ ﺑﺎ‘ﺨﻮر اﻟﻄﻴﺐة‬B‫ﺮﺟﻞ ان ﻳﺒﺨﺮا‬B‫ﻔ^ ا‬9‫وﺻﻒة ﺗ‬
، ‫ﻌﻞ ﻋﻠﻴﮧ ﺣﻨﻮط إن وﺟﺪ‬# ‫ اﻟﻘﺪم ﺛﻢ‬U‫ ﺛﻢ اﻹزار و ﻮ ﻣﻦ اﻟﻘﺮن إ‬، ‫ﻠﻔﺎفة‬B‫ﺴﻂ ا‬žh‫ و‬،‫وﺟﺪ‬
ٔ
‫(۔‬۱۵۴:‫ص‬،‫ﺴﺎﺟﺪہ۔۔۔اﻟﺦ۔ )رﺳﺎﺋﻞ اﻻر*ن‬: ‫ﻓﻮر‬ðB‫ ﺑﺎ‬Š‫ﻄ‬h‫و‬
However, the perfume which is impermissible for a person when he is
living – i.e. wars1 and saffron cannot be applied to the shroud. Ad-Durr
al-Mukht r states that it amounts to ignorance.2
Āp Ke Mas ’il:
It is prescribed to smoke the shroud with frankincense before covering
the deceased with it.3
Fat w Rah$m$yyah:

1
A plant of yellow colour resembling the sesame plant.
2
Fat w Mahm0d$yyah, vol. 8, p. 524.
3
Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p. 103.
780
Some books of jurisprudence permit applying perfume to the entire
body. However, it is necessary to abstain from looking at and touching
the private area. It is probably for this reason that the practice here is
to sprinkle han0t on the shroud and then to wrap the deceased in it. In
this way, the entire body will be perfumed without having to touch or
look at the private area of the deceased.1
All h ta‛ l knows best.
Proof for plaiting the hair of a woman into two
plaits
Question
The Ghayr Muqallids claim that there is no proof for plaiting the hair
of a woman into two plaits but the Hanaf$s still insist on adhering to
their incorrect opinion. The footnote of Dars-e-Tirmidh$ states:
“Despite searching for a strong proof for this ruling of the Hanaf$s, I
could not find one.” Is there really no proof for this?
Answer
The objection of the Ghayr Muqallids is not correct. Sah$h Bukh r$
makes mention of two and three plaits. The narrations of Bayhaq$ and
Tabar n$ mention two plaits. The approach of the Hanaf$s is to
reconcile the different narrations. They therefore accept the narration
of two plaits and say with regard to the third plait that when looked at
from one angle, it is a plait in the sense that it is raised to the top
section of the head, and when looked from a another angle, then it is a
clump of hair. It is therefore correct to say two plaits and also correct
to say three plaits. This is similar to the traditions which describe the
pulpit of Ras0lull h sallall hu ‛alayhi wa sallam. Some say that it had
three steps while others say that it had two steps. They reconcile these
traditions by saying that they are actually three, but those who did not
count the top section described it as having two steps.
Observe the narration of Sah$h Bukh r$:
ٔ
‫ وﻗﺎل‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﻌ ﺛﻼﺛﺔ ﻗﺮون‬Š‫ ﺻ‬.•‫ ﺿﻔﺮﻧﺎ ﺷﻌﺮ ﺑﻨﺖ ا‬:‫ﻋﻦ ام ﻋﻄﻴﺔ ﻗﺎﻟﺖ‬
ٔ
‫ﺮاة ﺛﻼﺛﺔ‬g‫ﻌﻞ ﺷﻌﺮا‬# ‫ ﺑﺎب ﮨﻞ‬،۱/۱۶۸ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ ﻧﺎﺻﻴﺘﮩﺎ وﻗﺮﻧﻴﮩﺎ‬:‫و¿ﻴﻊ ﻋﻦ ﺳﻔﻴﺎن‬
(‫ﻗﺮون‬
‛Umdah al-Q r$:

1
Fat w Rah$m$yyah, vol. 3, p. 499.
781
 ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل و¿ﻴﻊ ﺑﻦ ﺟﺮاح ﻋﻦ ﺳﻔﻴﺎن ا‪œ‬ﻮر‪ ù‬ﺑﮩﺬا اﻹﺳﻨﺎد‪ :‬ﻧﺎﺻﻴﺘﮩﺎ وﻗﺮﻧﻴﮩﺎ‪ ،‬ا‪ :ù‬ﺟﺎﻧ‪ Ž‬راﺳﮩﺎ‪،‬‬
‫وﮨﺬا ا•ﻌﻠﻴﻖ وﺻﻠﮧ اﻹﺳﻤﺎﻋﻴ‪ Ã‬ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻋﻠﻮ‪h‬ﮧ‪ :‬ﺣﺪﺛﻨﺎ ﻋﻤﺮو ﺑﻦ ﻋﺒﺪ اﷲ ﺣﺪﺛﻨﺎ و¿ﻴﻊ‬
‫ٔ ً‬
‫ﻋﻦ ﺳﻔﻴﺎن‪ ،‬ورواہ اﻳﻀﺎ ﻋﻦ ﺣﺎرث ا‪g‬ﺤﺎر‪ p‬ﻋﻦ ﺳﻔﻴﺎن‪ ،‬وﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ اﷲ ﺑﻦ ﺻﺎﻟﺢ‬
‫ﺣﺪﺛﻨﺎ ﮨﺎرون ﺑﻦ ﻋﺒﺪ اﷲ ﺣﺪﺛﻨﺎ ﻗﺒﻴﺼﺔ ﺣﺪﺛﻨﺎ ﺳﻔﻴﺎن ﻋﻦ ﮨﺸﺎم‪ ،‬ورواہ اﻟﻔﺮ‪h‬ﺎ‪ ì‬ﻋﻦ‬
‫ﺳﻔﻴﺎن‪) .‬ﻋﻤﺪة اﻟﻘﺎر‪: ،۶/۶۵ :ù‬ﻠﺘﺎن(‬
‫‪Bayhaq$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ´ﺚ ﺑﻦ ا‪ i‬ﺳﻠﻴﻢ ﻋﻦ ﻋﺒﺪ ا‪g‬ﻠ‪ õ‬ﺑﻦ ا‪ê i‬ﺸ„ ﻋﻦ ﺣﻔﺼﺔ ﺑﻨﺖ ﺳ„‪h‬ﻦ ﻋﻦ ام ﺳﻠﻴﻢ ام‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ﻗﺎﻟﺖ‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا ﺗﻮﻓﻴﺖ ا‪g‬ﺮاة ﻓﺎرادوا ان‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫ﻳﻐﺴﻠﻮﮨﺎ ﻓﻠﻴﺒﺪا ﺑﺒﻄﻨﮩﺎ ﻓﻠﻴﻤﺴﺢ ﺑﻄﻨﮩﺎ ‪:‬ﺴﺤﺎ رﻓﻴﻘﺎ إن ‪B‬ﻢ ﺗ‪9‬ﻦ ﺣﺒ‪ Š‬ﺛﻢ ﻃﻴ‪ž‬ﻴﮩﺎ و¿ﻔﻨﻴﮩﺎ‬
‫واﺿﻔﺮ‪ ù‬ﺷﻌﺮﮨﺎ ﺛﻼﺛﺔ ﻗﺮون ﻗﺼﺔ وﻗﺮﻧ^ وﻻ ¡ﺸﺒﮩﻴﮩﺎ ﺑﺎ‪B‬ﺮﺟﺎل‪ ...‬اﻟﺦ‪) .‬رواہ ا‘ﻴﮩ‪ñ þ‬‬
‫ٔ‬
‫ا‪B‬ﻜ‪ ،۴/۵ :ùe‬ﺑﺎب ‪ ñ‬ﻏﺴﻞ ا‪g‬ﺮاة(‬
‫‪Tabar n$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺟﻨﻴﺪ ﺑﻦ ا‪ i‬وﮨﺮة ا•ﻴ) ﻋﻦ ﻋﺒﺪ ا‪g‬ﻠ‪ õ‬ﺑﻦ ا‪ “ê i‬ﻋﻦ ﺣﻔﺼﺔ ﺑﻨﺖ ﺳ„‪h‬ﻦ ﻋﻦ ام‬
‫ٔ‬ ‫ٔ ٔ‬
‫ﺳﻠﻴﻢ ﻗﺎﻟﺖ‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬إذا ﺗﻮﻓﻴﺖ ا‪g‬ﺮاة ﻓﺎرادوا ان ﻳﻐﺴﻠﻮﮨﺎ‪ ...‬ﺛﻢ‬
‫ﻃﻴ‪ž‬ﻴﮩﺎ و¿ﻔﻨﻴﮩﺎ واﺿﻔﺮ‪ ù‬ﺷﻌﺮﮨﺎ ﺛﻼﺛﺔ ﻗﺮون ﻗﺼﺔ وﻗﺮﻧ^ وﻻ ¡ﺸﺒﮩﻴﮩﺎ ﺑﺎ‪B‬ﺮﺟﺎل‪ ...‬اﻟﺦ‪) .‬رواہ‬
‫اﻟﻄ‪e‬ا‪ ñ û‬ا‪B‬ﻜﺒ„‪ ،‬رﻗﻢ‪(۲۰۸۱۲ :‬‬
‫ٔ‬
‫ﻗﺎل اﻟﮩﻴﺜ ‪ ñ‬ا‪g‬ﺠﻤﻊ )‪ ،۳/۲۲‬دار اﻟﻔﻜﺮ(‪ :‬رواہ اﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ ﺑﺈﺳﻨﺎدﻳﻦ ‪ ñ‬اﺣﺪﮨﻤﺎ ´ﺚ‬
‫ٓ‬ ‫ٔ‬
‫ﺑﻦ ا‪ i‬ﺳﻠﻴﻢ و ﻮ ﻣﺪ‪B‬ﺲ و‪B‬ﻜﻨﮧ ﺛﻘﺔ و‪ Ú‬اﻻﺧﺮ ﺟﻨﻴﺪ وﻗﺪ وﺛﻖ وﻓﻴﮧ ﺑﻌﺾ ‪+‬م‪.‬‬
‫‪A Had$th uses the word qussah. It is explained as follows‬‬
‫ٔ‬
‫اﻟﻘﺼﺔ ﻣﻦ اﻟﻔﺮس ﺷﻌﺮ ا•ﺎﺻﻴﺔ وﻗﻴﻞ‪ :‬ﻣﺎ اﻗﺒﻞ ﻣﻦ ا•ﺎﺻﻴﺔ ‪ š‬ا‪B‬ﻮﺟﮧ اﻟﻘﺼﺔ ﺑﺎ‪B‬ﻀﻢ ﺷﻌﺮ‬
‫ا•ﺎﺻﻴﺔ‪ ...‬وﻣﻨﮧ ﺣﺪﻳﺚ ﻣﻌﺎو‪h‬ﺔ ر‪ u‬اﷲ ﻋﻨﻪ ﺗﻨﺎول ﻗﺼﺔ ﻣﻦ ﺷﻌﺮ [ﻧﺖ ‪ ñ‬ﻳﺪ ﺣﺮ‪î‬‬
‫ٔ‬ ‫ٔ‬
‫واﻟﻘﺼﺔ ﺗﺘﺨﺬﮨﺎ ا‪g‬ﺮاة ‪ ñ‬ﻣﻘﺪم راﺳﮩﺎ ﺗﻘﺺ ﻧﺎﺣﻴ‪Õ‬ﻴﮩﺎ ﻋﺪا ﺟﺒ ﻨﮩﺎ‪B) .‬ﺴﺎن اﻟﻌﺮب‪،۷/۷۳ :‬‬
‫ﺑ„وت(‬
‫…‪A qussah of a horse is the hair of its forehead‬‬
‫‪In other words, it refers to a clump of hair which is on the forehead.‬‬
‫‪The word qarn has two meanings:‬‬

‫‪782‬‬
 .‫ اﻷﺳﻔﻞ‬U‫ﻼ إ‬h‫ﻮن ﻃﻮ‬9‫اﻟﻘﺮن ا=ي ﻳ‬
This refers to the long hair on both sides of the head of a woman.
The other meaning of qarn is a horn. In other words, the hair which
grows up in the shape of a horn.
The reconciliation of the different narrations will be thus: the two
qarns will be long, while the third qarn will be the one which grows on
the top as a clump. This is the meaning which can be applied to the
narration of Sah$h Bukh r$ which makes mention of three qarns. This
meaning is further supported by another narration of Sah$h Bukh r$
which contains the words:

‫ﻧﺎﺻﻴﺘﻬﺎ وﻗﺮﻧﻴﻬﺎ‬
The forelock and the two sides (two plaits on the sides).
This is similar to the description of the pulpit of Ras0lull h sallall hu
‛alayhi wa sallam. A narration of Ab0 D w0d mentions two steps:
( ÓÖÐ ‫ رﻗﻢ‬،‫ﺮﻗﺎﺗ^ )رواه أﺑﻮ داؤد‬: ‫ا‬e‫ ﻣﻨ‬b ‫ﺬ‬á‫ﻓﺎ‬
Another narration mentions three steps. Observe the narration of
Bayhaq$:

( ÍÓÍ ‫ رﻗﻢ‬،ô‫ار‬Q‫ وا‬،ËÔÓÔ ‫ رﻗﻢ‬،‫ى‬e‫ﻜ‬B‫ا‬ >‫ﺮﻗﺎﺗ^ أو ﺛﻼﺛﺔ )رواه ا‘ﻴﻬ‬: b ‫ﺬ‬á‫ﻓﺎ‬...

If the top step is counted, it will be three steps, and if the top step is
not counted, it will be two steps.

‫ﺴﻠﻢ ﻛﻤﺎ ذﻛﺮﻧﺎ‬: ‫^؟ ﻓﺈن ﺣﺪﻳﺚ‬3‫ ﻣﺎ ا•ﻮﻓﻴﻖ ﺑ^ ا@ﺪﻳ‬:‫ ﻓﺈن ﻗﻴﻞ‬: ‫ﻗﺎل اﻟﻌﻼﻣﺔ اﻟﻌﻴ‬
ٔ
‫ﻢ‬B ‫ﺮﻗﺎﺗ^" [ﻧﮧ‬:" :‫ ﻗﺎل‬ù=‫ ا‬:‫ﺮﻗﺎﺗﺎن وﮨﻤﺎ درﺟﺘﺎن؟ ﻗﻠﻨﺎ‬: ‫ ﮨﺬا ا@ﺪﻳﺚ‬Ü‫ و‬،‫ﺛﻼﺛﺔ درﺟﺎت‬
ً
: ‫ﻠﻌﻼﻣﺔ اﻟﻌﻴ‬B ‫ داود‬ì‫ )©ح ا‬.‫ﮨﺎ‬e‫ ﺛﻼﺛﺎ اﻋﺘ‬ù‫ وا=ي رو‬،‫ﻠﺲ ﻋﻠﻴﮩﺎ‬# %‫رﺟﺔ اﻟ‬Q‫ ا‬e‫ﻳﻌﺘ‬
(e‫ﻨ‬g‫ﺴﻄﻮح وا‬B‫ ا‬ñ ‫ﺼﻼة‬B‫ ﺑﺎب ا‬،ù‫ وﻋﻤﺪة اﻟﻘﺎر‬،‫ﺎض‬h‫ﺮ‬B‫ ا‬:‫ ط‬،۴/۴۲۰
Some jurists use the following narration of Hadrat ‛Ā’ishah radiyall hu
‛anh as proof but I do not understand it:
‫ﺮأة‬:‫ اﷲ ﻋﻨﻬﺎ رأت ا‬u‫ﺸﺔ ر‬æÈ ‫ﻮري ﻋﻦ &ﺎد ﻋﻦ إﺑﺮاﻫﻴﻢ أن‬œ‫ﺮزاق ﻋﻦ ا‬B‫ﻋﺒﺪ ا‬
(•ÐÊ ‫ ص‬،Ð ‫ ج‬،‫ﺮزاق‬B‫ﺼﻨﻒ ﻋﺒﺪ ا‬:) .‫ﻢ‬9‫ ﻋﻼم ﺗﻨﺼﻮن ﻣﻴﺘ‬:‫ ﻓﻘﺎﻟﺖ‬،‫ﺪون رأﺳﻬﺎ‬9‫ﻳ‬
I do not understand it because it negates combing the hair and not
three plaits. After all, when we talk of combing, it does not necessarily
mean that there has to be three plaits. There can be two as well. In
783
fact, this Had$th makes no mention of two or three plaits. Negating the
combing of hair does not mean that there has to be two plaits. Instead,
there could be three plaits even in the absence of combing the hair.
All h ta‛ l knows best.
When the body of a deceased is broken into bits
Question
What is the ruling if the body of a deceased cannot be bathed, e.g.
when it is broken into bits?
Answer
If the body cannot be bathed, it will be enough to merely pour water
over it. If this too is not possible, one can suffice with tayammum.
Al-Fat w al-Hind$yyah:
ً
‫ اﻟﻔﺼﻞ‬:‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺎء ﻋﻠﻴﮧ‬g‫ﺻﺐ ا‬ ‫ﺴﺤﮧ ﻛ‬: ‫ﻴﺖ ﻣﺘﻔﺴﺨﺎ ﻳﺘﻌﺬر‬g‫ﻮ [ن ا‬B‫و‬
(۱/۱۵۸ :‫ﻴﺖ‬g‫ ﻏﺴﻞ ا‬ñ û‫ﺎ‬œ‫ا‬
Al-Bahr ar-R ’iq:
ٔ ٔ ٔ
ñ ‫ﺮاة‬g‫ﺮاﮨﻖ إذا ﻣﺎﺗﺖ ﻓﻔﻴﮧ اﺧﺘﻼف واﻟﻈﺎﮨﺮ اﻧﮧ ﻳﻴﻤﻢ و½ذا ﻣﺎﺗﺖ ا‬g‫ ا‬Ï‫ﺸ‬g‫ ا‬B‫ﻨ‬y‫ﻓﺎﻣﺎ ا‬
ٔ
‫ ﻳﺪﻳﮧ ﺧﺮﻗﺔ ﺛﻢ‬š .‫ﻦ ﻟﻒ اﻻﺟﻨ‬9‫ﻢ ﻳ‬B ‫ﺮم ﻣﻨﮩﺎ و½ن‬Ÿ ‫ﺮﺟﺎل ﻳﻴﻤﻤﮩﺎ ذو رﺣﻢ‬B‫ﺴﻔﺮ ﺑ^ ا‬B‫ا‬
ٔ ٔ
‫ﺴﺎء ﺗﻴﻤﻤﮧ ذات‬ª‫ ﺑﻐ„ ﺛﻮب و¿ﺬا إذا ﻣﺎت رﺟﻞ ﺑ^ اﻟ‬.‫ﻳﻴﻤﻤﮩﺎ و½ن [ﻧﺖ اﻣﺔ ﻳﻴﻤﻤﮩﺎ اﻻﺟﻨ‬
ٔ ٔ ٔ
(۲/۱۷۴ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺮم ﻣﻨﮧ او زوﺟﺘﮧ او اﻣﺘﮧ ﺑﻐ„ ﺛﻮب وﻏ„ﮨﻦ ﺑﺜﻮب‬Ÿ ‫رﺣﻢ‬
All h ta‛ l knows best.
When a shroud is messed with impurity
Question
The deceased was bathed and wrapped in a shroud. Later on, blood
flowed out of his body. Will it be necessary to change the shroud?
Answer
If a deceased was wrapped in a shroud after bathing him, and then any
impurity emanates from his body and messes the shroud, then it is
neither necessary to change the shroud nor to wash it.
Al-Bahr ar-R ’iq:

784
 ٔ
‫دة وﺿﻮءہ‬È‫ﺐ إ‬z ‫ﺮة و¿ﺬا ﻻ‬: ‫ﻢ ﻳﻌﺪ ﻏﺴﻠﮧ ﻻن اﻟﻐﺴﻞ ﻋﺮﻓﻨﺎہ ﺑﺎ•ﺺ وﻗﺪ ﺣﺼﻞ‬B‫ﻗﻮﻟﮧ و‬
ٔ ٔ ٔ ٔ
‫ﻢ‬B ‫ﺎرج ﻓﻠﻤﺎ‬y[ ‫ﻮت ﺣﺪث‬g‫ﺪث ﻻن ا‬Î ‫ﺎرج ﻣﻨﮧ ﻣﻦ ﻗﺒﻞ او دﺑﺮ او ﻏ„ہ ﮨﻤﺎ ﻟ ﺲ‬y‫ﻻن ا‬
(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،۲/۱۷۳ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺎرج‬y‫ﻢ ﻳٔﻮﺛﺮ ا‬B ‫ﻮﺟﻮد‬: ‫ﻮﺿﻮء و ﻮ‬B‫ ا‬ñ ‫ﻮت‬g‫ﻳٔﻮﺛﺮ ا‬
Ad-Durr al-Mukht r:
ٔ
‫ﻮت ﺑﻞ‬g‫ﺮﻓﻊ ا@ﺪث ‘ﻘﺎﺋﮧ ﺑﺎ‬B ‫ﺎرج ﻣﻨﮧ ﻻن ﻏﺴﻠﮧ ﻣﺎ وﺟﺐ‬y‫وﻻ ﻳﻌﺎد ﻏﺴﻠﮧ وﻻ وﺿﻮءہ ﺑﺎ‬
ٔ
‫ﺴﻠﻢ ﻳﻄﮩﺮ ﺑﺎﻟﻐﺴﻞ ﻛﺮاﻣﺔ ﻟﮧ وﻗﺪ‬g‫ﺔ إﻻ ان ا‬h‫ﻮ‬:Q‫ﻮت ﻛﺴﺎﺋﺮ ا@ﻴﻮاﻧﺎت ا‬g‫•ﻨﺠﺴﮧ ﺑﺎ‬
(‫ ﺳﻌﻴﺪ‬،۲/۱۹۷ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻤﻊ‬ë‫ﺮ و©ح و‬Î ،‫ﺣﺼﻞ‬
All h ta‛ l knows best.
A non-Muslim bathing a Muslim corpse
Question
The deceased is a Muslim woman. Can a non-Muslim woman bathe
her? Can a non-Muslim male bathe a Muslim corpse?
Answer
If a non-Muslim bathes a Muslim corpse while a Muslim was available,
it will be makr0h. If there is no Muslim and a non-Muslim bathes him,
it will be permissible but against the Sunnah. There seems to be no
difference in ruling for a Muslim male and female. However, if the
deceased is a Muslim male, and there are only females present, the
Muslim females must teach a non-Muslim male how to perform the
ghusl and he will then bathe the deceased.
Ad-Durr al-Mukht r:
ٔ
^‫ﺴﻠﻢ ﺑ‬: ‫ﺐ‬h‫ﻠﻤﺴﻠﻢ ﻗﺮ‬B ‫ﻦ‬9‫ﻢ ﻳ‬B ‫ إذا‬ù‫ ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ﺴﻠﻢ و‬g‫ﺒﮧ ا‬h‫ﻓﺮ ﻏﺴﻞ ﻗﺮ‬ð‫ﻠ‬B ‫وﻟ ﺲ‬
‫ورة ﻓﻼ ﻳﺪل‬ ‫ﻠ‬B ‫ﺴﻠﻢ ﻓﻴﮧ‬g‫ﻓﺮ ا‬ðB‫ﺴﺎء ﻣﻌﮩﻦ [ﻓﺮ ﻳﻌﻠﻤﻨﮧ اﻟﻐﺴﻞ ﺛﻢ ﻳﺼﻠ^ ﻋﻠﻴﮧ ﻓﺘﻐﺴﻞ ا‬å
ٔ ً ٔ
‫ر‬Q‫ )ا‬.‫ ا‘ﺤﺮ‬ñ ‫ اﻓﺎدہ‬، ‫ﻠ‬h‫ﻠﺰ‬B ‫ﺴﻠﻢ ﻋﻨﺪ ﻋﺪﻣﮩﺎ ﺧﻼﻓﺎ‬g‫ﺒﮧ ا‬h‫ﮩ'ﻗﺮ‬z ‫ﻦ ﻣﻦ‬9‫ اﻧﮧ ﻳﻤ‬š
.۱/۳۷۹ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲/۲۳۱ :‫ﺤﺘﺎر‬g‫ﺨﺘﺎر ﻣﻊ رد ا‬g‫ا‬
(۱/۱۵۹ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.۲/۱۹۱ :‫ﺮاﺋﻖ‬B‫وا‘ﺤﺮ ا‬
Bad ’i‛ as-San ’i‛:
ٔ
‫ﻴﺖ و¬ﻠ^ ﺑ ﻨﮩﻤﺎ‬g‫ﻦ ﻣﻌﮩﻦ رﺟﻞ [ﻓﺮ ﻋﻠﻤﻨﮧ ﻏﺴﻞ ا‬9‫ﺮاﺗﮧ وﻟ‬:‫ﻦ ﻓﻴﮩﻦ ا‬9‫ﻢ ﻳ‬B ‫ﻮ‬B‫و‬
(‫ ﺳﻌﻴﺪ‬،۱/۳۰۴ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻳﻦ‬Q‫ ا‬ñ ‫ﻮﻓﻘﺔ‬:

785
Fat w Rah$m$yyah:
A ghusl performed by a non-Muslim is considered to be a ghusl
because it is not a prerequisite for a person giving ghusl to be one who
is accountable.
ً ٔ
(۱/۸۰۵: ‫ )ﺷﺎ‬.‫·ﻔﺎ‬: ‫ﻦ اﻟﻐﺎﺳﻞ‬9‫ﻢ ﻳ‬B ‫واﻧﮧ )ﺴﻘﻂ و½ن‬
However, there are two harms in this:
1. A ghusl performed by a non-Muslim is not in accordance with
the Sunnah.
2. The shrouding and burial of a Muslim is the duty of Muslims.
This is why it should be done by Muslims in the prescribed
manner irrespective of whether the deceased is in a hospital or
at home.1
All h ta‛ l knows best.
When a deceased is buried without ghusl
Question
A deceased was buried without ghusl. Is it permissible to exhume his
body the next day?
Answer
Once a deceased is buried, the obligation of ghusl falls off. The
deceased will therefore not be exhumed.
Al-Jauharah an-Nayyirah:
ٔ ٔ
‫اب اﺧﺮﺟﻮہ‬O‫ﻢ ﻳﮩﻴﻠﻮا ﻋﻠﻴﮧ اﻟ‬B ‫ﻢ ﻳﻐﺴﻠﻮہ ﻓﺈن‬B ‫ﺼﻼة ﻋﻠﻴﮧ ﺛﻢ ذﻛﺮوا اﻧﮩﻢ‬B‫ﻮ دﻓﻨﻮہ ﺑﻌﺪ ا‬B‫و‬
ً ٔ ً
‫ﺼﻼة ﻋﻠﻴﮧ ﺛﺎﻧﻴﺎ‬B‫ﻌﻴﺪون ا‬h‫ﻢ ¬ﺮﺟﻮہ و‬B ‫اب‬O‫ﻮا ﻋﻠﻴﮧ اﻟ‬B‫وﻏﺴﻠﻮہ وﺻﻠﻮا ﻋﻠﻴﮧ ﺛﺎﻧﻴﺎ و½ن اﮨﺎ‬
ٓ ٔ ً
‫ن واﻻن زال‬ð:‫ک اﻟﻄﮩﺎرة ﻣﻊ اﻹ‬O‫ﻢ ﻳﻌﺘﺪ ﺑﮩﺎ ﻟ‬B ‫ﺼﻼة‬B‫ ا‬õ‫ اﺳﺘﺤﺴﺎﻧﺎ ﻻن ﺗﻠ‬e‫ اﻟﻘ‬š
(‫ﻜﺘﺒﮧ اﻣﺪادﻳﮧ‬: ،۱/۱۲۹ :‫ )ا ﻮﮨﺮة ا•„ة‬.‫ﻀﺔ اﻟﻐﺴﻞ‬h‫ن وﺳﻘﻄﺖ ﻓﺮ‬ð:‫اﻹ‬
Al-Bahr ar-R ’iq:
‫ﻠ ورة‬B ‫ہ ﺑﻼ ﻏﺴﻞ‬e‫ ﻗ‬š Š‫ﺻ‬ ٰ ‫ﺶ‬ž•‫ﻦ إﺧﺮاﺟﮧ إﻻ ﺑﺎ‬9‫ﻢ ﻳﻤ‬B‫ﻓﻠﻮ دﻓﻦ ﺑﻼ ﻏﺴﻞ و‬
ً
‫ ﻋﻠﻴﮧ ﺑﻼ ﻏﺴﻞ ﺟﮩﻼ‬Š‫ﺻ‬ ٰ ‫ﻮ‬B‫ﻐﺴﻞ و‬h‫اب ﺑﻌﺪ ﻓﺈﻧﮧ ¬ﺮج و‬O‫ﻢ ﻳﮩﻞ ﻋﻠﻴﮧ اﻟ‬B ‫ﻼف ﻣﺎ إذا‬Ç
ٰ ٔ ‫ﺶ ﺗﻌﺎد ﻟﻔﺴﺎد‬ž•‫ﻣﺜﻼ وﻻ ¬ﺮج إﻻ ﺑﺎ‬
(‫ﺎﺟﺪﻳﺔ‬g‫ ا‬،۱۹۵ ،۲/۱۷۹ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.•‫اﻻو‬
ً

1
Fat w Rah$m$yyah, vol. 1, p. 373.
786
Fat w Bazz z$yyah:
ٔ ٔ ٔ ٔ
‫ﻮر‬:‫ﻜﻔﻦ واﻟﻐﺴﻞ ﻣﺎ‬B‫ﺶ ﻻن ا‬ž‫اب اوﻻ ﻻ ﻳﻨ‬O‫دﻓﻦ ﺑﻐ„ ﻛﻔﻦ او ﻗﺒﻞ ﻏﺴﻞ اﮨﻴﻞ ﻋﻠﻴﮧ اﻟ‬
ٔ
ñ ‫ و¿ﺬا‬.۴/۸۰ :‫ﺶ اﻟﮩﻨﺪﻳﺔ‬:‫ ﮨﺎ‬š ‫ﺔ‬h‫از‬Û‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮ‬:‫ اﻻ‬š ‫ﺶ ﻣﻨﮩﻰ وا•ﮩﻰ راﺟﺢ‬ž•‫وا‬
(۱/۱۶۳ :‫اﻟﮩﻨﺪﻳﺔ‬
Imd d al-Fat w :
If a deceased is buried without ghusl and kafan, his body will not be
exhumed.1
All h ta‛ l knows best.
The method of laying the deceased at the time of
ghusl
Question
What is the method of laying the deceased at the time of giving him
ghusl?
Answer
The Hanaf$s have three views in this regard. The preferred view is that
he should be made to lie in a manner which is easy.
H shiyah at-Taht w$yyah:
ٔ ٔ
U‫ إ‬:‫وﻗﻴﻞ‬،ؒà‫ﺧ‬°B‫ اﻻﺻﺢ ﻗﺎﻟﮧ ﺷﻤﺲ اﻻﺋﻢة ا‬š ‫ﻴﺖ ﻛﻴﻒ ﻣﺎاﺗﻔﻖ‬g‫ﻮﺿﻊ ا‬h‫و‬
ً ٔ
‫ﺤﻴﻂ وﻏ„ہ‬g‫ ﻋﻦ ا‬û‫ اﻟﻘﮩﺴﺘﺎ‬Ú‫ﺼﻼة إﻳﻤﺎئ۔و‬B‫ﺾ إذا اراد ا‬h‫ﺮ‬g[‫اﻟﻘﺒﻞة ﻓﺘﻜﻮن رﺟﻼہ إ´ﮩﺎ‬
ٔ
(‫ﻗﺪﻳ ﻛﺘﺐ ﺧﺎﻧﮧ‬،۵۶۷‫ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ﺴﻦة۔)ﺣﺎ!ة اﻟﻄﺤﻄﺎو‬B‫اﻧﮧ ا‬
Ad-Durr al-Mukht r:
ٔ ً ٔ
‫وﻗﻴﻞ‬،‫ اﻻﺻﺢ‬ñ ‫ﻗﻮﻟﮧ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ﻤﺮوﺗﺮا۔و‬ë‫ﺮ‬hÆ š ‫ اﻻﺻﺢ‬Ú° ‫ﻮﺿﻊ ﻛﻤﺎﻣﺎت ﻛﻤﺎ ﺗ‬h‫و‬
ً ً
‫ﺑﺎب ﺻﻼة‬،۲/۱۹۵: ‫ﺸﺎ‬B‫ﺨﺘﺎرﻣﻊ ا‬g‫را‬Q‫ہ۔)ا‬e‫ ﻗ‬ñ‫ﻤﺎ‬³‫ﻋﺮﺿﺎ‬:‫ﻼ وﻗﻴﻞ‬h‫ اﻟﻘﺒﻞة ﻃﻮ‬U‫ﻳﻮﺿﻊ إ‬
۱/۷۰:‫ة‬ù‫ﺳﻌﻴﺪﻛﻤ~ ۔و©ح ﻋﻨﺎ‬،‫ا ﻨﺎﺋﺰ‬
All h ta‛ l knows best.

1
Imd d al-Fat w , vol. 1, p. 486.
787
Ghusl to a hermaphrodite
Question
How should ghusl be given to a hermaphrodite:
Answer
If a hermaphrodite is close to maturity, ghusl will not be given;
tayammum will be made. If the hermaphrodite is a child, males or
females can give ghusl.
Mar q$ al-Fal h:
‫ﺎء إ´ﮧ‬g‫ ﻗﻤﻴﺺ ﻻ ﻳﻤﻨﻊ وﺻﻮل ا‬ñ ‫ﻌﻞ‬# ‫ﺮواﻳﺔ وﻗﻴﻞ‬B‫ ﻇﺎﮨﺮ ا‬ñ ‫ ﻳﻴﻤﻢ‬Ï‫ﺸ‬g‫ ا‬B‫ﻨ‬y‫و¿ﺬا ا‬
ٔ ٔ ٔ
.‫ﻢ اﻟﻌﻮرة‬9‫ﻢ )ﺸﺘﮩﻴﺎ ﻻﻧﮧ ﻟ ﺲ ﻻﻋﻀﺎﺋﮩﻤﺎ ﺣ‬B ‫ وﺻﺒﻴﺔ‬.‫ﺮاة ﺗﻐﺴﻴﻞ ﺻ‬g‫ﻠﺮﺟﻞ وا‬B ‫ﻮز‬#‫و‬
(‫ ﺳﻌﻴﺪ‬،۲/۲۰۱ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫م ا ﻨﺎﺋﺰ‬ð‫ ﺑﺎب اﺣ‬،۲۱۱ ‫ﺮا اﻟﻔﻼح ص‬:)
Al-Fat w al-Hind$yyah:
ٔ ًٔ ً
‫ﻴﻤﻢ وراء‬h‫ﺮاة و‬:‫ﺮاة وﻻ ﻳﻐﺴﻠﮩﺎ رﺟﻞ وﻻ ا‬:‫ﺮاﮨﻖ ﻻ ﻳﻐﺴﻞ رﺟﻼ وﻻ ا‬g‫ ا‬Ï‫ﺸ‬g‫ ا‬B‫ﻨ‬y‫وا‬
(‫ اﻟﻐﺴﻞ‬ñ û‫ﺎ‬œ‫ اﻟﻔﺼﻞ ا‬،۱/۱۶۰ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﻮب‬œ‫ا‬
All h ta‛ l knows best.

788
 ‫‪The Janāzah Salāh‬‬
‫‪Performing the janāzah salāh in a masjid‬‬
‫‪Question‬‬
‫‪What is the ruling with regard to performing the jan zah sal h in a‬‬
‫?‪masjid‬‬
‫‪Answer‬‬
‫‪It is makr0h to perform the jan zah sal h in a masjid which was‬‬
‫‪constructed for the five daily sal hs. According to the Z hir ar-‬‬
‫‪Riw yah, it is makr0h to perform the jan zah sal h in a masjid even if‬‬
‫‪the deceased is placed outside the masjid. However, if there is need to‬‬
‫‪perform it in the masjid, there is leeway for it.‬‬
‫ٔ‬ ‫ٔ‬
‫اﺧﺮج اﻹﻣﺎم ا&ﺪ ‪:‬ﺴﻨﺪہ )‪ê (۹۸۶۵‬ﺴﻨﺪہ‪ ،‬ﻓﻘﺎل‪ :‬ﺣﺪﺛﻨﺎ ﺣﺠﺎج )ﺛﻘﺔ( و‪h‬ﺰ‪h‬ﺪ ﺑﻦ ﮨﺎرون‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)ﺛﻘﺔ( ﻗﺎﻻ‪ :‬اﺧ‪e‬ﻧﺎ اﺑﻦ ا‪ i‬ذﺋﺐ )ﺛﻘﺔ( ﻋﻦ ﺻﺎﻟﺢ )ﺛﻘﺔ‪ ،‬ﻗﺪ اﺧﺘﻠﻂ( ‪:‬ﻮ• ا•ﻮاﻣﺔ ﻋﻦ ا‪ì‬‬
‫ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﺻ‪ š Š‬ﺟﻨﺎزة ‪ñ‬‬
‫ا‪g‬ﺴﺠﺪ ﻓﻼ !ء ﻟﮧ‪.‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: The person who‬‬
‫‪performs the sal h over the deceased in the masjid shall receive no‬‬
‫‪reward.‬‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺻﺤﻴﺢ‪ ،‬ﻓﻴﮧ‪ :‬ﺻﺎﻟﺢ ﺑﻦ ﻧﺒﮩﺎن ‪:‬ﻮ• ا•ﻮاﻣﺔ‪ ،‬ﻗﺎل اﺑﻦ ا ﻮز‪ :ù‬ﺛﻘﺔ‪ ،‬وﻗﺪ ﺳﻤﻊ‬
‫ً‬
‫ﻣﻨﮧ ﻗﺪﻳﻤﺎ اﺑﻦ ا‪ ì‬ذﺋﺐ‪ .‬ﻗﺎل اﺑﻦ ﻣﻌ^‪ :‬ﺛﻘﺔ ﺣﺠﺔ‪ .‬ﻗﺎل اﻟﻌﺠ‪ :Š‬ﻣﺪ‪ ،d‬ﺛﻘﺔ‪ .‬ﻗﺎل اﺑﻦ ا‪g‬ﺪﻳ ‪:‬‬
‫ﺛﻘﺔ‪ .‬وذﻛﺮہ اﺑﻦ ﺷﺎﮨ^ واﺑﻦ ﺧﻠﻔﻮن ‪ ñ‬ا‪œ‬ﻘﺎت‪ .‬ﻗﺎل إﺑﺮاﮨﻴﻢ ﺑﻦ ﻳﻌﻘﻮب ا ﻮزﺟﺎ‪ :d‬ﺗﻐ„‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫اﺧ„ا‪ ،‬ﻓﺤﺪﻳﺚ اﺑﻦ ا‪ i‬ذﺋﺐ ﻋﻨﮧ ﻣﻘﺒﻮل ‪B‬ﺴﻨﮧ وﺳﻤﺎﻋﮧ اﻟﻘﺪﻳﻢ ﻋﻨﮧ‪ .‬ﻗﺎل اﺑﻦ ﻋﺪ‪ :ù‬ﻻ ﺑﺎس‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ﺑﮧ إذا ﺳﻤﻌﻮا ﻣﻨﮧ ﻗﺪﻳﻤﺎ ﻣﺜﻞ اﺑﻦ ا‪ i‬ذﺋﺐ‪ .‬وﺣﺪﻳﺜﮧ ا=‪ ù‬ﺣﺪث ﺑﮧ ﻗﺒﻞ اﻻﺧﺘﻼط‪ ،‬ﻻ اﻋﺮف‬
‫ً‬ ‫ٔ‬ ‫ً‬ ‫ً‬
‫ﻟﮧ ﺣﺪﻳﺜﺎ ﻣﻨﻜﺮا‪ ،‬إذا رو‪ ù‬ﻋﻨﮧ ﺛﻘﺔ‪ ،‬و½ﻧﻤﺎ ا‘ﻼء ‪Ý‬ﻦ دون اﺑﻦ ا‪ i‬ذﺋﺐ ﻓﻴﻜﻮن ﺿﻌﻴﻔﺎ‪،‬‬
‫ٔ‬
‫ﻓ„و‪ ù‬ﻋﻨﮧ‪ ،‬وﻻ ﻳ‪9‬ﻮن ا‘ﻼء ﻣﻦ ﻗﺒﻠﮧ‪ ،‬وﺻﺎﻟﺢ ﻻ ﺑﺎس ﺑﮧ و‪C‬ﺮواﻳﺎﺗﮧ وﺣﺪﻳﺜﮧ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ﻗﻠﺖ‪ :‬ﻟ‪9‬ﻦ ﺿﻌﻔﮧ ﺷﻌﻴﺐ ٔ ٔ‬
‫اﻻرﻧﻮوط‪ ،‬ﻓﻤﺎ اﺻﺎب‪ ،‬واﻃﺎل ا‪SB‬م ﻋﻠﻴﮧ ورﺟﺢ ﺣﺪﻳﺚ ‪æÈ‬ﺸﺔ‬
‫ر‪ u‬اﷲ ﻋﻨﻬﺎ‪.‬‬
‫ٔ ً ٔ‬
‫واﻳﻀﺎ اﺧﺮﺟﮧ ا‘ﻮﺻ„ي ‪ ñ‬ا‪B‬ﺰواﺋﺪ )‪ ،(۱۹۰۵‬وا‘ﻴﻘﮩﻲ ‪ ñ‬ﺳ‪ª‬ﻨﮧ ا‪B‬ﻜ‪ ،(۷۲۹۱) ùe‬و‪ Ú‬ا‪B‬ﺼﻐﺮ‪ù‬‬
‫ٔ‬ ‫ٓ‬
‫)‪ ،(۱۱۵۴‬واﻟﻄﺤﺎوي ‪© ñ‬ح ﻣﻌﺎ‪ û‬اﻻﺛﺎر )‪ ،(۱/۴۹۲‬و‪ š‬ﺑﻦ ا ﻌﺪ ‪: ñ‬ﺴﻨﺪہ )‪ ،(۲۷۵۱‬واﺑﻮ‬
‫‪789‬‬
 ‫ٔ‬
‫داود اﻟﻄﻴﺎ‪: ñ àB‬ﺴﻨﺪہ )‪ ،(۲۴۲۹‬وﻋﺒﺪ ا‪B‬ﺮزاق ‪: ñ‬ﺼﻨﻔﮧ )‪ ،(۶۵۷۹‬واﺑﻦ ا‪g‬ﻨﺬر ‪ ñ‬اﻻوﺳﻂ‬
‫ٔ‬
‫)‪ ،(۵/۴۱۶‬اﺑﻮ داود ‪ ñ‬ﺳ‪ª‬ﻨﮧ )‪.(۳۱۹۱‬‬
‫ٔ‬ ‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﻹﻣﺎم اﺑﻮ داود اﻟﻄﻴﺎ‪ :àB‬ﻗﺎل ﺻﺎﻟﺢ‪ :‬وادر¿ﺖ رﺟﺎﻻ ‪Ý‬ﻦ ادر¿ﻮا ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬ ‫ٔ‬
‫وﺳﻠﻢ واﺑﺎ ﺑ‪9‬ﺮ إذا ﺟﺎءوا ﻓﻠﻢ ‪#‬ﺪوا إﻻ ان ﻳﺼﻠﻮا ‪ ñ‬ا‪g‬ﺴﺠﺪ رﺟﻌﻮا ﻓﻠﻢ ﻳﺼﻠﻮا‪.‬‬
‫ٔ ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‘ﻴﮩ‪ ñ þ‬ا‪B‬ﻜ‪ :ùe‬ﻗﺎل ﺻﺎﻟﺢ‪ :‬ﻓﺮاﻳﺖ ا ﻨﺎزة ﺗﻮﺿﻊ ‪ ñ‬ا‪g‬ﺴﺠﺪ‪ ،‬ﻓﺮاﻳﺖ اﺑﺎ ﮨﺮ‪h‬ﺮة ر‪u‬‬
‫ً‬
‫اﷲ ﻋﻨﻪ إذا ‪B‬ﻢ ‪#‬ﺪ ‪:‬ﻮﺿﻌﺎ إﻻ ‪ ñ‬ا‪g‬ﺴﺠﺪ اﻧ~ف و‪B‬ﻢ ﻳﺼﻞ ﻋﻠﻴﮩﺎ‪.‬‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬ﻓﺪل ‪ š‬ان ﺣﺪﻳﺚ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻣ‪ª‬ﺴﻮخ‪.‬‬
‫‪Al-Hid yah:‬‬
‫وﻻ ﻳﺼ‪ š Š‬ﻣﻴﺖ ‪: ñ‬ﺴﺠﺪ ‚ﺎﻋﺔ ﻟﻘﻮل ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﺻ‪ š Š‬ﺟﻨﺎزة‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪ ñ‬ا‪g‬ﺴﺠﺪ ﻓﻼ اﺟﺮ ﻟﮧ‪ .‬وﻻﻧﮧ ﺑ ﻻداء ا‪g‬ﻜﺘﻮ‪C‬ﺎت وﻻﻧﮧ ‪ò‬ﺘﻤﻞ ﺗﻠﻮ‪h‬ﺚ ا‪g‬ﺴﺠﺪ وﻓﻴﻤﺎ إذا‬
‫[ن ا‪g‬ﻴﺖ ﺧﺎرج ا‪g‬ﺴﺠﺪ اﺧﺘﻠﻒ ا‪g‬ﺸﺎﻳﺦ‪) .‬اﻟﮩﺪاﻳﺔ‪ ،۱/۱۸۱ :‬ﻓﺼﻞ ‪ ñ‬ا‪B‬ﺼﻼة ‪ š‬ا‪g‬ﻴﺖ‪،‬‬
‫©¿ﺖ ﻋﻠﻤﻴﺔ(‬
‫‪Fath al-Qad$r:‬‬
‫وﻻ ﻳﺼ‪ š Š‬ﻣﻴﺖ ‪: ñ‬ﺴﺠﺪ ‚ﺎﻋﺔ ‪ ñ‬ا‪y‬ﻼﺻﺔ‪: :‬ﻜﺮوہ ﺳﻮاء [ن ا‪g‬ﻴﺖ واﻟﻘﻮم ‪ñ‬‬
‫ٔ‬
‫ا‪g‬ﺴﺠﺪ او [ن ا‪g‬ﻴﺖ ﺧﺎرج ا‪g‬ﺴﺠﺪ واﻟﻘﻮم ‪ ñ‬ا‪g‬ﺴﺠﺪ‪) .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲/۱۲۸ :‬دار اﻟﻔﻜﺮ‪.‬‬
‫و¿ﺬا ‪ ñ‬ا‪B‬ﺸﺎ ‪ ،۲/۲۲۴ :‬ﺳﻌﻴﺪ‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۸۶ :‬ﻛﻮﺋﺘﮧ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪The family of the deceased have the right over the‬‬
‫‪janāzah salāh‬‬
‫‪Question‬‬
‫‪Who has the right to perform the jan zah sal h? Can the family of the‬‬
‫‪deceased ask a distinguished person to perform the jan zah sal h‬‬
‫?‪without obtaining permission from the im m of the masjid‬‬
‫‪Answer‬‬
‫‪In the absence of a Shar‛$ caliph or judge, the im m of the area enjoys‬‬
‫‪most right. If there is no im m or if he permits, then a family member‬‬
‫‪will have the right.‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫‪790‬‬
 ٔ ٔ ٔ ٔ
ò ‫ﻢ‬B ‫و½ن‬ ٰ ‫ﻠﻴﻔﺔ‬y‫ ان اﻹﻣﺎم اﻻﻋﻈﻢ و ﻮ ا‬:‫ ﺣﻨﻴﻔﺔ‬ì‫ذﻛﺮ ا@ﺴﻦ ﻋﻦ ا‬
‫او• إن ﺣ‬
=‫ﻓﺈﻣﺎم اﻟ‬ ò ‫ﻢ‬B ‫“ط ﻓﺈن‬B‫ ﻓﺼﺎﺣﺐ ا‬ò ‫ﻢ‬B ‫ ﻓﺈن‬5‫ ﻓﺎﻟﻘﺎ‬ò ‫ﻢ‬B ‫~ ﻓﺈن‬g‫ﻓﺈﻣﺎم ا‬
ٔ ٔ
‫ﺸﺎ¬ﻨﺎ ر&ﮩﻢ اﷲ‬: ‫ﺮواﻳﺔ اﺧﺬ ﻛﺜ„ ﻣﻦ‬B‫ﮩﺬہ ا‬C‫ ﻗﺮاﺑﺘﮧ و‬ù‫ ﻓﺎﻻﻗﺮب ﻣﻦ ذو‬ò ‫ﻢ‬B ‫ﻓﺈن‬
ٰ
(‫ﻴﺖ‬g‫ ا‬š ‫ﺼﻼة‬B‫ ا‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۱۶۳ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.U‫ﺗﻌﺎ‬
Mar q$ al-Fal h:
ٔ ٔ ٔ
š ÏB‫ ﻗﻮل ا‬ñ ‫ اﻻﺑﻦ‬š ‫ﻦ ﻳﻘﺪم اﻻب‬9‫ح وﻟ‬ð•‫ ا‬ñ ‫ﺗ ﺒﮩﻢ‬O‫ﻘﺪم اﻻﻗﺮب ﻓﺎﻻﻗﺮب ﻛ‬h‫و‬
ٔ
‫ •ﻘﺪﻳﻢ اﻻب وﺟﮧ‬:î‫ﻘﺪ‬g‫ ا‬š ‫ﻳﻦ‬Q‫ اﻟﻌﻼﻣﺔ ﻧﻮر ا‬Œ‫ﺸﺎﻳ‬: ‫ﺼﺤﻴﺢ ﻟﻔﻀﻠﮧ وﻗﺎل ﺷﻴﺦ‬B‫ا‬
ٔ ٔ
‫ اﷲ ﻋﻨﻪ ﻋﻦ‬u‫ﺮة ر‬h‫ اﺑﻮ ﮨﺮ‬ù‫ﺴﺘﺠﺎﺑﺔ رو‬: ‫ﻠﻤﻴﺖ ودﻋﻮﺗﮧ‬B ‫ء‬ÈQ‫ﻘﺼﻮد ا‬g‫ﺣﺴﻦ و ﻮ ان ا‬
‫ﺴﺎﻓﺮ ودﻋﻮة‬g‫ﻈﻠﻮم ودﻋﻮ ا‬g‫ﺴﺘﺠﺎﺑﺎت دﻋﻮ ا‬: ‫ ﺛﻼث دﻋﻮات‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ا‬
‫ﺮا‬:) .۳۸۶۲ ‫ء ﺑﺮﻗﻢ‬ÈQ‫ ا‬ñ ‫ واﺑﻦ ﻣﺎﺟﺔ‬.۲۵۱۷ :‫ﺴﻨﺪہ ﺑﺮﻗﻢ‬: ñ àB‫ رواہ اﻟﻄﻴﺎ‬.‫ہ‬Q‫ﻮ‬B Q‫ﻮا‬B‫ا‬
،۲/۲۲۰ : ‫ﺸﺎ‬B‫ ا‬ñ ‫ و¿ﺬا‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫م ا ﻨﺎﺋﺰ‬ð‫ ﺑﺎب اﺣ‬،۲۱۵ ‫ ص‬:‫اﻟﻔﻼح ﻣﻊ ا@ﺎﺷﻴﺔ‬
(‫ﺳﻌﻴﺪ‬
However, Im m Ab0 Y0suf rahimahull h is of the view that the family
member has the most right under all conditions. One narration of
Im m Ab0 Han$fah rahimahull h mentions this view as well. And this
is the madh-hab of Im m Sh fi‛$ rahimahull h. This view is supported
by the following jurists: ‛All mah Sh m$ rahimahull h, Ibn Hum m
rahimahull h, ‛All mah Sharanbal l$ rahimahull h, ‛All mah Taht w$
rahimahull h, ‛All mah Jal l ad-D$n Khw rizm$ rahimahull h, the
author of al-Ikhtiy r Li Ta‛l$l al-Mukht r and others. Since the family
members enjoy the most right, they can also appoint a distinguished
person to perform the jan zah sal h. However, if the im m of the area
is the most superior from among those present, it will be mustahab to
request him to perform it.
The following proofs are presented in this regard:
ٔ ٔ ٔ ٰ
.‫ﻮا اﻻرﺣﺎم ﺑﻌﻀﮩﻢ او• ﺑﺒﻌﺾ ﻛﺘﺎب اﷲ‬B‫ واو‬:U‫ﺗﻌﺎ‬ ‫( ﻗﺎل اﷲ‬۱)
ٰ ٔ ‫وازواﺟﮧ‬
.‫اﻣﮩﺘﮩﻢ‬
ٔ ٔ ٔ •‫ ٔاو‬Ž•‫ ا‬:U‫ﺗﻌﺎ‬
‫ﻮﻣﻨ^ ﻣﻦ اﻧﻔﺴﮩﻢ‬g‫ﺑﺎ‬ ٰ ‫( ﻗﺎل اﷲ‬۲)
Imd d al-Fatt h:
ٔ ٔ
،‫إﻻ ﺑﺈذن اﻻب اﻧﺘﮩﻰ‬
‫ ﻻ ﻳﺘﻘﺪم إﻣﺎم اﻟ‬:‫ ا•ﺎﺗﺎر ﺧﺎﻧﻴﺔ‬Ú‫ و‬.‫ ˜ ﺣﺎل‬š •‫ﻴﺖ او‬g‫ ا‬Þ‫و‬
ٔ
‫ﺠﻤﻊ‬g‫ ا‘ﺤﺮ ﻋﻦ ©ح ا‬ñ ‫ ﻛﺬا‬Þ‫ﻮ‬B‫ إذا [ن اﻓﻀﻞ ﻣﻦ ا‬Þ‫ﻮ‬B‫ ا‬š ‫و½ﻧﻤﺎ )ﺴﺘﺤﺐ ﺗﻘﺪﻳﻤﮧ‬

791
 ‫ٔ‬ ‫ٔ‬
‫‪g‬ﺼﻨﻔﮧ‪ .‬واﻣﺎ إﻣﺎم اﻟ ﻓ ﺴﺘﺤﺐ ﺗﻘﺪﻳﻤﮧ ‪ š‬ﻃﺮ‪h‬ﻖ اﻻﻓﻀﻞ‪ ،‬وﻟ ﺲ ﺑﻮاﺟﺐ‪ ،‬ﻛﺬا ‪ñ‬‬
‫ٔ ٔ‬
‫ا‪g‬ﺴﺘﺼ ‪ ...‬و‪g‬ﻦ ﻟﮧ ﺣﻖ ا•ﻘﺪم ان ﻳﺎذن ﻟﻐ„ہ‪) .‬اﻣﺪاد اﻟﻔﺘﺎح‪ ،‬ص‪ ،۶۲۲،‬ﺑ„وت( ‪.‬‬
‫ٔ‬
‫و‪ Ú‬ا‪B‬ﻜﻔﺎﻳﺔ ‪© ñ‬ح اﻟﮩﺪاﻳﺔ‪ ،‬وا‪g‬ﺤﻴﻂ اﻟ‪e‬ﮨﺎ‪ :û‬وﻻن ﮨﺬا ﺣ‪9‬ﻢ ﺗﻌﻠﻖ ﺑﺎ‪B‬ﻮﻻﻳﺔ‪ ،‬ﻓﻴﻜﻮن‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫ا‪B‬ﻮ• ﻣﻘﺪﻣﺎ ‪ š‬ا‪B‬ﺴﻠﻄﺎن وﻣﻦ ﺳﻤﻴﻨﺎﮨﻢ ﻗﻴﺎﺳﺎ ‪ š‬ا•‪ð‬ح‪ ،‬وﻻن ا‪g‬ﻘﺼﻮد ﻣﻦ ﺻﻼة ا ﻨﺎزة‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا‪ÈQ‬ء ‪B‬ﻠﻤﻴﺖ وا‪B‬ﺸﻔﺎﻋﺔ‪ ،‬ود‪È‬ء اﻟﻘﺮ‪h‬ﺐ ار‪ ñ J‬اﻹﺟﺎﺑﺔ‪ ،‬ﻻﻧﮧ اﺷﻔﻖ ‪ š‬ا‪g‬ﻴﺖ ﻓﻴﻮﺟﺪ ﻣﻨﮧ‬
‫ٔ‬
‫ز‪h‬ﺎدة ﺗ ع ‪ ñ‬ا‪ÈQ‬ء واﻻﺳﺘﻐﻔﺎر ﻻ ﻳﻮﺟﺪ ذﻟ‪ õ‬ﻣﻦ ا‪B‬ﺴﻠﻄﺎن‪ ،‬ﻓﻴﻜﻮن ﻮ او•‪) .‬ا‪g‬ﺤﻴﻂ‬
‫اﻟ‪e‬ﮨﺎ‪ ،۳۱۸/۲ :û‬وا‪B‬ﻜﻔﺎﻳﺔ‪(۲/۸۲ :‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و½ن ﺣ ا‪B‬ﻮا‪ U‬او ﺧﻠﻴﻔﺘﮧ واﻟﻘﺎ‪ u‬وﺻﺎﺣﺐ ا‪“B‬ﻃﺔ و½ﻣﺎم اﻟ واﻻو´ﺎء ﻓﺎ‪ ì‬اﻻو´ﺎء‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ان ﻳﻘﺪ‪:‬ﻮا اﺣﺪا ﻣﻦ ٔﻮﻻء وارادوا ان ﻳﺘﻘﺪ‪:‬ﻮا ﻓﻠﮩﻢ ذﻟ‪ õ‬و ﻟﮩﻢ ان ﻳﻘﺪ‪:‬ﻮا ﻣﻦ ﺷﺎءوا وﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻳﺘﻘﺪم اﺣﺪ ﻣﻦ ٔﻮﻻء إﻻ ﺑﺈذﻧﮩﻢ وﮨﺬا ﻗﻴﺎس ﻗﻮل ا‪ i‬ﺣﻨﻴﻔﺔ وا‪ i‬ﻳﻮﺳﻒ وزﻓﺮ و‪C‬ﮧ اﺧﺬ‬
‫ا@ﺴﻦ اﻧﺘﮩﻰ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،Š‬ص‪ ،۵۸۵ ،‬ﺳﮩﻴﻞ(‬
‫‪‛Umdah al-Fiqh:‬‬
‫‪If a close family member is superior in rank to the im m, the family‬‬
‫)‪member will have more right. (vol. 2, p. 525‬‬
‫‪To sum up, the family of the deceased has the most right or whoever‬‬
‫‪the family appoints. However, if the im m of the area is superior to all‬‬
‫‪those present as regards rectitude and piety, then it is better for the‬‬
‫‪family to request him to perform it. Nonetheless, the right of the im m‬‬
‫‪is not an obligatory right.‬‬
‫‪For more details, refer to:‬‬

