The Qur'an sets out the basis of love

The Qur'an refers to love that stems from faith and has a profound
impact on the soul. It takes hard work to possess that love. The
concept of love in the Qur'an encapsulates the concepts of
self-sacrifice, patience, generosity, care and protection. Our Lord
reveals in the Qur'an that responding to evil and evil words in the
finest possible manner and treating people well represents the
basis of love.
If you ask people across the world, the majority will probably say
they "know all about love and loving" and that they "love a great
many people." But the fact is that only very, very few people know
love and how to love. What people imagine to be "love" is actually
a feeling rather more like infatuation. The passage of time makes
it quite clear that this feeling is not love at all. True love is
an emotion based on the love and approval of Allah, that never
diminishes no matter how much time goes by, that can withstand time,
difficulties, flaws and errors and that is always growing.
Responding to Evil in the Finest Way Is Proof of Love
In the Qur'an, Allah commands people to respond to evil with good:
"A good action and a bad action are not the same. Repel the bad
with something better and, if there is enmity between you and
someone else, he will be like a bosom friend." (Surat al-Fussilat,
34)
Allah has promised believers an auspicious outcome when they
respond to evil with good. He notes that even if there is a state of
enmity between them and the other person, a warm friendship can
still emerge. This is also a requirement of believers' conception of
love and compassion. When they see that the other party is behaving
badly and in a manner displeasing to Allah, they first think that
this behavior is a danger to that person in terms of the hereafter
and approach that person with tolerance and modesty, avoiding pride
and arrogance, and adopt a humble way of speaking. They never
adopt the logic of "The person in error or who does wrong must be
the first to apologize" or "To hell with them," an attitude common
among people who do not live by Qur'anic moral values. They know that
Allah will approve of the behavior of whoever behaves well, and
that to respond to evil with good is the behavior most compatible
with the moral values of the Qur'an. For that reason, they regard
humility as gaining them something rather than a source of loss.
Believers may encounter all kinds of people during their lives. But
they never alter their moral conception on the basis of other
people's behavior. Other people may speak mocking or ugly words,
become angry or behave badly. But the believer never changes his
good manners, modesty, compassionate affection and loving behavior.
He never replies to bad words with bad words of his own. He never
responds to mockery or anger with mockery or anger of his own. He
always responds to offensive behavior with a tolerance, compassion
and love that serves to embarrass the other party and make them
want to behave better. He is always calm and moderate in the face of
anger.
Of course, this behavior on the part of a believer has an entirely
rational dimension; it never puts him in a position whereby he can
come to harm. He never allows himself or other believers to come to
any harm or to suffer any wrong. But with his good behavior he also
preaches the moral virtues commanded by the faith. And by adopting
the moral values beloved of Allah, he tries to attract the other
party toward religious moral values.
However, we must also not forget that someone else behaving badly is
no excuse for exhibiting poor moral values oneself. Everyone is
individually and ultimately responsible to Allah for his actions.
Being able to respond to bad behavior with affection, compassion,
moral virtue and love is, according to the Qur'an, a sign of
superior morality because this proper attitude on the part of the
believer shows the power and intensity of his devotion to Allah.
That person is patient solely because that value will be pleasing
to Allah. Allah reveals that He will twice reward this superior
patience people exhibit regarding living by the moral values of the
Qur'an:
"They will be given their reward twice over because they have been
steadfast and because they ward off the bad with the good and give
from what we have provided for them." (Surat al-Qasas, 54)
Treating People Well Is Proof of Love
"We did not create the heavens and earth and everything between
them, except with truth. The Hour is certainly coming, so turn away
graciously." (Surat al-Hijr, 85)
Allah commands believers to behave well and treat others with love.
This is a solid moral conception stemming from fear of Allah and
devotion to the Qur'an. The believer never, therefore, makes the
slightest concession on those values throughout his life, and treats
others well and lovingly within the framework of earning Allah's
approval.
Whether the other person is rich or poor, old or young, man or
woman make no difference in terms of a believer's moral values. The
believer never considers such characteristics, since he expects no
worldly gain or benefit in return for his behavior. Indeed, Allah
has specified the measure involved here:
"Worship Allah and do not associate anything with Him. Be good to
your parents and relatives and to orphans and the very poor, and to
neighbors who are related to you and neighbors who are not related
to you, and to companions and travelers and your slaves. Allah does
not love anyone vain or boastful." (Surat an-Nisa', 36)
The believer exhibits the same behavior commanded by Allah to
everyone. However, this is not a conception of good that approves of
other people's false ideas nor turns a blind eye to wrongful
behavior. The believer never makes any concessions from the path
shown by Allah on matters concerning the truth. If the other party
behaves badly, he tries to make this clear through his own
compassion and love, and thus to set out the proper way of behaving.
Seeing the Other Party's Point of View Is an Important Sign of Love
There are generally two sides to every story in the great majority
of events that people who live far removed from religious moral
values encounter in their daily lives. It is almost impossible for
one person to be completely in the right and the other completely
in the wrong. Right may sometimes be divided 80% to 20%, and at
other times 50% to 50%. People generally look at matters in which
they are involved from their own perspective, and to the extent
permitted by that perspective. Therefore, one person will regard
himself as being completely in the right, while the other person
regards himself in exactly the same way. One of the two expects the
other party to apologize and see the error of his ways, while the
other person expects exactly the same thing from him.
This approach, which is widespread in societies that do not live by
religious moral values, leads to permanent unease and coolness
between people in the event of the slightest misunderstanding or
disagreement. The difference between them and believers comes out
under such conditions. One important characteristic of the believer
is that he knows love and how to love. Being a believer means
possessing superior moral values when it comes to friendship,
loyalty, affection and compassion, forgiveness, tolerance and
winning people's hearts. The believer is highly altruistic in his
love. He never prefers his own desires over the person he loves. He
never abandons the person he loves for the sake of his own ease and
comfort. He will never try to blame the person he loves in order to
exculpate himself. On the contrary, he will still assume the blame
even if the person he loves is completely in the wrong. He will
assume the responsibility for all error and flaws and deficiencies,
and will never allow a shred of blame to be attached to the person
he loves. And his sole aim in all of this is to earn Allah's
approval because the believer's love is based solely on love of
Allah. His loyalty stems from his loyalty to Allah. And that is the
sole source of his devotion to the person he loves.
Love Is an Important Sign of a Believer
Almost everyone will come across loveless and ruthless people in
their lives. These people are unaffected by almost everything that
goes on or is said around them and use a harsh form of language.
There is no doubt that it is none other than satan who leads these
people to lovelessness and ruthlessness. Satan does not want people
to have good conscience or to be rational, submissive, grateful,
tolerant, pleased with Allah's creation, full of love and showing
moral virtue to those around them. Yet Almighty Allah has created
human nature to make things easy and put others at their ease, so
people will sacrifice themselves if necessary, do this without
letting the other party know, to adapt to all legitimate things and
to be full of love. Believers, who use this attribute created by
Allah very well, calm down the environment they find themselves in
and always have a positive impact. This harmonious, calming,
positive, warm and relaxing character that believers exhibit to
those around them out of their love of Allah is an excellent sign of
a believer. Allah reveals in the Qur'an how He has created the
blessing of love for believers:
" As for those who believe and do right actions, the All-Merciful
will bestow His love on them." (Surah Maryam, 96)
The true source of the love for other people that believers feel in
their hearts is their love of Allah. Knowing that Allah created the
joy they feel in their hearts and that Allah is manifested in all
things is the true source of profound human love.
In true love, one can always express these emotions to the people
one loves with breathtaking and effective words one has never used
before. Each one is different to all those that have gone before
because one experiences that joy in the most vibrant form and at
every moment in one's heart.
