i

(‫منﺎز ﮐﺎ ﻃﺮﯾﻘﮧ ) َﺣ َﻨ ِﻔﯽ‬

Namaz Ka Tareeqah (Hanafi)

METHOD OF

(Hanafi)

Translated into English by

Translation Department (Dawat-e-Islami)

www.dawateislami.net
 ii

Method of Salah (Hanafi)

An English translation of “Namaz Ka Tareeqah (Hanafi)”

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written permission of Maktaba-tul-Madinah.

Publication: Zul-Hajjah, 1444 AH (July, 2023)

Translated by: Translation Department (Dawat-e-Islami)
Publisher: Maktaba-tul-Madinah
Quantity: 3000

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 iii

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Du’a for Reading the Book

Read the following Du’a (supplication) before you study a
religious book or an Islamic lesson, you will remember
whatever you study,
  :

َ ََ ۡ
ۡ‫ك َوان ۡ ُش‬ َ ۡ َ َ ۡ َ ۡ َّ ُ ّٰ َ
‫ح ك مت‬
ِ ‫اللهم افتح علينا‬
َ ۡ ۡ َ َ َۡ َ َ َ َ َ ۡ َ َ ۡ َ َ
‫ِكرام‬#‫ ِل وا‬%‫علينا رحتك يـا ذا ال‬

Translation
O Allah     ! Open the doors of knowledge and wisdom for us,
and have mercy on us, O the One Who is the most Glorious and
Honourable!

(Al-Mustatraf, vol. 1, p. 40)

Note:
Recite Salat upon the Last Prophet  once before and after the Du’a.

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 iv

Table of Contents
Du’a for Reading the Book ................................................................................................... iii

METHOD OF SALAH (HANAFI)................................................................................................. 1

Excellence of Salat ................................................................................................................... 1

The very first question on the Day of Judgement ................................................................... 2

Nur for a Salah - performer .................................................................................................... 2

Whom will people be resurrected with? ................................................................................. 2

Salah even in a severely wounded state....................................................................................3

Great blessings of five Salahs, Wudu, and Ramadan ...............................................................3

Causes of Nur or darkness for Salah ....................................................................................... 4

A cause of bad end ................................................................................................................. 5

The Thief of Salah .................................................................................................................. 6

Two types of a thief ................................................................................................................ 6

Correct your Salahs ................................................................................................................ 6

Method of Salah (Hanafi) ....................................................................................................... 7

A few differences in Salah of Islamic sisters .......................................................................... 12

Both should pay attention! .................................................................................................... 12

Six Pre-Conditions of Salah .................................................................................................. 13

1. Taharat (Purity)................................................................................................................. 13

2. Satr-e-‘Awrat (Body parts veiled obligatorily) ................................................................... 14

Offering Salah in thin clothes ................................................................................................ 14

Offering Salah wearing skin-tight clothes.............................................................................. 15

Women should not wear thin shawls in Salah ....................................................................... 15

3. Istiqbal-e-Qiblah ............................................................................................................... 15

4. Time .................................................................................................................................. 17

Three Makruh Times ............................................................................................................ 18

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Table of Contents v

Method of finding out Nisf-un-Nahar Shar’i ........................................................................ 18

If Makruh time begins during ‘Asr Salah, then …? ............................................................... 19

5. Niyyat (Intention) ............................................................................................................. 19

6. Takbir-e-Tahrimah ........................................................................................................... 21

Seven Fara’id of Salah ..........................................................................................................22

1. Takbir-e-Tahrimah ...........................................................................................................22

If Imam is in Ruku’, what is the method of joining? ..............................................................22

Salah becomes invalid by saying
, ‫ اٰ ﻛ ر‬or  ‫ ﻛ‬......................................................................23

2. Qiyam (Standing) ............................................................................................................. 24

Offering Nafl Salah being seated ...........................................................................................25

3. Qira’at (Recitation of the Holy Quran) ..............................................................................25

Definition of reciting.............................................................................................................25

Imam’s Qira’at is sufficient for Muqtadi .............................................................................. 26

How to do Qira’at in Salah ....................................................................................................27

Correct pronunciation of alphabets is essential .....................................................................27

Warning! .............................................................................................................................. 28

Madrasa-tul-Madinah .......................................................................................................... 28

4. Ruku’ (Bowing) ................................................................................................................ 29

5. Sujood (Prostration) ......................................................................................................... 30

Ruling for toes in Sajdah ...................................................................................................... 30

Method of performing Sajdah on a carpet ............................................................................. 31

Disadvantages of carpets ....................................................................................................... 31

How to purify a carpet ..........................................................................................................32

6. Qa’dah-e-Aakhirah............................................................................................................32

7. Khuruj-e-BiSun’ihi ............................................................................................................ 33

More than thirty Wajibat of Salah ......................................................................................... 33

Approximately Ninety-Five (95) Sunan of Salah .................................................................. 36

Sunan of Takbir-e-Tahrimah ............................................................................................... 36

Sunan of Qiyam ....................................................................................................................37

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Table of Contents vi

Sunan of Ruku’..................................................................................................................... 38

Sunan of Qawmah ................................................................................................................ 39

Sunan of Sajdah.................................................................................................................... 40

Sunan of Jalsah ..................................................................................................................... 42

Sunan of standing for the Second Rak’at .............................................................................. 42

Sunan of Qa’dah................................................................................................................... 42

Sunan of performing Salam.................................................................................................. 44

The explanation of "Cheeks can be seen" .............................................................................. 44

What intention should be made while saying Salam (in Salah)? ........................................... 44

Sunan after performing Salam.............................................................................................. 45

Du’a after Fard ..................................................................................................................... 46

Sunan of Sunnah Salah after Fara’id ..................................................................................... 46

Where should we perform Sunan after completing Jama’at? ................................................ 47

Sunan for Islamic Sisters ...................................................................................................... 47

Approximately seventeen Mustahabbat of Salah .................................................................. 48

Definition of Mustahab ........................................................................................................ 48

It is preferable to perform Sajdah on the bare ground .......................................................... 50

The excellence of a dusty forehead ........................................................................................ 51

Thirty-three acts that invalidate Salah ................................................................................... 51

Crying during Salah ..............................................................................................................52

Unconsciousness during Salah .............................................................................................. 53

Coughing in Salah ................................................................................................................. 53

Reading (from a written script) in Salah............................................................................... 54

Meaning of ‘Amal-e-Kaseer ..................................................................................................55

Wearing clothes during Salah ...............................................................................................55

Swallowing something during Salah..................................................................................... 56

Turning away from Qiblah during Salah ...............................................................................57

Walking in Salah ...................................................................................................................57

Killing a snake, a scorpion, or lice or plucking hairs during Salah........................................ 58

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Table of Contents vii

Itching in Salah .................................................................................................................... 58

Mistakes in reciting   ‫ 
 ﻛ‬...................................................................................................... 59

A sensitive issue on the invalidation of Salah ....................................................................... 59

Thirty Makruhat-e-Tahrimah of Salah ................................................................................. 60

Folding clothes ..................................................................................................................... 60

Different ways of folding clothes .......................................................................................... 60

Hanging a shawl on shoulders............................................................................................... 61

Intense call of nature ............................................................................................................. 61

Removing grit during Salah.................................................................................................. 62

Cracking knuckles during Salah ........................................................................................... 62

Placing the hand on the back ............................................................................................... 63

Looking towards the sky or looking around ......................................................................... 63

Offering Salah facing the face of a person ............................................................................ 64

Orators should pay attention ............................................................................................... 64

Yawning during Salah .......................................................................................................... 65

State of yawning and a better way to stifle it ......................................................................... 65

Reciting the Holy Quran in reverse order ............................................................................ 66

Not straightening the back in Qawmah and Jalsah ........................................................... 68

Performing acts before Imam ............................................................................................... 68

Donkey-resembling face (A Parable).................................................................................... 69

Offering Salah wearing just trousers..................................................................................... 69

Offering Salah whilst facing grave ........................................................................................ 70

Offering Salah wearing clothes printed with images............................................................. 70

Forty-two Makruhat-e-Tanzihi of Salah................................................................................ 71

Offering Salah being bareheaded ........................................................................................... 71

What if the cap falls from the head? ...................................................................................... 71

Uttering Tasbihat less than three times .................................................................................72

What if grass sticks to forehead? ...........................................................................................72

Coughing during Salah .........................................................................................................73

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Table of Contents viii

Swaying during Salah ........................................................................................................... 74

Closing eyes during Salah..................................................................................................... 74

Imam’s standing alone in the Mihrab (Niche)...................................................................... 76

Salah on the roof of a Masjid ................................................................................................ 76

What is the ruling on offering Salah wearing a half sleeves Shirt? .........................................77

Offering Salah with turn-ups.................................................................................................77

Excellence of the last two-Rak’aat Nafl of Zuhr .................................................................... 78

Jama’at (Congregational Prayer) .......................................................................................... 79

8 Ahadith of the Holy Prophet  
ٖ  
   !

   regarding Salah with Jama’at ...................... 79

Twenty valid reasons for missing Jama’at ............................................................................ 80

Fear of losing Faith at the time of Death ............................................................................... 81

What is Sunan Huda?........................................................................................................... 82

After Iqamah, Imam Sahib should announce like this.......................................................... 83

Announcement after Fard Salah........................................................................................... 83

Ruling on using Masjid’s electricity...................................................................................... 83

Fourteen Madani Pearls about Witr Salah............................................................................ 84

Du’a-e-Qunut ...................................................................................................................... 85

A Sunnah after performing the Salam of Witr...................................................................... 87

It is a grave sin to pass by in front of a Salah-performer ....................................................... 87

17 Rulings on passing by in front of a Salah-performer........................................................ 87

What should a Sutrah (barrier) be like? ................................................................................ 88

Method for 2 persons passing by in front of a Salah-performer ........................................... 90

How should a Salah-performer stop the one who passes by in front of him? ....................... 90

Details of five Salahs.............................................................................................................. 91

50 Rulings on Sajdah-e-Sahw ................................................................................................ 91

Method of Sajdah-e-Sahw .................................................................................................... 92

The case of Sajdah-e-Sahw not being Wajib despite the omission of a Wajib act ................. 92

Sajdah-e-Sahw is not Wajib if Sunan are missed .................................................................. 93

If even a single word of Al-Hamd is omitted, then? ............................................................. 94

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Table of Contents ix

Mistake in joining Al-Hamd Sharif and a Surah .................................................................. 94

If a verse was recited in Ruku’, Sujood, and Qu’ood, then? .................................................. 95

If a Sajdah of any Rak’at is missed, what should be done? .................................................... 96

What if someone forgot Ta’dil [time interval] of the units?.................................................. 96

Ruling on standing up forgetting the first Qa’dah ................................................................ 97

What if someone didn’t sit in the last Qa’dah but stood up? ................................................ 97

What if someone started Durud Sharif in the first Qa’dah? .................................................. 99

Imam-e-A’zam sees the Holy Prophet  
ٖ  
   !

   (Parable)......................................... 99

Mistake in Tashahhud .......................................................................................................... 99

Mistake in reciting or not reciting Qira’at audibly ............................................................... 101

If Sajdah-e-Sahw is Wajib for Imam, it is also Wajib for Muqtadis ..................................... 102

Masbuq and Sajdah-e-Sahw ................................................................................................ 102

Some rulings on Sajdah-e-Sahw and Salam ......................................................................... 103

Doubt about the number of Rak’aat .................................................................................... 104

A cure for evil whispers regarding the number of Rak’at..................................................... 105

Satan runs crying ................................................................................................................ 106

What Sajdah is meant here? ................................................................................................ 106

Fourteen Madani Pearls regarding Sajdah-e-Tilawat .......................................................... 106

Method of Sajda-e-Tilawat .................................................................................................. 107

Fulfilment of any need ........................................................................................................ 109

14 Verses of Sajdah ............................................................................................................. 109

Sajdah-e-Shukr...................................................................................................................... 111

Wudu is necessary for Sajdah of Shukr ................................................................................ 112

Salah on a chair .................................................................................................................... 112

Conditions of standing in Salah ........................................................................................... 112

Exemptions of Qiyam .......................................................................................................... 113

Exemption of Jama’at due to Qiyam .................................................................................... 113

An important case of exemption from Qiyam ...................................................................... 113

Two complete conditions relating to Shar’i ruling about performing Salah on a chair .......... 114

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Table of Contents x

Ruling of performing Sajdah on a support attached with the chair ...................................... 115

Ruling of placing a chair in a row ......................................................................................... 116

A request to honourable Imams ........................................................................................... 116

11 important Madani pearls regarding performing Salah sitting .......................................... 117

Important note: .................................................................................................................... 118

Suggestion by a non-Muslim or Fasiq physician for Salah to be performed while sitting on a

chair .................................................................................................................................... 120

After reading this booklet give it to others .......................................................................... 123

Bibliography........................................................................................................................ 124

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 1

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METHOD OF SALAH
ALAH
(HANAFI)
O Allah Almighty! Whoever reads or listens to this (135-pages) booklet
completely, make him a firm Salah - performer and a neighbour of Your
   in Firdaus Paradise. #$"
Beloved Prophet  
ٖ  
  !

Excellence of Salat
The Beloved Prophet  
ٖ  
  

 !
 said to the one praising Allah
Almighty and reciting Durood Shareef having offered Salah, ‘Say the
prayer, it will be answered; ask (for anything), you will be given.’1

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

O devotees of Rasool! Many virtues of offering Salah and severe

punishments for missing it have been stated in the Holy Quran and Hadith.
Therefore, the 9th verse of Surah Al-Munafiqoon in Part 28 says:

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ٰ<  R  ٰ < <
VUH I ۡ J K L M N O P Q  & * P  ) S  T 6
O believers! Let not your wealth or your children (or) anything cause
you to neglect the remembrance of Allah. And whoever does this, so it is

1
Sunan Nasaee, p. 220, Hadith 1281

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 Method of Salah (Hanafi) 2

they who are in loss.

[Kanz-ul-Iman (Translation of Quran)] (Part 28, Surah Munaafiqoon, Verse 9)

Imam Muhammad bin Ahmad Zahabi
    % &

 ' has narrated that the
honourable Mufassirin say, “In this holy verse, the remembrance of
Allah Almighty refers to the five [daily] Salahs; therefore, the one who
does not offer Salah at its specified time because of his preoccupation
with his wealth (i.e., trading), cultivation and employment, goods and his
children, is at loss.1

The very first question on the Day of Judgement

The Holy Prophet  
ٖ  
   !
   said, “On the Day of Judgement, the
very first question that will be asked to a bondsman about his actions
will be about Salah; if his Salah is correct, he will succeed but if it is
incomplete, he will be disgraced and will suffer loss.” 2

Nur for a Salah - performer

The Holy Prophet  
ٖ  
   !
   said, “The one who secures his Salah,
Salah will be Nur, evidence and salvation for him on the Day of
Judgement; and the one who does not protect it, there will be no Nur,
evidence or salvation for him on the Day of Judgement and such a
person will be kept with Pharaoh, Qarun, Haman and Ubay bin
Khalaf on the Day of Judgement.”3

Whom will people be resurrected with?

O those who seek salvation! Imam Muhammad bin Ahmad Zahabi

1
Kitab-ul-Kabair, p. 20
2
Mu’jam Awsat, vol. 3, p. 32, Hadith: 3782
3
Musnad Imam Ahmad, vol. 2, p. 574, Hadith: 6587

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Method of Salah (Hanafi) 3

  % &

  
 '
has narrated, “Some honourable scholars ( 
 ) &
 ' say that the
one who misses Salah will be resurrected with the four (i.e., Pharaoh,
Qaroon, Haman and Ubay bin Khalaf) on the day of judgement
because people usually miss Salah due to wealth, rule, ministry and
trade.”

The one who misses Salah due to being busy with state affairs will be
resurrected with Pharaoh. The one who misses Salah owing to his
wealth will be resurrected with Qaroon. If the reason for missing
Salah is ministry, the resurrection will be with Pharaoh’s minister,
Haman and if the reason for missing Salah is busyness in trade, the
resurrection will be with Ubay bin Khalaf, the infamous disbelieving
trader in Makka-tul-Mukarramah.”1

Salah even in a severely wounded state

When Sayyiduna ‘Umar Farooq-e-A’zam
 *  + 
  ' was seriously
wounded as a result of a fatal attack, he was told, “O Ameer-ul-
Mu’mineen
 *   
 + ' , (it is time to offer) Salah!” He
 * 
 + ' said, “Yes,
listen! The one who misses Salah has no share in Islam.” He
 *  
 +
 '
offered Salah despite being severely wounded.2

Great blessings of five Salahs, Wudu, and Ramadan

Imam Faqih Abu Al-Laith Samarqandi

  % &  ' reported a Taabi’i
predecessor, Sayyiduna Ka’b-ul-Ahbar

  % &
 ' to have said, ‘I read at
a place in ‘Torah’ that (Allah Almighty has stated): O Musa! Ahmed
and his Ummah will perform two Rak’aat of Fajr, whoever performs
them, I will forgive his sins of that day and night and he will be under
My protection. O Musa! Ahmed and his Ummah will perform four

1
Kitab-ul-Kabair, p. 21
2
Kitab-ul-Kabair, p. 22

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 Method of Salah (Hanafi) 4

Rak’aat of Zuhr, I will forgive them due to the first Rak’at, make their
pan (of virtues) heavier due to the second Rak’at, and appoint the
angels (for them) so that they praise Allah Almighty and keep seeking
forgiveness for them due to the third Rak’at, and open the portals of
the sky for them due to the fourth Rak’at. The big-eyed heavenly
maids will look at them keenly. O Musa! Ahmed and his Ummah will
offer four Rak’aat of ‘Asr, there will not be a single angel left in the
seven skies and the worlds, who will not seek their forgiveness. If
angels seek forgiveness for someone, I will never give punishment to
him. O Musa! There are three Rak’aat in Maghrib. Ahmed and his
Ummah will perform them, I will open all the portals of the sky for
them. If they ask for anything, I will fulfil it. O Musa! After Shafaq1,
there are four Rak’aat of ‘Isha. Ahmed and his Ummah will perform
them, these are better for them than the world and everything it
contains. These Rak’aat will pull them out of sins as though they have
just come out of their mothers’ wombs. O Musa! Ahmed and his
Ummah will perform Wudu as I have ordered, then for every drop of
water, I will bless them with such a space in Paradise which will be the
size of the sky and the world. O Musa! Ahmed and his Ummah will fast
for one month every year, and the month is Ramadan, then for every
day of fasting, I will bless them with another city in Paradise, provide a
reward of Fard for Nafl, and bring about the Night of Qadr in this
(month). Whoever seeks forgiveness once with regret and sincerity in
this month, if he dies in that very night or month, I will bless him with a
reward of 30 martyrs.’2

Causes of Nur or darkness for Salah

 * ( 
Sayyiduna ‘Ubadah bin Samit  +
 ' has narrated that the Holy

1
According to Imam A’zam Abu Hanifah

  % &
 ' "Shafaq" is the whiteness which
spreads in the sky like dawn after the redness has set in the west.
2
Haashiyah Fatawa Razawiyyah (Referenced and Annotated), vol. 5, pp. 52-54

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Method of Salah (Hanafi) 5

Prophet  
ٖ  
  


 !
 said, “The one who makes Wudu properly,
stands for Salah and completes its Ruku’, Sujood and the recitation, his
Salah says, ‘May Allah Almighty secure you as you have secured me!’
Salah is then elevated to the sky and there are glitter and brilliance for
it. The portals of the sky are opened for it and it is presented in the
court of Allah Almighty and such Salah intercedes for that Salah -
performer.”

On the contrary, if he does not complete its Ruku’, Sujood and

recitation, Salah says, “May Allah Almighty waste you as you have
wasted me!” Salah covered in darkness is then taken to the sky. The
portals of the sky are closed for it and it is then wrapped like an old
piece of cloth and thrown onto the face of that Salah - performer.1

A cause of bad end

Sayyiduna Imam Bukhari
    % &
 ' has narrated that Sayyiduna
Huzayfah bin Yaman
 *  
 + ' saw a person performing his Ruku’ and
Sujood improperly during Salah. As the person completed his Salah,
Sayyiduna Huzayfah bin Yaman
 *  
 + ' said to him, “You have not
offered (complete) Salah. If you die in this state of Salah, you will not die
on the religion of Sayyiduna Muhammad  
ٖ  
   ! 2
   .”

The narration in Sunan Nasaee also stated that he
 *  

 +
 ' asked (the
person), “For how long have you been offering Salah in this way?” The
person replied, “For forty years”. He
 *  
 + ' said, “You haven’t offered
(complete) Salah for the past forty years; if you die in this state, you will
not die following the religion of Sayyiduna Muhammad  
ٖ  
  ! 3
   .”

1
Shu’ab-ul-Iman, vol. 3, p. 143, Hadith: 3140
2
Bukhari, vol. 1, p. 284, Hadith: 808
3
Nasaee, p. 225, Hadith 1309

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 Method of Salah (Hanafi) 6

The Thief of Salah

Sayyiduna Abu Qatadah
 *  
 + ' narrated that the Beloved Prophet
 
ٖ  
  

 !
 said, “The worst thief is the one who steals from his
Salah.” He was humbly asked, “O Allah’s Rasool  
ٖ  
   !
   , how can
he steal from Salah?” He  
ٖ  
   !
   replied, “The one who does
not perform its Ruku’ and Sujood properly.”1

Two types of a thief

Commenting on the previous Hadith, the famous Mufassir of the
Quran, Mufti Ahmad Yar Khan

  % &  ' has said, “It became
obvious that the thief of Salah is worse than that of wealth because the
thief of wealth gains at least some worldly profit (from the wealth theft)
though he is punished; the thief of Salah will be fully punished but he
will not gain any benefit at all. The thief of money violates the right of
people but the thief of Salah, violates the right of Allah Almighty. It is
the condition of those offering imperfect Salah; so, those who do not
offer Salah at all should learn a lesson from it.”2

Correct your Salahs

Dear Islamic brothers, alas! Nowadays a large number of Muslims do
not offer Salah and even most of those offering Salah are deprived of
offering Salah properly due to the lack of knowledge. Therefore, method
of offering Salah is presented below. Please read it very carefully and
correct your Salah.

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

1
Musnad Imam Ahmad Bin Hanbal, vol. 8, p. 386, Hadith 22705
2
Mir’aat-ul-Manajih, vol. 2, p. 78, Summarized

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Method of Salah (Hanafi) 7

Method of Salah (Hanafi)

Stand straight facing Qiblah in the state of Wudu with a distance of four
fingers between the feet. Now raise both hands, touching the
earlobes with the thumbs. Fingers should neither be too close together
nor too wide apart; instead, they should remain in a normal position,
palms facing the Qiblah. Eyesight should focus on the place of Sajdah.
Now make a firm intention (in your heart) of Salah that you are about
to offer. To say it verbally is better (for example, “I intend to offer four
Rak’aat for today’s Fard Zuhr Salah.” If you are offering it
congregationally, add the words “following this Imam”).

Now, utter Takbeer-e-Tahrimah (  ‫ )
 ﻛ‬lowering your hands and fold

them below the navel with the right palm on the back of the left wrist
joint, three fingers straight on the back of the left forearm and the
thumb and the little finger making a loop on both sides of the wrist.
Now recite Sana like this:

≈  "‫ ﻏ‬$ ٰ ‫ ﻌ)ٰ( ﺟ ﺪ ≈ و ﻵﻟ‬+ ‫ﺳﻤﻚ و‬

 ≈ ‫  ر‬. ‫  ﺤ ﻤﺪ ≈ و‬/‫ ﻢ و‬1‫ﻠ‬2 ‫ﺳ  ٰﺤ ﻨﻚ ﻟ‬

Glory is to You O Allah Almighty! I praise You, Blessed is Your name,

Your greatness is exalted and none is worthy of worship except You.

Then recite Ta’awwuz:

ٰ ٰ  
Y
, -ۡ . WX 0 12ۡ 3 0+ G :;&( )ۡ 

I seek protection from Allah against the accursed satan.

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Method of Salah (Hanafi) 8

Then recite Tasmiyah:

ٰ
VH, -ۡ 4 WX 0 ٰ 4ۡ WX G :; $ ۡ  Z

Allah’s name I begin with, the Most Kind, the Most Merciful.

Then recite the whole of Surah Fatihah:

ۡ  ۡ ۡ  ۡ ۡ ۡ 6 P+V ٰ ۙ^H,-ۡ 4 WX 0ٰ 4ۡ WX Vۙ]Hٰۡ ۡ  G :ٰ  ; ۡ [Mۡ

 &d g V_ eH a bc&6 "dc&6 V_ `H0 6
Y Jf      
ۡ  ۡ ۡ ۡ ۡ ۡ ۡ
VkvH lm @Nۡ n2ۡ o ۡ mp q rstNۡ n2ۡ ouۡ d 0ۡ67  Y JjV  ۙiH,-h a ۡ  

All praise is due to Allah, the Owner of all the worlds. The Most
Gracious, the Most Merciful. The Owner of the Day of Recompense.
You alone may we worship, and from You alone may we seek help.
Enable us to walk the Straight Path. The path of those upon whom You
have bestowed favour. Not of those who were subjected to (Your) wrath
nor of the astray ones.

After you finish Surah Fatihah, utter (Aameen) quietly and then
recite either three short holy verses or one long holy verse that is
equivalent to three short holy verses or any Surah, such as Surah Ikhlas.
ٰ
VH, -ۡ 4 WX 0 ٰ 4ۡ WX G :; $ ۡ  Z

Allah’s name I begin with, the Most Kind, the Most Merciful.
 ٰ y ٰ  ۡ
Vۚ ^H  G :; Vۚ ]H 4 G :; g Sw
y   ۡ ۡ
Vek H 4 { T= }| ~ 0ۡ C6 $ۡ  V`ۙ H ۡ  6 $ۡ   sz 6 $ۡ 
Say you (O Beloved), 'He is Allah, He is One.' 'Allah is the Independent.'
'He has no offspring, nor is He born from anyone.' 'And there is no one
equal to Him.'

www.dawateislami.net
Method of Salah (Hanafi) 9

Now bow down for Ruku’ uttering   ‫
 ﻛ‬. Hold knees firmly with both
palms and keep fingers spread out properly. It should not be that all
fingers face one direction and the thumb alone faces another
direction. The back should be straight and the head should also be in a
straight line to the back (not lower or higher than the back); in Ruku’,
‫ط‬
keep your eyes at the feet. Recite 1 ‫ ( ﻟ ﻌﻈ ﻴ ﻢ‬5 6‫ ﺳ  ٰﺤ ﻦ ر‬at least three times in
Ruku’. Then utter Tasmi’ 2‫ ﺳﻤ ﻊ
ﻟ ﻤ ﻦ ﺣﻤ ﺪﮦ‬and stand straight; the standing
after Ruku’ is called Qawmah. If you are offering it individually then
utter 3‫ ﻨ و ﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ﻢ ر‬1‫ ﻟﻠ‬.

Then, go down for Sajdah uttering   ‫ 
 ﻛ‬placing your knees on the
ground first, then hands, and then the head, in a way that you place
your nose first and then the forehead in between both your hands.
Make sure that your nasal bone (not just the tip of your nose) and your
forehead properly rest on the ground; in Sajdah, the eyesight should
focus on the nose; keep the arms separated from the sides, the belly from
the thighs and the thighs from the shins (but if you are in a row while
offering congregationally then keep the arms attached to the sides).

The tips of all ten toes should be towards Qiblah with their soles
flattened on the ground. Your palms should be flat on the ground
with fingers facing Qiblah, but do not keep the forearms touching the
ground.

