Table of Contents

Method of Ṣalāĥ

The Prophet of mankind, the peace of our heart and mind, the most generous and kind ()+said to the one glorifying Allāĥ and reciting Durūd Sharīf having offered Ṣalāĥ, ‘Present your supplication, it will be answered; ask (for anything), you will be granted.’ (Sunan Nasāī, pp. 220, Ḥadīš 1281)

Dear Islamic brothers! Many virtues of offering Ṣalāĥ and severe punishments for abandoning it have been stated in the Qurān and Aḥādīš. Therefore, the 9th Āyaĥ of Sūra-tul-Munāfiqūn in Paraĥ 28 says:

O believers! Let not your wealth or your children make you negligent from
the remembrance of Allah and whoever does that, they are the losers.
(Kanzul Īmān [Translation of Quran]

Ḥaḍrat Sayyidunā Imām Muḥammad bin Aḥmad Żaĥabī  narrates that the honourable Mufassirīn say, “In this Holy Āyaĥ, the remembrance of Allāĥ refers to the five daily Ṣalāĥ, therefore, the one who does not offer his Ṣalāĥ at its specified time because of his preoccupation with his wealth (i.e. trading), cultivation and employment, goods and his children, is at loss. (Kitāb-ul-Kabāir, p. 20)

The Very First Question on the Day of Judgement 

The beloved and blessed Prophet said, “On the Day of Judgement, the very first question that will be asked to man out of his deeds will be about Ṣalāĥ; if his Ṣalāĥ is correct he will succeed but if it is incomplete, he will be disgraced and will suffer loss.” (Al-Mu’jam-ulAwsaṭ-liṭ-Ṭabrānī, pp. 32, vol. 3, Ḥadīš 3782) 

Nūr for Muṣallī 

The Prophet of mankind, the peace of our heart and mind, the most generous and kind said, “The one who secures his Ṣalāĥ, the Ṣalāĥ will be Nūr, evidence and salvation for him on the day of judgement; and the one who does not protect it, there will be no Nūr, evidence or salvation for him on the Day of Judgement and such a person will be kept with Pharaoh, Qārūn, Ĥāmān and Ubay bin Khalaf on the day of judgement.” (Musnad Imām Aḥmad, pp. 574, vol. 2, Ḥadīš 6587) 

Whom will People be resurrected with? 

Dear Islamic brothers! Ḥaḍrat Sayyidunā Imām Muḥammad bin Aḥmad Żaĥabī  narrates, “Some honourable scholars say that the one who abandons Ṣalāĥ will be resurrected with Pharaoh, Qārūn, Ĥāmān and Ubay bin Khalaf on the Day of Judgement because people usually abandon their Ṣalāĥ due to wealth, rule, ministry and trade.” 

The one who abandons his Ṣalāĥ due to being occupied with state affairs will be resurrected with Pharaoh. The one who abandons his Ṣalāĥ owing to his wealth will be resurrected with Qārūn. If the reason of abandoning Ṣalāĥ is ministry, he will be resurrected with Pharaoh’s minister, Ĥāmān and if the reason of abandoning Ṣalāĥ is busyness in trade, he will be resurrected with Ubay bin Khalaf, the head trader of the unbelievers in Makka-tul-Mukarramaĥ.” (Kitāb-ul-Kabāir, p. 21) 

Ṣalāĥ even in Severely Wounded State 

When Ḥaḍrat Sayyidunā ‘Umar Fārūq-e-A’ẓam  was seriously wounded as a result of an attack, he was told, “Yā Amīr-ul-Muminīn , (it is time to offer) Ṣalāĥ!” He said, “Yes, listen! The one who abandons Ṣalāĥ has no share in Islam.” He offered Ṣalāĥ despite being severely wounded. (ibid, pp.22) 