Allah has created human beings with "souls," in contrast to all
other living things. Therefore, and again in contrast to all other
living things, the effect that the riches in one's soul will have
on another person will also be different. The love that everyone
experiences is directly proportional to the beauty in one's soul.
The more traits deserving of love and respect one has, the more
people will love and respect them. In the same way, the more
sensitive one is to the traits deserving of love and respect in other
people, the more one will see such beauties in others and love and
respect them in proportion.
Mr. Adnan Oktar Speaks of the Love Described in the Qur'an:
The Qur'an describes the foundation of love. It does not tell us
simply to love. Love requires patience, for instance, loyalty,
generosity, care, protectiveness and consideration, doesn't it? An
egotistical, selfish person cannot know love. An egotistical,
selfish person inevitably loses love. People who are not forgiving
lose love. In other words, love does not form spontaneously. It
calls for work and care. You have to protect love in the same way
you tend a flower. Love does not just appear spontaneously. One does
not love a person's eyes and eyebrows; they can grow old or become
diseased. Wealth can also disappear, but faith and virtue, the moral
values stemming from faith, are permanent and have a profound
effect on the soul. That is why we love other people. One cannot just
love a person made of flesh and bone because lift the skin up by
just a millimeter and flesh is bright red, and all you have is
blood and fat and nothing else.

There Is No Such Thing as the “FirstSelf-reproducing Molecule That Gave Rise to Life”

The scenario regarding life that Darwinists have been rehearsing
ever since Darwin's time begins with a mythical "first cell" that
supposedly came into being spontaneously. This mythical first cell;
Was described in Darwin's day as "a small balloon filled with
water," because under the primitive conditions of the time, nobody
even knew what the cell really looked like.
It was irrationally suggested that this alleged first cell came
into being spontaneously in water.
It was claimed that all the varieties of life developed from this
first cell that came into being by chance.
Enormous scientific progress was subsequently made in the 20th
Century and the structure of the cell was fully revealed. It was
realized that;
A single cell has a more complex structure than the city of New York.
That it was impossible for even a single protein inside the cell,
let alone a cell itself, to come about spontaneously.
The idea that the cell came into being in muddy water is therefore
scientifically illogical and impossible.
These facts caused a terrible panic among Darwinists. The fact that
the theory of evolution had collapsed RIGHT AT THE BEGINNING OF LIFE
totally demoralized them. They wanted to conceal this fact. They
set about using the press and universities. "We can probably
manufacture protein in laboratories and are conducting
experiments," they said. "There are hypotheses that life began from
a single cell," they said. "We will prove our claims eventually,"
they said. But nothing changed over the next 150 years and no
evolutionary claim was ever proved. On the contrary, every new
scientific advance has proven that no protein can ever come into
being by chance.
Why Do Evolutionists in Turkey Still Espouse Claims That Darwinists
Elsewhere Have Abandoned?
Stunned by a succession of scientific defeats, Darwinists recently,
under the leadership of Richard Dawkins, began speaking of a
supposed "self-reproducing molecule." But even this did not rescue
the position, and even Dawkins had to publicly admit the illogical
nature of the claim, and thus that such a creation could only be
brought into being by a sublime intelligence.
Yes despite all these facts and scientific advances, evolutionists in
Turkey insist on repeating the idea. They reiterate such illogical
and unscientific ideas as, "We cannot speak of an advanced life
form, but we speak of an organization progressing toward life,"
"...the first self-replicating molecule created life," or "....life
emerging from inanimate matter is the result of the laws of nature,
and there is nothing to discuss about it." The reason for this is
that these people are unable to divorce themselves from the old,
fraudulent evolutionist conception of science.
There Is No Such Thing as a First Self-reproducing Molecule
Since Darwinists are unable to account for how a protein might have
formed spontaneously, they claim that the beginning of life was "a
first molecule capable of self-reproducing." First of all, there is
no such thing as a "self- reproducing molecule." If this molecule
was a protein, the smallest units inside the living cell, then it
must be borne in mind that proteins themselves have no "self-
reproductive" property. In order for a protein to be able to
self-replicate, IT NEEDS
Other proteins
DNA
Ribosomes
Endoplasmic reticulum
Cytoplasm
Energy manufacturing mitochondria
And the cell membrane.
IN SHORT,
A FULLY EQUIPPED CELL.
Therefore, the idea of a "self-reproducing molecule" is totally
fraudulent. It is impossible for a molecule not inside a living
cell to be able to take in energy from the outside and use it to
replicate itself . To refer to this as "an organization progressing
toward life" is demagoguery and a deliberate distraction.
"Organization progressing toward life" is a totally illogical term.
The smallest living thing is "a CELL." Only a cell and the
structures inside it can self-reproduce. Only a cell can take in
energy from the outside and use it. Only a cell can maintain its own
existence through its own organelles and the energy it takes in from
the outside.
To put it another way, there can be no supposed stages progressing
from the inanimate toward life . LIFE CAN NEVER COME FROM SOMETHING
INANIMATE. THAT IS ABSOLUTELY IMPOSSIBLE. IT IS SCIENCE THAT SAYS
THIS, PROVEN, CONCLUSIVE, SCIENTIFIC EXPERIMENTS. When Darwinists
say, "....there is scientific evidence that life formed from
inanimate matter," they are not speaking the truth. All research at
the molecular level has proved in the 20th Century that life cannot
come from what is inanimate; and this has been confirmed by
science in the 21st Century. Not even the presence of a protein is
enough for a living thing to form. In order to be able to explain
life, Darwinists have to account for the formation of a SINGLE
CELL. BUT THEY ARE STILL UNABLE TO ACCOUNT FOR HOW A SINGLE PROTEIN
MIGHT HAVE EMERGED SPONTANEOUSLY. A tiny protein inside the cell
totally demolishes Darwinism.

Perfection Is an Outcome Shown by Science and Prevails in All Living Structures

Darwinist claims have always been anything but scientific, and they
have always used mere demagoguery and false evidence to prop their
theories up. They deceive people by employing terminology that has
nothing to do with the subject at hand, simply producing words
without saying anything scientific at all. These are well-known
evolutionist characteristics. But there has recently been another
addition to Darwinists' demagoguery.
Terms such as "perfect, magnificent, flawless," used to emphasize
the superior aspects of the structures in living things, alarm
Darwinists. They respond by saying things like, "These are not
scientific terms, they are personalized terms; there is no such
thing as a perfect cell. What criteria are involved?"
The reason is this: Darwinists are aware that they cannot account in
terms of the theory of evolution for the extraordinary order and
behavior in living things, such as the golden ratio, symmetry,
division of labor or planning. Their latest feeble move, a defense
mechanism, is to attack these terms. In short,Darwinists are in such
a wretched position as to suggest that the use of these terms is
improper.
Why do Darwinists reject the concept of "perfection"?
"Perfection" is a scientific term because living structures exhibit
a perfection that exceeds human abilities and sometimes even human
comprehension. For example, the stages involved in plant
photosynthesis are still not yet fully understood. no machine capable
of making photosynthesis has thus far ever been constructed. We
still do not fully understand how tiny birds weighing just a few
grams can migrate thousands of kilometers, how they navigate, and
where they obtain the strength to do this. The majestic nature of
the order within the bee hive, how the regular hexagons in the
honeycomb came about and the glory of the ventilation system in
termite nests are all absolutely stunning.
In fact, Darwinists know perfectly well that the features in living
things are perfect and that they cannot explain them in terms of
evolution. But they still do all they can to reject the concept of
"perfection." The sole reason for this is that, in their eyes, it is
impossible for there to be perfection in a structure they maintain
came about by chance.