‫ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد ا‪g‬ﺤﺘﺎر‪ ،۲/۲۲۰ :‬ط‪ :‬ﺳﻌﻴﺪ‪ ،‬وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ ،‬ص‪:‬‬
‫‪ ،۵۸۹‬ﻗﺪﻳ ‪ ،‬و©ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ ،Š‬ص‪ ،۵۸۵ :‬ﺳﮩﻴﻞ‪ ،‬وﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۲/۸۱ :‬وا‪B‬ﻜﻔﺎﻳﺔ ‪،۲/۸۲:‬‬
‫واﻟﻌﻨﺎﻳﺔ‪: ،۲/۸۲ :‬ﻜﺘﺒﮧ رﺷﻴﺪﻳﮧ‪ ،‬واﻣﺪاد اﻟﻔﺘﺎح‪ ،‬ص‪ ،۶۲۲ :‬وا‪g‬ﺤﻴﻂ اﻟ‪e‬ﮨﺎ‪: ،۲/۳۱۸ :û‬ﻜﺘﺒﮧ‬
‫رﺷﻴﺪﻳﮧ‪ ،‬واﻻﺧﺘﻴﺎر •ﻌﻠﻴﻞ ا‪g‬ﺨﺘﺎر‪ ،۱/۱۰۰ :‬ﺑ„وت‪ ،‬واوﺟﺰ ا‪g‬ﺴﺎﻟ‪ ،۴/۴۸۶ :õ‬دار اﻟﻘﻠﻢ‪،‬‬
‫د‪:‬ﺸﻖ(‬
‫‪All h ta‛ l knows best.‬‬

‫‪792‬‬
Delaying the janāzah salāh to increase the number
of congregants
Question
What is the rule with regard to delaying the jan zah sal h to increase
the number of congregants?
Answer
It is desirable to hasten in performing the jan zah sal h. It is therefore
makr0h tanz$h$ to delay it merely to increase the number of
congregants.
H shiyah at-Taht w$:
ٔ ٔ ٔ
‫ ﻋﻠﻴﮧ ‚ﻊ ﻋﻈﻴﻢ ﺑﻌﺪ ﺻﻼة ا ﻤﻌﺔ ﻓﺎﻻﻓﻀﻞ ان ﻳﻌﺠﻞ‬Š‫و¿ﺮہ ﺗﺎﺧ„ ﺻﻼﺗﮧ ودﻓﻨﮧ ´ﺼ‬
ٔ
š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ﮩﻴﺔ‬hó‫ﻜﺮاﮨﺔ ﺗ‬B‫ وﻇﺎﮨﺮہ ان ا‬،‫ﺮ‬Î ‫ﺑﺘﺠﮩ'ہ ﺑﺘﻤﺎﻣﮧ ﻣﻦ ﺣ^ ﻳﻤﻮت‬
‫ &ﻞ‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۲ : ‫ﺸﺎ‬B‫ وا‬.‫ ﻛﻮﺋﺘﮧ‬،۲/۱۹۱ :‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ ﻛﻮﺋﺘﮧ‬،۱/۳۸۰ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫ا‬
All h ta‛ l knows best.
The janāzah of a hermaphrodite
Question
How should the jan zah of a hermaphrodite be performed – as a male
or as a female?
Answer
If the hermaphrodite is mature, the jan zah sal h will be performed
like any other normal jan zah sal h. This is because there is no
difference between the jan zah sal h of a male and female. If the
hermaphrodite is a child, there is a choice between reading the du‛ ’
for a male or a female. If the du‛ ’ for males is read, the pronoun will
refer to the deceased (mayyit). If the du‛ ’ for females is read, the
pronoun will refer to the self (nafs).
Imd d al-Fatt h:
ٔ ٔ ٔ ً
ٰ ٔ :‫ﻊ‬C‫ﻨﮩﺎ ٔار‬ª‫وﺳ‬
‫ﺼﺪر‬B‫ ﻻن ا‬B‫ﻴﺖ او اﻧ‬g‫ﻴﺖ ذﻛﺮا [ن ا‬g‫ﺬاء ﺻﺪر ا‬Î ‫اﻻو• ﻗﻴﺎم اﻹﻣﺎم‬
ٔ
‫ﮧ‬h‫ﻠﻤﻴﺖ و•ﻔﺴﮧ وﻻﺑﻮ‬B ‫ء‬ÈQ‫ ا‬ä‫ﺴ‬B‫ﺮاﺑﻌﺔ ﻣﻦ ا‬B‫ وا‬...‫ وﻓﻴﮧ ﻧﻮر اﻹﻳﻤﺎن‬،‫ﻮﺿﻊ اﻟﻘﻠﺐ‬:
ٔ ٔ
‫ﻮر‬:‫ ﻛﻮﻧﮧ ﺑﺎ‬ù‫ !ء ﺳﻮ‬،‫ء‬ÈQ‫ ا‬:ù‫ وﻻ ﻳﺘﻌ^ ﻟﮧ ا‬،‫ﺔ‬œ‫ﺎ‬œ‫ﺴﻠﻤ^ ﺑﻌﺪ ا•ﻜﺒ„ة ا‬g‫و ﻤﺎﻋﺔ ا‬

793
 ٔ ٔ ٓ
‫ﺮﺟﺎء‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﮩﻮ ﺣﺴﻦ واﺑﻠﻎ‬Š‫ ﺻ‬.•‫ﺎﺛﻮر ﻋﻦ ا‬g‫ ﺑﺎ‬È‫ﻦ إن د‬9‫اﻻﺧﺮة وﻟ‬
ٔ ٔ
ٰ
Š‫ﺻ‬ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا‬Š‫ ﺣﺪﻳﺚ إﺑﺮاﮨﻴﻢ اﻻﺷﮩﻞ ﻋﻦ اﺑﻴﮧ [ن رﺳﻮل اﷲ ﺻ‬Ú‫ و‬...‫ﻗﺒﻮﻟﮧ‬
ٔ
.‫ وذﻛﺮﻧﺎ واﻧﺜﺎﻧﺎ‬،‫ وﺻﻐ„ﻧﺎ و¿ﺒ„ﻧﺎ‬،‫ﻨﺎ‬ž‫ وﺷﺎﮨﺪﻧﺎ و™ﺋ‬،‫ﻨﺎ‬Õّ‫ﻠﮩﻢ اﻏﻔﺮ @ﻴّﻨﺎ وﻣﻴ‬B‫ا‬
ّ :‫ ا ﻨﺎزة ﻗﺎل‬š
ٔ ٔ ّ ٔ
‫ﻠﮩﻢ ﻣﻦ اﺣﻴ ﺘﮧ ﻣﻨﺎ ﻓﺎﺣﻴﮧ‬B‫ا‬ :‫ وزاد ﻓﻴﮧ‬،‫ اﷲ ﻋﻨﻪ‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ ﻋﻦ ا‬:‫ﺴﺎ‬ª‫ واﻟ‬ù‫ﻣﺬ‬O‫رواہ اﻟ‬
‫ﺼﻼة‬B‫ ا‬ä‫ ﺳ‬،۶۱۸ ‫ ص‬:‫ )اﻣﺪاد اﻟﻔﺘﺎح‬.‫ اﻹﻳﻤﺎن‬š ‫ اﻹﺳﻼم وﻣﻦ ﺗﻮﻓﻴﺘﮧ ﻣﻨﺎ ﻓﺘﻮﻓﮧ‬š
(‫ ﺑ„وت‬،‫ ا ﻨﺎزة‬ä‫ﻣﻄﻠﺐ ﺳ‬

‫ﺼﻼة ﺣﺼﮧ‬B‫ ﻛﺘﺎب ا‬:‫ وﻋﻤﺪة اﻟﻔﻘﮧ‬.‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،۲۱۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: :‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
(۵۱۹ ‫دوم ص‬
All h ta‛ l knows best.
Having an odd number of rows for the janāzah
salāh
Question
It is mustahab to have an odd number of rows for the jan zah sal h.
Can the front row be left shorter in order to have an odd number of
rows?
Answer
The desirability of having three rows is established from Ah d$th and
books of jurisprudence. Even if the congregation is small, three rows
should be formed. If there is a large crowd, an odd number of rows – 5,
7, 9… - must be made. If four rows are formed, the fourth row must not
be shortened to form a fifth row because the desirability of forming
three rows has been achieved.
Tirmidh$ Shar$f:
ّ
‫ ﺟﻨﺎزة ﻓﺘﻘﺎل ا•ﺎس‬š Š‫ﺒ„ة إذا ﺻ‬J ‫ ﺑﻦ‬õ‫ﺮﺛﺪ ﺑﻦ ﻋﺒﺪ اﷲ اﻟ'? ﻗﺎل [ن ﻣﺎﻟ‬: ‫ﻋﻦ‬
ٔ
‫ ﻋﻠﻴﮧ ﺛﻼﺛﺔ‬Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﺻ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ﻢ ﺛﻼﺛﺔ اﺟﺰاء ﺛﻢ ﻗﺎل‬J‫ﺎ ﺟﺰا‬ú‫ﻋﻠﻴ‬
ٔ ٔ ٔ
ì‫ اﷲ ﻋﻨﻬﺎ وا‬u‫ اﷲ ﻋﻨﻬﺎ وام ﺣﺒ ﺒﺔ ر‬u‫ﺸﺔ ر‬æÈ ‫ ا‘ﺎب ﻋﻦ‬Ú‫ و‬،‫ﺻﻔﻮف ﻓﻘﺪ اوﺟﺐ‬
‫ )رواہ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻬﺎ زوج ا‬u‫ اﷲ ﻋﻨﻪ وﻣﻴﻤﻮﻧﺔ ر‬u‫ﺮة ر‬h‫ﺮ‬J
(‫ ﻓﻴﺼﻞ‬،‫ﺸﻔﺎﻋﺔ ﻟﮧ‬B‫ﻴﺖ وا‬g‫ ا‬š ‫ﺼﻼة‬B‫ ﺑﺎب ﻛﻴﻒ ا‬،۱/۲۰۰ :ù‫ﻣﺬ‬O‫اﻟ‬
Muslim Shar$f:

794
 ‫ٔ‬
‫ﻋﻦ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﺎ ﻣﻦ ﻣﻴﺖ ﺗﺼ‪ Š‬ﻋﻠﻴﮧ اﻣﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻦ ا‪g‬ﺴﻠﻤ^ ﻳﺒﻠﻐﻮن ﻣﺎة ‪ú$‬ﻢ )ﺸﻔﻌﻮن ﻟﮧ إﻻ ﺷﻔﻌﻮا ﻓﻴﮧ‪،‬ﻛﺬا ﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ‪.‬‬
‫)رواہ ‪:‬ﺴﻠﻢ‪ ،۱/۳۰۸ :‬ﻓﻴﺼﻞ(‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا•ﻮو‪ :ù‬و‪ò‬ﺘﻤﻞ ان ﻳ‪9‬ﻮن ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺧ‪ e‬ﺑﻘﺒﻮل ﺷﻔﺎﻋﺔ ﻣﺎة ﻓﺎﺧ‪ e‬ﺑﮧ‬
‫ٔ‬
‫ﺛﻢ ﺑﻘﺒﻮل ﺷﻔﺎﻋﺔ ار‪C‬ﻌ^ ﺛﻢ ﺛﻼﺛﺔ ﺻﻔﻮف و½ن ﻗﻞ ﻋﺪد‪J‬ﻢ‪©) .‬ح ا‪g‬ﺴﻠﻢ‪ ،۱/۳۰۸ :‬ﻓﻴﺼﻞ(‬
‫‪Ab0 D w0d Shar$f:‬‬
‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل ﻣﺎ ﻣﻦ ‪:‬ﺴﻠﻢ‬
‫رﺟﻼ ﻻ )“¿ﻮن ﺑﺎﷲ ﺷ ﺌﺎً إﻻ ﺷﻔﻌﻮا ﻓﻴﮧ‪) .‬رواہ اﺑﻮ ٔ‬
‫داود‪:‬‬
‫ً‬ ‫ٔ‬
‫ﻳﻤﻮت ﻓﻴﻘﻮم ‪ š‬ﺟﻨﺎزة ار‪C‬ﻌﻮن‬
‫‪ ،۲/۴۵۲‬ﺑﺎب ﻓﻀﻞ ا‪B‬ﺼﻼة ‪ š‬ا ﻨﺎﺋﺰ و¡ﺸ ﻴﻌﮩﺎ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪‛Aun al-Ma‛b0d:‬‬
‫ً‬ ‫ٔ ً‬ ‫ٔ‬
‫وا@ﺪﻳﺚ ﻋﻨﺪ ا&ﺪ و‪:‬ﺴﻠﻢ اﻳﻀﺎ وﺗﻘﺪم ﺣﺪﻳﺚ ﻣﺎﻟ‪ õ‬ﺑﻦ ‪J‬ﺒ„ة ‪:‬ﺮﻓﻮ‪ È‬ﺑﻠﻔﻆ "ﻣﺎ ﻣﻦ ﻣﻴﺖ‬
‫ﻳﻤﻮت ﻓﻴﺼ‪ Š‬ﻋﻠﻴﮧ ﺛﻼﺛﺔ ﺻﻔﻮف ﻣﻦ ا‪g‬ﺴﻠﻤ^" ا@ﺪﻳﺚ ﺛﻢ ذﻛﺮ ‪+‬م ا•ﻮو‪) .ù‬ﻋﻮن‬
‫ا‪g‬ﻌﺒﻮد‪(۸/۴۵۲ :‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫إذا [ن اﻟﻘﻮم ﺳﺒﻌﺔ ﻗﺎ‪:‬ﻮا ﺛﻠﺜﺔ ﺻﻔﻮف ﻳﺘﻘﺪم واﺣﺪ وﺛﻼﺛﺔ ﺑﻌﺪہ‪ ،‬واﺛﻨﺎن ﺑﻌﺪ‪J‬ﻢ وواﺣﺪ‬
‫ﺑﻌﺪ‪J‬ﻤﺎ ﻛﺬا ‪ ñ‬ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‪) .‬ﻓﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۱۶۴ :‬اﻟﻔﺼﻞ ا‪y‬ﺎ‪:‬ﺲ ‪ ñ‬ا‪B‬ﺼﻼة ‪š‬‬
‫ا ﻨﺎﺋﺰ(‪.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻟ‪ú‬ﺬا ﻗﺎل ‪ ñ‬ا‪g‬ﺤﻴﻂ‪) :‬ﺴﺘﺤﺐ ان ﻳﺼﻒ ﺛﻼﺛﺔ ﺻﻔﻮف‪ ،‬ﺣ‪B Á‬ﻮ [ﻧﻮا ﺳﺒﻌﺔ ﻳﺘﻘﺪم اﺣﺪ‪J‬ﻢ‬
‫‪B‬ﻺﻣﺎﻣﺔ و‪h‬ﺼﻒ وراءہ ﺛﻼﺛﺔ ﺛﻢ اﺛﻨﺎن ﺛﻢ واﺣﺪ‪) .‬ﺷﺎ ‪ ،۲/۲۱۴ :‬ﺳﻌﻴﺪ(‬
‫‪An-Natf F$ al-Fat w :‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﻣﺎ اﻟﻘﻮم إذا ﻗﺎ‪:‬ﻮا ‪ š‬ا ﻨﺎزة ﻳ‪ª‬ﺒ‪ ü‬ان ﻳﻘﻮ‪:‬ﻮا ﺛﻼﺛﺔ ﺻﻔﻮف و½ن ﻗﻠﻮا ﻻن ذﻟ‪ õ‬اﻓﻀﻞ‪،‬‬
‫ٓ‬
‫اﻻﺛﺎر ﺑﺬﻟ‪ّ ) .õ‬‬
‫ا•ﺘﻒ ‪ ñ‬اﻟﻔﺘﺎو‪ :ù‬ص ‪ ،۸۲‬ﻣﻄﻠﺐ ا‪B‬ﺼﻼة ‪ š‬ا ﻨﺎزة(‬ ‫وﻗﺪ ﺟﺎءت‬
‫‪Sharh Munyatul Musall$:‬‬

‫‪795‬‬
 ٔ
‫ ﻋﻠﻴﮧ‬Š‫ ﻣﻦ ﺻ‬:‫ﺴﻼم‬B‫ﺤﻴﻂ ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‬g‫ ا‬ñ ‫ ذﻛﺮہ‬،‫و)ﺴﺘﺤﺐ ان ﻳﺼﻔﻮا ﺛﻼﺛﺔ ﺻﻔﻮف‬
.‫ﺴﻠﻢ‬: ‫ ©ط‬š ‫ وا@ﺎ>ﻢ وﻗﺎل ﺻﺤﻴﺢ‬ù‫ﻣﺬ‬O‫داود واﻟ‬ ٔ ‫ رواہ أﺑﻮ‬.‫ﺛﻼﺛﺔ ﺻﻔﻮف ﻏﻔﺮ ﻟﮧ‬
ٔ
(‫ دار اﻟﻔﻜﺮ‬،۱/۳۰۹ :‫ اﻟﻔﻘﮧ ا@ﻨ واد•ﮧ‬ñ ‫ و¿ﺬا‬.‫ ﺳﮩﻴﻞ‬،۵۸۸ :Š‫ﺼ‬g‫)©ح ﻣﻨﻴﺔ ا‬
Fat w Mahm0d$yyah:
An odd number of rows for the jan zah sal h should be taken into
consideration because this is mustahab in the Shar$‛ah. The row of
immature children must be included in the odd number of rows. 1
All h ta‛ l knows best.
Janāzah salāh for a drunkard
Question
If a drunkard passes away, will the jan zah sal h for him be
performed? Can a drunkard be referred to as a k fir?
Answer
In order to perform jan zah sal h of a deceased, it is essential for him
to be a Muslim. The jan zah of a person who did not perform sal h,
consumed alcohol, etc. will be performed. Yes, if senior ‛ulam ’ do not
join as a form of admonition, then there is no harm in this. It is not
permissible to refer to a person as a k fir merely on the basis of his
being a drunkard, unless he considers its consumption to be lawful.
Kanz al-‛Umm l:
ó‫ )ﻛ‬.‫ ˜ ﺑﺮ وﻓﺎﺟﺮ‬š ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻﻠﻮا ﺧﻠﻒ ˜ ﺑﺮ وﻓﺎﺟﺮ وﺻﻠﻮا‬Š‫ ﺻ‬.•‫ﻗﺎل ا‬
(۶/۵۴ :‫اﻟﻌﻤﺎل‬
Perform sal h behind every righteous and un-righteous person, and
perform the jan zah sal h of every righteous and un-righteous person.
All h ta‛ l knows best.
A woman leading the janāzah salāh
Question
Can a woman be the im m for a jan zah sal h?

1
Fat w Mahm0d$yyah, vol. 8, p. 598.
796
Answer
Women should not attend a jan zah sal h under normal conditions. If
there is no male, a woman can be the im m for a jan zah sal h. When
she is leading the congregation, she will stand among the women [and
not in the front].
Bad ’i‛ as-San ’i‛:
‫ﻔﺮوﺿﺔ‬g‫ﺼﻼة ا‬B‫ ا‬ñ ‫ﻦ ﻛﻤﺎ‬ú‫ ﺟﻨﺎزة ﻗﺎﻣﺖ اﻹﻣﺎﻣﺔ وﺳﻄ‬š ‫ﺴﺎء ‚ﺎﻋﺔ‬ª‫و½ذا ﺻﻠ^ اﻟ‬
(‫ ﺳﻌﻴﺪ‬،۱/۳۱۴ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻮدة‬ú‫ﻌ‬g‫ا‬
All h ta‛ l knows best.
Standing in line with the chest of the deceased
Question
The im m stands in line with the chest of the deceased. What proof do
the Hanaf$s have for this practice?
Answer
The practice of standing in line with the chest of the deceased is
reported from Hadrat Anas radiyall hu ‛anhu, Hadrat ‛Abdull h ibn
‛Abb s radiyall hu ‛anhu, Sha‛b$, Ibr h$m Nakha‛$, Hasan Basr$, Ibn
Jurayj and others. Based on these traditions, the Hanaf$s say that it is
best to stand in line with the chest of the deceased, while it is
permissible to stand in line with the head and feet.
Al-Istidhk r:
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﺮاة ﻓﻘﺎم‬:‫ ﺟﻨﺎزة ا‬F‫ﺮ وا‬h°B‫ ﺟﻨﺎزة رﺟﻞ ﻓﻘﺎم ﻋﻨﺪ راس ا‬F‫ اﷲ ﻋﻨﻪ اﻧﮧ ا‬u‫ﺲ ر‬å‫ﻋﻦ ا‬
ٔ ٔ ٔ
Š‫ﻜﺬا راﻳﺖ رﺳﻮل اﷲ ﺻ‬J ‫ﺎد ﻳﺎ اﺑﺎ &ﺰة‬h‫ﺼﺪر ﻓﻘﺎل اﻟﻌﻼء ﺑﻦ ز‬B‫ ﻋﻨﺪ ا‬õ‫اﺳﻔﻞ ﻣﻦ ذﻟ‬
ٔ
(۱۱۴۶۸ :‫ )رﻗﻢ ا@ﺪﻳﺚ‬.‫ اﺣﻔﻈﻮا‬:‫ ﻧﻌﻢ ﻓﺎﻗﺒﻞ ﻋﻠﻴﮧ اﻟﻌﻼء ﻓﻘﺎل‬:‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻨﻊ؟ ﻗﺎل‬
A male deceased was brought to Anas radiyall hu ‛anhu so he stood at
the head of the bed. A female deceased was brought to him and he
stood below that – in line with her chest. ‛Al ’ ibn Ziy d asked: “ O Ab0
Hamzah! Is this what you saw Ras0lull h sallall hu ‛alayhi wa sallam
doing?” He replied: “Yes.”
(۱۱۴۷۱ :‫ )رﻗﻢ ا@ﺪﻳﺚ‬.‫ﺎ‬J‫ ا ﻨﺎزة ﻋﻨﺪ ﺻﺪر‬š Š‫ ﻳﺼ‬ù=‫ ﻳﻘﻮم ا‬:.‫ﺸﻌ‬B‫وﻗﺎل ا‬
Ash-Sha‛b$ said: The one who is leading the jan zah sal h will stand in
line with the chest of the deceased.

797
‫وﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ وﻋﻄﺎء ﺑﻦ إﺑﺮا‪J‬ﻴﻢ‪ :‬ﻳﻘﻮم ا=‪ ù‬ﻳﺼ‪ š Š‬ا ﻨﺎزة ﻋﻨﺪ‬
‫ٔ‬
‫ﺻﺪر‪J‬ﺎ و‪B‬ﻢ ﻳﻔﺮﻗﻮا ﺑ^ ا‪B‬ﺮﺟﻞ وا‪g‬ﺮاة‪) .‬اﻻﺳﺘﺬ[ر ﻻﺑﻦ ﻋﺒﺪ اﻟ‪(۸/۲۸۰/۱۱۴۷۴ :e‬‬
‫‪On the authority of Ibn Mas‛0d radiyall hu ‛anhu and ‛At ’ ibn‬‬
‫‪Ibr h$m: The one who is leading the jan zah sal h will stand in line‬‬
‫‪with the chest of the deceased. They did not differentiate between a‬‬
‫‪male and female.‬‬
‫‪Sharh az-Zarkash$ ‛Al Mukhtasar al-Kharq$:‬‬
‫ٔ‬
‫‪g‬ﺎ رو‪ ù‬ﻋﻦ ™ﻟﺐ ا‪y‬ﻴﺎط ﻗﺎل ﺷ‪ú‬ﺪت ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﺻ‪ š Š‬ﺟﻨﺎزة ﻓﻘﺎم‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﺪ راﺳﮧ ﻓﻠﻤﺎ رﻓﻌﺖ ا‪7 F‬ﻨﺎزة ا‪:‬ﺮاة ﻓﺼ‪ Š‬ﻋﻠﻴ‪ú‬ﺎ ﻓﻘﺎم وﺳﻄ‪ú‬ﺎ وﻓﻴﻨﺎ اﻟﻌﻼء اﺑﻦ ز‪h‬ﺎد‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻟﻌﺪو‪ ù‬ﻓﻠﻤﺎ را‪ ù‬اﺧﺘﻼف ﻗﻴﺎﻣﮧ ‪ š‬ا‪B‬ﺮﺟﻞ وا‪g‬ﺮاة ﻓﻘﺎل ﻳﺎ اﺑﺎ &ﺰة ‪J‬ﻜﺬا [ن رﺳﻮل اﷲ‬
‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮم ﻣﻦ ا‪B‬ﺮﺟﻞ ﺣﻴﺚ ﻗﻤﺖ وﻣﻦ ا‪g‬ﺮاة ﺣﻴﺚ ﻗﻤﺖ؟ ﻗﺎل ﻧﻌﻢ‪ .‬رواہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا&ﺪ واﺑﻮ داود واﻟ‪O‬ﻣﺬ‪ ù‬وﺣﺴﻨﮧ واﺑﻦ ﻣﺎﺟﺔ و‪ Ú‬ﻟﻔﻆ رواہ ا&ﺪ‪ :‬ﻗﺎل اﺑﻮ ™ﻟﺐ ﺻﻠﻴﺖ‬
‫ٔ‬
‫ﺧﻠﻒ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ‪ š‬ﺟﻨﺎزة ﻓﻘﺎم ﺣﻴﺎل ﺻﺪرہ‪ ،‬وذﻛﺮ ا@ﺪﻳﺚ‪) .‬رﻗﻢ ا@ﺪﻳﺚ‪:‬‬
‫‪(۱۰۸۶‬‬
‫ٔ‬
‫و‪ Ú‬ا‪B‬ﺼﺤﻴﺤ^ ﻋﻦ ﺳﻤﺮة ﺑﻦ ﺟﻨﺪب ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‪š Š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪:‬ﺮاة ﻣﺎﺗﺖ ‪ ñ‬ﻧﻔﺎﺳ‪ú‬ﺎ ﻓﻘﺎم وﺳﻄ‪ú‬ﺎ وﻧﻘﻞ ﻋﻨﮧ ﺣﺮب راﻳﺘﮧ ﻗﺎم ﻋﻨﺪ ﺻﺪر ا‪g‬ﺮاة‪©) .‬ح‬
‫ا‪B‬ﺰر¿‪4 š 2‬ﺘ~ ا‪y‬ﺮ`‪(۲/۳۲۹/۱۰۸۷ :‬‬
‫‪Musannaf ‛Abd ar-Razz q:‬‬
‫ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ ا‪œ‬ﻮر‪ ù‬ﻋﻦ ﻣﻐ„ة ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻗﺎل‪ :‬ﻳﻘﻮم اﻹﻣﺎم ﻋﻨﺪ ﺻﺪر ا‪B‬ﺮﺟﻞ و‬
‫ٔ‬
‫ﻣﻨﻜﺐ ا‪g‬ﺮاة‪) .‬رﻗﻢ ا@ﺪﻳﺚ‪(۶۳۵۱ :‬‬

‫ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ ﻣﻌﻤﺮ ﻋﻦ ﻣﻐ„ة ﻋﻦ إﺑﺮا‪J‬ﻴﻢ ﻗﺎل‪ :‬ﻳﻘﻮم اﻹﻣﺎم ﻋﻨﺪ ﺻﺪر ا‪B‬ﺮﺟﻞ وﻣﻨﻜﺐ‬
‫ٔ‬
‫ا‪g‬ﺮاة‪) .‬رﻗﻢ ا@ﺪﻳﺚ‪(۶۳۵۲ :‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﺒﺪ ا‪B‬ﺮزاق ﻋﻦ اﺑﻦ ﺟﺮ‪h‬ﺞ ﻗﺎل‪ :‬ﺣﺪﺛ ﻣﻦ اﺻﺪق ﻋﻦ ا@ﺴﻦ اﻧﮧ ﻗﺎل ﻳﻘﻮم ا‪B‬ﺮﺟﻞ ﻣﻦ‬
‫ٓ‬ ‫ٔ‬
‫ا‪g‬ﺮاة إذا ﺻ‪ Š‬ﻋﻠﻴ‪ú‬ﺎ ﻋﻨﺪ ﺻﺪر‪J‬ﺎ‪:) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪ ،۳/۴۶۸/۶۳۵۴ :‬ادارة اﻟﻘﺮان(‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا@ﺴﻦ ﻗﺎل ﻳﻘﺎم ﻣﻦ ا‪g‬ﺮاة ﺣﻴﺎل ﺛﺪﻳ‪ú‬ﺎ و ﻣﻦ ا‪B‬ﺮﺟﻞ ﻓﻮق ذﻟ‪ .õ‬وﻋﻦ ا‪ ì‬ا@ﺴﻦ ﻗﺎل‪[ :‬ن‬
‫ً‬ ‫ٔ‬
‫ﻋﺒﺪ اﷲ إذا ﺻ‪ š Š‬ا ﻨﺎزة ﻗﺎم وﺳﻄ‪ú‬ﺎ و‪h‬ﺮﻓﻊ ﻣﻦ ﺻﺪر ا‪g‬ﺮاة ﺷ ﺌﺎ‪ .‬وﻋﻦ ﻋﻄﺎء ﻗﺎل‪ :‬إذا‬
‫‪798‬‬
‫ ا ﻨﺎزة‬š Š‫ ﻳﺼ‬ù=‫ ﻳﻘﻮم ا‬:‫ﻴﻢ ﻗﺎل‬J‫ وﻋﻦ إﺑﺮا‬.‫ﺼﺪر‬B‫ ا ﻨﺎزة ﻗﺎم ﻋﻨﺪ ا‬š ‫ﺮﺟﻞ‬B‫ ا‬Š‫ﺻ‬
ٔ ٔ
‫ﺮﺟﻞ‬B‫ﺼﻼة وا‬B‫ ا‬ñ ‫ﺮاة اﻳﻦ ﻳﻘﺎم ﻣﻨﮩﺎ‬g‫ ا‬ñ ،۳/۳۱۳ :‫ ﺷ ﺒﺔ‬ì‫ﺼﻨﻒ ﻻﺑﻦ ا‬g‫ )ا‬.‫ﺎ‬J‫ﻋﻨﺪ ﺻﺪر‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫اﻳﻦ ﻳﻘﺎم ﻣﻨﮧ‬
All h ta‛ l knows best.
Janāzah salāh in abstentia
Question
What are the details among the four Im ms with regard to jan zah
sal h in abstentia (i.e. when the deceased is somewhere else, and
jan zah sal h is performed for him in a different place)? People of
various countries live in this country. When their relatives overseas
pass away, they request us to perform a jan zah sal h for them. Kindly
clarify this issue.
Answer
The Sh fi‛$s and Hambal$s are of the view that jan zah sal h in
abstentia can be performed. The M lik$s and Hanaf$s are of the view
that jan zah sal h in abstentia is not permissible. It is therefore not
permissible for a Hanaf$ to lead such a jan zah sal h. It is better to
explain this ruling to the people and they may appoint someone from
among themselves if they want. If a Hanaf$ is compelled into following
such a sal h, he may follow the im m with the intention of du‛ ’.
Al-Fiqh al-Isl m$:
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ وﺻﻼة ا‬،‫ اﻟﻐﺎﺋﺐ‬š ‫ﺼﻼة‬B‫ﻋﺪم ﺟﻮاز ا‬:‫ﻜﻴﺔ‬B‫ﺎ‬g‫ ا@ﻨﻔﻴﺔ وا‬ù‫را‬
ٔ ٔ
ٍ ‫ﺼﻼة ﺣﻴ‬B‫ﻮن ا‬9‫ وﺗ‬،‫ﺔ او ﺧﺼﻮﺻﻴﺔ‬h‫ ا•ﺠﺎ! ﻟﻐﻮ‬š
‫ﺸﺎﻓﻌﻴﺔ‬B‫ ا‬ù‫ ورا‬.‫ﻜﺮوﮨﺔ‬: ‫ﺌﺬ‬ª
‫ ﺟﮩﺔ‬ñ ‫ﻦ‬9‫ﻢ ﻳ‬B‫ﺴﺎﻓﺔ و‬g‫ﺖ ا‬C‫ﻴﺖ اﻟﻐﺎﺋﺐ ﻋﻦ ا‘¾ و½ن ﻗﺮ‬g‫ ا‬š ‫ﺼﻼة‬B‫ ﺟﻮاز ا‬:‫وا@ﻨﺎﺑﻠﺔ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ ان ا‬:‫ اﷲ ﻋﻨﻪ‬u‫ ﺟﺎﺑﺮ ر‬ù‫ﺎ رو‬g ‫ )ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‬Š‫ﺼ‬g‫ﻦ ا‬9‫اﻟﻘﺒﻠﺔ ﻟ‬
ً ٔ ٔ
‫ اﻟﻐﺎﺋﺐ ﻋﻨﺪ ا@ﻨﺎﺑﻠﺔ‬š ‫ﺼﻼة‬B‫ وﺗﺘﻮﻗﻒ ا‬.‫ﻌﺎ‬C‫ ار‬e‫ ﻓﻜ‬،!‫ اﺻﺤﻤﺔ ا•ﺠﺎ‬š Š‫ﺻ‬ٰ ‫وﺳﻠﻢ‬
ٔ ٔ
‫ )اﻟﻔﻘﮧ اﻻﺳﻼ‬.õ‫ ﻣﻦ ذﻟ‬ɳ‫ ﻻﻧﮧ ﻻ ﻳﻌﻠﻢ ﺑﻘﺎﺋﮧ ﻣﻦ ﻏ„ ﺗﻼش ا‬e‫ اﻟﻘ‬š ‫ﺼﻼة‬B[ ‫ﺸﮩﺮ‬ê
(‫ دار اﻟﻔﻜﺮ‬،‫ اﻟﻐﺎﺋﺐ‬š ‫ﺼﻼة‬B‫ ا‬،۲/۵۰۴ :‫واد•ﮧ‬
The Hanafī madh-hab
Ad-Durr al-Mukht r:

799
 ‫ٔ‬
‫ﻓﻼ ﺗﺼﺢ ‪™ š‬ﺋﺐ‪ ...‬وﺻﻼة ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ š‬ا•ﺠﺎ! ﻟﻐﻮ‪h‬ﺔ او ﺧﺼﻮﺻﻴﺔ‪.‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫و‪ Ú‬ا‪B‬ﺸﺎ ‪ :‬او ﻻﻧﮧ رﻓﻊ ‪hÆ‬ﺮہ ﺣ‪ Á‬راہ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم ‪ Î‬ﺗﮧ ﻓﺘﻜﻮن ﺻﻼة ﻣﻦ‬
‫ٔ‬
‫ﺧﻠﻔﮧ ‪ š‬ﻣﻴﺖ ﻳﺮاہ اﻹﻣﺎم و‪ Î‬ﺗﮧ دون ا‪g‬ﺎ‪:‬ﻮﻣ^‪ ،‬وﮨﺬا ﻏ„ ﻣﺎﻧﻊ ﻣﻦ اﻻﻗﺘﺪاء‪ ،‬ﻓﺘﺢ‪) .‬ا‪Q‬ر‬
‫ا‪g‬ﺨﺘﺎر ﻣﻊ ا‪B‬ﺸﺎ ‪ ،۲/۲۰۹ :‬ﺑﺎب ﺻﻼة ا ﻨﺎزة‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪(۱/۱۶۴ :‬‬
‫‪The Mālikī madh-hab‬‬
‫‪H shiy h ad-Das0q$:‬‬
‫ٔ‬ ‫ٔ‬
‫وﻻ ﻳﺼ‪™ š Š‬ﺋﺐ ا‪ ù‬ﻳ‪9‬ﺮہ واﻣﺎ ﺻﻼﺗﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم و ﻮ ﺑﺎ‪g‬ﺪﻳﻨﺔ ‪š‬‬
‫ٔ ٔ‬
‫ا•ﺠﺎ! ‪g‬ﺎ ﺑﻠﻎ ‪:‬ﻮﺗﮧ ﺑﺎ@‪ž‬ﺸﺔ ﻓﺬﻟ‪ õ‬ﻣﻦ ﺧﺼﻮﺻﻴﺎﺗﮧ‪ ،‬او ان ﺻﻼﺗﮧ ‪B‬ﻢ ﺗ‪9‬ﻦ ‪™ š‬ﺋﺐ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﺮﻓﻌﮧ ﻟﮩﺎ ﺣ‪ Á‬راہ ﻓﺘﻜﻮن ﺻﻼﺗﮧ ﻋﻠﻴﮧ ﻛﺼﻼة اﻹﻣﺎم ‪ š‬ﻣﻴﺖ راہ و‪B‬ﻢ ﻳ‪9‬ﻦ ﻳﺮہ‬
‫ٔ‬
‫ا‪g‬ﺎ‪:‬ﻮ‪:‬ﻮن وﻻ ﺧﻼف ‪ ñ‬ﺟﻮازﮨﺎ‪) .‬ﺣﺎﺷﻴﺔ ا‪Q‬ﺳﻮ`‪ ،۱/۶۶۹ :‬اﺣ‪ð‬م ا ﻨﺎﺋﺰ‪ ،‬دار اﻟﻔﻜﺮ(‬

‫‪The Shāfi’ī madh-hab‬‬

‫‪Sharh al-Muhadhdhab:‬‬
‫ٔ‬ ‫ٔ‬
‫‪z‬ﻮز ا‪B‬ﺼﻼة ‪ š‬ا‪g‬ﻴﺖ اﻟﻐﺎﺋﺐ ‪g‬ﺎ رو‪ ù‬اﺑﻮ ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ان ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ٔ‬
‫وﺳﻠﻢ ﻧ ا•ﺠﺎ! ﻻﺻﺤﺎﺑﮧ و ﻮ ﺑﺎ‪g‬ﺪﻳﻨﺔ وﺻ‪ Š‬ﻋﻠﻴﮧ وﺻﻠﻮا ﺧﻠﻔﮧ و½ن [ن ا‪g‬ﻴﺖ ﻣﻌﮧ ‪ñ‬‬
‫ٔ‬
‫ﺻ‪ Š‬ﻋﻠﻴﮧ ﺣ‪ ò Á‬ﻋﻨﺪہ ﻻﻧﮧ ﻳﻤﻜﻨﮧ ا@ﻀﻮر ﻣﻦ ﻏ„ ‪:‬ﺸﻘﺔ‪©) .‬ح‬ ‫ٰ‬ ‫ا‘¾ ‪B‬ﻢ ‪#‬ﺰ إن‬
‫ا‪g‬ﮩﺬب‪ ،۵/۲۵۰ :‬دار اﻟﻔﻜﺮ(‬
‫‪The Hambalī madh-hab‬‬
‫‪Ash-Sharh al-Kab$r:‬‬
‫ٔ‬
‫ﺼ‪ š Š‬اﻟﻐﺎﺋﺐ ﺑﺎ•ﻴﺔ ﻓﺈن [ن ‪ ñ‬اﺣﺪ ﺟﺎﻧ‪ .‬ا‘¾ ‪B‬ﻢ ﺗﺼﺢ ﻋﻠﻴﮧ ﺑﺎ•ﻴﺔ ‪ñ‬‬
‫)‪:‬ﺴﺌﻠﺔ‪ :‬و‪ٰ h‬‬
‫ً‬ ‫ٔ‬ ‫ً‬ ‫ٓ‬ ‫ٔ‬
‫اﺻﺢ ا‪B‬ﻮﺟﮩ^( ‪z‬ﻮز ا‪B‬ﺼﻼة ‪ š‬اﻟﻐﺎﺋﺐ ‪ ñ‬ﺑ¾ اﺧﺮ ﺑﺎ•ﻴﺔ ﺑﻌﻴﺪا [ن ا‘¾ او ﻗﺮ‪h‬ﺒﺎ‪،‬‬
‫ﻓ ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ و‪h‬ﺼ‪ Š‬ﻋﻠﻴﮧ ﻛﺼﻼﺗﮧ ‪ š‬ا@ﺎ‪) .ø‬ا‪“B‬ح ا‪B‬ﻜﺒ„‪ ،۲/۳۵۴ :‬دار ا‪B‬ﻜﺘﺐ‬
‫اﻟﻌﻠﻤﻴﺔ(‬
‫‪All h ta‛ l knows best.‬‬

‫‪800‬‬
The method of performing janāzah salāh for several
corpses
Question
If there are several corpses – a man, a woman and a child – how should
they be placed in front of the im m for the jan zah sal h?
Answer
The best is to perform a separate jan zah sal h for each one, but it is
permissible to perform one sal h for all. This can be done in any of the
following three ways: (1) The first corpse is placed in front of the
im m, the next one is placed at the feet of the first corpse, and the
third is placed at the feet of the second corpse. (2) The first is placed in
front of the im m, the next is placed next to the first one – to his right,
the third is placed in the same way next to the second. In this way, the
chests of all will be in line with the im m. (3) The first is placed in
front of the im m, the next one is placed next to him but with his head
in line with the shoulders of the first one, and the third will be placed
next to the second one in line with his shoulders.
The male deceased will be placed closest to the im m, then the child
and then the woman.1
Fat w Rah$m$yyah describes all the above three ways and adds that
the second way is superior to the first.2
Ad-Durr al-Mukht r:
ٔ ٔ ٰ ٔ ‫ ˜ واﺣﺪة‬š ‫ﺼﻼة‬B‫ﻓﺎﻓﺮد ا‬ ٔ
‫او• ﻣﻦ ا ﻤﻊ وﺗﻘﺪﻳﻢ اﻻﻓﻀﻞ اﻓﻀﻞ‬ ‫و½ذا اﺟﺘﻤﻌﺖ ا ﻨﺎﺋﺰ‬
ٔ ً ً
‫ و½ن ﺷﺎء ﺟﻌﻠﮩﺎ‬،‫ ﺛﻢ إن ﺷﺎء ﺟﻌﻞ ا ﻨﺎﺋﺰ ﺻﻔﺎ واﺣﺪا وﻗﺎم ﻋﻨﺪ اﻓﻀﻠﮩﻢ‬،‫و½ن اﺟﺘﻤﻊ ﺟﺎز‬
ً ً ً
‫ اﻹﻣﺎم‬Š‫ﺎ ﻳ‬Ý ‫ﻮن ﺻﺪر ˜ ﺟﻨﺎزة‬9‫ﻴﺚ ﻳ‬Î ‫ اﻟﻘﺒﻠﺔ واﺣﺪا ﺧﻠﻒ واﺣﺪ‬Š‫ﺎ ﻳ‬Ý ‫ﺻﻔﺎ واﺣﺪا‬
ً
‫ﻌﮩﻮد‬g‫ﺗﻴﺐ ا‬O‫ﻘﺼﻮد ورا اﻟ‬g‫ و½ن ﺟﻌﻠﮩﺎ درﺟﺎ ﻓﺤﺴﻦ @ﺼﻮل ا‬ÏB‫ﺬاء ﺻﺪر ا‬Î ‫´ﻘﻮم‬
ٔ ٔ
‫ ﻓﺎ‘ﺎﻟﻐﺔ‬B‫ﻨ‬y‫ ﻓﺎ‬،.‫ﺼ‬B‫ ﻓﺎ‬،‫ﺎ ﻳﻠﻴﮧ‬Ý ‫ﺮﺟﻞ‬B‫ ﻓﻴﻘﺮب ﻣﻨﮧ اﻻﻓﻀﻞ ﻓﺎﻻﻓﻀﻞ ا‬،‫ﺧﻠﻔﮧ ﺣﺎﻟﺔ ا@ﻴﺎة‬
ٔ ٔ
ù‫ ﻗﻮﻟﮧ و½ن ‚ﻊ ﺟﺎز ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺮاة‬g‫ ا‬š ‫ واﻟﻌﺒﺪ‬،‫ اﻟﻌﺒﺪ‬š ‫ ا@ﺮ ﻳﻘﺪم‬.‫ﺼ‬B‫ وا‬،‫ﺮاﮨﻘﺔ‬g‫ﻓﺎ‬
ٔ ً ً ٔ
‫ ﺣﺎل ﺣﻴﺎﺗﮩﻢ ﻋﻨﺪ‬ñ ‫ ﻛﻤﺎ ﻳﺼﻄﻔﻮن‬ù‫ ﻗﻮﻟﮧ ﺻﻔﺎ واﺣﺪا ا‬،‫ ﺻﻼة واﺣﺪة‬ÏB‫ ا‬š Š‫ﺑﺎن ﺻ‬
ٓ ٔ ٔ ٔ
،‫ ﻋﺮض اﻟﻘﺒﻠﺔ‬š ‫ﺼﻒ‬B‫ﻮن راس ˜ ﻋﻨﺪ رﺟﻞ اﻻﺧﺮ ﻓﻴﻜﻮن ا‬9‫ ﺑﺎن ﻳ‬ù‫ ا‬:‫ﺼﻼة ﺑﺪاﺋﻊ‬B‫ا‬

1
Ahsan al-Fat w , vol. 4, p. 208; ‛Umdah al-Fiqh, vol. 2, p. 523.
2
Fat w Rah$m$yyah, vol. 5, p. 100.
801
 ‫ً‬ ‫ً‬
‫)ﻗﻮﻟﮧ و½ن ﺷﺎء ﺟﻌﻠﮩﺎ ﺻﻔﺎواﺣﺪا( ذﻛﺮ ‪ ñ‬ا‘ﺪاﺋﻊ ا•ﺨﻴ„ ﺑ^ ﮨﺬا وا=‪ ù‬ﻗﺒﻠﮧ‪ ،‬ﺛﻢ ﻗﺎل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﮨﺬاﺟﻮاب ﻇﺎﮨﺮ ا‪B‬ﺮواﻳﺔ‪ .‬ورو‪ ù‬ﻋﻦ ا‪ ì‬ﺣﻨﻴﻔﺔ ‪ ñ‬ﻏ„ رواﻳﺔ اﻻﺻﻮل ان ا‪œ‬ﺎ‪ٰ û‬‬
‫او• ﻻن‬
‫ٔ‬
‫ا‪B‬ﺴﻨﺔ ﻰ ﻗﻴﺎم اﻹﻣﺎم ‪Î‬ﺬاء ا‪g‬ﻴﺖ‪ ،‬و ﻮ ‪ò‬ﺼﻞ ‪ ñ‬ا‪œ‬ﺎ‪ û‬دون اﻻول‪) .‬ا‪Q‬ر ا‪g‬ﺨﺘﺎر ﻣﻊ رد‬
‫ا‪g‬ﺤﺘﺎر‪ ،۲/۲۱۹ :‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۸۸ :‬ﻛﻮﺋﭩﮧ‪ .‬واﻟﻔﺘﺎو‪ ù‬اﻟﮩﻨﺪﻳﺔ‪.۱/۱۶۵ :‬‬
‫وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‪: š ù‬ﺮا اﻟﻔﻼح‪ :‬ص ‪ ،۵۹۳‬ﻗﺪﻳ (‪.‬‬
‫‪All h ta‛ l knows best.‬‬
‫‪The order to read “Wa Jalla Thanā’uka” in the‬‬
‫’‪thanā‬‬
‫‪Question‬‬
‫?’ ‪Is there any proof for reading “Wa Jalla Than ’uka” in the than‬‬
‫‪Answer‬‬
‫‪It is proven from certain narrations. It is therefore permissible to read‬‬
‫‪it in the jan zah sal h.‬‬
‫‪Musannaf Ibn Ab$ Shaybah:‬‬
‫ﺟﻞ ٔ‬‫ّ‬ ‫ً‬ ‫ّ‬
‫ﺛﻨﺎوک وﻋﺰ ﺟﺎرک‬ ‫ا‪B‬ﻠﮩﻢ >ﻦ ‪ U‬ﺟﺎرا ﻣﻦ ©ﮨﻢ‬ ‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪...:‬‬
‫وﺗﺒﺎرک اﺳﻤ‪ õ‬وﻻ إﻟﮧ ﻏ„ک‪:) .‬ﺼﻨﻒ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،۱۰/۲۰۳ :‬ﻛﺘﺎب ا‪ÈQ‬ء(‬
‫‪Al-Firdaus:‬‬
‫ّ ٔ‬ ‫ٔ‬
‫اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ إن ﻣﻦ اﺣﺐ ا‪SB‬م إ‪ U‬اﷲ ﻋﺰ وﺟﻞ ان ﻳﻘﻮل اﻟﻌﺒﺪ‪ :‬ﺳﺒﺤﺎﻧ‪õ‬‬
‫ﺛﻨﺎوک وﻻ إﻟﮧ ﻏ„ک‪) .‬اﻟﻔﺮدوس‬‫وﺗﻌﺎ‪ U‬ﺟﺪک وﺟّﻞ ٔ‬
‫ٰ‬ ‫ّ‬
‫ا‪B‬ﻠﮩﻢ و‪Î‬ﻤﺪک وﺗﺒﺎرک اﺳﻤ‪õ‬‬
‫ٔ‬
‫ﺑﻤﺎﺛﻮر ا‪y‬ﻄﺎب ‪¾B‬ﻳﻠ ‪(۱/۲۱۴ :‬‬
‫‪Sharh Munyatul Musall$:‬‬
‫وﺟﻞ ٔ‬‫ّ‬ ‫ٰ‬
‫ﺛﻨﺎوک ﻻ ﻳﻤﻨﻊ ﻣﻦ ز‪h‬ﺎدﺗﮧ و½ن‬ ‫وﺗﻌﺎ‪ U‬ﺟﺪک‬ ‫إن زاد ‪ ñ‬د‪È‬ء اﻻﺳﺘﻔﺘﺎح ﺑﻌﺪ ﻗﻮﻟﮧ‬
‫ٔ‬ ‫ٔ‬
‫ﺳﻜﺖ ﻋﻨﮧ ﻻ ﻳٔﻮ‪:‬ﺮ ﺑﮧ ﻻﻧﮧ ‪B‬ﻢ ﻳﺬﻛﺮ ‪ ñ‬اﻻﺣﺎدﻳﺚ ا‪g‬ﺸﮩﻮرة وﻗﺪ رو‪ ù‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪u‬‬
‫ٔ‬
‫اﷲ ﻋﻨﻪ ﻣﻦ ﻗﻮﻟﮧ ‪ ñ‬ﺣﺪﻳﺚ ذﻛﺮہ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ واﺑﻦ ‪:‬ﺮدو‪h‬ﮧ ‪ ñ‬ﻛﺘﺎب ا‪ÈQ‬ء ورواہ ا@ﺎﻓﻆ‬
‫ٔ‬
‫اﺑﻦ ﺷﺠﺎع ‪ ñ‬ﻛﺘﺎب اﻟﻔﺮدوس ﻋﻦ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ إن ﻣﻦ اﺣﺐ ا‪SB‬م إ‪ U‬اﷲ‬
‫ﻋﺰ وﺟﻞ‪©) ...‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۳۰۲‬ﺳﮩﻴﻞ اﻛﻴﮉ (‬
‫‪Taht w$:‬‬

‫‪802‬‬
 ٔ ‫وﺟﻞ‬ّ ٔ ٔ
ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ ﺻﻼة ا ﻨﺎزة‬ñ ‫ﺛﻨﺎوک إﻻ‬ ٰ
‫واﻻو• ﺗﺮک‬ :‫ ﺳﻜﺐ اﻻﻧﮩﺮ‬ñ ‫ﻗﺎل‬
(‫ﻛﺘﺐ ﺧﺎﻧﮧ‬ ‫ ﻗﺪﻳ‬،‫ﻴﺖ‬g‫ ا‬š ‫ﺼﻼة‬B‫ ﻓﺼﻞ ا‬،۵۸۴ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š
‛Umdah al-Fiqh:
The than ’ is the same which is read in other sal hs, but it is better to
add the words “Wa Jalla Than ’uka” after “Wa Ta‛ l Jadduka”.
All h ta‛ l knows best.
Making additions to the durūd of the janāzah salāh
Question
Is it permissible to add the following words to the dur0d of the jan zah
sal h:
َ ْ َ َ َ ‫وﺳﻠﻤﺖ‬
َ ْ ِ َ َ ‫ﺎر¿ﺖ‬C‫و‬
‫ور&ﺖ‬ َ ْ P َ َ ‫ﺻﻠﻴﺖ‬
َ ْ P َ ‫ﻛﻤﺎ‬
َ َ

Answer
It is best to read the Dur0d-e-Ibr h$m which is normally read in other
sal hs. However, if any additions are made, they will be permissible.
Ad-Durr al-Mukht r:
ٔ
‫ﺼﻼة‬B‫ﺮاد ا‬g‫ ا‬ù‫ ا‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﺸﮩﺪ‬Õ‫ اﻟ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻛﻤﺎ‬Š‫ ﺻ‬.•‫ ا‬š Š‫ﺼ‬h‫و‬
ٔ
(‫ ﺳﻌﻴﺪ‬،۲/۲۱۲ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﺸﮩﺪ‬Õ‫ ﻗﻌﺪة اﻟ‬ñ Š‫ﺼ‬g‫ ﺑﮩﺎ ا‬F‫ ﻳﺎ‬Á‫اﻹﺑﺮاﮨﻴﻤﻴﺔ اﻟ‬
Taht w$:
ً ٔ
õ‫ﺮار إﻧ‬9‫ﺴﻴﺎدة ﻧﺪﺑﺎ وﺗ‬B‫ﺎدة ا‬h‫ﺮ&ﺔ ﻣﻊ ز‬B‫¿ﺔ وا‬e‫ﺼﻼة واﻟ‬B‫ﺸﮩﺪ ﺑﺎن ﻳﺬﻛﺮ ا‬Õ‫ اﻟ‬ñ ‫ﻗﻮﻟﮧ ﻛﻤﺎ‬
ٰ ٔ ‫ﺴﻨﻮن‬g‫ واﺗﺒﺎع ا‬،‫ ہ‬ò ‫ ﺑﻤﺎ‬Š‫ ﻳﺼ‬:ì‫ ﻋﻦ ا ﻼ‬û‫ اﻟﻘﮩﺴﺘﺎ‬Ú‫ﻴﺪ و‬ë ‫&ﻴﺪ‬
‫ )ﺣﺎﺷﻴﺔ‬.•‫او‬
‫ﻤﻊ‬ë‫ و‬.‫ دار اﻟﻔﻜﺮ‬،۲/۱۲۲ :‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ و¿ﺬا‬.‫ ﻛﻮﺋﺘﮧ‬،۱/۳۷۳ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫اﻟﻄﺤﻄﺎو‬
(‫ﺮﺗﺐ‬:‫ ﻣﺒﻮب و‬،۸/۵۶۲ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.۱/۱۸۳ :‫اﻻﻧﮩﺮ‬
All h ta‛ l knows best.
Proof for turning to both sides when saying the
salām
Question
Is there any proof for turning to both sides when saying the sal m for
the jan zah sal h? Some people make sal m to one side only.

