Ask Mufti a Question

Question and answers session by Mufti Abdul Qadir Peeraye at Quatre Bornes Sunnee Masjid.
Session: Friday 25 Mar 2022
Series 005
Question 1
My question, in which cases Sajdah-e-Sahu is necessary? Is it applies only for fardh, wajib or
sunnahs also? Please kindly explain in details.
Answer:
Sajdah Sahw
If any one or several of the wajib (necessary) acts of prayer is left out forgetfully, it becomes wajib
(necessary) to make the forgetfulness prostration.
Sujood Ul-Sahw in a Nutshell:
There are two scenarios where a Muslim may need to perform Sajda-Sawh in order to correct the
mistakes:
Scenario 1: When Salah is finished and the person has completed the Tasleem (Salam to the right and
left at the completion of Salah).
Scenario 2: When Salah is not finished and the person remembers before completing the Tasleem
(Salam to the right and left at the completion of Salah).
It is because Nabi (Sallallaho Alaihe Wassallam) taught us the method when a mistake is made in the
following Hadeeth:
‫ َح َّدثَنَا‬، ُ‫عثْ َمان‬ ُ ‫ل‬ ََ ‫ َح َّدثَنَا قَا‬،‫ير‬ ٌ ‫ن َج ِر‬ َْ ‫ َع‬،‫ور‬ ٍ ‫ص‬ ُ ‫ن َم ْن‬ َْ ‫ َع‬،‫ِيم‬ َ ‫ن إِب َْراه‬ َْ ‫ َع‬،َ‫ل َع ْلقَ َمة‬ ََ ‫ل قَا‬ََ ‫َللا َع ْب َُد قَا‬ ََِّ ‫صلَّى‬ َ َ‫ل ـ وسلم عليه هللا صلى النَّبِي‬ ََ ‫لَ إِب َْراهِي َُم قَا‬ َ
‫ص أَ َْو زَ ا ََد أَد ِْري‬ ََ َ‫سلَّ ََم فَلَ َّما ـ نَق‬ َ َ َِ
‫ل‬ ‫ي‬‫ق‬ ُ َ
‫ه‬ َ ‫ل‬ ‫ا‬ ‫ي‬ َ
‫ل‬ ‫و‬ ‫س‬ ‫ر‬ ،ِ ‫َللا‬
َ َ ُ َ َّ َ َ ِ ِ َّ ٌ ْ َ َ
‫ث‬َ ‫د‬ ‫ح‬ َ ‫أ‬ ‫ي‬ ‫ف‬ َ
‫ة‬ َ ‫ال‬ ‫ص‬ ‫ال‬ َ
‫ء‬ ‫ى‬ ‫ش‬
َ َ
‫ل‬ ‫ا‬ َ ‫ق‬ "
‫‏‬ ‫‏‬ ‫ا‬ ‫م‬
َ َ ‫و‬ ََ‫اك‬ َ ‫ذ‬ "
‫‏‬ ‫‏‬
. ‫‏‬ ‫وا‬ ُ ‫ل‬ ‫ا‬ َ ‫ق‬ ََ‫ْت‬ ‫ي‬ َّ ‫ل‬ ‫ص‬
َ ‫ا‬ َ ‫ذ‬ َ
‫ك‬ ‫ا‬
‫‏‬ َ ‫ذ‬ َ
‫ك‬ ‫و‬
َ .‫‏‬‫َى‬ ‫ن‬َ ‫ث‬َ ‫ف‬ َ
‫ه‬ َ
ِ ْ‫َو ْ َ َ ِ ج‬
‫ي‬
ْ ‫ل‬ ‫ر‬ َ
‫ل‬ ‫ب‬ ْ
‫ق‬ َ ‫ت‬‫س‬ ‫ا‬
ْ
،َ‫س َج ََد ال ِق ْبلَة‬ َ ‫ْن َو‬َِ ‫سجْ َدتَي‬ َ ‫ ث ََُّم‬،‫سلَّ َم‬َ ‫ل فَلَ َّما‬ ََ َ‫ل بِ َوجْ ِه َِه َعلَ ْينَا أ َ ْقب‬ ََ ‫ث لَ َْو ِإنَّ َهُ‏"‏ قَا‬ََ ‫صالََةِ فِي َح َد‬ َّ ‫ش ْى ٌَء ال‬ ْ
َ ‫ لَنَبَّأت ُ ُك َْم‬،‫ن بِ ِه‬ َْ ‫َر أَنَا ِإنَّ َما َولَ ِك‬ ٌَ ‫ بَش‬،‫سى ِمثْلُ ُك ْم‬ َ ‫َك َما أ َ ْن‬
، َ‫س ْون‬ َ ِّ َ َ
َ ‫ نَ ِسيتَُ فَإِذا تَ ْن‬،‫صالَتِ َِه فِي أ َح ُدك َْم شَكََّ َوإِذا فَذ ِك ُرونِي‬ُ َ َ ‫ فَليَت َ َح َّرى‬،‫اب‬ ْ َ ‫ص َو‬ ْ َ ُ
َّ ‫ ث ََّم َعل ْي َِه فَليُتِ ََّم ال‬،‫س ِل ْم‬ ِّ ُ
َ ُ‫ْن يَ ْس ُج َْد ث ََّم ي‬ َِ ‫سجْ َدتَي‬ َ ‫"‏‬.‫‏ ‏‬
Sayyiduna `Abdullah Ibn Masood (RA) narrated that the Prophet (Sallallaho Alaihe Wassallam) prayed
(and the sub-narrator Ibrahim said, "I do not know whether he prayed more or less than usual"), and
when he had finished the prayers he was asked, "O Allah's Messenger (Sallallaho Alaihe Wassallam)!
Has there been any change in the prayers?" He said, "what is it?' The people said, "You have prayed
so much and so much." So the Prophet (Sallallaho Alaihe Wassallam) bent his legs, faced the Qibla
and performed two prostration's (of Sahu) and finished his prayers with Taslim (by turning his face to
right and left saying: 'As-Salamu `Alaikum- Warahmat-ullah'). When he turned his face to us
he (Sallallaho Alaihe Wassallam) said, "If there had been anything changed in the prayer, surely I
would have informed you but I am a human being like you and liable to forget like you. So if I forget
remind me and if anyone of you is doubtful about his prayer, he should follow what he thinks to be
correct and complete his prayer accordingly and finish it and do two prostrations (of Sahu). [Bukhari]
Yes it is because the words of Prophet (Sallallaho Alaihe Wassallam) indicate that this is how the error
should be corrected.
This covers the first scenario. This is the instruction of Prophet (Sallallaho Alaihe Wassallam)
instructed as follows:
‫ بْنَُ أَحْ َم َُد َح َّدثَنَا‬،‫ِيم‬ َ ‫ َح َّدثَنَا ِإب َْراه‬،ٌ‫ن َح َّجاج‬ َِ ‫ْن َع‬ َِ ‫ اب‬،ٍ‫َللا َع ْب َُد أ َ ْخ َب َرنِي ُج َريْج‬ ََِّ َُ‫ بْن‬،ٍ‫سافِع‬ َ ‫ن َ ُم‬ََّ َ ‫ب أ‬ ََ ‫ص َع‬ ْ ‫ بْنََ ُم‬،َ‫ش ْي َبة‬ َ َ ُ‫ن أ َ ْخ َب َرَه‬ َْ ‫عتْب َةَ ع‬ ُ ‫ْن‬ َ ‫ْن محم َِد ب‬ َ‫ب‬
ْ َ َ َ َ ُ َ ْ َ َ ََ َ َ َ َ ِ ُ ِّ َّ َ َ ُ ُ ِ
،ِ‫ارث‬ ِ ‫ن ال َح‬ َْ ‫َللا َع ْب َِد َع‬
ََِّ ‫ْن‬ َِ ‫ ب‬،‫ن َج ْعفَ ٍر‬ ََّ ‫ل أ‬ ََ ‫سو‬ ُ ‫َللا َر‬ ََِّ ‫ل وسلم عليه هللا صلى‬ ََ ‫ف شك‏ من‏‏"‏ قَا‬ ‫ي فليسجد‏ صالته‏ ِ ‏‬ ‫م ما بع ‏د سجدت ن ‏‬ ‫‏"‏ يسل ‏‬
Sayyidina Abdullah ibn Ja'far (RA) narrated that the Prophet (Sallallaho Alaihe Wassallam) said:
Anyone who is in doubt in his prayer should make two prostrations after giving the salutation. [Abu
Dawud]
This covers the second scenario. It is because all of the incidents from Prophet (Sallallaho Alaihe
Wassallam) were done after Tasleem. In order to reconcile the matter, since the person realises the