Chance cannot produce perfection. It cannot understand symmetry or
the golden ratio. It cannot give rise to entire systems that engage
in a division of labor at the molecular level, take precautions,
leave no deficiencies and test for, and even correct, errors. All
chance can produce is either nothing, or else deformed, twisted,
irregular, crippled and sickly structures. That is why Darwinists
are so alarmed by the use of words such as "perfect,"
"extraordinary" and "flawless."
The truth is clear, even if Darwinists try to hide from it
The fact that Darwinists try to avoid with their policy of silencing
argument is this:
Proteins serve very different functions inside the cell. Every
protein knows where to go and what to do at the moment it comes into
being. One enfolds DNA, another indicates the location of the code
in protein synthesis, one becomes a hormone and permits communication
while another becomes an enzyme and catalyzes reactions. Darwinists
can never succeed in performing one of the jobs of one of the
thousands of proteins inside the cell. FURTHERMORE, THEY CAN NEVER
EXPLAIN HOW A SINGLE PROTEIN MIGHT HAVE FORMED. Such a structure
that so exceeds human abilities is, in a word, perfect.
DNA is a work of art. Some two meters long and divided into 46
chromosomes, it is folded into the cell nucleus a mere one to two
microns in size using the most complex folding technique in the
world. It is enzymes and proteins that do this folding. If
Darwinists claim there is no perfection in this, then they have to
be able to do something similar, or at least make a copy of it.
The chloroplast inside a leaf performs photosynthesis, the mechanism
of which we still do not fully understand, with an amazing
expertise. If Darwinists maintain that this system is not perfect,
they need to be able to make a copy or to be able to do something
similar.
A moon fish living in Antarctica can survive at temperatures as low
as minus 56 degrees and dive down to great depths. Yet it is
unaffected by sudden and intense changes in pressure, because in
contrast to many mammals, its respiratory tract is flat-oval in
shape, rather than round, and is capable of immediately closing
under high pressure. It can also close its lungs instantaneously.
This characteristic is perfection.
A seed can store and never forget all the information for a flower,
a fruit or a tree. If Darwinists claim there is no perfection in
this, then they need to explain how the seed can store all this
information and how it can be preserved for hundreds or even
thousands of years.
A hummingbird's heart beats between 500 and 1,200 times per minute
throughout the day. At night, however, it slows down so much that
its heartbeat literally stops, and the bird seems not to be
breathing at all. These birds expend more energy, for their size,
then a modern passenger jet. If we were to expend an equivalent
amount of energy, our body temperature would rise to 400 degrees and
we would have to consume 45 kilos of sugar every day in order to
meet that energy need. It is wondrous how this tiny animal does
what is impossible for a human being.
Darwinists need to be able to account for a bat's sonar system,
bees' navigational abilities, a bacteria's ability to perform
chemical separation, the way a scorpion can withstand ultraviolet
rays, the way a salamander can renew its own organs and all the
countless characteristics in living things, in terms of evolution.
But since they cannot do that, living things possess superior
structures to human beings and these are all amazing properties.
And these show us "perfection, glory and flawlessness."
A Response to Darwinists Who Refuse to Admit the Secret of the
Creation of Life on Earth:
Why do some life forms have a sonar system, and others not?
This is the kind of question that Darwinists, who are unwilling to
admit the secret of the creation of life on Earth, frequently resort
to.
The answer is this: The dolphin that possesses sonar is superior, in
this respect, to human beings. Or a salamander that renews its
organs is superior to humans in this regard.
In the same way there are perfections in the human body, some
structures superior to those of humans have been created in other
life forms. But Allah is the Creator of all different properties. If
Allah wished, he could create them all in one single living thing.
And that is indeed how the creation in paradise will be. People
will possess all kinds of attributes, superiority, flawlessness and
immortality in paradise. It is sufficient to know of the dolphin's
sonar to appreciate the sublimity of Allah. It is sufficient to know
that the salamander renews its own organs to appreciate that Allah
is mighty enough to do this. The absence of these properties in
humans is because they are tested in this world.
People will be tested with deficiencies and will thus desire
paradise, or flawlessness, to put it another way. To fail to see the
purpose here and say, "There are flaws in this world, nothing is
flawless," means to fail to appreciate the reason for the creation of
man. The greatest proof we are given about Allah's creative artistry
is the perfection we see just about everywhere in the universe. We
can see from this evidence that our Almighty Creator is powerful
enough to do all things, that He will create the entity He wishes
with the superior qualities He wishes, and that he will create all
these and more in paradise.
Perfections are a great blessing for us. Perfections are facts
shown us by science. Perfections only disturb Darwinists because
every perfection undermines the theory of evolution. Every new
marvel that emerges as science advances will continue to undermine
the theory of evolution, and Darwinists will continue to be troubled
by these perfections. What we of course wish, is for them, too, to
delight in these perfections and properly and sincerely appreciate
our Almighty Lord, the Creator of all things.

How to Pray

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The method of praying Namaz is as follows;
With Wuzu, face towards the Qibla and stand so that there is a gap of four fingers between your feet.
Take each hand to each ear and touch the lobes of the ears with the thumbs and leave the rest of the fingers in their normal state, don't join them together or spread them apart.
Face the palms of the hands towards the Qibia and your sight is to look at the sijdah. Then make a firm intention in your heart as to which Namaz you are praying and while saying 'Allah-o-Akbar' lower your hands and join them below the naval. The way to join the hands is to have the palm of the right hand on top of the back of the left hand wrist, keep the middle three fingers straight and circle the left wrist with the thumb and the little finger firmly grasping the hand.
Then pray 'Sana' meaning Subhanakallah Humma Wa Bihamdika Wa Tabarakasmuka Wa Ta'ala Jadduka Wa Laa ila'ha Ghairuk" . Then pray Ta'awwuz meaning "A'oozu Billahi Minas Shaitaanir Rajeem" and then pray Tasmee'a meaning "Bismillah' ir'rahman'ir' Raheem" .
Then pray the whole of the 'Alhamdo' Surat and say 'Aameen' quietly. After this, pray any Surat or three ayats or one ayat which is equivalent to three small ayats.
Then whilst saying Allah-o-Akbar go into the Rukooh. Grasp the knees with the hands and spread your fingers over the knees. Keep your back straight and your head level with your back and make sure that you are not too far up or kneeling to low down and keep your sight on your feet and pray at least three times "Subhana Rabbi'al Azueem' and then pray this whilst standing up 'Sami Allahu Liman Hamidah' and if you are praying Namaz alone then also say 'Allahumma Rabbana Walakal Hamd' and then while saying Allah-o-Akbar go into the Sijdah.
The way to do this is to first put your knees on the ground, then put your hands at the side of the place where your are going to put your head and then place your head by first placing your nose on the ground and then your forehead and then press hard on your nose. Look towards your nose and keep your elbows up so that they don't touch the ground and leave a gap between your armpits and make sure that there is a gap between your thighs and your stomach. Place all your toes so that their tips are pointing towards the Qibla and their bases are flat on the ground. Keep your hands flat and have your fingers pointing towards the Qibla. Then pray at least three times 'Subhana Rabbi al A'ala'.
Then lift your head up while saying Allah-o-Akbar with first lifting your forehead then your nose then your face and then your hands. Keep your right foot upright and lay your left foot flat and sit on it firmly. Place your hands on your knees with the finger tips pointing towards the Qibla and the palm of your hands flat near your knees and the base of the .fingertips laid flat at the end of your kneecaps.