Now recite (the Tasbeeh of Sajdah) i.e. 4(ٰ‫ ( ﻻ  ﻋ‬5 6‫ ﺳ  ٰﺤ ﻦ ر‬at least three times;
then lift your head (forehead first then nose), then hands and sit up
straight; keep your right foot upright with its toes facing Qiblah; place

1
Glory is to my Magnificent Lord Almighty.
2
Allah Almighty heard whoever praised Him.
3
O our Lord Almighty! All praise is for You.
4
Glory to my Rab, the Most Supreme

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 Method of Salah (Hanafi) 10

the upper surface of your left foot (on the ground) and sit on it
properly; place your palms on your thighs close to your knees with
your fingers facing Qiblah and their tips by the knees. (Sitting in
between two Sujood is called Jalsah.) One must stay in this position
for at least the amount of time in which
 ‫ ﺳ  ٰﺤ ﻦ‬can once be uttered (to
utter (  )=  ‫ ﻢ ﻏ‬1‫ﻠ‬2 ‫ ﻟ‬in Jalsah is Mustahab).

Now, perform the second Sajdah uttering   ‫ 
 ﻛ‬in the same way as the
first one.

Now, raise the head first; then stand up with the support of your toes
placing your hands on your knees. Do not lean your hands, without
any reason, on the ground while standing up. You have now
completed one Rak’at.

In the second Rak’at recite only ‫ @ ﺴ ﻢ 
 ﻟ ﺮ ﺣ ٰﻤ ﻦ ﻟ ﺮﺣ ﻴ ﻢ‬and then start Qira`at
then do Ruku’ and Sujood as you did in the first Rak’at. Sit up straight
with your right foot upright and your left foot flat.

Now recite Tashahhud:

 ‫ط‬$ .D‫ ﺮ‬/‫ و ر ﺣ ﻤﺔ 
 و‬F G ‫ﻟ ﻨ‬1 ‫ﻟﺴﻼم ﻋﻠ ﻴﻚ  ﻳ‬

 ‫ ﻨ و ﻋٰ( ﻋ د‬L ‫ﻟﺴﻼم ﻋ ﻠ‬  ‫ و‬B‫ وﻟﺼ ﻠ ٰﻮ‬A B‫ ﺤﻴ‬C ‫ﻟ‬
  Kٰ  L‫ﻟﻄ‬
$ ‫ﮦ و رﺳ ﻮﻟ‬ ‫ﺪ ﻋ ﺪ‬U ‫ﺪ ن ﻣ ﺤ ﻤ‬1 ‫ ﻻ
و ﺷ‬$ ٰ ‫ﺪ ن  ٓﻻ ﻟ‬1 ‫ط ﺷ‬Q  "‫ﻟﺼﻠ  ﺤ‬
2

All oral, physical and monetary worships are for Allah Almighty alone.
Salutation be upon you, o Prophet  
ٖ  
  

 !
 and the mercy and
blessings of Allah Almighty. Salutation be upon us and the pious men of
Allah Almighty. I testify that there is none worthy of worship except
Allah Almighty and I testify that Muhammad  
ٖ  
   
 !
 is His
(distinguished) Servant and Rasool.

When you are about to utter the word “‫ ”ﻻ‬in Tashahhud, form a circle
with the middle finger and thumb of your right hand and put the tips of

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Method of Salah (Hanafi) 11

your ring finger and the small finger at your palm; as soon as you begin
to utter the word “‫( ”ﻻ‬immediately after “‫ﺪ ل‬1 ‫)” ﺷ‬, raise your index
finger without waving it side to side. When you reach “‫ ”  ﻻ‬put it down
and straighten all your fingers instantly. If you are offering more than
two Rak’aat, stand up straight uttering   ‫ 
 ﻛ‬and offer in the same way as
before. In Fard Salah, it is not necessary to add any Surah after Fatihah
in these Rakats. In Qa’dah-e-Aakhirah, recite Durood-e-Ibraheemi after
Tashahhud.

≈ ‫ر‬/ ‫ ﻢ‬1‫ﻠ‬2 ‫ ﻴ ﻢ ﻧﻚ ﺣﻤ ﻴ [ﺪ ﻣﺠ ﻴ [ﺪ ﻟ‬Z‫ ﺮ‬/ ‫ ﻴ ﻢ و ﻋ ٰ ٓ(  ل‬Z‫ ﺮ‬/ (ٰ‫ ﻋ‬K ‫ﺪ ﻛ ﻤ ﺻ ﻠ ﻴ‬Y ‫ﺪ و ﻋ ٰ ٓ(  ل ﻣ ﺤ ﻤ‬Y ‫ ﻋٰ( ﻣ ﺤ ﻤ‬W‫ ﻢ ﺻﻞ‬1‫ﻠ‬2 ‫ﻟ‬
‫  ﻴ ﻢ ﻧ ﻚ ﺣﻤ ﻴ [ﺪ ﻣﺠ ﻴ [ﺪ‬Z‫ ﺮ‬/ ‫ ﻴ ﻢ و ﻋ ٰ ٓ(  ل‬Z‫ ﺮ‬/ (ٓ ٰ ‫ ﻋ‬K ‫ ر ﻛ‬/‫ﺪ ﻛ ﻤ‬Y ‫ﺪ و ﻋ ٰ ٓ(  ل ﻣ ﺤ ﻤ‬Y ‫ﻋٰ( ﻣ ﺤ ﻤ‬
O Allah Almighty send peace on (our Master) Muhammad  
ٖ  
   !
  
and on his descendants as You sent peace on (our Master) Ibrahim

  and his descendants. Indeed, you alone are All-Praiseworthy
,-.

and Most Honourable. O Allah Almighty shower Your blessings on (our

Master) Muhammad  
ٖ  
   !
   and his descendants as You showered
blessings on (our Master) Ibraheem ,- . 
  and his descendants. Indeed,
You alone are All-Praiseworthy and Most Honourable.

In Durood, it is better to add the word ‘Sayyiduna’ before the blessed

names: ‘Muhammad’  
ٖ  
  ! 
 .
   and ‘Ibrahim’ ,- .
1

Then recite any Du’a-e-Masurah (which has been mentioned in the

Holy Quran or Hadith). For example, recite the following:

‫^ ﻟ ﻨر‬   ٰ ‫( ﻻ‬c‫ﺔ و‬U ‫ﻟﺪﻧ  ﻴ ﺣ ﺴ ﻨ‬

 ‫ﺔ وﻗ  ﻨ ﻋ ﺬ‬U ‫ة  ﺣ ﺴ ﻨ‬b  (c ‫  ﻨ‬.d‫ ﻨ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬
‘(O Allah Almighty!) O our Lord, give us good in the world and (also)
good in the Hereafter, and save us from the punishment of Hell.'

1
Bahar-e-Shari’at, vol. 1, p. 531 Summarized

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 Method of Salah (Hanafi) 12

Then, to finish Salah, first, turn the face towards the right shoulder
  and then towards the left shoulder saying the
saying
 ‫ﻟﺴ ﻼم ﻋﻠ ﻴﻜ ﻢ و ر ﺣ ﻤﺔ‬
same words. Now your Salah is complete.1
The above-mentioned method of Salah is for either an Imam or a
male alone. A few things in this method are not permissible for
Muqtadis (i.e., those who perform Salah with Jama’at). For example,
they should not recite Fatihah or any other Surah behind Imam.

A few differences in Salah of Islamic sisters

At the time of Takbeer-e-Tahrimah, an Islamic sister should raise her
hands up to the shoulders; the hands should remain covered in her
shawl. In Qiyam, an Islamic sister should place her left palm on her
chest and put the right palm on the back of the left hand. An Islamic
sister should bow slightly in Ruku’ i.e. to the extent of placing her
hands on her knees. She should neither apply weight to her knees nor
hold them; her fingers should be close together and her legs should be
bent i.e. not completely straight, like men’s. An Islamic sister should
perform Sajdah keeping the body parts close together, i.e. arms
touching sides, belly touching thighs, thighs touching shins and shins
touching the ground. In Sajdah and Qa’dah, she should bend her feet
out towards the right side.

In Qa’dah, she should sit on the left buttock. She should place the
right and the left hands on the middle of the right and the left thighs
respectively. The rest method is like that of men.

Both should pay attention!

Some of the acts described in the method of Salah for Islamic brothers

1
Derived from Bahar-e-Shari’at, vol. 1, pp. 504-506, etc.

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Method of Salah (Hanafi) 13

and Islamic sisters are Fard without which Salah will not be valid;
whereas, some acts are Wajib leaving which deliberately is a sin;
repenting of it and repeating such a Salah at most occasions is Wajib.
In the case of missing a Wajib forgetfully, Sajdah Sahw becomes
Wajib. Some of the acts in Salah are Sunnat-e-Muakkadah
missing them once or twice is bad and making a habit of
missing a Sunnat-e-Muakkadah is a sin. Similarly, some of the acts
in Salah are Mustahab, performing a Mustahab is a rewarding act while
leaving a Mustahab is not a sin.1

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

Six Pre-Conditions of Salah

1. Taharat (Purity)
 The body, clothes and place of Salah must be pure from all types
of impurities (that invalidate Salah).2

 Salah is not valid if a person is not in the state of Wudu, or Ghusl

is Fard for him.

 Purity is necessary for Salah so much that Salah is not possible

without purity. In fact, if someone performs Salah without purity
deliberately, Islamic scholars write this act of his as disbelief.
Why it should not be so, as the one who has performed Salah
without Wudu or Ghusl, has disrespected worship.3

1
Derived from: Bahar-e-Shari’at, vol. 1, p. 507, etc.
2
Sharh-ul-Wiqayah, vol. 1, p. 156, summarised
3
Bahar-e-Shari’at, vol. 1, p. 282

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 Method of Salah (Hanafi) 14

 If someone performs Salah by spreading a thick cloth on an

impure place and does not see any colour or feel any smell of
impurity, then Salah will be valid.

 While performing Sajdah, if the lower edge of the shirt comes

into contact with an impure ground, it is not harmful [to Salah].1

 If someone spreads on an impure place such a thin transparent

cloth which cannot be used for Satr and performs Salah, Salah
becomes invalid. If someone performs Salah on glass and there is
an impurity underneath it - though it is visible - Salah is valid.2

2. Satr-e-‘Awrat (Body parts veiled obligatorily)

 Men’s body from below the navel to the knees (including knees)
must be covered; whereas, women’s whole body must be covered
except for the following five parts: face, both palms, and instep of
both feet. However, according to the (valid opinion), Salah of a
woman will be valid even if her both hands, up to the wrist, and
feet, up to the ankle, are completely uncovered.3

 If someone wears such thin clothing that exposes such a part of

the body which is Fard to be concealed in Salah, or that exposes
the colour of skin (of that part), Salah will not be valid.4

Offering Salah in thin clothes

 Nowadays, the trend of wearing thin clothing is growing.
Wearing such thin pyjamas that expose any part of the thigh or

1
Bahar-e-Shari’at, vol. 1, p. 478
2
ibid
3
Summarised from Fatawa Razawiyyah Referenced and Annotated, vol. 6, p. 39,
4
Derived from Bahar-e-Shari’at, vol. 1, p. 480; Fatawa ‘Aalamgiri, vol. 1, p. 58

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Method of Salah (Hanafi) 15

Satr is a sin even when not in Salah (while it is also not covered
with any other cloth). 1 I have frequently suggested to those
Islamic brothers who wore thin pyjamas that they change their
clothes immediately or wrap a shawl on the pyjama like Tahband.
While buying a set of clothes, you are requested to place your
hand underneath it and see in the light, ensuring that it should
not reveal the colour of your hand.

Offering Salah wearing skin-tight clothes

 Wearing such thick skin-tight clothes that do not expose the
colour of the body but reveal the shape of Satr will not invalidate
Salah but it is not permissible for other people to look at that part
of the body.2 Coming in front of others wearing such skin-tight
clothes is prohibited and it is more strictly forbidden for women.3

Women should not wear thin shawls in Salah

 Some women wear such thin shawl made of muslin, etc. that
reveals the blackness of their hair during Salah or wear such a dress
through which the colour of body parts that must be covered is
visible; the Salah offered wearing such a dress will not be valid.

3. Istiqbal-e-Qiblah
Istiqbal-e-Qiblah means keeping the face towards Qiblah (the holy
Ka’bah) during Salah.

 If the one offering Salah turns his chest deliberately from Qiblah
without a valid reason, his Salah will become invalid even if he

1
Bahar-e-Shari’at, vol. 1, p. 480, Summarised
2
Radd-ul-Muhtar, vol. 2, p. 103
3
Bahar-e-Shari’at, vol. 1, p. 480

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 Method of Salah (Hanafi) 16

turns back to Qiblah instantly. However, if his chest turns

unintentionally and he turns back to Qiblah within the amount
of time in which ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬can be uttered thrice, his Salah will not
be invalid.1

 If only the face turned from Qiblah, it is Wajib to turn the face
back towards Qiblah instantly. Although Salah will not become
invalid in this case, it is Makruh-e-Tahrimi to do so without a
valid reason. 2

 If someone is present at such a place where there is neither any

means to know the direction of Qiblah nor any Muslim is there
whom he could ask the direction, so, in this case, he has to do
Taharri, i.e. ponder (as to where the direction of Qiblah may be).
He should turn towards the direction in which his heart guides
him. This is the direction of Qiblah for him.3

 If someone offered Salah doing Taharri and got to know later on

that the direction in which he offered Salah was not the correct
direction of Qiblah, his Salah will still be valid, it does not need to
be repeated.4

 If someone is offering Salah doing Taharri, another person sees

him and starts offering Salah facing the same direction without
doing Taharri, his Salah will not be valid; he will have to do his
own Taharri.5

1
Al-Bahr al-Raiq, vol. 1, p. 497; Bahar-e-Shari’at, vol. 1, p. 491
2
Bahar-e-Shari’at, vol. 1, p. 491
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 143
4
Tanveer-ul-Absar, vol. 2, p. 143; Bahar-e-Shari’at, vol. 1, p. 489
5
Radd-ul-Muhtar, vol. 2, p. 143; Bahar-e-Shari’at, vol. 1, p. 490

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Method of Salah (Hanafi) 17

4. Time
It is necessary to offer Salah within its stipulated time. For example,
today’s ‘Asr Salah is to be offered, it is necessary that the time for ‘Asr
has begun. ‘Asr Salah will not be valid if it is offered before the
beginning of its time.

 The current era is of progress. Now getting the information of

time is not difficult anymore. There are clocks for us to know the
time. Previously, people used to learn about time by observing
the sun, the moon, and stars. Still, the scholars knowledgeable in
horology, in order to facilitate us, acquire knowledge from these
resources and create the schedules of Salah, Sahr, and Iftar.
Usually, the time-tables (of Salah) are displayed in our Masajid. 1

 It is Mustahab for Islamic sisters to offer Fajr Salah in its initial

time; as for other Salah, it is better for them to wait for men’s
congregational Salah, and offer Salah after the congregational
Salah ends.2

1
 /
 01
   Under the supervision of Dawat-e-Islami, a religious movement of the
devotees of Rasool, ‘Department of Tauqeet’ has been committed for many years to guide
all the Muslims around the world pertaining to the correct timings of Salah as well as the
direction of Qiblah, in accordance with the research of Hazrat Imam Ahmad Raza Khan

 
  % &
 ' . (At the time of writing this) The time-tables of Pakistan’s several cities have
been published which can be obtained from the different branches of ‘Maktabah-tul-
Madinah’. Moreover, the publishing of the ‘time-tables’ of many cities within and outside
the country is underway. In addition to considering the areas of cities and the tall
buildings in these time-tables, a possible difference of the next 26 years has been included
with Shar’i precaution. Remember! Every year, there is a little difference in the timings of
Salah, which reverses in four years. Therefore, for more correction, a possible difference
of the next 26 years has been included with Shar’i precaution. In addition to the mobile
apps and the online time-tables prepared under the supervision of Majlis, the timings and
the direction of Qiblah can also be ascertained by ‘Awqat-us-Salat’ software for around
2.7 million places all over the world.
2
Durr-e-Mukhtar, vol. 2, p. 30

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 Method of Salah (Hanafi) 18

Three Makruh Times

1. From the time of sunrise up to the next 20 minutes.
2. From 20 minutes before sunset to the time of sunset1.
3. From Nisf-un-Nahar to the time when the sun begins to decline.
No Salah, whether it is Fard, Wajib, Nafl or Qada is permissible
during these three times. Similarly, the Sajdah of recitation is also
impermissible. However, if someone has not offered ‘Asr Salah of
that day and Makruh time has started, he can still offer it, but
delaying Salah to this extent is Haraam.2

Method of finding out Nisf-un-Nahar Shar’i

"Nisf-un-Nahar" refers to the Shar'i midday, which is the halfway
point between true dawn (subh-e-sadiq) and sunset. This is also
known as "Dohwa-e-kubra," which signifies the declining of the sun.
To calculate Nisf-un-Nahar, divide the total duration from true dawn
to sunset into two equal parts. The end of the first part represents
Nisf-un-Nahar Shar'i, while the period from that point until the
declining of the sun is called the Istiwa time. It is important to note
that during the Istiwa time, it is forbidden to perform any Salah.3

1
It is written under the footnote of three Makruh timings on page no. 147 of ‘27 Wajibat
of Hajj and Detailed Rulings’, a publication of Maktabah-tul-Madinah: ‘20 minutes are
[taken] as a precaution. Otherwise, the actual prohibited duration is a little bit less than
20 minutes.’ Remember! 20 minutes written in Bahar-e-Shari’at is for the subcontinent;
for the other countries (like the Gulf countries) situated in the same latitude it is just an
estimation, not the research. The amount of time is less than 20 minutes in Pakistan. (For
Karachi, it is 14 to 15 minutes, and for Lahore, 14.5 to 16 minutes). In the equatorial
countries (i.e. Indonesia, Kenya, Brazil, etc.), the amount of time is around 12 minutes.
Then as the latitude increases, the amount of time also increases. Therefore, for England
and its suburbs, it is 19-25 minutes, and for Norway and its suburbs, it is more than that.
2
Bahar-e-Shari’at, vol. 1, p. 454 summarised
3
Bahar-e-Shari’at, vol. 1, p. 454

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Method of Salah (Hanafi) 19

If Makruh time begins during ‘Asr Salah, then …?

The Salam of ‘Asr Salah should be performed at least 20 minutes
before the sunset. A’la Hadrat Imam Ahmad Raza Khan

  % &
 '
says, “It is preferable to delay Salat-ul-‘Asr as long as possible, but it
should be completed before the Makruh time begins.”1“If someone
takes precaution and lengthens Salah such that Makruh time begins
during his Salah, even then, he will not be objected to.”2

‫ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬ ‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ‬

5. Niyyat (Intention)
Niyyat means the firm intention in the heart.3

 Although the verbal intention is not necessary, it is Mustahab;

provided that the intention is present in the heart. Further,
making an intention in the Arabic language isn’t necessary; it can
be made in any language.4

 As regards the intention, there is no significance of verbal

utterance. For example, if the intention of Zuhr Salah was present
in the heart but the word ‘Asr instead of Zuhr was mistakenly
uttered, Zuhr Salah will still be valid.5

 The least level of the intention is that if someone asks as to which

Salah is about to be offered, one should reply promptly. If he is in

1
Fatawa Radawiyyah, Referenced and Annotated, vol. 5, p. 156
2
ibid, p. 139
3
Tanveer-ul-Absaar, vol. 2, p. 111
4
Referenced from Durr-e-Mukhtar, vol. 2, p. 113
5
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 112

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 Method of Salah (Hanafi) 20

such a state that he has to recall before replying, then his Salah
will not be valid.1

 If Salah is Fard, the intention of Fard is also necessary. For

example, the intention ‘I am offering Fard Salah of today’s Zuhr’
should be present in the heart.2

 Even though it is correct to make just a general intention of Salah

for Nafl, Sunnah and Tarawih, it is safer to make the intention of
Tarawih or current Sunnah while offering Tarawih; as for other
Sunnah Salah, one should make the intention of Sunnah or that
of the following of the Prophet  
ٖ  
  

 !
 because some
Mashaikh (scholars) consider a general intention insufficient for
Salah.3

 For Nafl Salah, a general intention of Salah is sufficient even if

‘Nafl’ is not included in the intention.4

 The intention ‘My face is towards Qiblah’ is not a condition.5

 While offering Salah following Imam (in Jama’at), a Muqtadi can

make the following intention as well: “I intend to offer the same
Salah that Imam is offering”.6

 The intention for the funeral Salah is: [This] Salah is for Allah
Almighty and the supplication is for this deceased person.7

1
ibid, vol. 2, p. 113
2
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, pp. 117-118
3
Munya-tul-Musalli, pp. 225, 227
4
Durr-e-Mukhtar and Radd-ul-Muhtar, vol. 2, p. 116
5
Durr-e-Mukhtar, vol. 2, 129
6
Bahar-e-Shari’at, vol. 1, p. 496
7
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 126

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Method of Salah (Hanafi) 21

 It is necessary to make the intention of Wajib for a Wajib Salah

and it has to be specified as well. For example, Eid-ul-Fitr, Eid-ul-
Adha, Nazr (votive), Salah after Tawaf (Wajib-ut-Tawaf) or the
Nafl Salah that was deliberately cancelled; as Qada of such a Salah
is also Wajib.1

 Though Sajdah-e-Shukr is Nafl, its intention is also necessary.

For example, the intention ‘I am going to perform Sajdah-e-
Shukr’ should be present in the heart.2

 According to the author of ‘Nahr-ul-Faiq’, the intention is

necessary even for Sajdah-e-Sahw3 i.e., one has to make the
intention in his heart that he is performing Sajdah-e-Sahw.4

‫ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬ ‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ‬

6. Takbir-e-Tahrimah
The Holy Prophet  
ٖ  
   ! 
   would start Salah by uttering   ‫
ﻛ‬.
5

 Takbir-e-Tahrimah is a unit in the funeral Salah. In other Salahs,

it is a precondition.6

1
Radd-ul-Muhtar, vol. 2, p. 119
2
Radd-ul-Muhtar, vol. 2, p. 120
3
Radd-ul-Muhtar, vol. 2, p. 120
4
Bahar-e-Shari’at, vol. 1, p. 498
5
Bahar-e-Shari’at, vol. 1, p. 500
6
Radd-ul-Muhtar, vol. 2, p. 159

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 Method of Salah (Hanafi) 22

Seven Fara’id of Salah

There are seven Fara’id in Salah.
1. Takbir-e-Tahrimah 5. Sujood (Prostrations)
Qa’dah-e-Akhirah (i.e., to sit in Qa’dah for the
ُ َّ َّ َ
2. Qiyam (i.e., to stand) 6. amount of time in which complete ‫ الحِيات‬is
recited at the end of Salah)
Qira’at (i.e., to recite one
Khuruj-e-Bisun’ihi (i.e., to complete Salah with
3. verse of the Holy Quran 7.
your intention)
from your memory)
4. Ruku’ (Bowing)
(Durr-e-Mukhtar, vol. 2, pp. 158-170; Bahar-e-Shari’at, vol. 1, p. 507

1. Takbir-e-Tahrimah
In fact, Takbir-e-Tahrimah (also called Takbir-e-Ula, first Takbeer) is
one of the pre-conditions for Salah but it has also been included in the
Fara’id because it is closely attached to the acts of Salah.1

 If the Muqtadi says the word ‘
’ of Takbir-e-Tahrimah with

Imam but utters the word ‘  ‫ ’  ﻛ‬before Imam utters the same
word, his Salah will not be valid.2

 The safer side is that when Imam reaches the least level of ‘  ‫’
 ﻛ‬
i.e., ‘bar’, then Muqtadi should start to utter his Takbir.

If Imam is in Ruku’, what is the method of joining?

 If a Muqtadi finds Imam in Ruku’ and bends [instantly] for
Ruku’ uttering Takbir-e-Tahrimah, i.e. he finished Takbir-e-

1
Ghunya, p. 256
2
‘Aalamgiri, vol. 1, p. 68

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Method of Salah (Hanafi) 23

Tahrimah after he had already bent down to such an extent that

his hands would touch his knees if he stretched them, his Salah
will not be valid.1 (What he should do on such an occasion is to
utter complete Takbir-e-Tahrimah while standing straight and
then do Ruku’ uttering ‘  ‫’
 ﻛ‬. If he manages to join Imam in
Ruku’ even for a moment, for example, Imam started rising from
Ruku’ but he was still bent to the extent that if he stretched his
hands, he could touch the knees if someone manages to bend and
join Imam at the exact point which is the least level of Ruku’, the
Rak’at will be counted, but if Imam stands up before he joins
Imam in Ruku’, the Rak’at will not be counted.)
 If someone is unable to say Takbir because of a natural speaking
disability or loss of the faculty of speaking due to any other
reason, he does not have to utter it; just making the intention in
his heart is sufficient for him.2

Salah becomes invalid by saying
, ‫ اٰ ﻛ ر‬or  ‫ﻛ‬

 If the word “
” is mispronounced as “
” (Aallahu) or the word
  ‫(  ﻛ‬Akbar) as ‫( ﻛ‬Aakbar) or ‫(  ﻛ ر‬Akbaar), Salah will be invalid.
If anyone deliberately utters any of these words despite
understanding their wrong meaning, he will become a
disbeliever.3 These days, in case of a large Jama’at, most of the
Mukabbirs, voluntarily conveying the voice of Takbir to those
offering Salah at the back rows, are heard mispronouncing the
word ‘  ‫ ’  ﻛ‬as ‘‫ ’  ﻛ ر‬due to the lack of [religious] knowledge. As a

1
‘Aalamgiri, vol. 1, p. 69
2
Durr-e-Mukhtar, vol. 2, p. 220
3
Bahar-e-Shari‘at, vol. 1, p. 509

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 Method of Salah (Hanafi) 24

result of this mispronunciation, Salah of such Mukabbirs as well

as that of those offering Salah following their Takbir becomes
invalid. Therefore, one should refrain from uttering Takbir
without learning [necessary rulings].
 If someone performs Ruku’ of the first Rak’at with Imam, he will
gain the reward of Takbir-e-Ula.1

‫ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬ ‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ‬

2. Qiyam (Standing)
 The least level of Qiyam is that if the hands are stretched, they
should not reach the knees; whereas, the complete Qiyam is to
stand straight.2
 The duration of Qiyam remains as long as Qira’at is done;
standing in Qiyam is Fard, Wajib or Sunnah for as long as Fard
Qira’at, Wajib Qira’at or Sunnah Qira’at requires respectively.3
This ruling applies to Rak’aat other than the first Rak’at. In the
first Rak’at, Fard Qiyam will also include the duration of Takbir-
e-Tahrimah, and Sunnah Qiyam will include the duration of
Sana, Ta’awwuz, and Tasmiyah.4

 Qiyam is Fard for Fard, Witr, Eidain and the Sunan of Fajr Salah.
If anyone offered any of these Salahs sitting without a valid
reason, those Salahs would not be valid.5

1
‘Aalamgiri, vol. 1, p. 69
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 163
3
ibid
4
Bahar-e-Shari ‘at, vol. 1, p. 510
5
Bahar-e-Shari ‘at, vol. 1, p. 510

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Method of Salah (Hanafi) 25

Offering Nafl Salah being seated

It is permissible to offer Nafl Salah being seated despite having the
strength to stand; however, it is better to offer it while standing. The
Holy Prophet   
ٖ  
   !
   said, “The Salah of the one offering it being
seated is half of the Salah of the one offering it while standing (the
reward would be the half).”1 However, the reward will not be reduced if
someone offers it sitting due to a valid reason. Nowadays, the trend of
offering Nafl Salah being seated has developed. People seem to be
under the impression that offering Nafl being seated is better; it is
their misconception. The same ruling applies to the two Rak’aat Nafl
after the Witr (to offer them while standing is better). In this situation, it
is not appropriate to take a reference from the particular Hadith that the
Holy Prophet  
ٖ  
  !
   performed Nafl being seated after Witr; for, it
is one of the distinctions of the Noble Prophet  
ٖ  
  !2
   . Read more
rulings on Qiyam in this book on pages no. 112-123 under the topic,
‘Salah on a chair’.