Causes of Nūr or Darkness for Ṣalāĥ 

Ḥaḍrat Sayyidunā ‘Ubādaĥ bin Ṣāmit  narrates that our Makkī Madanī Muṣṭafā  + said, “The one who makes Wuḍū properly, stands for Ṣalāĥ and completes its Rukū’, Sujūd and recitation, his Ṣalāĥ says, ‘May Allāĥ secure you as you have secured me!’ The Ṣalāĥ is then elevated to the sky and there is glare and brilliance for it. The portals of the sky are opened for it and it is presented in the court of Allāĥ  and such Ṣalāĥ intercedes for that Muṣallī (the one who offered it).” Laws of Ṣalāĥ 102 On the contrary, if he does not complete its Rukū’, Sujūd and recitation, the Ṣalāĥ says, “May Allāĥ  discard you as you have distorted me!’ The Ṣalāĥ covered in darkness is then taken to the sky. The portals of the sky are closed for it and it is then bundled up like an old piece of cloth and thrown onto the face of that Muṣallī.” (Kanz-ul-’Ummāl, pp. 129, vol. 7, Ḥadīš 19049)  

A Cause of Bad End

Ḥaḍrat Sayyidunā Imām Bukhārī  says that Ḥaḍrat Sayyidunā Ḥużayfaĥ bin Yamān saw a person performing his Rukū’ and Sujūd improperly during his Ṣalāĥ, so he  said to the person, “If you die offering Ṣalāĥ in the way as you have just offered, you will not die in accordance with the teachings of Ḥaḍrat Sayyidunā Muḥammad .” (Saḥīḥ Bukhārī, pp. 284, vol. 1, Ḥadīš 808)

The narration in Sunan Nasāī also states that he  asked (the person), “For how long have you been offering Ṣalāĥ in this way?” The person replied, “For forty years.” He  said, “You haven’t offered Ṣalāĥ at all for the past forty years; if you die in this state, you will not die following the religion of Muḥammad .” (Sunan Nasāī, pp. 225, Ḥadīš 1309)

The Thief of Ṣalāĥ 

Ḥaḍrat Sayyidunā Abū Qatādaĥ narrates that beloved Rasūl of Allāĥ said, “The worst thief is the one who steals from his Ṣalāĥ.” He was humbly asked, “Yā Rasūlallāĥ , who is the thief of Ṣalāĥ?” He replied, “The one who does not perform its Rukū’ or Sujūd properly.” (Musnad Imām Aḥmad, pp. 386, vol. 8, Ḥadīš 22705) 

Two Types of Thieves 

Commenting on the foregoing Ḥadīš, the famous Mufassir of Qurān, Ḥakīm-ul-Ummat Ḥaḍrat Muftī Aḥmad Yār Khān  says, “It became obvious that the thief of Ṣalāĥ is worse than that of money because the thief of money gains at least some worldly profit though he is punished, the thief of Ṣalāĥ will be punished but he will not gain any benefit at all. The thief of money violates the right of people but the thief of Ṣalāĥ, violates that of Allāĥ. It is the condition of those offering defective Ṣalāĥ; so those who do not offer Ṣalāĥ at all should learn a lesson.” (Mirāt-ul Manājīḥ, pp. 78, vol. 2)

 Dear Islamic brothers! Many people do not offer Ṣalāĥ at all and even most of those offering Ṣalāĥ are deprived of offering Ṣalāĥ properly due to the lack of interest in learning Sunnaĥ. Therefore, a brief method of offering Ṣalāĥ is being presented. For the sake of Madīnaĥ! Please read it very carefully and correct your Ṣalāĥ. 

Method of Ṣalāĥ (Ḥanafī) 

Stand erect facing the Qiblaĥ in the state of Wuḍū with a distance of four fingers between feet. Now raise both hands making thumbs touch the ear-lobes. Fingers should neither be too close together nor too wide apart; instead, they should remain in a normal position, palms facing the Qiblaĥ. Eyesight should be focused at the place of Sajdaĥ. Now make a firm intention (in your heart) of the Ṣalāĥ that you are about to offer. To say it verbally is better (for example, “I intend to offer four Rak’āt for today’s Farḍ Ẓuĥar Ṣalāĥ.”) If you are in a Jamā’at, add the words “following this Imām.” 