1
mistake (before the Salah is complete) then he does Salam to one side. The practise of Salam to one
side is provenَ from the following practise:
َ َ َ ْ ّ ُّ
‫ن ع ن‏‬
‫ن‬ ‫ الحس ن ‏‬, " ‫ب أن‏‬ ‫َل الن ِ ‏‬ ‫اَلل َص ‏‬ ‫سلَّ ََم َعلَ ْي َِه ‏‬ َ ‫ع َم ََر بَ ْك ٍَر َوأَبَا َو‬
ُ ‫س ِلِّ ُمونََ كَانُوا َو‬ َ ُ‫اح َدةَ ت َ ْس ِلي َمةَ ي‬
ِ ‫َو‬
Sayyidina Hasan (RA) narrated that Abu Bakr (RA), Umar (RA) and the Prophet (Sallallaho Alaihe
Wassallam) used to make a single prostration [Abu Dawud]
This also covers the second scenario. This is also mentioned in the Hanafi text that Salam should be
done on both sides as this is what is normally understood by Tasleem. In short, both a single (Salam
to the right) or full Tasleem (to both sides) will be permissable.
‫ح ه ََُو‬ َُ ‫ص ِحي‬
َّ ‫ص ْرفا ال‬ َ ‫ور ِللس ََّال َِم‬ َِ ‫ْال َم ْع ُهو َُد ه ََُو َما إلَى ْال َم ْذ ُك‬
Perform Salam on both sides and this is correct because this is what is understood by Talseem
[Hidayah]
This is the ruling of the Hanafi Madhab and it is proven from the practise of Prophet (Sallallaho Alaihe
Wassallam). Some other Scholars differ about the authenticity of this narration so they rule that
Tashahudd is not done after the two (extra) prostrations.
‫ َح َّدثَنَا‬،َ‫ بْنَُ ُم َح َّم َُد َح َّدثَنَا النفَ ْي ِلي‬،َ‫سلَ َمة‬ َ ‫ن‬ َْ ‫ َع‬، ٍ‫صيْف‬ َ ‫ن ُخ‬ َْ ‫ع َب ْي َدَة َ أ َ ِبي َع‬
ُ ‫ْن‬ َِ ‫ َع ْب َِد ب‬،ِ‫َللا‬ َْ ‫ َع‬،‫ن أ َ ِبي ِه‬
َّ ‫ن‬ َْ ‫ل َع‬َِ ‫سو‬ ََِّ ‫ل وسلم عليه هللا صلى‬
ُ ‫َللا َر‬ ََ ‫ُك ْنتََ ِإذَا‏"‏ قَا‬
‫صالَةٍَ فِي‬ َ ََ‫ش َك ْكت‬ َ َ‫ث فِي ف‬ ٍَ َ‫ظنِِّكََ َوأ َ ْكبَ َُر أَ ْربَ َعٍ أَ َْو ثَال‬َ ‫ش َّهدْتََ أ َ ْربَ َعٍ َعلَى‬ َ َ ‫س َجدْتََ ث ََُّم ت‬
َ ‫ْن‬َِ ‫سجْ َدتَي‬ َ ََ‫س َوأَ ْنت‬ٌَ ‫ل َجا ِل‬ َْ َ ‫س ِ ِّل ََم أ‬
ََ ‫ن قَ ْب‬ َ َ ‫س ِ ِّل َُم ث ُ ََّم أَيْضا ت‬
َ ُ ‫ش َّهدْتََ ث ََُّم ت‬ َ ُ ‫‏"‏ ت‬
Sayyiduna AbuUbaydah (RA) reported, on the authority of his father Abdullah (ibn Mas'ud), the
Messenger of Allah (Sallallaho Alaihe Wassallam) as saying: When you offer the prayer, and you are in
doubt about the number of rak'ahs whether offered three or four, and you have prayed four rak'ahs
in all probability in your opinion, you should recite tashahhud and make two prostrations while you
are sitting before giving the salutation. Afterwards you should recite the tashahhud and give the
salutation again. [Abu Dawud]
Annex:
Sujood Ul-Sahw in detail:
The following six (6) acts break your Salah and it doesn't matter whether you have ommitted them
knowingly or by mistake. These are Faraidh (obligatory) acts in Salah. It also doesn't matter whether
you are a man or a woman, you will need to repeat your prayers. We have discussed the
entire methodology of Salah previously.
1 Takbeer Tahreema: (opening Takbeer i.e. Allahu-Akbar to begin your Salah). This has to be said
loud enough for you to be able to hear it yourself.
2 Qiyaam: If you have no physical ailment or restriction then it is an obligation upon you to stand and
pray. The duration of standing is equal to the length of your recitation. Standing in Salah is classed as
being in an upright position so that if you left your arms (freely hanging by the sides) they will not be
able to touch your knees.
3 Recitations: Recitation of the Qur'aan.
4 Ruku: Bowing to such an extent for men that your back is level with the floor while for women just
enough so your hand reach your knees.
5 Prostrations: Both prostrations in each Rakaah (unit) of Prayer and remember that the physical
characterstics are slightly different for men and women.
6 Qaa’dah Akheerah: This is sitting in the last Rakaah (unit) of Prayer to the extent that you recite
Tashahudd.
The following fourteen (14) mistakes, if committed in error, require rectification by performing the
Forgetfulness Prostration (Sajda Sahw). Please note that, if Sajda Sahw becomes required but is not
performed, Salah will need to be repeated.
Please also note that, since these are Waajibat (necessary) acts in Salah, if they are deliberately
committed (on purpose), there is no rectification for them and the prayer will need to be repeated.

2
Also, it doesn't matter whether you are a man or a woman; the ruling for rectifying when these
mistakes are made (in error) is the same.
1 First 2 Rakaat (units) of Fardh Prayers: These first 2 Rakaats needs to be fixed for recitation
2 Recitation of Surah Al-Fatiha: It is Waajib to recite Surah Faatiha in all the Rakaat of every
Prayer. However, in the third and fourth Rakaat of any Fardh Namaaz, it is Sunnat and not Waajib
3 Recitation after Surah Al-Fatiha: To recite a Surah or at least the minimum of a single lengthy
verse or at least 3 small verses after Surah Al-Fatiha in the first two Rakaats of Fardh prayers and in
all the Rakaats of other Prayers.
4 Order of recitation after Surah Al-Fatiha: Surah Al-Fatiha must be recited first, before any other
recitation.
5 Sequential order of Salah: Qiyam, then Ruku and then Sujood (prostrations) should be done
sequentially and in order.
6 Qauma (standing after Ruku): Person must stand upright after Ruku (bowing)
7 Jalsa (sitting between prostrations): Person must sit and remain still (momentarily) between the
two prostrations
8 Ta'deelul Arkaan: Qiyam, then Ruku and then Sujood (prostrations) etc must be done calmly, with
contentment and in a good way and shouldn't be rushed.
9 Qaa’dah Oola: This is sitting in the second Rakaah (unit) of Prayer to the extent that you recite
Tashahudd, Salah doesn't end here and you usually stand up for the 3rd Rakaat after this sitting.
10 Tashahudd: Reciting Tashahudd in both Qaa'dah Ooola and Qaa'dah Akheerah. Remember that
the classification of Qaa'dah Ooola and Qaa'dah Akheerah is different.
11 Loud Recitation: The Imam should perform the recitation loudly in Fajr, Maghrib, Esha, Jumuah,
Eidain and Taraweeh while he should recite Zohar and Asr silently. Those praying individually (men
and women) should recite loud enough for them to be able to hear it.
12 Concluding Salam: Salah should be ended by saying Salam.
13 Takbeer of Qunoot: In the 3rd Rakaat of Wit'r there is an additional Takbeer after which Qunoot
is recited.
14 Six (6) additional Takbeers of Eid: Eid Salah have extra Takbeers
If you commit a mistake which is not included above, seek forgiveness from Allah (SWT) but your
prayer will Insha'Allah be complete and no rectification or corrective action will be required.
There is only a single Forgetfulness Prostration (Sajda Sahw) per prayer even if you have made
multiple mistakes. In all cases a single Forgetfulness Prostration (Sajda Sahw) is sufficient.
Order of recitation after Surah Al-Fatiha: Surah Al-Fatiha must be recited first, before any other
recitation.
‫ بْنَُ أَحْ َم َُد َح َّدثَنَا‬،‫ِيم‬
َ ‫ َح َّدثَنَا إِب َْراه‬،ٌ‫ن َح َّجاج‬ َِ ‫ اب‬،ٍ‫َللا َع ْب َُد أ َ ْخبَ َرنِي ُج َريْج‬
َِ ‫ْن َع‬ ََِّ َُ‫ بْن‬،ٍ‫سافِع‬ ََّ َ ‫ب أ‬
َ ‫ن ُم‬ ََ َ‫صع‬ ْ ‫ بْنََ ُم‬،َ‫ش ْي َبة‬َ ُ‫ن أ َ ْخبَ َرَه‬
َْ ‫عتْبَ َةَ َع‬
ُ ‫ْن‬ َِ ‫ْن ُم َح َّم َِد ب‬
َِ ‫ب‬
،ِ‫ارث‬ ‫ح‬
ِ َ ْ
‫ال‬ ْ
َ
‫ن‬ ‫ع‬ َ
‫د‬
ِ ‫ب‬
ْ ‫ع‬ ِ
َ
‫َللا‬
َ َ َّ ِ ٍ ْ َ َ
‫ْن‬ ‫ب‬ ، ‫ر‬ َ ‫ف‬‫ع‬‫ج‬ َّ
َ
‫ن‬ َ ‫أ‬ َ
‫ل‬ ‫و‬ ‫س‬ ‫ر‬
َ ُ َ َّ ِ َ
‫َللا‬ ‫صلى‬ ‫هللا‬ ‫عليه‬ ‫وسلم‬ َ
‫ل‬
َ ‫ا‬ َ ‫ق‬ ‫‏‬ "‫‏‬َ
‫ن‬ْ ‫م‬
َ ََّ‫َك‬
‫ش‬ ‫ي‬ ‫ف‬ َ
‫ه‬ ‫ت‬َ ‫ال‬‫ص‬ ْ
َ
‫د‬ ‫ج‬ ‫س‬ ‫ي‬‫ل‬ْ َ ‫ف‬ َ
‫ْن‬‫ي‬ َ ‫ت‬
ِ ِ ِ َ ُ ْ َ ِ َ ْ‫ُ َ ِ ُ َ َ ْ َ َ ج‬‫د‬ ‫س‬ َ
‫د‬ ‫ع‬ ‫ب‬ ‫ا‬ ‫م‬ َ
‫م‬ ِّ ‫ل‬ ‫س‬ ‫ي‬ "
‫‏‬ ‫‏‬
Sayyidina Abdullah ibn Ja'far (RA) narrated that the Prophet (Sallallaho Alaihe Wassallam) said:
Anyone who is in doubt in his prayer should make two prostrations after giving the salutation. [Abu
Dawud]
1 In the last Rakaat (unit) of Salah when you are finishing the Prayer, recite until At-Tahiyaat
2 Make a single Salam (to the right)
3 Perform two (2) additional prostrations
4 Recite At-Tahiyaat then send Salutations upon Prophet (Sallallaho Alaihe Wassallam) and then
make Dua
5 Conclude the prayer (as normal) by saying Salam on both sides
THE FORGETFULNESS PROSTRATION (SAJDA SAHW)
It is disliked to recite up to a prostration verse and then leave to it out. [Maraqi]
3
There is no difference between the forgetfulness prostration in mandatory and supererogatory
prayers.
In Heavenly Ornaments, its rulings are explained:
THE FORGETFULNESS PROSTRATION
1 If any one or several of the wajib acts of prayer is left out forgetfully, it becomes wajib to make the
forgetfulness prostration. By making the forgetfulness prostration, the prayer becomes proper. If one
does not make the forgetfulness prostration, the prayer will have to be repeated.
2 If one forgetfully leaves out a fard act of prayer, the prayer will not become proper by making the
forgetfulness prostration. It will have to be repeated.
3 The method of making the forgetfulness prostration is that in the last rakaat the person should
recite the at-tahiyyaat only and thereafter make salaam towards the right only and thereafter make
two sajdahs. He should then repeat the at-tahiyyaat and thereafter recite the durood, dua, make
salaam to both sides and thereby complete his prayer.
4 If a person forgetfully makes the forgetfulness prostration before making salaam, even then it will
be considered and the prayer will be proper.
5 If a person forgetfully makes two rukus or three sajdahs, it is wajib to make the forgetfulness
prostration.
6 While in prayer, a person forgot to recite Surah Faatihah and only recited another Surah, or he first
recited a Surah and then recited Surah Faatihah - the forgetfulness prostration will become wajib
7 A person forgets to recite another Surah (after Surah Faatihah) in the first two rakaats of a fard
prayer. He should therefore recite another Surah in the second two rakaats and also make the
forgetfulness prostration. If he forgets to recite another Surah in one of the first two rakaats, he
should recite it in one of the latter two rakaats and also make the forgetfulness prostration. If he
forgets to recite another Surah in the latter two rakaats as well, i.e. he forgets to recite another Surah
in the first two as well as in the latter two rakaats, and only remembers at the time of reciting the at-
tahiyyaat that he did not recite another Surah in one or two rakaats, the prayer will still become
proper if he makes the forgetfulness prostration.
8 To recite another Surah (after Surah Faatihah) in all the rakaats of sunnah and nafl prayer is wajib.
If a person forgets to recite another Surah in any of the rakaats, he will have to make the
forgetfulness prostration.
9 After reciting Surah Faatihah, a person began thinking as to which Surah he should recite. His
thinking took so long that in that time Sub'haanallah could be recited three times. Even then the
forgetfulness prostration will become wajib.
10 In the last rakaat, after reciting at-tahiyyaat and durood shareef, a person had a doubt as to
whether he offered three or four rakaats. While thinking about this, he kept silent and took so long to
make the salaam that in that time he could have recited Sub'haanallah three times, and after that he
remembered that he offered all four rakaats- even in this case it will be wajib to make the
forgetfulness prostration.
11 A person recited Surah Faatihah and another Surah, but thereafter he unintentionally began
thinking of something. He took so long to go into ruku that in that time he could have recited
Sub'haanallah three times. Even then, the forgetfulness prostration will become wajib.
12 Similarly, the forgetfulness prostration will become wajib in the following instances: while he was
busy with his recitation he stopped and began thinking of something, he sat in the second or fourth
rakaat for at-tahiyyaat and did not commence reciting it immediately. Instead, he sat and started
thinking of something, when he stood up from the ruku, he stood silently and started thinking of
something, when he sat down in-between the two sajdahs, he started thinking of something. In order