803
Answer
According to the Hanaf$ madh-hab, a person must turn to both sides.
This is proven from Ah d$th.
As-Sunan al-Kubr :
ً ٔ ٰ ٔ ì‫ ٔاﻣﻨﺎ ﻋﺒﺪ اﷲ ﺑﻦ ٔا‬:‫ ﻗﺎل‬ù‫ﻋﻦ إﺑﺮاﮨﻴﻢ اﻟﮩﺠﺮ‬
‫ﻌﺎ ﻓﻤﻜﺚ‬C‫ ار‬e‫ﺘﮧ ﻓﻜ‬ª‫ ﺟﻨﺎزة اﺑ‬š Ú‫او‬
ً ٔ
‫ﺴﺎ ﺛﻢ ﺳﻠﻢ ﻋﻦ ﻳﻤﻴﻨﮧ وﻋﻦ ﺷﻤﺎﻟﮧ ﻓﻠﻤﺎ اﻧ~ف ﻗﻠﻨﺎ ﻟﮧ ﻣﺎ‬£ e‫ ﻇﻨﻨﺎ اﻧﮧ ﺳﻴﻜ‬Á‫ﺳﺎﻋﺔ ﺣ‬
ٔ ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﺼﻨﻊ او ﮨﻜﺬا ﺻﻨﻊ‬Š‫ ﻣﺎ راﻳﺖ رﺳﻮل اﷲ ﺻ‬š ‫ﺪ>ﻢ‬h‫ ﻻ از‬û‫ إ‬:‫ﮨﺬا؟ ﻗﺎل‬
ٔ ٔ ٔ
:‫ اﻣﺎم ا ﻨﺎزة ﻗﺎل‬:‫ اﻳﻦ اﻧﺎ ﻗﺎل‬:‫ﻠﻐﻼم‬B ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ ر¿ﺐ داﺑﺘﮧ وﻗﺎل‬Š‫رﺳﻮل اﷲ ﺻ‬
ٔ ٔ ٔ
:‫ رواﻳﺔ ﻟﮧ ﻋﻦ ﻋﻠﻘﻤﺔ واﻻﺳﻮد ﻋﻦ ﻋﺒﺪ اﷲ ﻗﺎل‬Ú‫ و‬.‫ و*ن ﻗﺪ ﻛﻒ ﻳﻌ ﺑ~ہ‬õ‫ﻢ اﻧﮩ‬B‫ا‬
‫ﺴﻠﻴﻢ‬Õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻔﻌﻠﮩﻦ ﺗﺮ¿ﮩﻦ ا•ﺎس إﺣﺪاﮨﻦ اﻟ‬Š‫ﺛﻼث ﺧﻼل [ن رﺳﻮل اﷲ ﺻ‬
‫ ﺑﺎب ﻣﻦ‬،‫ ﻛﺘﺎب ا ﻨﺎﺋﺰ‬،۴/۴۳ :þ‫ﻠﺒﻴﮩ‬B ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ )ا‬.‫ﺼﻼة‬B‫ ا‬ñ ‫ﺴﻠﻴﻢ‬Õ‫ ا ﻨﺎزة ﻣﺜﻞ اﻟ‬š
(‫ ﺑ„وت‬،‫ﻗﺎل )ﺴﻠﻢ ﻋﻦ ﻳﻤﻴﻨﮧ وﻋﻦ ﺷﻤﺎﻟﮧ‬
…‛Abdull h ibn Ab$ Auf led us in a jan zah sal h for his daughter. He
said the takb$r four times and then remained silent to the extent that
we thought he will say the takb$r a fifth time. He then turned to his
right and left. When he turned around, we asked: “What is this?” He
replied: “I will not do for you more than what I saw Ras0lull h
sallall hu ‛alayhi wa sallam doing” or he said: “This is what Ras0lull h
sallall hu ‛alayhi wa sallam did.”…
…‛Abdull h said: There are three things which Ras0lull h sallall hu
‛alayhi wa sallam used to do but the people have given up. One of them
is to make the sal m in the jan zah sal h just as the sal m is made in
other sal hs.
I‛l ’ as-Sunan:
ٔ ٔ ٔ ٔ
،‫ اﻟﺦ‬...‫ﺒ„ات‬9‫ﻊ ﺗ‬C‫ ﺟﻨﺎزة اﺑﻨﺔ ﻟﮧ ار‬š e‫ اﷲ ﻋﻨﻪ اﻧﮧ ﻛ‬u‫ ر‬Ú‫ او‬ì‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬
ٔ
ñ ‫ ﻛﺬا‬،‫ ﮨﺬا ﺣﺪﻳﺚ ﺻﺤﻴﺢ‬:‫ ﻗﺎل ا@ﺎ>ﻢ اﺑﻮ ﻋﺒﺪ اﷲ‬،ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ ا‬ñ þ‫رواہ ا‘ﻴﮩ‬
ٓ ٔ
‫ ادارة اﻟﻘﺮان‬،‫ ﻛﻴﻔﻴﺔ ﺻﻼة ا ﻨﺎزة‬،۸/۲۶۲/۲۲۳۰ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.ù‫ﻺﻣﺎم ا•ﻮو‬B ‫اﻻذ[ر‬
(۱۰/۸۲ :„‫ﻜﺒ‬B‫ ا‬ñ û‫ا‬e‫ ورواہ اﻟﻄ‬.v‫ﻛﺮا‬

ñ ‫ﺴﻠﻴﻢ‬Õ‫ ا ﻨﺎزة [ﻟ‬š ‫ﺴﻠﻴﻢ‬Õ‫ ﻋﻦ ﻋﺒﺪ اﷲ اﻟ‬þ‫ ا‘ﻴﮩ‬ù‫ ورو‬:‫ ا•ﻠﺨﻴﺺ‬Ú‫ و‬:‫ﻮﻟﻒ‬g‫ا‬ ٔ ‫ﻗﺎل‬
ٔ
‫ ا‘ﺎب‬š ‫ ﻛﻤﺎ ذﻛﺮﻧﺎہ ﻗﺒﻞ ودﻻ•ﮧ‬،‫ ﻓﮩﻮ ﺣﺴﻦ او ﺻﺤﻴﺢ‬،‫ وﺳﻜﺖ ﻋﻨﮧ ا@ﺎﻓﻆ‬،‫ﺼﻼة‬B‫ا‬
ٓ
(v‫ ادارة اﻟﻘﺮان ﻛﺮا‬،‫ ﻛﻴﻔﻴﺔ ﺻﻼة ا ﻨﺎزة‬،۸/۲۶۱ :ä‫ﺴ‬B‫ )اﻋﻼء ا‬.‫ﻇﺎﮨﺮة‬
804
…al-Bayhaq$ narrates from ‛Abdull h who said that the sal m for the
jan zah is like the sal m for the other sal hs…
:‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ﻜﺒ„ ورﺟﺎﻟﮧ ﺛﻘﺎت‬B‫ ا‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬:‫ﺰواﺋﺪ وﻗﺎل‬B‫ﻤﻊ ا‬ë ñ ‫وذﻛﺮہ اﻟﮩﻴﺜ‬
(‫ دار اﻟﻔﻜﺮ‬،‫ ا ﻨﺎزة‬š ‫ﺼﻼة‬B‫ ﺑﺎب ا‬،۳/۳۴

.‫ ﺳﻌﻴﺪ‬،‫ ا ﻨﺎزة‬š ‫ﺼﻼة‬B‫ ﺑﻴﺎن ﻛﻴﻔﻴﺔ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۳۱۳ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬:‫ﺪ أﻧﻈﺮ‬h‫ﻠﻤﺰ‬B‫و‬
‫ ﻛﺘﺎب‬:‫ وﻋﻤﺪة اﻟﻔﻘﮧ‬.‫ﻴﺖ‬g‫ ا‬š ‫ﺼﻼة‬B‫ ا‬ñ ‫ﺲ‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۱۶۴ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫واﻟﻔﺘﺎو‬
(‫ﺠﺪدﻳﺔ‬g‫ ا‬،۵۲۰ ‫ ص‬:‫ﺼﻼة ﺣﺼﮧ دوم‬B‫ا‬
All h ta‛ l knows best.
Making a collective du’ā after the janāzah salāh
Question
Is there any du‛ ’ after the jan zah sal h?
Answer
There is no du‛ ’ after the jan zah sal h. In fact, the jurists say that a
collective loud du‛ ’ is makr0h.
Al-Fat w al-Hind$yyah:
ٔ
ù‫ )اﻟﻔﺘﺎو‬.‫ﺮﻓﻊ ﺻﻮﺗﮧ‬h‫ﻠﻤﻴﺖ و‬B ‫ﺪﻋﻮ‬h‫ﻠﺼﻼة و‬B ‫ﻛﺮہ ان ﻳﻘﻮم رﺟﻞ ﺑﻌﺪ ﻣﺎ اﺟﺘﻤﻊ اﻟﻘﻮم‬
(‫ﻴﺢ‬ž‫ﺴ‬Õ‫ﺼﻼة واﻟ‬B‫ ا‬ñ ‫ﺮاﺑﻊ‬B‫ ا‘ﺎب ا‬،۵/۳۱۹ :‫اﻟﮩﻨﺪﻳﺔ‬
Fat w Mahm0d$yyah:
The jurists prohibit a collective du‛ ’ for the deceased after the
completion of the jan zah sal h. Khul sah al-Fat w – an authorative
book of Hanaf$ jurisprudence prohibits such a du‛ ’.1

ñ ‫ﺲ اﻟﻌ“ون‬:‫ﺎ‬y‫ اﻟﻔﺼﻞ ا‬،۱/۲۲۵ :ù‫ ﺧﻼﺻﺔ اﻟﻔﺘﺎو‬.‫ء ﺑﻌﺪ ﺻﻼة ا ﻨﺎزة‬ÈQ‫ﻻ ﻳﻘﻮم ﺑﺎ‬
.‫ رﺷﻴﺪﻳﮧ‬،‫ا ﻨﺎﺋﺰ‬
All h ta‛ l knows best.
The virtue of walking 40 steps with the janāzah
Question
Is there any virtue for walking 40 steps with the jan zah?

1
Fat w Mahm0d$yyah, vol. 8, p. 710.
805
Answer
Walking 40 steps with the jan zah causes the pardoning of sins of 40
years as stated in a Had$th.
Majma‛ az-Zaw ’id:
ٔ
‫ ﻣﻦ &ﻞ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﻋﻦ ا‬
ٔ ٔ ٔ
:‫ اﻻوﺳﻂ‬ñ û‫ا‬e‫ رواہ اﻟﻄ‬.‫ﻌ^ ﻛﺒ„ة‬C‫ﻊ >ﻔﺮاﷲ ﻋﻨﮧ ار‬C‫ﺮ اﻻر‬h°B‫ﺟﻮاﻧﺐ ا‬
ٔ
،‫ﺮ‬h°B‫ ﺑﺎب &ﻞ ا‬،۳/۲۶ :‫ﺰواﺋﺪ‬B‫ﻤﻊ ا‬ë) .‫ ﺳﺎرة و ﻮ ﺿﻌﻴﻒ‬ì‫ ﺑﻦ ا‬š ‫ وﻓﻴﮧ‬،(۱۳/۱۶۰/۶۰۸۲)
(‫دار اﻟﻔﻜﺮ‬
Hadrat Anas ibn M lik radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam said: When a person holds the four corners
of the funeral bier, All h ta‛ l atones him for 40 major sins.
Mar q$ al-Fal h:
ٔ ٔ ٔ ٔ
ù‫ ﻳﻤﻴﻨﮧ ا‬š ‫ﻞ ﺑﻤﻘﺪﻣﮩﺎ اﻻﻳﻤﻦ ﻓﻴﻀﻌﮧ‬:‫ﻌ^ ﺧﻄﻮة ﻳﺒﺪا ا@ﺎ‬C‫ واﺣﺪ&ﻠﮩﺎ ار‬ÏB ü‫ﺒ‬ªh‫و‬
ٔ ٔ ٔ
‫ ﻇﮩﺮہ ﺛﻢ‬š þ‫ﻴﺖ ﻳﻠ‬g‫ﻞ ﻻن ا‬:‫ ا ﻨﺎزة ﻣﺎ [ن ﺟﮩﺔ )ﺴﺎر ا@ﺎ‬ù‫ﻤﻴﻨﮩﺎ ا‬h‫ﺗﻘﮧ اﻻﻳﻤﻦ و‬È š
ٔ ٔ ٔ ٔ ٔ ٔ ‫ﻳﻀﻊ‬
‫ﺗﻘﮧ‬È š ù‫ )ﺴﺎرہ ا‬š °)‫ﺗﻘﮧ اﻻﻳﻤﻦ ﺛﻢ ﻣﻘﺪﻣﮩﺎ اﻻ‬È š ù‫ﻮﺧﺮﮨﺎ اﻻﻳﻤﻦ ﻋﻠﻴﮧ ا‬:
ٔ ٔ ٔ ٔ
‫ ﻓﻴﻜﻮن ﻣﻦ ˜ ﺟﺎﻧﺐ‬°)‫ﺗﻘﮧ اﻻ‬È š ù‫ﻤﻠﮩﺎ ﻋﻠﻴﮧ ا‬ò °)‫ ﺛﻢ ¬ﺘﻢ ا ﺎﻧﺐ اﻻ‬°)‫اﻻ‬
ٔ
‫ﻌ^ ﺧﻄﻮة >ﻔﺮت ﻋﻨﮧ‬C‫ ﻣﻦ &ﻞ ﺟﻨﺎزة ار‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻋ“ ﺧﻄﻮات ﻟﻘﻮﻟﮧ ﺻ‬
ٔ
(‫ﻜﺮﻣﺔ‬g‫ﻜﺔ ا‬: ،‫م ا ﻨﺎﺋﺰ‬ð‫ ﺑﺎب اﺣ‬،۲۱۹ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬:)‫ﻌ^ ﻛﺒ„ة۔‬C‫ار‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: The one who carries a
jan zah for 40 steps will have 40 major sins pardoned…
‫ ﺳﻌﻴﺪ‬،۲/۲۳۱ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ وا‬.۱/۳۲۵ :‫ ©ح ا•ﻘﺎﻳﺔ‬:‫واﻧﻈﺮ أﻳﻀﺎ‬
All h ta‛ l knows best.

806
 The Burial
Attending the burial of an unbeliever
Question
What is the ruling with regard to attending the burial of an
unbeliever?
Answer
It is not permissible to attend the funeral and burial of an unbeliever,
but it is permissible to offer condolences to the heirs of the deceased.

(۸۴ :‫ﺔ‬C‫ )ﺳﻮرة ا•ﻮ‬.‫ِہ‬e ْ َ ٰ َ ْ ُ َ َ P ً َ َ َ P ْ ُ ْ ّ َ َٔ ٰ َ ّ َ ُ َ َ

ِ • š ‫ اﺣٍﺪ ِﻣﻨﮩﻢ ﻣﺎت اﺑﺪا وﻻ_ﻘﻢ‬š ‫وﻻ ﺗﺼ ِﻞ‬
Never offer sal h over any of them who has died, nor stand over his
grave. (S0rah at-Taubah, 9: 84)
َ ٓ ‫َﻦ‬eْ =‫ا‬P ‫ َو‬.
َ ْ ¿“ْ ‫ﻠُْﻤ‬B ‫ْﺴﺘَْﻐﻔُﺮْوا‬P ) ‫اﻣﻨُْﻮا اَْن‬ P َ َ َ
(۱۱۳ :‫ﺔ‬C‫ )ﺳﻮرة ا•ﻮ‬.^ ِِ ِ ِ ِ ّ ِ َ ‫ ِﻠﻨ‬B ‫ﻣﺎ [ن‬
It is not proper for the Prophet and the Muslims to seek pardon for the
polytheists. (S0rah at-Taubah, 9: 113)
At-Tafs$r al-Mazhar$:
ٔ ً ٔ
‫ﻠﻤﻴﺖ ﻓ ﺸﺘﻤﻞ ﺻﻼة ا ﻨﺎزة اﻳﻀﺎ ﻻﻧﮩﺎ‬B ‫ء واﻻﺳﺘﻐﻔﺎر‬ÈQ‫ﺼﻼة ا‬B‫ﺮاد ﺑﺎ‬g‫ ا‬:‫وﻻ ﺗﺼﻞ‬
ٔ ً ٔ
„‫ )ﺗﻔﺴ‬.‫ﺎرة‬h‫ﻠﺰ‬B ‫¾ﻓﻦ او‬B ‫ہ‬e‫ ﻗ‬š ‫ ﻣﺎت اﺑﺪا وﻻ ﺗﻘﻢ‬...‫ء واﻻﺳﺘﻐﻔﺎر‬ÈQ‫ ا‬š ‫ﺸﺘﻤﻠﺔ‬:
(۴/۲۷۶ :ù‫ﻣﻈﮩﺮ‬
Ma‛ rif al-Qur’ n:
Another point which is learnt from this verse is that it is not
permissible to stand at the grave of an unbeliever or to visit his grave
for the sake of showing respects to him. There is no prohibition in
doing this if it is for the sake of taking admonition or due to some
compulsion. It is stated in al-Hid yah that if a k fir relative of a
Muslim passes away and he has no heir, the Muslim can bury him in a
grave without giving any consideration to the prescribed Sunnah way
of burial.1
Fat w Sh m$:

1
Ma‛ rif al-Qur’ n, vol. 4, p. 437.
807
 ٔ ٔ ٔ ٔ
‫ﻘﻮل اﺧﻠﻒ اﷲ‬h‫ و‬،‫ﮧ‬h‫ ان ﻳﻌﺰ‬ü‫ﺒ‬ª‫ﺐ ﻳ‬h‫ ﻣﺎت اﺑﻦ ﻟﮧ او ﻗﺮ‬î‫ﻮ‬ë ‫ او‬ù‫ ا•ﻮادر ﺟﺎر ﻳﮩﻮد‬Ú‫و‬
ٔ ٔ ً
‫ اﻹﺳﻼم‬õ‫ اﷲ ﺑﺎﻹﺳﻼم ﻳﻌ رزﻗ‬õ‫ و*ن ﻣﻌﻨﺎہ اﺻﻠﺤ‬õ‫ واﺻﻠﺤ‬،‫ ﺧ„ا ﻣﻨﮧ‬õ‫ﻋﻠﻴ‬
ً ً
،‫ ا‘ﻴﻊ‬ñ ‫ ﻓﺼﻞ‬،‫ ﻛﺘﺎب ا@ﻈﺮ واﻻﺑﺎﺣﺔ‬،۶/۳۸۸ : ‫ﺸﺎ‬B‫ ا‬ù‫ )ﻓﺘﺎو‬.‫ﺴﻠﻤﺎ ﻛﻔﺎﻳﺔ‬: ‫ا‬Q‫ و‬õ‫ورزﻗ‬
(‫ ا‘ﻴﻊ‬ñ ‫ ﻓﺼﻞ‬:‫ﻴ^ ا@ﻘﺎﺋﻖ‬ž‫ وﺗ‬.‫ اﮨﻞ ا=ﻣﺔ‬ñ “‫ﺮاﺑﻊ ﻋ‬B‫ ا‘ﺎب ا‬:‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ﺳﻌﻴﺪ‬
Imd d al-Muft$yy$n:
It is permissible to visit an unbeliever who is ill, and one may offer
condolences to his heirs after he passes away. The condolence must
with the words: “May All h give you a better recompense.” However,
it is not permissible to accompany the jan zah of an unbeliever to the
place of burial because it entails showing respect to the corpse of an
unbeliever while he is more deserving of humiliation. Furthermore,
another purpose of attending a jan zah is to intercede for the
deceased. Obviously, an unbeliever is not eligible for intercession.1
Ahsan al-Fat w :
It is not permissible for a Muslim to attend the funeral of a non-
Muslim. He may offer condolences.2
In short, a person may go as an exigency but not for praying for his
forgiveness. Ras0lull h sallall hu ‛alayhi wa sallam instructed Hadrat
‛Al$ radiyall hu ‛anhu to go and bury his father’s corpse.
Al-Bid yah wa an-Nih yah:
ٔ ٔ
:‫ إﺳﺤﺎق ﺳﻤﻌﺖ ﻧﺎﺟﻴﺔ ﺑﻦ ﻛﻌﺐ ﻳﻘﻮل‬ì‫ ﻋﻦ ا‬،‫ ﺣﺪﺛﻨﺎ ﺷﻌﺒﺔ‬:àB‫وﻗﺎل اﺑﻮ داود اﻟﻄﻴﺎ‬
ٔ ٔ ً
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻘﻠﺖ‬Š‫ اﺗﻴﺖ رﺳﻮل اﷲ ﺻ‬ì‫ ا‬Ú‫ﺎ ﺗﻮ‬g :‫ اﷲ ﻋﻨﻪ ﻳﻘﻮل‬u‫ﺳﻤﻌﺖ ﻋﻠﻴﺎ ر‬
ً
‫ "اذ ﺐ ﻓﻮارہ وﻻ‬:‫ ﻓﻘﺎل‬،*“: ‫ إﻧﮧ ﻣﺎت‬:‫ ﻓﻘﻠﺖ‬.‫ اذ ﺐ ﻓﻮارہ‬:‫ ﻓﻘﺎل‬Ú‫ ﻗﺪ ﺗﻮ‬õ‫إن ﻋﻤ‬
ٔ ٔ ٔ ٔ ٔ ً
‫ﻤﺪ ﺑﻦ‬Ÿ ‫ ﻋﻦ‬،:‫ﺴﺎ‬ª‫ ورواہ اﻟ‬.‫ﺴﻞ‬Õ‫ﺮ? ان اﻏ‬:‫ ﻓﺎ‬،‫" ﻓﻔﻌﻠﺖ ﻓﺎﺗ ﺘﮧ‬F‫ ﺗﺎ‬Á‫ﺪﺛﻦ ﺷ ﺌﺎ ﺣ‬7
ٔ ٔ
،‫ إﺳﺤﺎق‬ì‫ ﻋﻦ ا‬،‫ ﻣﻦ ﺣﺪﻳﺚ ﺳﻔﻴﺎن‬:‫ﺴﺎ‬ª‫ ورواہ اﺑﻮ داود واﻟ‬.‫ ﻋﻦ ﺷﻌﺒﺔ‬،‫ ﻋﻦ ﻏﻨﺪر‬، ‫ﺜ‬g‫ا‬
ٔ
‫ ﻃﺎﻟﺐ ﻋﻢ رﺳﻮل‬ì‫ ﻓﺼﻞ وﻓﺎة ا‬،۳/۱۳۶ :‫ اﷲ ﻋﻨﻪ )ا‘ﺪاﻳﺔ وا•ﮩﺎﻳﺔ‬u‫ ر‬š ‫ ﻋﻦ‬،‫ﻋﻦ ﻧﺎﺟﻴﺔ‬
(‫ ﺑ„وت‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫اﷲ ﺻ‬
All h ta‛ l knows best.

1
Imd d al-Muft$yy$n, vol. 1, p. 366.
2
Ahsan al-Fat w , vol. 4, p. 233.
808
Placing a deceased in a coffin and burying him
Question
What is the ruling with regard to placing a deceased in a coffin and
burying him?
Answer
It is permissible only at the time of necessity. When doing this, it will
be better to spread soil in the bottom of the coffin and to cover it with
soil. Unbaked bricks should be placed on either side so that it becomes
like a lahd. If there is no need, it is makr0h to place a deceased in a
coffin.
Sh m$:
ً ٓ ٔ ٔ
:‫ ا@ﻠﻴﺔ‬ñ ‫ ﻋﻨﺪا@ﺎﺟﺔ و½ﻻ ﻛﺮہ ﻛﻤﺎ ﻗﺪﻣﻨﺎہ اﻧﻔﺎ ﻗﺎل‬õ‫ ﻳﺮﺧﺺ ذﻟ‬ù‫ﺎذ ﺗﺎﺑﻮت ا‬á‫وﻻ ﺑﺎس ﺑﺎ‬
ٔ ٔ ٔ
‫ ان‬ü‫ﺒ‬ª‫ﻦ ﻳ‬9‫ ﻟ‬:‫ﺮﺧﺎوﺗﮩﺎ وﻗﺎل‬B ‫ اراﺿﻴﮩﻢ‬ñ ‫ﻧﻘﻞ ﻏ„ واﺣﺪ ﻣﻦ اﻹﻣﺎم اﺑﻦ اﻟﻔﻀﻞ اﻧﮧ ﺟﻮزہ‬
‫ﻴﺖ‬g‫ ﻳﻤ^ ا‬š ‫ﻔﻴﻒ‬y‫ ا‬ç‫ﻠ‬B‫ﻌﻞ ا‬#‫ﻴﺖ و‬g‫ ا‬Š‫ﺎ ﻳ‬Ý ‫اب وﺗﻄ^ اﻟﻄﺒﻘﺔ اﻟﻌﻠﻴﺎ‬O‫ﻳﻔﺮش ﻓﻴﮧ اﻟ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫ دﻓﻦ ا‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۴ : ‫ﺸﺎ‬B‫ )ا‬.‫ﻠﺤﺪ‬B‫ﻟﺔ ا‬ó‫و)ﺴﺎرہ ´ﺼ„ ﺑﻤ‬
Taht w$:
ٔ ٔ ٔ
،‫ﺎل إذا [ﻧﺖ اﻻرض رﺧﻮة‬g‫ﻮن ﻣﻦ راس ا‬9h‫ﻮ ﻣﻦ ﺣﺪﻳﺪ و‬B‫ﺎذ ا•ﺎﺑﻮت و‬á‫ﻗﻮﻟﮧ وﻻ ﺑﺎس ﺑﺎ‬
ٔ
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫ ﻏ„ﮨﺎ ﺑﺎ‚ﺎع اﻟﻌﻠﻤﺎء‬ñ ‫ﺮہ ا•ﺎﺑﻮت‬9h‫ و‬،‫او ﻧﺪﻳﺔ‬
:‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ ﺳﻌﻴﺪ‬،۱/۳۱۸ :‫ﺼﻨﺎﺋﻊ‬B‫ ﺑﺪاﺋﻊ ا‬ñ ‫ و¿ﺬا‬. ‫ ﻗﺪﻳ‬،‫ &ﻠﮩﺎ ودﻓﻨﮩﺎ‬ñ ‫ ﻓﺼﻞ‬،۶۰۸
(۱/۳۸۱ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ ا‬š ù‫ وﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.۲/۱۹۴
All h ta‛ l knows best.
Burying a deceased in the grave of a relative
Question
Some people have a family member buried in the grave of another
family member. Is this correct?
Answer
If it is highly probable that the body of the first deceased has
disintegrated and reduced to soil, then it is permissible to bury
another body in that grave. If it hasn’t disintegrated, it is not
permissible.
Sh m$:
809
 ٔ ٔ ٓ
‫ اﻻول ﻓﻠﻢ ﻳﺒﻖ ﻟﮧ ﻋﻈﻢ إﻻ ان ﻻ ﻳﻮﺟﺪ‬Š‫ﻓﻦ اﺧﺮ إﻻ ان ﺑ‬Q e‫ﻔﺮ ﻗ‬ò ‫ اﻟﻔﺘﺢ وﻻ‬ñ ‫ﻗﺎل‬
ً ٔ
‫ﻴﺖ وﺻﺎر ﺗﺮاﺑﺎ‬g‫ ا‬Š‫ﻮ ﺑ‬B‫ و‬: ‫ﻠ‬h‫ﺰ‬B‫ وﻗﺎل ا‬...‫ﻌﻞ ﺑ ﻨﮩﻤﺎ ﺣﺎﺟﺰ ﻣﻦ ﺗﺮاب‬#‫ﻓﺘﻀﻢ ﻋﻈﺎم اﻻول و‬
ٰ ٔ :‫ ﻗﻠﺖ‬...‫ہ وزرﻋﮧ وا‘ﻨﺎء ﻋﻠﻴﮧ‬e‫ ﻗ‬ñ ‫ﺟﺎز دﻓﻦ ﻏ„ہ‬
‫ﻦ‬9‫ﻓﺎﻻو• إﻧﺎﻃﺔ ا ﻮاز ﺑﺎ‘ﻼ إذ ﻻ ﻳﻤ‬
ٔ ً ٔ ٔ
‫ﻜﺒ„ة‬B‫ﺼﺎر ا‬:‫ اﻻ‬ñ ‫ ﻻ ﻳﺪﻓﻦ ﻓﻴﮧ ﻏ„ہ و½ن ﺻﺎر اﻻول ﺗﺮاﺑﺎ ﻻﺳﻴﻤﺎ‬e‫ ﻣﻴﺖ ﻗ‬ÏB ‫ان ﻳﻌﺪ‬
.‫ دار اﻟﻔﻜﺮ‬،۲/۱۴۱ :‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫ دﻓﻦ ا‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۳ : ‫ )ﺷﺎ‬.‫ا ﺎﻣﻌﺔ‬
(۱/۱۹۵ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ وﻓﺘﺎو‬.۲/۱۹۵ :‫ﺮاﺋﻖ‬B‫وا‘ﺤﺮ ا‬
Fat w D r al-‛Ul0m Deoband:
It is not permissible to wittingly and unnecessarily dig a grave in
which another corpse is buried. If an old grave is incidentally dug and
the bones of the previous corpse are found, they must be placed one
side, and bury the new corpse by placing a barrier between the two.
This is permissible because once a corpse disintegrates, the preferred
view is that it is permissible. Sh m$ quotes the different views of the
‛ulam ’ and writes:
١ ٔ ٰ ٔ
.‫ ﻻ ﻳﺪﻓﻦ ﻓﻴﮧ ﻏ„ہ‬e‫ ﻣﻴﺖ ﻗ‬ÏB ‫ﻦ ان ﻳﻌﺪ‬9‫ﻓﺎﻻو• إﻧﺎﻃﺔ ا ﻮاز ﺑﺎ‘ﻼ إذ ﻻ ﻳﻤ‬
All h ta‛ l knows best.
The husband lowering his wife in the grave
Question
Is it permissible for a husband to lower his wife in a grave when there
are other mahram males?
Answer
It is better for the mahram males to lower a woman in her grave. It is
permissible for the husband to assist. It is not permissible for him to
touch her without a barrier.
Ad-Durr al-Mukht r:
ٔ
‫ ﻗﻮﻟﮧ ﻻ ﻣﻦ‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ اﻻﺻﺢ ﻣﻨﻴﺔ‬š ‫ﺴﮩﺎ ﻻ ﻣﻦ ا•ﻈﺮ إ´ﮩﺎ‬:‫ﻤﻨﻊ زوﺟﮩﺎ ﻣﻦ ﻏﺴﻠﮩﺎ و‬h‫و‬
ٔ ٔ ٔ
‫ﺮم‬Ÿ ‫ﻠﻤﺮاة‬B ‫ﺎﻧﻴﺔ اﻧﮧ إذا [ن‬y‫ ﻧﻘﻞ ﻋﻦ ا‬،‫ اﻟﻘﻨﻴﺔ‬U‫ﻨﺢ إ‬g‫ ا‬ñ ‫ اﻻﺻﺢ ﻋﺰاہ‬š ‫ا•ﻈﺮ إ´ﮩﺎ‬
ٔ ٔ ٔ
‫ﺮاﺗﮧ‬:‫ ا‬ñ ‫ﺮﺟﻞ‬B‫ﻐﺾ ﺑ~ہ ﻋﻦ ذراﻋﮩﺎ و¿ﺬا ا‬h‫ ﻳﺪہ و‬š ‫ ﻓﺒﺨﺮﻗﺔ‬.‫ﻳﻤﺴﮩﺎ ﺑﻴﺪہ واﻣﺎ اﻻﺟﻨ‬

1
Fat w D r al-‛Ul0m Deoband, vol. 5, p. 385.
810
 ٔ ٔ ٔ
.‫ﺲ ﻓﺠﺎز ﺷﺒﮩﺔ اﻻﺧﻼف واﷲ اﻋﻠﻢ‬g‫ وﻟﻌﻞ وﺟﮩﮧ ان ا•ﻈﺮ اﺧﻒ ﻣﻦ ا‬،~‘‫ ﻏﺾ ا‬ñ ‫إﻻ‬
(‫ ﺳﻌﻴﺪ‬،‫ ﺑﺎب ﺻﻼة ا ﻨﺎزة‬،۲/۱۹۸ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫)ا‬
Al-Fat w al-Hind$yyah:
ٔ ٔ
ٰ ‫ﺤﺮم‬g‫ﺮﺣﻢ ا‬B‫وذو ا‬
„‫ﺮﺣﻢ ﻏ‬B‫ و¿ﺬا ذو ا‬،‫ ا ﻮﮨﺮة ا•„ة‬ñ ‫ﺮاة ﻣﻦ ﻏ„ﮨﻢ ﻛﺬا‬g‫او• ﺑﺎدﺧﺎل ا‬
ٔ ٔ ٔ ٔ
.‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ﻼﺟﺎﻧﺐ وﺿﻌﮩﺎ ﻛﺬا‬B ‫ﻦ ﻓﻼ ﺑﺎس‬9‫ﻢ ﻳ‬B ‫ ﻓﺈن‬.‫او• ﻣﻦ اﻻﺟﻨ‬ ٰ ‫ﺤﺮم‬g‫ا‬
(‫ ﻛﻮﺋﺘﮧ‬،۲/۱۹۳ ‫ﺮاﺋﻖ‬B‫ وا‘ﺤﺮ ا‬.‫ﻓﻦ‬Q‫ وا‬e‫ اﻟﻘ‬ñ ‫ﺴﺎدس‬B‫ اﻟﻔﺼﻞ ا‬،۱/۱۶۶ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫)اﻟﻔﺘﺎو‬
Ahsan al-Fat w :
The wife can do everything but the husband can only look at her. He
cannot bathe her and cannot touch her without a barrier. He can carry
the jan zah and lower it in the grave.1
All h ta‛ l knows best.
When a pregnant woman passes away
Question
A pregnant woman passes away and the child in the womb is also dead.
Does the child have to be removed and buried separately? How should
this be done in remote places where there are no hospitals and
doctors?
Answer
If the child in the womb is alive while the mother has died, the child
may be removed. The help of a mid-wife, etc. can be sought just as her
help is sought for a normal delivery. If the child is dead, it cannot be
removed.
Sh m$:
ٔ
‫ﻮ ﺑﺎﻟﻌﻜﺲ وﺧﻴﻒ‬B‫ﮨﺎ و‬Q‫ و¬ﺮج و‬°)‫ ﻳﻀﻄﺮب ﺷﻖ ﺑﻄﻨﮩﺎ ﻣﻦ اﻻ‬6‫ﮨﺎ ﺣ‬Q‫ﻞ ﻣﺎﺗﺖ وو‬:‫ﺣﺎ‬
ٔ ً ٔ ٔ
‫ﻮ ﺑﺎﻟﻌﻜﺲ( ﺑﺎن ﻣﺎت‬B‫ ﻛﺮاﮨﺔ اﻻﺧﺘﻴﺎر )ﻗﻮﻟﮧ و‬ñ ‫ﻮ ﻣﻴﺘﺎ و½ﻻ ﻻ ﻛﻤﺎ‬B ‫ اﻻم ﻗﻄﻊ واﺧﺮج‬š
ٓ ٔ ٔ
‫ ﻳﺪﮨﺎ‬ñ ‫ اﻟﻔﺮج وﺗﻘﻄﻌﮧ ﺑﺎﻟﺔ‬ñ ‫ ﺑﺎن ﺗﺪﺧﻞ اﻟﻘﺎﺑﻠﺔ ﻳﺪﮨﺎ‬ù‫ ﺑﻄﻨﮩﺎ و ﻰ ﺣﻴﺔ ﻗﻮﻟﮧ ﻗﻄﻊ ا‬ñ Q‫ﻮ‬B‫ا‬
ً ٔ ً
‫ﻮ [ن ﺣﻴﺎ‬B‫ و‬ù‫ﻮ ﺑﺎﻟﻌﻜﺲ ﻗﻮﻟﮧ و½ﻻ ﻻ ا‬B‫ﻮ ﻣﻴﺘﺎ ﻻ وﺟﮧ ﻟﮧ ﺑﻌﺪ ﻗﻮﻟﮧ و‬B ‫ﻮﺗﮧ )ﻗﻮﻟﮧ‬: ‫ﻘﻖ‬7 ‫ﺑﻌﺪ‬
ٔ ٓ ٔ ٔ
‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﻮ ﻮم‬: ‫ﺮ‬:‫ ﻻ‬0 ‫ﻮز ﻗﺘﻞ اد‬# ‫ﻮ ﻮم ﻓﻼ‬: ‫ﻮت اﻻم ﺑﮧ‬: ‫ﻮز ﺗﻘﻄﻴﻌﮧ ﻻن‬# ‫ﻻ‬
(‫ ﺳﻌﻴﺪ‬،۲/۲۳۸ : ‫ﺸﺎ‬B‫ﻣﻊ ا‬

1
Ahsan al-Fat w , vol. 4, p. 215.
811
All h ta‛ l knows best.
Pouring soil in the grave from the head-side
Question
Is there any proof in the Ah d$th to commence pouring soil in the
grave from the head-side of the deceased?
Answer
After the corpse is placed in the grave, the soil is poured from the
head-side. This is proven from Ah d$th.
Sunan Ibn M jah:
ٔ ٔ ٔ
e‫ ﻗ‬F‫ ﺟﻨﺎزة ﺛﻢ ا‬š Š‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺻ‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﺮة ر‬h‫ ﮨﺮ‬ì‫ﻋﻦ ا‬
ً ٔ
ñ ‫اب‬O‫ ﺣﺜﻮ اﻟ‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱۱۲ :‫ اﺑﻦ ﻣﺎﺟﮧ‬ä‫ )ﺳ‬.‫ ﻋﻠﻴﮧ ﻣﻦ ﻗﺒﻞ راﺳﮧ ﺛﻼﺛﺎ‬B‫ﻴﺖ ﻓﺤ‬g‫ا‬
(‫ﺰﺟﺎﺟﺔ ﮨﺬا اﺳﻨﺎد ﺻﺤﻴﺢ رﺟﺎﻟﮧ ﺛﻘﺎت‬B‫ﺼﺒﺎح ا‬: ñ f‫ﺴﻴﻮ‬B‫ وﻗﺎل ا‬e‫اﻟﻘ‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu reports that Ras0lull h
sallall hu ‛alayhi wa sallam performed jan zah sal h over a deceased
and then came to the grave of the deceased. He threw three handfuls
of soil from the head-side.
ٔ
š ‫اب‬O‫ اﻟ‬0 ‫ ﺑﺎب‬،۳/۴۴۰ : ‫ارﻗﻄ‬Q‫ ا‬ä‫ وﺳ‬.۶۵/۵ :û‫ا‬e‫ﻠﻄ‬B ‫ﻌﺠﻢ اﻻوﺳﻂ‬g‫ ا‬:‫واﻧﻈﺮ أﻳﻀﺎ‬
(‫ﻴﺖ‬g‫ا‬
All h ta‛ l knows best.
Removing a corpse because of flood waters
Question
A grave is in the path of a flood water and there is a danger of the
corpse being washed away. Can the corpse be moved to another place?
Answer
There are differences of opinion about moving a corpse when there is
a flood of water. It is gauged that if there is a high possibility of the
corpse in the grave still being in-tact, then there is no harm in moving
it. Hadrat J bir radiyall hu ‛anhu moved his father to Uhud because
the corpses of martyrs are not consumed by the soil. If this was not the
case, he would not have moved it.
Taht w$:

812
 ٔ ‫ ٔان ﺻﺎﻟﺢ ﺑﻦ ﻋﺒﻴﺪ اﷲ‬ù‫ﺎ رو‬g ‫ﻠﮧ‬h‫ﻮ‬7 ‫ﻮز‬# :‫ ﻓﻘﻴﻞ‬e‫ اﻟﻘ‬š ‫ﺎء‬g‫إذا ﻏﻠﺐ ا‬
‫ﻨﺎم‬g‫ ا‬ñ ù‫رو‬
ٔ ً ٓ
‫ﺎء ﻗﺪ اﺻﺎﺑﮧ‬g‫ ا‬Š‫ ﻳ‬ù=‫ﺎء ﺛﻼﺛﺎ ﻓﻨﻈﺮوا ﻓﺈذا ﺷﻘﮧ ا‬g‫ ا‬û‫ ﻓﻘﺪ اذا‬ùe‫ﻮ? ﻋﻦ ﻗ‬B‫و ﻮ ﻳﻘﻮل ﺣﻮ‬
ً ٔ ٔ ٔ
‫ اﻳﻀﺎ ﺛﻢ‬õ‫ﻮز ذﻟ‬# :‫ﻠﮧ وﻗﺎل اﻟﻔﻘﻴﮧ اﺑﻮ ﺟﻌﻔﺮ‬h‫ اﷲ ﻋﻨﻪ ﺑﺘﺤﻮ‬u‫ اﺑﻦ ﻋﺒﺎس ر‬Á‫ﺎء ﻓﺎﻓ‬g‫ا‬
( ‫ ﻗﺪﻳ‬،۶۱۵ ‫ ص‬:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.‫رﺟﻊ وﻣﻨﻊ‬
All h ta‛ l knows best.
When there is a danger of a grave collapsing
Question
If there is a danger of a grave collapsing, will it be permissible to lay
bricks around it in order to strengthen it?
Answer
If a grave is left bare in the centre and bricks are placed around it
because there is a danger of it collapsing, it will be permissible to do
this. Apart from this, the Ah d$th prohibit making the grave itself into
a solid structure. It is therefore essential to abstain from this.
Muslim Shar$f:
ٔ ٔ
‫ وان‬e‫ﺼﺺ اﻟﻘ‬# ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ان‬Š‫ ﻧﮩﻰ رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﺟﺎﺑﺮ ر‬
ٔ
(۱/۲۰۳ :ù‫ﻣﺬ‬O‫ واﻟ‬.۱/۳۱۲ :‫ﺴﻠﻢ‬: ‫ )رواہ‬.‫ ﻋﻠﻴﮧ‬ž‫ﻳﻘﻌﺪ وان ﻳ‬
Ahsan al-Fat w :
Every type of construction over a grave with the intention of
beautification is har m, and makr0h tahr$m$ if it is done to strengthen
it. When it comes to sins, then even makr0h tahr$m$ is equal to har m.
A four-walled structure even if it is only the height of one brick is
considered to be a structure [and therefore har m]. In fact, adding
additional soil to the original soil is considered to be a structure.1
Kif yatul Muft$:
It is permissible to solidify the grave in the sense that in line with the
body of the deceased – from bottom to the top – it is left bare. In other
words, if the body of the deceased remains within soil from all four
sides, and the top becomes solid, there is no harm in this.2
All h ta‛ l knows best.

1
Ahsan al-Fat w , vol. 4, p. 189.
2
Kif yatul Muft$, vol. 4, p. 50.
813
If money falls from one’s pocket at the time of
burying
Question
A person buried a corpse and his money fell in. Is it permissible for
him to dig the grave to obtain his money?
Answer
It is permissible to dig the grave for such a purpose.
Sh m$:
ٔ
،‫ﻴﺖ‬g‫ دﻓﻦ ا‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۶ ‫ )ﺷﺎ‬.‫ﺔ‬h„‫ ﻇﮩ‬،‫ﺶ‬ž•‫ﺴﺎن ﻓﻼ ﺑﺎس ﺑﺎ‬å‫ ﻓﻴﮧ ﻣﺘﺎع ﻹ‬þ‫ﻮ ﺑ‬B‫و‬
(‫ﺳﻌﻴﺪ‬
Al-Fat w al-Hind$yyah:
ٔ
ù‫ ﻓﺘﺎو‬ñ ‫ﺶ ﻛﺬا‬ž‫اب ﻳﻨ‬O‫ﻮا ﻋﻠﻴﮧ اﻟ‬B‫ ﺑﻌﺪ ﻣﺎ اﮨﺎ‬õ‫ ﻣﺘﺎع ﻓﻌﻠﻢ ﺑﺬﻟ‬e‫ اﻟﻘ‬ñ ‫و½ن وﻗﻊ‬
ً
‫ ﻓﺼﻞ‬،۱/۱۶۷ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮاﺋﻖ‬B‫ ا‘ﺤﺮ ا‬ñ ‫ﺎل درﮨﻤﺎ ﻛﺬا‬g‫ﻮ [ن ا‬B‫ و‬:‫ﻮا‬B‫ ﻗﺎ‬،‫ﻗﺎﺿﻴﺨﺎن‬
(‫ﻓﻦ‬Q‫ وا‬e‫ اﻟﻘ‬ñ
All h ta‛ l knows best.
Burying a corpse in the grave of another
Question
The bones of a corpse appear in a grave. Is it permissible to bury
another corpse in that grave?
Answer
The grave of another person should not be dug in order to bury a
corpse in it. If any bones appear while digging it, the bones will be
placed aside and then the new corpse will be buried there. There is no
need to dig a separate grave.
Sh m$:
ٔ ٔ ٔ ٓ
‫ اﻻول ﻓﻠﻢ ﻳﺒﻖ ﻟﮧ ﻋﻈﻢ إﻻ ان ﻻ ﻳﻮﺟﺪ ﻓﺘﻀﻢ ﻋﻈﺎم اﻻول‬Š‫ﻓﻦ اﺧﺮ إﻻ إن ﺑ‬Q e‫ﻔﺮ ﻗ‬ò ‫وﻻ‬
‫ﻴﺖ‬g‫ إذا ﺻﺎر ا‬:‫ ا•ﺎﺗﺮﺧﺎﻧﻴﺔ‬ñ ‫ و¬ﺎﻟﻔﮧ ﻣﺎ‬:‫ اﻹﻣﺪاد‬ñ ‫ ﻗﺎل‬...‫ﻌﻞ ﺑ ﻨﮩﻤﺎ ﺣﺎﺟﺰ ﻣﻦ ﺗﺮاب‬#‫و‬
ٔ ً
‫ ﻧﺎﺣﻴﺔ ﺛﻢ‬ñ ‫ و½ن ‚ﻌﻮا ﻋﻈﺎﻣﮧ‬،‫ ﻻن ا@ﺮﻣﺔ ﺑﺎﻗﻴﺔ‬،‫ہ‬e‫ ﻗ‬ñ ‫ﺮہ دﻓﻦ ﻏ„ہ‬9‫ ﻳ‬e‫ اﻟﻘ‬ñ ‫ﺗﺮاﺑﺎ‬
ً
‫ ﮨﺬا‬ñ ‫ﻦ‬9‫ ﻟ‬:‫ ﻗﻠﺖ‬،õ‫ﺮہ ذﻟ‬9‫ﻮﺿﻊ ﻓﺎرغ ﻳ‬: ‫ﻮﺟﺪ‬h‫ﺼﺎ@^ و‬B‫* ﺑﺎ „ان ا‬e‫دﻓﻦ ﻏ„ہ ﻓﻴﮧ ﺗ‬

814
 ٔ ٔ
ٰ
‫ ﻻ ﻳﺪﻓﻦ ﻓﻴﮧ‬e‫ ﻣﻴﺖ ﻗ‬ÏB ‫ﻦ ان ﻳﻌﺪ‬9‫ﻓﺎﻻو• إﻧﺎﻃﺔ ا ﻮاز ﺑﺎ‘ﻼ إذ ﻻ ﻳﻤ‬ ‫ﺸﻘﺔ ﻋﻈﻴﻤﺔ‬:
ٔ ٔ ً ٔ
‫ﺰم ان ﺗﻌﻢ اﻟﻘﺒﻮر‬B ‫ﻜﺒ„ة ا ﺎﻣﻌﺔ و½ﻻ‬B‫ﺼﺎر ا‬:‫ اﻻ‬ñ ‫ﻏ„ہ و½ن ﺻﺎر اﻻول ﺗﺮاﺑﺎ ﻻﺳﻴﻤﺎ‬
ٔ ً ٔ ٔ
õ‫ﻦ ذﻟ‬9‫ ﺟﺪا و½ن اﻣ‬°‫ ﻋﻈﻢ ﻋ‬þ‫ ان ﻻ ﻳﺒ‬U‫ﻨﻊ ﻣﻦ ا@ﻔﺮ إ‬g‫ ان ا‬š ‫ﻮﻋﺮ‬B‫ﺴﮩﻞ وا‬B‫ا‬
ٔ ٔ ً ً
ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۳ : ‫ )ﺷﺎ‬.‫ﻞ‬:‫ اﺣﺪ ﻓﺘﺎ‬ÏB ‫ﻣﺎ‬È ‫ ﺟﻌﻠﮧ ﺣﻜﻤﺎ‬ñ ‫م‬SB‫ﻦ ا‬9‫ ﻟ‬،‫‘ﻌﺾ ا•ﺎس‬
‫ وا‘ﺤﺮ‬.۱/۱۶۷ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ واﻟﻔﺘﺎو‬.‫ دار اﻟﻔﻜﺮ‬،۲/۱۴۱ :‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫دﻓﻦ ا‬
(۲/۱۹۵ :‫ﺮاﺋﻖ‬B‫ا‬
Fat w Mahm0d$yyah:
If a grave is so old that the corpse in it has been reduced to soil, it will
be permissible to bury another corpse in it. It is prohibited to do this
without any need, but permissible when there is a need. If any bones
of the first corpse are found in the grave, they must be placed at one
side of the grave.1
All h ta‛ l knows best.
Talqīn after the burial
Question
What is the ruling of talq$n after the burial in the Hanaf$ madh-hab?
Answer
According to the Z hir ar-Riw yah of the Hanaf$ madh-hab, there is no
talq$n after the burial.
Sh m$:
ٔ
^‫ ا•ﻠﻘ‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۱۹۱ : ‫ )ﺷﺎ‬.‫ﺮواﻳﺔ‬B‫ﻌﺮاج اﻧﮧ ﻇﺎﮨﺮ ا‬g‫ ا‬ñ ‫وﻻ ﻳﻠﻘﻦ ﺑﻌﺪ ﺗﻠﺤﻴﺪہ ذﻛﺮ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻮت‬g‫ﺑﻌﺪا‬
Al-Fat w al-Hind$yyah:
ٔ
‫©ح اﻟﮩﺪاﻳﺔ‬ ‫ اﻟﻌﻴ‬ñ ‫ﺮواﻳﺔ ﻛﺬا‬B‫ ﻇﺎﮨﺮ ا‬ñ ‫ﻮت ﻓﻼ ﻳﻠﻘﻦ ﻋﻨﺪﻧﺎ‬g‫واﻣﺎ ا•ﻠﻘ^ ﺑﻌﺪ ا‬
:‫ ﻓﺘﺢ اﻟﻘﺪﻳﺮ‬ñ ‫ و¿ﺬا‬. ‫ﺤﺘ‬g‫ ا‬ñ ‫ اﻟﻔﺼﻞ اﻻول‬،۱/۱۵۷ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫راﻳﺔ‬Q‫وﻣﻌﺮاج ا‬
(‫ ﺑ„وت‬،۵۰۸ ‫ ص‬:ù‫ﻠﻜﻨﻮ‬B‫ ا‬ù‫ واﻟﻔﺘﺎو‬.۲/۶۸ :‫ و¿ﻔﺎﻳﺔ‬.‫ دار اﻟﻔﻜﺮ‬،۲/۶۸
All h ta‛ l knows best.

1
Fat w Mahm0d$yyah, vol. 9, p. 97.
815
Collective du’ā after the burial
Question
Is collective du‛ ’ after the burial of a deceased established in the
Shar$‛ah? If it is, kindly note it so that the issue becomes clear and
doubts in this regard are removed.
Answer
Du‛ ’ after a person is buried and before the people can leave is proven
from a narration of Ab0 D w0d Shar$f. It is also learnt from this
narration that the du‛ ’ was a collective du‛ ’.

‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﻓﺮغ ﻣﻦ دﻓﻦ‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر‬
ٔ ٓ ٔ
‫ )رواہ اﺑﻮ‬.‫ﺒﻴﺖ ﻓﺈﻧﮧ اﻻن )ﺴﺎل‬3•‫ﻢ واﺳﺌﻠﻮا ﻟﮧ ﺑﺎ‬9‫ اﺳﺘﻐﻔﺮوا ﻻﺧﻴ‬:‫ﻴﺖ وﻗﻒ ﻋﻠﻴﮧ ﻓﻘﺎل‬g‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ وﻗﺖ اﻻﻧ~اف‬ñ ‫ﻠﻤﻴﺖ‬B e‫ ﺑﺎب اﻻﺳﺘﻐﻔﺎر ﻋﻨﺪ اﻟﻘ‬،۲/۱۰۳ :‫داود‬
Hadrat ‛Uthm n ibn ‛Aff n radiyall hu ‛anhu narrates: When
Ras0lull h sallall hu ‛alayhi wa sallam used to complete the burial of a
person, he would stand over the grave and say: “Seek forgiveness for
your brother and ask for steadfastness in his favour because he is
being questioned now.”
This Had$th is explained in Badhl al-Majh0d under the following title:
ٔ
:‫ﺠﮩﻮد‬g‫ )ﺑﺬل ا‬.‫ﺮﺟﻮع ﻋﻦ دﻓﻨﮧ‬B‫ ا‬ù‫ وﻗﺖ اﻻﻧ~اف ا‬ñ ‫ﻠﻤﻴﺖ‬B e‫ﺑﺎب اﻻﺳﺘﻐﻔﺎر ﻋﻨﺪ اﻟﻘ‬
(۴/۲۱۶
Fath al-B r$:
ٔ
‫ ﻋﺒﺪ اﷲ‬e‫ ﻗ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻪ راﻳﺖ رﺳﻮل اﷲ ﺻ‬u‫ﺴﻌﻮد ر‬: ‫ ﺣﺪﻳﺚ اﺑﻦ‬ñ
ٔ ٔ ً
‫ ا@ﺪﻳﺚ وﻓﻴﮧ "ﻓﻠﻤﺎ ﻓﺮغ ﻣﻦ دﻓﻨﮧ اﺳﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ راﻓﻌﺎ ﻳﺪﻳﮧ" اﺧﺮﺟﮧ اﺑﻮ‬،‫ ا‘ﺠﺎدﻳﻦ‬ù‫ذ‬
،‫ﻜﺘﺐ‬B‫“ ا‬å ‫ دار‬،‫ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‬: ‫ء‬ÈQ‫ ﺑﺎب ا‬،۱۱/۱۴۴ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ ﺻﺤﻴﺤﮧ‬ñ ‫ﻋﻮاﻧﺔ‬
(‫ﻮر‬J‫ﻻ‬
Ad-Durr al-Mukht r:
ً ٔ
‫ء وﻗﺮاءة ﺑﻘﺪر ﻣﺎ ﻳﻨﺤﺮ‬ÈQ ‫ وﺟﻠﻮس ﺳﺎﻋﺔ ﺑﻌﺪ دﻓﻨﮧ‬،‫و)ﺴﺘﺤﺐ ﺣﺜﻴﮧ ﻣﻦ ﻗﺒﻞ راﺳﮧ ﺛﻼﺛﺎ‬
ٔ ٔ
e‫ اﻟﻘ‬š ‫ اﷲ ﻋﻨﻪ )ﺴﺘﺤﺐ ان ﻳﻘﺮا‬u‫ و*ن اﺑﻦ ﻋﻤﺮ ر‬: ‫ﺸﺎ‬B‫ ا‬Ú‫ و‬.‫ﻔﺮق @ﻤﮧ‬h‫ا ﺰور و‬
ٔ
‫ دﻓﻦ‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۳۷ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ﻓﻦ اول ﺳﻮرة ا‘ﻘﺮة وﺧﺎﺗﻤﺘﮩﺎ‬Q‫ﺑﻌﺪ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫ا‬
816
Kif yatul Muft$:
Question: A Had$th of Ab0 D w0d states: “When Ras0lull h sallall hu
‛alayhi wa sallam used to complete the burial of a person, he would
stand over the grave and say…” Does this Had$th prove seeking
forgiveness collectively or individually?
Answer: It is learnt from this Had$th that all who were present used to
make the du‛ ’ collectively. It was an occasion to leave after having
buried the person. But it is learnt from this Had$th that Ras0lull h
sallall hu ‛alayhi wa sallam used to delay in leaving, and would
personally seek forgiveness for the deceased and pray for his
steadfastness, and instruct those who were present to do the same….1
All h ta‛ l knows best.
Facing the qiblah when making du’ā in the
graveyard
Question
When making du‛ ’ in the graveyard, should we face the qiblah or the
grave?
Answer
If a person raises his hands in du‛ ’ in a graveyard, he must turn
towards the qiblah so that there is no suspicion of polytheism. If he
makes du‛ ’ without raising his hands, there is no harm in turning
towards the grave.
Al-Fat w al-Hind$yyah:
ً
‫ﺴﻼم‬B‫ﻘﻮل ا‬h‫ﻴﺖ و‬g‫ﻮﺟﮧ ا‬B ‫ﺴﺘﻘﺒﻼ‬: ‫ﺴﺘﺪﺑﺮ اﻟﻘﺒﻠﺔ‬: ‫ة ¬ﻠﻊ ﻧﻌﻠﻴﮧ ﺛﻢ ﻳﻘﻒ‬e‫ﻘ‬g‫ﻓﺈذا ﺑﻠﻎ ا‬
ٔ
‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺮواﻳﺎت‬B‫ ﺧﺰاﻧﺔ ا‬ñ ‫ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ ﻛﺬا‬: ‫ء ﻳﻘﻮل‬ÈQ‫ و½ذا اراد ا‬...‫ﻢ‬9‫ﻋﻠﻴ‬
(‫ﺎرة اﻟﻘﺒﻮر‬h‫ ز‬ñ “‫ﺴﺎدس ﻋ‬B‫ ا‘ﺎب ا‬،۵/۳۵۰
Sh m$:
ً ً
‫ ا‘ﻘﻴﻊ‬U‫ﺮوج إ‬y‫ ا‬ñ ‫ء ﻋﻨﺪﮨﺎ ﻗﺎﺋﻤﺎ ﻛﻤﺎ [ن ﻳﻔﻌﻠﮩﺎ‬ÈQ‫ﺎرﺗﮩﺎ ﻗﺎﺋﻤﺎ وا‬h‫ﺴﻨﺔ ز‬B‫ اﻟﻔﺘﺢ وا‬ñ ‫ﻗﺎل‬
ٔ ٓ
‫ ﺛﻢ‬...‫ﺼﺤﻴﺢ‬B‫ ا‬š ‫ﻢ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ وﻣﻦ اداﺑﮩﺎ ان )ﺴﻠﻢ ﺑﻠﻔﻆ ا‬...‫ﻢ‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ﻘﻮل ا‬h‫و‬
ً ً
(‫ ﺳﻌﻴﺪ‬،‫ﺎرة اﻟﻘﺒﻮر‬h‫ ز‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۴۲ : ‫ )ﺷﺎ‬.‫ﻼ‬h‫ﻳﺪﻋﻮ ﻗﺎﺋﻤﺎ ﻃﻮ‬
Fat w Mahm0d$yyah:

1
Kif yatul Muft$, vol. 4, p. 71.
817
Du‛ ’ can be made without raising the hands and also by raising the
hands. After the burial of a person, Ras0lull h sallall hu ‛alayhi wa
sallam turned towards the qiblah and made du‛ ’ by raising his hands.
If a person wants to raise his hands for du‛ ’, he must follow Ras0lull h
sallall hu ‛alayhi wa sallam by not facing the grave but the qiblah. 1
ٔ
‫ ﻋﺒﺪ اﷲ‬e‫ ﻗ‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻪ راﻳﺖ رﺳﻮل اﷲ ﺻ‬u‫ﺴﻌﻮد ر‬: ‫ ﺣﺪﻳﺚ اﺑﻦ‬ñ
ٔ ٔ ً
‫ ا@ﺪﻳﺚ وﻓﻴﮧ "ﻓﻠﻤﺎ ﻓﺮغ ﻣﻦ دﻓﻨﮧ اﺳﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ راﻓﻌﺎ ﻳﺪﻳﮧ" اﺧﺮﺟﮧ اﺑﻮ‬،‫ ا‘ﺠﺎدﻳﻦ‬ù‫ذ‬
،‫ﻜﺘﺐ‬B‫“ ا‬å ‫ دار‬،‫ﺴﺘﻘﺒﻞ اﻟﻘﺒﻠﺔ‬: ‫ء‬ÈQ‫ ﺑﺎب ا‬،۱۱/۱۴۴ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ ﺻﺤﻴﺤﮧ‬ñ ‫ﻋﻮاﻧﺔ‬
، ‫ ج‬،‫ﺎرة اﻟﻘﺒﻮر‬h‫ ز‬U‫ا=ﻫﺎب أ‬ ‫ ﻛﺘﺎب ا ﻨﺎﺋﺰ ﻓﺼﻞ‬:‫ﻠﻨﻮوي‬B ‫ﺴﻠﻢ‬: ‫ و©ح ﺻﺤﻴﺢ‬.‫ﻮر‬J‫ﻻ‬
.(Ð Ð ‫ص‬
All h ta‛ l knows best.
Tying one’s hands and standing in front of a grave
Question
What is the ruling with regarding to tying one’s hands [as done in
sal h] and standing in front of a grave or a person? If a child or person
is reading the Qur’ n in front of a gathering, what is the ruling with
regard to tying one’s hands and standing? What is the ruling with
regard to standing in this way in front of the grave of Ras0lull h
sallall hu ‛alayhi wa sallam?
Answer
There is leeway for tying one’s hands and standing in front of the
grave of Ras0lull h sallall hu ‛alayhi wa sallam. If a person is reading
the Qur’ n and there is no grave in front, then it will be more
permissible to tie one’s hands out of respect for the Qur’ n. It does not
entail according respect to those who are listening. Rather, showing
respect to the Qur’ n is intended. Yes, it is better to abstain from
standing in front of a person in this way as stated by Hadrat Maul n
‛Abd al-Hayy Lucknow$ rahimahull h. Standing in this way when
visiting graves apart from the grave of Ras0lull h sallall hu ‛alayhi wa
sallam is not the ideal.
Irsh d as-S r$:

1
Fat w Mahm0d$yyah, vol. 9, p. 147; Ahsan al-Fat w , vol. 4, p. 212.
818
 ً ً ً ٔ
‫ﻒ ﻣﺘﻮاﺿﻌﺎ ﺧﺎﺿﻌﺎ ﺧﺎﺷﻌﺎ ﻣﻊ‬h“B‫ﻮﺟﮧ ا‬B‫ﺎہ ا‬z ‫ﻳﺔ ™ﻳﺔ اﻻدب ﻓﻘﺎم‬È‫ﺛﻢ ﺗﻮﺟﮧ ﺑﺎﻟﻘﻠﺐ ﻣﻊ ر‬
ً ٔ ٔ ً ٔ
‫ ﺣﺎل‬ñ ‫ ﺗﺎدﺑﺎ‬ù‫ ﺷﻤﺎﻟﮧ ا‬š ‫ واﺿﻌﺎ ﻳﻤﻴﻨﮧ‬...‫ﺴﻜﻴﻨﺔ‬B‫ ا‬ù‫ﻮﻗﺎر ا‬B‫ﺸﻴﺔ وا‬y‫ﺴﺎر وا‬9‫ا=ﻟﺔ واﻻﻧ‬
ً
‫ ﻓﺼﻞ‬،۵۵۸ ‫ ص‬:ù‫ اﻟﻘﺎر‬š ‫ﻼ‬g‫ ا‬õ‫ ﻣﻨﺎﺳ‬U‫ ا‬ù‫ﺴﺎر‬B‫ )ارﺷﺎد ا‬.‫ﻢ‬h‫ﻜﺮ‬B‫ﻮﺟﮧ ا‬B ‫ﺴﺘﻘﺒﻼ‬: ‫إﺟﻼﻟﮧ‬
(‫ ﺑ„وت‬،‫ﺎرة‬h‫ﺰ‬B‫ ا‬U‫ﻮ ﺗﻮﺟﮧ إ‬B‫و‬
Shif ’ as-Siq m:
ٔ ٔ ٔ
F‫ اﷲ ﻋﻨﻪ ا‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ راﻳﺖ ا‬:‫ ﻗﺎل ﺑﻌﻀﮩﻢ‬:‫ﺸﻔﺎء‬B‫ ا‬ñ ‫ ﻋﻴﺎض‬5‫وﻗﺎل اﻟﻘﺎ‬
ٔ
š ‫ﺼﻼة ﻓﺴﻠﻢ‬B‫ ﻇﻨﻨﺖ اﻧﮧ اﻓﺘﺘﺢ ا‬Á‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻮﻗﻒ ﻓﺮﻓﻊ ﻳﺪﻳﮧ ﺣ‬Š‫ ﺻ‬.•‫ا‬e‫ﻗ‬
(۷۳ ‫ ص‬:‫ﺴﻘﺎم‬B‫ )ﺷﻔﺎء ا‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺛﻢ اﻧ~ف‬Š‫ ﺻ‬.•‫ا‬
‛All mah ‛Abd al-Hayy Lucknow$ rahimahull h has shed detailed light
on this subject in as-Si‛ yah. The gist of it is as follows:
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ ا‬e‫ﺎرة ﻗ‬h‫ ا@ﻖ ا@ﻘﻴﻖ ﺑﺎﻟﻘﺒﻮل ﻮ اﻧﮧ ﻻ ﺑﺎس ﺑﮩﺬہ اﻟﮩﻴﺎة ﻋﻨﺪ ز‬:‫ﻗﻠﺖ‬
ً ٰ ٔ ‫ ﻏ„ہ ﻓﮩﻮ ﺧﻼف‬e‫ﺎرة ﻗ‬h‫واﻣﺎ ﻋﻨﺪ ز‬ ٔ ٔ ٰ ٔ ‫وﺳﻠﻢ ﺑﻞ ﻮ‬
‫اﻻو• ﺧﺼﻮﺻﺎ ﻋﻨﺪ‬ ‫ﻠﻤﺘﺎدب‬B •‫اﻻو‬
‫ ©ح‬ñ ‫ ﻛﺸﻒ ﻣﺎ‬ñ ‫ﺴﻌﺎﻳﺔ‬B‫ )ا‬.‫ﺒﻴﮧ ﻣﮩﻢ ﻗﻞ ﻣﻦ ذﻛﺮہ‬ª‫ اﻟﻌﻮام ﻓﺎﺣﻔﻈﮧ ﻓﺈﻧﮧ ﺗ‬e‫ﺎرة ﻗ‬h‫ز‬
( ‫ ﺳﮩﻴﻞ اﻛﻴﮉ‬،‫ﺼﻼة‬B‫ ﺑﺎب ﺻﻔﺔ ا‬،۱۶۰ ،۲/۱۵۹ :‫ﻮﻗﺎﻳﺔ‬B‫ا‬
Fat w Mahm0d$yyah:
Some seniors have prohibited standing as one stands in sal h on such
an occasion, but other scholars consider it to be from among the
etiquette. Shaykh ‛Abd al-Haq rahimahull h writes: “When standing
before the grave of Ras0lull h sallall hu ‛alayhi wa sallam, one ought
to stand with respect and reverence. He should stand as he stands in
sal h. This is clearly stated by some Hanaf$ scholars.” Severity in this
regard should therefore not be adopted.1
All h ta‛ l knows best.
When graves of non-Muslims are in a Muslim
graveyard
Question
The government allocated a piece of land to the Muslims for a
graveyard. The land has a grave of a Christian, while the remainder of

1
Fat w Mahm0d$yyah, vol. 3, p. 120.
819
the land is empty. It is a very large piece of land. What should be done
with the one grave?
Answer
The grave of the non-Muslim will not be dug out. Instead, it will be
surrounded by a wall. In non-Muslim countries, the graveyards of
Muslims and non-Muslims are separated by walls which are
considered to be barriers. In the same way, when there is a need to
bury two persons in a single grave, they are separated by soil and the
grave falls under the rule of two graves. Therefore a wall in-between
will cause a separation.
Al-Bahr ar-R ’iq:
‫ ﻻ‬Á‫ﺴﻠﻤ^ ﺣ‬g‫ﻢ ﻛﺤﺮﻣﺔ ﻋﻈﺎم ا‬J‫ ﻗﺒﻮر‬ñ ‫ﺎ ﺣﺮﻣﺔ إذا وﺟﺪت‬ú‫ﻮد ﻟ‬ú´‫ﻮاﻗﻌﺎت ﻋﻈﺎم ا‬B‫ ا‬Ú‫و‬
(‫ ﻛﻮﺋﭩﮧ‬،۲/۱۹۵ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.°9‫ﺗ‬
Mar q$ al-Fal h:
ٔ ٔ
^ª‫ﺠﺰ ﺑ^ ˜ اﺛ‬ò‫ و‬،‫ورة ﻗﺎﻟﮧ ﻗﺎﺿﻴﺨﺎن‬ ‫ﻠ‬B ‫ واﺣﺪ‬e‫ ﻗ‬ñ ‫ ﻣﻦ واﺣﺪ‬ɳ‫وﻻ ﺑﺎس ﺑﺪﻓﻦ ا‬
ٔ
ù‫ اﻟﻄﺤﻄﺎو‬Ú‫ و‬.‫ ﺑﻌﺾ اﻟﻐﺰوات‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺮ رﺳﻮل اﷲ ﺻ‬:‫ﻜﺬا ا‬J ‫اب‬O‫ﺑﺎﻟ‬
ٔ ٔ ً
‫ﻢ‬9‫ ﺣ‬ñ ‫ اﺑﻦ اﻣ„ ﺣﺎج ´ﻜﻮن‬ñ ‫ﻦ ﻛﻤﺎ‬9‫اب ﻧﺪﺑﺎ إن اﻣ‬O‫^ ﺑﺎﻟ‬ª‫ﺠﺰ ﺑ^ ˜ اﺛ‬ò‫ و‬:‫ﻗﻮﻟﮧ‬
ñ ‫ ﻓﺼﻞ‬،۶۱۲ :‫ﺮا اﻟﻔﻼح‬: ‫ ﻣﻊ‬ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.ù‫ ا‘ﺨﺎر‬š ‫ اﻟﻌﻴ‬ñ ‫ﻦ ﻛﻤﺎ‬he‫ﻗ‬
( ‫ ﻗﺪﻳ‬،‫ﺎ‬ú‫ﺎ ودﻓﻨ‬ú‫&ﻠ‬
Al-Bahr ar-R ’iq:
ٔ ً
‫ اﷲ‬Š‫ ﺻ‬.•‫ﺮا‬:‫ﻜﺬا ا‬J ‫ﻦ‬he‫ﻢ ﻗ‬9‫ ﺣ‬ñ „‫اب ´ﺼ‬O‫^ ﺣﺎﺟﺰا ﻣﻦ اﻟ‬Õ‫ﻌﻞ ﺑ^ ˜ ﻣﻴ‬#‫و‬
ٔ
(‫ ﻛﻮﺋﺘﮧ‬،۲/۱۹۴ :‫ﺮاﺋﻖ‬B‫ )ا‘ﺤﺮ ا‬.‫ﺪاء اﺣﺪ‬ú‫ ﺷ‬ñ ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
The jurists state that separation can also be effected by demarcating
boundaries.
Al-Hid yah:
ٔ ٔ ٔ
‫ﻢ‬J„‫ﻢ [ﻧﻮا ﻳﻌﻠﻤﻮﻧﮧ ﺑﻮﺿﻊ اﻻﺣﺠﺎر او ﻳﻌﻠﻤﻮﻧﮧ @ﺠﺮ ﻏ‬ú‫ﻺﻋﻼم ﺳ ﺑﮧ ﻻﻧ‬B „‫وا•ﺤﺠ‬
ٔ ً ٔ ٔ
þ‫ﺴﺔ او ﻧ‬ê‫ﺎ اﻏﺼﺎﻧﺎ ﻳﺎ‬ú‫ﻮن ﺑﻐ„ ا@ﺠﺮ ﺑﺎن ﻏﺮز ﺣﻮﻟ‬9‫ ﺛﻢ ا•ﺤﺠ„ ﻗﺪ ﻳ‬،‫ﻋﻦ إﺣﻴﺎءہ‬
ٔ ٔ ٔ
‫ﺎ‬ú‫ﺎ ﺣﻮﻟ‬ú‫ﺸﻮک وﺟﻌﻠ‬B‫ﺎ ﻣﻦ ا@ﺸ ﺶ او ا‬ú‫ﺸﻮک وﺧﻀﺪ ﻣﺎ ﻓﻴ‬B‫ﺎ ﻣﻦ ا‬ú‫اﻻرض واﺣﺮق ﻣﺎ ﻓﻴ‬
(۴/۴۷۹ ‫ﺪاﻳﮧ‬J) .‫ﺎ‬ú‫اب ﻋﻠﻴ‬O‫وﺟﻌﻞ اﻟ‬
All h ta‛ l knows best.
820
‫‪Writing Qur’ānic verses on the shroud of the‬‬
‫‪deceased‬‬
‫‪Question‬‬
‫‪Qur’ nic verses are written on the shroud of the deceased or a sheet‬‬
‫‪which has Qur’ nic verses is placed over the deceased. This is a‬‬
‫‪practice in some places. Is it permissible to do this? Does it not entail‬‬
‫?‪disrespect for the verses of the Qur’ n‬‬
‫‪Answer‬‬
‫‪It is not permissible to write Qur’ nic verses on the shroud of the‬‬
‫‪deceased or to place a sheet with Qur’ nic verses over him. This entails‬‬
‫‪disrespect for the verses of the Qur’ n.‬‬
‫‪Naf‛ al-Muft$ wa as-S ’il:‬‬
‫ً‬ ‫ً‬ ‫ٔ‬
‫اﻻﺳﺘﻔﺴﺎر‪ :‬ﻗﺪ ﺗﻌﺎرف ‪ ñ‬ﺑﻼدﻧﺎ اﻧ‪ú‬ﻢ ﻳﻠﻘﻮن ‪ š‬ﻗ‪ e‬ا‪B‬ﺼﻠﺤﺎء ﺛﻮ‪C‬ﺎ ‪:‬ﻜﺘﻮ‪C‬ﺎ ﻓﻴﮧ ﺳﻮرة‬
‫ٔ‬
‫اﻹﺧﻼص ‪J‬ﻞ ﻓﻴﮧ ﺑﺎس؟‬
‫ً‬ ‫ٓ ٔ‬
‫اﻻﺳﺘ‪ž‬ﺸﺎر‪J :‬ﻮ اﺳﺘ‪ú‬ﺎﻧﺔ ﺑﺎﻟﻘﺮان ﻻن ‪J‬ﺬا ا‪œ‬ﻮب إﻧﻤﺎ ﻳﻠ‪ þ‬ﺗﻌﻈﻴﻤﺎ ‪B‬ﻠﻤﻴﺖ‪ ،‬و‪h‬ﺼ„ ‪J‬ﺬا ا‪œ‬ﻮب‬
‫ٔ‬ ‫ً‬ ‫ً‬
‫‪:‬ﺴﺘﻌﻤﻼ ﻣﺒﺘﺬﻻ‪ ،‬واﺑﺘﺬال ﻛﺘﺎب اﷲ ﻣﻦ اﺳﺒﺎب ﻋﺬاب اﷲ‪ ،‬ﻛﺬا ‪ ñ‬ﻧﺼﺎب اﻻﺣ‪Õ‬ﺴﺎب ‪ñ‬‬
‫ٔ‬
‫ﺑﺎب اﻻﺣ‪Õ‬ﺴﺎب ‪ š‬ﻣﻦ ‪B ò‬ﻠﺘﻌﺰ‪h‬ﺔ ‪ ñ‬اﻻﻳﺎم ا‪g‬ﻌ‪ú‬ﻮدة ‪ ñ‬ا‪g‬ﻘﺎﺑﺮ‪.‬‬
‫ٰ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ U‬او‬ ‫ﻗﻠﺖ‪ :‬واﺷﻨﻊ ﻣﻦ ‪J‬ﺬا ﻣﺎ ﻳﻔﻌﻠﮧ ا‪J‬ﻞ ا‪>Q‬ﻦ ﻣﻦ إﻟﻘﺎء ا‪œ‬ﻴﺎب اﻟ‪ Á‬ﻓﻴ‪ú‬ﺎ اﺳﻢ اﷲ‬
‫ٔ‬ ‫ٓ‬
‫ﺳﻮرة اﻟﻘﺮان ‪‚ š‬ﻴﻊ اﻟﻘﺒﻮر‪ ،‬و½ن ‪B‬ﻢ ﻳ‪9‬ﻦ ا‪g‬ﻘﺒﻮر ﻣﻦ ا‪J‬ﻞ ا‪B‬ﺰ‪J‬ﺪ وا‪B‬ﻮرع‪) .‬ﻧﻔﻊ ا‪g‬ﻔ‪Á‬‬
‫وا‪B‬ﺴﺎﺋﻞ‪ :‬ص ‪ ،۴۰۳‬ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺘﻌﻈﻴﻢ اﺳﻢ اﷲ اﻟﺦ‪ ،‬ﺑ„وت(‬
‫‪Sh m$:‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺪ اﻓ‪ Á‬اﺑﻦ ﺻﻼح ﺑﺎﻧﮧ ﻻ ‪#‬ﻮز ان ﻳ‪9‬ﺘﺐ ‪ š‬ا‪B‬ﻜﻔﻦ ) ٓﺲ وا‪B‬ﻜ‪ú‬ﻒ و‪Ø‬ﻮ‪J‬ﻤﺎ ﺧﻮﻓﺎ ﻣﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﺻﺪﻳﺪ ا‪g‬ﻴﺖ‪ ،‬واﻟﻘﻴﺎس ا‪g‬ﺬﻛﻮر ‪Ý‬ﻨﻮع ﻻن اﻟﻘﺼﺪ ﺛﻢ ا•ﻤﻴ' و‪J‬ﻨﺎ ا•‪e‬ک‪ ،‬ﻓﺎﻻﺳﻤﺎء‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫ا‪g‬ﻌﻈﻤﺔ ﺑﺎﻗﻴﺔ ‪ š‬ﺣﺎﻟ‪ú‬ﺎ ﻓﻼ ‪#‬ﻮز ﺗﻌﺮ‪h‬ﻀﺎ ‪B‬ﻠﻨﺠﺎﺳﺔ‪ ،‬واﻟﻘﻮل ﺑﺎﻧﮧ ﻳﻄﻠﺐ ﻓﻌﻠﮧ ‪:‬ﺮدود‪ ،‬ﻻن‬
‫ﻣﺜﻞ ذﻟ‪ õ‬ﻻ ‪ò‬ﺘﺞ ﺑﮧ إﻻ إذا ﺻﺢ ﻋﻦ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻃﻠﺐ ذﻟ‪ õ‬وﻟ ﺲ ﻛﺬﻟ‪.õ‬‬
‫ٓ ٔ‬ ‫ٔ‬
‫ٰ‬
‫ﺗﻌﺎ‪ š U‬ا‪Q‬را‪J‬ﻢ‬ ‫وﻗﺪﻣﻨﺎ ﻗﺒﻴﻞ ﺑﺎب ا‪g‬ﻴﺎہ ﻋﻦ اﻟﻔﺘﺢ اﻧﮧ ﺗ‪9‬ﺮہ ﻛﺘﺎﺑﺔ اﻟﻘﺮان واﺳﻤﺎء اﷲ‬
‫وا‪g‬ﺤﺎر‪h‬ﺐ وا ﺪران وﻣﺎ ﻳﻔﺮش وﻣﺎ ذﻟ‪ õ‬إﻻ ﻻﺣ‪O‬اﻣﮧ وﺧﺸﻴﺔ وﻃﺌﮧ و‪Ø‬ﻮہ ‪Ý‬ﺎ ﻓﻴﮧ إ‪J‬ﺎﻧﺔ‬
‫ٔ‬ ‫ٔ‬
‫ﻓﺎ‪g‬ﻨﻊ ‪J‬ﻨﺎ ٔ ٰ‬
‫ﺑﺎﻻو• ﻣﺎ ‪B‬ﻢ ﻳ‪3‬ﺒﺖ ﻋﻦ ا‪g‬ﺠﺘ‪ú‬ﺪ او ﻳﻨﻘﻞ ﻓﻴﮧ ﺣﺪﻳﺚ ﺛﺎﺑﺖ‪ ،‬ﻓﺘﺎ‪:‬ﻞ‪) .‬ﺷﺎ ‪،۲/۲۴۶ :‬‬
‫ﻣﻄﻠﺐ ﻓﻴﻤﺎ ﻳ‪9‬ﺘﺐ ‪ š‬ﻛﻔﻦ ا‪g‬ﻴﺖ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪821‬‬
Sheets with Qur’ nic verses are sometimes placed on the box in which
the deceased is placed. It is better to abstain from this practice as well
because there is the possibility of touching it without wud0’, and it is
not permissible to touch Qur’ nic verses without wud0’.
Ad-Durr al-Mukht r:
ٓ ٔ ٔ ٔ ٔ
Ú‫ و‬.‫ﻢ وﺟﺪران‬J‫ ﻣﺎ ﻓﻴﮧ اﻳﺔ ﻛﺪر‬ù‫ ا‬:‫ﺼﺤﻒ‬: ‫ﺲ‬: ‫ﺎﻻﺻﻐﺮ‬C‫ و‬e³‫ ﺑﺎﻻ‬ù‫ﺮم ﺑﮧ ا‬ò‫و‬
ً ٓ ٔ ٓ ٔ
‫ ﻣﻦ إﻃﻼق اﺳﻢ‬،‫ﺎزا‬ë ‫ﺮاد ﻣﻄﻠﻖ ﻣﺎ ﻛﺘﺐ ﻓﻴﮧ ﻗﺮان‬g‫ ا‬ù‫ ﻣﺎ ﻓﻴﮧ اﻳﺔ( ا‬ù‫ )ﻗﻮﻟﮧ ا‬:‫ﺸﺎﻣﻴﺔ‬B‫ا‬
ٔ
‫ﺼﺤﻒ إﻻ‬g‫ ﻏ„ ا‬ñ ‫ﺮم‬ò ‫ﻦ ﻻ‬9‫ ﻟ‬:‫ ﻗﺎل ح‬،‫ او ﻣﻦ ﺑﺎب اﻹﻃﻼق وا•ﻘﻴﻴﺪ‬،‫ ا ﺰء‬š ÏB‫ا‬
ٔ
،۱/۱۳ : ‫ﺸﺎ‬B‫ﺨﺘﺎر ﻣﻊ ا‬g‫ر ا‬Q‫ )ا‬.‫ ﺑﺎب ا@ﻴﺾ ﻣﻦ ا‘ﺤﺮ‬ñ ‫ﻜﺘﺎﺑﺔ ﻛﺬا‬B‫ﻮﺿﻊ ا‬: ù‫ ا‬:‫ﻜﺘﻮب‬g‫ﺑﺎ‬
(‫ﺳﻌﻴﺪ‬
All h ta‛ l knows best.
Planting plants on a grave
Question
What is the Shar‛$ status of planting plants and grass on a grave?
Answer
The Shar$‛ah gives permission for the planting of plants and grass on a
grave. However, this practice must not be considered essential and one
must not believe that it definitely lightens the punishment; he can
only have hope for it. Nowadays the custom of placing flowers on a
grave is quite common, especially on the graves of the Auliy ’. This
custom must be totally abstained from. It is a bid‛ah and has many
evils through which the beliefs of the masses are corrupted.
Observe the following Had$th:

‫ﺪﻳﻨﺔ‬g‫ﺎﺋﻂ ﻣﻦ ﺣﻴﻄﺎن ا‬Î ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﺮا‬: ‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻌﺬﺑﺎن‬Š‫ ﺻ‬.•‫ ﻓﻘﺎل ا‬،‫ﻤﺎ‬J‫ ﻗﺒﻮر‬ñ ‫ﺴﺎﻧ^ ﻳﻌﺬﺑﺎن‬å‫ﻜﺔ ﻓﻤﺴﻊ ﺻﻮت إ‬: ‫او‬
ٓ ٔ
‫ ﺑﺎ•ﻤﻴﻤﺔ‬2‫ ﻣﻦ ﺑﻮﻟﮧ و*ن اﻻﺧﺮ ﻳﻤ‬OÕ‫ﻤﺎ ﻻ )ﺴ‬J‫ ﺑﻞ [ن اﺣﺪ‬:‫ ﻛﺒ„ ﺛﻢ ﻗﺎل‬ñ ‫وﻣﺎ ﻳﻌﺬﺑﺎن‬
‫ﻢ‬B ‫ ﻓﻘﻴﻞ ﻟﮧ ﻳﺎ رﺳﻮل اﷲ‬،‫ة‬°‫ﻤﺎﻛ‬ú‫ ﻣﻨ‬e‫ ˜ ﻗ‬š ‫ﺗ^ ﻓﻮﺿﻊ‬°‫ﺎ ﻛ‬J°‫ﺪة ﻓﻜ‬h‫ﺮ‬7 È‫ﺛﻢ د‬
ٔ
‫ﺸﻜﻮة‬:‫ و‬.۱/۱۸۴ :‫ﻒ‬h© ù‫ﺎر‬Ç) .‫ﺴﺎ‬ž‫ﻢ ﻳﻴ‬B ‫ﻤﺎ ﻣﺎ‬ú‫ﺬا ﻗﺎل ﻟﻌﻠﮧ ان ¬ﻔﻒ ﻋﻨ‬J ‫ﻓﻌﻠﺖ‬
(۱/۴۳ :‫ﻒ‬h©
Hadrat Ibn ‛Abb s radiyall hu ‛anhu narrates that Ras0lull h sallall hu
‛alayhi wa sallam passed by one of the orchards of Mad$nah or Makkah

822
and heard the voices of two people who were being punished in their
graves. Ras0lull h sallall hu ‛alayhi wa sallam said: “The two are being
punished, but not for a major sin. Rather, one of them would not
conceal himself when urinating and the other used to carry tales.” He
then asked for a fresh twig which he broke into two pieces and placed
one piece on each grave. Someone asked him: “O Ras0lull h! Why did
you do this?” He replied: “It will probably lessen their punishment for
as long as it does not become dry.”
Mirq t:
ٔ ٔ ٔ ٔ
‫ ان‬U‫ﻤﺎ ﻓﺎﺟﻴﺐ ﺑﺎ•ﺨﻔﻴﻒ إ‬ú‫ﺸﻔﺎﻋﺔ ﻟ‬B‫ﺴﻼم ﺳﺎل ا‬B‫ ﻓﻘﻴﻞ اﻧﮧ ﻋﻠﻴﮧ ا‬e‫ اﻟﻘ‬š ‫ﻤﺎ‬ú‫اﻣﺎ وﺿﻌ‬
ٔ ٓ
،‫ﻦ‬he‫ اﻟﻘ‬.‫ اﷲ ﻋﻨﻪ ان ﺻﺎﺣ‬u‫ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ر‬ñ ‫ﻜﺘﺎب‬B‫ اﺧﺮ ا‬ñ ‫ﺴﻠﻢ‬: ‫ﺴﺎ وﻗﺪ ذﻛﺮ‬ž‫ﻳﻴ‬
ٔ ٔ ٔ
‫ﻤﺎ )ﺴﺒﺤﺎن ﻣﺎ داﻣﺎ‬ú‫ﺪة وﻗﻴﻞ ﻻﻧ‬g‫ ا‬õ‫ ﺗﻠ‬ñ ‫ﻤﺎ‬ú‫ وﻗﻴﻞ اﻧﮧ [ن ﻳﺪﻋﻮ ﻟ‬،‫ﻤﺎ‬ú‫ ﻓﻴ‬Á‫اﺟﻴﺒﺖ ﺷﻔﺎﻋ‬
‫ﻤﺪہ" ﻣﻌﻨﺎہ إن ﻣﻦ‬Î ‫ "و½ن ﻣﻦ !ء إﻻ )ﺴﺒﺢ‬:U‫ ﻗﻮﻟﮧ ﺗﻌﺎ‬ñ ‫ﻦ‬h°‫ﻔ‬g‫ ﻗﺎل ﻛﺜ„ ﻣﻦ ا‬،^Õ‫رﻃﺒ‬
‫ﻢ ﻳﻘﻄﻊ‬B ‫ﺲ وﺣﻴﺎة ا@ﺠﺮ ﻣﺎ‬ž‫ﻢ ﻳﻴ‬B ‫ﺸﺐ ﻣﺎ‬y‫ﺴﺒﮧ ﻓﺤﻴﺎة ا‬Î ‫ ﺛﻢ ﻗﺎل وﺣﻴﺎة ˜ !ء‬0 ‫!ء‬
ٔ
:‫ﺮﻗﺎة‬:) .‫ﺼﺎﻧﻊ‬B‫ ا‬š ‫ﻻﻟﺔ‬Q‫ﺮاد ا‬g‫ ﺣﻘﻴﻘﺘﮧ ﻻن ا‬š ‫ﻴﺢ‬ž‫ﺴ‬Õ‫ اﻟﻌﻤﻮم وان اﻟ‬š ‫ﺤﻘﻘﻮن‬g‫وا‬
(‫ﻠﺘﺎن‬: ،۱/۳۵۱
Sh m$:
ً ٔ
:‫ اﻹﻣﺪاد‬ñ ‫ﺲ وﻋﻠﻠﮧ‬ê‫ة دون ا´ﺎ‬e‫ﻘ‬g‫ﺮﻃﺐ وا@ﺸ ﺶ ﻣﻦ ا‬B‫ﺮہ اﻳﻀﺎ ﻗﻄﻊ ا•ﺒﺎت ا‬9‫ ﻳ‬:‫ﺗﺘﻤﺔ‬
ٰ ً ٔ
.‫ﺮ&ﺔ‬B‫ل ﺑﺬﻛﺮہ ا‬ó‫ﻴﺖ وﺗ‬g‫ﺲ ا‬å‫ ﻓﻴﻮ‬U‫ﺗﻌﺎ‬ ‫ﺑﺎﻧﮧ ﻣﺎ دام رﻃﺒﺎ )ﺴﺒﺢ اﷲ‬
ٔ
‫ﺎ‬ú‫اء ﺑﻌﺪ ﺷﻘ‬y‫ﺪة ا‬h‫ﺴﻼم ا ﺮ‬B‫ﺼﻼة وا‬B‫ ا@ﺪﻳﺚ ﻣﻦ وﺿﻌﮧ ﻋﻠﻴﮧ ا‬ñ ‫ د´ﻠﮧ ﻣﺎ ورد‬:‫اﻗﻮل‬
ٔ
‫ﻤﺎ‬ú‫ ¬ﻔﻒ ﻋﻨ‬ù‫ﺴﺎ ا‬ž‫ﻢ ﻳﻴ‬B ‫ﻤﺎ ﻣﺎ‬ú‫ﻳﻦ ﻳﻌﺬﺑﺎن وﺗﻌﻠﻴﻠﮧ ﺑﺎ•ﺨﻔﻴﻒ ﻋﻨ‬rB‫ﻦ ا‬he‫ اﻟﻘ‬š ^‫ﻧﺼﻔ‬
،۸/۳۴۴/۲۳۲۳ :ä‫ﺴ‬B‫ واﻋﻼء ا‬.‫ ﺳﻌﻴﺪ‬،‫ﺪ‬h‫ وﺿﻊ ا ﺮ‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۴۵ : ‫ )ﺷﺎ‬.‫ﻤﺎ‬ú‫ﻴﺤ‬ž‫¿ﺔ ¡ﺴ‬e‫ﺑ‬
(e‫ اﻟﻘ‬š ‫ﺮﻃﺒﺔ‬B‫ﺪة ا‬h‫ﺑﺎب اﺳﺘﺤﺒﺎب ﻏﺮز ا ﺮ‬
It is a bid‛ah to place flowers on a grave.
Refer to Fat w Mahm0d$yyah, vol. 9, p. 174 and Fat w Rah$m$yyah,
vol. 5, p. 98.
All h ta‛ l knows best.
Placing inscriptions on a grave
Question
What is the ruling with regard to placing inscriptions on a grave?

823
‫‪Answer‬‬
‫‪It is prohibited to place anything on a grave or to solidify it. However,‬‬
‫‪it is permissible to place an inscription away from the grave on the‬‬
‫‪head-side.‬‬
‫‪Observe the following Had$th:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ﺟﺎﺑﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻧﮩﻰ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ان ‪#‬ﺼﺺ اﻟﻘﺒﻮر وان‬
‫ٔ ٔ ٔ‬ ‫ٔ‬
‫ﺗﻮﻃﺎ‪) .‬رواہ اﻟ‪O‬ﻣﺬ‪ ù‬وﻗﺎل‪ :‬ﮨﺬا ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪،‬‬ ‫ﻳ‪9‬ﺘﺐ ﻋﻠﻴﮩﺎ وان ﻳ‪ ž‬ﻋﻠﻴﮩﺎ وان‬
‫‪ ،۱/۲۰۳‬ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ﻛﺮاﮨﻴﺔ ‪z‬ﺼﻴﺺ اﻟﻘﺒﻮر وا‪B‬ﻜﺘﺎﺑﺔ ﻋﻠﻴﮩﺎ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Hadrat J bir radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam prohibited that a grave be whitewashed, for anything‬‬
‫‪to be written on it, for anything to be built on it, or for anyone to walk‬‬
‫‪on it.‬‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ ﻻ ﺑﺎس ﺑﺎ‪B‬ﻜﺘﺎﺑﺔ ﻻن ا•ﮩﻰ ﻋﻨﮩﺎ و½ن ﺻﺢ ﻓﻘﺪ وﺟﺪ اﻹ‚ﺎع اﻟﻌﻤ‪ Š‬ﺑﮩﺎ ﻓﻘﺪ اﺧﺮج‬
‫ٔ‬ ‫ٔ‬
‫ا@ﺎ>ﻢ ﻣﻦ ﻃﺮق ﺛﻢ ﻗﺎل‪ :‬ﮨﺬہ اﻻﺳﺎﻧﻴﺪ ﺻﺤﻴﺤﺔ وﻟ ﺲ اﻟﻌﻤﻞ ﻋﻠﻴﮩﺎ ﻓﺈن اﺋﻤﺔ ا‪g‬ﺴﻠﻤ^‬
‫ٔ‬
‫ﻣﻦ ا‪“g‬ق إ‪ U‬ا‪g‬ﻐﺮب ‪:‬ﻜﺘﻮب ‪ š‬ﻗﺒﻮرﮨﻢ و ﻮ ﻋﻤﻞ اﺧﺬ ﺑﮧ ا‪y‬ﻠﻒ ﻋﻦ ا‪B‬ﺴﻠﻒ‪ ،‬و‪h‬ﻘﻮ‪ù‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﻤﺎ اﺧﺮﺟﮧ اﺑﻮ داود ﺑﺎﺳﺎﻧﻴﺪ ﺟﻴﺪ‪" :‬ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ &ﻞ ﺣﺠﺮا ﻓﻮﺿﻌﮩﺎ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﺪ راس ﻋﺜﻤﺎن ﺑﻦ ﻣﻈﻌﻮن ر‪ u‬اﷲ ﻋﻨﻪ وﻗﺎل‪ :‬اﺗﻌﻠﻢ ﺑﮩﺎ ﻗ‪ e‬ا‪ P‬وادﻓﻦ إ´ﮧ ﻣﻦ ﺗﺎب‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻦ اﮨ‪ "Š‬ﻓﺈن ا‪B‬ﻜﺘﺎﺑﺔ ﻃﺮ‪h‬ﻖ إ‪ U‬ﺗﻌﺮف اﻟﻘ‪ e‬ﺑﮩﺎ‪ ،‬ﻧﻌﻢ ﻳﻈﮩﺮ ان ‪Ÿ‬ﻞ ﮨﺬا اﻹ‚ﺎع اﻟﻌﻤ‪š Š‬‬
‫ٔ‬
‫ا‪B‬ﺮﺧﺼﺔ ﻓﻴﮩﺎ ﻣﺎ إذا [ﻧﺖ ا@ﺎﺟﺔ داﻋﻴﺔ إ´ﮧ ‪ ñ‬ا ﻤﻠﺔ ﻛﻤﺎ اﺷﺎر إ´ﮧ ‪ ñ‬ا‪g‬ﺤﻴﻂ ﺑﻘﻮﻟﮧ و½ن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺣﺘﻴﺞ إ‪ U‬ا‪B‬ﻜﺘﺎﺑﺔ‪ ،‬ﺣ‪ Á‬ﻻ ﻳﺬ ﺐ اﻻﺛﺮ وﻻ ﻳﻤﺘﮩﻦ ﻓﻼ ﺑﺎس ﺑﮧ ﻓﺎﻣﺎ ا‪B‬ﻜﺘﺎﺑﺔ ﺑﻐ„ ﻋﺬر ﻓﻼ‪،‬‬
‫ٔ‬ ‫ٓ ٔ‬
‫ﺣ‪ Á‬ﻳ‪9‬ﺮہ ﻛﺘﺎﺑﺔ !ء ﻋﻠﻴﮧ ﻣﻦ اﻟﻘﺮان او ا‪B‬ﺸﻌﺮ او اﻃﺮاء ﻣﺪح ﻟﮧ و‪Ø‬ﻮ ذﻟ‪ õ‬ﺣﻠﻴﺔ‬
‫ً‬
‫‪:‬ﻠﺨﺼﺎ‪) .‬ﺷﺎ ‪ ،۲/۲۳۷ :‬ﻣﻄﻠﺐ ‪ ñ‬دﻓﻦ ا‪g‬ﻴﺖ‪ ،‬ﺳﻌﻴﺪ‪ .‬وا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪ ،۲/۱۹۷ :‬ﻛﻮﺋﺘﮧ(‬
‫‪Fat w Bazz z$yyah:‬‬
‫و‪9h‬ﺮہ إ‪B‬ﺼﺎق ا‪B‬ﻠﻮح ﺑﮩﺎ وا‪B‬ﻜﺘﺎﺑﺔ ﻋﻠﻴﮩﺎ وﻻ ﻳ‪ š ž‬ﺑﻴﺖ وﻻ ‪#‬ﺼﺺ‪) .‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪Û‬از‪h‬ﺔ‬
‫ٓ‬
‫‪ š‬ﮨﺎ‪:‬ﺶ اﻟﮩﻨﺪﻳﺔ‪ ،۴/۸۱ :‬ﻧﻮع اﺧﺮ(‬
‫‪Sharh Munyatul Musall$:‬‬
‫ٔ ً‬ ‫ٔ‬
‫و¿ﺮہ اﺑﻮ ﻳﻮﺳﻒ ا‪B‬ﻜﺘﺎﺑﺔ اﻳﻀﺎ‪©) .‬ح ﻣﻨﻴﺔ ا‪g‬ﺼ‪ :Š‬ص ‪ ،۵۹۹‬ا‪B‬ﺴﺎدس ‪ ñ‬ا‪Q‬ﻓﻦ‪ ،‬ﺳﮩﻴﻞ‬
‫اﻛﻴﮉ (‬
‫‪824‬‬
All h ta‛ l knows best.

825
 The Conveying Of Rewards
Proof for du’ā for the deceased and conveying
rewards
Question
Is there any proof in any Had$th or in the books of jurisprudence for
making du‛ ’ for a deceased and conveying rewards ($s l-e-thaw b) to
him?
Answer
Du‛ ’ for the deceased, seeking forgiveness for him and $s l-e-thaw b
for him are proven from certain narrations. Observe the following:
Ab0 D w0d Shar$f:
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إذا ﻓﺮغ ﻣﻦ دﻓﻦ‬Š‫ ﺻ‬.•‫ [ن ا‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﻋﻦ ﻋﺜﻤﺎن ﺑﻦ ﻋﻔﺎن ر‬
ٔ
ٔ ‫ )اﺑﻮ‬.‫ﺴﺎل‬ ٓ ٔ
‫داود‬ ) ‫ﺒﻴﺖ ﻓﺈﻧﮧ اﻻن‬3•‫ﻢ واﺳﺌﻠﻮا ﻟﮧ ﺑﺎ‬9‫ اﺳﺘﻐﻔﺮوا ﻻﺧﻴ‬:‫ﻴﺖ وﻗﻒ ﻋﻠﻴﮧ ﻓﻘﺎل‬g‫ا‬
(‫ ﺳﻌﻴﺪ‬،‫ وﻗﺖ اﻻﻧ~اف‬ñ ‫ﻠﻤﻴﺖ‬B e‫ ﺑﺎب اﻻﺳﺘﻐﻔﺎر ﻋﻨﺪ اﻟﻘ‬،۲/۱۰۳ :‫ﻒ‬h©
Hadrat ‛Uthm n ibn ‛Aff n radiyall hu ‛anhu narrates: When
Ras0lull h sallall hu ‛alayhi wa sallam used to complete the burial of a
person, he would stand over the grave and say: “Seek forgiveness for
your brother and ask for steadfastness in his favour because he is
being questioned now.”
Muslim Shar$f:
‫ﺎ ﻣﻦ رﺳﻮل‬ú‫ﻤﺎ [ن ´ﻠﺘ‬$ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻬﺎ [ن رﺳﻮل اﷲ ﺻ‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٓ
‫ﻢ دار ﻗﻮم‬9‫ﺴﻼم ﻋﻠﻴ‬B‫ ا‬:‫ ا‘ﻘﻴﻊ ﻓﻴﻘﻮل‬U‫ﻠﻴﻞ إ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ¬ﺮج ﻣﻦ اﺧﺮ ا‬Š‫اﷲ ﺻ‬
ٔ ٔ ً‫واﺗﺎ>ﻢ ﻣﺎ ﺗﻮﻋﺪون ﻏﺪا‬
ٔ ٔ
‫ﻞ‬J‫ﻢ اﻏﻔﺮ ﻻ‬ú‫ﻠ‬B‫ﻢ ﻻﺣﻘﻮن ا‬9‫ﻮﺟﻠﻮن إﻧﺎ إن ﺷﺎء اﷲ ﺑ‬: ^‫ﻮﻣﻨ‬:
(‫ ﺑﺎب ﻣﺎ ﻳﻘﻮل اذا زار اﻟﻘﺒﻮر‬،۱/۳۱۳ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﺑﻘﻴﻊ اﻟﻐﺮﻗﺪ‬
Hadrat ‛Ā’ishah radiyall hu ‛anh narrates that whenever it was her
turn with Ras0lull h sallall hu ‛alayhi wa sallam, he would get up in
the latter part of the night and go to Baq$‛ [the graveyard of Mad$nah]
and say: Peace be to you O believers! That which you were promised
has come to you. When All h wills, we will also join you. O All h!
Forgive the people of Baq$‛ al-Gharqad.
Kit b ar-R0h:

826
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧ‪ ?e‬ا@ﺴﻦ ﺑﻦ اﻟ‪ú‬ﻴﺜﻢ ﺳﻤﻌﺖ اﺑﺎ ﺑ‪9‬ﺮ ﺑﻦ اﻻﻃﺮوش اﺑﻦ ﺑﻨﺖ ا‪ ì‬ﻧ~ ﺑﻦ ا•ﻤﺎر ﻳﻘﻮل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫[ن رﺟﻞ ﻳ•ء إ‪ U‬ﻗ‪ e‬اﻣﮧ ﻳﻮم ا ﻤﻌﺔ ﻓﻴﻘﺮا ﺳﻮرة ) ٓﺲ ﻓﺠﺎء ‪ ñ‬ﺑﻌﺾ اﻳﺎﻣﮧ ﻓﻘﺮا ﺳﻮرة ) ٰﺲ‬
‫ٔ‬
‫ﺛﻢ ﻗﺎل‪ :‬ا‪B‬ﻠ‪ú‬ﻢ إن ﻛﻨﺖ ﻗﺴﻤﺖ ﻟ‪ú‬ﺬہ ا‪B‬ﺴﻮرة ﺛﻮاﺑﺎ ﻓﺎﺟﻌﻠﮧ ‪ ñ‬ا‪J‬ﻞ ‪J‬ﺬہ ا‪g‬ﻘﺎﺑﺮ ﻓﻠﻤﺎ [ن ﻳﻮم‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ا ﻤﻌﺔ اﻟ‪ Á‬ﺗﻠﻴ‪ú‬ﺎ ﺟﺎء ت ا‪:‬ﺮاة ﻓﻘﺎﻟﺖ‪ :‬اﻧﺖ ﻓﻼن اﺑﻦ ﻓﻼﻧﺔ ﻓﻘﺎل‪ :‬ﻧﻌﻢ ﻗﺎﻟﺖ‪ :‬إن ﺑ‪ª‬ﺘﺎ ‪U‬‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎﺗﺖ ﻓﺮاﻳﺘ‪ú‬ﺎ ‪ ñ‬ا•ﻮم ﺟﺎ‪B‬ﺴﺔ ‪ š‬ﺷﻔ„ ﻗ‪Je‬ﺎ ﻓﻘﻠﺖ ﻣﺎ اﺟﻠﺴ‪úJ õ‬ﻨﺎ؟ ﻓﻘﺎﻟﺖ‪ :‬إن ﻓﻼن‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺑﻦ ﻓﻼﻧﺔ ﺟﺎء إ‪ U‬ﻗ‪ e‬اﻣﮧ ﻓﻘﺮا ﺳﻮرة ) ٓﺲ وﺟﻌﻞ ﺛﻮاﺑ‪ú‬ﺎ ﻻ‪J‬ﻞ ا‪g‬ﻘﺎﺑﺮ ﻓﺎﺻﺎﺑﻨﺎ ﻣﻦ روح ذﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ٰ‬
‫اﻻو• و ﻰ ﺗﻌﺮف اﻻ‪:‬ﻮات ز‪h‬ﺎرة‬ ‫او ﻏﻔﺮ •ﺎ او ‪Ø‬ﻮ ذﻟ‪) .õ‬ﻛﺘﺎ ب ا‪B‬ﺮوح‪ :‬ص ‪ ،۱۱‬ا‪g‬ﺴﺌﻠﺔ‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺣﻴﺎء وﺳﻼﻣﮩﻢ ام ﻻ‪ ،‬ﺑ„وت(‬
‫‪A Had$th states:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا@ﺴﻦ ﻋﻦ اﺑﻴﮧ ‪ š‬ﺑﻦ ا‪ ì‬ﻃﺎﻟﺐ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ‪ :‬ﻣﻦ ‪:‬ﺮ ‪ š‬ا‪g‬ﻘﺎﺑﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻗﺮا ﻗﻞ ‪J‬ﻮ اﷲ اﺣﺪ إﺣﺪ‪ ù‬ﻋ“ ‪:‬ﺮة ﺛﻢ و‪J‬ﺐ اﺟﺮہ ‪B‬ﻼ‪:‬ﻮات اﻋﻄﻰ ﻣﻦ اﻻﺟﺮ ﺑﻌﺪد‬
‫ٔ‬ ‫ٔ‬
‫اﻻ‪:‬ﻮات‪) .‬ﻣﻦ ﻓﻀﺎﺋﻞ ﺳﻮرة اﻻﺧﻼص وﻣﺎ ﻟﻘﺎرﺋ‪ú‬ﺎ‪ .۱/۱۰۲/۵۴ :‬واﻋﻼء ا‪B‬ﺴ‪۸/۳۴۳/۲۳۲۰ :ä‬‬
‫ٓ‬
‫ز‪h‬ﺎرة اﻟﻘﺒﻮر‪ ،‬ادارة اﻟﻘﺮان ﻛﺮا‪(v‬‬
‫‪…Hadrat ‛Al$ radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam said: Whoever passes by a graveyard and reads “Qul‬‬
‫‪Huwall hu Ahad” (S0rah al-Ikhl s) 11 times, and then conveys the‬‬
‫‪reward to the dead shall receive the reward equal to the number of‬‬
‫‪dead.‬‬
‫‪Although the above Had$th is weak, it is permissible to practise on it‬‬
‫‪with the intention of reward. This is why the jurists mention it. (This‬‬
‫‪Had$th was discussed in volume one. Refer to the discussion there).‬‬
‫ً‬ ‫ٔ‬
‫واﻧﻈﺮ‪ :‬ﺷﺎ ‪ ،۲/۵۹۶ :‬ﺑﺎب ا@ﺞ ﻋﻦ اﻟﻐ„‪ ،‬ﻣﻄﻠﺐ ﻓﻴﻤﻦ اﺧﺬ ‪ ñ‬ﻋﺒﺎدﺗﮧ ﺷ ﺌﺎ ﻣﻦ ا‪Q‬ﻧﻴﺎ‪،‬‬
‫ﺳﻌﻴﺪ‪ .‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،۳/۱۴۳ :‬دار اﻟﻔﻜﺮ‪: .‬ﺮا اﻟﻔﻼح‪: ،۲۳۳ :‬ﻜﺔ ا‪g‬ﻜﺮﻣﺔ‪: .‬ﻮا‪J‬ﺐ ا ﻠﻴﻞ‬
‫ٔ‬
‫‪© ñ‬ح ‪4‬ﺘ~ ا‪y‬ﻠﻴﻞ‪ .۵/۴۵۲ :‬ﻣﻄﺎﻟﺐ او• ا•‪ú‬ﻰ‪(۵/۹ :‬‬
‫‪Al-Fat w al-Hind$yyah:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺣ& ﻋﻦ ا‪ ì‬ﺑ‪9‬ﺮ ﺑﻦ ا‪ ì‬ﺳﻌﻴﺪ اﻧﮧ ﻗﺎل‪) :‬ﺴﺘﺤﺐ ﻋﻨﺪ ز‪h‬ﺎرة اﻟﻘﺒﻮر ﻗﺮاءة ﺳﻮرة اﻹﺧﻼص‬
‫ٔ‬
‫ﺳﺒﻊ ‪:‬ﺮات ﻓﺈﻧﮧ ﺑﻠﻐ ﻣﻦ ﻗﺮاﮨﺎ ﺳﺒﻊ ‪:‬ﺮات إن [ن ذﻟ‪ õ‬ا‪g‬ﻴﺖ ﻏ„ ﻣﻐﻔﻮر ﻟﮧ ﻳﻐﻔﺮ ﻟﮧ و½ن‬
‫ٓ‬ ‫ً‬
‫[ن ﻣﻐﻔﻮرا ﻟﮧ ﻏﻔﺮ ﻟ‪ú‬ﺬا اﻟﻘﺎر‪ ù‬وو‪J‬ﺐ ﺛﻮاﺑﮧ ‪B‬ﻠﻤﻴﺖ ﻛﺬا ‪ ñ‬ا=ﺧ„ة ‪ ñ‬ﻓﻀﻞ ﻗﺮاءة اﻟﻘﺮان‪.‬‬
‫)اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۵/۳۵۰ :‬ﻛﺘﺎب ا‪B‬ﻜﺮاﮨﻴﺔ‪ ،‬ﺑﺎب ز‪h‬ﺎرة اﻟﻘﺒﻮر(‬
‫‪827‬‬
 ‫ٔ‬
‫وﻋﻦ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ دﺧﻞ ا‪g‬ﻘﺎﺑﺮ ﺛﻢ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺮا ﻓﺎ‪7‬ﺔ ا‪B‬ﻜﺘﺎب وﻗﻞ ‪J‬ﻮاﷲ اﺣﺪ و اﻟ‪ú‬ﺎ>ﻢ ا•‪ð‬ﺛﺮ ﺛﻢ ﻗﺎل‪ :‬ا‪B‬ﻠ‪ú‬ﻢ إ‪ û‬ﻗﺪ ﺟﻌﻠﺖ ﺛﻮاب ﻣﺎ‬
‫ٰ ٔ‬ ‫ا‪g‬ﻮﻣﻨ^ ٔ‬‫ﻻ‪J‬ﻞ ا‪g‬ﻘﺎﺑﺮ ﻣﻦ ٔ‬‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ .U‬اﺧﺮﺟﮧ‬ ‫وا‪g‬ﻮﻣﻨﺎت [ﻧﻮا ﺷﻔﻌﺎء ﻟﮧ إ‪ U‬اﷲ‬ ‫ﻗﺮات ﻣﻦ ‪+‬ﻣ‪õ‬‬
‫ٔ‬
‫اﺑﻮ اﻟﻘﺎﺳﻢ ﺳﻌﺪ ﺑﻦ ‪ š‬ا‪B‬ﺰ‪I‬ﺎ‪ ñ û‬ﻓﻮاﺋﺪہ‪©) .‬ح ا‪B‬ﺼﺪور ‪“ê‬ح ﺣﺎل ا‪g‬ﻮ• واﻟﻘﺒﻮر‪ :‬ص‬
‫ٔ‬ ‫ٓ‬
‫‪ ،۳۰۳‬ﺑﺎب ‪ ñ‬ﻗﺮاءة اﻟﻘﺮان ‪B‬ﻠﻤﻴﺖ او ‪ š‬اﻟﻘ‪ ،e‬ﺑ„وت(‬
‫‪Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h‬‬
‫‪sallall hu ‛alayhi wa sallam said: The one who enters a graveyard and‬‬
‫‪reads S0rah al-F tihah, S0rah al-Ikhl s and S0rah at-Tak thur, and‬‬
‫‪then says: “O All h! I convey the reward of what I read to the believing‬‬
‫‪men and women of the graveyard” then they will be intercessors for‬‬
‫… ‪him before All h ta‛ l‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻋﻦ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﻦ دﺧﻞ ا‪g‬ﻘﺎﺑﺮ ﻓﻘﺮا‬
‫ٔ‬
‫ﺳﻮرة ) ٓﺲ ﺧﻔﻒ اﷲ ﻋﻨ‪ú‬ﻢ و*ن ﻟﮧ ﺑﻌﺪد ﻣﻦ ﻓﻴ‪ú‬ﺎ ﺣﺴﻨﺎت‪ .‬اﺧﺮﺟﮧ ﻋﺒﺪ اﻟﻌﺰ‪h‬ﺰ ﺻﺎﺣﺐ‬
‫ٓ‬
‫ا‪y‬ﻼل ‪ê‬ﺴﻨﺪہ‪©) .‬ح ا‪B‬ﺼﺪور ‪“ê‬ح ﺣﺎل ا‪g‬ﻮ• واﻟﻘﺒﻮر‪ :‬ص ‪ ،۳۰۴‬ﺑﺎب ‪ ñ‬ﻗﺮاءة اﻟﻘﺮان‬
‫ٔ‬
‫‪B‬ﻠﻤﻴﺖ او ‪ š‬اﻟﻘ‪ ،e‬ﺑ„وت(‬
‫‪Hadrat Anas radiyall hu ‛anhu narrates that Ras0lull h sallall hu‬‬
‫‪‛alayhi wa sallam said: When a person enters a graveyard and reads‬‬
‫‪S0rah Y S$n, All h ta‛ l will lighten the punishment for the dead and‬‬
‫‪the person will receive rewards equal to the number of dead.‬‬
‫وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﺳﻤﻌﺖ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‪ :‬إذا‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﺎت اﺣﺪ>ﻢ ﻓﻼ ‪ž7‬ﺴﻮہ وا‪Æ‬ﻋﻮا ﺑﮧ إ‪ U‬ﻗ‪e‬ہ‪ ،‬و´ﻘﺮا ﻋﻨﺪ راﺳﮧ ﺑﻔﺎ‪7‬ﺔ ا‘ﻘﺮة وﻋﻨﺪ‬
‫ٔ‬
‫رﺟﻠﻴﮧ ﺑﻔﺎ‪7‬ﺔ ا‘ﻘﺮة‪ .‬رواہ ا‘ﻴ‪ ñ þú‬ﺷﻌﺐ اﻹﻳﻤﺎن وﻗﺎل‪ :‬وا‪B‬ﺼﺤﻴﺢ اﻧﮧ ‪:‬ﻮﻗﻮف ﻋﻠﻴﮧ‬
‫ٔ‬
‫)‪ (۲/۲۱۵‬و‪ Ú‬اﻻذ[ر ‪B‬ﻠﻨﻮو‪ ۷۴ :ù‬ورو‪h‬ﻨﺎ ‪ ñ‬ﺳ‪ ä‬ا‘ﻴ‪ þú‬ﺑﺈﺳﻨﺎد ﺣﺴﻦ ان اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻨﻪ اﺳﺘﺤﺐ ان ﻳﻘﺮا ‪ š‬اﻟﻘ‪ e‬ﺑﻌﺪ ا‪Q‬ﻓﻦ اول ﺳﻮرة ا‘ﻘﺮة وﺧﺎﺗﻤﺘ‪ú‬ﺎ‪ .‬و‪J‬ﻮ ‪:‬ﻮﻗﻮف ‪ñ‬‬
‫ٓ‬ ‫ٔ‬
‫ﺣ‪9‬ﻢ ا‪g‬ﺮﻓﻮع‪ ،‬ﻓﺎﻧﮧ ﻏ„ ﻣﺪرک ﺑﺎ‪B‬ﺮا‪) .ù‬اﻋﻼء ا‪B‬ﺴ‪ ،۸/۳۴۲ :ä‬ز‪h‬ﺎرة اﻟﻘﺒﻮر‪ ،‬ادارة اﻟﻘﺮان(‬
‫‪Sh m$:‬‬
‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﻠﻤﺎوﻧﺎ ‪ ñ‬ﺑﺎب ا@ﺞ ﻋﻦ اﻟﻐ„ ﺑﺎن ‪B‬ﻺ‪å‬ﺴﺎن ان ‪#‬ﻌﻞ ﺛﻮاب ﻋﻤﻠﮧ ﻟﻐ„ہ ﺻﻼة او‬ ‫‪ã‬ح‬
‫ٔ‬ ‫ً ٔ‬ ‫ً ٔ‬
‫ﺻﻮﻣﺎ او ﺻﺪﻗﺔ او ﻏ„‪J‬ﺎ ﻛﺬا ‪ ñ‬اﻟ‪ú‬ﺪاﻳﺔ ﺑﻞ ‪ ñ‬ز*ة ا•ﺘﺎرﺧﺎﻧﻴﺔ ﻋﻦ ا‪g‬ﺤﻴﻂ‪ :‬اﻻﻓﻀﻞ ‪g‬ﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ا‪g‬ﻮﻣﻨ^ ٔ‬ ‫ﻧﻔﻼ ٔان ﻳﻨﻮ‪ ù‬ﻤﻴﻊ ٔ‬
‫ً‬
‫وا‪g‬ﻮﻣﻨﺎت ﻻﻧ‪ú‬ﺎ ﺗﺼﻞ إ´‪ú‬ﻢ و ﻻ ﻳﻨﻘﺺ ﻣﻦ اﺟﺮہ‬ ‫ﻳﺘﺼﺪق‬