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

3. Qira’at (Recitation of the Holy Quran)

 Qira’at means ‘pronouncing each and every letter from its correct
origin so that each letter is quite distinct from every other letter.’3

Definition of reciting
 Even when reciting in an inaudible voice, it is necessary for the
reciter to hear his voice of recitation.4

1
Muslim, p. 370, Hadith 735
2
Bahar-e-Shari’at, vol. 1, p. 670
3
Bahar-e-Shari’at, vol. 1, p. 511
4
ibid

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 Method of Salah (Hanafi) 26

 If the letters are pronounced correctly, but not loud enough for
the reciter to hear them himself and there is no obstruction such
as noise or the problem of being hard of hearing either, Salah will
not be valid in this case.1

 Although it is necessary for the reciter to listen to the voice of

recitation himself, the sound of the recitation and Tasbihat, etc.
should not reach others in Sirri Salah (the Salah in which
recitation is done in an inaudible voice).

 Likewise, whatever is to be recited or said even other than Salah,

it must be recited or said in such an audible voice that the reciter
or the speaker could hear it himself; for example, giving a
divorce, freeing a slave or mentioning the name of Allah
Almighty when slaughtering an animal. In all these cases, the
words must be loud enough for the reciter to hear.2 The same
should be kept in mind when reciting Durood Sharif and other
invocations.

 To recite one verse in the first two Rak’aat of a Fard Salah, every
Rak’aat of Witr, Sunan and Nawafil Salah is Fard for Imam as
well as Munfarid (offering Salah alone).3

Imam’s Qira’at is sufficient for Muqtadi

 Qira’at in Salah is not permissible for Muqtadi, neither Surah
Fatihah nor any other verse; neither in a Sirri Salah nor in a Jahri
Salah. The Qira’at of Imam is sufficient for Muqtadi.4

1
ibid
2
Bahar-e-Shari’at, vol. 1, p. 512; ‘Aalamgiri, vol. 1, p. 69
3
Maraqi al-falah, p. 128
4
Bahar-e-Shari’at, vol. 1, p. 512

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Method of Salah (Hanafi) 27

 If someone did not do Qira’at in any Rak’at of Fard Salah or did

Qira’at only in one Rak’at, his Salah would be invalid.1

How to do Qira’at in Salah

One should recite the Quran in slow distinct stages in Fard Salah
and, at a medium pace, in Tarawih. Fast recitation in Nawafil of
the night is permissible; however, the words should be clearly
understandable i.e. the Maddat should be pronounced with at
least the minimum degree of the length set by recitation experts;
otherwise, it is Haraam, because we have been commanded to
recite the Quran with Tartil (slow distinct stages).2 These days,
most of the Huffaz recite in such a way that let alone maintaining
the length of Madd, no other words are understood except
‫ ﻌﻠﻤ ﻮ ن‬+ h‫ ﻌﻠﻤ ﻮ ن‬g; they do not pronounce the letters properly, they even
miss out words hastily. Even worse, they boast amongst others
about their speed of recitation. Reciting the Quran in such a
manner is strictly Haraam.3

Correct pronunciation of alphabets is essential

Most of the people are unable to distinguish between the sounds of
‫ ض ذ ظ‬،‫ ه ح‬،‫ ا ء ع‬،‫ س ص ث‬،‫ط ت‬. Remember, if the meaning of a word
becomes wrong as a result of changing the sound of letters, Salah will
not be valid.4

For example, if someone says ‫ ﻋﺰﻳﻢ‬instead of ‫( ﻋﻈ ﻴﻢ‬with a ‫ ز‬instead of a ‫)ظ‬

1
‘Aalamgiri, vol. 1, p. 69
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 320
3
Bahar-e-Shari’at, vol. 1, p. 547
4
Bahar-e-Shari’at, vol. 1, p. 557, summarized

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 Method of Salah (Hanafi) 28

in ‫ ( ﻟ ﻌﻈ ﻴﻢ‬5 6‫ﺳ  ٰﺤ ﻦ ر‬, his Salah will become invalid. Therefore, if someone
cannot utter ‫ ﻋﻈ ﻴﻢ‬properly, he should utter ‫ﻳﻢ‬j   k ( 5 6‫ﻦ ر‬
 ‫ ﺳ  ٰﺤ‬instead.
1

Warning!
Just a little practice is not enough for the one who is unable to pronounce
letters correctly; in order to learn, he must practise hard day and
night. If such a person can offer Salah led by Imam reciting correctly,
it is Fard for him to do so, or he must recite only such verses that he can
recite correctly. If both the aforementioned cases are impossible, his own
Salah will be valid during his learning period. These days a lot of people
have this shortcoming. They do not know how to recite the Quran
correctly and do not try to learn either. Remember, this ruins Salah.2

If someone could not correct his pronunciation in spite of making

every possible effort day and night (as some people are unable to
pronounce the letters properly) he must keep practising day and night, in
this case, he will be considered exempted during his learning period.
His own Salah will be valid but he cannot lead Salah of those who can
recite correctly; however, during his learning period. During his
learning period, he can lead Salah of those who cannot correctly
pronounce such letters that he is also unable to pronounce
correctly. But if he does not make any effort at all, even his own Salah
will not be valid, how can others’ Salah led by him be valid! 3

Madrasa-tul-Madinah
O devotees of Rasul! You may have realised the importance of Qira’at
very well. Indeed, extremely unfortunate is the Muslim who does not

1
Qanoon-e-Shari’at, part 1, p. 186; Radd-ul-Muhtar, vol. 2, p. 242
2
Bahar-e-Shari’at, vol. 1, p. 570, summarised
3
Derived from: Fatawa Razawiyyah (Annotated and Referenced), vol. 6, p. 254

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Method of Salah (Hanafi) 29

learn the correct recitation of the Holy Quran. $f‫ﻠ‬2  f‫ﺪ ﻟ‬f‫ ﺤ ﻤ‬f‫ !ﻟ‬Numerous
Madaris by the name of ‘Madrasa-tul-Madinah’ have been established
by the religious movement of devotees of Rasul, Dawat-e-Islami. In
these Madaris, girls and boys are taught Hifz and Nazirah Quran free
of cost.

Moreover, thousands of branches of ‘Madrasa-tul-Madinah (for

adults)’ have also been established by Dawat-e-Islami around the world.
The correct pronunciations of letters as well as Sunnahs and the Holy
Quran are taught to the adults usually after Salat-ul-‘Isha in these
Madaris.
  / 01   similarly there are innumerable Madrasa-tul-
Madinah (for Islamic sisters) as well.

If only every such Islamic brother who is able to recite the Quran
correctly started teaching other Islamic brothers! Likewise, the Islamic
sisters who can recite correctly should teach other sisters. $f‫ﻠ‬2 f‫ ٓ ءﻟ‬ff‫  ن ﺷ‬,
Quranic teachings will prevail everywhere and those learning and
teaching will earn great reward, $f‫ﻠ‬2 f‫ ٓ ءﻟ‬ff‫  ن ﺷ‬.

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

4. Ruku’ (Bowing)
The least level of Ruku’ is to bend forward to such an extent that if
hands are stretched, they should reach the knees1 while complete Ruku’ is
to keep the back horizontally straight.2

The Beloved Rasool   
ٖ  
  


 !
 said, “Allah Almighty does not see
(mercifully) at such a Salah of the person in which he does not

1
Durr-e-Mukhtar, vol. 2, p. 165
2
Bahar-e-Shari’at,vol. 1, p. 513

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 Method of Salah (Hanafi) 30

straighten his back between Ruku’ and Sujood.”1 That is, the one who
does not stay for the amount of time in which ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f
 ‫ ٰﺤ‬f ‫ ’ﺳ‬can be uttered
in Ruku’ and Sujood at least once.

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

5. Sujood (Prostration)
 The Beloved Rasool  
ٖ  
   !
   said, “I have been commanded
to perform Sajdah on seven bones: (i) the face, (ii & iii) both
hands, (iv & v) both knees and (vi & vii) toes of both feet; I have
(also) been commanded not to settle my clothes and hair.2

 Two Sujood are Fard in each Rak’at.3

Ruling for toes in Sajdah

 Resting the forehead firmly on the ground is the soul of Sajdah,
and resting the sole of a toe is a condition. Therefore, if someone
performs Sajdah in such a way that the toes of both feet remain
above the ground, Salah is invalid. In fact, if the tip of a toe
touches the ground, Salah is still invalid. A lot of people are
unaware of this ruling.4 In Sajdah, resting a toe on the ground is
Fard, and resting most of the toes (e.g., three each) of the feet on
the ground is Wajib.5

1
Musnad Imam Ahmad, vol. 3, p. 617, Hadith 10803
2
Muslim, p. 253, Hadith 490
3
Bahar-e-Shari’at, vol. 1, p. 513
4
ibid
5
Fatawa Razawiyyah, vol. 3, p. 253 summarized

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Method of Salah (Hanafi) 31

Method of performing Sajdah on a carpet

 In the case of performing Sajdah on something soft, such as grass,
cotton bedding or a carpet, if the forehead firmly rests onto it, i.e.
it is pressed so hard that it cannot be pressed any more, Sajdah
will be valid, otherwise, not.1

 These days carpets are laid in most Masajid, and in some places, a
piece of foam is also spread under the carpets. While performing
Sajdah on a carpet, make sure that the forehead firmly rests on
the ground, otherwise Salah will be invalid. If the nasal bone did
not rest on the ground properly, Salah will be Makruh-e-Tahrimi
and it will be Wajib to repeat such a Salah.2

 As the forehead does not properly rest on a spring mattress, Salah

offered on it will not be valid.3

Disadvantages of carpets
It is difficult to perform Sajdah properly on a carpet; carpets cannot
usually be cleaned either. Therefore, dust and germs accumulate
inside them. In Sajdah, dust and germs enter the body by means of
breathing. Allah forbid, the fluff of carpet, in case of sticking to the
lungs as a result of inhaling, could give rise to the danger of cancer.
Sometimes, children vomit or urinate on the carpet; similarly, cats,
rats and lizards also excrete on them. In the case of carpet being impure,
it is usually not even bothered to purify it according to Shari’ah. If only
the trend of using carpets in Masajid, homes, etc. died out!

1
‘Aalamgiri, vol. 1, p. 70
2
Derived from: Bahar-e-Shari’at, vol. 1, p. 514, etc.
3
Bahar-e-Shari’at, vol. 1, p. 514

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 Method of Salah (Hanafi) 32

How to purify a carpet

Wash the impure area of the carpet and hang it once; let it remain
hanging until drops of water stop falling from it. Then, wash and hang
it for the second time and let it remain hanging until it stops dripping.
Then, wash and hang it for the third time, in the same way, it will
become pure when it stops dripping. If a soft cloth is likely to be torn
to shreds by squeezing, purify it in the same way.

Another way of purifying an impure carpet or a piece of cloth, etc. is

to keep it dipped into flowing water (for example, a river, stream, or
under a running tap or pipe) for the amount of time till one gets the
strong probability that the impurity has been carried away by the
water. If a small child urinates on a carpet, just splashing a few drops of
water onto it will not purify it. Remember, the urine of even a one-day-
old infant is impure just like that of adults. (For detailed information, go
through the booklet of Maktabah-tul-Madinah “Method of Purifying Clothes” and
Bahar-e-Shari’at volume one, pp. 396-405)

6. Qa’dah-e-Aakhirah
After the completion of [all] Rak’aat of Salah, it is Fard to sit in
Qa’dah for the amount of time in which complete Tashahhud (B‫ ﺤﻴ‬C ‫)ﻟ‬
up to $◌ٗ ‫ و رﺳ ﻮﻟ‬is recited.1 If a Salah - performer offering four Rak’aat Fard
Salah did not perform Qa’dah after the fourth Rak’at and has not yet
performed Sajdah of the fifth Rak’at, he has to sit down. However, if he
has performed the Sajdah of the fifth Rak’at or in the case of Fajr, did
not sit after two Rak’aat and did the Sajdah of the third Rak’at or in the
case of Maghrib, did not sit after the third Rak’at and did the Sajdah of
the fourth Rak’at, Fard Salah will become invalid in all these cases. He
should add one more Rak’at in other Salahs except for Maghrib.2

1
‘Aalamgiri, vol. 1, p. 70
2
Ghunyah, p. 290; Bahar-e-Shari’at, vol. 1, p. 516

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Method of Salah (Hanafi) 33

7. Khuruj-e-BiSun’ihi
After Qa’dah-e-Aakhirah, perform Salam and finish Salah deliberately.
However, if any other deliberate act except Salam was found,
repeating such a Salah will be Wajib; and if any such act was found
without intention, Salah will become invalid. It is Fard to perform
from the beginning.1

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

More than thirty Wajibat of Salah

1. Uttering ‘  ‫ ’
 ﻛ‬for Takbir-e-Tahrimah.

2. Reciting Surah Fatihah (to leave even one letter of it, is to leave a
Wajib), a Surah, or one such Quranic verse that is equivalent to
three small ones or three small verses in every Rak’at of every
Salah except the third and fourth Rak’aat of Fard Salah. For
ۡ ۡ ۡ
example, reciting ‘V`ۙ H / ۡ%  ƒ Tۡ 3  V^ۙ H J€  ‚& ۡ
€ 2  V]ۙ H / T ’. The number of
the letters in these verses is calculated to be 25.2
3. Reciting Surah Fatihah once in every Rak’at before the Surah.

4. Not reciting anything except ‘Q "‫ ﻣ‬m’ and ‘‫ ’@ ﺴ ﻢ 
 ﻟ ﺮ ﺣ ٰﻤ ﻦ ﻟ ﺮﺣ ﻴ ﻢ‬between
Surah Fatihah and the other Surah.
5. Doing Ruku’ immediately after Qira’at.
6. Doing the second Sajdah after the first one (in sequence).
7. Maintaining Ta’dil-e-Arkan, i.e. staying in Ruku’, Sujood,
Qawmah and Jalsah for the amount of time in which ‘$ff2‫ﻠ‬f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫’ﺳ‬
can be uttered at least once.

1
Sunni Bahishti Zaywar, p. 204
2
Jadd al-Mumtar, vol. 3, p. 153, summarized

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 Method of Salah (Hanafi) 34

8. Qawmah, i.e. standing straight after Ruku’ (some rushing people

do not straighten their back after Ruku’; a Wajib is missed).
9. Jalsah, i.e. sitting upright between two Sujood (some people, due
to haste, do the second Sajdah before they properly sit upright
after the first one for the amount of time in which ‘$ff2‫ﻠ‬f‫ ﻦ ﻟ‬f‫  ٰﺤ‬f‫ ’ﺳ‬can
be uttered once and thus they miss Wajib).
10. The first Qa’dah is Wajib even in a Nafl Salah.
11. Not reciting anything after Tashahhud in the first Qa’dah of
Fard, Witr or Sunnah-e-Muakkadah Salah.

12. Reciting complete Tashahhud (i.e. B‫ ﺤﻴ‬C ‫ ﻟ‬up to $‫ ) و رﺳ ﻮﻟ‬in both
Qa’dahs. Similarly, however many Qa’dahs have to be performed,
complete Tashahhud is Wajib. If even one word is missed, Wajib
will be missed.
13. If someone forgetfully recites ‫ﺪ‬Y ‫ ﻋٰ( ﻣ ﺤ ﻤ‬W‫ ﻢ ﺻﻞ‬1‫ﻠ‬2 ‫ ﻟ‬or ‫ﻴ ﺪﻧ‬W ‫ ﻋٰ( ﺳ‬W‫ ﻢ ﺻﻞ‬1‫ﻠ‬2 ‫ ﻟ‬after
Tashahhud in the first Qa’dah of Fard, Witr, and Sunnat-e-
Muakkadah, Sajdah-e-Sahw will become Wajib; if someone says
it deliberately, repeating that Salah will be Wajib.

14. Saying the word ‘‫ ’ ﻟﺴ ﻼم‬while turning the face to the right and the
left side is Wajib each time; saying the word ‘‫ ’ ﻋﻠ ﻴﻜ ﻢ‬is not a Wajib.
15. Uttering Takbir of Qunut in Witr.
16. Reciting Du’a-e-Qunut in Witr.
17. The six Takbirat of both Eid Salahs.
18. Takbir of Ruku’ in the second Rak’at of both Eid Salahs and
uttering the word ‘  ‫ ’
 ﻛ‬for it.
19. Imam’s doing Qira’at in such an audible voice (that other people
who are standing in the first row could hear) in Jahri Salah, such

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Method of Salah (Hanafi) 35

as the first two Rak’aat of Maghrib and ‘Isha and all the Rak’aat of
Fajr, Jumu’ah, Eidain, Tarawih and the Witr of Ramadan.
20. Doing Qira’at quietly in “Sirri Salah”, such as Zuhr and ‘Asr.
21. Performing every Fard and Wajib in its prescribed order.
22. Performing Ruku’ only once in each Rak’at.
23. Performing Sajdah only twice in each Rak’at.
24. Not doing Qa’dah before the second Rak’at.
25. Not doing Qa’dah in the third Rak’at of a four Rak’at Salah.
26. Doing the Sajdah of Tilawat in the case of reciting a verse of
Sajdah.
27. Doing Sajdah-e-Sahw if it has become Wajib.
28. Avoiding the pause for the amount of time in which Tasbih (i.e.
$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f
 ‫ ٰﺤ‬f ‫ )ﺳ‬can be uttered three times in between two Fara’id, two
Wajibat or a Fard and a Wajib (act).
29. Muqtadi’s remaining silent when Imam is doing Qira’at whether
aloud or quietly.
30. Following Imam in all Wajibat except Qira’at.
31. The words of Tashahhud should be aimed at considering their
meaning as if one is praising Allah Almighty and sending Salam
to the Holy Prophet  
ٖ  
   !
   , himself, and Awliya of Allah
rather than imagining the parable of the Night of Mi’raj.1

‫ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ‬

1
Bahar-e-Shari’at, vol. 1, pp. 517-520

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 Method of Salah (Hanafi) 36

Approximately Ninety-Five (95) Sunan of Salah

Sunan of Takbir-e-Tahrimah
1. Raising hands for Takbir-e-Tahrimah
2. Keeping fingers in their normal position i.e. neither keep them too
close nor produce tension in them.
3. The palms as well as the palm-side of the fingers should face the
Qiblah.
4. Not bowing head at the time of Takbir (Tahrimah)
5. Raising both hands up to the ears before starting the utterance of
Takbir (Tahrimah), similarly
6. Takbir-e-Qunut
7. Raise both hands up to the ears in Takbirat of both Eid Salah as
well and utter Takbir after that. Besides these, raising hands in
Salah is not a Sunnah.
8. Imam’s uttering   ‫ 
 ﻛ‬loudly,
9. ‫ ﺳﻤ ﻊ 
ﻟ ﻤ ﻦ ﺣﻤ ﺪﮦ‬and
10. Performing Salam (raising the voice louder than needed is Makruh)
11. Folding hands immediately after Takbir is a Sunnah (after
uttering Takbir-e-Ula, some people drop their hands to their sides
or move their arms backwards and then fold their hands; this is a
deviation from Sunnah).
12. It is a Sunnah for Imam to raise his voice louder in Takbir-e-
Tahrimah and Takbirat-e-Intiqal.1

1
Bahar-e-Shari’at, vol. 1, pp. 520-522

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Method of Salah (Hanafi) 37

Sunan of Qiyam
13. Men should fold their hands below their navel with their right
palm on the back of their left wrist joint, the right thumb and
small finger should encompass the left wrist and the remaining
right-hand fingers should be on the back of the left forearm.

14. Reciting Sana first and then

 ‫
 ﻣ ﻦ‬/ ‫ )ﻋ ﻮذ‬and then
15. Ta’awwuz (‫ﻟﺸ ﻴ ٰﻄ ﻦ ﻟ ﺮ ﺟ ﻴ ﻢ‬
16. Tasmiyah (‫)@ ﺴ ﻢ 
 ﻟ ﺮ ﺣ ٰﻤ ﻦ ﻟ ﺮﺣ ﻴ ﻢ‬.
17. Reciting Sana, Ta’awwuz and Tasmiyah immediately one after the
other.

18. Uttering all of them quietly.

19. Uttering Q "‫ ﻣ‬m.

20. Uttering Q "‫ ﻣ‬m quietly as well.

21. Reciting Sana immediately after Takbir-e-Ula. (In Salah,

Ta’awwuz and Tasmiyah are linked with Qira’at, as Muqtadi does
not have to do Qira’at, it is not Sunnah for him to recite Ta’awwuz
and Tasmiyah either; however, Muqtadi missing one or more
Rak’at should recite them while offering his missed Rak’at).1

22. Ta’awwuz should be recited in the first Rak’at only.

23. Tasmiyah is a Sunnah at the beginning of every Rak’at. 2

If someone utters ‘‫
ﻟ ﺮ ﺣ ٰﻤ ﻦ ﻟ ﺮﺣ ﻴ ﻢ‬
  ‫ ’@ ﺴ ﻢ‬instead of Surah Al-Fatihah in
the last two Raka’at of four Raka’at Fard or keeps standing silently

1
Durr-e-Mukhtar, vol. 2, p. 234
2
Bahar-e-Shari’at, vol. 1, p. 522, 523

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 Method of Salah (Hanafi) 38

in this duration, then in this condition Tasmiyah is not Sunnah. It

is stated in ‘Fatawa Radawiyyah: Tasmiyah is a Sunnah at the
beginning of Surah Al-Fatihah.)1

Sunan of Ruku’
24. Uttering   ‫ 
 ﻛ‬for Ruku’.

25. Uttering ‫( ﻟ ﻌﻈ ﻴ ﻢ‬56‫ ﺳ  ٰﺤ ﻦ ر‬three times in Ruku’.

26. Man’s holding knees with hands;

27. Spreading fingers wide apart and,

28. Keeping legs straight in Ruku’ (some people often bend their legs
like a bow, this is Makruh).2

29. In Ruku’, the back should be so straight (horizontally) that even if a

glass of water is placed on the back, the glass should remain still.3

30. In Ruku’, the head should neither be higher nor lower (than the
back); it should be straight in the line of the back.4 The Beloved
Rasool  
ٖ  
   !
   said, “Salah of the one not keeping his back
straight in Ruku’ and Sujood is insufficient (i.e. it is not
perfect).”5 Keeping the back straight in Ruku (bowing) and
Sujood (prostration) refers to Ta'dil-e-Arkan, which means
extending the duration of these acts, as well as the Qawmah

1
Fatawa Razawiyyah, vol. 6, p. 191
2
Bahar-e-Shari’at, vol. 1, p. 525
3
Fath-ul-Qadeer, vol. 1, p. 259
4
Hidayah, vol. 1, p. 50
5
Abu Dawood, vol. 1, p. 325, Hadith 855

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Method of Salah (Hanafi) 39

(standing) and Jalsah (sitting) positions in Salah, for a period of

time sufficient to recite  2 1 3 once.

The Holy Prophet  
ٖ  
  


 !
 said, “Perform your Ruku’ and
Sujood completely because, by Allah Almighty, I see you from my
back.”1

31. It is better (for a Salah - performer) to utter  ‫ 
 ﻛ‬while bending for
Ruku’ i.e.to utter Takbir when he starts bending for Ruku’ and
finish it having bent completely.2 In order to do so, stretch ‫( ﻻم‬lam)
of the word Allah, not ^ (ba) of Akbar or any other letter.3
Uttering
 (Allahu), ‫( ﻛ‬Aakbar) or ‫( ﻛر‬Akbaar) will
invalidate Salah.4

Sunan of Qawmah
32. Keeping hands on the sides when standing after Ruku’.5

33. Imam’s uttering ‫ ﺳﻤ ﻊ 
ﻟ ﻤ ﻦ ﺣﻤ ﺪﮦ‬when standing from Ruku’
34. Muqtadi’s uttering ‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬

35. Uttering both is a Sunnah for Munfarid.6 The Sunnah will be

fulfilled if the words ‫ ﻨﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ر‬are uttered but it is better to add the letter
“‫ ”و‬after the word “‫ ﻨ‬/‫ ;” ر‬uttering ‫ ﻢ‬1‫ﻠ‬2 ‫ ﻟ‬is better than it; and adding
both is even better i.e. utter ‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬.7 The Holy Prophet
   !
  

1
Bukhari, vol. 1, p. 263, Hadith 742
2
‘Aalamgiri, vol. 1, p. 74
3
Bahar-e-Shari’at, vol. 1, p. 525
4
Durr-e-Mukhtar es Radd-ul-Muhtar, vol. 2, p. 218
5
‘Aalamgiri, vol. 1, p. 73
6
Bahar-e-Shari’at, vol. 1, p. 527
7
Durr-e-Mukhtar vol. 2, p. 246

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 Method of Salah (Hanafi) 40

 
ٖ  
has stated: When Imam utters ‫ ﺳﻤ ﻊ 
ﻟ ﻤ ﻦ ﺣﻤ ﺪﮦ‬, utter ‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬, for if
someone’s saying follows the angels’ saying, his past sins will be
forgiven.1

36. A Munfarid should start uttering ‫ ﺳﻤ ﻊ 
ﻟ ﻤ ﻦ ﺣﻤ ﺪﮦ‬while standing from
Ruku’ and, having stood straight, he should utter ‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬.2
A’la Hadrat

  % &  ' has stated: Sunnah (Ghair Muakkadah) is
that one should utter ‘Q"‫ ’ﺳ‬of ‘
 ‫ ’ ﺳﻤ ﻊ‬raising his head from Ruku’
and complete ‘‫ ’ہ‬of ‘‫ ’ ﺣﻤ ﺪہ‬standing straight. Similarly, it is a ruling
that in every Takbir-e-Intiqal (i.e., a Takbir that is uttered when
entering from one part to another part of Salah is called Takbir-e-
Intiqal) ‘‫ ’ﻟ ﻒ‬of ‘  ‫ ’
 ﻛ‬should start with the beginning of this shift
and should also end with its end. Raising the head from Ruku’,
Muqtadi should utter ‘‫ ’ﻟ ﻒ‬of ‘‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫ﻠﻬ ﻢ ر‬2 ‫ ’ﻟ‬or anyone who utters
only ‘‫ ﻨ وﻟﻚ  ﻟ ﺤ ﻤﺪ‬/‫’ ر‬, should utter ‘‫ ’ر‬of ‘‫ ﻨ‬/‫ ’ ر‬and end with ‘‫ ’دل‬of ‘‫’ ﺣ ﻤﺪ‬
standing straight. Then while going into Sajdah, he should utter
‘‫ ’ﻟ ﻒ‬of ‘  ‫ ’
 ﻛ‬and extend ‘‫ ’ﻻم‬of the word ‘
’. As he is about to
place his forehead, he should complete ‘‫ ’ہ‬of the word ‘
’ and ‘‫’ر‬
of ‘  ‫ ’  ﻛ‬while placing his forehead (on the ground). The reason for
extending ‘‫ ’ﻻم‬is that if it is not extended to cover the distance,
‘  ‫ ’  ﻛ‬will finish before going in Sajdah. It is contrary to Sunnah, if
someone extends ‘‫ ’ﻟﻒ‬or ‘^’ of ‘  ‫ ’  ﻛ‬to cover the distance, Salah
becomes invalid. If someone extends ‘‫’ر‬, this is wrong and
contrary to Sunnah.3

Sunan of Sajdah
37. Uttering   ‫ 
 ﻛ‬when going down for Sajdah

1
Bukhari, vol. 1, p. 279, Hadith 796
2
Durr-e-Mukhtar, vol. 2, p. 247
3
Fatawa Razawiyyah, vol. 6, p. 188 Summarized

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Method of Salah (Hanafi) 41

38. Uttering   ‫ 
 ﻛ‬when returning from Sajdah.

39. Uttering (ٰ‫( ﻻ ﻋ‬56‫ ﺳ  ٰﺤ ﻦ ر‬at least three times in Sajdah.
40. Placing palms on the ground in Sajdah
41. When going down for Sajdah, placing knees first,
42. Hands,
43. Nose and
44. Forehead on the ground, in that order.