Now, utter Takbīr-e-Taḥrīmaĥ (ْAllah O Akbar)ا (lowering your hands and fold them below navel with right palm on the back of left wrist joint, three Laws of Ṣalāĥ 104 middle fingers straight on the back of left forearm and thumb and small finger making a loop on either side of wrist. Now recite Šanā like this:

Then, go down for Sajdaĥ uttering برَکَ ْا ُ ٰ ّ َا placing your knees first on the ground, then hands and then head (nose first and then the forehead) in between your hands. Make it sure that your nasal bone (not just the tip of your nose) and your forehead properly rest on the ground; in Sajdaĥ, focus eyesight at nose; keep arms separated from sides, belly from thighs and thighs from shins (but if you are in a Jamā’at then keep arms close to sides). 

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

Now recite at 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 Qiblaĥ; lay your left foot flat and sit on it; place your palms on your thighs close to your knees with your fingers facing Qiblaĥ and their tips by the knees. 

Sitting in between two Sujūd is called Jalsaĥ. One must stay in this position for at least the amount of time in which(SUBHANALLAH) can once be uttered (to utter in Jalsaĥ is Mustaḥab). 

Now, perform the second Sajdaĥ uttering ْ in 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 hands unnecessarily on the ground while standing up. You have now completed one Rak’at.

Earn the Reward of 100 Martyrs

A’lā Ḥaḍrat says, ‘Although the revival of Sunnaĥ is one of the specific duties of the scholars, there is a general commandment for such Muslims for whom it is possible. The Muslims of every city should revive the Sunnaĥ of uttering Ażān including the second Ażān of Jumu’aĥ outside the Masjid in their cities or at least in their Masjid and earn the reward of 100 martyrs. The Holy Prophet said, ‘Whoever holds onto my Sunnaĥ firmly at the time of Fasād (deviation from religion) of my Ummaĥ, he will attain the reward of 100 martyrs.’ (Az-Zuhd-ul-Kabir lil Baihaqi, pp. 118, Ḥadīš 207) (Fatāwā Raḍawiyyah (Jad īd), pp. 402, 403, vol. 2) 

This Ḥadīš has been narrated in the book ‘Żuĥud’ by Baīĥakī. For further details about this, go though the fifth volume of Fatāwā-eRazavīyyaĥ called “Al-Ażān wal Iqāmaĥ.” (Published by Razā Foundation). 

Recite this Durūd before Ażān 

Prior to Ażān and Iqāmat, recite ﷽ and the following four verses of Durūd Sharīf:

Then, utter Ażān. Likewise, make the following announcement between Durūd and Iqāmat: ‘Make the intention of I’tikāf, if you have a mobile phone, please switch it off.’ I have made the Madanī request of reciting Tasmiyaĥ and Durūd Sharīf before Ażān and Iqāmat in the desire of earning perpetual reward. As for the suggestion of a pause (between Durūd Sharīf and Ażān/Iqāmat), it is taken from Fatāwā-e-Razavīyyaĥ. Therefore, replying to a question, Imām-e-Aĥl-e-Sunnat said, “There is no harm in reciting Durūd Sharīf before Iqāmat but there should be a pause between them or the tone of Durūd Sharīf should be so different from that of Iqāmat (for example, the sound of Durūd Sharīf should be quieter than that of Iqāmat) that there should be a clear-cut distinction between them and people should not regard Durūd as a part of Iqāmat.” (Fatāwā Raḍawiyyah (Jad īd), pp. 386, vol. 5)

Satanic Whisper

 As Durūd Sharīf did not use to be recited prior to Ażān during the apparent life of the Holy Prophet (+ as well as in the reign of the first four blessed caliphs, doing that is a misleading innovation and a sin. ٰ ا اذَ ّ َمع 

Rebuttal of this Satanic Whisper 

If the principle is accepted that doing any such act not done in that blessed era is a misleading innovation and a sin, the whole existing system will be distorted. Just 12 examples out of innumerable ones are being presented making it clear that these acts were not performed in that era, but have been adopted by everyone in the present era.