4
words, if a person unintentionally delays in executing a particular posture or gets delayed due to
thinking of something, then the forgetfulness prostration becomes wajib.
13 In a three or four rakaat fard prayer (irrespective of whether it is a prayer that he is offering for
that time, making qada of a prayer which he missed, or it is a witr prayer or the first four rakaats of
sunnah of zuhr prayer) when the person sat for the at-tahiyyaat in the second rakaat, he
unintentionally recited at-tahiyyaat two times. Even then the forgetfulness prostration will become
wajib. And after the at-tahiyyaat if he recited the following from the durood:
Allahumma Sallay Ala Muhammad
or if he recited more than that and only thereafter he remembered that he was supposed to stand up
for the third rakaat, even then the forgetfulness prostration will become wajib. But if he recited less
than this, the forgetfulness prostration will not become wajib.
14 With regards to nafl prayer (or even a prayer which is offered after the fulfillment of a particular
wish) it is permissible to recite the durood after the at-tahiyyaat when sitting for the second rakaat.
By reciting the durood in a nafl prayer, the forgetfulness prostration does not become wajib. However,
if at-tahiyyaat is recited twice, the forgetfulness prostration will become wajib even in a nafl prayer.
15 A person sat down for at-tahiyyaat but mistakenly recited something else, or he recited Surah
Faatihah. The forgetfulness prostration will become wajib.
16 Upon commencing with his prayer, a person recited dua-e-qunoot instead of reciting the thanaa'.
The forgetfulness prostration will not become wajib. Similarly, if he recited at-tahiyyaat or something
else instead of Surah Faatihah in the third or fourth rakaat of a fard prayer, the forgetfulness
prostration will not be wajib.
17 In a three or four rakaat prayer, a person forgot to sit down after the second rakaat. Instead, he
stood up directly for the third rakaat. While standing up, if he is closer to the sitting posture, he should
sit down and recite the at-tahiyyaat and thereafter complete his prayer and there is no need to make
the forgetfulness prostration. But if he is closer to the standing posture, he should not sit down.
Instead, he should continue with his prayer without sitting down. He should only sit down at the end.
In this case, the forgetfulness prostration will become wajib. If after standing up, he still went back
and sat down; he will be committing a sin and even in this case he will still have to make the
forgetfulness prostration.
18 If a person forgets to sit down after the fourth rakaat, and then if he is closer to the sitting posture,
he must sit down, recite the at-tahiyyaat, durood, etc. and make his salaam. There is no need to make
the forgetfulness prostration. And if he stood up completely, even then he should go back and sit
down. In fact, even if he has recited Surah Faatihah, another Surah, and went into ruku, he should still
sit down, read the at-tahiyyaat and then make the forgetfulness prostration. But if he still did not
remember after the ruku and made the sajdahs for the fifth rakaat, he should repeat his fard prayer.
This prayer will now be regarded as a nafl prayer and he will have to offer one more rakaat and
thereby complete six rakaats. There is no need to make the forgetfulness prostration. If he did not add
one more rakaat, or made salaam after the fifth rakaat, four rakaats will be nafl and the one rakaat
will not even be considered.
19 If a person sits down for the fourth rakaat, recites at-tahiyyaat and thereafter stands up, he should
sit down when he remembers as long as it is before making the next sajdahs. The moment he sits
down, he should not recite at-tahiyyaat. Instead, he should immediately make the forgetfulness
prostration. But if he makes the sajdahs for the fifth rakaat and only remembers thereafter, he should
add one more rakaat and complete six rakaats. The first four rakaats will be for his fard and the other
two will be regarded as nafl. He will also have to make the forgetfulness prostration. If he makes the
forgetfulness prostration and then salaam in the fifth rakaat, he has committed a sin. In this case, the
first four rakaats will be of fard, and the remaining one will not be considered.

5
20 If a person is offering four rakaats of nafl prayer and he forgets to sit down after the second
rakaat, then as long as he remembers before making the sajdahs for the third rakaat, he should sit
down. If he has already made the sajdahs for the third rakaat, his prayer will still be valid. But the
forgetfulness prostration will be wajib in both cases.
21 A person is in doubt as to whether he offered three or four rakaats. If this doubt was coincidental,
i.e. he does not normally have this doubt, then he will have to repeat his prayer. But if these sort of
doubts occur quite often, he should ponder in his heart and see what the heart's inclination is. If it is
more towards three rakaats, he should offer one more rakaat and the forgetfulness prostration will
not be wajib. But if he feels that he offered four rakaats, he should not add another rakaat nor should
he make the forgetfulness prostration. If he still cannot make up his mind after pondering over the
matter, then he should regard it as if he offered three rakaats and add one more rakaat. But in this
case, he should also sit down after the third rakaat and recite the at-tahiyyaat. He should then stand
up and offer the fourth rakaat and also make the forgetfulness prostration.
22 If he has a doubt as to whether it is the first or second rakaat, the above rule will also apply. That
is, if the doubt was coincidental, he should repeat his prayer. But if such doubts occur quite often, he
should act according to that which his heart tells him. But if he is still not sure, he should regard it as
one rakaat. However, he has to sit down after the first rakaat and recite the at-tahiyyaat, because it is
possible that this is actually his second rakaat. On completing his second rakaat, he should sit down
again. He should also recite another Surah after Surah Faatihah in this second rakaat. On completing
his third rakaat, he should sit down again because it is possible that this is actually his fourth rakaat.
After the fourth rakaat he should sit down again, make the forgetfulness prostration and then make
salaam.
23 If he has a doubt as to whether it is the second or third rakaat, the same rule will apply. If he
cannot make up his mind, he should sit down after the second rakaat and thereafter offer the third
rakaat. On completing the third rakaat, he should sit down again and recite at-tahiyyaat because it is
possible that this is his fourth rakaat. He should then offer the fourth rakaat, make the forgetfulness
prostration and then complete his prayer.
24 If the doubt occurs after having completed his prayer, that is, he is not sure as to whether he
offered three or four rakaats. Then this doubt is not even considered - the prayer is valid. But if he
clearly remembers that he only offered three rakaats, he should stand up and offer one more rakaat
and also make the forgetfulness prostration. However, if on completing his prayer, he started
speaking or did something else with which prayer breaks, he will have to repeat his prayer. Similarly, if
this doubt creeps in after having recited at-tahiyyaat, the same rule will apply. That is, as long as he
does not remember clearly, he should not worry about it. However, it will be good to repeat the
prayer as a precaution so that the uneasiness of the heart is removed and no doubt remains.
25 If several things occur in prayer, whereby the forgetfulness prostration becomes wajib, then one
the forgetfulness prostration will suffice for all the mistakes. The forgetfulness prostration is not made
twice in one prayer.
26 After making the forgetfulness prostration, a person commits another mistake which makes the
forgetfulness prostration wajib. The first the forgetfulness prostration will suffice and it will not be
necessary to make another one.
27 A person made a mistake in his prayer whereby the forgetfulness prostration had become wajib on
him. But he forgot to make the forgetfulness prostration and made salaam on both sides. However,
he remained sitting in that place without turning his chest away from the qiblah, neither did he talk
nor did he do anything whereby prayer breaks. He should make the forgetfulness prostration at that
time. In fact, if he remained sitting in that position and engaged himself in reciting the kalimah,

6
durood or any other zikr, even then there is no harm in this. Once he makes his the forgetfulness
prostration, his prayer will be valid.
28 The forgetfulness prostration was wajib on a person but he intentionally made his salaam on both
sides and made this intention that he will not make the forgetfulness prostration. Despite this, as long
as he does not do anything which makes the prayer invalid, the choice to make the forgetfulness
prostration will remain.
29 In a three or four rakaat prayer, a person unintentionally made salaam after the second rakaat. He
should immediately stand up, complete his prayer and make the forgetfulness prostration. However, if
after making salaam, he did something which invalidates prayer, he will have to repeat his prayer.
30 A person forgetfully recited dua-e-qunoot in the first or second rakaat of witr prayer. This will not
be considered. He should recite the qunoot in the third rakaat again and also make the forgetfulness
prostration.
31 While offering witr prayer, a person had a doubt as to whether it is the second or third rakaat. He
cannot even make up his mind as to which of the two is more correct. He should recite dua-e-qunoot
in that rakaat and after sitting down for the at-tahiyyaat he should stand up and offer one more
rakaat. He should recite dua-e-qunoot in this rakaat as well. In the end he should also make the
forgetfulness prostration.