Then whilst saying 'Allah-o-Akbar' go back into the Sijdah and this is done in the same way as the first one. Then stand up by placing your hands on your knees and putting pressure on your knees and legs stand upright, don't put your hands on the ground to assist you to stand up. Now pray only 'Bismillah'ir' Rahmaan'ir' Raheem' and then Alhamdo and another Surat and as before perform Rukooh and Sijdah, and when getting up from the second Sijdah leave your right foot upright and lay your left foot flat and sit upright. And pray •AttahiyyaatuLillahi Was Salawato Wattayyibatu Assalamu Alaika Ayyuhannabi 'o 'Warahmatullahi Wabarka'tuhu Assalamu Alaina Wa'ala'Ibadillahis Sa'liheen, Ash'had'u'un La ilahaillallahu Wa Ash'hadu Anna MuhammadunAbd'uhu Wa Rasooluh', This is known as Tashahhud. When you are reaching La'ilaha make a circle in your right hand by joining the thumb with the middle finger and curl the small and it's adjacent finger with the middle finger and on the word La lift your index finger but don't move side to side and when you reach 'illallahu' straighten your hand back to normal. Now if you have more than two Ra.kats to pray then stand back up and pray more Rakats, but for a Farz Namaz there is no need to join another Surat after Alhamdo and then continue and when you reach your last Qaidah (sitting position) pray Tashahhud and then pray the DuroodSharif called Durood-e-lbrahim'Allahumma Salleh Ala Sayyidina Muhammadin Wa'ala' Aale Sayyidina Muhammadin Kama Sallaiyta Ala Sayyidina Ibraheema Wa' Ala Aale Sayyidina Ibraheema InnakaHameedum Majeed -Allahumma Baarak Ala Sayyidina Muhammadin Wa' Ala Aale Sayyidina Muhammadin Kama Baarakta Ala Sayyidina Ibraheem Wa' Ala Aale Sayyidina Ibraheema Innaka Hameedum Majeed' After this pray'Allahumag Firii Wali Wale Dayya Wal Ustaad'e Wal Jamee'il Mu'mineena Wal Mu'meenat Wal Muslimeena Wal MuslimatAI'Ahya'eMinhum Wal Amwaat'e Innaka MujeebudDa'waatBirahmatikaYa Ar'hamarr'ahimeen' or pray another Dua-e-Ma'soor or pray 'Allahumma Rabbana Aatina Fid DuniyaHasanatawWafil Akhirati Hasanataw Wa QinaAzaabanNaar' Make sure you pray this by starting it with 'Allahumma' and then turn your head towards your right shoulder and say'Assalamu Alai'kumWarah'matullah' and then turn your head towards your left shoulder and repeat the same words again. The Namaz has now finished, so raise both your hands and pray any Dua for example'Allahumma Rabbana Aatina Fid Duniya Hasanataw Wafil Akhirati Hasanataw Wa Qina Azaaban Naar' then rub your hands over your face. This is the method for an Imam or a male praying Namaz on their own.
If however, you are a Muqtadee meaning praying in congregation (Jamaat) and behind an Imam then don't perform Qiraayat meaning don't pray 'Alhamdo' or a Surat, whether the Imam is praying loudly or quietly. Qiraayat is not allowed in any Namaz if it is being prayed behind an Imam.
If the Namazee is a female then at the Takbeer-e-Tahrima she should lift her hands only upto her shoulders and then place her left hand on her chest and the right hand on top of it. When performing Rukoo she should only bend a little so that her hands reach her knees and she should not put pressure on her knees and keep her fingers tightly together and not to straighten her back like males. When performing Sijdah she should crawl up and perform Sijdah so that the arms are joined with the sides, her stomach is joined with her thighs and her thighs are crawled up with her shins and her feet are pointing outwards and are flat. In Qaidah she should have both her feet pointing outwards towards the right and are flat. She should sit on her left buttock and keep her hands in the middle of her thighs.
Order of Farz, Wajib. Sunnat and Mustahhab
*.Rule: In the above method some actions are Farz (obligatory) and therefore without performing these the Namaz will not count. Some actions are Wajib (necessary) and therefore to deliberately miss them is a sin and it would be necessary (Wajib) to repeat the Namaz and if they are missed by mistake then a 'Sijdah-e-Sahoo' would have to be performed at the end. Some are Sunnat-e-Maukida and therefore to make a habit of missing them is a sin and some are Mustahhab and therefore to perform will gain rewards and to miss will not be a sin.
Farz (Obligatory) actions within Namaz.
There are seven action within Namaz which are Farz.
1.Takbeer-e-Tahrima - meaning the first 'Allah-o-Akbar' (or any other word which would praise Allah) with which the Namaz begins
2.Qayaam - meaning to stand until the Farz Qiraayat is completed
3.Qiraayat - meaning to pray at least one verse of the Holy Quran
4.Rukooh - meaning to bend so that that the hands reach the knees
5.Sujood - meaning the forehead to firmly touch the ground and at least one toe on each foot to be flat so that it's base is touching the ground and it's tip is pointing towards the Qibla
6.Qaidah-e-Akhira - meaning when the Rakats of Namaz are completed to sit for the duration it takes so the whole of Tashahhud (attahiyat) is completed until 'Rusooluh'
7.Khurooj-e-Be'sunoo'i - meaning after Qaida-e-Akhira to perform an action with which the Namaz would finish, whether that be Salaam or to talk etc.
Wajib (necessary) actions of Namaz
1.In the Takbeer-e-Tahrima to use the words 'Allah-o-Akbar'
2.To pray the whole of the Alhamdo Surat.
3.To join a Surat or a verse (Ayat) with Alhamdo. In a Farz Namaz for the first two Rakats and in a Witr, Sunnat or Nafl Namaz in all the Rakats.
4.To pray before a Surat or Ayat, Alhamdo only once.
5.Between Alhamdo and a Surat not to pray anything except 'Ameen' and Bismillah...
6.To go into Rukoo as soon as the Qirayat is finished
7.To perform one Sijdah after another without having a delayed gap in between. The gap must be no longer than one Rukun, meaning the time it takes someone to say 'Subhanallah' three times.
8.To pause between actions, meaning a gap of time the same as at least one 'Subhanallah' between, Rukoo, Sijdah, Quwmaa and Jalsa.
9.Quwma, meaning to stand up straight after Rukoo.
10.When in Sijdah to have three toes on each foot to be flat on the ground and the tips pointing towards Qibla.
11.Jalsa, meaning to sit up between two Sijdahs.
12.Qaidah-e-Oola, meaning to sit after two Rakats, if there are more than two Rakats in a Namaz, whether it is a Nafl (voluntary) Namaz.
13.Not to continue further after Tashahhud (Attahiyat) in a Qaida-e-Oola for a Farz, Witr or Sunnat-e-Maukida Namaz.
14.To pray in both Qaidahs the whole of Tashahhud, in fact, regardless of the amount of Qaidahs in a Namaz to pray the whole of Tashahhud is Wajib, if even one word is left out of Attahiytat the Wajib will be missed.
15.In both Salaams the word Salaam is Wajib, the words 'Alaikum Wa Rahmutullah' is not Wajib.
16.To pray 'Dua-e-Kunoot' in Witr.
17.To perform Takbeer in Kunoot (To lift your hands and say Allah-o-Akbar in the third Rakat of Witr).
18.All six Takbeers of Eid Namaz's
19.The Takbeers in the second rakat of the Eid Namaz and for them to have the words 'Allah-o-Akbar.
20.The Imam to pray loudly in all Jehri Namaz and to pray quietly in non Jehri Namaz.
21.To pray all Farz and Wajib Namaz in routine (meaning to pray the before one's before and the after one's after).
22.To perform only one Rukoo in every rakat and to perform only two Sijdahs.
23.Not to perform a Qaidah before two rakats and not to perform a Qaida in the third rakat if it is a four rakat Namaz.
24.To perform Sijdah-e-Tilawat if an Ayat of Sijdah has been prayed.
25.If there has been an error (where a Wajib has been missed) then to perform Sijdah-e-Sahoo.
26.There is not to be a gap between two Farz actions or between two Wajib actions or a Farz and a Wajib actions longer than the time it takes to say Subhanallah three times.