  1. Ḥajjāj Bin Yūsuf introduced diacritical marks in the Holy Qurān in the year H.
  2. He also introduced the use of full stops at the end of each Āyaĥ
  3. Publication of the Holy Qurān in printed form
  4. In past, there used to be no arch in the centre of the Masjid for the Imām to stand. During the reign of Walīd Marwānī, Sayyidunā ‘Umar bin ‘Abdul ‘Azīz introduced it which is now found in every Masjid
  1. Six Kalimāt (Articles of Faith).
  2. Ṣarf and Naḥw.
  3. Knowledge of Ḥadīš and its different
  4. Dars-e-Niẓāmī.
  5. Four orders of Sharī’at and Ṭarīqat.
  6. Verbal intention of Ṣalāĥ.
  7. The pilgrimage of Ḥaj by
  8. Jiĥād with the latest scientific

In the present era, no body regards any of the aforementioned acts as a sin despite the fact that they did not exist in that blessed era, so why only reciting Durūd Sharīf on the beloved Prophet (+ before Ażān and Iqāmat is considered a sin! Remember! The absence of the proof of impermissibility in any matter is itself a proof of its permissibility. Without doubt, every such new act which Sharī’aĥ did not prohibit is Mubah and permissible; and it is an undeniable fact that the recitation of Durūd Sharīf before Ażān was not forbidden in any Ḥadīš. Therefore, absence of prohibition automatically led to permission. The Holy Prophet himself expressed the persuasion of innovating good things in Islam. Therefore, a Ḥadīš mentioned in the chapter ‘Kitāb-ul-‘Ilm’ of Ṣaḥīḥ Muslim says: Blessings of Ażā

In other words, whoever promotes any good act in Islam deserves great reward. Similarly, without any doubt, the fortunate person who developed the trend of reciting Durūd before Ażān and Iqāmat also deserves perpetual reward. He as well as the Muslims acting on that act till the Day of Judgement will attain reward without any reduction in any one’s reward.

Here, a question may arise in someone’s mind as to what the following blessed Ḥadīš means: ِ ِ ُM [Every innovation is a heterodoxy and every heterodoxy leads to hell]. (Saḥīḥ ibn Khuzaymā, pp. 143, vol. 3, Ḥadīš 1785) What does this Ḥadīš imply?

Beyond doubt, the foregoing Ḥadīš is true. In fact, the word ‘Bid’at’ mentioned in the Ḥadīš refers to Bid’at-e-Sayyi’aĥ, (misleading innovation) and indeed every Bid’at that contradicts or removes a Sunnaĥ is a misleading innovation. 

Therefore, Sayyidunā Sheikh ‘Abdul Ḥaq Muḥaddiš Diĥlvī writes, “Any Bid’at that complies with the principles of Sunnaĥ and does not contradict the Sharī’aĥ or Sunnaĥ is a Bid’at-e-Ḥasanaĥ. The Bid’aĥ that contradicts Sharī’aĥ and Sunnaĥ is a Bid’at-e-Dalālat, i.e. a misleading innovation.” (Ash’at-ul-Lam’aāt, pp. 135, vol. 1) Laws of Ṣalāĥ


Dua after Azan

I was Relieved from My Back Pain

Dear Islamic brothers! What can one say about the greatness of I’tikāf; and if you are blessed with the company of devotees of Prophet during I’tikāf then the blessings and benefits multiply. An Islamic brother of ‘Aṭṭārabād (Bāb-ul-Islām, Sindh) gave the following statement: 

I was a loafer and had got a dirty mind, talking about filthy things with my friends and then laughing was my favourite pastime. The nuisance of an indecent sin had caused constant back pain that was not cured despite every medical treatment. 

Fortunately, some Islamic brothers, who were acquainted with me insisted me that I join them in the collective I’tikāf in the Ramadan of 1426 A.H. (2005). At first, I refused but they insisted and so I had to say ‘yes’. I became a Mu’takif for the last ten days of Ramaḍān (1426) with devotees of Prophet in Memon Masjid (‘Aṭṭārabād). It seemed to me as if I had entered a new world; the blessings of all five Ṣalāĥ, Sunnaĥinspiring speeches, emotive supplications, Sunnaĥ-filled study circles, and the compassion and blessings of Islamic brothers. 

during the I’tikāf my back pain vanished without any medicines and a Madanī transformation took place in my heart, I repented of sins, adorned my face with the symbol of our beloved Rasūl’s love; the beard; and began to wear a green turban.

I had the privilege of taking part in a 41 day Madanī Qāfilaĥ Course and now I am trying to spread the work of Dawat-eI