‫‪828‬‬
 ‫ٔ‬
‫ﺷﻴﺊ‪J .‬ﻮ ﻣﺬ‪J‬ﺐ ا‪J‬ﻞ ا‪B‬ﺴﻨﺔ وا ﻤﺎﻋﺔ‪) .‬ﺷﺎ ‪ ،۲/۲۴۳ :‬ﻣﻄﻠﺐ ‪ ñ‬اﻟﻘﺮاءة ‪B‬ﻠﻤﻴﺖ وا‪J‬ﺪاء‬
‫ﺛﻮاﺑ‪ú‬ﺎ ﻟﮧ‪ ،‬ﺳﻌﻴﺪ‪ .‬و¿ﺬا ‪ ñ‬اﻟﻔﺘﺎو‪ ù‬اﻟ‪ú‬ﻨﺪﻳﺔ‪ ،۱/۲۵۷ :‬ا‘ﺎب ا‪B‬ﺮاﺑﻊ ﻋ“ ‪ ñ‬ا@ﺞ ﻋﻦ اﻟﻐ„‪.‬‬
‫و¿ﺬا ‪ ñ‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ ﻣﻊ اﻟ‪ú‬ﺪاﻳﺔ‪ ،۳/۱۴۲ :‬ﺑﺎب ا@ﺞ ﻋﻦ اﻟﻐ„‪ ،‬دار اﻟﻔﻜﺮ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪Conveying rewards to a live person and to a‬‬
‫‪Prophet‬‬
‫‪Question‬‬
‫‪Is it possible to convey rewards to a person who is alive and to a‬‬
‫‪Prophet? Can we make du‛ ’ for the forgiveness of a child and a‬‬
‫?‪Prophet‬‬
‫‪Answer‬‬
‫‪It is correct to convey rewards to a living person and to a Prophet, but‬‬
‫‪du‛ ’ for a child and a Prophet should not be made. Instead, du‛ ’ for an‬‬
‫‪increase in their rank should be made because they [a child and a‬‬
‫‪Prophet] are ma‛s0m (sinless).‬‬
‫‪Al-Hid yah:‬‬
‫ً ٔ‬ ‫ً ٔ‬ ‫ً ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻻﺻﻞ ‪J ñ‬ﺬا ا‘ﺎب ان اﻹ‪å‬ﺴﺎن ﻟﮧ ان ‪#‬ﻌﻞ ﺛﻮاب ﻋﻤﻠﮧ ﻟﻐ„ہ ﺻﻼة او ﺻﻮﻣﺎ او ﺻﺪﻗﺔ او‬
‫ٔ‬ ‫ٔ‬ ‫ٓ‬
‫ﻏ„‪J‬ﺎ ﻛﺘﻼوة اﻟﻘﺮان واﻻذ[ر‪ ،‬ﻓﺘﺢ اﻟﻘﺪﻳﺮ‪ ،‬ﻋﻨﺪ ا‪J‬ﻞ ا‪B‬ﺴﻨﺔ وا ﻤﺎﻋﺔ ‪g‬ﺎ رو‪ ù‬ﻋﻦ ا•‪.‬‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﺿ= ﺑ‪ž9‬ﺸ^ ا‪:‬ﻠﺤ^ اﺣﺪ‪J‬ﻤﺎ ﻋﻦ ﻧﻔﺴﮧ واﻻﺧﺮ ﻋﻦ اﻣﺘﮧ ‪Ý‬ﻦ‬
‫ٰ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ U‬وﺷ‪ú‬ﺪ ﻟﮧ ﺑﺎ‘ﻼغ‪J) .‬ﺪاﻳﮧ‪ ،۱/۲۹۶ :‬ﻛﺘﺎب ا@ﺞ‪ ،‬ﺑﺎب ا@ﺞ ﻋﻦ اﻟﻐ„‪،‬‬ ‫اﻗﺮ ﺑﻮﺣﺪاﻧﻴﺔ اﷲ‬
‫©¿ﺔ ﻋﻠﻤﻴﺔ(‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫و‪ Ú‬ا‘ﺤﺮ‪ :‬ﻣﻦ ﺻﺎم او ﺻ‪ Š‬او ﺗﺼﺪق وﺟﻌﻞ ﺛﻮاﺑﮧ ﻟﻐ„ہ ﻣﻦ اﻻ‪:‬ﻮات واﻻﺣﻴﺎء ﺟﺎز‪ ،‬و‪h‬ﺼﻞ‬
‫ٔ‬ ‫ٔ‬
‫ﺛﻮاﺑ‪ú‬ﺎ إ´‪ú‬ﻢ ﻋﻨﺪ ا‪J‬ﻞ ا‪B‬ﺴﻨﺔ وا ﻤﺎﻋﺔ ﻛﺬا ‪ ñ‬ا‘ﺪاﺋﻊ‪ ،‬ﺛﻢ ﻗﺎل‪ :‬وﻟ‪ú‬ﺬا ﻋﻠﻢ اﻧﮧ ﻻ ﻓﺮق ﺑ^‬
‫ٔ‬ ‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ان ﻳ‪9‬ﻮن ا‪g‬ﺠﻌﻮل ﻟﮧ ﻣﻴﺘﺎ او ﺣﻴﺎ‪ ...‬ﻗﻠﺖ‪ :‬وﻗﻮل ﻋﻠﻤﺎﺋﻨﺎ ﻟﮧ ان ‪#‬ﻌﻞ ﺛﻮاب ﻋﻤﻠﮧ ﻟﻐ„ہ‬
‫ٔ‬ ‫ٔ‬
‫ﻳﺪﺧﻞ ﻓﻴﮧ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﺈﻧﮧ اﺣﻖ ﺑﺬﻟ‪ õ‬ﺣﻴﺚ اﻧﻘﺬﻧﺎ ﻣﻦ ا‪B‬ﻀﻼﻟﺔ‪ ،‬ﻓ ذﻟ‪õ‬‬
‫ﻧﻮع ﺷﻜﺮ واﺳﺪاء ‚ﻴﻞ ﻟﮧ‪ ،‬وا‪:ðB‬ﻞ ﻗﺎﺑﻞ ‪B‬ﺰ‪h‬ﺎدة ا‪B‬ﻜﻤﺎل‪) .‬ﺷﺎ ‪ ،۲۴۴،۲/۲۴۳ :‬ﻣﻄﻠﺐ ‪ñ‬‬
‫اﻟﻘﺮاءة ‪B‬ﻠﻤﻴﺖ و½‪J‬ﺪاء ﺛﻮاﺑ‪ú‬ﺎ ﻟﮧ‪ ،‬ﺳﻌﻴﺪ(‬
‫‪Fat w Mahm0d$yyah:‬‬

‫‪829‬‬
They will certainly increase in rank, so there can be no objection to
conveying rewards. A ma‛s0m person does not need the seeking of
forgiveness.1
All h ta‛ l knows best.
Conveying rewards to Rasūlullāh
Question
Can rewards be conveyed to Ras0lull h sallall hu ‛alayhi wa sallam? If
they can, what are the proofs for it?
Answer
Rewards can be conveyed to Ras0lull h sallall hu ‛alayhi wa sallam. In
fact, one ought to convey them to him. This does not mean that
Ras0lull h sallall hu ‛alayhi wa sallam is in need of them, rather it is
one way of expressing a bond and love for him. This will result in an
increase in love on both sides. Its benefit will actually go to those who
convey the rewards, while the rank of Ras0lull h sallall hu ‛alayhi wa
sallam will increase.
Ad-Durr al-Mukht r:
ٔ
‫ﺪاء ﺛﻮاب اﻟﻘﺮاءة‬J‫ ان ا@ﺎﻓﻆ اﺑﻦ ﺗﻴﻤﻴﺔ زﻋﻢ ﻣﻨﻊ ا‬:‫ﻴﺔ‬ú‫ اﻟﻔﻘ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ذﻛﺮ اﺑﻦ ا@ﺠﺮ‬
ٔ ٔ ٔ
‫ﺼﻼة‬B‫ﻮ ا‬J‫ و‬،‫ﺮﻓﻴﻊ ﻻ ﻳﺘﺠﺮا ﻋﻠﻴﮧ إﻻﺑﻤﺎ اذن ﻓﻴﮧ‬B‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻻن ﺟﻨﺎﺑﮧ ا‬Š‫ ﺻ‬.‫ﻠﻨ‬B
ٔ ‫ﻋﻠﻴﮧ‬
‫ﺘﺎج‬ò ‫ ﻻ‬õ‫ ﻓﺈن ﻣﺜﻞ ذﻟ‬،‫ﺮد ﻋﻠﻴﮧ‬B‫ ا‬ñ ‫ﺴﺒ& وﻏ„ہ‬B‫ﺎﻟﻎ ا‬C‫ و‬:‫ﻮﺳﻴﻠﺔ ﻟﮧ ﻗﺎل‬B‫وﺳﻮال ا‬
ً ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻤﺮا‬Š‫ اﷲ ﻋﻨﻪ [ن ﻳﻌﺘﻤﺮ ﻋﻨﮧ ﺻ‬u‫ ان اﺑﻦ ﻋﻤﺮ ر‬ùٰ‫ اﻻ ﺗﺮ‬،‫ﻹذن ﺧﺎص‬
‫ وﺧﺘﻢ اﺑﻦ‬،‫ ﻃﺒﻘﺔ ا ﻨﻴﺪ ﻋﻨﮧ ﺳﺒﻌ^ ﺣﺠﺔ‬ñ ‫ﻮ‬J‫ﻮﻓﻖ و‬g‫ وﺣﺞ اﺑﻦ ا‬،‫ﻮﺗﮧ ﻣﻦ ﻏ„ وﺻﻴﺔ‬: ‫ﺑﻌﺪ‬
ٰ ٓ ٔ
.õ‫وﺿ= ﻋﻨﮧ ﻣﺜﻞ ذﻟ‬ ،‫ ﻣﻦ ﻋ“ة اﻻف ﺧﺘﻤﺔ‬ɳ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‬Š‫اج ﻋﻨﮧ ﺻ‬°B‫ا‬
ٔ ٔ
‫ ﺷﻴﺦ ﺻﺎﺣﺐ ا‘ﺤﺮ‬.‫ﺸﻠ‬B‫ﺎب ا&ﺪ ﺑﻦ ا‬ú‫ﺸ‬B‫ ا@ﻨﻔﻴﺔ ا‬Á‫ﻂ ﻣﻔ‬Ç õ‫ﻮ ذﻟ‬Ø ‫ راﻳﺖ‬:‫ﻗﻠﺖ‬
ٔ
:‫ ان اﺑﻦ ﻋﻘﻴﻞ ﻣﻦ ا@ﻨﺎﺑﻠﺔ ﻗﺎل‬:‫ وﻣﻦ ‚ﻠﺔ ﻣﺎ ﻧﻘﻠﮧ‬،ù‫ﺮ‬h‫ﻠﻨﻮ‬B ‫ﻧﻘﻼ ﻋﻦ ©ح اﻟﻄﻴﺒﺔ‬
ٔ
.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺎ ﻟﮧ ﺻ‬J‫ﺪاو‬J‫إ‬ ‫)ﺴﺘﺤﺐ‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ﻌﻞ ﺛﻮاب ﻋﻤﻠﮧ ﻟﻐ„ہ ﻳﺪﺧﻞ ﻓﻴﮧ ا‬# ‫ وﻗﻮل ﻋﻠﻤﺎﺋﻨﺎ ﻟﮧ ان‬:‫ﻗﻠﺖ‬
ٔ ٔ
‫ﻞ‬:ðB‫ وا‬،‫ ﻧﻮع ﺷﻜﺮ و½ﺳﺪاء ‚ﻴﻞ ﻟﮧ‬õ‫ ﻓ ذﻟ‬،‫ﻀﻼﻟﺔ‬B‫ ﺣﻴﺚ اﻧﻘﺬﻧﺎ ﻣﻦ ا‬õ‫ﻓﺈﻧﮧ اﺣﻖ ﺑﺬﻟ‬
ٔ ٔ ٔ
‫ﺼﻴﻞ ا@ﺎﺻﻞ ﻻن ‚ﻴﻊ اﻋﻤﺎل‬7 ‫ ﻣﻦ اﻧﮧ‬،^‫ﺎﻧﻌ‬g‫ وﻣﺎ اﺳﺘﺪل ﺑﮧ ﺑﻌﺾ ا‬،‫ﻜﻤﺎل‬B‫ﺎدة ا‬h‫ﺰ‬B ‫ﻗﺎﺑﻞ‬

1
Fat w Mahm0d$yyah, vol. 9, p. 238.
830
 ٔ ٔ ٔ ٔ
‫ ﻋﻠﻴﮧ ﺛﻢ‬Š‫ﻧﺎ ﺑﺎﻧﮧ ﺻ‬e‫ اﺧ‬U‫ ﻓﺈن اﷲ ﺗﻌﺎ‬،õ‫ﺎب ﻋﻨﮧ ﺑﺎﻧﮧ ﻻ ﻣﺎﻧﻊ ﻣﻦ ذﻟ‬# ...‫ ﻣ'اﻧﮧ‬ñ ‫اﻣﺘﮧ‬
ٔ ٔ
‫ إﮨﺪاء‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۴۴ :‫ﺤﺘﺎر‬g‫ )رد ا‬.‫ﻤﺪ‬Ÿ š ‫ﻢ ﺻﻞ‬ú‫ﻠ‬B‫ ا‬:‫ ﺑﺎن ﻧﻘﻮل‬،‫ﺼﻼة ﻋﻠﻴﮧ‬B‫ﺮﻧﺎ ﺑﺎ‬:‫ا‬
(‫ﺳﻌﻴﺪ‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.‫ﻠﻨ‬B ‫ﺛﻮاب اﻟﻘﺮاءة‬
Āp Ke Mas ’il Aur Oen K Hull:
The conveying of rewards to Ras0lull h sallall hu ‛alayhi wa sallam by
his followers is established from the texts. One form of conveying
reward to him is the request for Maq m-e-Was$lah in his favour.
ٔ
:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ اﻧﮧ ﺳﻤﻊ ا‬u‫ص ر‬È ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑﻦ‬
‫ اﷲ ﻋﻠﻴﮧ‬Š‫ ﺻﻼة ﺻ‬š ّ Š‫ ﻓﺈﻧﮧ ﻣﻦ ﺻ‬š ٔ ‫إذا ﺳﻤﻌﺘﻢ‬
ّ ‫ﻮا ﻣﺜﻞ ﻣﺎ ﻳﻘﻮل ﺛﻢ ﺻﻠﻮا‬B‫ﻮذن ﻓﻘﻮ‬g‫ا‬
ٔ ٔ ٔ ً
‫ ﻻﺣﺪ ﻣﻦ ﻋﺒﺎد اﷲ وارﺟﻮ ان‬ü‫ﺒ‬ª‫ ا ﻨﺔ ﻻ ﺗ‬ñ ‫ﻟﺔ‬ó‫ﺎ ﻣ‬ú‫ﻮﺳﻴﻠﺔ ﻓﺈﻧ‬B‫ ا‬U ‫ﺎ ﻋ“ا ﺛﻢ ﺳﻠﻮا‬ú‫ﺑ‬
ٔ ٔ
(۱/۱۶۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﺸﻔﺎﻋﺔ‬B‫ﻮﺳﻴﻠﺔ ﺣﻠﺖ ﻋﻠﻴﮧ ا‬B‫ ا‬U ‫ ﻓﻤﻦ ﺳﺌﻞ‬،‫ﻮ‬J ‫ﻮن اﻧﺎ‬³‫ا‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: When you hear the
mu’adhdhin you must repeat what he says and then send salutations
to me because the one who sends one salutation to me All h ta‛ l
sends ten to him. You must then ask for al-Was$lah for me. It is a level
in Paradise which is not for any of All h’s servants, and I hope that I
will be the one who will be given it. Whoever asks for al-Was$lah in my
favour shall be eligible for my intercession.
ٔ
^‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﻣﻦ ﻗﺎل ﺣ‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬
ٰ
‫ﻮﺳﻴﻠﺔ واﻟﻔﻀﻴﻠﺔ‬B‫ﻤﺪ ا‬Ÿ ‫ﺼﻼة اﻟﻘﺎﺋﻤﺔ ات‬B‫ﻋﻮة ا•ﺎﻣﺔ وا‬Q‫ﺬہ ا‬J ‫ﻢ رب‬ú‫ﻠ‬B‫ ا‬:‫)ﺴﻤﻊ ا•ﺪاء‬
ً
(۱/۸۶ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬Á‫ ﺣﻠﺖ ﻟﮧ ﺷﻔﺎﻋ‬،‫ وﻋﺪﺗﮧ‬ù=‫ﻤﻮد ا‬Ÿ ‫واﺑﻌﺜﮧ ﻣﻘﺎﻣﺎ‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: Whoever hears the
adh n and replies to it by saying:
ً َ َ ُْ َ ْ َ َ َ ْ َ ْ َ َ َ ْ َْ P َ ُ ٰ َ َ ْ َ P َ P P َ ْ P ٰ P َ َ
‫ﻮِﺳﻴﻠﺔ واﻟﻔِﻀﻴﻠﺔ وا[ﻌﺜﮧ ﻣﻘﺎﻣﺎ‬B‫ﻤٍﺪ ا‬Ÿ ‫ات‬ ِ ‫ﺼﻼِة اﻟﻘِﺎﺋﻤِﺔ‬B‫ﻋﻮِة ا•ﺎﻣِﺔ وا‬Q‫ﻫﺬهِ ا‬ ِ ‫ رب‬T‫ا‬
P ْ P ًْ ُْP
‫ َوَﻋﺪﺗُﮧ‬ù=‫ا‬ِ ‫ﻤﻮدا‬Ÿ
Shall be eligible for my intercession on the day of Resurrection.
One form of conveying reward to Ras0lull h sallall hu ‛alayhi wa
sallam is to make du‛ ’ for a raise in his rank.

831
 ٔ ٔ
‫ وﻗﺎل ﻻ‬U ‫ اﻟﻌﻤﺮة ﻓﺎذن‬ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻗﺎل اﺳﺘﺎذﻧﺖ ا‬u‫ﻋﻦ ﻋﻤﺮ ر‬
ٔ ‫ )اﺑﻮ‬.õ‫ﺋ‬È‫ د‬ñ P‫ا‬
،۱/۲۱۰ :‫ﻒ‬h© ‫داود‬ ّ ٔ ‫ رواﻳﺔ ٔا©¿ﻨﺎ ﻳﺎ‬Ú‫ و‬õ‫ﺋ‬È‫ ﻣﻦ د‬P‫ا‬
ّ ٔ ‫ﺴﻨﺎ ﻳﺎ‬ª‫ﺗ‬

(۲/۱۹۵ :‫ﻒ‬h© ù‫ﺗﺮﻣﺬ‬

Hadrat ‛Umar radiyall hu ‛anhu narrates: I asked Ras0lull h sallall hu
‛alayhi wa sallam permission to go and perform ‛umrah. He gave me
permission and said: “O my brother! Do not forget us in your du‛ ’.”
Another narration states: “O my brother! Include us in your du‛ ’.”
Just as du‛ ’ was to be made for Ras0lull h sallall hu ‛alayhi wa sallam
while he was in this world, it is required after he departed from this
world.
Another form of conveying reward to Ras0lull h sallall hu ‛alayhi wa
sallam is to make qurb n$ in his name.
ٔ
‫ﻢ ﻋﻦ‬9@‫ ا@ﺴﻨﺎء ﻋﻦ ا‬ì‫ ﻋﻦ ا‬õh© ‫ ﺣﺪﺛﻨﺎ‬Ú‫ﻜﻮ‬B‫ﺤﺎر ا‬g‫ﻤﺪ ﺑﻦ ﻋﺒﻴﺪ ا‬Ÿ ‫ﺣﺪﺛﻨﺎ‬
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ﻤﺎ ﻋﻦ ا‬J‫ﺸ^ اﺣﺪ‬ž9‫ اﷲ ﻋﻨﻪ اﻧﮧ [ن ﻳﻀ= ﺑ‬u‫ ر‬š ‫ﺶ ﻋﻦ‬ª‫ﺣ‬
ٔ ٔ ٓ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻼ ادﻋﮧ‬Š‫ ﺻ‬.•‫ﺮ? ﺑﮧ ﻳﻌ ا‬:‫ ا‬:‫وﺳﻠﻢ واﻻﺧﺮ ﻋﻦ ﻧﻔﺴﮧ ﻓﻘﻴﻞ ﻟﮧ ﻓﻘﺎل‬
ٔ
ñ ‫ ﺑﺎب‬،۱/۱۸۰ :‫ﻒ‬h© ù‫ )ﺗﺮﻣﺬ‬.õh© ‫ﺐ ﻻ ﻧﻌﺮﻓﮧ إﻻ ﻣﻦ ﺣﺪﻳﺚ‬h‫ﺬا ﺣﺪﻳﺚ ﻏﺮ‬J .‫اﺑﺪا‬
ٔ ‫ واﺑﻮ‬.‫ ﻓﻴﺼﻞ‬،^‫ﺸ‬ž9‫ا•ﻀﺤﻴﺔ ﺑ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫ ﺑﺎب اﻻﺿﺤﻴﺔ ﻋﻦ ا‬،۲/۲۹ :‫ﻒ‬h© ‫داود‬
…‛Al$ radiyall hu ‛anhu used to sacrifice two sheep, one on behalf of
Ras0lull h sallall hu ‛alayhi wa sallam and the other for himself. When
someone asked him about this, he replied: “Ras0lull h sallall hu
‛alayhi wa sallam asked me to do this so I will never give it up.”
The author of Tuhfatul Ahwadh$ objects to the transmission of the
above Had$th. He writes:
ٔ
‫ﺎ‬Ý ‫ ﺻﺎر‬Á‫ﻠﻢ ﻓﻴﮧ ﻏ„ واﺣﺪ ﺣ‬9‫ وﺗ‬û‫ﺼﻨﻌﺎ‬B‫ ا‬û‫ﻜﻨﺎ‬B‫ﻌﺘﻤﺮ ا‬g‫ﻮ اﺑﻮ ا‬J ‫ﺶ‬ª‫ ﺣ‬:ù‫ﻨﺬر‬g‫وﻗﺎل ا‬
ٔ
،‫ﺘﺎﺑﻌﺎت‬g‫ ا‬ñ ‫ﺴﻠﻢ‬: ‫ ﻓﻴﮧ ﻣﻘﺎل وﻗﺪ اﺧﺮج ﻟﮧ‬5‫ﻮ اﺑﻦ ﻋﺒﺪ اﷲ اﻟﻘﺎ‬J õh©‫ و‬،‫ﺘﺞ ﺑﮧ‬7 ‫ﻻ‬
ٔ ٔ
:ù‫ﻔﺔ اﻻﺣﻮذ‬7) .‫ﻮل ﻛﻤﺎ ﻋﺮﻓﺖ ﻓﺎ@ﺪﻳﺚ ﺿﻌﻴﻒ‬úë ‫ واﺑﻮ ا@ﺴﻨﺎء ﺷﻴﺦ ﻋﺒﺪ اﷲ‬:‫ﻗﻠﺖ‬
(۶/۲۹۰
Observe the answer to his objection:
ٔ
:Ú‫ﻜﻮ‬B‫ ا‬û‫ﺼﻨﻌﺎ‬B‫ﻌﺘﻤﺮا‬g‫ﺶ اﺑﻮ ا‬ª‫( ﺣ‬۱)
Tahdh$b at-Tahdh$b:

832
‫ﺛﻘﺔ‪) .‬ﺗ‪ú‬ﺬﻳﺐ ا•ﮩﺬﻳﺐ‪ ،۳/۵۳/۱۶۵۳ :‬ﺑ„وت‪.‬‬ ‫ﻗﺎل ٔاﺑﻮ ٔ‬
‫داود‪J :‬ﻮﺛﻘﺔ‪ ،‬وﻗﺎل اﻟﻌﺠ‪J :Š‬ﻮ ﺗﺎﺑ‬
‫وﺗﮩﺬﻳﺐ ا‪B‬ﻜﻤﺎل‪ٔ ،۷/۴۳۳ :‬‬
‫‪:‬ﻮﺳﺴﺔ ا‪B‬ﺮﺳﺎﻟﺔ(‬
‫‪Ma‛rifah ath-Thiq t:‬‬
‫ﺣ‪ª‬ﺶ ﺑﻦ ﻋﺒﺪ اﷲ ﺛﻘﺔ‪) .‬ﻣﻌﺮﻓﺔ ا‪œ‬ﻘﺎت‪(۱/۳۲۶ :‬‬

‫)‪:õh© (۲‬‬
‫‪Tahdh$b at-Tahdh$b:‬‬
‫ٔ‬ ‫ٔ‬ ‫وﻗﺎل ﻳﺰ‪h‬ﺪ ﺑﻦ اﻟ‪ú‬ﻴﺜﻢ ﻋﻦ اﺑﻦ ﻣﻌ^‪ õh© :‬ﺛﻘﺔ‪ ،‬و‪J‬ﻮ ٔاﺣﺐ ّ‬
‫إ‪ U‬ﻣﻦ ا‪ ì‬اﻻﺣﻮص و ﺟﺮ‪h‬ﺮ‬
‫و‪J‬ﻮ ﻳﺮو‪ ù‬ﻋﻦ ﻗﻮم ‪B‬ﻢ ﻳﺮو ﻋﻨ‪ú‬ﻢ ﺳﻔﻴﺎن ا‪œ‬ﻮر‪ ،ù‬ﻗﺎل اﺑﻦ ﻣﻌ^‪ :‬و‪B‬ﻢ ﻳ‪9‬ﻦ ©‪ õh‬ﻋﻨﺪ‬
‫‪ 6ò‬ﻳﻌ اﻟﻘﻄﺎن ‪2ê‬ء و‪J‬ﻮ ﺛﻘﺔ ﺛﻘﺔ‪ ...،‬وﻗﺎل اﻟﻌﺠ‪ :Š‬ﻛﻮ‪ Ú‬ﺛﻘﺔ‪ ،‬و*ن ﺣﺴﻦ ا@ﺪﻳﺚ‪ ،‬و*ن‬
‫ٔ‬ ‫ٔ‬
‫ارو‪ ù‬ا•ﺎس ﻋﻨﮧ إﺳﺤﺎق اﻻزرق‪) .‬ﺗ‪ú‬ﺬﻳﺐ ا•‪ú‬ﺬﻳﺐ‪ ،۴/۳۰۵/۲۸۸۳ :‬ﺑ„وت(‬
‫ٔ‬
‫)‪ (۳‬اﺑﻮ ا@ﺴﻨﺎء‪:‬‬
‫‪I‛l ’ as-Sunan:‬‬
‫ٔ‬
‫ﻗﺎل ا‪Q‬وﻻ‪ ñ ì‬ا‪B‬ﻜ ‪ :‬ﺣﺪﺛﻨﺎ اﻟﻌﺒﺎس ﺑﻦ ‪Ÿ‬ﻤﺪ ﻋﻦ ‪ 6ò‬ﺑﻦ ﻣﻌ^ ﻗﺎل‪ :‬اﺑﻮ ا@ﺴﻨﺎء رو‪ù‬‬
‫ﻋﻨﮧ ©‪ õh‬وا@ﺴﻦ ﺑﻦ ﺻﺎﻟﺢ ا‪B‬ﻜﻮ‪ Ú‬و‪J‬ﺬا ﻛﻤﺎ ﺗﺮ‪ ù‬ﻗﺪ ﻋﺮﻓﮧ ‪ 6ò‬ﺑﻦ ﻣﻌ^ وﻧﺎ‪J‬ﻴ‪ õ‬ﺑﻤﻦ‬
‫ﻗﺪ ﻋﺮﻓﮧ و‪B‬ﻢ ﻳﺬﻛﺮہ ‪7‬ﺮح وﻻ ﺗﻌﺪﻳﻞ ﻓ‪ú‬ﻮ ﺛﻘﺔ‪ ،‬ﻗﺎل اﺑﻦ ﻣﻌ^‪ :‬ﻻ )ﺴﻜﺖ ﻋﻦ ﺟﺮح‬
‫ٔ‬
‫ا‪g‬ﺠﺮوﺣ^‪ ،‬وﻗﺪ رو‪ ù‬ﻋﻦ ا‪ ì‬ا@ﺴﻨﺎء اﺛﻨﺎن ﻣﻦ ا‪œ‬ﻘﺎت وﻟ ﺲ ﺑﻤﺠ‪ú‬ﻮل ﻣﻦ رو‪ ù‬ﻋﻨﮧ‬
‫ٔ‬
‫اﺛﻨﺎن )ﻛﻤﺎ ‪:‬ﺮ ‪ ñ‬ا‪g‬ﻘﺪﻣﺔ( واﻧﺪﺣﺾ ﺑﺬﻟ‪ õ‬ﻗﻮل اﻟ‪ú‬ﻴﺜ ‪ë ñ‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ :‬ﻓﻴﮧ اﺑﻮ ا@ﺴﻨﺎء‬
‫ٓ‬
‫وﻻ ﻳﻌﺮف رو‪ ù‬ﻋﻨﮧ ﻏ„ ©‪) .õh‬اﻋﻼء ا‪B‬ﺴ‪ ۲۶۸،۱۷/۹ :ä‬ﺑﺎب ا•ﻀﺤﻴﺔ‪ ،‬ادارة اﻟﻘﺮان(‬
‫‪Im m Tirmidh$ rahimahull h said:‬‬

‫ﻻ ﻧﻌﺮﻓﻪ ﻣﻦ ﺣﺪﻳﺚ ©‪h‬ﻚ‬

‫‪‛Al$ ibn al-Mad$n$ said in this regard:‬‬

‫ﻗﺪ رواه ﻏ„ ©‪h‬ﻚ )‪È‬رﺿﺔ اﻷﺣﻮذي‪ ،‬ج ‪ ،Í‬ص ‪(ƒÔÓ‬‬

‫‪This Had$th is therefore authentic and can be furnished as a proof.‬‬
‫‪There is a similar authentic Had$th in Mirq t:‬‬

‫‪833‬‬
 ٔ
Š‫ ﺻ‬.•‫ﺸ^ ﻋﻦ ا‬ž9‫ اﷲ ﻋﻨﻪ( [ن ﻳﻀ= ﺑ‬u‫ ر‬š) ‫ﺎ ا@ﺎ>ﻢ اﻧﮧ‬ú‫ رواﻳﺔ ﺻﺤﺤ‬Ú‫و‬
ٔ ٔ
‫ﺮ? ان‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ا‬Š‫ﺸ^ ﻋﻦ ﻧﻔﺴﮧ وﻗﺎل ان رﺳﻮل اﷲ ﺻ‬ž9C‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ و‬
ً ٔ ٔ ٔ ً ٔ ٔ
‫ اﻟﻔﺼﻞ‬،‫ ﺑﺎب ا•ﻀﺤﻴﺔ‬،۳/۳۰۹ :‫ة‬ð‫ﺸ‬g‫ﺮﻗﺎة ©ح ا‬:) .‫اﺿ= ﻋﻨﮧ اﺑﺪا ﻓﺎﻧﺎ اﺿ= ﻋﻨﮧ اﺑﺪا‬
(‫ﻠﺘﺎن‬: ،‫ اﻣﺪادﻳﮧ‬،û‫ﺎ‬œ‫ا‬
…‛Al$ radiyall hu ‛anhu used to sacrifice two sheep on behalf of
Ras0lull h sallall hu ‛alayhi wa sallam and two for himself. He said:
“Ras0lull h sallall hu ‛alayhi wa sallam ordered me to always sacrifice
on his behalf so I will always do it.”
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ اﷲ ﻋﻨﻬﺎ وﻋﻦ ا‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻦ‬
ٔ ٔ ٔ ٔ ٔ
‫ﻮﺟﻮاﻳﻦ ﻓﺬﺑﺢ‬: ^‫ﻠﺤ‬:‫^ اﻗﺮﻧ^ ا‬ª‫ﺸ^ ﻋﻈﻴﻤ^ ﺳﻤﻴ‬ž‫ ﻛ‬ùO‫[ن إذا اراد ان ﻳﻀ= اﺷ‬
ٓ ٔ ٔ
‫ اﷲ‬Š‫ﻤﺪ ﺻ‬Ÿ ‫ﺪ ﻟﮧ ﺑﺎ‘ﻼغ وذﺑﺢ اﻻﺧﺮ ﻋﻦ‬ú‫ﺪ ﷲ ﺑﺎ•ﻮﺣﻴﺪ وﺷ‬ú‫ﻦ ﺷ‬g ‫ﻤﺎ ﻋﻦ اﻣﺘﮧ‬J‫اﺣﺪ‬
ٓ
‫ رﺳﻮل‬0‫ ﺑﺎب اﺿﺎ‬،۲۲۵ ‫ ص‬:‫ﻒ‬h© ‫ )اﺑﻦ ﻣﺎﺟﮧ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻤﺪ ﺻ‬Ÿ ‫ﻋﻠﻴﻪ وﺳﻠﻢ وال‬
ٓ
(v‫ ارام ﺑﺎغ ﻛﺮا‬،‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫اﷲ ﺻ‬
There are certainly people in the ummat of Ras0lull h sallall hu
‛alayhi wa sallam who are forgiven. If rewards can be conveyed to
them why can they not be conveyed to a sinless person?
All h ta‛ l knows best.
Taking a payment for conveying rewards
Question
There is a village in which very few people are able to read the Qur’ n.
When a person from the village passes away, his relatives hire a h fiz
to read the Qur’ n as a way of conveying rewards to the deceased. He
is given a payment for his recitation. Is it permissible for the h fiz to
accept this payment? If it is permissible, can that h fiz complete one
recitation and convey the rewards to several dead people?
Answer
It is not permissible to make a payment or receive a payment for
reading the Qur’ n for the sake of conveying rewards. Conveying of
rewards is in itself a good and laudable act. The relatives should rather
read as much as they can themselves, or engage in dhikr and convey
the rewards to the deceased. It is not necessary to read the entire
Qur’ n or to have it read by someone. ‛All mah Sh m$ rahimahull h
has devoted an entire book on this subject and went into much detail.

834
The book is titled Shif ’ al-‛Al$l Wa Bal al-Ghal$l F$ Hukm al-Was$yyah
Bi al-Khatam t wa at-Tah l$l. He quotes a few Ah d$th which
demonstrate the impermissibility of this action. For example:
ّ ٔ ٓ
‫ﻔﻮا ﻋﻨﮧ وﻻ ﺗﻐﻠﻮا‬z ‫ﻠﻮ ﺑﮧ وﻻ‬³‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻗﺮﺋﻮا اﻟﻘﺮان وﻻ ﺗﺎ‬Š‫( ﻗﺎل رﺳﻮل اﷲ ﺻ‬۱)
ّ ّ ‫ﺴﻨﺪہ وﻋﺒﺪ‬: ñ ‫ )رواہ اﺳﺤﺎق‬.‫وا ﺑﮧ‬É‫ﻓﻴﮧ وﻻ ¡ﺴﺘﻜ‬
(‫ﺼﻨﻔﮧ‬: ñ ‫ﺮزاق‬B‫ا‬
ٓ ّ ‫( ﺣﺪﻳﺚ ﻋﺒﺎدة ﺑﻦ‬۲)
‫ﺪاء رﺟﻞ‬J‫ﺼﺤﺎﺑﺔ اﻟﻘﺮان وا‬B‫ وذﻛﺮ ﻓﻴﮧ ﺗﻌﻠﻴﻢ ﻋﺒﺎدة ﺑﻌﺾ ا‬،‫ﺼﺎﻣﺖ‬B‫ا‬
ّ ‫ إن ٔاردت ٔان ﻳ‬:‫ ﻗﺎل‬õ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻋﻦ ذﻟ‬Š‫ ﺻ‬.•‫ﺎ ﺳﺌﻞ ا‬g‫ و‬،‫ﻣﻨﮩﻢ إ´ﮧ ﻗﻮﺳﺎ‬
õ‫ﻄﻮﻗ‬
ٔ ً
.õ‫ ذﻟ‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫ ﺑﻦ ﻛﻌﺐ ر‬ì‫ و¿ﺬا ﻗﺼﺔ ا‬.‫اﷲ ﻃﻮﻗﺎ ﻣﻦ ا•ﺎر ﻓﺎﻗﺒﻠﮩﺎ‬
…Hadrat ‛Ub dah ibn as-S mit radiyall hu ‛anhu taught a few Sah bah
how to read the Qur’ n. One of them gave him a bow as a gift. When he
asked Ras0lull h sallall hu ‛alayhi wa sallam about it he said: If you
want All h ta‛ l to necklace you with a necklace of fire you may
accept the gift…
Ras ’il Ibn ‛Ābid$n:
ٓ ً ٔ ّ ‫ﺸﻴﺦ‬B‫وﻗﺎل ا‬
ٰ
‫ ﺗﻼوة اﻟﻘﺮان ﻻ‬š ‫ ﺑﮧ ﺟﻮاز اﻻﺧﺬ اﺳﺘﺤﺴﺎﻧﺎ‬Á‫ﻔ‬g‫ا‬ :‫ﺶ ا‘ﺤﺮ‬:‫ﺎ‬J š Š:‫ﺮ‬B‫ا‬
(۱۶۸ ‫ ص‬:‫ﺑﺪﻳﻦ‬È ‫ )رﺳﺎﺋﻞ اﺑﻦ‬.‫ ا•ﺎﺗﺎرﺧﺎﻧﻴﺔ‬ñ ‫ﺠﺮدة ﻛﻤﺎ‬g‫ اﻟﻘﺮاءة ا‬š
Al-Muh$t al-Burh n$:
ٓ ٔ ٔ
‫ﻮﺻﻴﺔ ﺑﺎﻃﻠﺔ‬B‫ﺬہ ا‬ú‫ہ ﻓ‬e‫ﺴﺎن ﻛﺬا ﻣﻦ ﻣﺎﻟﮧ ﻛﺬا ´ﻘﺮء اﻟﻘﺮان ﻋﻨﺪ ﻗ‬å‫ إ‬U‫إذا او… ان ﻳﺪﻓﻊ إ‬
ٔ
(۲۳/۳۹ :û‫ﺎ‬Je‫ﺤﻴﻂ اﻟ‬g‫ )ا‬.‫ اﷲ ﻋﻨﻬﻢ‬5‫ﻠﻔﺎئ ر‬y‫ﻢ ﻳﻔﻌﻠﮩﺎ اﺣﺪ ﻣﻦ ا‬B‫و ﻰ ﺑﺪﻋﺔ و‬
Fat w Mahm0d$yyah:
Accepting such a payment and making such a payment are both
impermissible.1

‫ﻠﻤﻴﺖ وﻻ‬B ‫ﻮاب ﻻ‬œ‫ إن اﻟﻘﺮآن ﺑﺎﻷﺟﺮة ﻻ )ﺴﺘﺤﻖ ا‬:‫©ح ا§ﺪاﻳﺔ‬ ‫ﻌﺔ‬h“B‫ﻗﺎل ﺗﺎج ا‬
.‫ﻠﻘﺎري‬B
Kif yatul Muft$:
It is not permissible to get a person to read the Qur’ n for conveying
rewards and to then give him a wage for it. It will be permissible if it is
given as a gift without any precondition. However, the prerequisite in

1
Fat w Mahm0d$yyah, vol. 9, p. 216.
835
such a case is that the reader must not feel offended or disappointed if
he does not receive anything.1
All h ta‛ l knows best.
Conveying rewards by broadcasting a Qur’ān
recitation on Radio Islam
Question
The recitation of various q r$s is broadcast on Radio Islam. Some
people make a payment for the broadcast so that the reward may go to
their deceased relatives. Is it correct to convey rewards in this
manner? Is it permissible to accept payment in this way? Very often a
q r$ does not read himself. Instead, a recording is played. Will a person
be rewarded for listening to such a recitation? Will the reward go to
the deceased?
Answer
If a q r$ accepts a payment and reads the Qur’ n for conveying
rewards, it will not be permissible. If the q r$ does not take a payment
but a payment is made to Radio Islam for its expenses, this can be
permissible. When there is reward for reading the Qur’ n and listening
to its recitation, conveying the rewards for its recitation is also
permissible and valid.
Mishk t Shar$f:
ٔ
‫ﻦ وان‬h‫ﺎﺟﺮ‬úg‫ ﻋﺼﺎﺑﺔ ﻣﻦ ﺿﻌﻔﺎء ا‬ñ ‫ اﷲ ﻋﻨﻪ ﻗﺎل ﺟﻠﺴﺖ‬u‫ ر‬ù‫ﺪر‬y‫ ﺳﻌﻴﺪ ا‬ì‫ﻋﻦ ا‬
ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ وﻗﺎرئ ﻳﻘﺮا ﻋﻠﻴﻨﺎ إذ ﺟﺎء رﺳﻮل اﷲ ﺻ‬ù‫ ﺑﺒﻌﺾ ﻣﻦ اﻟﻌﺮ‬OÕ‫ﻢ ﻟ ﺴ‬ú‫ﺑﻌﻀ‬
‫ ﻓﺴﻠﻢ ﺛﻢ ﻗﺎل ﻣﺎ ﻛﻨﺘﻢ‬ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﻜﺖ اﻟﻘﺎر‬Š‫ﻓﻘﺎم ﻋﻠﻴﻨﺎ ﻓﻠﻤﺎ ﻗﺎم رﺳﻮل اﷲ ﺻ‬
ٔ ٔ
‫ﺮت ان‬:‫ ﻣﻦ ا‬Á‫ ﺟﻌﻞ ﻣﻦ اﻣ‬ù=‫ ﻛﺘﺎب اﷲ ﻓﻘﺎل ا@ﻤﺪ ﷲ ا‬U‫ﺴﺘﻤﻊ إ‬å ‫ﺗﺼﻨﻌﻮن ﻗﻠﻨﺎ ﻛﻨﺎ‬
ٔ
‫ﺮزت‬C‫ﻜﺬا ﻓﺘﺤﻠﻘﻮا و‬J ‫ﻢ ﻗﺎل ﻓﺠﻠﺲ وﺳﻄﻨﺎ ´ﻌﺪل ﺑﻨﻔﺴﮧ ﻓﻴﻨﺎ ﺛﻢ ﻗﺎل ﺑﻴﺪہ‬ú‫ ﻣﻌ‬à‫ ﻧﻔ‬e‫اﺻ‬
ٔ
‫ﻦ ﺑﺎ•ﻮر ا•ﺎم ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﺗﺪﺧﻠﻮن‬h‫ﺎﺟﺮ‬úg‫ ا‬õ´‫“وا ﻳﺎ ﻣﻌ“ ﺻﻌﺎ‬ê‫ﻢ ﻟﮧ ﻓﻘﺎل ا‬úJ‫وﺟﻮ‬
:‫ﻒ‬h© ‫ﺸﻜﻮة‬:) .‫داود‬ ٔ ‫ رواہ ٔاﺑﻮ‬.‫ﺲ ﻣﺎٔة ﺳﻨﺔ‬£ õ‫ا ﻨﺔ ﻗﺒﻞ ٔاﻏﻨﻴﺎء ا•ﺎس ﺑﻨﺼﻒ ﻳﻮم و ذﻟ‬
ٓ
(‫ ﻓﻀﺎﺋﻞ اﻟﻘﺮان‬،۱/۱۹۱
As far as reward is concerned, it is realized the moment the recitation
of the Qur’ n falls into one’s ears. This is realized by remaining silent,
and listening to it with all its etiquette.

1
Kif yatul Muft$, vol. 4, p. 135.
836
Observe the proof for receiving rewards for listening to a recorded
recitation of the Qur’ n:
ٔ ٔ ٓ ٔ ٰ
:‫ )ﺳﻮرة اﻻﻋﺮاف‬.‫ﻢ ﺗﺮ&ﻮن‬9‫ اﻟﻘﺮان ﻓﺎﺳﺘﻤﻌﻮا ﻟﮧ واﻧﺼﺘﻮا ﻟﻌﻠ‬ù‫ و½ذا ﻗﺮ‬:U‫ﺗﻌﺎ‬ ‫ﻗﺎل اﷲ‬
.(۲۰۴
We learn from this verse that when the Qur’ n is recited, we must
listen to it no matter who the reader is. All h ta‛ l did not say Wa
idh qara’tum (when you read). This shows that one is rewarded even
when one listens to a recording.
‛All mah Shaykh Muhammad Bakhyat al-Mut$‛$ al-Hanaf$ – Muft$ ad-
Diy r al-Misr$yyah – writes in his book Ahk m Qir ’ah al-Fonogr f (p.
9):
ٓ ٓ ٔ ٔ
‫م اﷲ ﺑﻼ‬+ ‫ﺼﻨﺪوق ﻣﻦ اﻟﻔﺎظ اﻟﻘﺮان ﻗﺮان ﺣﻘﻴﻘﺔ و ﻮ‬B‫ ﻋﻠﻤﺖ ان ﻣﺎ )ﺴﻤﻊ ﻣﻦ ا‬Á‫وﻣ‬
ٔ
‫·ﻤﺎت‬B‫ﺴﺎن وﺳﻤﺎﻋﮧ ﻓﺈذا ﺻﺪرت ا‬å‫ وان ﺻﺪورہ ﻣﻨﮧ وﺳﻤﺎﻋﮧ ﻛﺼﺪورہ ﻣﻦ اﻹ‬õ‫ﺷ‬
ٔ ٓ
‫ﻮن ﺑﮩﺎ ﺧﻠﻞ وﻗﺼﺪ ﻣﻦ رﺳﻢ‬9‫ﻠ“وط ﺑﺪون ان ﻳ‬B ‫ﺴﺘﻮﻓﻴﺔ‬: ‫ﺼﻨﺪوق‬B‫ ا‬õ‫اﻟﻘﺮاﻧﻴﺔ ﻣﻦ ذﻟ‬
ٔ
‫ ان‬Ú‫ ا ﻮاز و‬ñ õ‫ﻠﻌﻈﺔ وا•ﺪﺑ„ ﻓﻼ ﺷ‬B ‫ اﻻﺳﻄﻮاﻧﺎت ﺳﻤﺎﻋﮩﺎ‬ñ ‫·ﻤﺎت‬B‫ ا‬õ‫ﺎرج ﺗﻠ‬4
.‫ﺴﻤﺎع ﻋﺒﺎدة‬B‫ا‬
Fat w Bayyin t:
Bearing in mind that the listener is listening to the speech of All h
ta‛ l from the recording, the greatness of All h’s speech is increasing
in his heart, and he is protecting his ears from listening to sinful
things, he will certainly be rewarded for listening to the recorded
recitation of the Qur’ n.1
It is a sin to listen to music from a recording. Thus, there ought to be
reward for listening to a recorded recitation of the Qur’ n. Hadrat
Maul n Y0suf Ludhy nw$ rahimahull h wrote that there is no reward
for listening to the recitation of the Qur’ n from a recording. This is
his view which is beyond our understanding.2
Maul n Kh lid Sayfull h S hib writes:
The etiquette of listening to the recitation of the Qur’ n will apply in
all those conditions wherein the sound of All h’s speech falls into the
ears of a Muslim. This is irrespective of whether it is through one’s
own recitation or through any other way. Therefore, the etiquette of

1
Fat w Bayyin t, vol. 4, p. 422.
2
Āp Ke Mas ’il Aur Oen K Hull, vol. 3, p.. 228-231.
837
listening to the Qur’ n – viz. to remain silent and to listen attentively –
are necessary even when listening to a recording of the Qur’ n. Since a
person listening to the Qur’ n in this way is rewarded, All h willing,
this person will also be rewarded. 1
All h ta‛ l knows best.