45. Doing that in reverse order when returning from Sajdah i.e.

46. Forehead,

47. Nose,

48. Hands and

49. Knees should be lifted from the ground, in that order.

50. During Sajdah, it is a Sunnah for men to keep their arms apart
from the sides and

51. Thighs apart from the belly, not laying forearms on the ground. If
you are in a row during congregational Salah, then do not keep
your arms away from the sides.

52. In Sajdah, the fingers should be in the direction of Qiblah.

53. The fingers should be touching each other.

54. Making the soles of all ten toes of both feet touch the ground in
such a way that their tips should face the Qiblah. 1

1
Bahar-e-Shari’at, vol. 1, pp. 528-530

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 Method of Salah (Hanafi) 42

Sunan of Jalsah
Sitting between both Sujood, which is called Jalsah.

55. Keeping the right foot drawn up and the left foot flat and sitting
on the left foot.

56. Placing both hands on the thighs.1

Sunan of standing for the Second Rak’at

57. After the completion of both Sujood, it is a Sunnah to stand up for
the second Rak’at with the support of toes.

58. Placing hands on knees. However, there is no harm in placing hands

on the ground for standing up due to compulsion e.g. weakness,
etc.2

Sunan of Qa’dah
59. After performing Sujood of the 2nd Rak’at, it is a Sunnah for men
to lay their left foot flat.

60. Resting both buttocks on the left flattened foot and

61. Keeping right foot drawn up and

62. Keeping the toes of the right foot towards the Qiblah. (A woman
should draw both of her feet towards the right side and sit on the
left buttock.)

63. Keeping the right hand on the right thigh and

1
Bahar-e-Shari’at, vol. 1, p. 530, Summarised
2
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, p. 262

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Method of Salah (Hanafi) 43

64. The left hand on the left thigh.

65. Leaving fingers in a normal state i.e. neither too close together nor
too wide apart.

66. Keeping fingertips close to the knees but one should not hold the
knees.

67. Raising the index finger of the right hand while reading Shahadah
(Testimony) during B‫ ﺤﻴ‬C ‫ﻟ‬. Its method is as follows:

Fold the ring finger and the pinkie, form a ring with the middle
finger and thumb, raise the index finger while uttering “‫ ”ﻻ‬and do
not move it here and there, bring it down while uttering ‫ﻻ‬s   and
straighten all fingers.1

68. Sitting in the second Qa’dah just like the first one. Recite Tashahhud
as well.2

69. Reciting Durud Sharif after Tashahhud. Reciting Durud-e-

Ibrahimi is preferable.3

70. It is a Sunnah to recite Durud Sharif (after Tashahhud) in the first

Qa’dah of Nawafil and Sunan-e-Ghair Muakkadah.4

71. Reciting Du’a (in Arabic) after Durud Sharif. It is Makruh in (any
language) other than Arabic.5

1
Bahar-e-Shari’at, vol. 1, p. 530
2
Durr-e-Mukhtar, vol. 2, p. 272
3
Bahar-e-Shari’at, vol. 1, p. 531
4
Radd-ul-Muhtar, vol. 2, p. 281
5
Bahar-e-Shari’at, vol. 1, p. 534

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 Method of Salah (Hanafi) 44

Sunan of performing Salam

72. Performing Salam twice uttering the following words:
 

 ‫ﻟﺴ ﻼم ﻋﻠ ﻴﻜ ﻢ و ر ﺣ ﻤﺔ‬
73. Turning the face to the right side first and then

74. The left side. During Salam towards the right side, one should
turn his face to the extent that his right cheek can be seen and vice
versa.1

The explanation of "Cheeks can be seen"

The act of "Cheeks can be seen" refers to turning one’s face while
saying Salam to the extent that the people offering Salah behind can
see his cheeks.2 It is mentioned in Marat al-Munajih: "That is, the
Beloved and Last Prophet  
ٖ  
   !
   used to turn his blessed face so
much in Salam that the blessed companions behind him could see the
whiteness of both blessed cheeks, those on the right of his right
blessed cheek and those on the left of his left blessed cheek.3

75. It is a Sunnah for the Imam to say both Salams aloud, but the second
one should be less audible than the first one.4

What intention should be made while saying Salam (in Salah)?

76. As soon as Imam utters the word ‘‫ ’ﺳﻼم‬while performing the first
Salam, his Salah will finish even if he has not yet uttered the word
‫ ; ﻋﻠ ﻴﻜ ﻢ‬therefore, if any latecomer joined Jama’at after Imam had

1
Bahar-e- Shari’at, vol. 1, p. 535 summarized
2
Radd-ul-Muhtar, vol. 2, p. 291
3
Mirat-ul-Manajih, vol. 2, p. 111
4
Durr-e-Mukhtar, vol. 2, p. 294

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Method of Salah (Hanafi) 45

already uttered the word ‘‫’ﺳﻼم‬, his Iqtida would not be valid.
However, his Iqtida will be valid if Imam, having performed the
first Salam, performs Sajdah-e-Sahw.1
77. When Imam turns his face to the right and the left side while
performing Salam, he should make the intention of saying Salam
to the people offering Salah on his right and left side respectively;
but he should not intend to perform Salam to any woman even if
she is present in the Jama’at. Further, he should also intend to
perform Salam to Kiraman Katibin (angels deputed for writing
deeds) as well as the angels deputed for safeguarding during both
Salams, but he should not fix any number in the intention.2
78. Muqtadi (the one offering Salah with Jama’at performing Salam
with Imam) should also intend to perform Salam to the people
and angels on both sides; further, he should also make the
intention for Imam while performing Salam towards the side
where Imam is present. If Imam is in front of Muqtadi, he should
intend to perform Salam to Imam while performing both Salams.
A Munfarid should intend to perform Salam to the angels only.3
79. Muqtadi’s all transitions i.e. Ruku’, Sujood Qawmah, etc. should
be with those of Imam’s.4

Sunan after performing Salam

80. It is a Sunnah for Imam either to turn right or left after
performing Salam; turning to the right side is preferable. To sit
facing Muqtadis is also permissible provided that not a single

1
Bahar-e-Shari’at, vol. 1, p. 536; Radd-ul-Muhtar, vol. 2, p. 292
2
Radd-ul-Muhtar, vol. 2, p. 294
3
Durr-e-Mukhtar, vol. 2, p. 299
4
Bahar-e-Shari’at, vol.1, p. 535

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 Method of Salah (Hanafi) 46

person is offering Salah in front of Imam’s face up to the last row.1

81. It is permissible for a Munfarid to make supplication without

turning any side.2

Du’a after Fard

When the Holy Prophet  
ٖ  
  

 !
 performed Salah, he would
perform Istighfar thrice. Then, he ‘ 
ٖ  
   !
   ’ implored in the court
of Allah Almighty.

  ‫ ﻳ ذ ﻟ ﺠ ﻼ ل و ﻻ‬K ‫  ر ﻛ‬. h‫ﻟﺴ ﻼم‬

‘‫م‬u  t  K  ‫’ ﻟﻠﻬ ﻢ ﻧ‬
 ‫ﻟﺴ ﻼم و ﻣ ﻨ‬
The narrator has stated: I asked Imam Auza’i

  % &
 ' , ‘How would


he perform Istighfar?’ Imam Auza’i    


  % & '
   said,

.3
= ‫ ﻐ‬C ‫  ﺳ‬h
= ‫ ﻐ‬C ‫ ﺳ‬

Sunan of Sunnah Salah after Fara’id

82. Talking should be avoided after Fard Salahs that are followed by
Sunnah Salah. Even though the Sunan will be valid in spite of
talking but their reward will be reduced. To delay the Sunan is
Makruh; similarly, lengthy Awrad and Wazaif (invocations) are
not permitted (between Fard and the Sunan Salah).4

83. After Fard followed by Sunnah, Du’a should be brief; otherwise,

the reward of the Sunan will be reduced.5

1
Bahar-e- Shari’at, vol. 1, p. 537
2
‘Aalamgiri, vol. 1, p. 77
3
Muslim, p. 297, Hadith 591
4
Ghunyah, p. 343; Radd-ul-Muhtar, vol. 2, p. 300
5
Bahar-e-Shari’at, vol. 1, p. 539

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Method of Salah (Hanafi) 47

84. Even though it is correct that talking between Fard and Sunnah does
not invalidate Sunnah, the reward reduces; the same ruling applies
to every such act, such as eating, drinking, selling and purchasing1
that contradicts Tahrimah.2

Where should we perform Sunan after completing Jama’at?

85. Do not offer Sunnah Salah at the same place where Fard Salah was
offered, instead, it should be offered at a different place such as
right or left or front or back or at home.3 (There is no harm in the
pause taking place as a result of going home for offering Sunnah
Salah. However, it is a sin to pass across the front of a Salah-
performer or face his front for changing the place or going home;
if there is no space to go, offer Sunnah Salah at the same place).

Sunan for Islamic Sisters

1. It is a Sunnah for Islamic sisters to raise their hands to their
shoulders while uttering Takbirat.4
2. In Qiyam, Islamic sisters and intersex persons5 should place their left
palm on their chest and put their right palm on the back of their
left palm.6
3. For Islamic sisters, in Ruku’, placing hands on the knees and
keeping the fingers not wide apart is a Sunnah.7

1
Haashiya-tut-Tahtawi ala al-Durr-al-Mukhtar, vol. 1, p. 286
2
Tanveer-ul-Absar, vol. 2, p. 558
3
‘Aalamgiri, vol. 1, p. 77; Durr-e-Mukhtar, vol. 2, p. 302
4
Durr al-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 222
5
For detailed information about intersex persons, please read pages 287-294 of ‘’, a
publication of Maktabah-tul-Madinah.
6
Al-Bahr al-Raaiq, vol. 1, p. 529
7
Bahar-e-Shari’at, vol. 1, p. 525

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 Method of Salah (Hanafi) 48

4. Islamic sisters should slightly bow in Ruku’ (just enough for their
hands to reach their knees). Their backs should not be completely
straight and they should not apply weight on their knees (simply place
their hands on knees); their fingers should be close together and their
legs should be slightly bent i.e. not completely straight like men.1

5. Islamic sisters should perform Sajdah keeping their body parts

close together, i.e. arms touching body sides,
6. Belly touching thighs,
7. Thighs touching shins and
8. Shins touching the ground.2
9. After performing Sujood of the second Rak’at, they should draw out
their both feet towards the right side [in Qa’dah].
10. They should sit on their left buttock.3

Approximately seventeen Mustahabbat of Salah

Definition of Mustahab
Mustahab is an act that is liked in Shari’ah. However, leaving it is not
disliked to any extent, whether the Holy Prophet  
ٖ  
   !
   himself
performed it or motivated to perform it, or even Islamic scholars liked
it, although it has not been mentioned in Ahadith, it is a rewarding
act, and leaving it is (completely) fair.4

1
‘Aalamgiri, vol. 1, p. 74
2
Bahar-e-Shari’at, vol. 1, p. 529
3
Bahar-e-Shari’at, vol. 1, p. 530
4
Bahar-e-Shari’at, vol. 1, p. 283

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Method of Salah (Hanafi) 49

1. Uttering the words of intention verbally.1 The presence of the

intention in the heart is necessary; otherwise, Salah will not be valid
even if the verbal intention is made.

2. In Qiyam, standing with a gap of four fingers between both the feet.2

3. Focusing the sight on the place of Sajdah in Qiyam.

4. Focusing the sight on the feet in Ruku’

5. Focusing the sight on the nose in Sajdah

6. Focusing the sight on the lap in Qa’dah

7. Focusing the sight on the right shoulder in the first Salam and

8. Focusing the sight on the left shoulder in the second Salam.3

9. It is better for a Munfarid to utter Tasbih more than three times in

Ruku’ and Sujood (but in odd numbers i.e. 5, 7, 9).4

10. According to the narration on the authority of Sayyiduna

‘Abdullah bin Mubarak

  % &
 ' , it is Mustahab for Imam to utter
5
Tasbihat five times.

11. To avoid coughing as long as possible.6

12. If you need to yawn, keep your mouth closed, if the yawn does not
stop, press your lips with your teeth, if this does not stop yawn
either, put the back of your right hand on your mouth if you are

1
Durr-e-Mukhtar, vol. 2, p. 113
2
‘Aalamgiri, vol. 1, p. 73;
3
Bahar-e-Shari’at, vol. 1, p. 538; Tanvir-ul-Absar, vol. 2, p. 214,
4
Fath al-Qadeer, vol. 1, p. 259
5
Bahar-e-Shari’at, vol. 1, p. 527
6
Ibid, p. 538

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 Method of Salah (Hanafi) 50

in the state of Qiyam, and the back of your left hand if you are in
any state other than Qiyam, or use your sleeve in both conditions.
An effective way of stifling a yawn is to recall that the Prophets
,- .
 
 ) never yawned.
1

‫ط‬
13. For Imam and Muqtadis to stand up when Mukabbir says ‫ ( ﻋ (  ﻟﻔ ﻼح‬y .2
There are four situations while standing up at the time of Iqamat:
(1) If Imam and Muqtadis are present in Masjid, standing up at the
‫ط‬
time of ‘ ‫ ( ﻋ (  ﻟﻔ ﻼح‬y’ is Mustahab. (This situation usually prevails in our
society.) (2) If Imam comes forward from behind during Iqamat, the
row he reaches should stand up. (3) If Imam comes from the front
during Iqamat, all the Muqtadis should stand up as they see him
coming. (4) The situations mentioned above are applicable only when
Imam does not say Iqamat. If Imam himself says Iqamat and he is in
the Masjid, Muqtadis should stand up when he completes Iqamat.3

14. It is better for a man to perform Takbir-e-Tahrimah with his

hands outside the cloth.

15. It is better for a woman to perform with her hands inside the cloth.

16. Muqtadis should start Salah with Imam.

17. Sajdah should be performed on the ground without any obstacle.4

It is preferable to perform Sajdah on the bare ground

Hujjat-ul-Islam Sayyiduna Imam Muhammad bin Muhammad bin

1
Summarised Bahar-e-Shari’at, vol. 1, p. 538; Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2,
p. 215
2
Bahar-e-Shari’at, vol. 1, p. 538
3
Referenced from: Fatawa ‘Aalamgiri, vol. 1, p. 57
4
Bahar-e-Shari’at, vol.1, p. 538

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Method of Salah (Hanafi) 51

Muhammad Ghazali

  % &  ' narrated that Sayyiduna ‘Umar bin ‘Abdul
Aziz

  % &
 ' would always perform Sajdah on the bare ground
without spreading any prayer-mat, etc.1

The excellence of a dusty forehead

Sayyiduna Wasilah bin Asqa’
 *  
 +
 ' narrated that the Holy Prophet
 
ٖ  
   !
   said, “None of you should remove his forehead-dust until
he finishes his Salah because angels keep praying for his forgiveness as
long as the mark of Sajdah remains on his forehead.”2

Dear Islamic brothers! It is not better to remove dust from the

forehead during Salah and, Allah forbid, removing it out of arrogance
is a sin. However, if the Salah-performer feels pain or his attention is
diverted because of not removing the dust, there is no harm in
removing the dust in this case. If one suspects the fear of show-off, he
should remove the dust from his forehead after Salah. It is stated under
the footnote of ‘Fatawa Razawiyyah: If someone thinks that people
will consider him a Salah-performer by looking at the dust on his
forehead, not removing the dust will be Haraam for him.3

Thirty-three acts that invalidate Salah

1. Talking. It invalidates Salah only if it is loud enough that at least
he himself can hear, provided there is no barrier. And, if it is not
that loud but only the words are uttered, Salah will not become
invalid.4

1
Ihya-ul-‘Uloom, vol. 1, p. 204
2
Mu’jam Kabeer, vol. 22, p. 56, Hadith 134
3
Fatawa Razawiyyah, vol. 1, p. 1006
4
‘Aalamgiri, vol. 1, p. 98

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 Method of Salah (Hanafi) 52

2. Saying Salam to someone.1

3. Replying to Salam of someone else.2

4. Replying to someone’s sneeze (if you sneeze while offering Salah,

you should remain silent); however, if you say $‫ﻠ‬2  ‫ ﻟ ﺤ ﻤﺪﻟ‬, there is no
harm in it. If you didn’t say $‫ﻠ‬2  ‫  ﻟ ﺤ ﻤﺪﻟ‬during Salah, say it after Salah). 3

5. Uttering $‫ﻠ‬2  ‫  ﻟ ﺤ ﻤﺪﻟ‬as a reply on hearing good news. 4

6. Saying ‫ ٰر ﺟﻌ ﻮ ن‬$‫ﻟ ﻴ‬d‫ وﻧ‬A‫ ﻧ‬as a reply on hearing a piece of bad news (or
news of someone’s death).5

7. Replying to Azan.6

 ‫ ﺟ‬as a reply on hearing the name of Allah Almighty.7

8. Uttering z ‫ﻞ ﺟ ﻼﻟ‬

9. Reciting Durood Sharif, for example,  
ٖ  
  


 ! , as a reply on
 ٖ
hearing the blessed name of the Holy Prophet   

   !8
   . (If z ‫ﻞ ﺟ ﻼﻟ‬
 ‫ﺟ‬
 ٖ  
or   

   !
   were uttered without the intention of reply, Salah
will not become invalid.)

Crying during Salah

10. Due to pain or trouble, if the words ‘Ouch’, ‘Oww’ etc. are uttered
(deliberately) while it was possible to stop them or if letters are

1
‘Aalamgiri, vol. 1, p. 98
2
Durr-e-Mukhtar, vol. 2, p. 450
3
‘Aalamgiri, vol. 1, p. 98-100
4
ibid
5
Ibid
6
ibid
7
Durr-e-Mukhtar, vol. 2, p. 460
8
Durr-e-Mukhtar, vol. 2, p. 460

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Method of Salah (Hanafi) 53

pronounced while crying during Salah, Salah will become invalid.

However, there is no harm if just tears welled up without the
utterance of sound and letters.1 If a Muqtadi begins to cry in Salah
due to the voice of Imam’s recitation and the words “yes”, “yeah” are
uttered, Salah will be valid, for these words were uttered due to
humility and devotion. However, if he said these words due to
Imam’s pleasant manner of recitation, Salah would become
invalid.2

Unconsciousness during Salah

11. Death, insanity, and unconsciousness invalidate Salah. If insanity
is relieved and he regains consciousness within the Salah time, he
should perform it, otherwise, perform Qada; provided that a full
day including the night has not passed. 3 If insanity and
unconsciousness remain for an entire day and night or more,
there is an exemption for the Salahs that come during this period.

Coughing in Salah
12. If a patient spontaneously utters the words “Oww” and “Ouch”,
Salah will not be invalid. Similarly, the letters uttered under
compulsion while sneezing, yawning, coughing or burping, etc.
are an exemption.4

13. Blowing without making a sound is like breathing and will not
invalidate Salah; but it is Makruh-e-Tahrimi to blow deliberately;

1
Halba-tul-Majli, vol. 2, p. 393-396
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 456
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 472; Bahar-e-Shari’at, vol. 1, p. 613
4
Durr-e-Mukhtar, vol. 2, p. 456

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 Method of Salah (Hanafi) 54

however, if two letters are uttered while blowing, (uff, tuff, etc.)
Salah will become invalid. 1

14. Uttering two letters (e.g., “ah”) while clearing your throat will
invalidate Salah; however, if there is a valid excuse or proper
purpose, for example, if you are naturally urged to do so or to clear
your voice or to correct Imam’s mistake or to draw the attention of the
one passing by in front of you, then there is no harm in coughing
in all these cases.2

Reading (from a written script) in Salah

15. Reciting the Quran seeing from its printed form or from any piece
of paper or from writing on an arch, etc. during Salah will invalidate
Salah.3 (However, if a Salah-performer just takes a glance at a
printed Quran or an arch, etc. while reciting the memorized verses,
there is no harm in it. Similarly, if a Salah-performer saw and
comprehended verses written on a piece of paper, etc. but did not
recite them, there is no harm in it either.)

16. If one looks at the printed Quran and understands it during Salah,
there is no harm. Similarly, if one looks at an Islamic
jurisprudence book and understands it, it does not invalidate Salah
whether he looks at it to understand or not. However, if he looks at
it and understands it intentionally, it is Makruh-e-Tanzihi. If it is
not intentional, it is not even Makruh. The same ruling applies to
every script. If the script is non-Islamic, it is disliked even more.4
One should keep things, such as books, packets and shopping bags,

1
Ghunyah, p. 451
2
Bahar-e-Shari’at, vol. 1, p. 608, Summarised
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 463
4
Bahar-e-Shari’at, vol. 1, p. 609

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Method of Salah (Hanafi) 55

with any writing on them, a mobile phone or a watch, etc. in such a

way that their writings do not come into his sight during Salah. Or
he should cover them with a handkerchief, etc. Furthermore, avoid
taking a glance at frames, stickers and leaflets, etc. displayed on
pillars or walls, etc. Avoid writing verses and phrases on particular
places of Mihrab (niche), walls, etc. where they can come into sight
of the Salah performer.

Meaning of ‘Amal-e-Kaseer
17. ‘Amal-e-Kaseer invalidates Salah provided it is neither from the acts
of Salah nor it is aimed at rectifying Salah. Such an act seeing
which from distance suddenly, one gets the impression as if the
doer of that act is not offering Salah or if there is a strong
supposition that he is not offering Salah, even then that act is
‘Amal-e-Kaseer. If the one watching from distance is in doubt as to
whether or not the doer of that act is offering Salah, the act will
be ‘Amal-e-Qaleel that does not invalidate Salah.1

Wearing clothes during Salah

18. Wearing a kurta, pyjama or Tahband, will invalidate Salah. 2

19. While keeping Satr open (i.e., one-fourth of the organ) or

with the amount of impurity hindering permissibility in
Salah, offering any act (of Salah), or (in the same condition) the
passing of the amount of time in which $ff2‫ﻠ‬f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ﺳ‬can be uttered
thrice, will invalidate Salah. Similarly, if the crowd causes one to end
up in the ladies’ row to that extent or if he goes ahead of Imam, it
will invalidate Salah. The intentional undressing of Satr

1
Durr-e-Mukhtar, vol. 2, p. 464, summarised; Bahar-e-Shari’at, vol. 1, p. 609
2
Ghunyah, p. 452

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 Method of Salah (Hanafi) 56

invalidates Salah in any case. Though he has covered

immediately, yet there is no need for any interval. 1

Swallowing something during Salah

20. During Salah, if one eats or drinks something even in the least
amount such as swallowing a sesame seed without chewing or
swallowing a drop that fell into the mouth, his Salah will become
invalid.2

21. If something was stuck in the teeth before the beginning of

Salah, and the Salah-performer swallowed it, his Salah would
become invalid provided the swallowed thing was equal to or
bigger than a chick-pea. If it was smaller than a chick-pea, Salah
would not become invalid but it would be Makruh.3

22. Before Salah, one ate a sweet thing whose crumbs were not in the
mouth; just a little sweetness remained in saliva, swallowing it will
not invalidate Salah.4

23. If there is sugar, etc. in the mouth that dissolves and reaches the
throat, Salah will become invalid. If there is gum in the mouth
that is chewed, and some particles go through the throat, Salah
will become invalid. 5

24. If gums bleed and the amount of saliva dominates blood,

swallowing it will not invalidate Salah, otherwise, it will.6 (The sign of

1
Bahar-e-Shari’at, vol. 1, pp. 609-610
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 462
3
‘Aalamgiri, vol. 1, p. 102
4
ibid
5
ibid
6
ibid

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Method of Salah (Hanafi) 57

blood’s domination is that if its taste is felt in the throat, Salah will
become invalid. The invalidation of Salah depends on the taste
while that of Wudu depends on the colour. Therefore, Wudu
will become invalid when saliva turns red; if it is yellow, it will not
become invalid.)

Turning away from Qiblah during Salah

25. Turning the chest from the direction of Qiblah at or beyond the
angle of 45 degrees without a valid reason will invalidate Salah. If
there is a valid reason, Salah will not become invalid. For
example, one suspected Hadas (the invalidation of Wudu) and
as soon as he turned his face, he realized the mistake of suspecting;
in this case, if he has not yet exited the Masjid, his Salah will not
become invalid.1

Walking in Salah
26. If one walks up to [the distance of] one row towards Qiblah,
waits up to [the duration of] one unit, then walks and stays once
again for a few times, Salah will not become invalid unless he
changes his place. For example, if he went out of the Masjid or
Salah was being performed in a plain and he got out of all rows,
both of these situations fall into the category of changing the
place and Salah will become invalid. Similarly, if he walks to the
extent of two rows, Salah becomes invalid.

27. If a quadruped (e.g. a goat etc.) pulls someone up to [the distance

of] three steps or pushes him (upto the distance of 3 steps), Salah
will become invalid.2

1
Durr-e-Mukhtar, vol. 2, p. 468; Bahar-e-Shari’at, vol. 1, p. 611
2
Bahar-e-Shari’at, vol. 1, p. 611

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 Method of Salah (Hanafi) 58

Killing a snake, a scorpion, or lice or plucking hairs during Salah

28. Killing a snake or a scorpion does not invalidate Salah provided
that the Salah-performer does not have to walk three steps, nor is
there a need for three strikes, otherwise Salah will become invalid.
It is permissible to kill it even though Salah becomes invalid. 1
Killing a snake or a scorpion is permissible when it is passing by in
front of the Salah-performer and there is fear of harm; if there is no
fear of harm, killing it is Makruh.2

29. Plucking three hairs consecutively or killing three lice or beating

one louse thrice – all of these acts will invalidate Salah. If Salah-
performer did not beat consecutively, Salah will not become
invalid but it would be Makruh-e-Tanzihi. 3

Itching in Salah
30. Scratching thrice in one unit (i.e., Qiyam, Ruku’ or Sajdah ) will
invalidate Salah; i.e., scratching once and then lifting the hand,
then scratching and lifting hand once again; it is twice-scratching. If
the act of scratching is repeated for the third time, Salah will become
invalid. Placing the hand once (at an organ) and moving it several
times will be considered scratching once only.4

31. If one scratches two times in one unit, such as Qiyam, he can
scratch less than three times in another unit, such as Ruku’. A'la
Hadrat Imam Ahmed Raza Khan

  % &
 ' stated: If someone
needs to scratch during Salah, he should tolerate; and if he cannot
tolerate or feels uncomfortable due to this, he can scratch.