27.If the Imam is performing Qirayat, whether it is loudly or quietly, the Muqtadees to remain completely quiet.
28.Except for Qirayat, to follow the Imam in all the Wajibs.
Except for the Farz and Wajib actions, all the rest of the actions mentioned in the method of Namaz are either Sunnat or Mustahhab. They should not be missed on purpose, and if they are missed by mistake then it is not necessary to perform Sijdah-e-Sahoo nor repeat the Namaz. If however, you repeated the Namaz then it is a good thing. If you want to know in more detail the Sunnats and Mustahhabs then read either Bahar-e-Shariat or Fatawa-e-Razvia as we have not gone into small detail or abbreviated them here.
SIJDAH-E-SAHOO (SIJDAH FOR FAULTS)
When is Sijdah-e-Sahoo Wajib ?
If those actions which are Wajib in Namaz are not performed by mistake, it is Wajib to perform the Sijdah-e-Sahoo to substitute for the action missed.
Method of performing Sijdah-e-Sahoo
The method of performing this is, when you finish praying 'Attahiyat' in the last Qaidah, turn your head to the right side and then perform two Sijdahs. Then repeat Attahiyat from the beginning and complete your Namaz.
*.Rule: If a Wajib was missed and you did not perform Sijdah-e-Sahoo and completed the Namaz, then it is Wajib to repeat the Namaz.
*.Rule: If a Wajib is missed deliberately, then a to perform A Sijdah-e-Sahoo would not be sufficient and therefore it would be Wajib to repeat the Namaz.
*.Rule: If any of the Farz actions are missed, then Sijdah-e-Sahoo would not compensate for them and therefore the Namaz would not count and to repeat the Namaz would be Farz.
Actions which by missing would not make the Sijdah-e-Sahoo necessary
*.Rule: If the actions that are Sunnat or Mustahhab in Namaz are missed, such as 'Ta'awwuz', 'Tasmee' 'Aameen', 'Takbeers when changing positions', the Tasbeehs (of Rukoo and Sijdahs) etc. it would not make it necessary to perform Sijdah-e-Sahoo, but the Namaz would count [Radd-ul-Mohtar, Guniya]. However, it would be better to repeat it.
*.Rule: If in one Namaz many Wajibs are missed, then the two Sijdahs of Sahoo would be sufficient, it is not necessary to perform a Sijdah-e-Sahoo for ever Wajib missed [Radd-ul-Mohtar, etc.]
*.Rule: If in the first Qaidah after Attahiyat and before standing for the third Rakat there is a delay as long as it takes to pray 'Allahumma Salleh Ala Muhammad' then Sijdah-e-Sahoo would become Wajib, whether you pray it or not, in both situations Sijdah-e-Sahoo would become Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
*.Rule: If in Qiraayat etc at any time you start thinking and there is a gap long enough for someone to say 'Subhanallah' three times, then it would be Wajib to perform Sijdah-e-Sahoo [Radd-ul-Mohtar].
*.Rule: If you think that the first Qaidah is the last Qaidah in a four Rakat Namaz and you perform Salaam and then remember and stand back up and complete the Namaz, you must perform Sijdah-e-Sahoo [Alamgiri]. If you forgot to pause between actions then Sijdah-e-Sahoo is Wajib [Hindiya].
*.Rule: If a Muqtadee had not completed his 'Attahiyat' and the Imam stood up for the third Rakat, it is necessary for the Muqtadee to complete his Attahiyat, regardless of whether it causes delay.
*.Rule: If the Muqtadee had not prayed the Tasbeeh in a Rukoo or Sijdah three times and the Imam finished it and stood up, it is necessary for the Muqtadee to stand up and not finish the rest of the Tasbeeh.
*.Rule: If a person forgot to perform the first Qaidah and had only started standing up then he should sit back down and pray Attahiyat and the Namaz would be correct, a Sijdah-e-Sahoo would not be necessary. If however, he stood up and was close to completely, standing then he should stand up and continue with his Namaz and then finally perform Sijdah-e-Sahoo [Shareh Waqia, Hidaaya etc].
*.Rule: If you forgot to perform the last Qaidah and had not yet performed a Sijdah for the extra Rakat then you should sit back down straight away and perform Sijdah-e-Sahoo. If however, you had performed a Sijdah for the extra Rakat then except for Maghrib you can join another Rakat and they would all count as Nafl, because your Farz Namaz would not count and therefore you would have to pray the Farz Namaz again [Hidaaya, Shareh Waqia].
*.Rule: If in the last Qaidah you prayed Tasahhud and then stood back up, you should sit straight back down and as long as you have not performed a Sijdah for the extra Rakat, perform Sijdah-e-Sahoo and complete the Namaz. If however, you had performed a Sijdah in the extra Rakat, your Farz Namaz would still count but you should join another Rakat and then finally perform Sijdah-e-Sahoo and the last two Rakats would count as Nafl, but do not join another Rakat for Maghrib Namaz [Hidaaya, Shareh Waqia].
*.Rule: If in one Rakat you performed three Sijdahs or two Rukoos or forgot the first Qaidah then perform Sijdah-e-Sahoo.
*.Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah, therefore, if you performed Rukoo before you performed Qayam then this Rukoo is cancelled and will not count and if then you perform another Rukoo your Namaz will count otherwise it will not, and in the same way if you performed Sijdah before the Rukoo and then performed the Rukoo and performed the Sijdah again after, then the Namaz will count.
*.Rule: Order of sequence is obligatory in Qayam, Rukoo, Sijdah and the last Qaidah meaning, whichever is due first should be done first and whichever is due next should be done next and if this done in,the wrong order then the Namaz will not count, for example, if someone performed Sijdah before Rukoo then their Namaz will not count, however, if they performed the Sijdah again after the Rukoo meaning they rectified the order of sequence again then their Namaz will count. In the same way if they perform Rukoo before Qayam and they stand back in Qayam and then perform another Rukoo, their Namaz will count Radd-ul-Mohtar]. All Qaidahs in Nafl Namaz are counted as last Qaidahs and therefore are obligatory and so if you forgot to perform a Qaidah and stood up then as long as you have not performed a Sijdah for the new Rakat sit back down and perform the Qaidah and then perform Sijdah-e-Sahoo and all Wajib Namaz are in the same rule as Farz Namaz, therefore if you forget to perform the first Qaidah of Witr then the same rule applies as a Farz Namaz [Durr-e-Mukhtar].
*.Rule: If you forgot to pray Dua-e-Kunoot or forgot to perform the Takbeer-e-Kunoot then perform Sijdah-e-Sahoo. Takbeer-e-Kunoot means the Takbeer that is said in the third Rakat after Qirat and is done and then Dua-e-Kunoot is prayed [Alamgiri].
What is Sijdah-e-Tilaawat ?
This is the Sijdah which becomes Wajib when you pray or hear the verse of Sijdah. It's proper method is to stand up and say Allaho-o-Akbar whilst going into Sijdah and then pray at least three times 'Subhana Rabbi'al Aalaa' and then whilst saying Allah-o-Akbar stand back up.
Sunnat way of performing Sijdah-e-Tilaawat
*.Rule:It is Sunnat to say at the start and the end 'Allaho Akbar in Sijdah-e-Tilaawat. Also to start the Sijdah by standing up and then going into Sijdah and then standing back up again after. Both of these Qayams are Mustahhab [Alamgiri, Durr-e-Mukhtar etc.].
*.Rule: If you did not stand before or after the Sijdah or you did not say Allaho Akbar or you did not pray 'Subhana Rabbi'al Aala', then even still your Sijdah will count. However, you should not miss Takbeer as it is against procedure [Alamgiri, Radd-ul-Mohtar].
*.Rule: When saying the Takbeer you do not lift your hands nor do you pray Attahiyat or perform Salaam in Sijdah-e-Tilaawat [Tanweer, Bahar].