1
Jad$d Fiqh$ Mas ’il, vol. 1, p. 170. Refer to Fat w Bayyin t, vol. 4, pp. 421-424
for additional details.
838
 Offering Condolences
Essential guidelines for offering condolences
Virtues
ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﻣﻦ ﻋﺰ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ﺴﻌﻮد ر‬: ‫ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
ٔ ً
:ù‫ﻣﺬ‬O‫ واﻟ‬.ù‫ ﺛﻮاب ﻣﻦ ﻋﺰ‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱۱۵ :‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ‬.‫ﺼﺎﺑﺎ ﻓﻠﮧ ﻣﺜﻞ اﺟﺮہ‬:
‫ ﺑﺎب‬،۲/۳۲۲/۷۳۳۹ :ùe‫ﻜ‬B‫ ا‬ä‫ﺴ‬B‫ ا‬ñ þú‫ وا‘ﻴ‬.‫ ﻓﻴﺼﻞ‬،ù‫ اﺟﺮ ﻣﻦ ﻋﺰ‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱/۲۰۵
(‫ﺔ اﮨﻞ‬h‫ﻣﺎ )ﺴﺘﺤﺐ ﻣﻦ ﺗﻌﺰ‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: When a person consoles
an afflicted person, he will receive a reward equal to the one which the
afflicted person receives (for exercising patience over his affliction).
ً ٔ
‫ ﺑﺮدا‬à‫ ﻛ‬Š9‫ ﺛ‬ù‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﻣﻦ ﻋﺰ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ﺑﺮزة ر‬ì‫وﻋﻦ ا‬
ٓ
(‫ ﻓﻴﺼﻞ‬،‫ﺔ‬h‫ ﻓﻀﻞ ا•ﻌﺰ‬ñ ‫ ﺑﺎب اﺧﺮ‬،۱/۲۰۶ :ù‫ﻣﺬ‬O‫ )رواہ اﻟ‬.‫ ا ﻨﺔ‬ñ
Ras0lull h sallall hu ‛alayhi wa sallam said: The person who consoles a
woman who has lost her child shall be made to wear a special sheet of
Paradise.
ù‫ﻮﻣﻦ ﻳﻌﺰ‬:ٔ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل ﻣﺎ ﻣﻦ‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫وﻋﻦ ﻋﻤﺮو ﺑﻦ ﺣﺰم ر‬
ٔ
‫ )رواہ اﺑﻦ ﻣﺎﺟﺔ ﺑﺈﺳﻨﺎد‬.‫ﻜﺮاﻣﺔ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‬B‫اﺧﺎہ ﺑﻤﺼﻴﺒﺔ إﻻ ﻛﺴﺎہ اﷲ ﻋﺰ وﺟﻞ ﻣﻦ ﺣﻠﻞ ا‬
(ù‫ ﺛﻮاب ﻣﻦ ﻋﺰ‬ñ ‫ ﺑﺎب ﻣﺎ ﺟﺎء‬،۱۱۵ ‫ ص‬:‫ﺣﺴﻦ‬
Ras0lull h sallall hu ‛alayhi wa sallam said: The believer who consoles
and comforts his brother at the time of a calamity will be made to wear
the garments of greatness and nobility by All h ta‛ l on the day of
Resurrection.
ٔ ٔ
‫ اﺧﺎہ‬ù‫ ﻣﻦ ﻋﺰ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ﻋﻦ ا‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫وﻋﻦ ا‬
ٔ
‫ ﻳﺎ رﺳﻮل اﷲ‬:‫ﺎ ﻳﻮم اﻟﻘﻴﻤﺔ ﻗﻴﻞ‬ú‫ ﺑ‬eò ‫ﺼﻴﺒﺔ ﻛﺴﺎہ اﷲ ﻳﻮم اﻟﻘﻴﻤﺔ ﺣﻠﺔ ﺧ اء‬: ‫ﻮﻣﻦ ﻣﻦ‬g‫ا‬
(‫ ﺑ„وت‬،۷/۳۹۷ :‫ﺦ ﺑﻐﺪاد‬h‫ )ﺗﺎر‬.‫ ﻳﻐﺒﻂ‬:‫؟ ﻗﺎل‬eò ‫ﻣﺎ‬
ٔ
‫ﻰ داﺧﻠﺔ‬J‫ﻨﻜﺮ و‬g‫ﻰ ﻋﻦ ا‬ú•‫ﻌﺮوف وا‬g‫ﺮ ﺑﺎ‬:‫ اﻻ‬š ‫ﺸﺘﻤﻠﺔ‬: ‫ﺔ‬h‫ ا•ﻌﺰ‬:ù‫وﻗﺎل اﻹﻣﺎم ا•ﻮو‬
ٔ ٔ
ñ ‫ﺬا ﻣﻦ اﺣﺴﻦ ﻣﺎ )ﺴﺘﺪل ﺑﮧ‬J‫" و‬.ù‫وا•ﻘﻮ‬e‫ اﻟ‬š ‫ "وﺗﻌﺎوﻧﻮا‬:U‫ ﻗﻮل اﷲ ﺗﻌﺎ‬ñ ‫اﻳﻀﺎ‬
ٔ
‫ ﻋﻮن اﻟﻌﺒﺪ ﻣﺎ‬ñ ‫ واﷲ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ﺼﺤﻴﺢ ان رﺳﻮل اﷲ ﺻ‬B‫ ا‬ñ ‫ﺔ وﺛﺒﺖ‬h‫ا•ﻌﺰ‬
ٔ
.‫ ﻋﻮن اﺧﻴﮧ‬ñ ‫[ن اﻟﻌﺒﺪ‬
839
 ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ﻞ ان ا‬h‫ ﺣﺪﻳﺚ ﻃﻮ‬ñ ‫ اﷲ ﻋﻨﻪ‬u‫وﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮو ﺑﻦ اﻟﻌﺎص ر‬
ٔ ٔ ٔ
‫ﺬا‬J ‫ﻞ‬J‫ اﺗﻴﺖ ا‬:‫؟ ﻗﺎﻟﺖ‬õ‫ ﻳﺎ ﻓﺎﻃﻤﺔ ﻣﻦ ﺑ ﺘ‬õ‫ اﷲ ﻋﻨﻬﺎ ﻣﺎ اﺧﺮﺟ‬u‫وﺳﻠﻢ ﻗﺎل ﻟﻔﺎﻃﻤﺔ ر‬
ٔ ‫ )رواہ ٔاﺑﻮ‬.‫ﻢ ﺑﮧ‬ú‫ﺘ‬h‫ﻢ ٔاو ﻋﺰ‬ú‫ﻢ ﻣﻴﺘ‬ú´‫&ﺖ إ‬O‫ﻴﺖ ﻓ‬g‫ا‬
.‫ ﺳﻌﻴﺪ‬،‫ﺔ‬h‫ ا•ﻌﺰ‬ñ ‫ ﺑﺎب‬،۲/۸۹ :‫داود‬
(:‫ﺴﺎ‬ª‫واﻟ‬
…Ras0lull h sallall hu ‛alayhi wa sallam asked Hadrat F timah
radiyall hu ‛anh : “O F timah! Why did you emerge from your house?”
She replied: “I went to the family of this deceased person to ask All h
ta‛ l to shower His mercy on them, or to console them.
ٔ
‫ اﷲ ﻋﻨﻪ ﻋﻦ رﺳﻮل اﷲ‬u‫ اﷲ ﻋﻨﻪ وﻋﻤﺮان ﺑﻦ ﺣﺼ^ ر‬u‫ﺼﺪﻳﻖ ر‬B‫ﺮ ا‬9‫ ﺑ‬ì‫وﻋﻦ ا‬
“œ‫ ا‬ù‫ﮧ ﻋﺰ وﺟﻞ ﻣﺎ ﺟﺰاء ﻣﻦ ﻋﺰ‬C‫ﺮ‬B ‫ﺴﻼم‬B‫ ﻋﻠﻴﻪ ا‬î‫ﻮ‬: ‫ ﻗﺎل‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‬Š‫ﺻ‬
ٔ
،۱۵۸ ‫ ص‬:‫ﻠﻴﻠﺔ‬B‫ ﻋﻤﻞ ا´ﻮم وا‬ñ ‫ﺴ‬B‫ )رواہ اﺑﻦ ا‬.Š‫ ﻇﻞ ﻳﻮم ﻻ ﻇﻞ إﻻ ﻇ‬ñ ‫ اﺟﻌﻠﮧ‬:‫ﻗﺎل‬
(‫ﻌﺎرف اﻟﻌﺜﻤﺎﻧﻴﺔ‬g‫داﺋﺮة ا‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: Hadrat M0s ‛alayhis
sal m asked All h ta‛ l : “What is the reward for the person who
consoles a bereaved person?” All h ta‛ l replied: “I will place him
under My shade on the day when there will be no shade other than My
shade.”
The method of offering condolence
The prescribed method of offering condolence is to go to the family of
the deceased after the burial or before the burial, and to console and
comfort them, to encourage them to exercise patience, and to say
comforting prayers in favour of the deceased. (Fat w Rah$m$yyah and
Kif yatul Muft$)
Du’ās when offering condolence
ٔ ٔ ٔ
ù‫ﺎر‬Ç) .‫ﺴﺐ‬Õ‫ و•ﺤ‬e‫ﺴ ﻓﻠﺘﺼ‬: ‫ !ء ﻋﻨﺪہ ﻻﺟﻞ‬L‫( إن ﷲ ﻣﺎ اﺧﺬ وﻟﮧ ﻣﺎ اﻋﻄﻰ و‬۱)
( ‫ ﻗﺪﻳ‬،‫ﻴﺖ‬g‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻌﺬب ا‬Š‫ ﺻ‬.•‫ ﺑﺎب ﻗﻮل ا‬،۱/۱۷۱ :‫ﻒ‬h©
Whatever All h ta‛ l took belongs to Him, and what He gave is also
His. He has an appointed time for everything (the life of the deceased
was decreed to be this much). So be patient and have hopes for
rewards.
‫ﻦ وﻏﻔﺮ •ﺎ وﻟﮧ ﻳﺎ‬h‫ اﻟﻐﺎﺑﺮ‬ñ ‫ ﻋﻘﺒﮧ‬ñ ‫ﺪﻳ^ واﺧﻠﻔﮧ‬úg‫ ا‬ñ ‫ﻢ اﻏﻔﺮ ﻟﮧ وارﻓﻊ درﺟﺘﮧ‬ú‫ﻠ‬B‫( ا‬۲)
(‫ ﻛﺘﺎب ا ﻨﺎﺋﺰ‬،۱/۱۰۳ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ہ وﻧﻮر ﻟﮧ ﻓﻴﮧ‬e‫ ﻗ‬ñ ‫^ واﻓﺘﺢ ﻟﮧ‬g‫رب اﻟﻌﺎ‬
840
O All h! Forgive him elevate his status among the guided ones. See to
those who have survived him. Forgive us and him, O Lord of the
universe. Expand his grave for him and illuminate it for him.
ٔ ٔ
(‫ﺴﻨﺪ ا&ﺪ‬:) .‫ﺮات‬: ‫ﺎ ﺛﻼث‬ú‫ ﻗﺎﻟ‬،‫ ﺻﻔﻘﺔ ﻳﻤﻴﻨﮧ‬ñ ‫ﺎرک ﻟﮧ‬C‫ﻠﮧ و‬J‫ ا‬ñ ‫ﻢ اﺧﻠﻔﮧ‬ú‫ﻠ‬B‫( ا‬۳)
O All h! See to his family and bless him in all his affairs.
ٔ ٔ ٔ ٔ
،‫ﺔ‬h‫ ﺑﺎب ا•ﻌﺰ‬،۱۳۶ ‫ ص‬:ù‫ﻠﻨﻮو‬B ‫ )اﻻذ[ر‬.õ‫ﻴﺘ‬g ‫(اﻋﻈﻢ اﷲ اﺟﺮک واﺣﺴﻦ ﻋﺰاءک وﻏﻔﺮ‬۴)
(‫ﻜﺘﺒﺔ اﻟﻘﺪس‬:
May All h confer abundant rewards to you, may He give you solace,
and may He forgive your deceased.
ٔ ٔ
‫ﻮن ﻏﻔﺮ اﷲ ﻟﮧ واﺳﻜﻨﮧ ﺟﻨﺔ‬9‫( إﻧﺎ ﷲ و½ﻧﺎ إ´ﮧ راﺟﻌﻮن ﻣﺎ ﺷﺎء اﷲ [ن وﻣﺎ ﻻ )ﺸﺎ ﻻ ﻳ‬۵)
ً ً ٔ ٔ ٔ
‫ا ‚ﻴﻼ‬e‫ﻢ ﺻ‬9C‫ ﻗﻠﻮ‬š ‫ ان ﻳﻔﺮغ‬U‫ﺗﻌﺎ‬ ٰ ‫اﻟﻔﺮدوس واﻓﺎض ﻋﻠﻴﮧ ﺷﺎﺑﻴﺐ ﻏﻔﺮاﻧﮧ وادﻋﻮ اﷲ‬
ٓ ً ً ٔ
.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺮﺳﻠ^ ﺻ‬g‫ﺮﻣﺔ ﺳﻴﺪ ا‬Î ^‫ﻼ ﺑﻠﻄﻔﮧ ور&ﺘﮧ اﻣ‬h‫ ﻣﻦ ﻓﻘﺪﺗﻢ اﺟﺮا ﺟﺰ‬š‫و‬
To All h we belong and to Him is our return. Everything happens by
the will of All h. May All h forgive him, inhabit him in Jannatul
Firdaus, and pour his abundant forgiveness on him. I pray to All h
ta‛ l to pour excellent patience on you all, and abundant rewards to
the one whom you have lost, by virtue of His kindness and mercy.
Ām$n. By the sanctity of the Chief of the Messengers sallall hu ‛alayhi
wa sallam. (Fat w Rah$m$yyah)
It is also Sunnah to offer condolences by writing a letter
:‫ اﺑﻦ ﻟﮧ‬ñ ‫ﮧ‬h‫ اﷲ ﻋﻨﻪ ﻳﻌﺰ‬u‫ ﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ ر‬U‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‬Š‫ ﺻ‬.•‫و¿ﺘﺐ ا‬
ٔ
‫ ا&ﺪ‬û‫ ﻓﺎ‬õ‫ ﻣﻌﺎذ ﺑﻦ ﺟﺒﻞ ﺳﻼم ﻋﻠﻴ‬U‫ﻤﺪ رﺳﻮل اﷲ إ‬Ÿ ‫ ﻣﻦ‬:‫ﺮﺣﻴﻢ‬B‫ﺮ&ﻦ ا‬B‫ﺴﻢ اﷲ ا‬ê
ٔ ٔ ٔ ٔ
‫ ورزﻗﻨﺎ و½ﻳﺎک‬e‫ﺼ‬B‫ ا‬õ‫ﻤ‬ú‫ اﻻﺟﺮ واﻟ‬õ‫ اﻣﺎ ﺑﻌﺪ ﻓﺎﻋﻈﻢ اﷲ ﻟ‬،‫ﻮ‬J ‫ ﻻ إﻟﮧ إﻻ‬ù=‫ اﷲ ا‬õ´‫إ‬
ٔ ٔ ٔ ٔ
‫ﺔ‬hّ‫ﻨﻴّﺔ وﻋﻮار‬ú‫ﺐ اﷲ ﻋﺰ وﺟﻞ اﻟ‬J‫ﻮا‬: ‫ﻮا•ﺎ واوﻻدﻧﺎ ﻣﻦ‬:‫ﻠﻴﻨﺎ وا‬J‫ ان اﻧﻔﺴﻨﺎ وا‬،‫ﺸﻜﺮ‬B‫ا‬
ٔ ٔ
‫ﺸﻜﺮ إذا اﻋﻄﻰ‬B‫ض ﻋﻠﻴﻨﺎ ا‬O‫ﺪود ﺛﻢ اﻓ‬Ÿ ‫ﻮﻗﺖ‬B ‫ﻘﺒﺾ‬h‫ اﺟﻞ ﻣﻌﻠﻮم و‬U‫ﺎ إ‬ú‫ﺴﺘﻮدﻋﺔ ﻳﻤﺘﻊ ﺑ‬g‫ا‬
ّ ‫ﺴﺘﻮدﻋﺔ‬g‫ﮧ ا‬hّ‫ﻨﻴّﺔ وﻋﻮار‬ú‫ﺐ اﷲ اﻟ‬J‫ﻮا‬: ‫ ﻣﻦ‬õ‫ و*ن اﺑﻨ‬Š‫ إذا اﺑﺘ‬e‫ﺼ‬B‫وا‬
‫ ﻏﺒﻄﺔ‬ñ ‫ ﺑﮧ‬õ‫ﻣﺘﻌ‬
ٔ
‫ﺒﻂ‬ò ‫ وﻻ‬e‫ﺘﮧ ﻓﺎﺻ‬ž‫ﺴ‬Õ‫ إن اﺣ‬،ù‫ﺪ‬ú‫ﺮ&ﺔ واﻟ‬B‫ﺼﻼة وا‬B‫ ا‬،„‫ ﺑﺎﺟﺮ ﻛﺒ‬õ‫ور وﻗﺒﻀﮧ ﻣﻨ‬Æ‫و‬
ً ً ٔ ٔ
‫ن ﻗﺪ‬ð‫ﻮ ﻧﺎزل ﻓ‬J ‫ واﻋﻠﻢ ان ا ﺰع ﻻ ﻳﺮد ﺷ ﺌﺎ وﻻ ﻳﺪﻓﻊ ﺣﺰﻧﺎ وﻣﺎ‬،‫ اﺟﺮک ﻓﺘﻨﺪم‬õ‫ﺟﺰﻋ‬
،۳/۳۴۱/۵۱۹۳ :^‫ﺼﺤﻴﺤ‬B‫ ا‬š ‫ﺴﺘﺪرک‬g‫ ﻣﻊ ا‬،‫ دار اﻟﻔﻜﺮ‬،۱/۲۴۳ :‫ )ﺣﻠﻴﺔ اﻻو´ﺎء‬.‫ﺴﻼم‬B‫وا‬
(‫دار اﺑﻦ ﺣﺰم‬
841
Ras0lull h sallall hu ‛alayhi wa sallam wrote a letter to Hadrat Mu‛ dh
ibn Jabal radiyall hu ‛anhu consoling him over the loss of his son:
I commence in the name of All h the most merciful the most
beneficent. From Muhammad Ras0lull h to Mu‛ dh ibn Jabal. Peace be
to you. I praise All h before you, the One apart from whom there is
none worthy of worship. May All h ta‛ l bless you with great rewards,
inspire you to be patient, and confer us and you with gratitude. Our
lives, our families, our wealth and our children are blessed loans given
to us by All h ta‛ l . We are given the opportunity of deriving benefit
from them until a certain time, and He takes them away after an
appointed time. All h imposed gratitude on us when He gives us, and
patience when He puts us through a test. Your son was from among
the blessed loans given to you by All h. He enabled you to enjoy him in
an enviable and joyful manner and then took him away from you in
return for immense rewards, forgiveness, mercy and guidance. If you
desire reward, be patient. Let not your crying and lamenting cause you
to lose your rewards because then you will regret. Remember that
crying and lamenting will neither bring back anything nor will it
repulse your grief. Whatever is to happen will certainly happen, and
what has passed has passed. Was sal m.
Consoling and admonitory words
‫ ﻛــﻞ ﺷــﻰء ﺑﻘــﻀــﺎء وﻗـــﺪر‬- ù‫ ﻛﻴﻒ ﺟﺮ‬ù‫ﻻ ﺗﻘﻞ ﻓﻴﻤﺎ ﺟﺮ‬
Do not say with regard to what has happened: “How did it happen?”
Everything happens according to decree and fate.
ٔ
‫ ا•ـﺮاب‬ñ ‫ﺐ‬h‫ ﺳﺘﺪﻓﻦ ﻋﻦ ﻗﺮ‬- Š‫ﻌــ‬g‫اﻻ ﻳﺎ ﺳﺎ>ﻦ اﻟﻘﺼــﺮ ا‬
O you who are living in a lofty castle! Beware! Soon you will be buried
in the soil.
‫ﻠﺨـﺮاب‬B ‫ﻠﻤﻮت واﺑﻨﻮا‬B ‫وا‬Qِ - ‫ ˜ ﻳـــﻮم‬ù‫ ﻳﻨﺎد‬õ‫ﻠـــ‬: ‫ﻟـﮧ‬
Everyday an angel announces: “Give birth to a child for death, and
construct a building for demolition.”
‫ ﺑــﻴــﺖ ا•ــﺮاب‬U‫ﺮﺟـﻌﻨﺎ إ‬:‫ و‬- ‫ دار دﻧﻴــﺎ‬ñ ‫ﻗـﻠﻴــﻞ ﻋﻤـﺮﻧـﺎ‬
Our life-span in this world is very short, and our return is to a house of
soil.
Once the appointed time arrives, no plan of ours to repulse it will
work.

842
Hadrat Mu‛ wiyah radiyall hu ‛anhu said:
ٔ ٔ ٔ
‫اﻟﻘــﻴــﺖ ˜ ﺗﻤﻴﻤــﺔ ﻻ ﺗﻨﻔﻊ‬- ‫ـــﺎ‬J‫ﺸﺒﺖ اﻇﻔﺎر‬å‫ﻨﻴﺔ ا‬g‫و½ذا ا‬
Once death digs its claw, no amulet and treatment can be of any use.
When Hadrat ‛Abb s radiyall hu ‛anhu passed away, a Bedouin
consoled his son, Hadrat ‛Abdull h ibn ‛Abb s radiyall hu ‛anhu as
follows:
ٔ
‫ﺮاس‬B‫ ا‬e‫ﺮﻋﻴﺔ ﺑﻌﺪ ﺻ‬B‫ ا‬e‫ﻦ ﻓﺈﻧﻤﺎ – ﺻ‬h‫ ﺻﺎﺑﺮ‬õ‫ﻦ ﺑ‬9‫ ﺗ‬e‫اﺻ‬
ٔ
‫ﻠﻌﺒــﺎس‬B õ‫ واﷲ ﺧﻴـﺮ ﻣﻨــ‬- ‫ﺧ„ ﻣﻦ اﻟﻌﺒﺎس اﺟﺮک ﺑﻌــﺪہ‬
You must be patient so that we can be patient after you, because when
juniors see their seniors exercising patience, they too will remain
patient. The reward which you will receive for your patience is better
for you than Hadrat ‛Abb s radiyall hu ‛anhu. And the proximity with
All h ta‛ l which Hadrat ‛Abb s radiyall hu ‛anhu will get is more
beneficial to him than you.
It is related that Hadrat ‛Abdull h ibn ‛Abb s radiyall hu ‛anhu
experienced much solace and comfort from these couplets.1
Raising the hands in du’ā when offering
condolence
Question
There are certain places where people are in the practice of raising
their hands and making du‛ ’ when offering condolences. Is there any
Shar‛$ validity for this practice?
Answer
There are two factors in ta‛ziyat (offering condolence). (1) To comfort
the family members and to encourage them towards patience. (2) To
make du‛ ’ of forgiveness for the deceased. Raising the hands at the
time of seeking forgiveness is established from the traditions.
However, in most cases ta‛ziyat involves consoling the family members
and encouraging them towards patience. It is therefore better not to
raise the hands. The hands may be raised for the sake of du‛ ’.
Sah$h Bukh r$:

1
Condensed from Fat w Rah$m$yyah, vol. 6, p. 346.
843
 ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪: ì‬ﻮ‪ î‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل ‪g‬ﺎ ﻓﺮغ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﻦ ﺣﻨ^ ﺑﻌﺚ اﺑﺎ ‪:È‬ﺮ‬
‫ٔ‬ ‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ‪ š‬ﺟ ﺶ إ‪ U‬اوﻃﺎس ﻓﻠ‪ þ‬در‪h‬ﺪ ﺑﻦ ا‪B‬ﺼﻤﺔ ﻓﻘﺘﻞ در‪h‬ﺪ و‪J‬ﺰم اﺻﺤﺎﺑﮧ ﻗﺎل‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺑﻮ‪:‬ﻮ‪ î‬ر‪ u‬اﷲ ﻋﻨﻪ و‪C‬ﻌﺜ ﻣﻊ ا‪:È ì‬ﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻓﺮﻣﺎہ اﺑﻮ ‪:È‬ﺮ ‪ ñ‬ر¿ﺒﺘﮧ‪ ،‬رﻣﺎہ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺟﺸ ‪ê‬ﺴ‪ú‬ﻢ ﻓﺎﺛ‪ž‬ﺘﮧ ‪ ñ‬ر¿ﺒﺘﮧ ﻓﺎﻧﺘ‪ú‬ﻴﺖ إ´ﮧ ‪...‬ﻗﺎل ﻳﺎ اﺑﻦ ا‪ P‬اﻗﺮ‪ ù‬ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ‬
‫ً‬ ‫ٔ‬
‫وﺳﻠﻢ ا‪B‬ﺴﻼم وﻗﻞ ﻟﮧ اﺳﺘﻐﻔﺮ ‪ U‬واﺳﺘﺨﻠﻔ اﺑﻮ ‪:È‬ﺮ ‪ š‬ا•ﺎس ﻓﻤﻜﺚ )ﺴ„ا ﺛﻢ ﻣﺎت‬
‫ﻓﺮﺟﻌﺖ ﻓﺪﺧﻠﺖ ‪ š‬ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ñ‬ﺑ ﺘﮧ ‪hÆ š‬ﺮ ‪:‬ﺮ‪:‬ﻞ وﻋﻠﻴﮧ ﻓﺮاش ﻗﺪ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺛﺮ رﻣﺎل ا‪h°B‬ﺮ ﺑﻈ‪ú‬ﺮہ وﺟﻨ‪ž‬ﻴﮧ ﻓﺎﺧ‪e‬ﺗﮧ ‪eÇ‬ﻧﺎ وﺧ‪ e‬ا‪:È ì‬ﺮ وﻗﺎل ﻗﻞ ﻟﮧ اﺳﺘﻐﻔﺮ ﻟﮧ ﻓﺪ‪È‬‬
‫ّ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪B‬ﻠ‪ú‬ﻢ‬ ‫ﺑﻤﺎء ﻓﺘﻮﺿﺎ ﺛﻢ رﻓﻊ ﻳﺪﻳﮧ ﻓﻘﺎل‪ :‬ا‪B‬ﻠ‪ú‬ﻢ اﻏﻔﺮ ﻟﻌﺒﻴﺪ ا‪:È ì‬ﺮ وراﻳﺖ ﺑﻴﺎض اﺑﻄﻴﮧ ﺛﻢ ﻗﺎل‪:‬‬
‫اﺟﻌﻠﮧ ﻳﻮم اﻟﻘﻴﻤﺔ ﻓﻮق ﻛﺜ„ ﻣﻦ ﺧﻠﻘ‪ õ‬وﻣﻦ ا•ﺎس‪) .‬رواہ ا‘ﺨﺎر‪ ،۲/۶۱۹/۴۱۵۳ ù‬ﺑﺎب ﻏﺰوة‬
‫ٔ‬
‫اوﻃﺎس‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Sh m$:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﻻ ﺑﺎس ﺑﺘﻌﺰ‪h‬ﺔ ا‪J‬ﻠﮧ وﺗﺮﻏﻴﺒ‪ú‬ﻢ ‪ ñ‬ا‪B‬ﺼ‪ e‬ا‪ ù‬ﺗﺼﺒ„‪J‬ﻢ وا‪ÈQ‬ء ﻟ‪ú‬ﻢ ﺑﮧ‪ ،‬ﻗﺎل ‪ ñ‬اﻟﻘﺎ‪:‬ﻮس‪:‬‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻌﺰاء ا‪B‬ﺼ‪ e‬او ﺣﺴﻨﮧ وﺗﻌﺰ‪ :ù‬اﻧ‪Õ‬ﺴﺐ ﻓﺎ‪g‬ﺮاد ‪J‬ﻨﺎ اﻻول‪ ...‬ﻗﺎل ‪© ñ‬ح ا‪g‬ﻨﻴﺔ‪ :‬و)ﺴﺘﺤﺐ‬
‫ٔ‬
‫ا•ﻌﺰ‪h‬ﺔ ‪B‬ﻠﺮﺟﺎل واﻟ‪ª‬ﺴﺎء ا‪B‬ﻼ‪ F‬ﻻ ﻳﻔ‪ 8‬ﻟﻘﻮﻟﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة وا‪B‬ﺴﻼم‪ :‬ﻣﻦ ﻋﺰ‪ ù‬اﺧﺎہ‬
‫ﺑﻤﺼﻴﺒﺔ ﻛﺴﺎہ اﷲ ﻣﻦ ﺣﻠﻞ ا‪B‬ﻜﺮاﻣﺔ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ .‬رواہ اﺑﻦ ﻣﺎﺟﺔ وﻗﻮﻟﮧ ﻋﻠﻴﮧ ا‪B‬ﺼﻼة‬
‫ٔ‬ ‫ٔ‬ ‫ً‬
‫وا‪B‬ﺴﻼم‪ :‬ﻣﻦ ﻋﺰ‪: ù‬ﺼﺎﺑﺎ ﻓﻠﮧ ﻣﺜﻞ اﺟﺮہ‪ .‬رواہ اﻟ‪O‬ﻣﺬ‪ ù‬واﺑﻦ ﻣﺎﺟﺔ‪ ،‬وا•ﻌﺰ‪h‬ﺔ ان ﻳﻘﻮل‪:‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﻋﻈﻢ اﷲ اﺟﺮک واﺣﺴﻦ ﻋﺰاﺋ‪ õ‬وﻏﻔﺮ ‪g‬ﻴﺘ‪) .õ‬ﺷﺎ ‪ ،۲/۲۳۹ :‬ﺳﻌﻴﺪ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪The difference between ta’ziyat and janāzah salāh‬‬
‫‪Question‬‬
‫‪Is ta‛ziyat separate from the jan zah sal h or is the jan zah sal h‬‬
‫?‪sufficient as a ta‛ziyat‬‬
‫‪Answer‬‬
‫‪Ta‛ziyat is separate from the jan zah sal h. The jan zah sal h is the‬‬
‫‪right of the deceased while ta‛ziyat is prescribed to provide comfort‬‬
‫‪and solace to the family members, and to encourage them towards‬‬
‫‪patience. If a person meets the family members at the jan zah sal h‬‬
‫‪and offers condolences to them, there is no need for a separate‬‬
‫‪ta‛ziyat.‬‬

‫‪844‬‬
Al-Fat w al-Hind$yyah:
ٔ
‫ﻴﺖ‬g‫ﻞ ا‬J‫ ا‬ù‫ﺎد إذا ﻋﺰ‬h‫ ا@ﺴﻦ ﺑﻦ ز‬ù‫„ة ورو‬ú‫ اﻟﻈ‬ñ ‫ﺼﻴﺒﺔ ﺣﺴﻦ ﻛﺬا‬g‫ﺼﺎﺣﺐ ا‬B ‫ﺔ‬h‫ا•ﻌﺰ‬
ٔ ٔ ٔ
‫ ﺛﻼﺛﺔ اﻳﺎم‬U‫ﺎ ﻣﻦ ﺣ^ ﻳﻤﻮت إ‬ú‫ﻀﻤﺮات ووﻗﺘ‬g‫ ا‬ñ ‫ ﻛﺬا‬ù‫ﺮة اﺧﺮ‬: ‫ﮧ‬h‫ ان ﻳﻌﺰ‬ü‫ﺒ‬ª‫ﺮة ﻓﻼ ﻳ‬:
ٔ ٔ ً ٔ ٔ
•‫ﻓﻦ او‬Q‫ﻰ ﺑﻌﺪ ا‬J‫ﺎ و‬ú‫ إ´ﮧ ™ﺋﺒﺎ ﻓﻼ ﺑﺎس ﺑ‬ù‫ﻌﺰ‬g‫ او ا‬ù‫ﻌﺰ‬g‫ﻮن ا‬9‫ﺎ إﻻ ان ﻳ‬J‫ﺮہ ﺑﻌﺪ‬9h‫و‬
ù‫ )اﻟﻔﺘﺎو‬.‫ﺔ‬h‫ ﻗﺪﻣﺖ ا•ﻌﺰ‬õ‫ ذﻟ‬ù‫رو‬ ٔ ‫ﻢ ﺟﺰع ﺷﺪﻳﺪ ﻓﺈن‬ú‫ﻢ ﻳﺮ ﻣﻨ‬B ‫ﺬا إذا‬J ‫ﺎ ﻗﺒﻠﮧ‬ú‫ﻣﻨ‬

(۱/۱۶۷ :‫ﻨﺪﻳﮧ‬ú‫اﻟ‬
Sh m$:
ٔ
‫ﺮہ‬9‫ﻴﺖ و ﻳ‬g‫ﺮہ اﻻﺟﺘﻤﺎع ﻋﻨﺪ ﺻﺎﺣﺐ ا‬9‫ اﺋﻤﺘﻨﺎ ﻳ‬ù‫ وﻗﺎل ﻛﺜ„ ﻣﻦ ﻣﺘﺎﺧﺮ‬:‫ اﻹﻣﺪاد‬Ú‫و‬
ٔ
‫ﻓﻦ ﻓﻠﻴﺘﻔﺮﻗﻮا‬Q‫ ﺑﻞ إذا ﻓﺮغ ورﺟﻊ ا•ﺎس ﻣﻦ ا‬،ù‫ ﻣﻦ ﻳﻌﺰ‬،‫ إ´ﮧ‬F‫ ﻳﺎ‬Á‫ ﺑ ﺘﮧ ﺣ‬ñ ‫ﻟﮧ ا ﻠﻮس‬
ٔ ٔ
‫ﻀﻴﺎﻓﺔ ﻣﻦ‬B‫ ﻛﺮاﮨﺔ ا‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۴۱ : ‫ )ﺷﺎ‬.‫ﺮہ‬:‫ﻢ وﺻﺎﺣﺐ ا‘ﻴﺖ ﺑﺎ‬J‫ﻮر‬:‫و)ﺸﺘﻐﻞ ا•ﺎس ﺑﺎ‬
(‫ ﺳﻌﻴﺪ‬،‫ﻴﺖ‬g‫اﮨﻞ ا‬
All h ta‛ l knows best.
Condolence gatherings
Question
A senior personality passes away and his associates decide on having a
condolence gathering without specifying a day. The purpose of this
gathering is: (1) to highlight the personality’s achievements, (2) to
speak about his actions and characteristics so that his associates can
follow in his footsteps, (3) to revive his way, (4) for people to benefit
from each other’s views. Obviously, a certain date will be set so that it
is easy for everyone to gather on that day, and not as a ruling of the
Shar$‛ah. What is the ruling in this regard? Another objective of such a
gathering is to pave the way to handle the conditions which result
from the death of the personality. The gathering is neither believed to
be essential nor Sunnah. Therefore, nothing negative is said about
those who do not attend.
Answer
When a gathering is about a personality with whom many benefits are
attached, every aspect of his life is worthy of discussion and
emulation, there is a need to proliferate his actions and
characteristics, his associates benefit from each other, and there is a
need to expand his mission; then a specific day can be set aside for
such an occasion. When Ras0lull h sallall hu ‛alayhi wa sallam

845
departed from this world, Hadrat Ab0 Bakr radiyall hu ‛anhu
addressed a gathering which had assembled after his demise with a
view to quelling the rebellions and tribulations which had sprung up.
Furthermore, this action is supported by the following narration of
Sah$h Bukh r$:
‫ﻐ„ة ﺑﻦ ﺷﻌﺒﺔ‬g‫ اﷲ ﻋﻨﻪ ﻳﻮم ﻣﺎت ا‬u‫ﺮ ﺑﻦ ﻋﺒﺪ اﷲ ر‬h‫ ﺳﻤﻌﺖ ﺟﺮ‬:‫ﺎد ﺑﻦ ﻋﻼﻗﺔ ﻗﺎل‬h‫ﻋﻦ ز‬
ٔ
‫ ﻟﮧ‬õh© ‫ﻢ ﺑﺎﺗﻘﺎء اﷲ وﺣﺪہ ﻻ‬9‫ اﷲ ﻋﻨﻪ ﻗﺎم ﻓﺤﻤﺪ اﷲ واﺛ ﻋﻠﻴﮧ وﻗﺎل ﻋﻠﻴ‬u‫ر‬
ٔ ٓ ٔ ٔ ٔ
‫ اﺳﺘﻐﻔﺮوا ﻻﻣ„¿ﻢ ﻓﺈﻧﮧ‬:‫ﻢ اﻻن ﺛﻢ ﻗﺎل‬9‫ﻢ اﻣ„ ﻓﺈﻧﻤﺎ ﻳﺎﺗﻴ‬9‫ ﻳﺎﺗﻴ‬Á‫ﺴﻜﻴﻨﺔ ﺣ‬B‫ﻮﻗﺎر وا‬B‫وا‬
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﺻ‬.•‫ ﺑﺎب ﻗﻮل ا‬،۱/۱۴/۵۸ :ù‫ )رواہ ا‘ﺨﺎر‬.‫ ا@ﺪﻳﺚ‬،‫ﺐ اﻟﻌﻔﻮ‬ò ‫[ن‬
(‫ ﻓﻴﺼﻞ‬،‫ﻳﻦ ا•ﺼﻴﺤﺔ‬Q‫ا‬
All h ta‛ l knows best.
Walking with shoes in a graveyard
Question
What is the ruling with regard to walking with shoes in a graveyard?
Books generally say that it is makr0h. This appears to be an
inconvenience.
Answer
It is against etiquette to walk in a graveyard with shoes. However, if
there is an inconvenience, the shoes are clear of filth and dirt, the
manner of walking does not smack of pride, and the person walks with
humility out of respect for the graves then there is leeway for this.
Badhl al-Majh0d:
ٔ ٔ
‫ اﷲ‬Š‫ﺑ ﻨﻤﺎ اﻧﺎ اﻣﺎ! ﻣﻊ رﺳﻮل اﷲ ﺻ‬... ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﻮ• رﺳﻮل اﷲ ﺻ‬: „‫ﺸ‬ê ‫ﻋﻦ‬
ٔ
‫ اﻟﻘﺒﻮر ﻋﻠﻴﮧ‬ñ 2‫ ¡ﺴﻤﻴﺘﮧ ﻳﻤ‬š ‫ﻢ اﻗﻒ‬B ‫ ﻓﺈذا رﺟﻞ‬...^‫ﺴﻠﻤ‬g‫ﺮ ﺑﻘﺒﻮر ا‬: ‫ﺛﻢ‬... ‫ﻋﻠﻴﻪ وﺳﻠﻢ‬
ٔ
‫ﺮﺟﻞ ﻓﻠﻤﺎ ﻋﺮف رﺳﻮل اﷲ‬B‫ ﻓﻨﻈﺮ ا‬õ‫ﺘ ﺘﻴ‬ž‫ اﻟﻖ ﺳ‬õò‫ﺘ ﺘ^ و‬ž‫ﺴ‬B‫ﻧﻌﻼن ﻓﻘﺎل ﻳﺎ ﺻﺎﺣﺐ ا‬
ً ٔ
‫ ﻻ‬:‫اﻣﺎ ﺑﺎ•ﻌﺎل ﺑ^ اﻟﻘﺒﻮر ﻗﻠﺖ‬O‫ﻠﻊ اﺣ‬y‫ﺮہ ﺑﺎ‬:‫وا‬... ‫ﻤﺎ‬ú‫ﻤﺎ ﻓﺮﻣﺎ ﺑ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺧﻠﻌ‬Š‫ﺻ‬
(۴/۲۱۳ :‫ﻮد‬ú‫ﺠ‬g‫ )ﺑﺬل ا‬.‫ﺬﻛﻮرة‬g‫ﻮﺟﻮہ ا‬B‫ ﺑﻌﺾ ا‬š ‫ إﻻ‬õ‫ﻳﺘﻢ ذﻟ‬
In the time of Ras0lull h sallall hu ‛alayhi wa sallam it was considered
to be fashionable to wear shoes without fibres and hairs. The Had$th
therefore encourages the adoption of humility when walking in a
graveyard, and abstaining from wearing items of pride. Nowadays,

846
wearing shoes without fibres and hairs is the norm. It will therefore be
permissible to wear them in a graveyard.
Al-Fat w al-Hind$yyah:
،۱/۱۶۷ :‫ﻨﺪﻳﺔ‬ú‫ اﻟ‬ù‫ )اﻟﻔﺘﺎو‬.‫ﺎج‬J‫ﻮ‬B‫اج ا‬°B‫ ا‬ñ ‫ﺮہ ﻋﻨﺪﻧﺎ ﻛﺬا‬9‫ﻘﺎﺑﺮ ﺑﻨﻌﻠ^ ﻻ ﻳ‬g‫ ا‬ñ 2g‫وا‬
(‫ﻓﻦ‬Q‫ وا‬e‫ اﻟﻘ‬ñ ‫ﺴﺎدس‬B‫اﻟﻔﺼﻞ ا‬
Fat w Rah$m$yyah:
It is strictly forbidden to walk on a grave with shoes or barefooted. But
there is no harm whatsoever in walking in-between the graves or
those areas where there are no graves with shoes. Al-Fat w al-
Hind$yyah states: “It is not makr0h to walk in-between the graves.”
However, a person should certainly be cautious especially when
standing near a grave. It will be better to remove the shoes when
reading the Qur’ n at a grave.1
All h ta‛ l knows best.
Women visiting a graveyard
Question
Do the Hanaf$s and Sh fi‛$s permit women to go to graveyards?
Answer
In the light of Ah d$th and the statements of the jurists we learn that it
is permissible for women to go to a graveyard. Yes, if there is a fear of
tribulation, polytheism, innovations and other evils, then they ought
to abstain.
Observe the following Ah d$th:
ٔ ٔ
‫ﺴﺘﺪرک‬g‫ ا‬ñ ‫ﻠﻴﻜﺔ و¿ﺬا ا@ﺎ>ﻢ‬: ì‫ﻴﺪ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬ú‫ ا•ﻤ‬ñ e‫( اﺧﺮج اﺑﻦ ﻋﺒﺪ اﻟ‬۱)
ٔ ٔ ‫ ﻳﺎ ٔام‬:‫ﺎ‬ú‫ﻘﺎﺑﺮ ﻓﻘﻠﺖ ﻟ‬g‫ اﷲ ﻋﻨﻬﺎ ٔاﻗﺒﻠﺖ ذات ﻳﻮم ﻣﻦ ا‬u‫ﺸﺔ ر‬æÈ ‫ﻋﻨﮧ "ٔان‬
‫ﻮﻣﻨ^ ﻣﻦ اﻳﻦ‬g‫ا‬
ٔ ٔ ٔ ٔ
‫ اﻟ ﺲ [ن‬:‫ﺎ‬ú‫ ﻓﻘﻠﺖ ﻟ‬.‫ اﷲ ﻋﻨﻪ‬u‫ﺮ ر‬9‫ ﺑ‬ì‫ﺮ&ﻦ ﺑﻦ ا‬B‫ ﻋﺒﺪ ا‬P‫ ا‬e‫اﻗﺒﻠﺖ؟ ﻗﺎﻟﺖ ﻣﻦ ﻗ‬
.‫ﺎ‬ú‫ﺎرﺗ‬h‫ﻰ ﻋﻦ ز‬ú‫ [ن ﻳﻨ‬،‫ ﻧﻌﻢ‬:‫ﺎرة اﻟﻘﺒﻮر؟ ﻗﺎﻟﺖ‬h‫ﻰ ﻋﻦ ز‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻧ‬Š‫رﺳﻮل اﷲ ﺻ‬
/۱ :‫ﻠﺤﺎ>ﻢ‬B ‫ﺴﺘﺪرک‬g‫ وا‬.‫ﺪ‬h‫ﻮ‬g‫ا‬ٔ ‫ﻜﺘﺒﺔ‬: ،۳/۲۳۳ :e‫ﻴﺪ ﻹﺑﻦ ﻋﺒﺪ اﻟ‬ú‫ )ا•ﻤ‬.‫ﺎ‬ú‫ﺎرﺗ‬h‫ﺮ ﺑﺰ‬:‫ﺛﻢ ٔا‬
ٔ ٓ ٔ
‫ﻠﻴﻜﺔ‬: ì‫ﻖ اﺧﺮ ﻋﻦ اﺑﻦ ا‬h‫ ﺑﻄﺮ‬e‫ ﺻﺤﻴﺢ( واﺧﺮﺟﮧ اﺑﻦ ﻋﺒﺪ اﻟ‬:.J=‫ وﻗﺎل ا‬،۱۳۹۲/ ۴۹۵

1
Fat w Rah$m$yyah, vol. 3, p. 97.
847
 ٔ ‫ﺒﺖ ٔام‬J‫ أﻳﻦ ذ‬:‫ ﻓﻘﻠﺖ‬،‫ﺎ‬ú‫ اﷲ ﻋﻨﻬﺎ ﻓﺨﺮج إ´ﻨﺎ ﻏﻼﻣ‬u‫ﺸﺔ ر‬æÈ ‫ ر¿ﺒﺖ‬:‫ﻳﻘﻮل‬
‫ﻮﻣﻨ^؟‬g‫ا‬
ٔ
(۳/۲۳۵ :‫ﻴﺪ‬ú‫ )ا•ﻤ‬.‫ﺎ‬ú‫ اﺧﻴ‬e‫ ﻗ‬U‫ﺒﺖ إ‬J‫ ذ‬:‫ﻗﺎل‬
…‛Abdull h ibn Mal$kah relates: ‛Ā’ishah radiyall hu ‛anh was
approaching from the graveyard one day so I said to her: “O Mother of
the Believers! Where are you coming from?” She replied: “From the
grave of my brother, ‛Abd ar-Rahm n ibn Ab$ Bakr radiyall hu ‛anhu.”
I said: “Is it not a fact that Ras0lull h sallall hu ‛alayhi wa sallam
prohibited the visiting of graves?” She replied: “Yes, he used to
prohibit visiting them but thereafter he permitted it.”…
ٔ ٔ ٔ
ì‫ﺮ&ﻦ ﺑﻦ ا‬B‫ ﻋﺒﺪ ا‬Ú‫ ﺗﻮ‬:‫ﻠﻴﻜﺔ ﻗﺎل‬: ì‫ ا ﻨﺎﺋﺰ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ا‬ñ ù‫ﻣﺬ‬O‫( واﺧﺮج اﻟ‬۲)
‫ اﷲ‬u‫ﺸﺔ ر‬æÈ ‫ ﻓﻠﻤﺎ ﻗﺪﻣﺖ‬،‫ﺎ‬ú‫ﻜﺔ ﻓﺪﻓﻦ ﺑ‬: U‫ ﻓﺤﻤﻞ إ‬:‫ ﻗﺎل‬2ž@‫ اﷲ ﻋﻨﻪ ﺑﺎ‬u‫ﺮ ر‬9‫ﺑ‬
ٔ ٔ
:‫ اﷲ ﻋﻨﻪ ﻓﻘﺎﻟﺖ‬u‫ﺮ ر‬9‫ ﺑ‬ì‫ﺮ&ﻦ ﺑﻦ ا‬B‫ ﻋﺒﺪ ا‬e‫ﻋﻨﻬﺎ اﺗﺖ ﻗ‬

È‫ ﻗﻴﻞ ﻟﻦ ﻳﺘﺼﺪ‬Á‫ﺮ ﺣ‬JQ‫ ﺟﺬﻳﻤﺔ ﺣﻘﺒﺔ ا‬û‫و¿ﻨﺎ ﻛﻨﺪﻣﺎ‬

ٔ
‫ﻢ ﻧﺒﺖ ´ﻠﺔ ﻣﻌــﺎ‬B ‫ ﻟﻄﻮل اﺟﺘﻤﺎع‬ðB‫ وﻣﺎ‬û[ ‫ﻓﻠﻤﺎ ﺗﻔﺮﻗﻨﺎ‬
ٓ
(۱/۲۰۳ :‫ﻒ‬h© ù‫ )ﺗﺮﻣﺬ‬.‫ اﺧﺮ ا@ﺪﻳﺚ‬U‫إ‬
ٔ ً ٔ ٔ
‫ﻢ ﻳﺎ‬ú‫ ﻛﻴﻒ اﻗﻮل ﻟ‬:‫ اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‬u‫ﺸﺔ ر‬æÈ ‫ ا ﻨﺎﺋﺰ ﻋﻦ‬ñ ‫ﺴﻠﻢ اﻳﻀﺎ‬: ‫( واﺧﺮج‬۳)
‫ﺮﺣﻢ اﷲ‬h‫ و‬،^‫ﺴﻠﻤ‬g‫ﻮﻣﻨ^ وا‬g‫ا‬ ٔ ‫ﻳﺎر ﻣﻦ‬Q‫ﻞ ا‬J‫ ٔا‬š ‫ﺴﻼم‬B‫ ا‬:•‫ ﻗﻮ‬:‫رﺳﻮل اﷲ؟ ﻗﺎل‬
ٔ
(۱/۳۱۴ :‫ﻒ‬h© ‫ﺴﻠﻢ‬:) .‫ﻢ ﻻﺣﻘﻮن‬9‫ﺸﺎء اﷲ ﺑ‬å‫ و½ﻧﺎ إ‬،‫ﻦ‬h‫ﺴﺘﺎﺧﺮ‬g‫ﺴﺘﻘﺪﻣ^ ﻣﻨﺎ وا‬g‫ا‬
…Hadrat ‛Ā’ishah radiyall hu ‛anh relates: “O Ras0lull h! What should
I say to them [when I visit the graveyard]?” He said: “You must say:
Peace be on you dwellers of these graves from the believers and
Muslims. May All h shower His mercy on those of us who departed
first and those who are to come later on. If All h wills, we will
certainly join you.”
ٔ ٔ ‫ ﺑﻦ‬î‫ﻮ‬: ‫ﻧﺎ‬e‫ ٔاﺧ‬:‫ ﻗﺎل‬ùe‫ﻜ‬B‫ اﻟﻄﺒﻘﺎت ا‬ñ ‫واﺧﺮج ﺳﻌﺪ‬
ٔ
‫ﺲ‬å‫ ﺑﻦ ا‬õ‫داود ﺳﻤﻌﺖ ﻣﺎﻟ‬ (۴)
‫ﻮن ﻓﻴﮧ‬9‫ وﻗﺴﻢ [ن ﺗ‬،e‫ ﻗﺴﻢ [ن اﻟﻘ‬:^ª‫ اﷲ ﻋﻨﻬﺎ ﺑﺎﺛ‬u‫ﺸﺔ ر‬æÈ ‫ ﻗﺴﻢ ﺑﻴﺖ‬:‫ﻳﻘﻮل‬
‫ﻤﺎ دﺧﻠﺖ ﺣﻴﺚ‬C‫ اﷲ ﻋﻨﻬﺎ ر‬u‫ﺸﺔ ر‬æÈ ‫ﻧﺖ‬ð‫ ﻓ‬،‫ﻤﺎ ﺣﺎﺋﻂ‬ú‫ ﻨ‬C‫ و‬،‫ اﷲ ﻋﻨﻬﺎ‬u‫ﺸﺔ ر‬æÈ
ً
‫ )ﻃﺒﻘﺎت‬.‫ﺎ‬ú‫ﺎ ﺛﻴﺎﺑ‬ú‫ﻰ ﺟﺎﻣﻌﺔ ﻋﻠﻴ‬J‫ﻢ ﺗﺪﺧﻞ إﻻ و‬B ‫ اﷲ ﻋﻨﻪ‬u‫ ﻓﻠﻤﺎ دﻓﻦ ﻋﻤﺮ ر‬،‫ ﻓﻀﻼ‬e‫اﻟﻘ‬
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ رﺳﻮل اﷲ ﺻ‬e‫ ﻓﺼﻞ ذﻛﺮ ﺣﻔﺮ ﻗ‬،‫ ﺑ„وت‬،‫ﻜﺘﺐ اﻟﻌﻠﻤﻴﺔ‬B‫ دار ا‬،۲/۲۲۴ :‫اﺑﻦ ﺳﻌﺪ‬
(‫وﺳﻠﻢ‬
848
 ٔ ٔ ٔ ً ٔ
ì‫ﻨﺬر ﻋﻦ ا‬g‫ﺎد ﺑﻦ ا‬h‫ اﻧﺎ ز‬:‫ اﻧﺎ ﻋﺒﺪ اﷲ ﺑﻦ ﻧﻤ„ ﻗﺎل‬:‫ اﻳﻀﺎ ﻗﺎل‬ùe‫ﻜ‬B‫ اﻟﻄﺒﻘﺎت ا‬Ú‫( و‬۵)
ٔ
.‫ اﷲ ﻋﻨﻪ ﺗﺮﻣﮧ و ﺗﺼﻠﺤﮧ‬u‫ &ﺰة ر‬e‫ ﻗ‬F‫ اﷲ ﻋﻨﻬﺎ ﺗﺎ‬u‫ [ﻧﺖ ﻓﺎﻃﻤﺔ ر‬:‫ﺟﻌﻔﺮ ﻗﺎل‬
•‫ﻦ ذﻛﺮ اﻟﻄﺒﻘﺔ اﻻو‬h‫ﺎﺟﺮ‬úg‫^ ﻣﻦ ا‬hّ‫ ﻃﺒﻘﺎت ا‘ﺪر‬،۳/۱۳ :‫ ﻻﺑﻦ ﺳﻌﺪ‬ùe‫ﻜ‬B‫)اﻟﻄﺒﻘﺎت ا‬
(‫ﻄﻠﺐ‬g‫&ﺰة ﺑﻦ ﻋﺒﺪ ا‬
…Hadrat F timah radiyall hu ‛anh used to visit the grave of Hamzah
radiyall hu ‛anhu. She used to straighten it and set it right…
Š‫ [ﻧﺖ ﻓﺎﻃﻤﺔ ﺑﻨﺖ رﺳﻮل اﷲ ﺻ‬:‫ ﻗﺎل‬،‫ﻤﺪ‬Ÿ ‫ ﻋﻦ ﺟﻌﻔﺮ ﺑﻦ‬e‫ﻴﺪ ﻻﺑﻦ ﻋﺒﺪ اﻟ‬ú‫ ا•ﻤ‬Ú‫( و‬۶)
.‫ وﻋﻠﻤﺘﮧ ﺑﺼﺨﺮة‬،‫ اﷲ ﻋﻨﻪ ˜ ‚ﻌﺔ‬u‫ﻄﻠﺐ ر‬g‫ &ﺰة ﺑﻦ ﻋﺒﺪ ا‬e‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺗﺰور ﻗ‬
(۳/۲۳۴ :e‫ﻴﺪ ﻹﺑﻦ ﻋﺒﺪ اﻟ‬ú‫)ا•ﻤ‬
…Hadrat F timah the daughter of Ras0lull h sallall hu ‛alayhi wa
sallam used to visit the grave of Hamzah ibn ‛Abd al-Muttalib every
Friday, and she demarcated it with a rock.
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ‬Š‫ ﺻ‬.•‫ﺮ ا‬: ‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ ر‬õ‫ﺲ ﺑﻦ ﻣﺎﻟ‬å‫ﺴﻨﺪہ ﻋﻦ ا‬ê ù‫( اﺧﺮج ا‘ﺨﺎر‬۷)
ٔ
‫ﻢ ﺗﺼﺐ‬B õ‫ ﻋ ّ ﻓﺈﻧ‬õ´‫ إ‬:‫ ﻗﺎﻟﺖ‬ùe‫ اﷲ واﺻ‬þ‫ اﺗ‬:‫ ﻓﻘﺎل‬e‫ﺮاة ﺗﺒ& ﻋﻨﺪ ﻗ‬:‫وﺳﻠﻢ ﺑﺎ‬
(۱/۱۷۱ :ù‫ )رواہ ا‘ﺨﺎر‬...Áž‫ﺑﻤﺼﻴ‬

:‫ﺬا ا‘ﺎب‬J ñ ‫ﺐ اﻟﻌﻠﻤﺎء‬J‫ اﻟﻔﺘﺢ ﺑﻌﺪ ذﻛﺮ ﻣﺬا‬ñ ‫ﻗﺎل ا@ﺎﻓﻆ‬

ٔ ٔ
،e‫ﺎ ﻋﻨﺪ اﻟﻘ‬J‫ﺮاة ﻗﻌﻮد‬g‫ ا‬š ‫ﻢ ﻳﻨﻜﺮ‬B ‫ﻻﻟﺔ ﻣﻨﮧ اﻧﮧ‬Q‫ﻮﺿﻊ ا‬:‫ و‬،‫ﺪ ا ﻮاز ﺣﺪﻳﺚ ا‘ﺎب‬h‫ٔﻮ‬h‫و‬
(۳/۱۴۸ :ù‫ )ﻓﺘﺢ ا‘ﺎر‬.‫ﺮہ ﺣﺠﺔ‬h‫وﺗﻘﺮ‬
ٔ ٔ ٔ
ñ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ [ن‬Š‫ ﺻ‬.•‫ اﷲ ﻋﻨﻪ ان ا‬u‫ﺮة ر‬h‫ﺮ‬J ì‫( اﺧﺮج اﺑﻦ ﻣﺎﺟﺔ ﻋﻦ ا‬۸)
ًٔ ٔ
‫ )اﺑﻦ‬...‫ﺎ ﻳﺎ ﻋﻤﺮ‬ú‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ دﻋ‬Š‫ ﺻ‬.•‫ﺎ ﻓﻘﺎل ا‬ú‫ﺮاة ﻓﺼﺎح ﺑ‬:‫ ﻋﻤﺮ ا‬ù‫ﺟﻨﺎزة ﻓﺮا‬
(‫ ﺟﻨﺎﺋﺰ‬،۱/۱۱۴ :‫ﻣﺎﺟﺔ‬
Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h
sallall hu ‛alayhi wa sallam attended a funeral. Hadrat ‛Umar
radiyall hu ‛anhu saw a woman there so he shouted at her. Ras0lull h
sallall hu ‛alayhi wa sallam said: “Leave her, O ‛Umar!”
Observe the following texts of the jurists:
Ad-Durr al-Mukht r:

849
 ‫ٔ‬ ‫ٔ‬
‫ﻻ ﺑﺎس‪ ...‬ﺑﺘﻌﺰ‪h‬ﺔ ا‪J‬ﻠﮧ‪ ...‬و‪C‬ﺰ‪h‬ﺎرة اﻟﻘﺒﻮر و‪B‬ﻮ ‪B‬ﻠ‪ª‬ﺴﺎء @ﺪﻳﺚ‪ :‬ﻛﻨﺖ ﻧ‪ú‬ﻴﺘ‪9‬ﻢ ﻋﻦ ز‪h‬ﺎرة‬
‫ٔ‬
‫اﻟﻘﺒﻮر اﻻ ﻓﺰور‪J‬ﺎ‪.‬‬
‫‪Taht w$:‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻮﻟﮧ و‪B‬ﻮ ‪B‬ﻠ‪ª‬ﺴﺎء‪ ...‬وﻗﻴﻞ ‪7‬ﺮ‪h‬ﻢ ﻋﻠﻴ‪ú‬ﻦ واﻻﺻﺢ ان ا‪B‬ﺮﺧﺼﺔ ﺛﺎﺑﺘﺔ ﻟ‪ú‬ﻦ‪Î ،‬ﺮ‪) .‬ﻃﺤﻄﺎو‪š ù‬‬
‫ا‪Q‬ر‪ ،۱/۳۸۳ :‬ﻛﻮﺋﺘﮧ(‬
‫‪Sh m$:‬‬
‫وﻗﺎل ا‪ „y‬ا‪B‬ﺮ‪ :Š:‬ان [ن •ﺠﺪﻳﺪ ا@ﺰن وا‘‪ð‬ء وا•ﺪب ‪ š‬ﻣﺎ ﺟﺮت ﺑﮧ ‪È‬دﺗ‪ú‬ﻦ ﻓﻼ‬
‫‪z‬ﻮز‪ ،‬وﻋﻠﻴﮧ &ﻞ ﺣﺪﻳﺚ ﻟﻌﻦ اﷲ زاﺋﺮات اﻟﻘﺒﻮر‪ ،‬وان [ن ‪B‬ﻼﻋﺘﺒﺎر واﻟ‪O‬ﺣﻢ ﻣﻦ ﻏ„‬
‫ٔ‬ ‫ﺑ‪9‬ﺎء ّ‬
‫وا•‪e‬ک ‪B‬ﺰ‪h‬ﺎرة ﻗﺒﻮر ا‪B‬ﺼﺎ@^ ﻓﻼ ﺑﺎس إذا >ﻦ ﻋﺠﺎﺋﺰ‪ ،‬و‪9h‬ﺮہ إذا>ﻦ ﺷﻮاب‬
‫ﻛﺤﻀﻮر ا ﻤﺎﻋﺔ ‪ ñ‬ا‪g‬ﺴﺎﺟﺪ‪) .‬ﺷﺎ ‪ ،۱/۲۴۲ :‬ﺳﻌﻴﺪ(‬
‫‪Al-Mabs0t:‬‬
‫ٔ‬
‫وﻋﻦ ﺑﺮ‪h‬ﺪة ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻧ‪ú‬ﻴﺘ‪9‬ﻢ ﻋﻦ ﺛﻼث‪ :‬ﻋﻦ‬
‫ٔ‬
‫ز‪h‬ﺎرة اﻟﻘﺒﻮر‪ ،‬ﻓﺰورو‪J‬ﺎ‪ ،‬ﻓﻘﺪ اذن ‪g‬ﺤﻤﺪ ‪ ñ‬ز‪h‬ﺎرة ﻗ‪ e‬اﻣﮧ‪ ،‬وﻻ ﺗﻘﻮ‪B‬ﻮا ‪J‬ﺠﺮا‪ ،‬وﻋﻦ @ﻢ‬
‫ٔ‬
‫ﻓﺎ‪:‬ﺴﻜﻮہ ﻣﺎ ﺑﺪا ﻟ‪9‬ﻢ ّ‬ ‫ٔ‬ ‫ٔ‬
‫وﺗﺰودوا‪ ،‬ﻓﺈﻧﻤﺎ ﻧ‪ú‬ﻴﺘ‪9‬ﻢ ´‪Õ‬ﺴﻊ ﺑﮧ ‪:‬ﻮ‪¿Æ‬ﻢ‬ ‫اﻻﺿﺎ‪ 0‬ﻓﻮق ﺛﻼﺛﺔ اﻳﺎم‪،‬‬
‫‪ š‬ﻣﻌ‪¿°‬ﻢ‪ ،‬وﻋﻦ ا•‪ž‬ﻴﺬ ‪ ñ‬ا‪Q‬ﺑﺎء وا@ﻨﺘﻢ وا‪g‬ﺰﻓﺖ‪ ،‬ﻓﺎ©‪C‬ﻮا ‪ ˜ ñ‬ﻇﺮف‪ ،‬ﻓﺈن اﻟﻈﺮف ﻻ‬
‫ً‬ ‫ً‬
‫‪ò‬ﻞ ﺷ ﺌﺎ وﻻ ‪ò‬ﺮﻣﮧ‪ ،‬وﻻ ¡“‪C‬ﻮا ‪:‬ﺴﻜﺮا‪ ...‬وﻣﻦ اﻟﻌﻠﻤﺎء ﻣﻦ ﻳﻘﻮل‪ :‬اﻹذن ‪B‬ﻠﺮﺟﺎل‪ ،‬دون‬
‫ٔ‬
‫اﻟ‪ª‬ﺴﺎء‪ ،‬واﻟ‪ª‬ﺴﺎء ﻳﻤﻨﻌﻦ ﻣﻦ ا‪y‬ﺮوج إ‪ U‬ا‪g‬ﻘﺎﺑﺮ ‪g‬ﺎ رو‪ ù‬ان ﻓﺎﻃﻤﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﺧﺮﺟﺖ ‪ñ‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺰ‪h‬ﺔ ‘ﻌﺾ اﻻﻧﺼﺎر‪ ...‬ﻟﻌﻠ‪ õ‬اﺗﻴﺖ ا‪g‬ﻘﺎﺑﺮﻗﺎﻟﺖ ﻻ‪ ، ...‬واﻻﺻﺢ ان ا‪B‬ﺮﺧﺼﺔ ﺛﺎﺑﺘﺔ ‪ ñ‬ﺣﻖ‬
‫ٔ‬ ‫ً‬
‫ا‪B‬ﺮﺟﺎل واﻟ‪ª‬ﺴﺎء ‚ﻴﻌﺎ‪ .‬ﻓﻘﺪ رو‪ ù‬ان ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ [ﻧﺖ ﺗﺰور ﻗ‪ e‬رﺳﻮل اﷲ ﺻ‪Š‬‬
‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ˜ ñ‬وﻗﺖ واﻧ‪ú‬ﺎ ‪g‬ﺎ ﺧﺮﺟﺖ ﺣﺎﺟﺔ زارت ﻗ‪ e‬اﺧﻴ‪ú‬ﺎ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ر‪ u‬اﷲ‬
‫ﻋﻨﻪ‪ ،‬وا‪å‬ﺸﺪت ﻋﻨﺪ اﻟﻘ‪ e‬ﻗﻮل اﻟﻘﺎﺋﻞ‪ :‬و¿ﻨﺎ ﻛﻨﺪﻣﺎ‪ ...û‬اﻟﺦ‪) .‬ا‪žg‬ﺴﻮط‪ ،۱۰/۲۴ :‬اﻻ©‪C‬ﺔ‪ ،‬ادارة‬
‫ٓ‬
‫اﻟﻘﺮان(‬
‫‪Al-Bahr ar-R ’iq:‬‬
‫ً‬ ‫ٔ‬
‫و‪B‬ﻢ ﻳﺘ·ﻢ ا‪g‬ﺼﻨﻒ ‪ š‬ز‪h‬ﺎرة اﻟﻘﺒﻮر‪ ،‬وﻻ ﺑﺎس ﺑ‪ž‬ﻴﺎﻧﮧ ﺗ‪9‬ﻤﻴﻼ ‪B‬ﻠﻔﺎﺋﺪة‪ ...‬و‪ã‬ح ‪ ñ‬ا‪g‬ﺠﺘ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺑﺎﻧ‪ú‬ﺎ ﻣﻨﺪو‪C‬ﺔ‪ ،‬وﻗﻴﻞ‪7 :‬ﺮم ‪ š‬اﻟ‪ª‬ﺴﺎء واﻻﺻﺢ ان ا‪B‬ﺮﺧﺼﺔ ﺛﺎﺑﺘﺔ ﻟ‪ú‬ﻤﺎ‪) ...‬ا‘ﺤﺮ ا‪B‬ﺮاﺋﻖ‪:‬‬
‫‪ ،۲/۱۹۵‬ﻛﻮﺋﺘﮧ(‬