1
‘Aalamgiri, vol. 1, p. 103
2
‘Aalamgiri, vol. 1, p. 103
3
‘Aalamgiri, vol. 1, p. 103; Ghunyah, p. 448
4
‘Aalamgiri, vol. 1, p. 104; Ghunyah, p. 448

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Method of Salah (Hanafi) 59

However, he should not scratch three times in one unit, such as

Qiyam, Qa’dahs, Ruku’, Sujood (Qawmah or Jalsah). Scratching
twice is allowed.1

Mistakes in reciting   ‫
 ﻛ‬

32. While uttering Takbirs of Intiqal 2 (transitions), if the word
“Allah” is read with a stretched ‫( ﻟﻒ‬Alif)
 (Allah) or the word   ‫ ﻛ‬
(Akbar) is read with a stretched ‫( ﻟﻒ‬Alif)   ‫(  ﻛ‬Aakbar) or with a
stretched ^ (ba) ‫(  ﻛ ر‬Akbaar), Salah will be invalid. If this mistake
was committed while uttering Takbir-e-Tahrimah, Salah would not
start at all.3 Most of the Mukabbirs, conveying the voice of Takbir
to those offering Salah at the back, often commit these mistakes.
As a result of this mispronunciation, Salah of such Mukabbirs as
well as that of those offering Salah following their Takbirs
becomes invalid. Therefore, one should refrain from uttering
Takbir without learning the necessary rulings.
33. While reciting the Holy Quran or Azkar in Salah, the mistake that
makes the meaning wrong will result in the invalidation of Salah.4

A sensitive issue on the invalidation of Salah

There is always a possibility of pronouncing some words incorrectly
in reciting hastily or not paying full attention to the correct recitation
during Salah. If someone chews one single word and the meaning
distorts, Salah will become invalid. The meaninglessness of any word

1
Fatawa Razawiyyah, vol. 7, p. 384
2
The Takbirs recited for a transition from one unit of Salah to another are called “Takbirs
of Intiqal”.
3
Durr-e-Mukhtar vol. 2, p. 177
4
Bahar-e-Shari’at, vol. 1, p. 614

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 Method of Salah (Hanafi) 60

also results in the invalidation of Salah. In the first two Fard Rak’aat and
in each Rak’at of other Salahs, reciting every letter of Surah Al-Fatihah
and Attahiyyat is Wajib in such a way that if there is no obstacle in
listening, one should listen to it himself. If a single word is pronounced
incorrectly while the meanings do not distort, even then Salah will
become Makruh-e-Tahrimi.

Thirty Makruhat-e-Tahrimah of Salah

Definition of Makruh-e-Tahrimi: It is opposite to Wajib. The
worship becomes defective by committing it, and the doer becomes a
sinner. Although its sin is lesser than Haraam, committing it a few
times is a major sin.1

Folding clothes
1. Fidgeting with beard, body or clothes.2

2. Folding clothes – for example, some people lift their trousers,

etc. from the front or the back while going down for Sajdah. If
they do it to save their clothes from dust, it is Makruh, and if they
do it unnecessarily, it is more serious Makruh.3 (However, if the
cloth sticks to the body, there is no harm in unsticking it unless he
has to perform ‘Amal-e-Kaseer.)

Different ways of folding clothes

People often lift their trousers while going down for Sajdah, settle the
lower back of the kurta or kameez after rising from Ruku’, or

1
Bahar-e-Shari‘at, vol. 1, p. 283
2
‘Aalamgiri, vol. 1, p. 105
3
Bahar-e-Shari’at, vol. 1, p. 624

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Method of Salah (Hanafi) 61

unnecessarily spread the lower front corner of the kameez. Those who
do all these should be careful.

Hanging a shawl on shoulders

3. Sadal, i.e. hanging cloth; for example, keeping a shawl or
handkerchief on the head or a shoulder in such a way that both of
its ends are hanging loose. However, if one end is on a shoulder and
the other is hanging, there is no harm in it.

4. These days, some people keep their handkerchief on one shoulder

in such a way that one of its ends is hanging at their belly while the
other at their back, offering Salah in this state is Makruh-e-
Tahrimi.1

5. If either of the sleeves is rolled up above half the forearm, Salah

will become Makruh-e-Tahrimi.2

Intense call of nature

6. Being in the intense need of urinating, defecating or breaking
wind, etc. If there is intensity before starting Salah, starting Salah
in this case is a sin provided that there is sufficient time available
(for Salah). Even if congregational Salah is missed, he should
relieve himself. However, if the time for Salah will elapse in the
case of making Wudu, urinating or defecating, offer Salah in the
same condition. (However, repeating Salah later on will remain
Wajib.) If this state occurred during Salah, it is Wajib to break
Salah provided that there is sufficient time available (for Salah). If
one offered Salah in the same state, he would be a sinner.3 In this

1
Bahar-e-Shari’at, vol. 1, p. 624 summarized
2
Bahar-e-Shari’at, vol. 1 p. 624 and Durr-e-Mukhtar vol. 2, p. 490 summarized
3
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, pp. 492-493

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 Method of Salah (Hanafi) 62

case, he will have to repeat Salah. The recognition of intensity is

that your attention remains towards it only during Salah.

Removing grit during Salah

7. It is Makruh-e-Tahrimi to remove grit during Salah. 1
Sayyiduna Jabir
 * ( 
 +
 ' said that when he asked the Holy Prophet
 
ٖ  
   !
   about touching grit during Salah, the Holy Prophet
 
ٖ  
   !
   replied, ‘Once; and, if you avoid doing so, it is better
than a hundred black-eyed she-camels.’2 However, if Sajdah cannot be
performed according to the complete Sunnah due to grit, removing it
once is allowed. It is better to avoid it. Further, if any Wajib cannot be
performed without removing the grit, removing it is Wajib in this case
even if there is the need of removing it more than one time.”3

Cracking knuckles during Salah

8. There are three rulings on cracking knuckles:4

a) Cracking knuckles during Salah as well as Tawabi’i

(connectors of) Salah such as going for offering Salah or waiting
for Salah is Makruh-e-Tahrimi.5
b) Cracking knuckles unnecessarily when not offering Salah (nor
even during Tawabi’i Salah) is Makruh-e-Tanzihi.
c) When not offering Salah, cracking knuckles out of a need such
as giving rest to fingers is Mubah.6

1
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, pp. 492-493
2
Ibn-e-Khuzaimah, vol. 2, p. 52, Hadith 897
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 493
4
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 493
5
Bahar-e-Shari’at, vol. 1, p. 625
6
Radd-ul-Muhtar wa Durr-e-Mukhtar, vol. 2, pp. 493-494

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Method of Salah (Hanafi) 63

9. Tashbik, i.e., interlocking the fingers of one hand with those of the
other.1 It also has the same ruling as cracking knuckles. Besides
that, it is Makruh-e-Tanzihi to crack knuckles unnecessarily or to
interlock the fingers of one hand with those of the other. The
people who crack knuckles unnecessarily or interlock their fingers
while sitting should learn from it.

Placing the hand on the back

10. One should not place the hand on the back without a reason even
when not offering Salah.2 The Holy Prophet  
ٖ  
   !
   said that
placing the hand on the back during Salah is the comfort of hell-
dwellers.3 In other words, it is the practice of the Jews who will be
hell-dwellers; in reality, there would be no comfort for hell-
dwellers.”4

Looking towards the sky or looking around

11. Raising the eyes towards the sky.5 The Beloved Prophet  
ٖ  
  !
  
said, ‘How are those who raise eyes towards the sky during Salah;
they had better refrain from it or else their eyes will be taken
away.’6

12. Seeing here and there by turning the face (whether completely
or partially) during Salah is Makruh-e-Tahrimi. Seeing here and
there unnecessarily just by turning eyes without turning face is

1
Radd-ul-Muhtar wa Durr-e-Mukhtar, vol. 2, pp. 493-494
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, pp. 493-494
3
Al-Sunan al-Kubra lil Bayhaqi, vol. 2, p. 408, Hadith 3566
4
Hashiya Bahar-e-Shari’at, vol. 1, p. 618
5
Bahar-e-Shari’at, vol. 1, p. 626
6
Sahih Bukhari, vol. 1, p. 265, Hadith 750

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 Method of Salah (Hanafi) 64

Makruh-e-Tanzihi; and if it is rarely done out of a valid need,

there is no harm.1

The Holy Prophet  
ٖ  
   !

   said, ‘The special mercy of Allah
Almighty remains attentive to Salah-performer until he sees here
and there; when he turns his face, Allah’s mercy also turns.’ 2

13. Men’s laying their forearms (on the ground) in Sajdah.3

Offering Salah facing the face of a person

14. To offer Salah facing the face of a person is impermissible and a
sin. For the other person, it is also impermissible and a sin to turn
the face towards a Salah-performer. If one starts offering Salah
facing the face of a person who was beforehand sitting in that
direction, the one starting Salah will be a sinner.4 All those who
look back after Salam of Jama’at is performed, facing the face of a
Salah-performer offering Salah just behind them or those who
stand facing him and wait for him to perform Salam so that they
could go back, all should repent of this sin.

Orators should pay attention

Orators should also be careful. If a person is performing Salah in front
of the pulpit, they should not come to the pulpit. They should wait for
the Salah-performer to perform Salam. If anything enters in the
middle – for example, a tall person stands while his back is towards
the Salah-performer that now the orator does not face the Salah-

1
Bahar-e-Shari’at, vol. 1, p. 626
2
Sunan Abu Dawood, vol. 1, p. 344, Hadith 909
3
Durr-e-Mukhtar ma’ Radd-ul-Muhtar,vol. 2, p. 496
4
Durr-e-Mukhtar, vol. 2, pp. 496-497

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Method of Salah (Hanafi) 65

performer, there is no harm now in coming to the pulpit. However,

the [tall] person will have to stand like that until the Salah-performer
performs Salam. If a mat or a long sheet with a different colour from
the sheets that are already laid on the floor is spread vertically right
from the pulpit to the last row, and Salah-performers are informed
about this ruling and requested not to perform pre-offered Sunnah on
the mat, the issue can be resolved.

Yawning during Salah

15. To cover the nose and the face during Salah.1

16. Clearing throat, i.e. bringing phlegm to the mouth unnecessarily.2

17. Yawning deliberately is Makruh-e-Tahrimi 3 (but if it is

spontaneous, there is no harm in it; yet it is Mustahab to stifle it).
The Beloved Prophet  
ٖ  
  

 !
 said, ‘If someone feels the
urge to yawn during Salah; he should stifle it as long as possible
because Satan enters the mouth.’4 If he cannot stifle though he
tries to stifle, he should press a lip with the teeth. If he cannot
stifle, he should put his hand on the mouth or cover the mouth
with the sleeve. He should cover the mouth with the right hand in
Qiyam and with the left hand in other units.5

State of yawning and a better way to stifle it

Yawning is a process of opening the mouth and stretching the body.
Islamic scholars said. ‘Whoever opens the mouth during yawning,

1
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 511
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 511
3
Maraqi Al-Falah p. 181
4
Sahih Muslim, p. 1597, Hadith 2995
5
Miraqi Al-Falah, p. 181

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 Method of Salah (Hanafi) 66

Satan spits into his mouth. The sound that comes out is a guffaw of
Satan who laughs seeing the contorted face of the one yawning; and
the fluid that comes out is the saliva of Satan.’ A better idea to stifle
yawning is that when one feels he is about to yawn, he should think
that the Prophets ,- .
  ) are safe from it, it will stop immediately.
1

Reciting the Holy Quran in reverse order

18. To recite the Holy Quran in reverse order: Reciting the Holy Quran
in reverse order is that in the second Rak’at one recites the Surah
which precedes the Surah he recites in the first Rak’at. This is
Makruh-e-Tahrimi. For example, he recites ‘‫ﻜٰ = و ن‬k ‫ ’ﻗ ﻞ ﻳ {  ﻳ ﻬ‬in the first
Rak’at, and ‘‫ﻒ‬  ‫ ﺮ ﻛ ﻴ‬. ‫ ’ﻟ ﻢ‬in the second Rak’at. There is a severe
2

warning about it. Sayyiduna ‘Abdullah Bin Mas’ood
 * ( 

 +
 '
stated, ‘ Does not he fear who recites the Holy Quran in reverse
order that Allah Almighty may reverse his heart.’ If he does so
forgetfully, there is neither a sin nor is Sajdah Sahw needed.3

• For ease for children, it is permissible to recite the 30th part of the
Holy Quran in reverse order.4
• If one started the former Surah forgetfully in the second Rak’at or
there came a gap of one small Surah and then he remembered, he
should complete what he started even though he recited a single
world. For example, he recited ‘‫ﻜٰ = و ن‬k ‫ ’ﻗ ﻞ ﻳ {  ﻳ ﻬ‬in the first Rak’at, and

1
Radd-ul-Muhtar, vol. 2, p. 498; Bahar-e-Shari’at, vol. 1, p. 627
2
Durr-e-Mukhtar, vol. 2, p. 330
3
Bahar-e-Shari’at, vol. 1, p. 549
4
Radd-ul-Muhtar, vol. 2, p. 330

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Method of Salah (Hanafi) 67

 ‫ ﺮ ﻛ ﻴ‬. ‫’ﻟ ﻢ‬

‘K . or ‫ﻒ‬ in the second Rak’at, then upon recalling, he should
finish it. It is not permitted to leave it and recite ‘‫’ذ ﺟ ٓ ء‬.1

• A’la Hadrat

  % &

 ' stated: Doing it intentionally is prohibited
and impermissible. There is a severe warning in a Hadith
regarding this. If it is done forgetfully that he recites Surah Nasr in
the first Rak’at and intends to recite Surah Falaq in the second
Rak’at but happens to recite Surah Kafiroon, in this case, he
should complete Surah Kafiroon; he should not leave it and recite
the other.’2 A’la Hadrat

  % &
 ' wrote on another place: Whether
it is Salah or the recitation of the Quran (besides Salah), it is Wajib
to take care of the order. If someone reverses the order, he will be
a sinner. If he is reciting the Holy Quran besides Salah that he
recites a Surah and now he thinks he should recite another Surah,
he recites it but it is former than the one he recites first, there is no
harm in it. For example, reciting four Surahs in the night is
mentioned in a Hadith. If someone recites Yaseen Sharif at night,
he will awake forgiven in the morning. It is mentioned about
reciting Surah Dukhaan Sharif: if someone recites it at night, he
will awake in the morning in such a way that 70 thousand angels
will ask forgiveness for him. If someone recites Surah Waaqi’ah
Sharif at night, poverty will not reach him. If someone recites
Surah Mulk Sharif every night, he will remain safe from the
punishment of the grave. This is the very order of these Surahs,
but if someone wants to recite the four Surahs miscellaneously for
some purpose as each of them is a separate act, he is at liberty to
recite it first or last as he wants. If Imam forgetfully recites the
Surah in an improper order, there is no harm. If he does so

1
Bahar-e-Shari’at, vol. 1, p. 550
2
Fatawa Razawiyyah, vol. 6, 270, summarized

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 Method of Salah (Hanafi) 68

intentionally, he will be a sinner; it will not affect Salah to any

extent.1

Not straightening the back in Qawmah and Jalsah

19. Missing a Wajib: for example, going down for Sajdah without
standing straight in Qawmah or going for the second Sajdah
without straightening the back in Jalsah is Makruh-e-Tahrimi.2
It is Wajib to straighten the back in Qawmah and Jalsah as well as
waiting for an amount of time in which ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬can be uttered
once. Alas! A large number of Muslims seem involved in this sin.
Remember! It is Wajib to repeat all such Salahs.

20. Reciting the Holy Quran in any other unit of Salah except Qiyam. 3

21. Completing Qira’at having bent for Ruku’.4

22. Not placing hands on the ground during Sajdah.5

Performing acts before Imam

23. Muqtadi’s bending for Ruku’ or going down for Sajdah, etc., or
raising the head before the Imam, all are Makruh-e-Tahrimi.6
Sayyiduna Abu Hurayrah
 *  
 + ' has stated: ‘The one who raises
and lowers his head before Imam does, his forehead is in the hand
of Satan.’7 Similarly, the Holy Prophet  
ٖ  
   !
   said, ‘Does the

1
Fatawa Razawiyyah, vol. 6, 239, summarized
2
Bahar-e-Shari’at, vol. 1, p. 629
3
Bahar-e-Shari’at, vol. 1, p. 629
4
Bahar-e-Shari’at, vol. 1, p. 629
5
Jad Al-Mumtar, vol. 3, p. 180 derived from
6
Bahar-e-Shari’at, vol. 1, p. 629
7
Muwatta Imam-e-Malik, vol. 1, p. 102, Hadith 212

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Method of Salah (Hanafi) 69

person raising his head before Imam not fear that Allah Almighty
may turn his head with the head of a donkey?’1

Donkey-resembling face (A Parable)

A Muhaddith went to Damascus to listen to a Hadith from a very
famous person. He used to teach his students keeping his face covered.
He learnt a lot from him for a long time but did not see his face. After a
long time, when Muhaddith realized that the students were very eager
to acquire the knowledge of Hadith, one day he unveiled his face. To the
student’s utter astonishment, the face of Muhaddith was like that of a
donkey. He reported: My son! ‘Fear from preceding Imam during
Jama’at (i.e., lowering head for Ruku’ or raising it from Ruku’ or raising
head from Sajdah before Imam)’ when I got to know about this
Hadith, I considered it Mustab’ad (impossible) and preceded the Imam
deliberately, as a result my face became like this that you see now (i.e.,
my face has turned into the face of a donkey).2

Offering Salah wearing just trousers

24. Offering Salah wearing just trousers or a Tahband despite having
other clothes.3

25. Imam’s prolonging Salah for an acquainted person (to value him)
is Makruh-e-Tahrimi; however, if it was aimed at helping him in
joining Salah, there is no harm in lengthening Salah for the
amount of time in which Tasbih can be uttered once or twice.4

26. Offering Salah on an illegally seized piece of land, or

1
Sahih Muslim, p. 228, Hadith 427
2
Mirqat al-Mafatih, vol. 3, p. 221 summarised
3
‘Aalamgiri, vol. 1, p. 106
4
‘Aalamgiri, vol. 1, p. 108

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 Method of Salah (Hanafi) 70

27. On someone else’s field that is used for cultivation,1 or offering

Salah in a ploughed field.2

Offering Salah whilst facing grave

28. Facing a grave (if there is nothing in between Salah-performer and
the grave).3 If there is a Sutrah (barrier) between Salah-performer
and the grave even though a half a yard wooden piece is erected in
front or the grave is so far from the place of Salah that if Salah-
performer puts his sight on the spot of Sajdah lowering his eyes,
his sight does not reach the grave, now there is no need for any
Sutrah (barrier). Salah is permissible without any dislike.4

29. Offering Salah in disbelievers’ places of worship, such as a church,

a temple, etc.; even going there is forbidden.5

Offering Salah wearing clothes printed with images

30. Offering Salah wearing such clothes that have the image of an
animate being is Makruh-e-Tahrimi. Wearing such a dress is not
permissible even when not offering Salah.6

C If someone is wearing such clothes that have the image of an

animate being but puts another cloth on, that the image is
covered, now Salah will not become Makruh.7

1
Durr-e-Mukhtar, vol. 2, p. 54
2
Durr-e-Mukhtar, vol. 2, p. 54
3
‘Aalamgiri, vol. 5, p. 319
4
Fatawa Razawiyyah, vol. 7, p. 304, summarised
5
Radd-ul-Muhtar, vol. 2 , p. 53
6
Bahar-e-Shari’at, vol. 1, p. 627
7
Radd-ul-Muhtar, vol. 2, p. 504

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Method of Salah (Hanafi) 71

Forty-two Makruhat-e-Tanzihi of Salah

1. Despite having other clothes, offering Salah wearing the working
dress,1

2. Wearing a shirt which is unbuttoned that the chest remains

exposed is Makruh-e-Tanzihi.2

3. Having something in the mouth; if the thing prevents Qira’at or,

because of it, such words are uttered that are not the words of the
Holy Quran, Salah will become invalid.3

Offering Salah being bareheaded

4. Offering Salah being bareheaded out of laziness meaning that
wearing a cap causes a burden or it makes someone feel hot, it is
Makruh-e-Tanzihi. If it is meant to devalue Salah – for example,
Salah is not any remarkable thing for which a cap or ‘Imamah
should be put on, then this is disbelief. If Salah is performed being
bareheaded for Khushu’ and Khudu’ [humility of body & heart], it
is Mustahab.4

What if the cap falls from the head?

If the cap or Imamah fell from the head during Salah, it is preferable
to pick it up, provided ‘Amal-e-Kaseer is not needed, otherwise,
Salah will become invalid. If there is a need of picking it up again and
again, leave it. If not picking it up is aimed at attaining Khushu’ and

1
Sharh al-Wiqayah, vol. 1, p. 198
2
Derived from Fatawa Razawiyyah, vol. 7, pp. 386,387
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 491
4
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 491

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 Method of Salah (Hanafi) 72

Khudu’ [humility of body & heart], then not picking it up is better.1 If

one is offering Salah bareheaded or his cap has fallen, the other person
should not place his cap on his head.

Uttering Tasbihat less than three times

5. In Ruku’ or Sajdah, uttering Tasbih less than three times
unnecessarily; it is the very thing referred to as the pecking of a
rooster in a blessed Hadith. If time is about to elapse (for Salah) or
the train is about to depart, then it doesn’t matter. If Imam has
raised his head (from Ruku’ or Sajdah) before the Muqtadi utters
Tasbih thrice, the Muqtadi should follow Imam.2

What if grass sticks to forehead?

6. It is Makruh to remove dust or grass from the forehead while it
does not cause doubt during Salah. If it causes arrogance, it is
Makruh-e-Tahrimi. However, if dust or grass is painful or
distracts attention from Salah, there is no harm in removing it;
and after Salah, there is no harm explicitly in removing it; rather,
he should remove it so that show-off cannot befall him.3
7. Turning fingers from Qiblah in Sajdah, etc.4
8. Man’s making his thighs touch his belly in Sajdah.5
9. Replying to Salam during Salah with a gesture of the hand or a nod
of the head;6 replying to Salam verbally will nullify Salah.7

1
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 491
2
Bahar-e-Shari’at, vol. 1, p. 630
3
‘Aalamgiri, vol. 1, pp. 105-108-109, etc.
4
‘Aalamgiri, vol. 1, pp. 105, 108, 109, etc.
5
‘Aalamgiri, vol. 1, pp. 105, 108, 109, etc.
6
Durr-e-Mukhtar, vol. 2, p. 497
7
‘Aalamgiri, vol. 1, p.98

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Method of Salah (Hanafi) 73

10. Sitting in a cross-legged position during Salah without a reason.1

11. Stretching (as one does after waking up) and

Coughing during Salah

12-13. Deliberately coughing or clearing throat is Makruh-e-Tanzihi.
If there is a natural need of doing so, there is no harm.2

14. If the nose runs during Salah, it is better to wipe it than letting
it drop to the ground; and if the nose runs in the Masjid, it is
necessary (to wipe it).3

15. While going down for Sajdah, placing hands on the ground
before placing the knees without any compulsion.4

16. Lifting the knees before lifting the hands without any
compulsion while standing.5

17. Man’s keeping his head higher or lower than the back in
Ruku’.6

18. Uttering Sana, Ta’awwuz, Tasmiyah and Aameen loudly in

Salah.7

19. Leaning against a wall, a stick, etc. without any reason.8

1
Durr-e-Mukhtar, vol. 2, p. 498
2
Bahar-e-Shari’at, vol. 1, p. 633; ‘Aalamgiri, vol. 1, p. 107
3
‘Aalamgiri, vol. 1, p. 105, etc.
4
Munya-tul-Musalli, pp. 340-349
5
Munya-tul-Musalli, pp. 340-349
6
Munya-tul-Musalli, pp. 340-349
7
Ghunyah, p. 352; ‘Aalamgiri, vol. 1, p. 107
8
Ghunyah, p. 353

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 Method of Salah (Hanafi) 74

20. Not placing the hands on the knees in Ruku’1

Swaying during Salah

21. Swaying from side to side is Makruh-e-Tanzihi. However,
Tarawuh, i.e. sometimes applying weight on the right foot and
sometimes applying weight on the left foot, is a Sunnah.2

22. If you lift your foot to and fro when standing from Sajdah, it is
Makruh-e-Tanzihi and it is Mustahab to apply weight on the right
side when going down for Sajdah and on the left side when
standing from Sajdah.3

Closing eyes during Salah

23. Closing eyes in Salah is Makruh-e-Tanzihi; however, if closing
eyes brings Khushu’ (humility), there is no harm in closing them.
Instead, it is preferable.4

24. Offering Salah in front of a burning fire; if a candle or an oil lamp

is on in front of a Salah-performer, there is no harm.5

25. Offering Salah in front of such a thing that distracts attention

from Salah; for instance, adoration or games, etc.6

26. Running for Salah.7

1
‘Aalamgiri, vol. 1, p. 109
2
Bahar-e-Shari’at, vol. 1, p. 634
3
‘Aalamgiri, vol. 1, p. 108
4
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 499
5
‘Aalamgiri, vol. 1, p. 108
6
Bahar-e-Shari’at, vol. 1, p. 636
7
Radd-ul-Muhtar, vol. 2, p. 513

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Method of Salah (Hanafi) 75

Offering Salah at the following places is also Makruh-e-Tanzihi.

27. On a public path.

28. At a rubbish dump

29. In a slaughterhouse

30. In a stable

31. In a bathroom

32. On a cattle farm (especially where camels are kept)

33. In a desert without a Sutrah (barrier) [provided there is a

possibility of people passing across the front of the Salah-
performer].1

34. Swatting a fly or mosquito with a hand without any reason.2 (If a
louse or a mosquito harms the Salah-performer during Salah,
there is no harm in killing it provided ‘Amal-e-Kaseer is
avoided).3

35. Such an ‘Amal-e-Qaleel that is beneficial for a Salah-performer

(rectifies Salah) is permissible; whereas, the one that is not
beneficial (does not rectify Salah) is Makruh.4

36. Offering Salah wearing clothes inside out; or hanging such clothing
over the body.5

1
Durr-e-Mukhtar, vol. 2, p. 52-55; Bahar-e-Shari’at, vol. 1, pp. 636-637
2
‘Aalamgiri, vol. 1, p. 109
3
Ghunyah, p. 353; Bahar-e-Shari’at, vol. 1, p. 635
4
‘Aalamgiri, vol. 1, p. 105
5
Fatawa Razawiyyah annotated and referenced, vol. 7, pp. 358-360

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 Method of Salah (Hanafi) 76

Imam’s standing alone in the Mihrab (Niche)

37. Mihrab is part of a Masjid. It is Makruh (Tanzihi) for Imam to
stand alone in the Mihrab. If he is standing outside and performs
Sajdah in the Mihrab or he is not alone but some Muqtadis are
also standing with him in the Mihrab, there is no harm. Likewise,
if the Masjid is narrow for the Muqtadis, it is not Makruh to stand
in the Mihrab.1

38. Imam’s standing alone in an elevated place is Makruh. The

amount of elevation is that his height seems to be obvious. And if
this is a little elevation, it is Makruh-e-Tanzihi, otherwise, it is
Makruh-e-Tahrimi. If Imam is below and the Muqtadis are on an
elevated place, it is also Makruh and contrary to Sunnah.2

Salah on the roof of a Masjid

39. Performing Salah on the roof of Ka’bah Mu’azzamah and a Masjid
is Makruh (Tanzihi) as it has an element of disrespect.3 However,
if the Masjid has two floors and the top floor is specifically
constructed for Salah as well, there is no harm in performing
Salah on it. Mufti Amjad ‘Ali A’zami

  % &
 ' stated: Climbing
the roof of a Masjid was declared Makruh by the Islamic jurists. It
is known from this that if there is no need, Salah is also Makruh.
However, a two-floor Masajid will remain exceptional from this
ruling as they are constructed for this purpose only.4 (That is, the
second was mainly built for Salah.)