*.Rule: In total there are fourteen verses in the Holy Quran whereby whichever verse is prayed, both the person praying and listening will have to perform Sijdah-e-Tilaawat as it will become Wajib on them, whether the person listening made the intention of listening to it or not.
Conditions of Sijdah-e-Tilaawat
*.Rule:Except for Tahrimah, for Sijdah-e-Tilaawat all conditions remain which are in Namaz; For example, cleanliness, facing the Qibla, intention, time and covering of the body, also if you have access to water then you cannot perform Sijdah-e-Tilaawat by performing Tayammum [Durr-e-Mukhtar, etc.].
*.Rule: If a verse of Sijdah is prayed in Namaz then it is Wajib in Namaz to perform Sijdah and if you delay it you will become a sinner. Delay means to pray three or more verses after the verse of Sijdah. If however, the verse is at the end of a Surat then there is no harm in finishing the Surat. For example, in Surah Inshaaq if you performed Sijdah at the end of the Surat there is no harm.
*.Rule: If you prayed a verse of Sijdah in Namaz, but forgot to perform Sijdah then as long as you are in the state of Namaz (whether you have performed Salaam) then you must perform it and then perform Sijdah-e-Sahoo [Durr-e-Mukhtar, Radd-ul-Mohtar].
*.Rule: If you pray a verse of Sijdah in Namaz then to perform it's Sijdah is Wajib in Namaz not outside, and if you deliberately missed it then you are a sinner and repentance is necessary as long as you did not perform Rukooh and Sijdah straight after the verse.
*.Rule: It is not a condition to state in the intention for Sijdah-e-Tilaawat the verse that you have prayed, but a general intention of Sijdah-e-Tilaawat is sufficient.
*.Rule: Whatever action breaks the Namaz also breaks the Sijdah-e-Tilaawat, such as releasing wind, talking, laughing in Namaz etc. [Durr-e-Mukhtar etc.].
*.Rule: Sijdah does not become Wajib by writing a vferse of Sijdah or just by looking at the verse [Qazi Khan, Alamgiri, Guniya].
*.Rule: For the Sijdah to become Wajib, it is not necessary to pray the whole verse of Sijdah, but by just praying the word that makes the verse Wajib and a joining word before or after the word would make the Sijdah Wajib [Durr-e-Mukhtar].
*.Rule: By spelling or listening to the spelling of a verse of Sijdah does not make the Sijdah Wajib [Alamgiri, Durr-e-Mukhtar, Qazi Khan].
*.Rule: If the translation of a verse of Sijdah is prayed or is heard then the Sijdah becomes Wajib, whether the person who heard it understands it or not that it was the translation of a verse of Sijdah. However, it is important that if he does not know then he should be informed. If however, the verse is prayed and then the translation is prayed then it is not necessary to inform him that this was the translation [Qazi Khan, Alamgiri, Bahar].
*.Rule: If a woman on her menstrual cycle of bleeding after childbirth has prayed the verse then the Sijdah won't be necessary for her to perform the Sijdah, however those who have heard her pray the verse will have to perform the Sijdah as it is still Wajib for them [Bahar].
*.Rule: Just as it does not become Wajib for a woman on her menstrual cycle or bleeding after childbirth to perform a Sijdah, it also does not become Wajib for her if she hears the verse.
*.Rule: If a person for whom it is obligatory to bathe has prayed the verse of Sijdah or heard the verse or a person who is not in Wuzu prays or hears it then it still becomes Wajib for them to perform a Sijdah.
*.Rule: If a child prays a verse of Sijdah then it becomes Wajib for those who hear it but not for the child [Alamgiri etc.].
*.Rule: If the Imam has prayed the verse of Sijdah but did not perform Sijdah, then the Muqtadee will also not perform Sijdah and continue following the Imam even though they might have heard the verse [Guniya]. Whenever the verse is prayed and for some reason the person praying or hearing do not perform the Sijdah then it is Mustahhab to pray "Sam'1 Na Wa Ata'na Gufranaka Rabbana Wa'ilaikal Masir [Radd-ul-Mohtar].
*.Rule: To pray the whole Surat and to miss the verse of Sijdah is Makrooh-e-Tahrimi [Qazi Khan, Durr-e-Mukhtar].
*.Rule: If in one Masjid one verse is repeated many times or heard many times then only one Sijdah is Wajib even if different people have prayed it. Also if you pray a verse and you hear the same verse from someone else, then again only one Sijdah will be Wajib [Durr-e-Mukhtar, Radd-ul-Mohtar].
Changing of an Assembly
*.Rule: The assembly will not change by eating one or two bites, drinking one or two gulps, to stand, to walk one or two steps, to reply to a greeting, two talk a couple of words, to walk from one side of the house towards another side. If however, it is a large house with different rooms then the assembly will change by walking from one side to another. If you are in a boat and it is moving then the assembly will not change. The same rule should also apply to a train. If you are on an animal and the animal is moving then the assembly is changing but if you are praying Namaz on the animal then the assembly has not changed. The assembly will change if you eat three bites, or drink three gulps, or walking three steps in a field, to speak three words, to lie down and go to sleep, to pray the Nikah and to buy or sell something [Alamgiri, Durr-e-Mukhtar, Guniya, Bahar].
*.Rule: To sit in an assembly for a while and to pray the Quran or perform a lecture or listen to a lecture or have a religious discussion does not change the assembly, but if between the same verse being repeated you perform a worldly action like to sew a piece of cloth etc. then the assembly will change [Radd-ul-Mokhtar].
*.Rule: If the person hearing the verse is paying attention and to perform the Sijdah would not be a strain on them then the verse should be prayed loudly otherwise it should be prayed quietly and if you are not sure whether they are paying attention or not then the verse should be prayed quietly [Radd-ul-Mohtar, Bahar-e-Shariat].
*.Rule: During the state of illness, theSildah can be performed by action only, also if you are on a journey and in a vehicle then you can perform action only to fulfil the Sijdah and it will count [Alamgiri etc.].
Sijdah-e-Shukr (Thanks)
The method of performing a Sijdah for thanking Allah is the same as for Sijdah-e-Tilaawat.
*.Rule: It is Mustahhab to perform the Sijdah-e-Shukr if a child is born, or you have gained wealth, or you have found a lost item, or your illness has gone better, or you have returned from a journey safely or you have obtained a gift.
QIRAAYAT - MEANING TO PRAY THE HOLY QURAN
*.Rule: Qiraayat should be so loud that if you are not deaf or there is no loud noise in the background, then you can hear what you are praying yourself and if it is not this loud then the Namaz will not count. In the same way all other situations that require verbal praying has the same rule, for example, slaughtering an animal and to say 'Bismillah Allaho Akbar', to give a divorce (Talaaq), to pray the verse of Sijdah that would make the Sijdah-e-Tilaawat Wajib, in all these situations the voice should be so loud that you can hear it yourself [Miraqul Falaah etc.].
*.Rule: It is Wajib for the Imam to pray loudly (Johr) in the first two Farz Rakats of Fajr, Maghrib and Isha and for the Rakats of Ju'ma, Eids, Tarawih and the Witr for Ramadan. It is Wajib for the Imam to pray quietly (Ahista) in the third Rakat of Maghrib, the third and fourth Rakat of Isha and all the Rakats of Zohr and Asr.
*.Rule: To pray loudly for the Imam means he prays loud enough that the people in the first row can hear and quietly means he can hear his voice himself.
*.Rule: To pray loudly but only one or two people next to you can hear is not counted as Johr but is counted as Ahista [Durr-e-Mukhtar]. In the loud (Johri) Namaz a person praying on their own has got the choice of praying loudly or quietly, it is better to pray loudly.