‫‪850‬‬
Mar q$ al-Fal h:
ٔ ٔ ٔ ٔ
‫ واﻻﺻﺢ ان‬،‫ﺴﺎء‬ª‫ اﻟ‬š ‫ﺮم‬7 ‫ وﻗﻴﻞ‬،‫ﺮﺟﺎل‬B‫ﺴﺎء وا‬ª‫ﻠ‬B ‫ﺎ ﻣﻦ ﻏ„ ان ﻳﻄﺎ اﻟﻘﺒﻮر‬ú‫ﺎرﺗ‬h‫ﻧﺪب ز‬
ٔ
u‫ &ﺰة ر‬e‫ اﷲ ﻋﻨﻬﺎ [ﻧﺖ ﺗﺰور ﻗ‬u‫ﺴﻴّﺪة ﻓﺎﻃﻤﺔ ر‬B‫ ﻻن ا‬،‫ﺴﺎء‬ª‫ﻠﺮﺟﺎل واﻟ‬B ‫ﺮﺧﺼﺔ ﺛﺎﺑﺘﺔ‬B‫ا‬
ٔ
‫ اﷲ ﻋﻨﻪ‬u‫ﺮ&ﻦ ر‬B‫ﺎ ﻋﺒﺪ ا‬ú‫ اﺧﻴ‬e‫ اﷲ ﻋﻨﻬﺎ ﺗﺰور ﻗ‬u‫ﺸﺔ ر‬æÈ ‫ و*ﻧﺖ‬،‫اﷲ ﻋﻨﻪ ˜ ‚ﻌﺔ‬
:‫ﺮا اﻟﻔﻼح‬: š ù‫ )ﺣﺎﺷﻴﺔ اﻟﻄﺤﻄﺎو‬.ù‫ ©ح ا‘ﺨﺎر‬ñ ‫ ﻛﺬا ذﻛﺮہ ا‘ﺪر اﻟﻌﻴ‬،‫ﺑﻤﻜﺔ‬
( ‫ ﻗﺪﻳ‬،۶۲۰

An objection and an answer to it

Objection:
The objection in this regard is that the prohibition to visit a graveyard
[by women] is mentioned in a Had$th. The Had$th reads as follows:
ٔ ‫ )اﺑﻮ‬.‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ زاﺋﺮات اﻟﻘﺒﻮر‬Š‫ﻟﻌﻦ رﺳﻮل اﷲ ﺻ‬
(۱/۴۶۱ :‫داود‬
Ras0lull h sallall hu ‛alayhi wa sallam cursed the women who visit
graves.
ّ ‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻟﻌﻦ رﺳﻮل اﷲ ﺻ‬:‫ رواﻳﺔ‬Ú‫و‬
(۱/۱۱۳ :‫ )اﺑﻦ ﻣﺎﺟﺔ‬.‫زوارات اﻟﻘﺒﻮر‬
Ras0lull h sallall hu ‛alayhi wa sallam cursed the women who visit
graves excessively.
What is the reply to this?
Answer:
Many objections have been made to the first narration. The second
narration is authentic. The explanation for it is that visiting the
graveyard excessively is prohibited.
To sum up, where there is fear of tribulation and temptation, or other
evils such as wailing at the graveside, then it is not permissible for
women to go. Nonetheless, the essential ruling of permissibility is
established from the previously quoted Ah d$th. Shaykh Alb n$ has
gone into much detail on the above quoted narrations in Ahk m al-
Jan ’iz. He writes:
ٔ
‫ﺎﻟﻔﺔ‬4 U‫ﻦ إ‬ú‫ ﺑ‬E‫ ﻗﺪ ﻳﻔ‬õ‫ﺎ ﻻن ذاﻟ‬ú‫دد ﻋﻠﻴ‬O‫ﺎرة اﻟﻘﺒﻮر واﻟ‬h‫ﻦ اﻹﻛﺜﺎر ﻣﻦ ز‬ú‫ﻮز ﻟ‬# ‫ﻻ‬
‫م‬SB‫ ا‬ñ ‫ﻮﻗﺖ‬B‫ﺔ وﺗﻀﻴﻴﻊ ا‬Jó‫ﻠ‬B ‫ﺲ‬B‫ﺎ‬ë ‫ﺎذ اﻟﻘﺒﻮر‬á‫ج وا‬e•‫ﺼﻴﺎح وا‬B‫ﻣﻦ ﻣﺜﻞ ا‬،‫ﻌﺔ‬h“B‫ا‬
‫ﺮاد إن ﺷﺎء اﷲ ﺑﺎ@ﺪﻳﺚ‬g‫ﻮ ا‬J ‫ﺬا‬J‫ ﺑﻌﺾ ا‘ﻼد اﻹﺳﻼﻣﻴﺔ و‬ñ ‫ﺪ ا´ﻮم‬J‫ﺸﺎ‬: ‫ﻮ‬J ‫اﻟﻔﺎرغ ﻛﻤﺎ‬
ّ ‫ ﻟﻌﻦ اﷲ‬:‫ ﻟﻔﻆ‬Ú‫ ﻟﻌﻦ رﺳﻮل اﷲ و‬:‫ﻮر‬ú‫ﺸ‬g‫ا‬
.‫زوارات اﻟﻘﺒﻮر‬
851
 ‫ٔ‬
‫وﻗﺪ رو‪ ù‬ﻋﻦ ‚ﺎﻋﺔ ﻣﻦ ا‪B‬ﺼﺤﺎﺑﺔ‪ :‬اﺑﻮ ‪J‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ‪ ،‬ﺣﺴﺎن ﺑﻦ ﺛﺎﺑﺖ ر‪ u‬اﷲ‬
‫ﻋﻨﻪ‪ ،‬ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۱‬اﻣﺎ ﺣﺪﻳﺚ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ﻓ‪ú‬ﻮ ﻣﻦ ﻃﺮ‪h‬ﻖ ﻋﻤﺮ ﺑﻦ ا‪ ì‬ﺳﻠﻤﺔ ﻋﻦ اﺑﻴﮧ ﻋﻨﮧ‪،‬‬
‫ٓ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺮﺟﮧ اﻟ‪O‬ﻣﺬ‪ ،ù‬واﺑﻦ ﻣﺎﺟﺔ‪ ،‬واﺑﻦ ﺣﺒﺎن‪ ،‬وا‘ﻴ‪ ،þú‬واﻟﻄﻴﺎ‪ ،àB‬وا&ﺪ‪ ،‬وا‪B‬ﻠﻔﻆ اﻻﺧﺮ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪B‬ﻠﻄﻴﺎ‪ àB‬وا‘ﻴ‪ ،þú‬وﻗﺎل اﻟ‪O‬ﻣﺬ‪ :ù‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ وﻗﺪ را‪ ù‬ﺑﻌﺾ ا‪J‬ﻞ اﻟﻌﻠﻢ ان‬
‫ٔ‬
‫‪J‬ﺬا [ن ﻗﺒﻞ ان ﻳﺮﺧﺺ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ ñ‬ز‪h‬ﺎرة اﻟﻘﺒﻮر‪ ،‬ﻓﻠﻤﺎ رﺧﺺ دﺧﻞ ‪ñ‬‬
‫رﺧﺼﺘﮧ ا‪B‬ﺮﺟﺎل واﻟ‪ª‬ﺴﺎء‪ ،‬وﻗﺎل ﺑﻌﻀ‪ú‬ﻢ‪ :‬إﻧﻤﺎ ﻛﺮہ ز‪h‬ﺎرة اﻟﻘﺒﻮر ‪ ñ‬اﻟ‪ª‬ﺴﺎء ﻟﻘﻠﺔ ﺻ‪Je‬ﻦ و¿‪É‬ة‬
‫ﺟﺰﻋ‪ú‬ﻦ‪.‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬ورﺟﺎل إﺳﻨﺎد ا@ﺪﻳﺚ ﺛﻘﺎت ‪ú$‬ﻢ‪ .‬ﻏ„ ان ‪ ñ‬ﻋﻤﺮ ﺑﻦ ا‪ ì‬ﺳﻠﻤﺔ ‪+‬ﻣﺎ ﻟﻌﻞ ﺣﺪﻳﺜﮧ ﻻ‬
‫ٓ‬
‫ﻳ‪ó‬ل ﺑﮧ ﻋﻦ ‪:‬ﺮﺗﺒﺔ ا@ﺴﻦ‪ ،‬ﻟ‪9‬ﻦ ﺣﺪﻳﺜﮧ ‪J‬ﺬا ﺻﺤﻴﺢ ‪g‬ﺎ ﻟﮧ ﻣﻦ ا‪B‬ﺸﻮا‪J‬ﺪ اﻻﺗﻴﺔ‪:‬‬
‫ٔ‬
‫)‪ (۲‬واﻣﺎ ﺣﺪﻳﺚ ﺣﺴﺎن ﺑﻦ ﺛﺎﺑﺖ ر‪ u‬اﷲ ﻋﻨﻪ ﻓ‪ú‬ﻮ ﻣﻦ ﻃﺮ‪h‬ﻖ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺑ‪ú‬ﻤﺎن ﻋﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ﺑﻦ ﺛﺎﺑﺖ ﻋﻦ اﺑﻴﮧ ﺑﮧ‪ .‬اﺧﺮﺟﮧ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،‬واﺑﻦ ﻣﺎﺟﺔ‪ ،‬وا@ﺎ>ﻢ‪ ،‬وا‘ﻴ‪،þú‬‬
‫ٔ‬
‫وا&ﺪ‪ ،‬وﻗﺎل ا‘ﻮﺻ„‪ ñ ù‬ا‪B‬ﺰواﺋﺪ‪ :‬إﺳﻨﺎدہ ﺻﺤﻴﺢ رﺟﺎﻟﮧ ﺛﻘﺎت‪ ،‬ﻛﺬا ﻗﺎل‪ :‬واﺑﻦ ﺑ‪ú‬ﻤﺎن ‪J‬ﺬا‬
‫‪B‬ﻢ ﻳﻮﺛﻘﮧ ﻏ„ اﺑﻦ ﺣﺒﺎن‪ ،‬واﻟﻌﺠ‪ Š‬و‪J‬ﻤﺎ ﻣﻌﺮوﻓﺎن ﺑﺎﻟ‪Õ‬ﺴﺎ‪J‬ﻞ ‪ ñ‬ا•ﻮﺛﻴﻖ‪ ،‬وﻗﺎل اﺑﻦ ا‪g‬ﺪﻳ‬
‫ً‬ ‫ٔ‬
‫ﻓﻴﮧ‪ :‬ﻻ ﻧﻌﺮﻓﮧ‪ ،‬و=ا ﻗﺎل ا@ﺎﻓﻆ ‪ ñ‬ا•ﻘﺮ‪h‬ﺐ‪ :‬ﻣﻘﺒﻮل ﻳﻌ ﻋﻨﺪ ا‪g‬ﺘﺎﺑﻌﺔ‪ ،‬و‪B‬ﻢ اﺟﺪ ﻟﮧ ﻣﺘﺎﺑﻌﺎ‪،‬‬
‫ﻟ‪9‬ﻦ ا‪B‬ﺸﺎ‪J‬ﺪ ا=‪ ù‬ﻗﺒﻠﮧ و‪C‬ﻌﺪہ ‪ ñ‬ﺣ‪9‬ﻢ ا‪g‬ﺘﺎﺑﻌﺔ‪ :‬ﻓﺎ@ﺪﻳﺚ ﻣﻘﺒﻮل‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬واﻣﺎ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻓ‪ú‬ﻮ ﻣﻦ ﻃﺮ‪h‬ﻖ ا‪ ì‬ﺻﺎﻟﺢ ﻋﻨﮧ ﺑﺎ‪B‬ﻠﻔﻆ اﻻول إﻻ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔاﻧﮧ ﻗﺎل‪ :‬زاﺋﺮات اﻟﻘﺒﻮر و‪ Ú‬رواﻳﺔ ّ‬
‫زوارات‪ ،‬اﺧﺮﺟﮧ اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ‪ ،‬واﺻﺤﺎب ا‪B‬ﺴ‪ ä‬اﻻر‪C‬ﻌﺔ‪،‬‬
‫ٔ‬ ‫ٔ‬
‫واﺑﻦ ﺣﺒﺎن‪ ،‬وا@ﺎ>ﻢ‪ ،‬وا‘ﻴ‪ ،þú‬واﻟﻄﻴﺎ‪ ،àB‬وا‪B‬ﺮواﻳﺔ اﻻﺧﺮ‪ ù‬ﻟ‪ú‬ﻤﺎ وا&ﺪ‪ ،‬وﻗﺎل اﻟ‪O‬ﻣﺬ‪:ù‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺣﺪﻳﺚ ﺣﺴﻦ‪ .‬واﺑﻮ ﺻﺎﻟﺢ ‪J‬ﺬا ‪:‬ﻮ• ام ‪J‬ﺎ‪ û‬ﺑﻨﺖ ا‪ ì‬ﻃﺎﻟﺐ واﺳﻤﮧ‪ :‬ﺑﺎذان و‪h‬ﻘﺎل ﺑﺎذام‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﻠﺖ‪ :‬و‪J‬ﻮ ﺿﻌﻴﻒ ﺑﻞ اﺗ‪ú‬ﻤﮧ ﺑﻌﻀ‪ú‬ﻢ وﻗﺪ اوردت ﺣﺪﻳﺜﮧ ‪ ñ‬ﺳﻠﺴﻠﺔ اﻻﺣﺎدﻳﺚ ا‪B‬ﻀﻌﻴﻔﺔ‬
‫ٔ‬ ‫ٔ‬
‫‪B‬ﺰ‪h‬ﺎدة ﺗﻔﺮد ﺑ‪ú‬ﺎ ﻓﻴﮧ‪ ،‬وذﻛﺮت ﺑﻌﺾ اﻗﻮال اﻻﺋﻤﺔ ‪ ñ‬ﺣﺎﻟﮧ ﻓ„اﺟﻊ‪ ،‬ﻗﺪ ﺗ‪ ^ž‬ﻣﻦ ‪á‬ﺮ‪h‬ﺞ ا@ﺪﻳﺚ‬
‫ٔ‬ ‫ٔان ا‪g‬ﺤﻔﻮظ ﻓﻴﮧ إﻧﻤﺎ ‪J‬ﻮ ﺑﻠﻔﻆ ّ‬
‫زوارات ﻻﺗﻔﺎق ﺣﺪﻳﺚ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ وﺣﺴﺎن‬
‫ٔ‬
‫ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻠﻴﮧ‪ ،‬و¿ﺬا ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ‪ ñ‬رواﻳﺔ اﻻ‪hɳ‬ﻦ ‪ š‬ﻣﺎ ﻓﻴﮧ‬
‫ﻣﻦ ﺿﻌﻒ ﻓ‪ú‬ﻰ إن ‪B‬ﻢ ﺗﺼﻠﺢ ‪B‬ﻠﺸ‪ú‬ﺎدة ﻓﻼ ﺗ ‪ ،‬ﻛﻤﺎ ﻻ ﻳ ‪ ñ‬اﻻﺗﻔﺎق ا‪g‬ﺬﻛﻮر ا‪B‬ﺮواﻳﺔ‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺧﺮ‪ ù‬ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻛﻤﺎ ‪J‬ﻮ ﻇﺎ‪J‬ﺮ‪ ،‬و½ذا [ن اﻻ‪:‬ﺮ ﻛﺬﻟ‪ õ‬ﻓ‪ú‬ﺬه‬
‫‪852‬‬
‫زوارات" إﻧﻤﺎ ﻳﺪل ‪ š‬ﻟﻌﻦ اﻟ‪ª‬ﺴﺎء ا‪B‬ﻼ‪ F‬ﻳ‪É9‬ن ا‪B‬ﺰ‪h‬ﺎرة ‪Ç‬ﻼف ﻏ„‪J‬ﻦ ﻓﻼ‬ ‫ا‪B‬ﻠﻔﻆ‪ّ " :‬‬
‫ٔ‬ ‫ٔ‬
‫)ﺸﻤﻠ‪ú‬ﻦ ا‪B‬ﻠﻌﻨﺔ‪ ،‬ﻓﻼ ‪#‬ﻮز ﺣﻴ‪ª‬ﺌﺬ ان ﻳﻌﺎرض ﺑ‪ú‬ﺬا ا@ﺪﻳﺚ ﻣﺎ ﺳﺒﻖ ﻣﻦ اﻻﺣﺎدﻳﺚ ا‪Q‬اﻟﺔ ‪š‬‬
‫ٔ‬
‫اﺳﺘﺤﺒﺎب ا‪B‬ﺰ‪h‬ﺎرة ‪B‬ﻠ‪ª‬ﺴﺎء‪ ،‬ﻻﻧﮧ ﺧﺎص وﺗﻠ‪È õ‬ﻣﺔ‪ ،‬ﻓﻴﻌﻤﻞ ˜ ﻣﻨ‪ú‬ﻤﺎ ‪Ÿ ñ‬ﻠﮧ‪ ،‬ﻓ‪ú‬ﺬا ا ﻤﻊ‬
‫ٔ‬
‫او• ﻣﻦ دﻋﻮ‪ ù‬اﻟ‪ª‬ﺴﺦ و½‪Ø U‬ﻮ ﻣﺎ ذﻛﺮﻧﺎ ذ‪J‬ﺐ ‚ﺎﻋﺔ ﻣﻦ اﻟﻌﻠﻤﺎء‪ ،‬ﻓﻘﺎل اﻟﻘﺮﻃ‪ :.‬ا‪B‬ﻠﻌﻦ‬
‫ا‪g‬ﺬﻛﻮر ‪ ñ‬ا@ﺪﻳﺚ إﻧﻤﺎ ‪J‬ﻮ ‪B‬ﻠﻤﻜ‪É‬ات ﻣﻦ ا‪B‬ﺰ‪h‬ﺎرة ‪g‬ﺎ ﺗﻘﺘﻀﻴﮧ ا‪B‬ﺼﻴﻐﺔ ﻣﻦ ا‪g‬ﺒﺎﻟﻐﺔ‪ ،‬وﻟﻌﻞ‬
‫ٔ‬
‫ا‪B‬ﺴﺒﺐ ﻣﺎ ﻳﻔ‪ E‬إ´ﮧ ذﻟ‪ õ‬ﻣﻦ ﺗﻀﻴﻴﻊ ﺣﻖ ا‪B‬ﺰوج وا•‪e‬ج‪ ،‬وﻣﺎ ﻳ‪ª‬ﺸﺎ ﻣﻦ ا‪B‬ﺼﻴﺎح و‪Ø‬ﻮ ذﻟ‪õ‬‬
‫ٔ‬ ‫ٔ‬
‫وﻗﺪ ﻳﻘﺎل‪ :‬إذا اﻣﻦ ‚ﻴﻊ ذﻟ‪ õ‬ﻓﻼ ﻣﺎﻧﻊ ﻣﻦ اﻹذن ﻟ‪ú‬ﻦ‪ ،‬ﻻن ﺗﺬﻛﺮ ا‪g‬ﻮت ‪ò‬ﺘﺎج إ´ﮧ ا‪B‬ﺮﺟﺎل‬
‫واﻟ‪ª‬ﺴﺎء‪.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ا‪B‬ﺸﻮ*‪ ñ û‬ﻧﻴﻞ اﻻوﻃﺎر‪ :‬و‪J‬ﺬا ا‪SB‬م ‪J‬ﻮ ا=‪ ù‬ﻳ‪ª‬ﺒ‪ ü‬اﻋﺘﻤﺎدہ ‪ ñ‬ا ﻤﻊ ﺑ^ اﺣﺎدﻳﺚ‬
‫ٔ‬ ‫ٔ‬
‫ا‘ﺎب ا‪g‬ﺘﻌﺎرﺿﺔ ‪ ñ‬اﻟﻈﺎ‪J‬ﺮ‪) .‬اﺣ‪ð‬م ا ﻨﺎﺋﺰ ‪B‬ﻠﺸﻴﺦ اﻻ‘ﺎ‪ :û‬ص ‪(۱۴۸‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪853‬‬
 The Martyr
When a person is killed unjustly
Question
A non-Muslim kills a Muslim in his business place or any other place.
Does the Muslim fall under the rule of a martyr?
Answer
When a Muslim is killed unjustly, he is a martyr. In other words, the
rules of a martyr will be applied to him. He will not be given ghusl and
will be buried in the same bloodied clothes in which he was killed.
Bad ’i‛ as-San ’i‛:
ٔ ٔ ً
‫ﻖ ﺧﺎرج‬h‫ﺴﻼح او ﻏ„ہ او ﻗﺘﻠﮧ ﻗﻄﺎع اﻟﻄﺮ‬ê ‫~ ﻓﻘﺘﻞ‬g‫ ا‬ñ ‫ﻠﺼﻮص ´ﻼ‬B‫ﻮ ﻧﺰل ﻋﻠﻴﮧ ا‬B‫و‬
ً ٔ ٔ
‫ﻮ ﻗﺘﻞ‬B‫ﻮاﺿﻊ ﺑﺪﻻ ﻮ ﻣﺎل و‬g‫ ﮨﺬہ ا‬ñ ‫ﻢ ¬ﻠﻒ‬B ‫ﺴﻼح او ﻏ„ہ ﻓﮩﻮ ﺷﮩﻴﺪ ﻻن اﻟﻘﺘﻴﻞ‬ê ~g‫ا‬
ٔ ٔ ٔ ً ً
‫ﺼﻔﺮ وﻣﺎ اﺷﺒﮧ‬B‫ﺪﻳﺪة او ﻣﺎ )ﺸﺒﮧ ا@ﺪﻳﺪة [•ﺤﺎس وا‬Î ‫ﺴﻼح ﻇﻠﻤﺎ ﺑﺎن ﻗﺘﻞ‬ê ‫~ ﻧﮩﺎرا‬g‫ ا‬ñ
ٔ ٔ ٔ ٔ ٔ
‫ او ﻣﺎ ﻳﻌﻤﻞ ﻋﻤﻞ ا@ﺪﻳﺪة ﻣﻦ ﺟﺮح او ﻗﻄﻊ او ﻃﻌﻦ ﺑﺎن ﻗﺘﻠﮧ ﺑﺰﺟﺎﺟﺔ او ﺑﻠﻴﻄﺔ ﻗﺼﺐ‬،õ‫ذﻟ‬
ٔ ٔ ٔ ٔ
‫ ا ﻤﻠﺔ ˜ ﻗﺘﻞ‬Ú‫ﺸﺎﺑﺔ ﻻ ﻧﺼﻞ ﻟﮩﺎ او اﺣﺮﻗﮧ ﺑﺎ•ﺎر و‬ª‫او ﻃﻌﻨﮧ ﺑﺮﻣﺢ ﻻ زج ﻟﮧ او رﻣﺎہ ﺑ‬
(‫ ﺳﻌﻴﺪ‬،‫ﺸﮩﻴﺪ‬B‫ ا‬ñ ‫ ﻓﺼﻞ‬،۱/۳۲۱ :‫ﺼﻨﺎﺋﻊ‬B‫ )ﺑﺪاﺋﻊ ا‬.‫ﻳﺘﻌﻠﻖ ﺑﮧ وﺟﻮب اﻟﻘﺼﺎص ﻓﺎﻟﻘﺘﻴﻞ ﺷﮩﻴﺪ‬
Ad-Durr al-Mukht r:
ٔ ً
‫ﺐ ﺑﻨﻔﺲ‬# ‫ﻢ‬B‫ ﺑﻤﺎ ﻳﻮﺟﺐ اﻟﻘﺼﺎص و‬ù‫ﺎرﺣﺔ ا‬7 ‫ ﻗﺘﻞ ﻇﻠﻤﺎ ﺑﻐ„ ﺣﻖ‬...‫ﺴﻠﻢ ﻃﺎﮨﺮ‬: ˜ ‫و ﻮ‬
ٔ ٔ
‫ﺼﻠﺢ او ﻗﺘﻞ اﻻب اﺑﻨﮧ ﻻ ¡ﺴﻘﻂ‬B[ ‫ﺎل ﺑﻌﺎرض‬g‫ﻮ وﺟﺐ ا‬B Á‫ﺎل ﺑﻞ ﻗﺼﺎص ﺣ‬g‫اﻟﻘﺘﻞ ا‬
،۱/۱۶۷ :‫ اﻟﮩﻨﺪﻳﺔ‬ù‫ اﻟﻔﺘﺎو‬ñ ‫ و¿ﺬا‬.‫ ﺳﻌﻴﺪ‬،۲/۲۵۰ : ‫ﺸﺎ‬B‫ وا‬.۲/۲۴۷ :‫ﺨﺘﺎر‬g‫ر ا‬Q‫ )ا‬.‫ﺸﮩﺎدة‬B‫ا‬
(‫ﺸﮩﻴﺪ‬B‫م ا‬ð‫ ﺑﺎب اﺣ‬،۹/۲۹۵ :‫ﻤﻮدﻳﮧ‬Ÿ ù‫ وﻓﺘﺎو‬.‫ﺸﮩﻴﺪ‬B‫ ا‬ñ ‫ﺴﺎﺑﻊ‬B‫اﻟﻔﺼﻞ ا‬
Bahisht$ Zewar:
The rules which apply to a martyr are in respect of the one who fulfils
the following prerequisites:
1. He must be a Muslim.
2. He must be a sane and mature person.
3. He must be pure from major impurity.
4. He must be killed unjustly.

854
 5. He must be killed with a weapon [or an instrument which can
injure].
6. In the punishment for this killing, there must be no monetary
recompense specified by the Shar$‛ah from the beginning.
Rather, qis s (retribution) must be w jib.
7. After he was injured, he must not have engaged in any thing
which is classified as rest or enjoyment. For example, eating,
drinking, sleeping, taking medication, etc. Furthermore, he
must not have been in a conscious state to the extent of one
sal h time.
If a martyr fulfils all the above prerequisites, he will not be given a
ghusl, blood from his body will not be washed off or removed, and he
will buried as he is. The clothes which are on his body will not be
removed. Yes, if his clothes are less than the Sunnah number, he will
be made to wear an additional number to complete the Sunnah
number. In the same way, if he is wearing more than the Sunnah
number, the extra clothes will be removed…If any of the prerequisites
are not found in a martyr, he will be given a ghusl, and he will be made
to wear a kafan like other normal deceased persons. 1
All h ta‛ l knows best.
A person martyred in a tsunami
Question
Some people say that those who are martyred in a tsunami should not
be referred to as martyrs. They quote the Had$th of Hadrat ‛Uthm n
ibn Maz‛0n radiyall hu ‛anhu and the following Had$th of Hadrat
‛Ā’ishah radiyall hu ‛anh :

‫ﻋﺼﻔﻮر ﻣﻦ ﻋﺼﺎﻓ„ ا ﻨﺔ‬

Is this correct? Can they be referred to as martyrs?
Answer
It is correct and permissible to refer to those who are killed in a
tsunami as martyrs. This is because a person who drowns falls under
the classification of a martyr.
Observe the following Had$th:

1
Bahisht$ Zewar, part. 11, p. 100.
855
 ‫ٔ‬ ‫ٔ‬
‫ﻋﻦ ا‪ ì‬ﮨﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ ان رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ا‪B‬ﺸﮩﺪاء ‪£‬ﺲ‬
‫ا‪g‬ﻄﻌﻮن وا‪g‬ﺒﻄﻮن اﻟﻐﺮ‪h‬ﻖ وﺻﺎﺣﺐ اﻟﮩﺪم وا‪B‬ﺸﮩﻴﺪ ‪ ñ‬ﺳ‪ž‬ﻴﻞ اﷲ‪) .‬رواہ اﻟ‪O‬ﻣﺬ‪،۱/۲۰۴ :ù‬‬
‫ﺑﺎب ﻣﺎ ﺟﺎء ‪ ñ‬ا‪B‬ﺸﮩﺪاء ﻣﻦ ﮨﻢ‪ ،‬ﻓﻴﺼﻞ(‬
‫‪Hadrat Ab0 Hurayrah radiyall hu ‛anhu narrates that Ras0lull h‬‬
‫‪sallall hu ‛alayhi wa sallam said: Martyrs are of five types: (1) the one‬‬
‫‪who is stabbed, (2) the one who dies of a stomach ailment, (3) the one‬‬
‫)‪who drowns, (4) the one who dies when a building falls onto him, (5‬‬
‫‪the one who is martyred in All h’s cause.‬‬
‫‪A definitive ruling cannot be passed without divine revelation. This is‬‬
‫‪why Ras0lull h sallall hu ‛alayhi wa sallam warned those who issue‬‬
‫‪definitive rulings. However, there is no harm in referring to them as‬‬
‫‪martyrs by adding the words “Insh All h”. Now there can be no‬‬
‫‪objection because of these two Ah d$th.‬‬
‫‪The Had$th of Hadrat ‛Uthm n ibn Maz‛0n radiyall hu ‛anhu reads as‬‬
‫‪follows:‬‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻋﻦ اﺑﻦ ﺷﮩﺎب ﻗﺎل‪ :‬اﺧ‪ ?e‬ﺧﺎرﺟﺔ ﺑﻦ ز‪h‬ﺪ ﺑﻦ ﺛﺎﺑﺖ ر‪ u‬اﷲ ﻋﻨﻪ ان ام اﻟﻌﻼء ا‪:‬ﺮاة ﻣﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ ﺑﺎﻳﻌﺖ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﺧ‪e‬ﺗﮧ اﻧﮩﻢ اﻗ‪Õ‬ﺴﻤﻮا‬ ‫ٰ‬ ‫اﻻﻧﺼﺎر ر‪ 5‬اﷲ‬
‫ٔ‬ ‫ٔ‬
‫ا‪g‬ﮩﺎﺟﺮ‪h‬ﻦ ﻗﺮﻋﺔ ﻗﺎﻟﺖ‪ :‬ﻓﻄﺎر •ﺎ ﻋﺜﻤﺎن ﺑﻦ ﻣﻈﻌﻮن ر‪ u‬اﷲ ﻋﻨﻪ واﻧﺰ•ﺎہ ‪ ñ‬اﺑﻴﺎﺗﻨﺎ ﻓﻮﺟﻊ‬
‫ٔ‬
‫وﺟﻌﺔ ا=‪ ù‬ﺗﻮ‪ Ú‬ﻓﻴﮧ ﻓﻠﻤﺎ ﺗﻮ‪ Ú‬ﻏﺴﻞ و¿ﻔﻦ ‪ ñ‬اﺛﻮاﺑﮧ دﺧﻞ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎﻟﺖ‪ :‬ﻓﻘﻠﺖ ر&ﺔ اﷲ ﻋﻠﻴ‪ õ‬اﺑﺎ ا‪B‬ﺴﺎﺋﺐ ﻓﺸﮩﺎد‪ F‬ﻋﻠﻴ‪ õ‬ﻟﻘﺪ ا‪³‬ﺮﻣ‪ õ‬اﷲ ﻓﻘﺎل رﺳﻮل اﷲ‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ وﻣﺎ ﻳﺪر‪ õh‬ان اﷲ ا‪³‬ﺮﻣﮧ ﻓﻘﻠﺖ‪ :‬ﺑﺎ‪ ì‬اﻧﺖ ﻳﺎ رﺳﻮل اﷲ ﻓﻤﻦ ﻳ‪9‬ﺮﻣﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬اﻣﺎ ﻮ ﻓﻮ اﷲ ﺟﺎءہ ا´ﻘ^ واﷲ إ‪ û‬ﻻرﺟﻮ ﻟﮧ‬
‫ٔ ً ٔ ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ا‪ „y‬وواﷲ ﻣﺎ ادر‪ ù‬واﻧﺎ رﺳﻮل اﷲ ﻣﺎذا ﻳﻔﻌﻞ ‪ ì‬ﻓﻘﺎﻟﺖ‪ :‬اﷲ ﻻ از„ ﺑﻌﺪہ اﺣﺪا اﺑﺪا‪) .‬رواہ‬
‫ا‘ﺨﺎر‪ ،۱۰/۶۷۳۳ ۲/۳۷ :ù‬ﺑﺎب ٔ‬
‫رو‪h‬ﺎ اﻟ‪ª‬ﺴﺎء(‬
‫‪The Had$th of Hadrat ‛Ā’ishah radiyall hu ‛anh reads as follows:‬‬

‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ إ‪ U‬ﺟﻨﺎزة‬ ‫ا‪g‬ﻮﻣﻨ^ ر‪ u‬اﷲ ﻋﻨﻬﺎ ﻗﺎﻟﺖ‪ :‬د‬ ‫ﻋﻦ ‪æÈ‬ﺸﺔ ٔام ٔ‬
‫ٔ‬
‫ﺻ‪ .‬ﻣﻦ اﻻﻧﺼﺎر ﻓﻘﻠﺖ‪ :‬ﻳﺎ رﺳﻮل اﷲ ﻃﻮ ٰ ﻟﮩﺬا ﻋﺼﻔﻮر ﻣﻦ ﻋﺼﺎﻓ„ ا ﻨﺔ ‪B‬ﻢ ﻳﻌﻤﻞ ا‪B‬ﺴﻮء‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫و‪B‬ﻢ ﻳﺪر¿ﮧ ﻗﺎل‪ :‬او ﻏ„ ذﻟ‪ õ‬ﻳﺎ ‪æÈ‬ﺸﺔ إن اﷲ ﺧﻠﻖ ‪B‬ﻠﺠﻨﺔ اﮨﻼ ﺧﻠﻘﮩﻢ ﻟﮩﺎ وﮨﻢ ‪ ñ‬اﺻﻼب‬
‫ٓ‬ ‫ٔ‬ ‫ٔ ً‬ ‫ٓ‬
‫اﺑﺎءﮨﻢ ﻓﺨﻠﻖ ‪B‬ﻠﻨﺎر اﮨﻼ ﺧﻠﻘﮩﻢ ﻟﮩﺎ وﮨﻢ ‪ ñ‬اﺻﻼب اﺑﺎءﮨﻢ‪) .‬رواہ ‪:‬ﺴﻠﻢ‪(۲/۳۳۷ :‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪856‬‬
A person who is killed by an unknown oppressor
Question
Will a person who is martyred by an unknown oppressor be given
ghusl?
Answer
A person killed by an unknown oppressor is classified as a martyr. The
rules of a martyr will apply to him. According to Hanaf$s, he will not be
given ghusl.
Al-Mabs0t:
ً ٔ ً ٔ ً
‫ﻢ ﻳﻐﺴﻞ اﻳﻀﺎ ﻻﻧﮧ ﻗﺘﻞ داﻓﻌﺎ ﻋﻦ ﻣﺎﻟﮧ وﻗﺪ ﻗﺎل‬B ‫ﻖ‬h‫وﻣﻦ ﺻﺎر ﻣﻘﺘﻮﻻ ﻣﻦ ﺟﮩﺔ ﻗﻄﺎع اﻟﻄﺮ‬
‫ ﺑﺎب‬،۲/۵۲ :‫ﺴﻮط‬žg‫ )ا‬.‫ ﻓﻠﮩﺬا ﻻ ﻳﻐﺴﻞ‬.‫ ﻣﻦ ﻗﺘﻞ دون ﻣﺎﻟﮧ ﻓﮩﻮ ﺷﮩﻴﺪ‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ﺻ‬
ٓ
(‫ ادارة اﻟﻘﺮان‬،‫ﺸﮩﻴﺪ‬B‫ا‬
Al-Hid yah:
ٔ ٔ ٔ ٔ ٔ ٔ
‫ﻢ ﻳﻐﺴﻞ ﻻن ﺷﮩﺪاء‬B ‫ !ء ﻗﺘﻠﻮہ‬ù‫ﻖ ﻓﺒﺎ‬h‫ او ﻗﻄﺎع اﻟﻄﺮ‬ü‘‫وﻣﻦ ﻗﺘﻠﮧ اﮨﻞ ﺣﺮب او اﮨﻞ ا‬
ٔ
‫ ودرر‬.‫ ©¿ﺔ ﻋﻠﻤﻴﺔ‬،‫ﺸﮩﻴﺪ‬B‫ ﺑﺎب ا‬،۱/۱۸۳ :‫ )اﻟﮩﺪاﻳﺔ‬.‫ﺴﻼح‬B‫ﺴﻴﻒ وا‬B‫ﮩﻢ ﻗﺘﻴﻞ ا‬$ ‫اﺣﺪ ﻣﺎ [ن‬
(‫ﺸﮩﻴﺪ‬B‫ ﺑﺎب ا‬،۱/۱۶۹ :‫م‬ð‫م ©ح ﻏﺮر اﻻﺣ‬ð@‫ا‬
Bahisht$ Zewar:
The rules which apply to a martyr are in respect of the one who fulfils
the following prerequisites:
1. He must be a Muslim.
2. He must be a sane and mature person.
3. He must be pure from major impurity.
4. He must be killed unjustly.
5. He must be killed with a weapon [or an instrument which can
injure].
6. In the punishment for this killing, there must be no monetary
recompense specified by the Shar$‛ah from the beginning.
Rather, qis s (retribution) must be w jib.
7. After he was injured, he must not have engaged in any thing
which is classified as rest or enjoyment. For example, eating,
drinking, sleeping, taking medication, etc. Furthermore, he

857
 must not have been in a conscious state to the extent of one
sal h time.
If a martyr fulfils all the above prerequisites, he will not be given a
ghusl, blood from his body will not be washed off or removed, and he
will be buried as he is. The clothes which are on his body will not be
removed. Yes, if his clothes are less than the Sunnah number, he will
be made to wear an additional number to complete the Sunnah
number. In the same way, if he is wearing more than the Sunnah
number, the extra clothes will be removed…If any of the prerequisites
are not found in a martyr, he will be given a ghusl, and he will be made
to wear a kafan like other normal deceased persons. 1
All h ta‛ l knows best.
Types of martyrs
Question
What are the different types of martyrs?
Answer
There are many types of martyrs. ‛All mah Suy0t$ rahimahull h has
devoted an entire book on this subject, titled Abw b as-Sa‛ dah F$
Asb b ash-Shah dah. He has listed more than 45 types.
‛All mah Lucknow$ rahimahull h writes in at-Ta‛l$q al-Mumajjad:
ٔ ٔ
š‫ﺠﺎﮨﺪ و ﻮ ا‬g‫ﻘﺎﺗﻞ ا‬g‫( ا‬۱) :õ‫ﺸﮩﺎدة ﻓﻤﻦ ذﻟ‬B‫ﺪ ﺛﻮاب ا‬# ‫ﻦ‬g „‫ اﻻﺧﺒﺎر ﻋﺪد ﻛﺜ‬ñ ‫ﻗﺪ ورد‬
‫ﻖ‬h‫( وا@ﺮ‬۶) ‫( وﺻﺎﺣﺐ ذات ا ﻨﺐ‬۵) ‫ﻖ‬h‫( واﻟﻐﺮ‬۴) ‫ﺒﻄﻮن‬g‫( وا‬۳) ‫ﻄﻌﻮن‬g‫( وا‬۲) ‫ﺸﮩﺪاء‬B‫ا‬
‫ﻌﺰم ﻋﻠﻴﮧ وﻻ‬h‫ﺎدة و‬ú‫ﺸ‬B‫( وﻣﻦ ﻳﻘﺼﺪ ا‬۹) ‫ﺪم‬ú‫ ﻳﻤﻮت ﺑ‬ù=‫( وا‬۸) ‫ﻤﻊ‬7 ُ ‫ ﺗﻤﻮت‬Á‫( واﻟ‬۷)
ٔ ٔ Ñ
‫ﺴﻞ اﺧﺮﺟﮧ ا&ﺪ ﻣﻦ ﺣﺪﻳﺚ‬B‫ا‬ ‫( وﺻﺎﺣﺐ‬۱۰) ‫ ا‘ﺎب‬B‫ ﺣﺪﻳ‬ñ ‫ﻮ ﺛﺎﺑﺖ‬J ‫ ﻛﻤﺎ‬õ‫ﻳﺘﻔﻖ ﻟﮧ ذﻟ‬
ٔ ٔ
ù‫ﺴﺎﻓﺮ ﺑﺎ‬g‫ ا‬ù‫ﺐ ا‬h‫( واﻟﻐﺮ‬۱۱) ‫ اﷲ ﻋﻨﻪ‬u‫ ﻣﻦ ﺣﺪﻳﺚ ﺳﻠﻤﺎن ر‬û‫ا‬e‫راﺷﺪ ﺑﻦ ﺧﻨ ﺲ واﻟﻄ‬
ٔ
‫ﺸﻌﺐ ﻣﻦ‬B‫ ا‬ñ þú‫ اﷲ ﻋﻨﻪ وا‘ﻴ‬u‫ﺮض ﻣﺎت اﺧﺮﺟﮧ اﺑﻦ ﻣﺎﺟﺔ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‬:
ٔ
?‫ﺼﺎﺑﻮ‬B‫ اﷲ ﻋﻨﻪ وا‬u‫ارﻗﻄ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‬Q‫ اﷲ ﻋﻨﻪ وا‬u‫ﺮة ر‬h‫ﺮ‬J ì‫ﺣﺪﻳﺚ ا‬
ٔ
(۱۲) ‫ اﷲ ﻋﻨﻪ‬u‫ة ر‬O‫ ﻣﻦ ﺣﺪﻳﺚ ﻋﻨ‬û‫ا‬e‫ اﷲ ﻋﻨﻪ واﻟﻄ‬u‫ﺎﺗ^ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ر‬g‫ ا‬ñ
ٔ ٔ
‫ﻖ‬h“B‫( وا‬۱۴) ‫¾ﻳﻎ‬B‫( وا‬۱۳) ‫ اﷲ ﻋﻨﻪ‬u‫ﺲ ر‬å‫ﻳﻠ ﻣﻦ ﺣﺪﻳﺚ ا‬Q‫وﺻﺎﺣﺐ ا@ اﺧﺮﺟﮧ ا‬
u‫ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﺒﺎس ر‬û‫ا‬e‫ﺎر ﻋﻦ داﺑﺘﮧ رواﮨﺎ اﻟﻄ‬y‫( وا‬۱۶)‫ﺴﺒﻊ‬B‫ﺳﮧ ا‬O‫ ﻳﻔ‬ù=‫( وا‬۱۵)

1
Bahisht$ Zewar, part. 11, p. 100.
858
 ‫ٔ‬
‫اﷲ ﻋﻨﻪ )‪ (۱۷‬وا‪Og‬د‪ ù‬اﺧﺮﺟﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۱۸‬وا‪g‬ﻴﺖ‬
‫ٔ‬
‫‪ š‬ﻓﺮاﺷﮧ ‪ ñ‬ﺳ‪ž‬ﻴﻞ اﷲ ﻣﻦ ﺣﺪﻳﺚ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۱۹‬وا‪g‬ﻘﺘﻮل دون ﻣﺎﻟﮧ )‪(۲۰‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وا‪g‬ﻘﺘﻮل دون دﻳﻨﮧ )‪ (۲۱‬وا‪g‬ﻘﺘﻮل دون دﻣﮧ )‪ (۲۲‬وا‪g‬ﻘﺘﻮل دون ا‪J‬ﻠﮧ اﺧﺮﺟﮧ اﺻﺤﺎب ا‪B‬ﺴ‪ä‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﻴﺪ ﺑﻦ ز‪h‬ﺪ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۳‬او دون ﻣﻈﻠﻤﺘﮧ اﺧﺮﺟﮧ ا&ﺪ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ‬
‫ً‬
‫ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۴‬وا‪g‬ﻴﺖ ‪ ñ‬ا‪B‬ﺴﺠﻦ وﻗﺪ ﺣ‪ž‬ﺲ ﻇﻠﻤﺎ رواہ اﺑﻦ ﻣﻨﺪة ﻣﻦ ﺣﺪﻳﺚ‬
‫ٔ‬ ‫ً‬
‫‪ š‬ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۵‬وا‪g‬ﻴﺖ ﻋﺸﻘﺎ وﻗﺪ ﻋﻒ و¿ﺘﻢ اﺧﺮﺟﮧ ا‪Q‬ﻳﻠ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ‬
‫ٔ‬ ‫ٔ‬
‫ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۶‬وا‪g‬ﻴﺖ و‪J‬ﻮ ﻃﺎﻟﺐ اﻟﻌﻠﻢ اﺧﺮﺟﮧ اﻟ‪Û‬ار ﻣﻦ ﺣﺪﻳﺚ ا‪ ì‬ذر ر‪u‬‬
‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻨﻪ وا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۷‬وا‪g‬ﺮاة ‪& ñ‬ﻠ‪ú‬ﺎ إ‪ U‬وﺿﻌ‪ú‬ﺎ إ‪ U‬ﻓﺼﺎﻟ‪ú‬ﺎ ﻣﺎﺗﺖ ﺑ^‬
‫ٔ‬ ‫ٔ‬
‫ذﻟ‪ õ‬اﺧﺮﺟﮧ اﺑﻮﻧﻌﻴﻢ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۸‬وا‪B‬ﺼﺎﺑﺮ اﻟﻘﺎﺋﻢ ﺑﺒ¾ وﻗﻊ ﺑﮧ‬
‫ٔ‬ ‫ٔ‬
‫اﻟﻄﺎﻋﻮن اﺧﺮﺟﮧ ا&ﺪ ﻣﻦ ﺣﺪﻳﺚ ﺟﺎﺑﺮ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۲۹‬وا‪g‬ﺮاﺑﻂ ‪ ñ‬ﺳ‪ž‬ﻴﻞ اﷲ )‪(۳۰‬‬
‫ٔ‬
‫وﻣﻦ ﻗﺘﻞ ﺑﺎ‪:‬ﺮہ اﻹﻣﺎم ا ﺎﺋﺮ ﺑﺎ‪g‬ﻌﺮوف وﻧ‪ú‬ﻴﮧ ﻋﻦ ا‪g‬ﻨﻜﺮ )‪ (۳۱‬وﻣﻦ ﺻ‪ e‬ﻣﻦ اﻟ‪ª‬ﺴﺎء ‪š‬‬
‫ٔ‬
‫اﻟﻐ„ة اﺧﺮﺟﮧ اﻟ‪Û‬ار واﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۳۲‬وﻣﻦ ﻗﺎل ˜ ﻳﻮم‬
‫ٔ‬ ‫ً‬
‫‪£‬ﺴﺎ وﻋ“‪h‬ﻦ ‪:‬ﺮة "ا‪B‬ﻠ‪ú‬ﻢ ﺑﺎرک ‪ ñ U‬ا‪g‬ﻮت وﻓﻴﻤﺎ ﺑﻌﺪ ا‪g‬ﻮت" اﺧﺮﺟﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ٔ‬
‫ﺗﻌﺎ‪ U‬ﻋﻨﮩﺎ )‪ (۳۳‬وﻣﻦ ﺻ‪ Š‬ا‪B‬ﻀ= وﺻﺎم ﺛﻼث اﻳﺎم ﻣﻦ ا‪B‬ﺸ‪ú‬ﺮ و‪B‬ﻢ ﻳ‪O‬ک‬ ‫ٰ‬ ‫‪æÈ‬ﺸﺔ ر‪ 5‬اﷲ‬
‫ٔ‬
‫ا‪B‬ﻮﺗﺮ ‪ ñ‬ا‪B‬ﺴﻔﺮ وﻻ ا@ اﺧﺮﺟﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ )‪(۳۴‬‬
‫ٔ‬ ‫ٔ ٔ‬
‫وا‪g‬ﺘﻤﺴ‪ õ‬ﺑﺎ‪B‬ﺴﻨﺔ ﻋﻨﺪ ﻓﺴﺎد اﻻﻣﺔ اﺧﺮﺟﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ ا‪J ì‬ﺮ‪h‬ﺮة ر‪ u‬اﷲ ﻋﻨﻪ‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۳۵‬وا•ﺎﺟﺮ اﻻﻣ^ ا‪B‬ﺼﺪوق اﺧﺮﺟﮧ ا@ﺎ>ﻢ ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ )‪(۳۶‬‬
‫ٔ‬ ‫ٔ‬
‫وﻣﻦ د‪: ñ È‬ﺮﺿﮧ ار‪C‬ﻌ^ ‪:‬ﺮة "ﻻ إﻟﮧ إﻻ اﻧﺖ ﺳﺒﺤﺎﻧ‪ õ‬إ‪ û‬ﻛﻨﺖ ﻣﻦ اﻟﻈﺎ‪ "^g‬ﺛﻢ ﻣﺎت‬
‫ٔ‬ ‫ٔ‬
‫اﺧﺮﺟﮧ ا@ﺎ>ﻢ ﻣﻦ ﺣﺪﻳﺚ ﺳﻌﺪ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۳۷‬وﺟﺎﻟﺐ ﻃﻌﺎم إ‪ U‬ﺑ¾ اﺧﺮﺟﮧ ا‪Q‬ﻳﻠ‬
‫ٔ‬ ‫ﻣﻦ ﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ )‪ٔ (۳۸‬‬
‫وا‪g‬ﻮذن ا‪g‬ﺤ‪Õ‬ﺴﺐ‪ ،‬اﺧﺮﺟﮧ اﻟﻄ‪e‬ا‪ û‬ﻣﻦ ﺣﺪﻳﺚ‬
‫ٔ‬ ‫ٔ‬
‫اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۳۹‬وﻣﻦ ﺳ ‪ š‬ا‪:‬ﺮﺗﮧ او ﻣﺎ ‪:‬ﻠﻜﺖ ﻳﻤﻴﻨﮧ ﻳﻘﻴﻢ ﻓﻴ‪ú‬ﻢ ا‪:‬ﺮ اﷲ‬
‫ٔ‬
‫و‪h‬ﻄﻌﻤ‪ú‬ﻢ ﻣﻦ ا@ﻼل )‪ (۴۰‬وﻣﻦ اﻏ‪Õ‬ﺴﻞ ﺑﺎ‪œ‬ﻠﺞ ﻓﺎﺻﺎﺑﮧ ﺑﺮد )‪ (۴۱‬وﻣﻦ ﺻ‪ š Š‬ا•‪ .‬ﺻ‪Š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻣﺎة ‪:‬ﺮة‪ ،‬اﺧﺮﺟﮧ اﻻول اﺑﻦ ا‪ ì‬ﺷ ﺒﺔ ‪ ñ‬ا‪g‬ﺼﻨﻒ ﻋﻦ ا@ﺴﻦ وا‪œ‬ﺎ‪ û‬اﻟﻄ‪e‬ا‪û‬‬
‫ٔ‬ ‫ٔ‬
‫‪ ñ‬اﻻوﺳﻂ ﻣﻦ ﺣﺪﻳﺚ ا‪å‬ﺲ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۴۲‬ﻣﻦ ﻗﺎل ﺣ^ ﻳﺼﺒﺢ و‪h‬ﻤ‪" :à‬ا‪B‬ﻠ‪ú‬ﻢ إ‪û‬‬
‫ً‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺷ‪ú‬ﺪک اﻧ‪ õ‬اﻧﺖ اﷲ ا=‪ ù‬ﻻ إﻟﮧ إﻻ اﻧﺖ وﺣﺪک ﻻ ©‪ õh‬ﻟ‪ õ‬وان ‪Ÿ‬ﻤﺪا ﻋﺒﺪک‬
‫ٔ‬ ‫ّ ٔ‬ ‫ٔ‬
‫‪ š‬واﺑﻮء ﺑﺬﻧ‪ .‬ﻓﺎﻏﻔﺮ ‪ U‬اﻧﮧ ﻻ ﻳﻐﻔﺮ ا=ﻧﻮب ﻏ„ک" اﺧﺮﺟﮧ‬ ‫ورﺳﻮﻟ‪ õ‬اﺑﻮء ﺑﻨﻌﻤﺘ‪õ‬‬
‫ٔ‬ ‫ٔ‬
‫اﻻﺻﺒ‪ú‬ﺎ‪ û‬ﻣﻦ ﺣﺪﻳﺚ ﺣﺬﻳﻔﺔ ر‪ u‬اﷲ ﻋﻨﻪ )‪ (۴۳‬وﻣﻦ ﻗﺎل ﺣ^ ﻳﺼﺒﺢ ﺛﻼث ‪:‬ﺮات اﻋﻮذ‬

‫‪859‬‬
 ٔ ٓ ٔ
‫ﻘﺮا ﺛﻼث اﻳﺎت ﻣﻦ ﺳﻮرة ا@“ اﺧﺮﺟﮧ‬h‫ﺮﺟﻴﻢ و‬B‫ﺸﻴﻄﺎن ا‬B‫ﺴﻤﻴﻊ اﻟﻌﻠﻴﻢ ﻣﻦ ا‬B‫ﺑﺎﷲ ا‬
ٔ
‫( وﻣﻦ ﻣﺎت ﻳﻮم ا ﻤﻌﺔ اﺧﺮﺟﮧ &ﻴﺪ ﺑﻦ‬۴۴) ‫ اﷲ ﻋﻨﻪ‬u‫ ﻣﻦ ﺣﺪﻳﺚ ﻣﻌﻘﻞ ر‬ù‫ﻣﺬ‬O‫اﻟ‬
ٔ ً
‫ﺬہ‬ú‫ﺴﻠﻢ ﻓ‬: ‫ﺎدة ﺻﺎدﻗﺎ اﺧﺮﺟﮧ‬ú‫ﺸ‬B‫( وﻣﻦ ﻃﻠﺐ ا‬۴۵) ‫ﺼﺤﺎﺑﺔ‬B‫ﮧ ﻣﻦ ﺣﺪﻳﺚ رﺟﻞ ﻣﻦ ا‬h‫ﻣﻨﺠﻮ‬
ٔ ٔ ٔ ٔ
ñ f‫ﺴﻴﻮ‬B‫ﺎ ا‬ú‫ﻮاردة ﻓﻴ‬B‫ﺪاء وﻗﺪ ﺳﺎق اﻻﺧﺒﺎر ا‬ú‫ﺸ‬B‫ﻢ اﺟﺮ ا‬ú‫ﻢ ان ﻟ‬ú‫ﻌﻮن ورد ﻓﻴ‬C‫ﺴﺔ وار‬£
ٔ š ‫ﻤﺠﺪ‬g‫ )ا•ﻌﻠﻴﻖ ا‬.‫ﺎدة‬h‫ﺎدة" ﻣﻊ ز‬ú‫ﺸ‬B‫ ٔاﺳﺒﺎب ا‬ñ ‫ﺴﻌﺎدة‬B‫رﺳﺎ•ﮧ "ٔاﺑﻮاب ا‬
‫ﻤﺪ‬Ÿ ‫ﻮﻃﺎ اﻣﺎم‬:
‫ﺴﻨﺔ‬B‫ دار ا‬،‫ﺎدة‬ú‫ﻮت ﺷ‬g‫ﻮن ﻣﻦ ا‬9‫ ﺑﺎب ﻣﺎ ﻳ‬،۹۱،۹۰،۲/۸۹ :ù‫ﻳﻦ ﻧﺪو‬Q‫ ا‬þ‫ﻛﺘﻮر ﺗ‬Q‫ﻘﻴﻖ ا‬7 ‫ﻣﻊ‬
،۴/۱۵۷ :^@‫ ود´ﻞ اﻟﻔﺎ‬.‫ دار اﻻﺷﺎﻋﺖ‬،۲/۳۸ :‫ ﻣﻈﺎﮨﺮ ﺣﻖ ﺟﺪﻳﺪ‬ñ ‫ و¿ﺬا‬.‫ﺸﻖ‬:‫ﺴ„ة ﺑﺪ‬B‫وا‬
ٓ
‫ ﺗﻌﺪاد‬ñ ‫ ﻣﻄﻠﺐ‬،۲/۲۵۲ : ‫ﺸﺎ‬B‫ وا‬.‫ﻐﺴﻠﻮن‬h‫ ﺛﻮاب اﻻﺧﺮة و‬ñ ‫ﺸﮩﺪاء‬B‫ﺑﺎب ﺑﻴﺎن ‚ﺎﻋﺔ ﻣﻦ ا‬
(‫ ﺳﻌﻴﺪ‬،‫ﺸﮩﺪاء‬B‫ا‬
Translation of the above with additions. The following persons fall
under the category of a martyr:
1. A person who is killed in All h’s cause.
2. A person who dies in a plague.
3. A person who dies from a stomach ailment such as dropsy.
4. A person who drowns accidentally.
5. A person who dies from pneumonia.
6. A person who burns to death.
7. A woman who dies as a virgin or while pregnant.
8. A person who dies when a wall or roof falls on him.
9. A person who has a genuine and sincere desire for martyrdom
but does not get an opportunity for martyrdom. His entire life
passes in this way and he departs from this world with this
desire.
10. A person who dies from tuberculosis.
11. A person who dies while on a journey.
12. A person who dies from fever.
13. A person who dies from the bite of a poisonous animal.
14. A person who dies from water getting stuck in his throat and
he loses his breath.
15. A person who is killed by an animal of prey such as a lion.

860
16. A person who is travelling for jih d and falls from his animal
and dies.
17. A person who is trampled by a horse or camel and dies. In
other words, he dies from an accident such as a motor-vehicle
accident or a plane crash.
18. A person who dies while engaged in jih d.
19-23. A person who dies while protecting his wealth, his D$n, his
life, his wife and children, and in defence of the truth.
24. A person who is imprisoned wrongfully and dies in prison.
25. A chaste and righteous lover who conceals his love and dies in
that state.
26. A person who dies while seeking knowledge. This refers to a
person who is occupied in studying and teaching, writing and
compiling, or is present in an academic assembly.
27. A woman who dies after falling pregnant up to giving birth to
the child, or until the time she weans her child.
28. A plague envelops a place and a person remains there
patiently and dies there.
29. A person who dies while protecting the boundaries of the
Islamic state.
30. A person who stands before an unjust ruler, enjoins him
towards good and warns him against evil; and the ruler kills him in
return.
31. A woman who lives patiently and good-naturedly with her co-
wife receives the reward of a martyr.
32. A person who makes the following supplication 25 times daily
and dies a natural death will get the reward of a martyr:
ْ َ ْ ‫[ﻌﺪ‬
‫ﻤﻮت‬B‫ا‬
َ ْ َ َ ْ َ ْ َْ
‫ ﻣﺎ‬Ü‫و‬ ْ ْ َ T‫َا‬
ِ ِ ‫ﻤﻮت‬B‫ا‬
ِ ِ ِ ‫ﺑﺎرك‬
ِ
33. A person who is regular with the ishr q and ch sht sal hs,
keeps three fasts every month, and does not leave out the witr
sal h whether at home or on a journey will be recorded as a
martyr.
34. A person who holds on firmly to the Sunnah when creedal and
practical deviation spreads in the Muslim community.