1
‘Aalamgiri, vol. 1, p. 108; Bahar-e-Shari’at, vol. 1, p. 635
2
Durr-e-Mukhtar, vol. 2, pp. 500-501; Bahar-e-Shari’at, vol. 1, p. 635
3
‘Aalamgiri, vol. 1, p. 108; Bahar-e-Shari’at, vol. 1, p. 635
4
Fatawa Amjadiyyah, vol. 1, p. 249

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Method of Salah (Hanafi) 77

40. If one specifies a place in a Masjid for himself to perform Salah, it

is Makruh (Tanzihi).1

What is the ruling on offering Salah wearing a half sleeves

Shirt?
41. Despite having other clothes, offering Salah wearing a half sleeves
shirt is Makruh-e-Tanzihi and disliked. Mufti Muhammad Amjad
‘Ali A’zami

  % &
 ' says, ‘Offering Salah wearing a half sleeves
shirt or a vest despite having other clothes is Makruh-e-Tanzihi; if
there are no other clothes, there is no detestability.’2 Mufti-e-
A’zam Pakistan Mufti Waqar-ud-Din Qadiri Razavi

  % &  ' has
said, ‘The one who hesitates to come in front of others in a half
sleeves shirt (i.e. T-shirt), his Salah will become Makruh-e-
Tanzihi; whereas, the one who does not hesitate to do so, his Salah
will not become Makruh.3

Offering Salah with turn-ups

42. It is Makruh-e-Tanzihi for men to keep the hems below the ankles
during Salah. Besides Salah, it is Sunnah to keep Tahband,
trousers, Jubbah, kurta, etc., every type of men’s clothes above the
ankles. Some Islamic brothers fold the hems upward or waistband
to keep the garment above the ankles, it is Makruh-e-Tahrimi to
perform Salah in this state. The Holy Prophet  
ٖ  
   !
   stated,
‘‫ﺮ‬U ‫ و ﻻ ﺷ ﻌ‬U/ ‫ و ﻻ ﻛﻒ ﺛ  ﻮ‬Y‫  ن  ﺳﺠ ﺪ ﻋٰ( ﺳ  ﻌ ﺔ  ﻋﻈﻢ‬B‫ ’ ﻣﺮ‬i.e., I have been commanded to

1
‘Aalamgiri, vol. 1, p. 108, etc; Bahar-e-Shari’at, vol. 1, p. 635
2
Fatawa-e-Amjadiyyah, vol. 1, p. 193
3
Waqar-ul-Fatawa, vol. 2, p. 246

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 Method of Salah (Hanafi) 78

perform Sajdah on seven bones and not to fold the clothes and
hair.1

Excellence of the last two-Rak’aat Nafl of Zuhr

A blessed Hadith says, ‘Allah Almighty will render fire Haraam for the
one who regularly offers four (Rak’aat) before and four (Rak’aat) after
Zuhr.’2 Commenting on the abovementioned Hadith, ‘Allamah Syed
Tahtavi

   % &
 ' has said: Such a person would not enter fire at all, his
sins would be erased and Allah Almighty would make the one whose
rights he may have violated be pleased with him. Or the Hadith
implies that Allah Almighty will enable him to perform such deeds
which will not lead to punishment.3 ‘Allamah Shami

  % &  ' has said,
‘There is glad-tiding for him (the one offering two Nawafil of Zuhr) that
he would die a believer and would not enter Hell.’4

Dear Islamic brothers! $f‫ﻠ‬2  f‫ﺪ ﻟ‬f‫ ﺤ ﻤ‬f‫ !ﻟ‬We offer ten Rak’aat of Zuhr Salah
[daily]; if we offer two more Rak’aat Nafl Salah at the end, completing
twelve Rak’aat in connection with the sacred number of twelfth of Rabi-
ul-Awwal, it would not take much time. Make the intention of offering
two- Rak’aat Nafl regularly.

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

1
Muslim p. 253, Hadith 490
2
Tirmizi, vol. 1, p. 436, Hadith 428
3
Hashiya-tut-Tahtawi ala Durr-e-Mukhtar, vol. 1, p. 284
4
Radd-ul-Muhtar, vol. 2, p. 547

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Method of Salah (Hanafi) 79

Jama’at (Congregational Prayer)

8 Ahadith of the Holy Prophet  
ٖ  
   !

   regarding Salah with
Jama’at
1. Allah Almighty keeps those His beloved who perform Salah with
Jama’at.1

2. The Salah performed with Jama’at is 27 times greater than the

Salah performed alone.2

3. If one performs Fajr Salah with Jama’at and keeps remembering

Allah Almighty until the sun rises, there is the reward of Hajj-e-
Mabroor and an accepted Umrah for him.3

4. If one performs ‘Isha Salah with Jama’at, it is as if he does Qiyam

for half of the night; and if one performs Fajr Salah with Jama’at,
it is as though he does Qiyam the whole night.4

5. If one performs Fajr and ‘Isha Salahs with Jama’at and doesn’t
miss any of the Rak’aat of the Jama’at, salvation from Hell and
hypocrisy is written for him.5

6. If one performs complete Wudu, goes for Fard Salah, and

performs Salah with Imam, his sins will be forgiven.6

7. If one goes to a Masjid in the morning and the evening, Allah

Almighty will have him get hospitality in Paradise in the morning

1
Masnad Ahmad, vol. 2, p. 309, Hadith 5112
2
Bukhari, vol. 1, p. 232, Hadith 645
3
Shu’ab-ul-Iman, vol. 7, p. 138, Hadith 9762
4
Muslim p. 258, Hadith 491
5
Shu’ab-ul-Iman, vol. 3, p. 62, Hadith 2875
6
Ibn-e-Khuzaima, vol. 2, p. 373, Hadith 1489

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 Method of Salah (Hanafi) 80

and the evening.1

8. When Imam recites ‘Q  "‫ﻟ‬W ٓ ‫ﻟﻀ‬

 ‫’ﻏ"   ﻟ ﻤ ﻐﻀ ﻮ ^ ﻋﻠ ﻴﻬ ﻢ و ﻻ‬, you should say ‘Q"‫’ٓﻣ‬, for
anyone whose word will be in accordance with angels’ word, his
previous sins will be forgiven.2
It is Wajib for every sane, adult, and capable Muslim to attend the
Jama’at. The one missing Jama’at even once without a valid reason is a
sinner and deserving of the punishment of hellfire. If he abandons
Jama’at many times, he is a transgressor and unqualified to give
evidence.

Twenty valid reasons for missing Jama’at

Due to any one of the reasons mentioned below, the one who misses
Jama’at will not be a sinner.

1. The patient having difficulty in reaching the Masjid.

2. A disabled person.

3. The one whose leg has been severed.

4. A paralysed person.
5. The one who is too old to get to the Masjid.
6. A visually disabled person, even if there is someone who can take
this person to the Masjid by holding his hand.
7. Heavy rain.
8. Too much mud (that is an obstruction for a Salah-performer to
get to the Masjid).

1
Bukhari vol. 1, p. 237, Hadith 662
2
Bukhari, vol. 1, p. 275, Hadith 782

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Method of Salah (Hanafi) 81

9. Intense cold.
10. Extreme darkness.
11. Tornado.
12. Fear of the loss of possessions or food.
13. Fear of a creditor that the debtor is not in a position to repay the
loan.
14. Fear of an oppressor.
15. Intense need of defecating
16. Urinating or
17. Breaking wind.
18. Presence of food (with a desire of eating).

19. Fear of the departure of the travelling group (train, aeroplane or bus).

20. Looking after a patient who will be upset and have anxiety if the
attendant goes to offer Salah with Jama’at.

All these are the valid reasons for not attending the Jama’at.1

Fear of losing Faith at the time of Death

It is not allowed at all to miss the primary Jama’at of Fard Salahs held
in a local Masjid on account of attending Iftar-dinner, ceremonies,
Niyaz (meal served to send the reward to holy men) and Na’at-
reciting gathering, etc. In the case of holding the Jama’at of Tarawih at
home or in a hall or a bungalow, if there is a Masjid in the vicinity, it
is Wajib to offer Fard Rak’aat (of ‘Isha Salah) with the primary
Jama’at in the Masjid first. Those not offering Fard Salah with the

1
Durr-e-Mukhtar, vol. 2, pp. 347-349; Bahar-e-Shari’at, vol. 1, pp. 583-584

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 Method of Salah (Hanafi) 82

primary Jama’at held in a Masjid without a Shar’i exemption despite

having capability should fear. Sayyiduna ‘Abdullah bin Mas’ood
 *  
 +
 '
said, ‘The one liking to meet Allah Almighty in the state of being a
Muslim tomorrow (on the Judgement Day) should regularly offer
these five Salahs (with Jama’at) at the place where the Azan is uttered,
for Allah (Almighty) has rendered Sunan-e-Huda as requisite for your
Prophet  
ٖ  
  

 !
 and the Salah with Jama’at is also one of the
Sunan-e-Huda. If you give up the Sunnah of your Prophet  
ٖ  
   !
   ,
you will deviate from the right path.’1

What is Sunan Huda?

This Hadith's explanation, as summarized in Miraat Vol. 2 page 175
by Mufti Ahmad Yar Khan
    % &
 ' is: The blessed acts that the Last

Prophet  
ٖ 
   !
   performed out of blessed habit are referred to as
Sunan Zawaid, like, combing the blessed hair, enjoying gourd as a
favourite dish. And the blessed acts performed as worship are Sunan
Huda. There are two different categories of Sunan Huda: Muakkadah,
which refers to the blessed deeds that the Blessed and Last Prophet
 
ٖ  
   !  ٖ 
   consistently performed, and if he   

 
!
   instructed
to carry them out as well are Wajib (obligatory). Those blessed acts
which he  
ٖ  
   
 !
 performed occasionally are non-Muakkadah.
Therefore, congregational Salah and (for this) attending the Masjid is
right, as both these are Wajib.2 Here is a more scholarly explanation:
Mufti Sahib adds under this part of this blessed hadith, "where the
Azan (call to Salah) is called", that is, where a congregational Salah is
being performed, as the Azan is intended for congregational Salah.
This (Hadith) confirms that a person who attends the Masjid and

1
Sahih Muslim, p. 328, Hadith 654
2
Mir’at-ul-Manajih, vol. 2, p. 175

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Method of Salah (Hanafi) 83

congregational Salah will be blessed with an end in faith and piety

  . This blessed Hadith brings them good news.

After Iqamah, Imam Sahib should announce like this

Keep your heels, back and shoulders in a straight line and make a
straight row. It is a sin to leave space between two people. One’s
shoulder should touch the other’s, it is Wajib to keep the shoulders
well touched together, it is Wajib to keep the row straight. Until the
preceding row (up to both corners) is completed, intentionally
starting Salah in subsequent row is contrary to Wajib, impermissible
and sinful. Do not make minor children below 15 years of age stand in
rows, do not send them to the corner either, make a row of minor
children at the end. (For detailed information see: Fatawa Razawiyyah
Volume 7 Pages 219 to 225).

Announcement after Fard Salah

After the conclusion of the Fard Salah, it is impermissible and
considered sinful to make announcements on the microphone or in a
loud voice that would cause disturbance or concern to those who are
still performing their Salah, such as the Masbuqeen (those who join
the congregational Salah late) or those who are engaged in offering
Sunnah Salah. On such occasion, first Du'a (supplication) or the
second Du'a even if using a microphone, should be recited in a low
voice and kept brief. The same precautions apply to Na'at and Bayan.

Ruling on using Masjid’s electricity

Except for essential purposes like the Azan (call to Salah) and
Khutbah (sermon), it is advisable to avoid using a microphone in the
Masjid unless the gathering is large, such as consisting of hundreds of
people. If the Imam's voice can be clearly heard by the congregation

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 Method of Salah (Hanafi) 84

without any difficulty, there is no need to use the microphone even

for Jamat (congregational Salah). When it comes to the use of
electricity and the microphone of the Masjid, it is important to adhere
to the established norms and guidelines of that place. For instance, the
electricity of the Masjid can be used according to the norms set for
congregational events and gatherings. However, it is not permissible
to consume excess electricity by habitually keeping unnecessary lights
on, and even the Masjid committee does not have the authority to
permit such usage. If someone misuses Masjid donations by utilizing
them for electricity usage exceeding the norms, he is sinful, and it is
mandatory upon him to repent and reimburse the same amount of
money.
O the Lord of Mustafa  
ٖ  
   !
   ! Grant us the honour of offering
five-time [daily] Salah regularly with Takbir-e-Ula of the primary
Jama’at in the first row of the Masjid.

‫ و ﺳ ﻠﻢ‬$ٖ  ‫ وﻟ‬$‫ﺻ 
ﻋﻠ ﻴ‬

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

Fourteen Madani Pearls about Witr Salah

1. Witr Salah is Wajib.

2. If Witr Salah is missed, it is mandatory to offer it as Qada.1

3. It is necessary to perform Witr after offering Fard of ‘Isha and

prior to Subh-e-Sadiq (dawn). The time of ‘Isha and Witr is the
same. However, there is an obligatory sequence between them
that if Witr Salah is performed prior to Isha Salah, it will not be

1
‘Aalamgiri, vol. 1, p. 111

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Method of Salah (Hanafi) 85

valid. However, if Witr Salah was performed first unintentionally or

later on he recalled that Isha Salah was performed without Wudu
but Witr Salah was performed with Wudu, then Witr Salah was
valid.1

4. The one who can get up at night having slept, it is preferable for him
to offer Witr Salah in the later part of the night. Otherwise, he can
offer it after ‘Isha.2

5. The Witr Salah consists of three Rak’aat.3

6. The first Qa’dah is Wajib; recite only Tashahhud and then stand up.

7. In the third Rak’at, it is Wajib to utter the Takbir-e-Qunut (  ‫)
 ﻛ‬

after the Qira’at.4

8. Just like Takbir-e-Tahrimah, raise the hands to your ears first and
then utter   ‫( 
 ﻛ‬for Takbir-e-Qunut).
9. Then fold hands and recite Du’a-e-Qunut.

Du’a-e-Qunut

≈ =‫ ≈ و ﻻﻧ  ﻜ‬j ‫ ﻋﻠ ﻴﻚ  ﻟ ﺨ"   و ﺸ‬F ‫ﻞ ﻋﻠ ﻴﻚ وﻧ ﺜ‬D‫ ﻮ‬C  ‫ﻚ وﻧ‬/ ‫ ﻐ = ≈ وﻧ ﺆ ﻣﻦ‬C ‫ﻨﻚ و  ﺴ‬L ‫ ﻌ‬C ‫ ﻢ ﻧ  ﺴ‬1‫ﻠ‬2 ‫ﻟ‬
 ‫ ﻢ   ﻳ‬1‫ﻠ‬2 ‫ﻔﺠﺮ ≈ ﻟ‬g  ‫وﻧ  ﺨﻠﻊ وﻧ„  ≈ ﻣﻦ‬
‫ط‬
‫ﻚ‬C ‫( و  ﺴﺠﺪ وﻟ ﻴﻚ  ﺴ†ٰ( وﻧ  ﺤﻔﺪ و ﻧ  ﺮﺟ ﻮ ر ﺣ ﻤ‬5 ‫≈  ﻌﺪ وﻟﻚ  ﺼ‬
‫ط‬
‫ﻜ ﻔرﻣ ﻠﺤ [ﻖ‬k/ ‫ﻚ‬/‫ﻚ   ن ﻋ ﺬ‬/‫ ﻋ ﺬ‬F ٰ‡‫وﻧ ﺨ‬
O Allah Almighty! We seek Your help and we seek forgiveness from You

1
Bahar-e-Shari’at, vol. 1, p. 451, ‘Aalamgiri, vol. 1, p. 51
2
Bahar-e-Shari’at, vol. 1, p. 658
3
Durr-e-Mukhtar, vol. 2, p. 532
4
Bahar-e-Shari’at, vol. 1, p. 521

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 Method of Salah (Hanafi) 86

and we embrace belief in You and we have trust in You and we glorify
You abundantly well and we are grateful to You and we are not
ungrateful to You and we abandon and stay away from the one who
disobeys You. O Allah Almighty! We worship You alone and for only You
we offer Salah and prostrate and it is You we run towards and we come in
attendance to serve You and seek Your mercy and we fear punishment
from You; indeed the punishment from You is about to catch the
disbelievers.

10. Reciting Durud Sharif after Du’a-e-Qunut is better.1

11. Those who cannot recite Du’a-e-Qunut may recite:

‫^ ﻟ ﻨر‬   ٰ‫( ﻻ‬c‫ﺔ و‬U ‫ﻟﺪﻧ  ﻴ ﺣ ﺴ ﻨ‬

 ‫ﺔ وﻗ  ﻨ ﻋ ﺬ‬U ‫ة  ﺣ ﺴ ﻨ‬b  (c‫  ﻨ‬.d‫ ﻨ‬/‫ ﻢ ر‬1‫ﻠ‬2 ‫ﻟ‬
‘(O Allah Almighty!) O our Lord, give us good in the world and (also)
good in the Hereafter, and save us from the punishment of Hell.'

Or they can recite this ()=

  ‫ ﻢ ﻏ‬1‫ﻠ‬2 ‫ ﻟ‬thrice (O Allah Almighty! Forgive me).
2

12. If someone forgot to recite Du’a-e-Qunut and bent for Ruku’, he

should not return to Qiyam; instead, he has to do Sajdah-e-Sahw.3

13. In the case of offering Witr with Jama’at (as offered in Ramadan),
if Imam bends for Ruku’ before the Muqtadi finishes [Du’a-e-]
Qunut, the Muqtadi should also bend for Ruku’ following Imam
(without completing his Du’a-e-Qunut).4

14. If Masbuq (i.e., the one who does not get the complete Jama’at)
recites Qunut with Imam, he should not recite after it; and if he
1
Bahar-e-Shari’at, vol. 1, p. 655
2
Ghuniyyah, p. 418
3
‘Aalamgiri, vol. 1, p. 111
4
‘Aalamgiri, vol. 1, p. 111

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Method of Salah (Hanafi) 87

joins Imam in Ruku’ of the third Rak’at, he should not recite

Qunut in the Rak’at he performs after that.1

A Sunnah after performing the Salam of Witr

When the Holy Prophet  
ٖ  
   !
   performed the Salam of Witr, he
 
ٖ  
   !
would say ‘‫ ﻟﻘ ﺪ وس‬t ‫ ’ﻟ ﻤﻠ‬thrice and say the third time in an
  
audible voice.2

It is a grave sin to pass by in front of a Salah-performer

1. The Holy Prophet  
ٖ  
   !
   has stated, ‘If someone knew what
it causes to pass by in front of his brother during Salah, he would
consider it better to wait for 100 years rather than walking even
one step further.3

2. Sayyiduna Imam Malik stated that Sayyiduna Ka’b-ul-Ahbar

stated, ‘If someone who passes by in front of a Salah-performer
knew what sin he had on him, he would consider it better to sink
into the ground rather than walking.’4 The one who passes by in
front of a Salah-performer is indeed a sinner, but Salah of the
Salah-performer in front of whom he walked will not be affected
to any extent.5

17 Rulings on passing by in front of a Salah-performer

1. In a plain or a large Masjid (which is like a field), it is

1
‘Aalamgiri, vol. 1, p. 111
2
Nasaee, p. 299, Hadith 1729
3
Ibn-e-Majah, vol. 1, p. 506, Hadith 946
4
Muwatta Imam Malik, vol. 1, p. 154, Hadith, 371
5
Derived from: Fatawa Razawiyyah Makharajah, vol. 7, p. 254, Annotated and Referenced

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 Method of Salah (Hanafi) 88

impermissible to pass through the passage between the feet of a

Salah-performer and (874  567$) the place of Sajdah. The place of
Sajdah means the area where the gaze extends as far as possible,
while one looks towards the point of Sajdah in standing position.
2. It is impermissible to pass by in front of this area.1 The area of the
spot of Sujood from the feet is estimated to be up to three yards.
Therefore, there is no harm in walking beyond three yards from
the place where the Salah-performer stands.2
3. Masjid Nabawi Sharif and Masjid-ul-Haraam Sharif are like plains.
In these Masajid, it is even permissible to walk in front of the Salah-
performer without any Sutrah (barrier) after the spot of Sajdah.
4. If there is no Sutrah (barrier) placed in front of the Salah-
performer in a house or a small Masjid, it is not permissible to
pass through the passage from the feet of the Salah-performer up
to the wall towards Qiblah.3

5. If there is a Sutrah (barrier) placed in front of the Salah-

performer, there is no harm in walking in front of him beyond
that Sutrah (screen).4

What should a Sutrah (barrier) be like?

6. A Sutrah (barrier) should be at least one-hand (i.e., around half a
yard) high and one-finger thick, and Sunnah is that the maximum
distance between the Sutrah (barrier) and the Salah-performer
should be three hands.5

1
‘Aalamgiri, vol. 1, p. 104; Durr-e-Mukhtar, vol. 2, p. 479
2
Qanoon Shari’at, part 1, p. 114,
3
‘Aalamgiri, vol. 1 p. 104; Durr-e-Mukhtar vol. 2, p. 479
4
‘Aalamgiri, vol. 1 p. 104; Durr-e-Mukhtar vol. 2, p. 479
5
Durr-e-Mukhtar, vol. 2, p. 484

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Method of Salah (Hanafi) 89

7. If there is even a Sutrah (barrier) of a curtain, a piece of wooden

plank which is less thick than a finger, or a thin piece of tin, it is
allowed to pass by in front of him. The items mentioned above
will act as a Sutrah (barrier).1

8. A Sutrah (barrier) for Imam will also act for the Muqtadis.2 That
is, if there is a Sutrah (barrier) in front of Imam and someone
walks in front of the Muqtadis (who follow an Imam in
congregational Salah), he will not be a sinner.

9. A tree, a person, or an animal can also be a Sutrah (barrier).3

10. A person should be made to act as a Sutrah (barrier) when his

back is towards the Salah-performer.4 (If a person faces towards
the Salah-performer, he can also act as a Sutrah (barrier).
However, it is not permissible to face the Salah-performer.
Remember! If anyone directly faces the Salah-performer, there is
no disapproval towards the Salah-performer but towards the one
who faces the Salah-performer. Therefore, after Imam performs
Salam, caution should be taken when you look behind, for if
someone is performing the rest of his Salah right behind you and
you intentionally face him, you will be a sinner.)

11. Suppose that a person wants to pass by in front of a Salah-

performer, if the other person makes him (the first person) a
Sutrah (barrier) and walks along with the first person at the same
pace, then the first person will be a sinner and he will also become
a Sutrah (barrier) for the second person.5

1
Fatawa Dar-ul-Ifta Ahl al-Sunnat (unpublished)
2
Durr-e-Mukhtar, Radd-ul-Muhtar, vol. 2, p. 487
3
Ghuniyyah , p. 367
4
Bahar-e-Shari’at, vol. 1, p. 616
5
‘Aalamgiri, vol. 1, p. 104

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 Method of Salah (Hanafi) 90

12. If someone starts performing Salah with Jama’at behind in spite of

the place in the front row, the person coming from behind can
skip his neck as he himself lost his dignity.1

13. If someone is performing Salah on such a high place that the body
parts of the one passing by in front of the Salah-performer do not
come in front of him, the passer-by is not a sinner.2

Method for 2 persons passing by in front of a Salah-performer

14. If two persons want to pass by in front of a Salah-performer, the
method is that one of them should stand facing his back towards
the Salah-performer. Now the second person should pass by
making the first person a Sutrah (barrier). After that, the second
person should stand behind the first person with his back towards
the Salah-performer. Now the first person should pass by and the
second person should go back to where he came from.3

How should a Salah-performer stop the one who passes by in

front of him?
15. If someone wants to pass by in front of a Salah-performer, the
Salah-performer is allowed to stop him whether he utters ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫’ﺳ‬
or does Qira’at loudly or forbids him with a gesture of his hand,
head, or eye. Permission is not granted more than that, such as
hitting or jerking the cloth. However, if there is an ‘Amal-e-
Kaseer, Salah becomes invalid.4

1
Durr-e-Mukhtar, vol. 2, p. 483
2
Bahar-e-Shari’at, vol. 1, p. 215
3
‘Aalamgiri, vol. 1, p. 104
4
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, pp. 485-486

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Method of Salah (Hanafi) 91

16. It is Makruh to combine Tasbih and a gesture unnecessarily to

stop the one passing by in front of the Salah-performer.1

17. If someone passes by in front of a woman performing Salah, she

should forbid using Tasfiq i.e. she beats the right hand’s fingers on
the back of the left hand. If a man does Tasfiq and a woman utters
Tasbih, Salah does not become invalid, but it is contrary to Sunnah.2

1. During Tawaf, it is permissible for the one who is performing

Tawaf to walk in front of the Salah-performer.3

Details of five Salahs

There are total of 48 Rak’aat in five Salahs which include 17 Fard
Rak’aat, three Wajib Rak’aat, 12 Sunnah-e-Muakkadah Rak’aat, 8
Sunnah-e-Ghair Muakkadah Rak’aat and 8 Nafl Rak’aat.
Sunnah Post-
Pre-offered
Ghair offered
Timings Sunnah Fard Nafl Wajib Nafl Total
Muakka Sunnah
Muakkadah
dah Muakkadah

Fajr 2 - 2 - - - - 4

Zuhr 4 - 4 2 2 - - 12

Asr - 4 4 - - - - 8

Maghrib - - 3 2 2 - - 7

‘Isha - 4 4 2 2 3 2 17

50 Rulings on Sajdah-e-Sahw
(Most Madani Pearls have been extracted from Bahar-e-Shariat Vol.1 pages 708 to 719
whereas, some from pages 519 & 520)

1
Durr-e-Mukhtar, vol. 2, p. 486
2
Durr-e-Mukhtar, vol. 2, p. 486
3
Radd-ul-Muhtar, vol. 2, p. 482

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 Method of Salah (Hanafi) 92

Method of Sajdah-e-Sahw
1. If a Wajib act of Salah is forgetfully missed, Sajdah-e-Sahw
becomes Wajib for its expiation.

2. The method of performing Sajdah-e-Sahw is that after Attahiyyat

one should perform Salam towards his right side and perform two
Sujood. Then he should recite Tashahhud, etc. and perform Salam.

3. If he performs the (two) Sujood (of Sahw) without performing

Salam, it is sufficient. However, it is Makruh-e-Tanzihi to do this.1

4. It is Wajib to recite Attahiyyat even after Sajdah-e-Sahw. After

reciting Attahiyyat, he should perform Salam, and it is better that
he should recite Durud Sharif in both Qu’ud. 2 He is also at liberty
to recite Attahiyyat and Durud in the first Qa’dah and Attahiyyat
only in the second (Qa’dah).

5. If some Wajib acts were omitted during one Salah, then those two
Sujood (of Sahw) are sufficient for all.3

6. If a Wajib act was omitted (intentionally), Sajdah-e-Sahw will not

make up for that deficiency. In fact, it is Wajib to repeat Salah.
Similarly, if a Wajib act was omitted (unintentionally) and Sajdah-
e-Sahw was not performed, even then it is Wajib to repeat Salah.4

The case of Sajdah-e-Sahw not being Wajib despite the

omission of a Wajib act
7. If such a Wajib act was omitted which is not from the Wajib acts

1
‘Aalamgiri, vol. 1, p. 125; Durr-e-Mukhtar, vol. 2, p. 653
2
‘Aalamgiri, vol. 1, p. 125
3
Radd-ul-Muhtar, vol. 2, p. 655, etc.
4
Durr-e-Mukhtar, vol. 2, p. 655, etc.