*.Rule: If a person praying on their own is praying a Qaza Namaz then it is Wajib to pray quietly in all Namaz [Durr-e-Mukhtar]. If a person was praying quietly and another person joined in then if it is a John Namaz then they must pray the rest loudly and it is not necessary to repeat the part he has prayed quietly.
*.Rule: If you forgot to add a Surat and went into Rukoo and then remembered, you must stand back up and pray the Surat and then perform the Rukoo again and finally perform Sijdah-e-Sahoo, if you do not perform the Rukooh again then the Namaz will not count [Durr-e-Mukhtar].
*.Rule: If you are not on a journey and you have enough time then it is Sunnat to pray 'Tawal-e-Mufassal' (long Surats) in Fajr and Zohr, 'Awsat-e-Mufassal' (medium Surats) in Asr and Isha and 'Qasaar-e-Mufassal' (short Surats) in Maghrib, whether you are an Imam or are praying on your own (Munfarid).
Surats which are Tawal, Awsat and Qasaar-e-Mufassal
Surats between Surah-e-Hijraat to Surah-e- Burooj are Tawal-e-Mufassal. Surats between Surah-e-Burooj to Surah Lamyakunallazi are known as Awsat-e-Mufassal and Surats from Lamyakun to the end are known as Qasaar-e-Mufassal.
*.Rule: If there is no rush in a journey then it is Sunnat to pray Surah-e-Burooj or an equivalent size Surat in Fajr and Zohr and in Asr and Isha a shorter Surat than that and in Maghrib to pray the short Surats of Qasaar-e-Mufassal, if however, you are in a hurry then you can pray whatever is easier [Alamgiri]. During times of difficulty such as the time is going to go or you are afraid of a thief or scared of an enemy then you can pray whatever you wish whether you are on a journey or not and even if you cannot complete the Wajibs of the Namaz you are allowed to miss them also. For example, the time of Fajr is so short that you can only pray one verse each then do this [Durr-e-Mukhtar, Radd-ul-Mohtar] but after the Sun has risen repeat this Namaz [Bahar].
*.Rule: Whilst praying the Sunnats of Fajr, there is a fear that the Jamaat for the Farz Namaz will be missed then you should only perform the Wajibs, you should miss Sana and Ta'awwuz and in Rukooh and Sijdah you should only pray the Tasbeeh once [Radd-ul-Mohtar].
*.Rule: In Witr Namaz the Holy Prophet prayed 'Sabb-I-ismi Rabb'l'kal A'alaa' in the first Rakaat and 'QuI Yaa Ayyuhal Kaafiroon' in the second Rakaat and 'QuI Huwal Lah Ho Ahad in the third Rakaat. Therefore, as a gesture these Surats should be prayed and on occasions 'Inna Anzalna' instead of 'Sabb-I-Ismi'.
*.Rule: It is Makrooh-e-Tahrimi to pray the Holy Quran backwards, for example, to pray 'QuI Yaa Ayyuhal Kafiroon' in the first Rakaat and 'Alam Tara Kaifa' in the second Rakaat is not allowed, however, if it is done by mistake then there is no harm.
*.Rule: There is no harm in teaching the Para Amma backwards to children so that it is easy to learn [Radd-ul-Mohtar].
*.Rule: If by mistake you prayed in the second Rakaat an earlier Surat than the first Rakaat, then whether it is only one word you have prayed you must continue, you are not allowed to stop and start another one. For example, in the first Rakaat you prayed 'QuI Yaa Ayyuhal Kaafiroon' and in the second Rakaat you started by mistake 'Alam Tara' then you must continue this Surat.
The Rule of Missing a Surat in Between
*.Rule: To miss a Surat between two Surats is Makrooh. However, if the middle Surat is a larger Surat than the first one then this is allowed. For example, there is no harm in praying 'Inna Anzalna' after 'Watteena Wazzaytoona', however, you should not pray 'QuI Huwallah' after 'Iza Jaa'a' [Durr-e-Mukhtar].
*.Rule: It is preferable if the Qiraayat in Farz Namaz in the first Rakaat is slightly longer than the second Rakaat and in Fajr the Qiraayat should be two thirds and one third in the second Rakaat [Alamgiri]. It is Sunnat in Jum'a and Eid Namaz to pray 'Sabb-l-lsmi' in the first Rakaat and 'Hal Ataaka' in the second Rakaat [Durr-e-Mukhtar, Radd-ul-Mohtaar].
*.Rule: Pray equal size Surats in both Rakaats of Sunnat and Nafl Namaz [Muniya]. To pray the same Surat in both Rakaats in a Nafl Namaz or to repeat the same Surat many times in one Rakaat is perfectly allowed [Guniya].
To make a mistake in Qiraayat
The general rule here is that if a mistake is made and the whole meaning changes then the Namaz will break, otherwise not.
*.Rule: If the reason of praying a different letter instead of the proper letter is because you cannot pray the proper letter then it is still necessary for you to try and pronounce correctly. However, if it is due to carelessness, like some of today's Hafiz and Alims do have the abilty but are careless and hence miss letters out then if the meaning of the verse changes then the Namaz will be void and all Namaz prayed like this will have to be made Qaza.
Action for those who cannot pronounce correctly
It is necessary for those people who cannot pronounce letters correctly to try day and night until they can. If they have the opportunity to pray Namaz behind those who can pronounce correctly then they should always do this. Or they can pray the verses which they can pronounce correctly, and if both options cannot be done then with effort their Namaz will count and people like them can pray behind people like this [Durr-e-Mukhtar, Radd-ul-Mohtar, Bahar-e-Shariat etc.].
To be continued


- PUBLISHED by"NajimudeeN_M-INDIA"

The Mode of Prayer (Salaat) for Women

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Prayer to be offered by women differs from that of men only in the practical manner of its offering and not in the spiritual sense. The Prayer times, the supplications, the number of prostrations, bows, etc., do not differ. The difference in the physical aspects of Prayer arise from the fact that women’s physique differs from that of men, and follow from the commands which Allah (The Supreme) has stipulated for them in the Holy Quran and through the Hadith of the Holy Prophet.
Most differences relate to clothing, concealment of body, posture and concealment of voice. Prior to listing the differences in women’s mode of Prayer, we provide references from the Holy Quran and Hadith which are the PROOFS of, and form the main bases of these differences:
A. From The Holy Quran – Regarding Concealment Of The Body
1. [Surah Noor Verse 31] And command the Muslim women to keep their gaze low and to protect their chastity, and not to reveal their adornment except what is apparent, and to keep the cover wrapped over their bosoms; and not to reveal their adornment except to their own husbands or fathers or husbands’ fathers, or their sons or their husbands’ sons, or their brothers or their brothers’ sons or sisters’ sons, or women of their religion, or the bondwomen they possess, or male servants provided they do not have manliness, or such children who do not know of women’s nakedness, and not to stamp their feet on the ground in order that their hidden adornment be known; and O Muslims, all of you turn in repentance together towards Allah, in the hope of attaining success.
2. [Surah Ahzab Verse 59] O Prophet! Command your wives and your daughters and the women of the Muslims to cover their faces with a part of their cloaks; this is closer to their being recognised and not being harassed; and Allah is Oft Forgiving, Most Merciful.
B. From The Holy Quran – Regarding Concealment Of Voice
3. [Surah Ahzab Verses 32 - 33] O the wives of the Prophet! You are not like any other women - if you really fear Allah, then do not speak softly lest the one in whose heart is a disease have any inclination, and speak fairly. And remain in your houses and do not unveil yourselves like the unveiling prevalent in the times of ignorance, and keep the prayer established, and pay the charity, and obey Allah and His Noble Messenger; Allah only wills to remove all impurity from you, O the People of the Household, and by cleansing you make you utterly pure.