32 Instead of reciting dua-e-qunoot in the witr prayer, the person read thanaa'. Later when he
remembered, he recited the qunoot. The forgetfulness prostration will not be wajib.
33 A person forgot to recite dua-e-qunoot in witr prayer. Instead, he went into ruku after reciting a
Surah. The forgetfulness prostration will be wajib.
34 After reciting Surah Faatihah, a person recited two or three Surahs. There is no harm in this and
the forgetfulness prostration will not be wajib.
35 In the latter rakaats of a fard prayer, a person recited another Surah after Surah Faatihah in one or
both the rakaats. The forgetfulness prostration will not be wajib.
36 The forgetfulness prostration is not wajib in the following instances: he forgets to recite the
thanaa' in the beginning, he forgets to recite the tasbeeh in ruku, he forgets to recite the tasbeeh in
sajdah, he forgets to recite:
Subhanna Rabbi Yal A'ala
when standing up from ruku, at the time of saying takbeer-e-tahreemah he forgets to raise his hands
to his ears (or to the shoulders for women), at the end of his prayer he made salaam without reciting
the durood and a dua. In all the above cases, the forgetfulness prostration is not wajib.
37 In the latter one or two rakaats of a fard prayer, he forgot to recite Surah Faatihah and went into
ruku after standing silently- even then the forgetfulness prostration will not be wajib.
38 If a person intentionally commits those errors which make the forgetfulness prostration wajib, then
the forgetfulness prostration will not become wajib. Instead, he will have to repeat the prayer. Even if
he makes the the forgetfulness prostration, the prayer will still not be valid. If a person forgets those
things which are not fard nor wajib in prayer, his prayer will remain valid and he will not have to make
the forgetfulness prostration.
39 If a prayer which has to be offered silently is offered in a loud voice, the forgetfulness prostration
will have to be made irrespective of whether the person is a munfarid or an imam. If an imam
performs a prayer which has to be offered aloud, silently, then he will have to make the forgetfulness
prostration. But if very little qira'at is made in a loud voice in a silent prayer, which is not sufficient for
the prayer to be valid, then the forgetfulness prostration will not be wajib. For example, just one or
two words come out aloud, or an imam recites one or two words silently in a prayer that is offered
aloud, then the forgetfulness prostration will not be wajib.

7
Question 2
Kindly confirm me which is which, wuzu then ghusl or after bath either in Haiz or without haiz ect
we must take full bath, take ghusl then wuzu? Or after bath we must perform wuzu then ghusl.
Answer:
First of All, performing ritual ablution (wudu) at the beginning of the purificatory bath (ghusl) is a
confirmed Sunna.
Imam al-Shurunbulali says: “then one makes ablution like the ablution for prayer, by washing the
limbs three times and wiping the head.” Then he says, alluding to a hadith in Bukhari and Musim:
“this is because he (Allah blesses him and gives him peace) made ablution, the like of the ablution
before prayer, prior to bathing.”
Second, the ritual bath is not annulled by that which nullifies ritual ablution. It is mentioned in al-Fiqh
al-Hanafi fi thawbihi al-Jadeed: “The purificatory bath is obligatory upon one (only) in two situations:
The first situation: when one is in a state of (janaba).
The second situation: after the cessation of menstruation and post-natal bleeding for women.
One becomes in a state of (janaba) for two reasons:
The first reason: Semen exiting the man’s penis or female ejaculate exiting the woman’s vagina, from
its place of origin with desire.
Abu Dawud and others have related from Aisha (Allah be pleased with her) that she said: “The
Messenger of Allah was asked about a man who finds wetness (f: of semen from ejaculation), but
does not remember having a wet dream. So he said (Allah bless him and give him peace), ‘he must
perform ghusl.’ And he was asked about a man who thinks he had a wet dream, but finds no wetness.
So he said (Allah bless him and give him peace), ‘he does not have to perform ghusl.’ So Umm Sulaim
said, ‘if a woman finds wetness, does she have to perform ghusl?’ He said: Yes, women are the
partners of men.'”
The second reason: sexual intercourse, with or without seminal discharge. It is obligatory for both
partners to perform ghusl (f: if the head of the male penis enters the woman’s private part, even
without discharge). Muslim has related from Abu Huraira (Allah be pleased with him) that the
Messenger of Allah (Allah bless him and give him peace) said: “If a man sits between her thighs and
legs then engages in sexual intercourse with her, he must perform ghusl, even if he did not
ejaculate.”
The purificatory bath is obligatory from what we have mentioned. Anything the necessitates ritual
ablution does not affect one’s ghusl. One can pass wind, bleed, urinate, and do all things that nullify
ritual ablution while taking a bath and one’s bath will be correct, and one will not need to repeat it.
Third, one will not need to perform ritual ablution after the purificatory bath unless one has to pray.
Otherwise, one can suffice with the purificatory bath, even if one’s ritual ablution was nullified in its
process.
In the Hanafi School, it is not recommended to perform ritual ablutions after a purificatory bath
(ghusl), unless one lost one’s state of purity during one’s purificatory bath. [Ibn Abidin, Radd al-
Muhtar]
`Ala’ al-Din `Abidin the sunna way of performing ghusl in his al-Hadiyya al-`Ala’iyya:
The Purificatory Bath (Ghusl)
The obligatory actions of the purificatory bath are:
(1) To rinse out the mouth and (2) nose, and
(3) to wash the entire body, including all that is possible to wash without undue hardship.
It is not necessary for a woman to undo her braids, if the water reaches the roots of her hair, (f: and it
is not necessary that the water reach all her braided hair).

8
It is necessary, however for a man who had braids to undo them (f: to ensure that the water reach
every single hair).
It’s confirmed sunnas are:
(1) To begin by saying Bismillah (‘In the name of Allah’) before revealing one’s nakedness (`awra),
and with an intention (f: as in the ablution).
(2) To begin by washing one’s hand, private parts, and any filth (najasa) that may be on the body.
(3) Then one washes both private parts, even if they are free of filth.
(4) Then one performs a complete ablution.
(5) Then one pours water on one’s body three times, making sure the entire body is washed each
time.
(6) One begins with the head, and then the right should, then the left, and then the rest of the
body. One wipes with the first washing.
(7) The body parts should be washed successively (f: without excessive intervals).
Unlike the ablution, it is valid to wash a body part with the water used in washing another, as long as
it is enough to drip.
If one submerges oneself in flowing water, or moves in a large body of still water, it is considered that
all the Sunna acts were performed.
Its proper manners (adab) are:
The same proper manners as in ablution,
Except that one does not face the qibla
The actions disliked in the ablution are disliked in the purificatory bath. [Gifts of Guidance (al-
Hadiyya al-`Ala’iyya): A complete manual of Hanafi Fiqh, draft translation © Faraz Rabbani, 2003]
It is permissible for a woman to make Wudhu and sit on her musalla (prayer mat) to make zikr during
haiz (menstruation). She does not need to wait for athaan; she can do this any time during the
namaaz time.
But she cannot read quran in this state and she cannot touch the quran.
Also note that this is permissible, it is not necessary or wajib.
Question 3
You went shopping at winners or buy petrol at petrol Station and get lottery tickets free. If you
win this lottery is this harram?
Answer:
No, it would not be permitted to avail of the free lottery tickets. The reason being is that the money
given to the lottery-winner is accumulated from the money of all those who took part in purchasing
the many lottery tickets, hence all this money is pooled together and then given to the winner.
This money, gained from such lotteries, is unlawful and filthy and must be given to the poor people in
charity without making an intention of reward, as is the case generally with all unlawful (haram)
money.
However, one will not be receiving the sin of gambling, for gambling involves placing one’s own
wealth or money at stake, in that one will loose the money completely or receive more in return. By
getting a free ticket, one is not putting any money at stake, thus it cannot be considered gambling,
but it will still not be permitted to take the ticket and benefit from the reward. If has taken such
money, it should be given to the poor without the intention of reward.
Looking at the issue from another perspective, it could well fall into the category of gambling. The
reason being is that normally when a free ticket and the like are given, their cost is included in the
price of what is being sold. So when one purchases gas, one will be paying somewhat extra in order
to accumulate points and then receive a (free) ticket. The price of this ticket will be included in the
gas or petrol, even though it may not be perceptible because of the difference being very minimal.
9
Hence, if this is taken into account, one will be involved in the sin of gambling by receiving a free
ticket.
Question 4

Eski gagne droit manze tripes ek crevettes?

Answer:
All the parts of a Halaal animal are Halaal except some, which are either Haraam or
Makrooh/undesirable:
 The blood that runs through the veins
 Gallbladder
 Bladder
 Male and
 Female organs
 Testicles
 Glands
 Haraam marrow (Spinal marrow)
 The two muscles of the neck that stretch up to shoulders
 The blood from liver
 The blood from spleen
 The blood that comes out from the meat after slaughtering
 The blood from the heart
 Bile i.e. the yellow fluid from inside the gallbladder
 The nasal fluid which is mostly found in sheep
 Anus
 Tripe
 Intestines
 Sperm
 The sperm that has been transformed into blood
 The sperm that has been transformed into flesh
 The sperm that has been fully transformed into an animal but it’s found dead or if it was not,
it died without being slaughtered.
(Summarized and extracted from Fatawa Razvia, Vol. 20, p. 240-241)
Some of them need a little more explanation:
Blood:
The blood that runs through the veins at the time of slaughtering the animal is called flowing blood.
It’s impure and it’s Haraam to eat or drink it. The remaining blood within the meat after slaughtering
e.g. on the slaughtered part of the neck, inside the heart, inside the liver and spleen as well as in the
fine veins inside the meat. Although they are not impure but they are disallowed to be eaten. One
needs to thoroughly clean prior to cooking. The meat has blood at various spots concealed within
the fine veins which are quiet hard to identify but they look like black strings after cooking, especially
in brain (bheja), feet (paya) and chicken thighs, these black strings can be seen which should be
discarded when found at the time of eating. One should not cook the chicken livers whole without
slitting them into halves and cleaning the blood from inside.
Spinal Marrow:

10
It looks like a white string which originates from the brain and runs through the neck and ends at the
end of the spine. It should be taken out and discarded prior to cooking but since it is hard to take it
out, and if one cannot then discard it when found after coking or at the time of eating.
The neck Muscles:
There two long yellow muscles at the both sides of the neck that stretch up to the shoulders and
provide support for the neck, are not allowed to be eaten. The muscles are easily identifiable in
sheep, goat or cow but hard to find in chicken and birds, one may discard them after cooking.
Glands:
They are generally found at the neck, inside the throat, and somewhere covered with fat either red
or sandy in color, round and small in shape. This is also a non-edible part of the animal, one must
discard them prior to cooking, and if seen whilst cooking discard immediately.
Testicles:
They are Makrooh Tahreemi. They are easily identifiable in bulls and goat, sheep etc. but in roosters,
they can be found towards the back after slitting the stomach open and having the guts removed,
looking like two tiny oval shaped seeds.
(Aadaabe Ta’aam)
It’s not permissible to give anything from Qurbani or any Sadaqah to a kafir; one should never give!
(Fatawa Razvia, Vol. 14, p. 708)
ََ ‫طب َْرانِیَ اَ ْخ َر‬
‫ج‬ َْ ِ‫ط ْال ُم ْع َج َِم ف‬
َّ ‫ی ال‬ َِ ‫س‬َ ‫ن ْالَ ْو‬
َْ ‫ْن ﷲ َع ْبدِا َع‬
َِ ‫ْن َع ْم ِرو ب‬ َِ ‫ی اب‬َِّ ٍ ‫ن َو ْال َب ْي َہ ِقیَ ۔ َع ِد‬ َِ ‫ْن َع‬َِ ‫َّاس اب‬
َ ٍ ‫ی َعب‬ ََ ‫ض‬ ِ ‫ل کَانََ َع ْن ُہ َْم ت َ َع ٰالی ﷲا َر‬ َُ ‫س ْو‬ ُ ‫ﷲا َر‬
‫صلی‬َّ ٰ َ
َ ‫سل ََم َعل ْي َِہ تَعَالی ﷲا‬ َّ ْ
َ ‫شاَةِ ِمنََ يَک َرَهُ َو‬َّ ‫سبْعا؛ ال‬
َ َ ‫ارَة‬ ْ َ ْ
َ ‫َر َوال َحيَا ََء َوال َمثانَ ََۃ اَل َم َر‬ َّ
ََ ‫ْن َوالذک‬ َ ُ ْ ْ
َِ ‫شاةَِ ا َ َحبََّ َوکَانََ َوالد َََّم َوالغُ َّدَة َ َوال ْنثيَي‬ َ
َّ ‫َمقَ َّد َم َہا۔ اِل ْي َِہ ال‬
Imam Tabrani in Mu’jam Al-Ausat reported from Hazrat Abdullah Ibn ‘Amr Ibn ‘Adiy, and Baihaqi
from Hazrat Ibn ‘Abbaas – may Allah be pleased with them all –“ The Messenger of Allah – may Allah
send blessings and peace upon him – used to dislike 7 things from the goat;
 Gallbladder
 Bladder
 Vagina
 Penis
 Testicles
 Glands
And He used to like the front part of the goat the most.”
(Tabrani Hadeeth No. 9480)
Imam Manaawi states in Taiseer Sharah Jame’ Sagheer, commenting on the Hadeeth as follows:
( ‫يعني ) والحيا والمثانة ( أخضر ماء فيها الحيوان حوف مافي أي ) المرارة ( حالل كونها مع سبع أكل أي ) سبعا الشاة من يكره كان‬
‫اليه الشاة أحب وكان ( آلكله النفس تطيب حالل كل ليس يعافها السليم الطبع لن المسفوح غير ) والدم والغدة النثيين والذكر ( الفرج‬
‫والكتف الذراع بمقدمها والمراد وأخف الذى عن أبعد لنه ) مقدمها‬.
The Messenger of Allah – may Allah send blessings and peace upon him – used to dislike (eating) 7
things from the goat (despite being lawful):
 Gallbladder (which is in the stomach of the animal and it contains yellow fluid)
 Bladder
 Vagina
 Penis
 Testicles
 Glands
 Blood (flowing blood).
(Because the sane mind does not have appetite for them, and not every Halaal thing is attractive to
the pure nature of the eater) And He used to like the front part of a goat the most. (For it’s the

11
farthest portion from the impurities and lightest to digest. The “front part” signifies the arm and the
shoulder meat.)”
Imam Tahtawy in his Hashiya Tahtawiyah states as follows:
‫تعالی ﷲا رضی ابوحنيفۃ قال‬ ٰ ‫تعالی ﷲا قال ۔ النفس تستخبثہ مما لنہا الباقيۃ واکره بالنص فحرام الدم اما عنہ‬
ٰ ‫الخبئث عليہم ويحرم‬
ٰ ‫۔‬
Imam Abu Hanifa – may Allah be pleased with him – stated, “Blood, which is Haraam and proven to
be such from the Quranic verse but I regard the rest Makrooh Tahreemi, for the human nature hates
them. Hence, Allah Almighty states, “And he forbids the evil things for them.” (Quran S7V157)
(Hashiya Tahtawy ‘Ala Al-Durr Al-Mukhtaar Vol. 4, p.360)
Distribution of Qurbani meat or any other charity (sadqa) to “Harbi Kafir” is not permissible at all. It is
mentioned in Durr-e-Mukhtar: “Even though a Harbi Kafir is peace-wanting, charity is unanimously
not permissible.” In Bahr Al-Raaiq: “According to Shariah, giving something to a Harbi Kafir is not
permissible, for no Sawaab can be gained through this.”
Alahazrat states in Fatawa Razvia in regards to distributing the Qurbani or ‘Aqeeqah meat to non-
Muslims (Of India, which is similar to the situation in SA i.e. Muslims are in minority and both these
countries are not the Islamic state [currently not being governed according to Shariah legislation]):
Intestines are not meant for eating but they should be discarded, and if a kafir takes it or if it is given
to a kafir there is no harm:
َُ‫ِل ْل َخ ِب ۡي ٰثت ْال َخ ِب ۡيث ُ ۡونََ ََو ِل ْل َخ ِب ۡي ِث ۡينََ ا َ ْل َخ ِب ۡي ٰثت‬
Dirty things are for dirty people and dirty people for dirty things
(Surah Al-Noor 26, Verse 24)
It’s not allowed to give meat to the (kuffaar) people of this land, for it is solely the right of a Muslim:
‫طيِِّ ٰبتَُ ََو‬َّ ‫طيِِّبِ ۡينََ ال‬ َّ ‫طيِِّب ُۡونََ ََو ِلل‬ َّ ‫طيِِّ ٰبت ال‬َّ ‫ِلل‬
Clean things are for clean people and clean people for clean things
(Surah Al-Noor 26, Verse 24)
But if someone, due to their ignorance, still wants to give them, it will not affect the Qurbani.
Allah knows best.
(Fatawa Razvia Vol. 20, p. 457-458)
Ojhri or Tripe
Some people are fond of consuming Tripe while some are in love with testicles (Kapoora). Below are
given some quotations from the Fuqaha and Muhadditheen:
Imam Tabrani has reported the following Hadeeth from Hazrat Abdullah Ibn Umar – may Allah be
plased with him – in his Al-Majma’ Al-Ausat, and Imam Baihaqi from Hazrat Abdullah Ibn Abbaas:
The Prophet – May Allah send blessings and peace upon him – regarded the consumption of the
following 7 body parts as Makrooh:
 Vagina
 Testicles
 Glands
 Bladder
 Gallbladder
 Flowing blood
Allamah Badr Al-Deen ‘Aini said that our Imam Abu Hanifa – may Allah be pleased with him – stated,
“Blood is, of course, Haraam, because its forbiddance is mentioned in the Quran but I regard the rest
(six) of things as Makrooh, for a person with common sense or sober habits regards these Khabeeth
(evil) things as Makrooh.”
(Haashiyah Kanz Al-Daqaa’iq, p. 496)

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Allamah Tahtaawi comments in his Hashiya Tahtaawiyyah ‘Ala Al-Durr Al-Mukhtaar, Vol. 4, p. 196,
“The word Khabeeth (as mentioned above in the citation of the Imam) is derived from the following
statement of Allah Almighty:
‫ْالخ ٰ َٰٓبئِث َعلَ ۡي ِہ َُم َويُ َح ِ ِّر َُم‬
And he will forbid for them unclean things.
(Al-A’raaf 7, Verse 157)
i.e. The Holy Messenger will make the unclean things haram for the people.”
Tripe is Makrooh
Why is the consumption of “bladder” considered as Makrooh among the abovementioned 7 things?
Because it’s the storage and the route of urine, and this reason is found in the tripe or Ojhri to the
extent of perfection, since, every sane minded knows that the Ojhri or tripe is the storage for faeces,
therefore it is established that the very reason which is found for making the bladder Makrooh, the
same reason is found in Ojhri as well.
It’s recorded from Imam Azam that one can return the meat if it included the anus of the animal, due
to it being Makrooh Tahreemi. Although it’s a fact that anus, which is just a part the faeces pass
through in comparison to Ojhri where it passes through as well as it being its storage. The ruling of
Ojhri being Makrooh Tahreemi has thus been established from Imam Azam Abu Hanifa – may Allah
be pleased with him.
Imam Ahmed Raza has added the Karaahat of Ojhri as well as of all the other mentioned things in his
Risaalah “Al-Mukkh Al-Maleeha Feema Naha ‘An Ajzaa’ Al-Dhabeeha” which is supported by all his
other writings as well. For instance, it’s mentioned in Al-Malfooz Shareef, Vol. 4, p. 26, when
someone asked, “Huzoor, it’s a fact that the impurities are considered clean for as long as they stay in
their place (stomach), and the filth that is inside the Ojhri is also not unclean, then what is the reason
of it being Makrooh?” He replied, “That is why it’s mentioned to be Makrooh, and if the impurities
were to be considered as unclean (whilst still inside their place) then Ojhri will rather become
Haraam, and not just Makrooh.”
It’s mentioned in Fatawa Razvia Vol. 6, p. 167, “Ojhri or intestine, consuming which is Makrooh
should not be given out but they should rather be buried but if a beggar just picks it up and walks
away with it, he should not be stopped.”
The answer given by Alahazrat to the questioner is quite interesting, for if Ojhri were not Makrooh
Tahreemi he would not have mentioned the word “Haraam” when responding to the questioner but
he would rather be very specific in saying “Makrooh Tanzeehi”. The usage of the word “Haraam”
after mentioning the word “Makrooh” is a proof of it becoming Makrooh Tahreemi, for the place
Haraam comes after Makrooh Tahreemi. However, since, only the Makrooh is mentioned in both the
writings of Alahazrat, and it’s also established in the manuals of Fiqh that generally, Makrooh
Tahreemi is understood by Makrooh, and Alahazrat also agrees to that:
“Generally Makrooh is often taken as Makrooh Tahreemi”
(Fatawa Razvia Vol. 3, p. 96)
It’s obligatory (Wajib) to abstain from Makrooh Tahreemi and it’s use is a grave sin.
It’s strange that some people show their superiority in abandoning the research of Alahazrat and not
only eat the dirty piece of meat themselves but also feed it to the other Sunni people keeping them
under the impression of it being Makrooh Tanzeehi while there is a lot more Halaal meat available to
feast!
‫﴾ ْالَبْصٰ َِر ٰٰۤياُو ِلی فَا ْعتَبِ ُر ۡوا‬۲﴿
Therefore, take heed, O you with eyes!
(Al-Hashr 59, Verse 2)
Crevette:

13
According to the reaserch of the Shafi’ee, Maliki, and hanbali school of thought, they are halal
because these three imams say that all sea animals are halal.
However, within the Hanafi School of fiqh there are two opinions regarding prawns. Imam Abu
Hanifah rahmatullahi alayhi says that among the creatures that live in water, only fish is halal. This is
due to the Hadeeth which uses the word ‫ سمك‬samak ie Fish.
Now there is a debate within the Hanafi school as to whether prawns can be classed as fish or not.
According to many linguistic specialists prawns are a type of fish, as stated in the ‘Qamoos’ and
‘Taajul Uroos’.
Also, Allama Dameeri has written in his book ‘Hayyatul Hayawaan’
‫أحمر جدا صغير سمك هو الروبيان‬
Translation: “Prawns are very small red fish”
On this basis, many of the Hanafi Scholars have said prawns are halal.
However the modern day animal classification experts do not count prawns as a type of fish. They say
the definition of fish is:
‫بغلصمته يتنفس و بعواماته يسبح و الماء في يعيش فقري عمود ذو حيوان هو‬
Translation: A fish is that creature which has a backbone, lives in water, swims with its fins and
breathes through its gills.
Prawns do not come under the category of fish, because they do not have a backbone nor do they
breathe through gills. So they fall under the category of insects, and would not be allowed.
Since many Ulama still regard prawns as a fish and eating them is common amongst them so eating
prawns cannot be classed as haram.
However, due to the conflicting evidence, they could be classed as Makrooh. It would be better to
avoid them. But, if someone does eat them, we shouldn’t say anything to them.
Question 5

Does wudhu break if one suffers from incontinence when coughing? Repeated cough following
a viral infection.

Answer:
What Necessitates Wudu' and Ghusl
[This chapter deals with those things which render necessary wudu' and ghusl.]
Wudu' designates the action and wadu' designates the water. Lingusistically it means cleaniness and
excellence, and in the Shari'a it means to purify certain parts of the body with water to make them
clean and to remove the judgement of 'minor impurity" (hadath) from them to permit acts of worship
which are forbidden by lack of purity.
Qadi Ibn al-'Arabi says that there is known dispute about whether ghasl means the action and ghusl
the water. However, in adh-Dhakira, ghusl designates the action and ghasl the water. This is the most
common position.
The obligation of Wudu' and Ghusl
[Evidence for the obligatory nature of wudu' and ghusl is found in the Qur'an and Sunna and
consensus. The Almighty says, "O you who believe! When you you get up intending to do the prayer,
wash your facesÉ " (5:6) and "Do not approach the prayer when you are drunk until you know what
you are saying, nor in a state of major impurity - unless you are travelling - until you have washed
yourselves completely." (4:43) The Messenger of Allah said, "Allah does not accept the prayer of
anyone in a state of impurity until he does wudu'." There is no disagreement between the Imams that
it is obligatory.]
2.1 Wudu'

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2.1a. Preconditions for wudu':
[There are certain preconditions for the validity of wudu':
1. Islam
2. Adulthood
3. Sanity
4. Absence of menstrual blood or bleeding after childbirth
5. The arrival of the time of the prayer,
6. That the legally responsible person is not forgetful, asleep or insensible
7. The existence of adequate water to perform it
8. The possibility of doing it with due care to achieve what is desired, which may preclude the sick
and the person who is compelled.
2.1b. What makes wudu' necessary
[Two things oblige wudu': ritual impurity and certain causes. [Khalil says three things: ritual
impurities, causes; and apostasy and doubt.]
Ritual impurity is what breaks wudu' in itself, like urine, and causes are things which do not break
wudu' in themselves but leads to ritual impurity, like loss of sanity, touching someone with desire
and touching the penis. [Ibn Juzayy states that apostasy also breaks wudu'.]]
2.1c. The nature of the obligation
[The duty of wudu' is a one of an obligatory nature, not merely an obligation inasmuch as it is
Sunna and thus strongly recommended.]
2.1d Urination and defecation in a normal manner
[Wudu' must be done when something emerges from one of the two normal passages, the urethra
and the anus, in a normal manner. It is limited to what is normal which excludes anything which
emerges abnormally, like pebbles and worms. They do not break wudu', even if he passes some
urine and faeces. Urine and faeces must emerge in a normal manner. So if it emerges for a specific
reason, like incontinence in most cases, which is when he does it constantly, most of the time or
half of the time, then it does not break wudu'. In the first case, wudu' is neither obligatory or
recommended. In the last two cases it is recommended unless that is difficult for him.
The 'passages' are limited to what emerges normally, which precludes what emerges other than
urine and faeces, like blood as a result of leeches and cupping, vomit which is changed from food,
and impurity which emerges from a split under the intenstines which is not due to the passages
being blocked. When the two passages are blocked and the split is located under the intestines,
then it is considered as a normal orifice.]
2.2 Things which break wudu'
2.2a. Excreta which oblige wudu'
You have to do wudu' after urinating or defecating or passing wind.
[This clarifies what excreta which make wudu' necessary: urine from the front orifice and faeces
from the rear orifice and passing wind, which designates wind which emerges from the anus,
whether or not with a sound. As for wind which emerges from the penis or vagina, it does not
require wudu' since it is not considered as one of things which break wudu'.]
2.2b Other fluids which require wudu': Madhy
You have to do wudu' when the liquid known as madhy comes out of the penis, in which case it is
necessary to wash to the whole penis as well. Madhy is a thin, white liquid which comes out at
times of sexual excitement when the penis is erect, either during sexual foreplay or when thinking
about it.
[ Wudu' is obliged when madhy emerges from the penis. It is also obligatory to wash the entire
penis with an intention before doing wudu'. Wudu' is specified and using stones in not enough.]

15
2.2c.Wady
Wady is a thick white liquid which comes out usually after urinating and carries the same
judgement regarding cleaning the penis as urine.
[ Wady is dense and usually comes out after urination. It may come out on its own or during
urination. It makes wudu' necessary and it must be completely removed. He should lightly squeeze
the place and wash only its place.]
2.2d. Sperm (maniyy)
Sperm - maniy - is the white liquid ejaculated at orgasm during sexual intercourse which smells
similar to the pollen of the date-palm.
[The emission of sperm is one of things which obliges ghusl, not wudu'. The author mentioned it
here among the things which oblige wudu' as a digression since it does oblige wudu' in certain
cases. It is what issues with pleasure which is not usual, although it is mentioned among the things
which oblige ghusl. Here he mentioned the fluids which flow from the front orifice, and maniy is
one of them. It is ejaculated in spurts and has a particular odour.]
2. 2e. Women's discharge and menstruation
The liquid which comes from a woman is a thin yellow fluid and necessitates purification, that is
purification of the whole body as is the case after menstruation.
[ A woman's liquid which she discharges, which is her maniy, is described as being thin and
yellowish when it normally emerges and in health, not on account of illness or incontinence. Ghusl
is obliged on account of it. It is not a precondition that it emerge outside. It is based on the
sensation, and so the mere sensation obliges her to purify herself, as she is obliged to do when
menstruation ends.]
2.2f. False menstruation
In the case of bleeding which continues beyond the normal period of menstruation (istihada), only
wudu' is necessary, although in such circumstances it is recommended for a woman to repeat
wudu' for every prayer.
[The blood of false menstruation is blood which flows outside the days of menstruation and lochia,
issuing from a vein which is in the lower part of the uterus. The judgement in such a case is that
wudu' is obligatory when it stops more than it comes. When it comes more than it stops or the two
are equal, then she is not obliged to do wudu'.]
[Menstruation according to Khalil. The normal age of menstruation is considered from the age of
adolescence to the age of 50. The individual is consulted from the age of 9 to puberty and from 50 to
70. It can be red, yellow or brown. The minimum is one gush and its maximum is fifteen days. The
minimum of purity is fifteen days and it has no maximum. And the maximum length of menstruation
for someone with normal periods (even if she has only had one period) is fifteen days. There are
three days of using precaution (i.e. above and beyond) her normal maximum. (i.e. if she normally
menstruates five days and then menstruates after that and it does not stop after the full five days,
she adds three days to it. If it does not stop after that, it is false menstruation.
But if her normal period is 15 days, she does not use precaution at all.) This is as long as it does not
exceed half a month. (If it is 14, she uses one, and if 13, she uses 2.) Then she is pure (to fast, prayer
and have intercourse even if the blood is flowing, because it is false menstruation and not
menstruation.)
The maximum length of menstruation of a pregnant woman after three months (up until five months)
is half a month and five days (i.e. twenty days). When she starts the sixth month, it is twenty days and
the like (i.e. ten with the twenty and so the maximum is thirty days). Is the judgement of the woman
whose has a period before three months the same as the judgement of a woman whose period
comes after it ( after three months), or is she like the one with a regular period? There are two