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Method of Salah (Hanafi) 93

of Salah, Sajdah-e-Sahw is not Wajib. For example, not reciting the

Holy Quran in a sequence is an omission of a Wajib act. However,
reciting sequentially is from the Wajib acts of Tilawat rather than
Salah itself. Therefore, Sajdah-e-Sahw is not needed.1

Sajdah-e-Sahw is not Wajib if Sunan are missed

8. Omitting a Fard act invalidates Salah. Sajdah-e-Sahw will not
make up for this deficiency. Therefore, he should repeat it;
Sajdah-e-Sahw is not even applicable in the case of omitting
Sunan and Mustahabbat, such as Ta’awwuz, Tasmiyah, Sana,
Aameen, Takbirat-e-Intiqal (i.e. the Takbir that is uttered to enter
from one unit to another unit of Salah), Tasbihat (i.e., h (
ٰ ‫ ( ﻻ ﻋ‬5 6‫ﺳ  ٰﺤ ﻦ ر‬
‫ ( ﻟ ﻌﻈ ﻴﻢ‬5 6‫)ﺳ  ٰﺤ ﻦ ر‬. In fact, Salah is valid.2 However, it is Mustahab to
repeat Salah whether he omitted intentionally or unintentionally.

9. If he performed three Sujood or two Rukus in one Rak’at or forgot

Qa’dah Ula, he should perform Sajdah-e-Sahw.3

10. Sajdah-e-Sahw is Wajib at the occasion when there is sufficient

time, and if there is no time available – for example, if Sahw
happened in Fajr Salah and one said the first Salam but before he
performed Sajdah-e-Sahw, the sun rose, then Sajdah-e-Sahw
would be exempt. Similarly, if he performed Qa’da and before
Sajdah-e-Sahw, if the sun turned yellow (i.e., the Makruh time
before the sunset came in), Sajdah-e-Sahw will be exempt. If
Friday or Eid Salah time elapses, the ruling is the same.4

11. If anything (like talking) that is forbidden in Salah is found after

1
Radd-ul-Muhtar, vol. 2, p. 655
2
Radd-ul-Muhtar, vol. 2, p. 655, Guniyah, p. 455
3
Durr-e-Mukhtar, vol. 2, p. 201
4
‘Aalamgiri, vol. 1, p. 125; Radd-ul-Muhtar, vol. 2, p. 654

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 Method of Salah (Hanafi) 94

Salam, Sajdah-e-Sahw cannot be possible now.1

If even a single word of Al-Hamd is omitted, then?

12. If a verse (in fact one single letter) of Surah Al-Hamd is omitted in
the first two Rak’aat of Fard or any Rak’at of Nafl and Witr, or Al-
Hamd was recited twice before a Surah, or a Surah was omitted, or
a Surah was prioritized over Al-Hamd (i.e., the Surah was recited
prior to Al-Hamd), or one recited one or two small verses after
Al-Hamd, went in Ruku’, remembered after that, returned from
Ruku’, recited three verses and performed Ruku’, in all these cases
Sajdah-e-Sahw is Wajib.2

13. If a Surah was recited after Al-Hamd and Al-Hamd was again
recited after that, Sajdah-e-Sahw is not Wajib. Similarly, Sajdah-e-
Sahw did not become Wajib if, in the last two Rak’aat of Fard,
Fatihah (i.e., Al-Hamd) was recited repeatedly; and if most of the
part of Al-Hamd was recited in the first or the second Rak’at and
then recited that again unintentionally, Sajdah -e-Sahw is Wajib.

Mistake in joining Al-Hamd Sharif and a Surah

14. One forgot to recite Al-Hamd, started a Surah and recited
equivalent to a verse, then he remembered it, now he should recite
Al-Hamd and a Surah, and Sajdah -e-Sahw is Wajib. Similarly, he
recalled after reciting the Surah or in Ruku’ or after standing from
Ruku’, he should recite a Surah after Al-Hamd, repeat Ruku’ (i.e.
perform Ruku’ again) and perform Sajdah -e-Sahw.3

1
‘Aalamgiri, vol. 1, p. 125; Radd-ul-Muhtar, vol. 2, p. 654
2
‘Aalamgiri, vol. 1, p. 126
3
‘Aalamgiri, vol. 1, p. 126

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Method of Salah (Hanafi) 95

15. If one recited a Surah first and then Al-Hamd or remained silent
between Al-Hamd and a Surah for the amount of time in which
‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬can be uttered thrice, Sajdah -e-Sahw is Wajib.1

16. If even one single word (rather a single letter) of Al-Hamd was
omitted (except in the third and the fourth Rak’at of four Rak’aat
Fard or the third Rak’at of Maghrib, in each Rak’at of every kind
of Salah) , he should perform Sajdah-e-Sahw.2

If a verse was recited in Ruku’, Sujood, and Qu’ood, then?

17. If a Surah was included (after Surah Fatihah) in the last two
Rak’aat of Fard, Sajdah-e-Sahw is not required. If it was included
intentionally, there is no harm. In fact, it is preferable for an
individual Salah-performer, but Imam should not do it. Similarly, if
Al-Hamd was not recited in the last two Rak’aat (of Fard) (but he
uttered ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬thrice or remained silent to that extent), Sajdah-e-
Sahw is not required; and if the Holy Quran was recited
unintentionally in Ruku’, Sujood, and Qa’dah, Sajdah-e-Sahw is
Wajib.3
18. If the acts are repetitive in Salah, the sequence is Wajib. Therefore,
if the acts are done against the sequence, he should perform
Sajdah-e-Sahw. For example, Ruku’ was performed before Qira’at
and Qira’at was not recited after Ruku’, Salah becomes invalid as a
Fard act was omitted. And if Qira’at was recited after Ruku’ but
Ruku’ was not performed after that, Salah still becomes invalid as
Ruku’ was omitted due to Qira’at. And if he performed it after the
Fard Qira’at but the Wajib Qira’at was not recited, such as Al-

1
Durr-e-Mukhtar, vol. 2, pp. 184,187
2
Durr-e-Mukhtar, vol. 2, pp. 184-187
3
‘Aalamgiri, vol. 1, p. 126

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 Method of Salah (Hanafi) 96

Hamd was not recited or a Surah was not included, then the
ruling is that he should return and perform Ruku’ after reciting
Al-Hamd and a Surah. Then he should perform Sajdah-e-Sahw,
and if he didn’t perform Ruku’ again, Salah becomes invalid as the
first Ruku’ was omitted.1

If a Sajdah of any Rak’at is missed, what should be done?

19. If a Sajdah of any Rak’at was missed and one recalled it in any
other Rak’at, there are two methods to perform it: (1) If one
recalls it in a Sajdah, he should raise his head from this [current]
Sajdah, perform the missed Sajdah, and at the end perform
Sajdah-e-Sahw. However, in this case, it is Mustahab to repeat that
Sajdah in which he recalled the missed Sajdah. (2) He should
delay the missed Sajdah until the end of Salah (i.e. before the last
Qa’dah). However, if he performed that Sajdah after Qa’dah
Akhirah, he will have to perform Qa’dah again as Qa’dah Akhirah
was omitted because of performing Sajdah. Sajdah-e-Sahw is
obligatory in this case. However, the repetition of the Ruku’ or
Sujood in which that [missed] Sajdah was recalled is not required.2

What if someone forgot Ta’dil [time interval] of the units?

20. If someone forgot Ta’dil of the units, Sajdah-e-Sahw is Wajib.3
Ta’dil of the units means to prolong Ruku’, Sujood, Qawmah, and
Jalsah for the amount of time in which ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬is uttered at least
once.

1
Radd-ul-Muhtar, vol. 2, p. 655
2
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 444, summerized
3
‘Aalamgiri, vol. 1, p. 127

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Method of Salah (Hanafi) 97

Ruling on standing up forgetting the first Qa’dah

21. If someone forgot the first Qa’dah in Fard (or Witr) and he was
close to Qu’ood (i.e. sitting) in a way that the half of his lower
body was not straight yet, he should return and Sajdah-e-Sahw is
not required. And if he was close to Qiyam meaning that the
lower body was straight but there still remained the hunch of his
back, the ruling is still the same. However, Sajdah-e-Sahw is Wajib
now. And if he stood straight, there is no ruling to return. In fact,
he should perform Sajdah-e-Sahw at the end of Salah. If he still
returned, he did extremely wrong and became a sinner. The ruling
is that he should stand up immediately.1

22. If a Muqtadi stood up forgetfully, it is necessary for him to return

so that there is no contradiction to (the act of) Imam.2

23. If he performed four-Rak’aat Nafl Salah and missed the first

Qa’dah, even if he missed it intentionally, Salah does not become
invalid. If he stood forgetfully in the third Rak’at, he should not
return but perform Sajdah-e-Sahw. Salah will be complete. If three
Rak’aat were performed and he didn’t sit in the second Rak’at,
Salah will become invalid. And if he made the intention of two-
Rak’at Salah and stood for the third Rak’at without Qa’dah, he
should return, otherwise, Salah will become invalid.3

What if someone didn’t sit in the last Qa’dah but stood up?
24. If he didn’t perform Qa’dah in the fourth Rak’at in a four-Rak’at
Fard, he can sit unless he perform the Sajdah of the fifth Rak’at
and if he performed the Sajdah of the fifth Rak’at or didn’t sit in

1
Fatawa Razawiyyah, vol. 8, p. 181, simplified and summarized
2
Durr-e-Mukhtar, vol. 2, p. 663
3
‘Aalamgiri, vol. 1, p. 113

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 Method of Salah (Hanafi) 98

the second Rak’at of Fajr but performed the Sajdah of the third
Rak’at or didn’t sit in the third Rak’at of Maghrib but performed
the Sajdah of the fourth Rak’at, in all these cases, Fard will become
invalid (and he should repeat). Other than Maghrib, he should
include one Rak’at in other Salahs.1

25. In a four-Rak’at Fard if he performed the last Qa’dah for the

duration of Tashahhud and stood up forgetfully for the fifth
Rak’at, he can sit if he didn’t perform the Sajdah of the fifth
Rak’at. After performing Sajdah-e-Sahw, he should complete
Salah. And if he performed the Sajdah of the fifth Rak’at and then
recalled it, he should add one Rak’at to make these six, perform
Sajdah-e-Sahw and perform Salam. In this case, there will be four
Fard and two-Rak’aat Nafl.2

26. If he has performed the last Qa’dah for the duration of Tashahhud
and stood up, he should return if he has not performed the Sajdah
of that Rak’at, and after performing Sajdah -e-Sahw, he should
perform Salam. And if he performed Salam in the state of Qiyam,
Salah will still be valid, but Sunnah will be missed, and in this case,
if Imam stood up, Muqtadis should not follow him, rather they
should wait while sitting. If he returned, they should follow him;
and if he didn’t return but performed Sajdah, then Muqtadis
should perform Salam, whereas Imam should add one Rak’at so
that they become two Nafl, and after performing Sajdah-e-Sahw,
he should perform Salam. And these two Rak’aat will not be
equivalent to Sunnah of Zuhr or ‘Isha. And if in these two Rak’aat
someone followed Imam, i.e. he joined now, this Muqtadi should
also perform six Rak’aat; and if he broke, he should do the Qada

1
Ghuniyyah, p. 290, Bahar-e-Shari’at, vol. 1, p. 516
2
Derived from Fatawa ‘Aalamgiri, vol. 1, p. 129

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Method of Salah (Hanafi) 99

of two Rak’aat; and if Imam didn’t sit on the fourth Rak’at, this
Muqtadi should perform the Qada of these six Rak’aat. And if
Imam made these Rak’aat invalid, there is no Qada for him
explicitly.1

What if someone started Durud Sharif in the first Qa’dah?

27. If someone recited this much in the first Qa’dah: ‫ﻠﻬ ﻢ‬2 ‫ﺪ )ﻳ ﻟ‬Y ‫ ﻋٰ( ﻣ ﺤ ﻤ‬W‫ﻠﻬ ﻢ ﺻﻞ‬2 ‫ﻟ‬
(‫ﻴﺪﻧ‬W ‫ ﻋٰ( ﺳ‬W‫ ﺻﻞ‬,
Sajdah-e-Sahw is Wajib, not because he recited Durud
Sharif but because there was a delay in the Qiyam of the third
Rak’at. Therefore, if he remained silent to that extent, Sajdah-e-
Sahw is still Wajib in a similar way as it becomes Wajib by reciting
the Holy Quran in Qa’dah, Ruku’, and Sujood, though it is the
Word of Allah Almighty.2

Imam-e-A’zam sees the Holy Prophet  
ٖ  
   !

   (Parable)

Sayyiduna Imam-e-A’zam Abu Hanifah

  % &  ' saw the Holy
Prophet  
ٖ  
   ! 
   in his dream in which the Holy Prophet
 
!
  

 
ٖ  said, ‘Why did you regard Sajdah as Wajib for the one who

recited Durud?’ Imam-e-A’zam

  % &  ' humbly said, ‘It is because
he recited it forgetfully.’ The Holy Prophet  
ٖ  
   !
   liked it.
3

Mistake in Tashahhud
28. If some (i.e., even one letter) of Tashahhud was missed in any
Qa’dah, Sajdah-e-Sahw is Wajib whether Salah is Nafl or Fard.4

1
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, pp. 667,669; Bahar-e-Shari’at, vol. 1, p. 712
2
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, p. 657, etc.
3
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 657, etc.
4
‘Aalamgiri, vol. 1, p. 127

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 Method of Salah (Hanafi) 100

29. If one recited Tashahhud after Al-Hamd in Qiyam of the first two
Rak’aat, Sajdah-e-Sahw is Wajib; and if it was recited prior to Al-
Hamd, Sajdah-e-Sahw is not Wajib.1

30. If he recited Tashahhud in the Qiyam of (any) two of the last

Rak’aat, Sajdah-e-Sahw does not become Wajib; and if it was
recited a few times in the first Qa’dah, Sajdah-e-Sahw becomes
Wajib.2

31. If he forgot to recite Tashahhud and performed Salam, upon

remembering, he should return, recite Tashahhud and perform
Sajdah-e-Sahw. Similarly, if he recited Al-Hamd instead of
Tashahhud, Sajdah -e-Sahw becomes Wajib.3
32. If a Muqtadi has recited Tashahhud before Imam in the first
Qa’dah, he should remain silent and he should not recite Durud
and Du’a. And Masbuq (i.e. the one who joins the Jama’at after
Imam has performed some Rak’aat and follows him up to the end
of Salah) should recite slowly in the last Qa’dah that he should get
free at the time when Imam performs Salam. If he got free before
Salam, he should recite Kalimah-e-Shahadat repeatedly.4
33. If someone performed Sajdah instead of Ruku’ and Ruku’ instead
of Sajdah or he performed such a unit again that is not repeated in
Salah or he prioritized such a unit that was to be performed later
or delayed a unit that was to be performed earlier, in all these
cases, Sajdah-e-Sahw is Wajib.5

1
‘Aalamgiri, vol. 1, p. 127
2
‘Aalamgiri, vol. 1, p. 127
3
‘Aalamgiri, vol. 1, p. 127
4
Durr-e-Mukhtar, vol. 2, p. 270
5
‘Aalamgiri, vol. 1, p. 127

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Method of Salah (Hanafi) 101

34. If he forgot Du’a-e-Qunut or Takbir-e-Qunut that is said for

Qunut after Qira’at (in the third Rak’at of Witr), he should
perform Sajdah-e-Sahw. 1

Mistake in reciting or not reciting Qira’at audibly

35. If Imam recited one Verse (that is required to fulfil Fard of Qira’at
in Salah) quietly in a Jahri Salah (i.e., the Salah in which Qira’at is
done audibly), or recited audibly in a Sirri Salah (i.e., the Salah in
which Qira’at is done quietly), Sajdah-e-Sahw is Wajib; and if one
word was recited audibly or quietly, it is forgiven.2

36. Munfarid (i.e., the one who performs Salah alone) must not make
audible recitation intentionally in Sirri Salahs; and if he ever
mistakenly recited audibly to the extent required to make Salah
valid (or more than that), he should perform Sajdah-e-Sahw, to be
on the safe side. However, if he recited inaudibly in the Jahri
Salah, Sajdah-e-Sahw is not required.3

37. If someone recited Sana, Du’a, and Tashahhud in a loud voice,

this is contrary to Sunnah, but Sajdah-e-Sahw is not Wajib.4

38. If he began to think during Qira’at, etc., to the extent of one Rukn
i.e., in which ‘$ff‫ﻠ‬2 f‫ﻦ ﻟ‬f ‫ ٰﺤ‬f ‫ ’ﺳ‬can be uttered thrice, Sajdah-e-Sahw is
Wajib.5

1
‘Aalamgiri, vol. 1, p. 127
2
‘Aalamgiri, vol. 1, p. 127, Darr-e-Mukhtar, ma’ Radd-ul-Muhtar, vol. 2, p. 657
3
Derived from Fatawa Razawiyyah, vol. 6, p. 252
4
Radd-ul-Muhtar, vol. 2, p. 657, 658
5
Radd-ul-Muhtar, vol. 2, p. 677

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 Method of Salah (Hanafi) 102

If Sajdah-e-Sahw is Wajib for Imam, it is also Wajib for

Muqtadis
39. If Imam committed Sahw and performed Sajdah-e-Sahw, it is
Wajib for Muqtadis to perform Sajdah-e-Sahw as well even if a
Muqtadi joined the Jama’at after Sahw had been committed; and
if Imam missed Sajdah-e-Sahw, it is also an exemption for
Muqtadis. If Imam missed it due to his act (which makes it Wajib
to repeat Salah instead of Sajdah-e-Sahw), it is Wajib for Muqtadis
to repeat Salah, otherwise, they are exempted.1

40. If a Muqtadi commits a mistake behind Imam (i.e., he missed any

Wajib act forgetfully), Sajdah-e-Sahw is not Wajib.2

41. If a Muqeem [resident] follows a traveller Imam and Imam

committed Sahw, he should perform Sajdah-e-Sahw with Imam
and then he should perform his two Rak’aat; and if there is Sahw
in them as well, he should perform Sajdah-e-Sahw again at the
end of Salah.3

42. Imam was leading Salah. He had a doubt in the second Rak’at if it
was the first or the second, or he doubted in the fourth or third
Rak’at and looked at Muqtadis without turning his face so that he
can follow them when they stand or sit, there is no harm in this;
and Sajdah-e-Sahw did not become Wajib.4

Masbuq and Sajdah-e-Sahw

43. Masbuq is the one who joins (the Jama’at) after Imam has

1
Radd-ul-Muhtar, vol. 2, p. 657, 658
2
Radd-ul-Muhtar, vol. 2, p. 658
3
Radd-ul-Muhtar, vol. 2, p. 660
4
‘Aalamgiri, vol. 2, p. 131

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Method of Salah (Hanafi) 103

performed some Rak’aat and follows him up to the end of Salah.

He should perform Sajdah-e-Sahw with Imam even if Imam
committed Sahw before he had joined; and if he didn’t perform
Sajdah-e-Sahw with Imam but stood to perform the rest of his
Salah, he should perform Sajdah-e-Sahw at the end of Salah; and if
this Masbuq also committed Sahw in his own Salah, the last (two)
Sajdah-e-Sahw are enough for the error made by Imam as well.1

44. If Masbuq performed Sajdah-e-Sahw with Imam for the mistake

of Imam and committed a mistake in his own Salah as well, he
should also perform Sajdah-e-Sahw in that.2

45. It is not permissible for Masbuq to perform Salam with Imam

whether it is the Salam of Sajdah-e-Sahw or the last Salam, but in
fact, if he performs Salam deliberately, Salah will become invalid.
However, if he forgetfully said the Salam of Sajdah-e-Sahw with
Imam, Sajdah-e-Sahw will not become Wajib whether he said
before, with, or after the Salam of Imam because Masbuq is
Muqtadi, and if a Muqtadi missed a Wajib act forgetfully, Sajdah-
e-Sahw does not become Wajib. Similarly, if he forgetfully said the
last Salam before or with Imam, then in the case of being
Muqtadi, Sajdah-e-Sahw will not become Wajib for him. On the
other hand, if he performed Salam after the Salam of Imam,
Sajdah-e-Sahw will become Wajib because Masbuq is no more
Muqtadi now, he became Munfarid, and if Munfarid forgetfully
misses a Wajib act or delays it, Sajdah-e-Sahw becomes Wajib.
(Please see pages 187-191 in volume 8 of ‘Fatawa Razawiyyah)

Some rulings on Sajdah-e-Sahw and Salam

46. If someone for whom Sajdah-e-Sahw was Wajib didn’t remember

1
‘Aalamgiri, vol. 1, p. 128; Radd-ul-Muhtar, vol. 2, p. 659
2
Durr-e-Mukhtar, vol. 2, p. 659, etc.

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 Method of Salah (Hanafi) 104

to perform Sajdah-e-Sahw and he performed Salam (with an

intention to complete Salah), he has not come out of Salah
provided that he performs Sajdah-e-Sahw. Therefore, as long as he
has not talked, or attentively committed anything that invalidates
Wudu, or come out of Masjid, or committed any act that is
forbidden in Salah, he is ordained to perform Sajdah-e-Sahw; and
if he didn’t perform Sajdah-e-Sahw after Salam, he has come out
of Salah from the moment of saying Salam. Therefore, if someone
followed after performing Salam and Imam performed Sajdah-e-
Sahw, the following is correct; and if Sajdah-e-Sahw was not
performed, it is not correct; and if he remembered that Sahw was
committed but performed Salam intending to complete Salah, he
has come out of Salah the moment he performed Salam, and now
he cannot perform Sajdah-e-Sahw. He should repeat it; and if he
performed Sajdah-e-Sahw by mistake and someone also joined
him, the following (by the one who just joined) is not correct.1

Doubt about the number of Rak’aat

If someone has a doubt about the number of Rak’aat whether he has
offered three Rak’aat or four, and it is now the first incident after
reaching puberty, he should break Salah by performing Salam or by
committing an act that is forbidden during Salah, or continue (Salah)
according to his strong supposition. However, in any case, he should
perform this Salah from the start. Remember! Just an intention of
breaking Salah is not enough (rather an act that invalidates Salah is
necessary), and if this doubt did not occur for the first time but it also
had occurred in the past, he should follow his strong supposition;
otherwise, he should count on the fewer. For example, if he is
doubtful over three or four, he should count on three; if he is doubtful
over two or three, he should count on two. (If he is doubtful over one

1
Durr-e-Mukhtar, Radd-ul-Muhtar, vol. 2, p. 673

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Method of Salah (Hanafi) 105

or two, he should count on one.)‫( و ﻋﻠŒٰ ‹ٰﺬ  ﻟﻘ ﻴس‬and so on), he should do
Qa’dah in both the third and the fourth Rak’aat as the third Rak’at
being the fourth is doubtful; and after Qa’dah in the fourth Rak’at, he
should perform Sajdah-e-Sahw and perform Salam. And in the case of
strong supposition, there is no Sajdah-e-Sahw. However, if he stopped
to think for the equal amount of time spent in one unit (of Salah),
Sajdah-e-Sahw becomes Wajib.1 Sajdah-e-Sahw is Wajib in all the
cases of doubt mentioned above and not in the case of strong
supposition. However, if he delays it thinking for the equal amount of
time spent in one unit, Sajdah-e-Sahw becomes Wajib.2

47. If he had a doubt after completing Salah, this will not be trusted;
and if he was sure after Salah that he missed a Fard act but he had
a doubt as to what Fard act was that, it is Fard for him to repeat it.3

48. Someone had a doubt whether he had performed the current

Salah or not, if time has not elapsed, he can repeat it otherwise he
cannot perform it.4

49. If he had a doubt in Witr whether it was the second or third

Rak’at, he should first recite Qunut and perform another Rak’at
after Qa’dah. In this Rak’at, he should also recite Qunut and
perform Sajdah-e-Sahw.5

A cure for evil whispers regarding the number of Rak’at

A person entered the blessed court of the Holy Prophet  
ٖ  
   !
  
and complained about the evil whisper that he didn’t have any idea

1
Hadayah, vol. 1, p. 76, etc.
2
Radd-ul-Mukhtar, vol. 2, p. 678
3
Fath Al-Qadeer, vol. 1, p. 452; Radd-ul-Muhtar, vol. 2, p. 675
4
‘Aalamgiri, vol. 1, p. 130
5
‘Aalamgiri, vol. 1, p. 131, etc.

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 Method of Salah (Hanafi) 106

during Salah if he performed two or three Rak’at. The Holy Prophet

 
ٖ  
   !
   said, ‘If you find this [situation], raise your right index
finger, hit it on your left thigh, and utter ‘
 ‫’@ ﺴ ﻢ‬, for it is a knife for
Satan.1

Satan runs crying

The Holy Prophet  
ٖ  
   !
   said: When a human being recites the
Verse of Sajdah and performs Sajdah, Satan runs crying and says,
“Alas! The human was ordered to do Sajdah; he performed it and got
Paradise. I was ordered to do Sajdah; I denied and got Hell.”2

What Sajdah is meant here?

Mufti Ahmad Yar Khan

  % &
 ' stated in regard to this Hadith: That
is, upon seeing a human being performing Sajdah of Tilawat, Satan
escapes from there being wistful. Since, this Sajdah is not part of
Salah, and the Sajdah that Satan denied [to perform] was also not part
of Salah so he is wistful for that upon seeing human performing
Sajdah of Tilawat, not Sajdah of Salah because he himself had been
performing Sujood of Salah.3

Fourteen Madani Pearls regarding Sajdah-e-Tilawat

1. Sajdah becomes Wajib on reciting or listening to a verse of
Sajdah.4

2. Sajdah will become Wajib in the case of reading or hearing even

1
Mu’jam Kabeer, vol. 1, p. 192, Hadith 512
2
Muslim, p. 56, Hadith 81
3
Mirat-ul-Manajih, vol. 2, p. 83
4
Al-Hidaya, vol. 1, p. 78

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Method of Salah (Hanafi) 107

the translation of a verse (of Sajdah) in any language regardless of

whether or not the hearer comprehended that it was the
translation of a verse of Sajdah. However, if he was unaware, it is
necessary that he was told that it was the translation of a verse of
Sajdah. If the verse of Sajdah was recited, it is not necessary to tell
the listener that it is the verse of Sajdah.1

3. In the case of reciting a verse of Sajdah, Sajdah of Tilawat will

become Wajib if the voice of the reciter is loud enough for him to
hear provided that there is no obstruction in his listening.