C. From The Hadith – Regarding Difference In Prayer Positions
4. Abdullah ibn Umar (may Allah be well pleased with him) narrates that the Holy Prophetsaid, 'When a woman sits inSajdahby putting one thigh upon the other (i.e. close to one another) and at the time ofSajdah(prostration) her stomach touches her thighs and she also takes full consideration ofHijaab, then Allah Taãla looks at her and says to the angels, 'Bear witness that I have forgiven her.' (Baihaqi, Kanzul Ummaal)
5. Once the Holy Prophetsaw two women offering Prayer and he said, 'When you (women) makeSajdah(prostrate) then let the limbs of your body touch one another and make them touch the ground.' Surely in this (prostration posture) women are not similar to men.' (Masaail Abu Dawood)
6. Wail ibn Hajar (may Allah be well pleased with him) said that the Holy Prophettaught him to offer Prayer and he said, 'O ibn Hajar! When you begin your Prayer then lift your hands up to your ears and show the women that they should lift up to their chests.' (Tabarrani)
7. Abdullah ibn Umar (may Allah be well pleased with him) was once asked on how women used to offer Prayer during the time of the Holy Prophet. He replied, 'First they used to read Prayer cross-legged, then they were commanded to cling to themselves,' (Jaami al-Masanid).
D. From Hadith – Regarding Concealment Of Voice During Prayer
8. Narrated Abu Huraira (May Allah be well pleased with him), The Holy Prophetonce said: "The saying 'Sub Han Allah' is for men and clapping is for women." (If something happens in the prayer, the men can invite the attention of theImamby saying "Sub Han Allah". And women, by clapping their hands). (Bukhari)
DIFFERENCES BETWEEN MEN’S AND WOMEN’S PRAYER
1.Concealing the body (Satr-e-Aurat) – that is to conceal/cover the necessary parts of the body. For men, this consists of the body between the navel up to and including the knees. For women this consists of the entire body, except the face, hands and soles of the feet. Women must hide their faces from strangers whilst not in Prayers. Wearing clothes that are so thin that body colour is exposed will make the Prayer void. Similar is the case of the head scarf if the shine of hair is revealed. In fact, wearing such clothes is prohibited even outside Prayer. Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
2.If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer Tahreemah” (“Allahu Akbar”) without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which "Subhaan-Allah" can be recited thrice, it will render the Prayer void.
3.While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
4.In theQiyaam(standing position), she should place her left palm on the middle of her chest and the right palm over the left.
5.While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
6.She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
7.While inQaadah(sitting position), instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
8.For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawood).
OTHER IMPORTANT POINTS:
1.Women are exempted from offering Prayer whilst in state of impurity (due to menses or childbirth).
2.Women should take extra care during "Wuzu and Tayammum" by moving ornaments (such as rings) in order not to leave the area below them - whereas nail polish should be totally removed.
3.If several persons are praying in the same room, women should pray behind the men. They should not stand in line with the men.
4.Women should offer their five daily Prayers,TaraweehandWitrindividually. It isMakrooh Tahreemifor them to offer Prayer with congregation. (Shaami Vol.1). A woman cannot be a leader (Imam) in any congregational Prayer.



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Fathwa, - Is this relief effort thing a new issue in Islam? I have not read anywhere where the believers

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Question:
Is this relief effort thing a new issue in Islam? I have not read anywhere where the believers did this sort of thing after Allah destroyed the wicked.
Answer:
As-Salamu `alaykum wa rahmatullah:
Many authentic hadiths link earthquakes with the signs of the end of times together with mass killings, both caused by the spread of sin and wickedness, especially the abandonment of zakat and trusts, the practice of usury (riba), impiety to parents, winebibbing, loudness in mosques, evil leaders, and insults against the earlier Muslims.
However, this does not mean that all earthquakes and mass-murder victims are necessarily wicked or even most of them.
The Prophet said, upon him blessings and peace: There will be a tremor (rajfa) in my Community in which shall perish ten thousand, twenty thousand, thirty thousand, and which Allah Most High shall make an admonishment for the Godfearing, a mercy for the Believers, and a punishment for the disbelievers.? Narrated by Ibn `Asakir in Tarikh Dimashq and Ibn al-Sakan in Ma`rifat al-Sahaba.
Ibn `Asakir also narrated that Allah Most High said: I shall cause a tremor in the best of night, whatever disbeliever dies in it will be because his term of life has reached him, and whatever Believer dies in it will be for him martyrdom (shahada).
Anas asked our Mother `A'isha about earthquakes: Is it a punishment? She replied: A mercy and a blessing and an admonishment for the Believers and an exemplary punishment and wrath and bane on the disbelievers. Ibn Abi al-Dunya narrated it in al-`Uqubat and al-Hakim in the Mustadrak.
Yet the Believers are also meant to be rebuked by such terrible events. There was an earthquake in al-Kufa in the time of Ibn Mas'ud whereupon he said: O people! Your Lord is rebuking you, so do what He is commanding you ? Al-Tabari narrated it in his Tafsir.
Ibn Mas`ud also said: We the Companions of Muhammad (upon him blessings and peace) were shown signs of blessings, while you all are shown only signs of terror. Al-Darimi narrated it in his Musnad.
Hence both the congregational Kusuf prayer and individual voluntary prayers should be prayed in such an event, much du'a and dhikr raised*, and almsgiving including freeing slaves as narrated from `Ali, Ibn`Abbas, `A'isha, Ibn Mas`ud, and Samura ibn Jundub Abu Dawud, Ibn Abi Shayba/s Musannaf, al-Shafi'I's Umm and al-Muzani's Mukhtasar, and al-Bayhaqi in his Sunan.
(*) Especially tasbih, takbir, and salat on the Prophet upon him
blessings and peace [al-Suyuti].
The righteous caliph `Umar ibn `Abd al-`Aziz ordered such a prayer in his time as well as massive alms-giving.
Source for all of the above: Imam al-Suyuti, Kashf al-Salsala `an Wasf al-Zalzala.
As for questioning whether "this relief effort thing" is Islamic or "not find[ing] in the Quran any prophet rushing in relief efforts after Allah destroy the people", then how about the Seal of Prophets? {intense concern and mercy for the Believers} ? as Southeast Asia and Sri Lanka have majority Muslim populations ? and the verses that state that the Prophet, upon him blessings and peace, loved even for the unbelievers to be guided to the point of almost killing himself (bakhi`un nafsak) trying?
And what about the countless earthquakes, some of them huge disasters taking the lives of countless Muslims and leaving even more homeless and destitute, that shook the Haramayn, Cairo, Damascus, al-Kufa, Basra, Baghdad, Yemen, and various parts of North Africa over the centuries? I doubt you would care to vent such outlandish opinions in their societies after such devastating events take place because I am afraid they might consider you a "hidden apostate" (zindiq) or a devil for it. Or perhaps it sits well with you that the humane disbelievers who get busy with relief efforts for the Muslims in Bam and Turkey and Indonesia should be more merciful in the final analysis than the unnatural (after your refashioning) Believers for themselves? A truly devilish perversion of the Qur'anic aya indeed!
As for claiming that Allah Most High may only destroy the wicked, it means He also is obligated to reward the good; neither is true. Allah most High Himself said that if He wished He could place even `Isa and his Mother, upon them peace, in Hellfire without injustice on His Part for He is the Creator and Owner of His creation. His goodness to us is out of His bounty while His severity is out of His justice.
As for ourselves we are not commanded to bear judgment on what we have no idea of. If we are sure that all of the victims of the flood are clear-cut sinners of the worst rank, like the people of Lut upon him peace, then perhaps we might wash our hands of any pity but such is not the case. It is enough that there are children among the survivors for us to be stirred to help -- unless of course our "hearts were hardened and became as rocks, or worse than rocks, for hardness" (2:74).




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