16
statements. If purity is stopped by blood before it is completely finished, even by a hour, she adds
only the days of bleeding (i.e. rather than the days it stopped, and it cancels it when it is less than half
a month. There must be 15 twenty-four days of continuous purity free of blood by agreement.
Then, after patches and continuous blood, it is false menstruation, not menstruation. So she does
ghusl for the end of menstruation. The one who has bleeding patches does the ghusl whenever the
blood stops in the patched days unless she thinks that the blood will return before the time she is in
finishes. In such a case she is not commanded to do ghusl. She fasts (if it stops at Fajr or before) and
prays and has intercourse after ghusl according to the known position as opposed to the author of
the Irshad who says that intercourse is not permitted. She can pray in all the days of menstruation
when the period comes to her at night and then stops before Fajr. So she might not miss a prayer or a
fast.
Blood which is distinct (from false menstrual blood by the change of smell, colour or fineness or
thickness) after (the full 15 days of ) purity is menstruation (and prevents prayer and the like). If it is
not distinct from false menstruation in any way, it is false menstruation, even if it goes on a long
time. It is like that for what is distinct before the end of purity. One does not pay attention to the
distinction. If the blood is distinct from the blood of false menstruation by anything above and is
judged to be menstruation and it continues until her normal time is complete and more, is changes
from the quality of the blood of menstruation to that of false menstuation. So she does not use
caution beyond her normal days, but does ghusl by the simple completion of her normal days
according to the soundest version (from Malik and Ibn al-Majishun.)
Purity from menstruation is known by the dryness (of the private parts) from blood, yellowness and
brownness when she inserts a bit of cotton, for instance, and brings it out without seeing anything on
it. Or it is by a white liquid which issues from the private parts after the end of menstruation. This
liquid is more conclusive of the end of menstruation than dryness for the one who usually has it. If
she sees the liquid before dryness, it is recommended that she do ghusl at the end of the preferred
time [for the prayer]. There is some discussion about the sign of purity of the one whose has her first
period. [Al-Baji says that she is only pure by dryness which she sees, even if the time for the prayer
goes by. ]
The woman with a period does not have to look for her purity before Fajr. (Indeed, it is disliked
because it is not something which the Salaf did.) She should look when she goes to sleep to see
whether she can catch Maghrib and ÔIsha' and fast. She should look at the beginning of Subh and the
other five prayers (allowing time for ghusl).
Menstruation prevents the validity of prayer and fasting and their obligation and divorce (which is
prohibited, but is binding if it takes place.) It prevents the start of Ôidda, which begins with purity. It
prevents intercourse or touching under the waist-wrapper (from the waist to knees), even after the
end of the period before the ghusl. Tayammum makes the prayer permitted, but does not remove
the impurity. It prevents entering the mosque, so there is no itikaf or tawaf. It prevents touching a
copy of the Qur'an (except for a teacher or student who has a dispensation) and recitation]
2.2g. Incontinence of Urine
This is also the case for incontinence (salas) of urine.
[It is recommended for someone with incontinence to do wudu' for every prayer and for his wudu' to
be directly before the prayer. There is no special judgement for incontinence of urine. It is a general
judgement for everyone with some form of incontinence, be it urine, wind, or maniyy. All are the
same in that they do do not break wudu' by what emerges from them and it constant, even if it is
only half the time when he is unable to remove it by medical treatment or marriage. If someone is
able to stop it, then it breaks his wudu', he is excused for the period of treatment in that it does not
break it.]

17
2.2h. Loss of Consciousness: deep sleep
You have to do wudu' after loss of consciousness caused by either deep sleep,
[Loss of consciousness is one of the reasons which lead to ritual impurity and obliges wudu' after it
passes. The loss of intellect is when it is completely absent. When it departs completely, as in sleep or
fainting, and then is restored to him, the judgement is that wudu' is obligatory. A deep sleep,
whether long or short, breaks wudu' absolutely. A deep sleep that in which the sleeper is not aware
of what he or someone else does. What is understood from the word "deep" is that the dozing in
which the person is aware of the slightest thing definitely does not break wudu', be that short or long
based on what is in Muslim, "The Companions of the Messenger of Allah used to sleep and then pray
without doing wudu'." Nonetheless, it is recommended to do wudu' after a long light sleep. ]
2.2i. Fainting or fainting,
[Malik said that someone who faints has to do wudu'. Fainting is is an illness in the head. ]
2.2j. Drunkenness or intoxication
[The one who loses his senses through drunkenness must do wudu'. It makes no difference whether
he becomes intoxicated by something lawful or unlawful, as when he drinks milk thinking that it is
not intoxicating and it intoxicates him.]
2.2k. Insanity or a bout of madness.
[This even more clearly breaks wudu' because it removes the senses. It is not in itself a reason for it.
Wudu' is obliged on account of insanity, intoxication and fainting because it is is obliged by sleep
which is less severe than it because it removes a little awareness, and these cause that loss of
intellect even more so and so it is more likely that it be obligatory on account of them. That is why
there is no difference between long or short, deep or light. They judge that legal responsibility is
removed with them which is not the case with sleep. The sleeper is responsible, even if he incurs no
wrong action. This discussion concerns a bout of madness which ends. The one for whom insanity is
complete and without end owes nothing.]
2.2l. Wudu' on account touching a person
Wudu' is also necessary when you touch someone to gain sexual pleasure or have bodily contact with
them for the same reason
[ One of the causes which results in ritual impurity is touching which is less than intercourse as the
Companions, TabiÔun, Malik and his companions have explained it.The Almighty says, "Or if you have
touched women." (4:43) 'Ali and Ibn 'Abbas, however, explain this 'touching' as referring to
intercourse, and say that His words "Or you have touched women" means to have intercourse with
them.
Specifying 'pleasure' tells us is that if the toucher intends pleasure, he must do wudu' simply by
touching whether or not there is pleasure. So that is even more so if he touches and experiences it. If
he did not intend pleasure, but intended to touch to find out whether the body was hard or not, and
then experiences pleasure, he must do wudu' because of the existence of pleasure, even though it
did not come from intention. So the obligation of wudu' hinges on intention, even if there was no
feeling while touching. If the feeling occurs after touching, then it is like pleasure arising from
thinking for which nothing is obliged. If he does not intend pleasure and does not feel it, he does not
have to do anything. This is the the judgement for touching.
As for anyone who is touched, if they are adult and experience pleasure, they must do wudu'.
Otherwise, they do not have to do anything if they did not intend pleasure. Otherwise the judgement
regarding the person who is touched is the same as the one who touches.]
2.2m. Wudu' on account of kissing or for kissing them for sexual pleasure.
[It is clear from his words that kissing is general, whether on the mouth or elsewhere with the
intention or arousal. That is not the case. The accepted position is that the kiss on the mouth

18
generally breaks wudu' whether or not there is intention and arousal because it is a probable cause
of pleasure unless other places give rise to pleasure. [Khalil says that if it is to bid farewell or out of
mercy, as when there is some misfortune, it does not break wudu'. Looking at someone, even with
pleasure, does not break wudu'.]]
2.2n. Touching the Human genitals
A man must do wudu' if he touches his penis.
[One of the things which lead to ritual impurity is touching the penis because it says in the Muwatta'
and elsewhere that the Prophet said, "When one of you touches his penis, he should do wudu'." The
touching referred to is with the palm or the inside or sides of the fingers. He only mentioned touching
one's own penis. As for the penis of someone else, it follows the judgement regarding touching with
respect to intention or arousal. The penis must be connected to the body. As for that which is
separate from the body, it does not break wudu' when it is touched.
When dealing with the eunuch, one considers the shape or lack it. If there is a shape, then touching it
breaks wudu. If it does not have a shape, then one takes into consideration the judgement given to it.
If masculinity is adjudged for him, it breaks wudu' and otherwise it does not.
There are different considerations regarding touching it through a barrier. If it is thick, that does not
break wudu' in one position, If it is light, then the most accepted position is that it does break it.
Touching the anus or the testicles does not break wudu' in the accepted position.]
2.2o. A woman touching her vagina
But there is difference of opinion about whether a woman has to do wudu' if she touches her vagina.
[The position of the Mudawwana is that it does not break wudu' based on what is on the hadith,
"When one of you touches his penis, he should do wudu'." The position is based on the fact that that
is what is understood by the word and when something is understood, a concealed meaning is not
considered. The one who says that it does break wudu' bases it on the hadith which says, "If
someone's hand touches his private parts he should do wudu'" because 'private parts' and can be
applied to the penis or the vagina. Some of them say that wudu' is not broken it if she touches the
outside of it, but it is broken if she presses it or puts her hand inside the labia.]
2.2p. Further Note
[Ibn Juzayy: Things that break wudu' in other schools, but not in the Maliki school are: vomiting,
belching, nosebleeds or other bleeding, cupping, the emission of pus, laughing in the prayer (Abu
Hanifa), eating camel meat, eating cooked food, carrying the dead person, slaughtering animals.
None of these break wudu'.]
[Khalil: It is recommended to wash out the mouth after eating meat or drinking milk.]
2.3 Ghusl (Full Ablution)
2.3a. Ghusl because of emission of sperm
You have to do ghusl when, as has already been mentioned, sperm (maniy) is ejaculated
accompanied by sexual pleasure either during sleep or when awake whether from a man or woman.
[One of the things which oblige ghusl is the emission of sperm with normal pleasure, whether while
asleep or awake, or man or woman. It is not a precondition for the obligation of ghusl that it emerge
with pleasure when it actually takes place. Ghusl is obliged simply by its emerging after pleasure has
departed, as when he has pleasure without intercourse and then sperm emerges from him after the
pleasure is over.]
2.3b. At the end of menstruation and lochia
Ghusl is also necessary at the end of bleeding from menstruation.
[It is more precise to say 'the blood of menstruation' because it is more general than simply saying
'menstrual period' since that specifically designates that which is preceded by purity and followed by
purity. The beginning or end of the blood which emerges is not called 'a menstrual period'. In the