861
 35. An honest and trustworthy trader will be with the martyrs on
the day of Resurrection.
36. A person who, in his illness, reads the following supplication of
Hadrat Y0nus ‛alayhis sal m 40 times and dies in that illness:
َ ْ P ‫ﻣﻦ‬ ُ ْ ُ d‫ا‬
َ ِ ‫ﻛﻨﺖ‬ َ َ َ ْ ُ َ ْ َ P َٰ َ
ْ ّ ِ ‫ﺳﺒﺤﺎﻧﻚ‬
^‫ﻤ‬B‫اﻟﻈﺎ‬
ِِ ِ ‫ ِاﻻ اﻧﺖ‬b‫ﻻ ِا‬
37. A person who obtains grain for the Muslims.
38. A person who calls out the adh n (mu’adhdhin) solely for the
sake of All h ta‛ l and without any remuneration.
39. A person who earns for his wife and children, and his male and
female slaves. He ensures that they abide by the injunctions of
All h ta‛ l and he feeds them lawful wealth.
40. A person who has to take a bath with snow and dies on
account of it.
41. Ras0lull h sallall hu ‛alayhi wa sallam said: The person who
sends salutations to me once, All h ta‛ l sends ten mercies on
him. The person who sends ten salutations to me, All h ta‛ l
sends 100 mercies on him. The person who sends 100
salutations to me, All h ta‛ l writes salvation from hypocrisy
and the Hell-fire between the person’s eyes; and All h ta‛ l
will place him with the martyrs on the day of Resurrection.
42. The person who makes the following supplication morning
and evening is a martyr:
P َ َ َ َ َ ْ َ َ َ َ ْ َ َ ْ َ P َٰ َ ْ P َ َ ْ َ َ P َ َ ُ ْ ُ ْ ّ
ً P َ ُ ‫وان‬ َ
‫ﻤﺪا‬Ÿ ،‫ﻚ‬B ‫ﻚ‬h© ِ ‫ ِاﻻ اﻧﺖ وﺣﺪك ﻻ‬b‫ا=ي ﻻ ِا‬ ِ ‫اﺷﻬﺪك اﻧﻚ اﻧﺖ اﷲ‬ ِ d‫ ِ ِا‬T‫ا‬
َ ُْ ََُ َ ُْ َ
،‫ﻚ‬B‫ورﺳﻮ‬ ‫ﺒﺪك‬h
َ ُ ْ َ ‫ا=ﻧﻮب‬
َ ْ ُ Ñ ‫ﻐﻔﺮ‬e ُ P ْ ْ ْ َ ْ ْ َ ُ ْ ََُ Pَ َ َ َ ْ ُ ْ َُ
ُ ِ ْ َ ‫اﻧﻪ َﻻ‬
‫„ك‬U ِ ِ ‫ﻓﺎﻏﻔﺮ‬
ِ Ž‫ﺑﺬﻧ‬
ِ ِ ‫ وأﺑﻮء‬Ã‫ﺑﻨﻌﻤﺘﻚ ﻋ‬
ِ ِ ِ ‫أﺑﻮء‬
43. If a person reads the following supplication three times and
then the last three verses of S0rah al-Hashr, All h ta‛ l
appoints 70 000 angels who then pray for his pardon until the
evening. If he passes away that day, he dies as a martyr. The
person who reads it in the evening becomes eligible for the
same reward. The supplication is:
ْ P َ ْ P ‫ﻣﻦ‬
َ ِ ‫اﻟﻌﻠﻴﻢ‬ ُُْ َ
ْ َ ْ ْ P ‫أﻋﻮذ ﺑﺎﷲ‬
‫ﺮﺟﻴﻢ‬B‫ا‬
ِ ِ ‫ﺸﻴﻄﺎن‬B‫ا‬
ِ ِ ِ ‫ﺴﻤﻴﻊ‬B‫ا‬
ِ ِ ِ ِ
44. The person who dies on a Thursday night [night preceding
Friday].

862
 45. The person who seeks martyrdom with a true heart and then
dies.
46. The one who dies from an epileptic fit.
47. A person who dies while performing hajj or ‛umrah.
48. A person who dies while in a state of wud0’.
49. A person who dies in the month of Ramad n while in Bayt al-
Maqdis, Makkah or Mad$nah.
50. A person who dies on account of emaciation or thinness.
51. A person who falls into a calamity or natural disaster, remains
steadfast, is pleased with All h’s decree and dies thereafter.
52. A person who reads the following in the morning and evening.
ْ َ ْ َ ‫ﺴﻤﻮات‬B‫ا‬
‫واﻻرض‬
ُ ْ َ َ َُ
َ ٰ P ‫ﻣﻘﺎ´ﺪ‬
ِ ِ ِ b
53. A person who dies at the age of 90.
54. A person who dies while under the influence of an evil spirit.
55. A person who dies in a state that his parents are pleased with
him.
56. A righteous woman who passes away while her husband is
pleased with her.
57. A just ruler or a Shar‛$ judge. That is, a judge who always
passes judgement in the light of the truth and justice.
58. A Muslim who does good to a weak Muslim.
59. A person who falls into a pit or hole and passes away.
60. A person who is on a ship and experiences sea-sickness in the
course of his journey.
61. A person who spent his life in being hospitable to guests,
seeing to their needs and being humble to them.
62. A person who is injured in the battlefield but does not die
immediately. He lives for at least that much time in which he
could derive benefit from anything of this world.
Hadrat Shaykh Maul n Muhammad Zakar$yy S hib rahimahull h
says that there are about 60 categories of martyrs. He writes in Aujaz
al-Mas lik:

863
 ‫وﮨﻜﺬا ﻛﻤﺎ رأﻳﺖ ﺗﺮﺗ‪ þ‬ا‪B‬ﺸﮩﺪاء إ‪ U‬ﻗﺮ‪h‬ﺐ ﻣﻦ ﺳ‪ٔ) .^Õ‬اوﺟﺰ ا‪g‬ﺴﺎﻟ‪ õ‬ا‪ٔ U‬‬
‫‪:‬ﻮﻃﺎ ﻣﺎﻟ‪:õ‬‬
‫‪ ،۴/۵۴۷‬ﺑﺎب ا•ﮩﻰ ﻋﻦ ا‘‪ð‬ء ‪ š‬ا‪g‬ﻴﺖ‪ ،‬د‪:‬ﺸﻖ(‬
‫‪All h ta‛ l knows best.‬‬
‫‪The virtue of passing away in Makkah and Madīnah‬‬
‫‪Question‬‬
‫‪Kindly explain the virtue of dying or being buried in Makkah and‬‬
‫‪Mad$nah as mentioned in Ah d$th. Also explain the status of the‬‬
‫‪Ah d$th on this subject.‬‬
‫‪Answer‬‬
‫‪A few Ah d$th on the virtue of dying in Makkah Mukarramah are as‬‬
‫‪follows:‬‬
‫‪Musannaf ‛Abd ar-Razz q:‬‬
‫ٔ‬
‫) ( ﻋﻦ اﺑﻦ ﻋﺒﺎس ﻗﺎل‪g :‬ﺎ ا©ف ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪ š‬ا‪g‬ﻘ‪e‬ة و ﻮ ‪ š‬ﻃﺮ‪h‬ﻘﮩﺎ‬
‫ٔ ٔ‬
‫اﻻول اﺷﺎر ﺑﻴﺪہ وراء ا‪B‬ﺼﻔﺮة ﻓﻘﺎل‪ :‬ﻧﻌﻢ ا‪g‬ﻘ‪e‬ة ﻗﻠﺖ ‪rB‬ي ¬‪ de‬ﺧﺺ ا‪B‬ﺸﻌﺐ ﻗﺎل‪ :‬ﮨﻜﺬا‬
‫ٔ‬
‫‪å‬ﺴﻤﻊ ان ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺧﺺ ا‪B‬ﺸﻌﺐ ا‪g‬ﻘﺎﺑﻞ ﺑﺎ‘ﻴﺖ‪:) .‬ﺼﻨﻒ ﻋﺒﺪ ا‪B‬ﺮزاق‪:‬‬
‫‪(۳/۵۷۹/۶۷۳۴‬‬
‫ٔ‬
‫ورواہ ﻋﻨﮧ اﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ )‪ ،(۱۱۲۸۲‬وا&ﺪ ﺑﻦ ﺣﻨﺒﻞ ‪:‬ﺴﻨﺪہ )‪ ،(۳۴۷۲‬ﻗﺎل اﻟﮩﻴﺜ)‬
‫ٔ‬
‫‪ë‬ﻤﻊ ا‪B‬ﺰواﺋﺪ )‪ ۳/۲۹۸‬ﺑﺎب ‪ ñ‬ﻣﻘ‪e‬ة ‪:‬ﻜﺔ‪ ،‬دار اﻟﻔﻜﺮ(‪ :‬وﻓﻴﮧ إﺑﺮاﮨﻴﻢ ﺑﻦ ا‪ i‬ﺧﺪاش ﺣﺪث‬
‫ٔ‬ ‫ٔ‬
‫ﻋﻨﮧ اﺑﻦ ﺟﺮ‪h‬ﺞ واﺑﻦ ﻋﻴ ﻨﺔ ﻛﻤﺎ ﻗﺎل اﺑﻮ ﺣﺎﺗﻢ و‪B‬ﻢ ﻳﻀﻌﻔﮧ اﺣﺪ‪ ،‬و‪C‬ﻘﻴﺔ رﺟﺎﻟﮧ رﺟﺎل‬
‫ﺗﻌﻠﻴﻖ ا‪g‬ﺼﻨﻒ‪ .‬ﻟ‪9‬ﻦ ﺿﻌﻔﮧ ﺷﻌﻴﺐ ٔ ٔ‬
‫اﻻرﻧﻮوط ‪ñ‬‬
‫ٔ‬
‫ا‪B‬ﺼﺤﻴﺢ‪ .‬و¿ﺬا ذﻛﺮ ﻋﻨﮧ اﻻﻋﻈ‬
‫ٔ‬
‫ﺗﻌﻠﻴﻘﮧ ‪: š‬ﺴﻨﺪ ا&ﺪ )‪.(۳۴۷۲‬‬
‫ٔ‬
‫)‪ (۲‬ﻋﻦ ﺟﺎﺑﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﻦ ﻣﺎت اﺣﺪ ا@ﺮﻣ^‬
‫ٓ ً‬
‫ﺑﻌﺚ اﻣﻨﺎ‪) .‬رواہ ا‘ﻴﮩ‪ ñ þ‬ﺷﻌﺐ اﻻﻳﻤﺎن‪ ،‬رﻗﻢ‪ ،۴۱۸۱ :‬واﻟﻄ‪e‬ا‪ ñ û‬ا‪B‬ﺼﻐ„‪ ،‬رﻗﻢ‪،۸۲۷ :‬‬
‫واﻻوﺳﻂ‪.(۵۸۸۳ ،‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: The person who dies in‬‬
‫‪either of the two Harams [Makkah or Mad$nah] will be resurrected safe‬‬
‫‪and secure.‬‬

‫‪864‬‬
‫ﻗﺎل اﻟﮩﻴﺜ ‪ :‬وﻓﻴﮧ ‪:‬ﻮ‪ î‬ﺑﻦ ﻋﺒﺪ ا‪B‬ﺮ&ﻦ ا‪°g‬و‪ Ò‬وﻗﺪ ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ‪ ñ‬ا‪œ‬ﻘﺎت وﻓﻴﮧ ﻋﺒﺪ‬
‫ٔ‬ ‫اﷲ ﺑﻦ ٔ‬
‫ا‪g‬ﻮ‪:‬ﻞ وﺛﻘﮧ اﺑﻦ ﺣﺒﺎن وﻏ„ہ وﺿﻌﻔﮧ ا&ﺪ وﻏ„ہ و½ﺳﻨﺎدہ ﺣﺴﻦ‪ë) .‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪:‬‬
‫‪ ،۲/۳۱۹‬دار اﻟﻔﻜﺮ(‪.‬‬
‫ٔ‬
‫و‪ Ü‬رواﻳﺔ ﻋﻦ ا‪å‬ﺲ ﺑﻦ ﻣﺎﻟ‪ õ‬ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ‬
‫ً‬ ‫ٓ‬ ‫ٔ‬
‫ﻣﺎت اﺣﺪ ا@ﺮﻣ^ ﺑﻌﺚ ﻣﻦ اﻻﻣﻨ^ ﻳﻮم اﻟﻘﻴﺎﻣﺔ وﻣﻦ زار‪ÕŸ d‬ﺴﺒﺎ إ‪ U‬ا‪g‬ﺪﻳﻨﺔ [ن‬
‫ﺟﻮاري ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪) .‬رواہ ا‘ﻴﮩ‪ ñ þ‬ﺷﻌﺐ اﻻﻳﻤﺎن‪ ،‬رﻗﻢ ‪(۳۸۶۱‬‬

‫ﻗﻠﺖ‪ :‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪ ،‬ﻓﻴﮧ ﺳﻠﻴﻤﺎن ﺑﻦ ﻳﺰ‪h‬ﺪ ا‪B‬ﻜﻌ‪ .‬و ﻮ ﺿﻌﻴﻒ‪ ،‬وﻓﻴﮧ ﺑﻌﺾ ﻣﻦ ‪B‬ﻢ‬
‫ٔ‬
‫اﻋﺮﻓﮩﻢ‪.‬‬
‫ٔ‬ ‫ٔ‬
‫و‪ Ü‬رواﻳﺔ ﻟﮧ ﻋﻦ ﺳﻠﻤﺎن ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ﻣﻦ ﻣﺎت اﺣﺪ ا@ﺮﻣ^‬
‫ٓ‬
‫اﺳﺘﻮﺟﺐ ﺷﻔﺎﻋ‪ %‬وﺟﺎء ﻳﻮم اﻟﻘﻴﺎﻣﺔ ﻣﻦ اﻻﻣﻨ^‪ .‬رواہ ا‘ﻴﮩ‪) ،þ‬رﻗﻢ ‪ ،(۳۸۸۲‬ﻗﺎل‪ :‬ﻋﺒﺪ‬
‫ٓ ٔ‬
‫اﻟﻐﻔﻮر ﮨﺬا ﺿﻌﻴﻒ ورو‪ ù‬ﺑﺈﺳﻨﺎد اﺧﺮ اﺣﺴﻦ ﻣﻦ ﮨﺬا‪.‬‬

‫ﻗﺎل اﻟﮩﻴﺜ)‪ :‬رواہ اﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ وﻓﻴﮧ‪ :‬ﻋﺒﺪ اﻟﻐﻔﻮر ﺑﻦ ﺳﻌﻴﺪ و ﻮ ﻣ‪O‬وک‪ë) .‬ﻤﻊ‬
‫ا‪B‬ﺰواﺋﺪ‪ ،۲/۳۱۹ :‬دار اﻟﻔﻜﺮ(‬
‫ٔ‬ ‫ٔ‬
‫)‪ (۳‬ﻋﻦ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ اﻧﮧ ﻗﺎل‪ :‬ا@ﺠﻮن وا‘ﻘﻴﻊ ﻳٔﻮﺧﺬان ﺑﺎﻃﺮاﻓﮩﻤﺎ و‪ɪh‬ان ‪ñ‬‬
‫ً‬
‫ا ﻨﺔ‪ .‬ﻗﺎل ا‪g‬ﺼﻨﻒ وﮨﻤﺎ ﻣﻘ‪e‬ﺗﺎ ‪:‬ﻜﺔ وا‪g‬ﺪﻳﻨﺔ‪ .‬ﻗﻠﺖ )ا‪B‬ﺰ‪h‬ﻠ (‪ :‬ﻏﺮ‪h‬ﺐ ﺟﺪا‪á) .‬ﺮ‪h‬ﺞ‬
‫ٓ‬
‫اﻻﺣﺎدﻳﺚ واﻻﺛﺎر ا‪B‬ﻮاﻗﻌﺔ ‪ ñ‬ﺗﻔﺴ„ ا‪B‬ﻜﺸﺎف‪ ،‬رﻗﻢ‪(۲۰۹ :‬‬
‫ٔ‬
‫ﻗﺎل اﻟﻘﺎري ‪ ñ‬ا‪g‬ﺼﻨﻮع ‪ ñ‬ﻣﻌﺮﻓﺔ ا‪g‬ﻮﺿﻮع )رﻗﻢ‪ :(۱۰۸ :‬ﻻ ﻳﻌﺮف ﻟﮧ اﺻﻞ‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۴‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﺟﻌﻔﺮ اﻧﮧ ﺳﻤﻊ رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻳﻘﻮل‪ :‬اول ﻣﻦ اﺷﻔﻊ ﻟﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻣﻦ اﻣ‪ %‬اﮨﻞ ا‪g‬ﺪﻳﻨﺔ واﮨﻞ ‪:‬ﻜﺔ واﮨﻞ ﻃﺎﺋﻒ‪) .‬رواہ اﻟﻄ‪e‬ا‪ ñ û‬اﻻواﺋﻞ‪ ،‬رﻗﻢ‪ ،۷۶ :‬و‪Ú‬‬
‫اﻻوﺳﻂ‪ ،‬رﻗﻢ ‪ ،۱۸۲۷‬واﺑﻮ ﻧﻌﻴﻢ ‪ ñ‬ﻣﻌﺮﻓﺔ ا‪B‬ﺼﺤﺎﺑﺔ‪ ،۴/۱۸۷۹ :‬واﻟﻔﺎﻛﮩﻰ ‪ ñ‬اﺧﺒﺎر ‪:‬ﻜﺔ‪ ،‬رﻗﻢ‪:‬‬
‫‪ ،۱۸۱۷‬و‪h‬ﻨﻈﺮ‪ :‬ا•ﻌﻠﻴﻖ‪ ،‬وا‪B‬ﻀﻴﺎء ا‪g‬ﻘﺪ‪ ñ î‬اﻻﺣﺎدﻳﺚ ا‪g‬ﺨﺘﺎرة‪ ،‬رﻗﻢ‪(۱۵۹ :‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: The first people for‬‬
‫‪whom I will intercede will be the people of Mad$nah, the people of‬‬
‫‪Makkah and the people of T ’if.‬‬
‫ٔ‬ ‫ٔ‬
‫ﻗﺎل اﻟﮩﻴﺜ) ‪ë‬ﻤﻊ ا‪B‬ﺰواﺋﺪ‪ :‬رواہ اﻟ‪Û‬ار واﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ واﻻوﺳﻂ وﻓﻴﮧ ﻣﻦ ‪B‬ﻢ اﻋﺮﻓﮩﻢ‪.‬‬
‫)‪ ،۱۰/۵۴‬دار اﻟﻔﻜﺮ(‬
‫‪865‬‬
‫وﻟ‪9‬ﻦ ذﻛﺮہ اﻹﻣﺎم ا‪B‬ﺴﻴﻮ‪ ñ q‬ا ﺎﻣﻊ ا‪B‬ﺼﻐ„ ور‪:‬ﺰ ﻟﮧ ﺑﺎ‪B‬ﺼﺤﺔ‪) ،‬ا ﺎﻣﻊ ا‪B‬ﺼﻐ„‪ ،‬رﻗﻢ‪:‬‬
‫‪(۲۸۳۱‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﺧﺒﺎر ‪:‬ﻜﺔ )‪ ،(۱۸۱۰‬ﻗﺎل‪ :‬ﺣﺪﺛﻨﺎ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺑﻦ‬ ‫)‪ (۵‬اﺧﺮج اﺑﻮ ﻋﺒﺪ اﷲ اﻟﻔﺎﻛﮩﻲ‬
‫&ﻴﺪ‪ ،‬ﻗﺎل‪ :‬ﺛﻨﺎ ‪:‬ﻮ‪ î‬ﺑﻦ ﻃﺎرق‪ ،‬ﻋﻦ اﺑﻦ ﺟﺮ‪h‬ﺞ‪ ،‬ﻗﺎل‪ :‬ﺣﺪﺛﺖ ﻋﻦ ا‪B‬ﺰﮨﺮ‪ ،ù‬ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل‬
‫ٓ ً‬
‫اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﻗ‪ e‬ﺑﻤﻜﺔ ﺟﺎء اﻣﻨﺎ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ ،‬وﻣﻦ ﻗ‪ e‬ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻛﻨﺖ ﻋﻠﻴﮧ‬
‫ً‬ ‫ً‬
‫ﺷﮩﻴﺪا‪ ،‬وﻟﮧ ﺷﻔﻴﻌﺎ‪ .‬ﻗﺎل ا‪g‬ﺤﻘﻖ ﻋﺒﺪ ا‪g‬ﻠ‪ :õ‬اﺳﻨﺎدہ ﺿﻌﻴﻒ‪ ،‬ﻻﻧﻘﻄﺎﻋﮧ وارﺳﺎﻟﮧ ‪Ÿ‬ﻤﺪ ﺑﻦ‬
‫ﻳﻮﺳﻒ ﻮ اﺑﻮ &ﺔ ا‪B‬ﺰ‪C‬ﻴﺪ‪.ù‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: The one who is buried in‬‬
‫‪Makkah will come safe and secure on the day of Resurrection. I will‬‬
‫‪testify in favour of the person who is buried in Mad$nah and intercede‬‬
‫‪on his behalf.‬‬
‫)‪ (۶‬ﻋﻦ اﺑﻦ ﻋﺒﺎس ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬إن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻧﻌﻢ ا‪g‬ﻘ‪e‬ة‬
‫ﮨﺬہ‪ .‬ﻗﺎل اﺑﻦ ﺟﺮ‪h‬ﺞ‪ :‬ﻳﻌ ‪ :‬ﻣﻘ‪e‬ة ‪:‬ﻜﺔ‪) .‬اﺧﺮﺟﮧ اﻟﻔﺎﻛﮩﻰ ‪ ñ‬اﺧﺒﺎر ‪:‬ﻜﺔ‪ ،‬رﻗﻢ‪(۲۳۶۹ :‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: “What an excellent‬‬
‫‪graveyard this is!” Ibn Jurayj said: He was referring to the graveyard of‬‬
‫‪Makkah.‬‬
‫ٔ‬
‫ﻗﺎل ا‪g‬ﺤﻘﻖ ﻋﺒﺪ ا‪g‬ﻠ‪ :õ‬إﺳﻨﺎدہ ﺻﺤﻴﺢ‪ ،‬إﺑﺮاﮨﻴﻢ ﺑﻦ ا‪ i‬ﺧﺪاش ذﻛﺮہ اﺑﻦ ﺣﺒﺎن ﺛﻘﺎت‬
‫ٔ‬
‫ا•ﺎﺑﻌ^ )‪ (۴/۱۰‬وﺳﻜﺖ ﻋﻨﮧ ا‘ﺨﺎر‪ ،(۱/۲۸۴) ù‬واﺑﻦ ا‪ i‬ﺣﺎﺗﻢ )‪...(۲/۹۸‬اﻟﺦ‬

‫)‪ (۷‬ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬وﻗﻒ ا•‪ .‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ‪š‬‬
‫ٰ‬
‫وﺗﻌﺎ‪ U‬ﻣﻦ ﮨﺬہ ا‘ﻘﻌﺔ وﻣﻦ ﮨﺬا ا@ﺮم‬ ‫ﻮﻣﺌﺬ ﻣﻘ‪e‬ة ﻓﻘﺎل‪ :‬ﻳﺒﻌﺚ اﷲ ﺗﺒﺎرک‬
‫ا‪g‬ﻘ‪e‬ة وﻟ ﺲ ﺑﮩﺎ ﻳ ٍ‬
‫ٔ ً‬
‫‪$‬ﮧ ﺳﺒﻌ^ اﻟﻔﺎ ﻳﺪﺧﻠﻮن ا ﻨﺔ ﺑﻐ„ ﺣﺴﺎب‪) ،‬ﺸﻔﻊ ˜ واﺣﺪ ﻣﻨﮩﻢ ‪ ñ‬ﺳﺒﻌ^‪ ،‬وﺟﻮﮨﮩﻢ ﻣﻦ‬
‫ٔ‬ ‫ٓ‬ ‫ٔ‬
‫اﻻوﻟ^ واﻻﺧﺮ‪h‬ﻦ [ﻟﻘﻤﺮ ´ﻠﺔ ا‘ﺪر‪ .‬ﻓﻘﺎل اﺑﻮ ﺑ‪9‬ﺮ‪ :‬ﻳﺎرﺳﻮل اﷲ‪ .‬ﻓﻤﻦ ﮨﻢ؟ ﻗﺎل ﺻ‪ Š‬اﷲ‬
‫ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ اﻟﻐﺮ‪C‬ﺎء‪ .‬ﻓﻘﺎل‪ :‬ﻳﺎ رﺳﻮل اﷲ‪ .‬ﻣﺎ ‪g‬ﻦ ﮨﻠ‪ ñ õ‬ﺣﺮم اﷲ ﻋﺰ وﺟﻞ؟ ﻗﺎل ﺻ‪Š‬‬
‫ٓ‬ ‫ً‬ ‫ٰ‬
‫ﺗﻌﺎ‪ÕŸ U‬ﺴﺒﺎ دارہ ﺑﻌﺜﻮا اﻣﻨ^ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ .‬ﻗﺎل‪ :‬ﻓﻤﺎ‬ ‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﮨﻠ‪ ñ õ‬ﺣﺮم اﷲ‬
‫ً‬ ‫ً‬
‫‪g‬ﻦ ﮨﻠ‪ ñ õ‬ﺣﺮﻣ‪õ‬؟ ﻗﺎل ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﮨﻠ‪ õ‬ﺑﺎ‪g‬ﺪﻳﻨﺔ ‪ÕŸ‬ﺴﺒﺎ دارہ ﺣﺒﺎ ﷲ ﺗ ٰ‬
‫ﻌﺎ‪U‬‬
‫ٓ‬
‫و‪B‬ﺮﺳﻮﻟﮧ ﺑﻌﺜﻮا اﻣﻨ^ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ .‬ﻗﺎل‪ :‬ﻓﻤﺎ ‪g‬ﻦ ﮨﻠ‪ õ‬ﺑ^ ا@ﺮﻣ^ ‪:‬ﻜﺔ وا‪g‬ﺪﻳﻨﺔ؟ ﻗﺎل ﺻ‪Š‬‬
‫ً ٔ‬ ‫ً ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ ﮨﻠ‪ õ‬ﺑ^ ‪:‬ﻜﺔ وا‪g‬ﺪﻳﻨﺔ ﺣﺎﺟﺎ او ﻣﻌﺘﻤﺮا او ﻃﻠﺐ ﻃﺎﻋﺔ ﻣﻦ ﻃﺎﻋﺔ اﷲ‬
‫ٓ‬
‫ﻋﺰ وﺟﻞ ﺑﻌﺜﻮا اﻣﻨ^ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪) .‬اﺧﺮﺟﮧ اﻟﻔﺎﻛﮩﻰ ‪ ñ‬اﺧﺒﺎر ‪:‬ﻜﺔ‪ ،‬رﻗﻢ‪.(۲۲۹۷ :‬‬

‫‪866‬‬
 ٔ
‫ﺮﺣﻴﻢ‬B‫ ﻋﺒﺪ ا‬،‫وک‬O‫ إﺳﻨﺎدہ ﻣ‬:(۲۲۹۷ :‫ﻜﺔ )رﻗﻢ‬: ‫ اﺧﺒﺎر‬š ‫ ﺗﻌﻠﻴﻘﮧ‬ñ õ‫ﻠ‬g‫ﺤﻘﻖ ﻋﺒﺪ ا‬g‫ﻗﺎل ا‬
.‫ اﻟﺦ‬...‫وک ا@ﺪﻳﺚ‬O‫ ﻣ‬::‫ﺴﺎ‬ª‫ ﻗﺎل اﻟ‬،^‫ ﻛﺬﺑﮧ اﺑﻦ ﻣﻌ‬،‫ﺿﻌﻴﻒ‬ ‫ﺪ اﻟﻌ‬h‫ﺑﻦ ز‬

(۱۹۱۵ ،ù‫ﻀﻌﻔﺎء ﻻﺑﻦ ا ﻮز‬B‫ )ا‬:‫ﺪ ﻣﻦ ا‘ﺤﺚ راﺟﻊ‬h‫ﻠﻤﺰ‬B‫و‬

‫ﺴﺎﺟﺪ‬g‫ﺦ ا‬h‫ ﺗﺎر‬U‫ﻖ إ‬h‫ﺸﻮ‬Õ‫ﻏﻴﺐ واﻟ‬O‫ م( إﺛﺎرة اﻟ‬۸۲۷) ô‫ﻮارز‬y‫ﻤﺪ ﺑﻦ إﺳﺤﺎق ا‬Ÿ ‫( ﻗﺎل‬۸)
ٔ ٔ
‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺳﺎل اﷲ ﻋﺰ‬Š‫ ان رﺳﻮل اﷲ ﺻ‬ù‫ﺮو‬h‫( و‬۲۵۳ :‫ﻼﺛﺔ وا‘ﻴﺖ اﻟﻌﺘﻴﻖ )ص‬œ‫ا‬
ٔ ٔ
ٰ
:‫ﻌﻼ؟ ﻗﺎل‬g‫ ﻳﺎ رب ﻣﺎ ﻻﮨﻞ ا‬:‫ ﻓﻘﺎل‬،‫ ﻟﮩﻢ ا ﻨﺔ‬:U‫ﺗﻌﺎ‬ ‫وﺟﻞ ﻋﻤﺎ ﻻﮨﻞ ا‘ﻘﻴﻊ اﻟﻐﺮﻗﺪ ﻓﻘﺎل اﷲ‬
ٔ ٔ
.‫ﻤﺪ! ﺳﺎ•’ ﻋﻦ ﺟﻮارک ﻓﻼ ¡ﺴﺎﻟ’ ﻋﻦ ﺟﻮاري‬Ÿ ‫ﻳﺎ‬
…Ras0lull h sallall hu ‛alayhi wa sallam asked All h ta‛ l about what
the people of al-Baq$‛ al-Gharqad [the graveyard of Mad$nah] will
receive. All h ta‛ l said: “For them is Paradise.” Ras0lull h sallall hu
‛alayhi wa sallam asked: “O All h! What about the people of al-Mu‛all
[the graveyard of Makkah]?” All h ta‛ l replied: “O Muhammad! You
asked Me about your neighbours [i.e. those who are buried in al-Baq$‛
al-Gharqad], now do not ask Me about My neighbours [those who are
buried in al-Mu‛all ].
The transmission of the above Had$th is not mentioned so its status
could not be ascertained.
Another virtue is that Sah bah radiyall hu ‛anhum, T bi‛0n and
righteous servants of All h ta‛ l are buried in the graveyards of
Makkah and Mad$nah. Being buried near such personalities is certainly
a source of goodness and blessings. Observe the following Had$th:
ٔ
‫ﻮﺗﺎ>ﻢ‬: ‫ ادﻓﻨﻮا‬:‫ اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‬Š‫ ﻗﺎل رﺳﻮل اﷲ ﺻ‬:‫ اﷲ ﻋﻨﻪ ﻗﺎل‬u‫ﺮة ر‬h‫ ﮨﺮ‬i‫ﻋﻦ ا‬
ٔ ٔ
‫ ﻗﺎل اﻹﻣﺎم‬.‫ﺴﻮء‬B‫ﺎر ا‬7 ‫ اﻟ‬ù‫ﺴﻮء ﻛﻤﺎ ﻳﺘﺎذ‬B‫ﺎر ا‬7 ù‫ﻴﺖ ﻳﺘﺎذ‬g‫وﺳﻂ ﻗﻮم ﺻﺎ@^ ﻓﺈن ا‬
ٔ ٔ ٔ
(۶/۳۵۴) ‫ ا@ﻠﻴﺔ‬ñ ‫ اﺧﺮﺟﮧ اﺑﻮ ﻧﻌﻴﻢ‬:‫ﺮة‬h‫ ﮨﺮ‬i‫( ﺣﺪﻳﺚ ا‬۹۵۵) „‫ﻜﺒ‬B‫ ا ﺎﻣﻊ ا‬ñ q‫ﺴﻴﻮ‬B‫ا‬
‫ داود ﺑﻦ‬،۳۲۵ ‫( ) ﺗﺮ‚ﺔ‬۱/۲۹۰) ‫ﻀﻌﻔﺎء‬B‫ ا‬ñ ‫ واﺑﻦ ﺣﺒﺎن‬،(۲/۱۷۷) ‫ﺮاﻓ‬B‫ وا‬،(۳۳۷) ‫ﻳﻠ‬Q‫وا‬
،‫ ﺛﻢ ذﻛﺮ ا@ﺪﻳﺚ‬،‫ﻘﺎت‬œ‫ﻦ ﻋﻦ ا‬h‫^ ﻣﻨﻜﺮ‬3‫ ﺣﺪث ﺣﺪﻳ‬:‫ا@ﺼ^ ﺑﻦ ﻋﻘﻴﻞ ﺑﻦ ﻣﻨﺼﻮر( وﻗﺎل‬
ٔ ٔ
:‫( وﻗﺎل‬۱۷۸۱) ‫ ﻧﻌﻴﻢ‬i‫ﻖ ا‬h‫ت ﻣﻦ ﻃﺮ‬È‫ﻮﺿﻮ‬g‫ ا‬ñ ‫ واﺑﻦ ا ﻮزي‬.‫ ﮨﺬا ﺑﺎﻃﻞ ﻻ اﺻﻞ ﻟﮧ‬:‫وﻗﺎل‬
.‫ﺣﺪﻳﺚ ﻻﻳﺼﺢ‬
…Ras0lull h sallall hu ‛alayhi wa sallam said: Bury your dead among
righteous people because a deceased person is harmed by an evil
neighbour just as a living person is harmed by an evil neighbour.

867
 ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫وﺣﺪﻳﺚ ﻋ‪ Ã‬ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬اﺧﺮﺟﮧ اﺑﻦ ﻋﺴﺎﻛﺮ ‪ ñ‬ﺗﺎر¬ﮧ )‪ (۳۷/۱۹۷‬ﺑﻠﻔﻆ‪ :‬ا‪:‬ﺮﻧﺎ ان ﻧﺪﻓﻦ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫‪:‬ﻮﺗﺎﻧﺎ وﺳﻂ ﻗﻮم ﺻﺎ@^ وﻗﺎل‪ :‬إن ا‪g‬ﻮ• ﻳﺘﺎذون ‪„7‬ان ا‪B‬ﺴﻮء ﻛﻤﺎ ﻳﺘﺎذ‪ ù‬اﻻﺣﻴﺎء‪ .‬وﻓﻴﮧ‬
‫ﺳﻠﻴﻤﺎن ﺑﻦ ﻋ ‪ ،à‬و ﻮ ﻣ‪O‬وک‪.‬‬
‫ٔ‬
‫وﺣﺪﻳﺚ اﺑﻦ ‪:‬ﺴﻌﻮد ر‪ u‬اﷲ ﻋﻨﻪ‪ :‬اﺧﺮﺟﮧ اﺑﻦ ﻋﺴﺎﻛﺮ )‪ .(۵۸/۳۷۷‬إﺳﻨﺎدہ ﺿﻌﻴﻒ‪،‬‬
‫ٔ‬
‫و‪C‬ﺎ ﻤﻠﺔ‪ ،‬ﻓﮩﺬا اﻟﻄﺮ‪h‬ﻖ ﺧ„ ﻃﺮق ﮨﺬا ا@ﺪﻳﺚ‪ .‬ﻗﺎﻟﮧ اﻻ‘ﺎ‪ ñ d‬ا‪B‬ﻀﻌﻴﻔﺔ )‪(۶۱۳‬‬
‫ٔ ٔ‬
‫ﻗﺎل اﻹﻣﺎم ا‪B‬ﺴﺨﺎوي ‪ ñ‬ا‪g‬ﻘﺎﺻﺪ ﺑﻌﺪ ان اوردہ‪ :‬وﻟ‪9‬ﻦ ‪B‬ﻢ ﻳﺰل ﻋﻤﻞ ا‪B‬ﺴﻠﻒ وا‪y‬ﻠﻒ ‪š‬‬
‫ٔ‬ ‫ٔ ً‬ ‫ٔ‬
‫ﮨﺬا وﻣﺎ ﻳﺮو‪ ù‬ﻛﻮن اﻻرض ا‪g‬ﻘﺪﺳﺔ ﻻ ﺗﻘﺪس اﺣﺪا إﻧﻤﺎ ﻳﻘﺪس ا‪g‬ﺮا ﻋﻤﻠﮧ ﻗﺪ ﻻ ﻳﻨﺎﻓﻴﮧ‪.‬‬
‫‪Observe the following narrations on passing away in Mad$nah:‬‬

‫)‪ (۱‬ﻋﻦ اﺑﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ﻗﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻣﻦ اﺳﺘﻄﺎع‬
‫ٔ‬ ‫ٔ‬
‫ﻣﻨ‪9‬ﻢ ان ﻳﻤﻮت ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻓﻠﻴﻤﺖ ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻓﺈ‪ d‬اﺷﻔﻊ ‪g‬ﺎ ﻣﺎت ﺑﮩﺎ‪ .‬رواہ اﺑﻦ ﺣﺒﺎن ‪ ñ‬ﺻﺤﻴﺤﮧ‬
‫)‪ (۳۷۴۱‬ﻗﺎل ا‪B‬ﺸﻴﺦ ﺷﻌﻴﺐ‪ :‬إﺳﻨﺎدہ ﺻﺤﻴﺢ ‪© š‬ط ا‪B‬ﺸﻴﺨ^‪.‬‬
‫ٔ‬ ‫ٔ ً‬
‫ورواہ اﻳﻀﺎ اﻟ‪O‬ﻣﺬ‪ ،(۳۹۱۷) ù‬واﺑﻦ ﻣﺎﺟﮧ )‪ ،(۳۱۱۲‬وا&ﺪ )‪ ،(۵۴۳۷‬واﻟ‪Û‬ار )‪(۵۸۴۲‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: If possible, try and die in‬‬
‫‪Mad$nah because I will intercede on behalf of the one who dies there.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫)‪ (۲‬ﻋﻦ ﺳ‪ž‬ﻴﻌﺔ اﻻﺳﻠﻤﻴﺔ ان ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﺎل‪ :‬ﻣﻦ اﺳﺘﻄﺎع ﻣﻨ‪9‬ﻢ ان ﻳﻤﻮت‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻓﻠﻴﻤﺖ ﻓﺈﻧﮧ ﻟﻦ ﻳﻤﻮت ﺑﮩﺎ اﺣﺪ إﻻ ﻛﻨﺖ ﻟﮧ ﺷﮩﻴﺪا او ﺷﻔﻴﻌﺎ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪ ،‬ﻗﺎل‬
‫ٔ ٔ‬ ‫ٔ‬
‫ا‘ﻴﮩ‪ :þ‬ﻗﺎل ا‪B‬ﺸﻴﺦ ا&ﺪ‪ :‬و‪ Ü‬رواﻳﺔ إﺳﻤﺎﻋﻴﻞ ﺑﻦ ا‪ ì‬او)ﺲ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﺒﺪ اﷲ ﺑﻦ‬
‫ً‬ ‫ً ٔ‬ ‫ٔ‬
‫ﻋﻤﺮ ﺑﻦ ا‪y‬ﻄﺎب ﻗﺎل‪ :‬ﻓﺈﻧﮧ ﻻ ﻳﻤﻮت ﻓﻴﮩﺎ اﺣﺪ إﻻ ﻛﻨﺖ ﻟﮧ ﺷﮩﻴﺪا او ﺷﻔﻴﻌﺎ ﻳﻮم اﻟﻘﻴﺎﻣﺔ‪.‬‬
‫)رواہ ا‘ﻴﮩ‪ ñ þ‬ﺷﻌﺐ اﻻﻳﻤﺎن‪ ،‬رﻗﻢ‪(۳۸۸۶ :‬‬
‫‪…Ras0lull h sallall hu ‛alayhi wa sallam said: If possible, try and die in‬‬
‫‪Mad$nah because I will testify or intercede on the day of Resurrection‬‬
‫…‪in favour of anyone who dies there‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ ً‬
‫ورواہ اﻳﻀﺎ اﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ )‪ ،(۴۵۸‬ﻋﻦ ا‪:‬ﺮاة ﻳ‪Õ‬ﻴﻤﺔ‪ ،‬واﺑﻮ ﻧﻌﻴﻢ ‪ ñ‬ﻣﻌﺮﻓﺔ ا‪B‬ﺼﺤﺎﺑﺔ‬
‫)‪ ،(۶/۳۵۸۷‬ﻋﻨﮩﺎ‪ ،‬وﻗﺎل اﻟﮩﻴﺜ)‪ :‬رواہ اﻟﻄ‪e‬ا‪ ñ d‬ا‪B‬ﻜﺒ„ و½ﺳﻨﺎدہ ﺣﺴﻦ ورﺟﺎﻟﮧ رﺟﺎل‬
‫ا‪B‬ﺼﺤﻴﺢ ﺧﻼ ﺷﻴﺦ اﻟﻄ‪e‬ا‪ ،۳/۳۰۶) .û‬دار اﻟﻔﻜﺮ(‬

‫‪868‬‬
‫ﺑ¾‬ ‫ﺳ‪ž‬ﻴﻠ‪ õ‬واﺟﻌﻞ ‪:‬ﻮ‪C‬‬ ‫)‪ (۳‬ﻋﻦ ﻋﻤﺮ ر‪ u‬اﷲ ﻋﻨﻪ ﻗﺎل‪ :‬ا‪B‬ﻠﮩﻢ ارزﻗ’ ﺷﮩﺎدة‬
‫رﺳﻮﻟ‪ õ‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﮧ وﺳﻠﻢ‪) .‬رواہ ا‘ﺨﺎر‪ ،ù‬رﻗﻢ‪(۱۸۹۰ :‬‬
‫‪Hadrat ‛Umar radiyall hu ‛anhu said: O All h! Bless me with‬‬
‫‪martyrdom in Your path and let my death be in the city of Your‬‬
‫‪Messenger sallall hu ‛alayhi wa sallam.‬‬
‫ً‬
‫)‪ (۴‬ﻋﻦ ﻳ= ﺑﻦ ﺳﻌﻴﺪ ﻗﺎل‪[ :‬ن رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﺟﺎ‪B‬ﺴﺎ وﻗ‪ò e‬ﻔﺮ ﺑﺎ‪g‬ﺪﻳﻨﺔ‬
‫ا‪g‬ﻮﻣﻦ ﻓﻘﺎل رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﺑ‪ƒ‬ﺲ‬‫ﻓﺎﻃﻠﻊ رﺟﻞ ‪ ñ‬اﻟﻘ‪ e‬ﻓﻘﺎل‪ :‬ﺑ‪ƒ‬ﺲ ‪:‬ﻀﺠﻊ ٔ‬
‫ٔ‬ ‫ٔ‬
‫ﻣﺎ ﻗﻠﺖ‪ ،‬ﻓﻘﺎل ا‪B‬ﺮﺟﻞ‪ :‬إ‪B d‬ﻢ ارد ﮨﺬا ﻳﺎ رﺳﻮل اﷲ! إﻧﻤﺎ اردت اﻟﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ‪ .‬ﻓﻘﺎل‬
‫ٔ‬ ‫ٔ‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ :‬ﻻ ﻣﺜﻞ ‪B‬ﻠﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ ﻣﺎ ‪ š‬اﻻرض ﺑﻘﻌﺔ ﮨﻲ اﺣﺐ‬
‫ً‬ ‫ٔ‬
‫إ ان ﻳ‪9‬ﻮن ﻗ‪e‬ي ﺑﮩﺎ ﻣﻨﮩﺎ ﺛﻼث ‪:‬ﺮات ﻳﻌ ا‪g‬ﺪﻳﻨﺔ‪) .‬رواہ اﻻﻣﺎم ﻣﺎﻟ‪: õ‬ﺮﺳﻼ‪ ،‬رﻗﻢ‪:‬‬
‫‪(۱۶۷۸‬‬
‫ً‬ ‫ٔ‬
‫ﻗﺎل اﺑﻦ ﻋﺒﺪ اﻟ‪ ñ e‬اﻻﺳﺘﺬ[ر )‪ :(۵/۱۱۲‬ﻻ اﺣﻔﻆ ﻟﮩﺬا ا@ﺪﻳﺚ ﺳﻨﺪا ﻟ‪9‬ﻦ ﻣﻌﻨﺎہ ‪Ÿ‬ﻔﻮظ‬
‫ٔ‬
‫‪ ñ‬اﻻﺣﺎدﻳﺚ ا‪g‬ﺮﻓﻮﻋﺔ‪.‬‬
‫ٔ‬ ‫ً ٔ ٔ‬ ‫ٔ‬
‫)‪ (۵‬ﻋﻦ ‪Ÿ‬ﻤﺪ ﺑﻦ ﻗ ﺲ ﺑﻦ ‪4‬ﺮﻣﺔ ﺑﻦ ا‪g‬ﻄﻠﺐ اﻧﮧ ﻗﺎل ﻳﻮﻣﺎ اﻻ اﺣﺪﺛ‪9‬ﻢ ﻋ’ وﻋﻦ ا‪ ô‬ﻗﺎل‪:‬‬
‫ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﻈﻨﻨﺎ اﻧﮧ ﻳﺮ‪h‬ﺪ اﻣﮧ اﻟ‪ %‬و‪Q‬ﺗﮧ ﻗﺎل‪ :‬ﻗﺎﻟﺖ ‪æÈ‬ﺸﺔ ر‪ u‬اﷲ ﻋﻨﻬﺎ‪ :‬اﻻ اﺣﺪﺛ‪9‬ﻢ ﻋ’ وﻋﻦ‬
‫رﺳﻮل اﷲ ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻗﻠﻨﺎ‪ :‬ﺑ‪ ،Š‬ﻗﺎل‪ :‬ﻗﺎﻟﺖ‪g :‬ﺎ [ﻧﺖ ´ﻠ‪ %‬اﻟ‪[ %‬ن ا•‪ Ž‬ﺻ‪Š‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ ﻓﻴﮩﺎ ﻋﻨﺪي‪ ...‬ﻗﺎل‪ :‬ﻓﺈن ﺟ‪he‬ﻞ اﺗﺎ‪ d‬ﺣ^ راﻳﺖ ﻓﻨﺎدا‪ d‬ﻓﺎﺧﻔﺎہ ﻣﻨ‪ õ‬ﻓﺎﺟﺒﺘﮧ‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻓﺎﺧﻔﻴﺘﮧ ﻣﻨ‪ õ‬و‪B‬ﻢ ﻳﺪﺧﻞ ﻋﻠﻴ‪ õ‬وﻗﺪ وﺿﻌﺖ ﺛﻴﺎﺑ‪ õ‬وﻇﻨﻨﺖ ان ﻗﺪ رﻗﺪت ﻓﻜﺮﮨﺖ ان‬
‫ٔ ٔ ٔ‬ ‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫اوﻗﻈ‪ õ‬وﺧﺸﻴﺖ ان ¡ﺴﺘﻮﺣ‪ Å‬ﻓﻘﺎل‪ :‬إن ر‪ õC‬ﻳﺎ‪:‬ﺮک ان ﺗﺎ‪ º‬اﮨﻞ ا‘ﻘﻴﻊ ﻓ‪Õ‬ﺴﺘﻐﻔﺮ ﻟﮩﻢ‪...‬‬
‫اﻟﺦ‪) .‬رواہ ‪:‬ﺴﻠﻢ‪ ،‬رﻗﻢ‪ ،۹۷۴ :‬وا&ﺪ‪ ،‬رﻗﻢ‪(۲۵۸۵۵ :‬‬
‫‪Some of the narrations which mention the virtue of passing away in‬‬
‫‪Makkah also make mention of the virtue of passing away in Mad$nah.‬‬
‫‪These were quoted previously.‬‬
‫‪An objection and a reply‬‬
‫‪Objection:‬‬
‫‪Some people say that despite all these virtues we find that the Sah bah‬‬
‫‪radiyall hu ‛anhum went to distant regions of the world. They left the‬‬
‫‪neighbourhood of Ras0lull h sallall hu ‛alayhi wa sallam and were‬‬
‫‪buried in those distant lands. So what is superior – dying in the cause‬‬
‫?‪of All h ta‛ l or dying in one of the two Harams‬‬
‫‪869‬‬
‫‪Answer:‬‬
‫‪Hadrat Shaykh Maul n Muhammad Zakar$yy rahimahull h writes in‬‬
‫‪Aujaz al-Mas lik:‬‬
‫ٔ‬ ‫ٔ‬
‫ان اﻟﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ اﻓﻀﻞ ﻣﻦ ا‪g‬ﻮت ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻋﻨﺪ ا‪g‬ﺠﮩﻮر‪ ،‬وﺣ& اﻟﻘﺎري اﻹ‚ﺎع ‪š‬‬
‫ٔ‬ ‫ً‬
‫ذﻟ‪ õ‬ﺧﻼﻓﺎ ‪g‬ﺎ ﻳﻈﮩﺮ ﻣﻦ ‪+‬م اﻟﻄﻴ‪ Ž‬ﻣﻦ ﻋﻜﺴﮧ‪ ...‬وﻗﺎل ﺻﺎﺣﺐ ا‪g‬ﺤ‪ :Š‬ا‪ ù‬ﻟ ﺲ ا‪g‬ﻮت‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻣﺜﻞ اﻟﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ‪ ،‬ﺑﻞ ﻮ اﻓﻀﻞ‪ ،‬ﮨﻜﺬا ﻓ‪ °‬اﻟﻄﻴ‪ ،.‬ﻓﻌﻠﻢ ﻣﻨﮧ ان ا‪g‬ﻮت‬
‫ٔ‬
‫وا‪Q‬ﻓﻦ ﻓﻴﮩﺎ اﻓﻀﻞ ﻣﻦ ا‪B‬ﺸﮩﺎدة‪.‬‬
‫ٔ‬ ‫ٔ‬ ‫ٔ‬
‫ﻗﺎل ﺟﺪ‪ ù‬ا‪B‬ﺸﻴﺦ اﻻﺟﻞ ا‪Q‬ﮨﻠﻮي ﻗﺪس ‪Æ‬ہ‪ :‬ﻗﺪ اﺧﺘﻠﺞ ان اﻟﻈﺎﮨﺮ ‪ š‬ﮨﺬا ا•ﻘﺪﻳﺮ ان ﻳﻘﺎل‪:‬‬
‫ٔ‬
‫ﻟ ﺲ اﻟﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ ﻣﺜﻞ ا‪g‬ﻮت ‪ ñ‬ا‪g‬ﺪﻳﻨﺔ‪ ،‬و‪ò‬ﺘﻤﻞ ان ﻳ‪9‬ﻮن ﻣﻌﻨﺎہ ﻟ ﺲ ا‪g‬ﻮت‬
‫ٔ‬ ‫ٔ‬
‫ﺑﺎ‪g‬ﺪﻳﻨﺔ ﻣﺜﻞ اﻟﻘﺘﻞ ﺳ‪ž‬ﻴﻞ اﷲ‪ ،‬ﺑﻞ اﻟﻘﺘﻞ اﻓﻀﻞ‪ ،‬ﻟ‪9‬ﻦ ‪B‬ﻢ ﻳﺮزق ا‪B‬ﺸﮩﺎدة‪ ،‬ﻓﺎ‪g‬ﺪﻳﻨﺔ اﻓﻀﻞ‬
‫ٔ‬ ‫ٔ ٔ‬ ‫ٔ‬
‫ﻣﻦ ﻏ„ﮨﺎ‪ ،‬وﮨﺬا اﺣﺘﻤﺎل ﻟﻔﻈﻲ‪ ،‬وﻻ ﺷ‪ õ‬ان ا‪g‬ﻌ اﻻول اﺑﻠﻎ وادﺧﻞ ‪ ñ‬ﻓﻀﻴﻠﺔ ا‪g‬ﺪﻳﻨﺔ‪.‬‬
‫ٔ‬
‫ﻗﺎل ﺻﺎﺣﺐ ا‪g‬ﺤ‪ Š‬ﻳٔﻮ‪h‬ﺪ ﻣﺎ ذﻛﺮہ ا‪B‬ﺸﻴﺦ إﻳﺮاد اﻹﻣﺎم ﮨﺬا ا@ﺪﻳﺚ ‪ ñ‬اﺑﻮاب ﻓﻀﺎﺋﻞ ا ﮩﺎد‪،‬‬
‫ٔ‬
‫و‪B‬ﻮ [ن ا‪g‬ﻌ ﻛﻤﺎ ﻓ‪°‬ہ اﻟﻄﻴ‪[ Ž‬ن ﻳ‪ª‬ﺒ‪ ü‬إﻳﺮادہ اﺑﻮاب ﻓﻀﺎﺋﻞ ا‪g‬ﺪﻳﻨﺔ‪.‬‬
‫ٔ‬
‫ﻗﻠﺖ‪ :‬اﺷﺎر اﻟﻘﺎري إ´ﮧ ﺑﻘﻮﻟﮧ‪ :‬ﺑﻞ ‪ ñ‬ا@ﺪﻳﺚ ﻣﺎ ﻳﺪل اﻟﺦ‪ .‬ﻓﮩﻮ إﺷﺎرة إ‪ U‬ﻣﺎ ‪ ñ‬ا‪g‬ﺸ‪ð‬ة‬
‫ﺑﺮاو‪h‬ﺔ اﻟ‪ª‬ﺴﺎ‪ :‬واﺑﻦ ﻣﺎﺟﮧ ﻋﻦ ﻋﺒﺪ اﷲ ﺑﻦ ﻋﻤﺮ‪ .‬وﻗﺎل‪ :‬ﺗﻮ‪ Ú‬رﺟﻞ ﺑﺎ‪g‬ﺪﻳﻨﺔ ‪Ý‬ﻦ و‪ Q‬ﺑﮩﺎ‪،‬‬
‫ﻓﺼ‪ Š‬ﻋﻠﻴﮧ ا•‪ Ž‬ﺻ‪ Š‬اﷲ ﻋﻠﻴﻪ وﺳﻠﻢ‪ ،‬ﻓﻘﺎل‪ :‬ﻳﺎ ´ﺘﮧ ﻣﺎت ﺑﻐ„ ‪:‬ﻮ‪Q‬ہ‪ ،‬ﻗﺎ‪B‬ﻮا‪ :‬و‪B‬ﻢ ذاک ﻳﺎ‬
‫ٔ‬
‫رﺳﻮل اﷲ؟ ﻗﺎل‪ :‬إن ا‪B‬ﺮﺟﻞ إذا ﻣﺎت ﺑﻐ„ ‪:‬ﻮ‪Q‬ہ ﻗ ﺲ ﻟﮧ ﻣﻦ ‪:‬ﻮ‪Q‬ہ إ‪ U‬ﻣﻨﻘﻄﻊ اﺛﺮہ ‪ ñ‬ا ﻨﺔ‪.‬‬
‫)اوﺟﺰ ا‪g‬ﺴﺎﻟ‪(۳۴۹،۹/۳۴۸ :õ‬‬
‫ٓ ً‬ ‫ٰ‬
‫ﺗﻌﺎ‪ :U‬وﻣﻦ دﺧﻠﮧ [ن اﻣﻨﺎ‪.‬‬ ‫و‪B‬ﻼﺳ‪O‬ادة اﻧﻈﺮ‪) :‬ا‪Q‬ر ا‪g‬ﻨﺜﻮر‪ ،‬وﺗﻔﺴ„ ا‪B‬ﻜﺸﺎف‪7 ،‬ﺖ ﻗﻮﻟﮧ‬
‫ٔ‬
‫و‪:‬ﺮﻗﺎة ا‪g‬ﻔﺎﺗﻴﺢ‪ ،۶/۲۷ :‬واوﺟﺰ ا‪g‬ﺴﺎﻟ‪(۹/۳۴۴ :õ‬‬
‫‪The gist of the above narrations is that the ‛ulam ’ unanimously state‬‬
‫‪that it is superior to pass away in the cause of All h ta‛ l . If a person is‬‬
‫‪killed in All h’s cause and is blessed with burial in Mad$nah, then it is‬‬
‫‪much more superior. Nevertheless, every Muslim must have the desire‬‬
‫‪to die in the Haramayn, especially Mad$nah Munawwarah. May All h‬‬
‫‪ta‛ l bless us with such a death. Ām$n.‬‬
‫‪All h ta‛ l knows best.‬‬

‫‪870‬‬
 TRANSLATOR’S NOTE
All praise is due to All h ta‛ l translation of the second volume of
Fat w D r al-‛Ul0m Zakar$yy was completed on 21 Ramad n 1439
A.H./6 June 2018. We pray to All h ta‛ l to accept this humble effort
and to make it a source of our salvation in this world and the
Hereafter.
ُ ْ P ‫اب‬
ُ ‫ا•ﻮ‬
P P ‫اﻧﺖ‬ َ P ََْ َ ْ ُ َ ُ ْ َْ ُْ P َ َْ َ P P ْ P َ َ َPَ
َ ْ َ ‫اﻧﻚ‬
‫ﺮﺣﻴﻢ‬B‫ا‬
ِ ِ ‫ وﺗﺐ ﻋﻠﻴﻨﺎ‬،‫اﻟﻌﻠﻴﻢ‬
ِ ‫ﺴﻤﻴﻊ‬B‫ا‬
ِ ‫ﻨﺎ _ﻘﺒﻞ ِﻣﻨﺎ ِاﻧﻚ اﻧﺖ‬C‫ر‬
As with all human endeavours, there are bound to be errors, mistakes
and slip-ups in the translation. I humbly request the reader to inform
me of them so that these could be corrected in future editions.
Constructive criticism and suggestions will be highly appreciated. I
can be contacted via e-mail: maulanamahomedy@gmail.com
Was sal m
Mahomed Mahomedy
Durban, South Africa.

871