4. Deliberate hearing is not necessary for the hearer; Sajdah becomes

Wajib even if he hears it unintentionally.2

5. If someone recited a verse of Sajdah loud enough that he could

hear it but did not hear it due to a noise or hearing disability,
Sajdah became Wajib. If he only moved his lips but did
not utter any sound, Sajdah did not become Wajib. 3

6. Reciting a complete verse is not necessary for Sajdah to become

Wajib; reciting a particular word followed or preceded by any
other word in which Sajdah is mentioned is enough.4

Method of Sajda-e-Tilawat
7. Sunnah method of performing Sajdah is to go down for Sajdah
uttering   ‫ 
 ﻛ‬from a standing position and utter (ٰ‫( ﻻ ﻋ‬56‫( ﺳ  ٰﺤ ﻦ ر‬in
Sajdah) at least thrice. Then, stand up uttering   ‫
 ﻛ‬. Uttering   ‫
 ﻛ‬
while going down for Sajdah as well as standing from Sajdah is a

1
‘Aalamgiri, vol. 1, p. 133
2
Bahar-e-Shari’at, p. 728
3
‘Aalamgiri, vol. 1, p. 132, etc.
4
Radd-ul-Muhtar, vol. 2, p. 694

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 Method of Salah (Hanafi) 108

Sunnah whereas both Qiyams, i.e. going down for Sajdah from
standing position and standing from Sajdah are Mustahab.1
8. Sajdah-e-Tilawat does not require raising hands at the time of
uttering   ‫
 ﻛ‬. Similarly, neither Tashahhud is recited nor Salam is
performed for Sajdah-e-Tilawat.2
9. Sajdah-e-Tilawat does not require any conditional intention that
this Sajdah is for that particular verse. The intention of Sajdah-e-
Tilawat is enough.3
10. If someone recites a verse of Sajdah (outside Salah), it is not Wajib
to perform Sajdah immediately. However, it is better to perform it
immediately. If he is in the state of Wudu, it is Makruh-e-Tanzihi
to delay it.4
11. If he could not perform Sajdah immediately at that time, it is
Mustahab for the reciter and the listeners to recite the following:
 ‫ ﻨ وﻟ ﻴ‬/‫ ر‬t
 " ‫ ﻟ ﻤﺼ‬t   ‫=ﻧ‬
  ‫( ﺳﻤ ﻌ ﻨ وﻃ ﻌ ﻨ ﻏ‬Translation of the Holy Quran, Kanz-ul-
Iman: 'We listened and obeyed. Your forgiveness be granted (to us),
O our Lord, and towards only You is (our) return.')5

12. If a verse of Sajdah is recited or listened to repeatedly in a session6,

only one Sajdah will be Wajib even though a few people recite it.

1
‘Aalamgiri, vol. 1, p. 135; Durr-e-Mukhtar, vol. 2, p. 699 etc.
2
Tanvir-ul-Absar, vol. 2, p. 700
3
Durr-e-Mukhtar ma’ Radd-ul-Muhtar, vol. 2, p. 699
4
Durr-e-Mukhtar, vol. 2, p. 703
5
Part 3, Surah Al-Baqarah, Verse 285
6
The conditions that either change or sustain a session: A session will not change by
eating one or two morsels, by drinking one or two sips of water, by standing up, by
walking one or two steps, by answering Salam, by speaking a little, and by moving from
one corner to another corner of the house. A session will change by eating three morsels,
by drinking three sips of water, by speaking three sentences, by walking three steps in a
field, by doing Nikah, by trading, and by sleeping while lying. (Bahar-e-Shari’at, vol. 1, p. 736)

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Method of Salah (Hanafi) 109

Similarly, if a verse is recited and the same verse is recited by

another reciter, even then only one Sajdah will be Wajib.1

13. It is Makruh-e-Tahrimi to recite the complete Surah but leave a

verse of Sajdah. There is no harm in reciting a verse of Sajdah
alone. However, it is better to include one or two verses before
and after it.2

Fulfilment of any need

14. (According to Ahnaf, there are 14 verses of Sajdah in the Holy
Quran.) If someone recites all (i.e., 14) verses of Sajdah and
performs Sajdahs in a session for the fulfilment of any need, Allah
Almighty will fulfil that need of his. It does not matter if he recites
one verse of Sajdah and performs Sajdah [after that] or recites all
verses of Sajdah and performs 14 Sajdahs in the end.3

14 Verses of Sajdah
 | ۡ
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ٰۡ  ۡ ۡ  ٰ { { ۡ ۡ ۡ ٰ ٰ ۡ   ۡ ٰ
 @   p&( Nn‘  &g/ۡ >  &o’ “
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ۡ   R ۡ ۡ ۡ   ۡ ٰ
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VeUH Iۡ q ‰ Ca ۡ @ Nۡ O  ™CQ   ™€ (šˆ 0ۡ + “ ٰ ٰ
 @ •– &+  ”   •– &+  G :;  .˜

1
Durr-e-Mukhtar wa Radd-ul-Muhtar, vol. 2, p. 712
2
Durr-e-Mukhtar, vol. 2, p. 717, etc.
3
Bahar-e-Shari’at, vol. 1, p. 736
4
Part 9, Surah Al-A'raf, Verse, 206
5
Part 13, Surah Ar-R’ad, Verse, 15
6
Part 14, Surah Al-Nahl, Verse, 49

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 Method of Salah (Hanafi) 110

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1
Part 15, Surah Bani Israeel, Verses, 107-109
2
Part 16, Surah Al-Maryam, Verse, 58
3
Part 17, Surah Al-Hajj, Verse, 18
4
Part 19, Surah Al-Furqaan, Verse, 60
5
Part 19, Surah Al-Namal, Verses, 25-26
6
Part 21, Surah As-Sajdah , Verse, 15
7
Part 23, Surah Sad, Verses, 24-25

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Method of Salah (Hanafi) 111

ٰ  ۡ ۡ
ºۡ 7  G :; ۡ œ  § ¨h  @  © ۡ ۡ  ۡ  ۡ  ۡ   ۡ ٰٰ ۡ
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„
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Ž
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ۡ ۡ ۡ ۡ  

VŒ]UH q Òw  œ  ۡ 1 % @ ª Ÿ .„

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

Sajdah-e-Shukr
When someone receives good news, he should perform Sajdah of
gratitude or 2-Rak’at Salah of gratitude. A Sajdah performed upon
hearing worldly or religious good news is called Sajdah of Shukr.5 It is
mentioned in “Bahar-e-Shariat”: It is Mustahab to perform Sajdah of
gratitude over every blessing, such as a child is born, wealth is earned,
a lost thing is found, a patient recovers, or a traveller comes back
home.6 The method of Sajdah of Shukr (and Sajdah of Tilawat) is the
same. (The method of Sajdah of Tilawat is mentioned on page 107 of
this booklet.)

1
Part 24, Surah Haa Meem As-Sajdah, Verses, 37-38
2
Part 27, Surah Najm, Verse, 62
3
Part 30, Surah Inshiqaq, Verse, 20-21
4
Part 30, Surah Al-Alaq, Verse, 19
5
Mirat al-Manajih, vol. 2, p. 388
6
Bahar-e-Shari’at, vol. 1, pp. 738-739

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Method of Salah (Hanafi) 112

Wudu is necessary for Sajdah of Shukr

Wudu is necessary for Sajdah of gratitude, and Wudu is not necessary
for the Sajdah which is performed habitually because this is not a
Shar’i Sajdah, it is only a Mubah act which has neither reward nor a
sin. If someone has to make Du’a in Sajdah outside Salah, in addition
to the Arabic language, he can also make Du’a in other languages.

May Allah Almighty also enable us to perform Sajdah of gratitude

upon receiving good news!

If you receive the good news by the grace of Allah Almighty that your
visa for Hajj, ‘Umrah, and Madinah Munawwarah has been granted,
you should perform Sajdah of gratitude over this [blessing].

‫ﺻ ﻠ ﻮ ﻋ   ﻟ ﺤ  ﻴ ﺻ 
ﻋٰ ﻣ ﺤ ﻤﺪ‬

Salah on a chair
(This text has been prepared with the help of a 34-page booklet of
Maktabah-tul-Madinah, ‘Rulings of Performing Salah on a Chair’.)

Conditions of standing in Salah

It is Fard to do Qiyam in every Rak’at of Fara’id and Wajibat (i.e.,
Salahs of two Eids, Salah of Witr and Vow, including those Salahs
whose repetition becomes Wajib due to any reason) and in every
Rak’at of Fajr’s Sunnah. If someone performs these Salahs sitting
without any Shar’i permission, Salahs will be invalid; and if someone
cannot perform [Salah] standing but it is possible for him to stand
with the support of a stick or a wall, or with the support of a man then
it is Fard for him to stand in the required Rak’at as long as he can
stand with that support. If he can only utter Takbir-e-Tahrimah while

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Method of Salah (Hanafi) 113

standing, it is Fard for him to do Qiyam only to that extent; and if he

is not even able to do so, he can now perform the above-mentioned
Salahs being seated.

Exemptions of Qiyam
If someone feels dizzy or a drop of urine falls or a one-fourth (or more
than that) of Satr opens up or someone has become so weak due to
illness that if he stands, he won’t be able to perform Qira’at, then he
will be exempted of Qiyam. However, keep in mind that there is no
exemption for Qiyam in the above-mentioned Salahs by making
laziness and slight pain a compulsion. If there is strong apprehension
that the disease will intensify by performing Salah while standing or it
will take longer to recover or it will become unbearable, then he is
allowed to remain seated while performing (Salah).

Exemption of Jama’at due to Qiyam

Imagine the importance of Qiyam (i.e., to stand) being Fard in Salah
from the fact that someone is so weak that if he goes to perform Salah
with Jama’at, he won’t be able to do Qiyam; and if he performs (Salah)
at home, he can perform it with Qiyam. The ruling is that if he can get
Jama’at at home, it is better, otherwise, he should perform (Salah)
alone at home with Qiyam.

An important case of exemption from Qiyam

An important case of exemption from Qiyam is that someone has the
strength to do Qiyam but it is not possible for him to perform Sajdah
on a thing that is twelve finger space high or less high than that, then
because of being helpless to perform Sajdah-e-Haqiqi (i.e., Sajdah that
is usually performed), there is an exemption for Qiyam.

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Method of Salah (Hanafi) 114

Two complete conditions relating to Shar’i ruling about

performing Salah on a chair
First complete condition: ‘Either one cannot do Qiyam or he can
stand in the beginning for a little while and then he loses the strength
after that. However, he can perform Ruku’ and Sujood.’ In this
condition, he can perform the rest of Salah while sitting after he can
do Qiyam for as long as possible. However, while he can perform
Ruku’ and Sujood, he has to do Ruku properly by bending his back
and he also has to perform Sajdah only on the ground. If he can
perform Sajdah on a thing that is twelve finger space above the
ground, it is necessary for him to perform Sajdah only on it. His Salah
will be invalid by performing Ruku’ and Sujood using gestures. If such
a patient follows the ruling of Shari’ah (as for standing) and performs
Salah by properly performing Ruku’ and Sujood on the ground, it is
convenient for him on one hand and he will be able to keep himself
from several difficulties on the other hand. Otherwise, if he sits on a
chair instead of the ground, he will have to get down for Sajdah and
after performing Sajdah in a correct manner, he will have to get back
on the chair once again. That way, he will face the difficulty and there
will be a weird view in the row of Jama’at. After getting off the chair,
he will also have to exceed the row to perform Sajdah. That way, his
act will disturb the arrangement of the row. Therefore, in the case of
having the strength to perform Sajdah on the ground, one should not
at all perform Salah while sitting on a chair after Qiyam. If people still
do this, they put themselves into difficulties or despite having the
strength to perform Ruku’ and Sujood, they destroy their Salahs by
sitting on the chair and performing Ruku’ and Sujood using gestures.

Second complete condition: ‘If someone does not have the strength
to perform Ruku’ and Sujood or he does not have the strength to
perform Sajdah only, then despite having the strength to stand, he is

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Method of Salah (Hanafi) 115

relieved of Qiyam.’ Under this condition, the patient can also perform
Salah sitting on the ground. In fact, it is preferable for him to perform
Salah sitting. And if such a patient performs Salah sitting on a chair, it
is also permissible because Ruku’ and Sujood can also be performed
with gestures while sitting on a chair. That way, the complete Salah
will be performed sitting. Unlike the first complete condition, there
won’t be any possibility of pointless difficulties. However, it is
Mustahab to sit on knees as long as possible in Salah that is performed
while sitting. Therefore, it is suitable to avoid sitting on the chair with
your feet perpendicular to the shins. At your convenience, Salah
should be performed sitting only on the ground. If someone can sit on
knees and in any other manner equivalent to sitting, it is Mustahab to
sit on knees; otherwise whatever is easier: such as he can sit cross-
legged, on heels, with one knee drawn up, resting on the other foot.
Moreover, if he cannot sit on the ground, then in this second
complete condition, he can sit on a chair, stool or bed keeping his feet
perpendicular to the shins. However, he should still refrain from
taking support unnecessarily; those who are allowed to perform Salah
sitting should refrain from taking support unnecessarily as far as
possible and act according to the manners, respect, and Sunnah.

In this second complete condition, since the main reason for gaining
the relief for performing Salah while sitting is the lack of strength to
perform Ruku’ and Sujood or only Sajdah therefore he will have to use
a gesture for Ruku’ and Sujood, and it is necessary for him to bend the
head more during the gesture of Sajdah than that of Ruku. Keep it in
mind; otherwise, Salah will not be valid.

Ruling of performing Sajdah on a support attached with the chair

If someone can’t perform Sajdah, he will have to perform Sajdah with
a gesture, and it is not necessary for him to bend his back performing

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Method of Salah (Hanafi) 116

Sajdah using a gesture. He should bend his head in Sajdah more than
he does in Ruku’ using a gesture. Suppose that if he places his head on
the support, it is considered a gesture, and Salah will be valid.
However, a support attached to a chair is useless; there is no need for
that. And if someone who has the strength to perform Haqiqi Sajdah
performs Sajdah on a support attached to a chair, his Salah will be
invalid.

Ruling of placing a chair in a row

In the blessed Ahadith, there is a lot of insistence on keeping the rows
straight in Salah with Jama’at that rows should be equal, Muqtadis
should be standing straight, everybody’s necks, shoulders, and feet
should be in a straight line and one’s shoulder should remain in
contact with that of another. Therefore, such a helpless patient who
has been allowed by Shari’ah to sit while performing Salah should
perform Salah while sitting on the ground instead of a chair placed in
the row. If he cannot sit on the ground, then out of compulsion, he
can indeed perform Salah sitting on a chair but he should place the
chair at the end of the row. If the row remains incomplete then he can
place the chair in the row rather than placing it on the end. In this
condition, it is important to remember that he should place the chair
straight in the line. In addition, in the state of Qiyam also, he should
perform Salah sitting on the chair. Otherwise, in the case of
performing Salah while standing, he will be standing ahead of the
other Salah-performers in the row, which is a Makruh case to cause a
disturbance to the line-up. Moreover, there should not be any gap
between the chair and the Salah-performer next to him.

A request to honourable Imams

The majority of people are negligent in these important rulings.

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Method of Salah (Hanafi) 117

Therefore, in order to guide Ummah, please read out the

abovementioned rulings pertaining to Salah performed on a chair in
your Masajid from time to time and earn a lot of reward.

11 important Madani pearls regarding performing Salah sitting

(Numbers 1 to 4, including ‘important note’ have been extracted from
pages 510-511 of Bahar-e-Shari’at vol. I; whereas numbers 5 to 11
have been extracted from pages 720-722.)

1. It is Fard to do Qiyam (i.e., to stand) in Fard Salah, Witr, Eid

Salah and Sunnah of Fajr; for, if someone performs Salah while
sitting without any appropriate reason, Salah will be invalid.

2. If he is so weak that after reaching Masjid to perform Salah with

Jama’at, he won’t be able to perform Salah standing and if he
performs Salah at home, he can perform Salah standing, then he
should perform Salah at home. If he can get Jama’at, he should
perform Salah with Jama’at otherwise he can perform it alone.

3. Feeling a little pain while standing is not an excuse. In fact, Qiyam

will only be an exemption at the time when he cannot stand, or he
cannot perform Sajdah, or a wound oozes by standing or
performing Sajdah, or a drop of urine comes by standing, or a
one-fourth (or more than that) of Satr opens up or he cannot do
Qira’at. Likewise, if he can stand but the illness will worsen due to
that or it will take too long to recover or it will become
unbearable, then he should perform Salah being seated.

4. If he can stand with the support of a stick, a servant or a wall, it is

Fard for him to perform Salah while standing. If he can stand for
even a little while that he can utter ‘  ‫ ’
 ﻛ‬while standing, it is Fard
for him to stand for that long to utter this. After that, he can sit.

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Method of Salah (Hanafi) 118

Important note:
Nowadays it is usually seen that if someone has a slight fever or minor
pain, he starts performing Salah sitting. As a matter of fact, while
having the same condition, these people keep standing to talk about
all other things for 10 to 15 minutes, even more! They should be
aware of these rulings, and it is Fard for them to perform all Salahs
again from the start that they performed sitting in spite of having the
strength to stand. Similarly, if he could not stand like that but it was
possible for him to stand with the support of a stick, a wall, or a
person, then those Salahs were also invalid. It is Fard for him to
perform from the start.

5. If a person does not have the strength to perform Salah by

standing due to illness that it will harm him or the illness will
intensify or it will take longer to recover or a drop of urine will
fall, or he feels dizzy, or the intense pain will be unbearable if he
performs Salah while standing, in all these conditions he can
perform Salah being seated (as usually) with Ruku’ and Sujood.

6. If someone cannot sit by himself but a boy, a servant, or a stranger

is available there who can help him sit, then it is necessary to
perform being seated. If he cannot remain sitting, he should take
the support of a pillow, a wall, or a person and perform Salah. If it
is even not possible, he can perform lying and if it is possible for
him to perform while being seated, performing Salah lying will be
invalid.

7. It is not necessary to sit in a specific manner while performing

Salah sitting. In fact, he can sit in any manner easy for an ill
person. However, if it is easy for him to sit on knees or in any
other manner equivalent to sitting, the former manner is better,
otherwise, he can opt for whichever is easier.

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Method of Salah (Hanafi) 119

8. Someone can stand but cannot perform Ruku’ and Sujood or

Sajdah only – for example if he has a boil in the throat, etc., that
will burst if he performs Sajdah, he can perform it being seated
while using gestures. In fact, it is better. And in this case, he can
also opt to perform Salah standing and use gestures for Ruku’, or
if he has the strength to perform Ruku’, he should perform Ruku’
and use gestures for Sajdah after sitting.

9. In the case of gestures, it is necessary that the gesture of Sajdah is

lower than that of Ruku’. (If in Sajdah, the head is not bent more
than Ruku’, then Sajdah will not be performed using gestures.
Therefore, Salah will be invalid.) However, it is not necessary to
bend the head very close to the ground. It is Makruh-e-Tahrimi
(i.e., impermissible and sin) to bring a pillow, etc., close to the
forehead and perform Sajdah on it whether he himself or
someone else picked that thing.

10. If someone performed Sajdah on an elevated thing placed on the

ground and he didn’t only use the gesture for Ruku’ but bent his
back as well, it is correct provided that the conditions of Sajdah
are found – for example, the thing on which Sajdah was
performed was hard enough that the forehead was pressed so
much that it couldn’t be pressed anymore, and the height of that
thing (on which Sajdah was performed) was not more than twelve
finger space. After these conditions are found, Ruku’ and Sujood
are found in their real state. Therefore, he will not be considered
as the one performing Salah using gestures, and the one who
performs Salah standing can follow this person in Salah. And
when he can perform Ruku’ and Sujood like that and has the
strength to do Qiyam, then Qiyam is Fard for him, or if he has the
strength to do Qiyam during Salah, then it is Fard for him to
perform the rest of Salah standing. Therefore, if someone cannot

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 Method of Salah (Hanafi) 120

perform Sajdah on the ground but can perform it by placing

something on the ground by following the conditions mentioned
above, it is Fard for him to perform Sajdah like that. Offering it
with gestures is not permissible, and if he performed Sajdah on a
thing which is not in the exact condition, Sajdah was not found in
its real state. In fact, the gesture was for Sajdah. Therefore, the one
who has the strength to stand cannot follow him in Salah, and if
he got the strength to do Qiyam during Salah, he should perform
from the start.

11. If there is a wound on the forehead that someone cannot place the
forehead on the ground for Sajdah, he should perform Sajdah
resting on the nose. If he didn’t do so but used a gesture, then
Salah is invalid.1

If the above-mentioned 11 rulings extracted from (part 3 of volume

one of) Bahar-e-Shari’at have been read and understood well, then

   the Shar’i ruling of Salah will be crystal clear to those who
perform Salah sitting or using gestures. Those who are not ill or under
compulsion should also learn these rulings as they might also need
them ever; otherwise, they may make use of these to provide other ill
Muslims with the Shar’i guidance.

Suggestion by a non-Muslim or Fasiq physician for Salah to be

performed while sitting on a chair
Question: If a non-Muslim or Fasiq surgeon or physician suggests a
patient to perform Salah by sitting after a bypass surgery or due to any
other disease while the patient has no experience of harm caused by

1
Bahar-e-Shari’at, vol. 1, pp. 720, 722 summarized

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Method of Salah (Hanafi) 121

performing Salah standing in this kind of disease and he cannot form

a strong supposition either, what should the patient do?

Answer: A ruling is stated in ‘Bahar-e-Shari’at’: If a patient got his eye

operated on and an expert Muslim doctor whose appearance is in
accordance with Shari’ah suggested to the patient that he should keep
lying, then the patient should perform Salah lying while using a
gesture.1

The restriction of a Muslim doctor whose appearance is in accordance

with Shari’ah has been applied. Similarly, there are also the same kind
of other rulings in which if it is necessary for someone to violate a
Shar’i ruling by following the prescriptions given by an expert
physician, then restrictions of a Muslim doctor who is not Fasiq or at
least whose appearance is in accordance with Shari’ah apply.

Firstly, in this era, it is difficult to find an expert physician. Secondly,

if you can find one, it is still difficult to find a Muslim non-Fasiq
person or at least someone whose appearance is in accordance with
Shariah. Therefore, during the treatment of this kind of fatal disease,
if a surgeon or a specialist gives some prescriptions based on his
experience in order to keep a patient’s body from serious harm and
the patient strongly believes in him, then it is enough for the relieve.
This is so because the prescription of a non-Muslim or Fasiq doctor is
usually based on his experiences. Even if the patient has no experience
and no matter if the expert physician is non-Muslim or Fasiq,
something prescribed by him is strong enough to incline the patient
to trust him. If a surgeon is not an expert, who else will be? Similarly,
a specialist of this disease is certainly experienced and expert and his

1
Bahar-e-Sharia’t, vol. 1, p. 725

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Method of Salah (Hanafi) 122

opinion will be considered, but if such a case comes that the

physicians have a difference of opinion, in this case, we do not believe
in an opinion formed by a specific physician. An opinion from the
opponents obstructs the formation of a strong supposition. Therefore,
one should consult two or three expert physicians in this kind of
confusion or believe in the most experienced physician. This seems to
be the safe side. Therefore, after the sensitive operation like bypass, we
should consider the prescription of a cardiac specialist. In this kind of
situation, the patient surely believes what the cardiac specialist
advises; for, his opinion is based on his experience. This is not only his
opinion alone; in fact, in light of the experiences of the specialists
around the world, these kinds of crucial opinions are formed.

Therefore, after developing a strong belief, the patient can perform

Salah while sitting for as many days as the doctor advises. Similarly, if
the doctor asks not to bend (i.e., for Sajdah, that is performed as
usual) and the patient cannot perform Sajdah, then he will be allowed
to perform Salah sitting. In the first condition, it should be known
that in Fard, Wajib and Sunnah of Fajr, it is obligatory for him to do
Qiyam as long as he can. Therefore, if the patient can perform Sajdah
and the specialist permits him to perform Salah with Ruku’ and
Sujood while sitting, then the patient should ask him if he can stand
for a little while. If the specialist gives permission, the patient can do
Qiyam to that extent; and if he is permitted to perform Salah using a
gesture, Qiyam will be a complete exemption. He can perform Salah
from the beginning using a gesture. Thus, the patient has to follow the
specialist by heart. As soon as he recovers, he should consult
immediately and perform Salah with the complete Fara’id. He should

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Method of Salah (Hanafi) 123

not be lazy in this regard unnecessarily. He should have the physician

not give him any unnecessary relief.

The seeker of grief (over

separation from) Madinah, After reading
(burial in) Jannat -ul-Baqi’, this booklet,
forgiveness without give it to
accountability and (entry into)
someone with
Jannat-ul-Firdaus and
neighbourhood of the Holy
the intention
Prophet in it. of ea
earning
rning
reward.
10 Safar Shareef 1443 AH
18-09-2021

After reading this booklet give it to others

Distribute the booklets and pamphlets containing Madani pearls

published by Maktaba tul Madinah on the occasions of wedding
and death, in Ijtima’at, A’araas and Milad processio
processions,
ns, etc. and
earn reward. Keep booklets regularly in your shops as well in
order to give them to your customers as a gift with the intention
of earning reward. Send booklets or pamphlets containing
Madani pearls as many as you can afford to the houses of yyour
our
neighbourhood through newsboys or children every month and
spread the call towards righteousness and earn lots of reward.

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Bibliography 124

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Book Publisher Book Publisher
Maktaba-tul-
Fath-ul-
Quran Majeed Madinah Quetta
Qadeer
Karachi
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Al-Ilmiyyah Al-Behr al
Bukhari Quetta
Beirut Raiq

Dar-ul-Kutub
Dar Ibn-e- Halba-tul-
Muslim Al-Ilmiyyah
Hizm Beirut Majli
Beirut
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Munya-tul-
Abu Dawood Al-Tiras Al- Publications
Musalli
‘Arbi Beirut Lahore
Saheel
Dar-ul-Fikr
Tirmizi Ghunyah Academy
Beirut
Lahore
Durr-e-
Dar-ul-Kutub
Mukhtar wa Dar-ul-
Nasaee Al-Ilmiyyah
Radd-ul- Ma’rifa Beirut
Beirut
Muhtar
Haashiyah
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Ibn-e-Majah Quetta
Ma’rifa Beirut ala al-Durr-
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Bibliography 125

Muwatta Dar-ul- Fatawa Dar-ul-Fikr

Imam Malik Ma’rifa Beirut ‘Aalamgiri Beirut

Musnad Imam Dar-ul-Fikr Sharh Al-

Karachi
Ahmad Beirut Wiqayah

Dar-ul-Ihya Maktaba-tul-
Mu’jam Miraqi al-
Al-Tiras Al- Madinah
Kabeer Falah
‘Arbi Beruit Karachi

Haashiyah
Dar-ul-Kutub
al-Tahtawi
Mu’jam Awsat Al-Ilmiyyah Karachi
ala Miraqi
Beirut
al-Falah

Dar-ul-Kutub Maktaba-tul-
Shu’ab-ul- Jadd-ul-
Al-Ilmiyyah Madinah
Iman Muhtar
Beirut Karachi

Dar-ul-Kutub Raza
Al-Sunan al- Fatawa
Al-Ilmiyyah Foundation
Kubra Razawiyyah
Beruit Lahore

Maktaba
Ibn-e- Al-Maktab al- Fatawa Razawiyyah
Khuzaimah Islami Beirut Amjadiyyah Aaram Baagh
Karachi

Maktaba-tul-
Mirqat al- Dar-ul-Fikr Bahar-e-
Madinah
Mafatih Beirut Shari’at
Karachi

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Bibliography 126

Zia al-Quran Bazm Waqar-

Mirat al- Waqar-ul-
Publications ud-Deen
Manajih Fatawa
Lahore Karachi
Sunni
Ihya-ul- Dar Sadar Fareed Book
Behshti
‘Uloom Beirut Stall Lahore
Zaywar
Dar Maktaba Maktaba-tul-
Kitab-ul- Qanoon-e-
al-Hayat Madinah
Kabair Shari’at
Beirut Karachi
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Hidayah Al-Tiras Al- *** ***
‘Arbi Beirut

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