19
Shari'a, the blood of menstruation is that which emerges on its own from the vagina which normally
does not exceed 15 days and it emerges without being caused by illness or childbirth. Blood which
emerges not by some cause, or which emerges from the anus, or emerges from a child of seven or a
woman of 70, or which exceeds 15 days, or which emerges because of illness, or because of childbirth
is not menstruation so that its judgements apply to it.]
2.3c. False menstruation or menorrhagia
Ghusl is necessary when abnormal bleeding (istihada) stops
[Then the censation of the blood of false menstruation was made a cause which obliges ghusl. Malik's
final position was that ghusl was recommended. He first said that she does not have a ghusl. None of
the people of the school say that it is obligatory except for al-Baji if one takes his transmission
literally.]
2.3d. Lochia
Ghusl is necessary at the end of the period of bleeding which follows childbirth (nifas).
[Lochia is one of the causes which makes ghusl obligatory. Lochia (nifas) linguistically means
childbirth, whether there is blood with it or not. It designates the blood itself which emerges from
the vagina because of childbirth. In the usage of the people of Shari'a it designates the blood which
emerges from the vagina because of childbirth in a healthy and normal way. The blood which
emerges from other than the vagina is not nifas. That which emerges not on account of of childbirth
is not considered nifas. That which does not emerge in a healthy manner is not nifas. That would
normally be bleeding which occurs is after the period of nifas, which is 60 days.]
2.3e. Penetration of the vagina
Ghusl must also be done if the head of the penis penetrates the vagina even if no ejaculation takes
place.
[One of the things which obliges ghusl is the penetration of the penis of the adult into the vagina,
even if there is no ejaculation, whether it is human or animal, or into the anus, wherther female or
male, whether or not there is emission, and whether or not there is a covering over it, but that is
provided that the barrier is light so that pleasure can be felt with it. As for the thick barrier, ghusl is
not obliged with it unless there is ejaculation. Then there is ghusl because of ejaculation, not because
of the disappearance of the penis. The basis for that is what is in the Muwatta' and Muslim from the
words of the Prophet, "When he sits between her arms and legs and then presses her, he is obliged
to do ghusl. This hadith is abrogated by what Muslim related from the words of the Prophet, "When
you are too quick or there is no ejaculation, there is no ghusl,"and by what was related from his
words, "Water is needed on account of water [semen]." ]
2.4 Legal Consequences of vaginal penetration
2.4a. Ghusl is obligatory
This penetration of the vagina by the head of the penis necessitates ghusl .
2.4b. Legal consequences in case of fornication
It necessitates the hadd punishment (for zina) and the payment of the dowry and gives the married
couples the status of being muhsan and makes a woman who has gone through a triple divorce halal
for her original husband and invalidates hajj and fasting.
[ It obliges the hadd punishment for fornication and obliges the payment of the dower in full because
the contract on its own demands half of the dower. It accords the married couple the states of being
muhsan provided that they are free, Muslim, sane and adult.
It makes a woman lawful for her prior husband, if he is a free man. As for the woman divorced by a
slave, it makes her lawful when he has divorced her twice. However making the divorced woman who
has been trebly divorced lawful for her prior husband must involve full penetration. Thus full
penetration is not a precondition for requiring ghusl, the hadd punishment and payment of the

20
dowry, but full penetration and lack of barrier are preconditions for making the couple muhsan and
making the divorced woman lawful. ]
2.4.c. Invalidation of hajj and fasting
It invalidates hajj and fasting.
[It absolutely invalidates hajj, be it obligatory or voluntary, intentional or by forgetfulness, when it
occurs before standing at 'Arafa or after it before the Tawaf al-Ifada and stoning the Jamra al-ÔAqaba
on the Day of Sacrifice. He continues with his hajj and makes it up the following year. It invalidates
fasting, even without full penetration it, be it obligatory or voluntary, intentional or by forgetfulness.
He must make it up and owes kaffara for the obligatory if it is done it deliberately. Otherwise there is
only making up, as is the case with doing it deliberately in a voluntary fast.]
2.5. Ghusl and menstruation
2.5a. When ghusl is done after menstruation
A woman does ghusl immediately she sees the white liquid (qassa) which comes at the end of
menstruation, or when she notices dryness, even if she notices this after a day or two days or only an
hour.
[As the blood of menstruation is mentioned as one of the causes which oblige ghusl, he goes on to
clarify the sign which indicates that it has ended and that the womb is free of it. He mentioned that it
has two signs: a white liquid and dryness. When the menstruating women sees one of the two signs,
then her purity is clear and she is adjudged to be pure from that moment and does not wait for the
second sign. There is no minimum length of menstruation. Its minimum amount is one spurt. There is
no maximum amount of it, but has a maximum in time, which is fifteen days.]
[Khalil: Its maximum for someone who is having a first period is half a month (i.e. 15 days. If it stops
before that and then she remains pure for half a month and then blood comes, it is a new
menstruation.) as half a month is the minimum of purity (which is fifteen days and there is no limit to
its maximum).
[And the maximum length of menstruation for someone with normal periods (even if she has only
had one period) is fifteen days. There are three days of using precaution (i.e. above and beyond) her
normal maximum. (i.e. if she normally menstruates five days and then menstruates after that and it
does not stop after the full five days, she adds three days to it. If it does not stop after that, it is false
menstruation. But if her normal period is 15 days, she does not use precaution at all.) This is as long
as it does not exceed half a month. (If it is 14, she uses one, and if 13, she uses 2.) Then she is pure (to
fast, prayer and have intercourse even if the blood is flowing, because it is false menstruation and not
menstruation.)]
2.5b. Resumed Bleeding
If bleeding starts again or if she sees any yellowish discharge, she must stop doing the prayer and
then when the bleeding stops again she should do ghusl and start the prayer once more.
[ If she sees the sign of purity and the judgement is that she is pure immediately, from the moment
she sees purity, and then the blood resumes again or there is a yellowish discharge which does not
have the colour of blood, she stops praying and reckons that she is still menstruating that day and
considers all of it to be the same period. It is one period since it has come before complete purity. Or
it may stop before the end of her normal period or extend after its normal length and before looking
for purity or before it was complete. When the bleeding comes after complete purity or when it
ended after her normal peiod and the days of looking for the end, then it is not menstruation, but
abnormal bleeding, When it stops again, then she again does a ghusl and prays, and does not wait to
see whether more blood comes again. This question is involves the woman whose purity is
interpersed with bleeding to add the days together.]

21
[Khalil: The one who has bleeding patches has a ghusl whenever the blood stops in the patched days
unless she thinks that the blood will return before the time she is in finishes. In such a case she is not
commanded to do ghusl. She fasts (if it stops at fajr or before) and prays and has intercourse after
ghusl according to the known position as opposed to the author of the Irshad who says that
intercourse is not permitted. She can pray in all the days of menstruation when the period comes to
her at night and then stops before Fajr. So she might not miss a prayer or a fast.]
2.5c. Legal Consideration of Such Gaps
When this situation occurs, it is considered as one menstrual period when reckoning the period of
'idda (after divorce or being widowed) or the period of istibra (after the death of a husband).
[The intermittent blood is considered as the same period of bleeding in repsect of 'idda and istibra'
and so the days of blood are added together until they reach that at which its judgement normally
ends or other than. If it exceeds that it is abnormal bleeding.]
2.5d. Consideration of a Long gap
If there is a considerable interval between the two periods of bleeding, such as eight or ten days,
then the second one is considered a new menstrual period.
] If there is not a long gap between the two periods of bleeding, it is considered as one menstrual
period for the purposes of 'idda and istibra', but if there is a long interval between them but less than
the time of purity, which is eight or ten, even though the accepted interval is 15 days, then the
second is a new menstruation, i.e. the beginning of a new one which is counted for purposes of 'idda
and istibra'.]
2.5e. Abnormal Bleeding
If menstrual bleeding continues longer than fifteen days, it is considered as istihada and the woman
should perform a ghusl, fast, pray and her husband can have sexual intercourse with her.
[This means if the bleeding continues for her, then she waits for fifteen days from its beginning
because the maximum of menstruation in respect of her is fifteen days. Then she is judged to have
abnormal bleeding whether the two periods of bleeding are distinct or not. She has a ghusl and prays
and fasts. Her husband can come to her. We mentions that which has a beginning to distinguish it
from that which has no beginning because there are certain points regarding that because it is either
what is normal for her varies or it does not. If it is not different and the blood continues more for her
than it normally does, she looks for purity for three days as long as they do not exceed fifteen days. If
it varies, she then looks for purity when it is longer than its norm.]
2.6. Lochia
2.6a. Minimum of Lochia
If the bleeding after childbirth (nifas) stops soon after the birth, a woman should do ghusl
straightaway and start doing the prayer.
[ If shortly after childbirth a woman sees the sign which indicates that it is ended with white
discharge and dryness, then she washes and prays. "Soon after birth" has no minimum limit in
relation to time and it has a minimum in relation to what emerges, which is one gush.]
2.6b. Maximum of Lochia
However, if bleeding continues longer than sixty days, then she does ghusl anyway, the bleeding is
considered as istihada, and she does the prayer and fasts and her husband can have sexual
intercourse with her.
[ If the bleeding continues, she waits for sixty days, which it the maximum of its extent. If it stops
after sixty, the matter is clear. If she continues to bleed after sixty, it is abnormal bleeding and she
has a ghusl, prays and fasts and her husband can come to her.]
Question 6
What is harfa?
22
Answer
Arfa is baby girl name mainly popular in Muslim religion and its main origin is Arabic. Arfa name
meanings is Exalted, sublime, great, high.
Harfa
Harfa (Arabic: ‫ حرفا‬.gl nrag S igaa ii gS sii s S eglsagas i sii gi ega liv n iiaS a si )
gS 2,362 ai i s ea sg S i ,)ain( aa asgSi s sii nrag aiSsa a ieai e i ns sglsgal
ysl gSi ogs Ssl ai ais agS Ssar .aiSlel 2004sii Druze.
Question 7

Harfah. Why we heard must do harfah for a deceased one and one day before the day of
shabe bara'at? Is there any shari'ah? Or it's just a custom of our forefathers? Or is it just an
Isal Us Sawaab that can be done any day?

Answer:

The Day of Arafah (Arabic: ‫يومَعرفة‬, romanized: Yawm 'Arafah) is an Islamic holiday that falls on the
9th day of Dhu al-Hijjah of the lunar Islamic Calendar. It is the holiest day in the Islamic calendar (the
holiest night being The Night of Power), the second day of the Hajj pilgrimage, and the day after is
the first day of the major Islamic holiday of Eid al-Adha. At dawn of this day, Muslim pilgrims will
make their way from Mina to a nearby hillside and plain called Mount Arafat and the Plain of Arafat.
It was from this site that the prophet Muhammad gave one of his last sermons in the final year of his
life. Some Muslims hold that part of the Quranic verse announcing that the religion of Islam had been
perfected was revealed on this day.

Mid-Sha'ban Jashn (Arabic: ‫نصفَشعبان‬, romanized: Niṣf Sha‘bān) is a Muslim holiday observed by
Muslim communities on the night between 14 and 15 Sha'ban (the same night as Shab-e-barat)
(Arabic: ‫ليلةَالبراءة‬, romanized: Laylat al-Bara’ah).
Overview
It is regarded as a night when the fortunes of individuals for the coming year are decided and
when Allah may forgive sinners. In many regions, this is also a night when prayers are arranged for
forgiveness from Allah for one's deceased ancestors. Salafi Muslims oppose the recognition of Mid-
Sha'ban as exceptional for prayer.
Etymology
The 14th of Sha'ban goes by several names, depending on the country in which it is observed. Most
can be categorised into two general meanings:
Mid-Sha'ban or Half of Sha'ban. Named after the day's chronological position in the eighth month of
the Islamic calendar:
Nisf(u) Sha'ban (Arabic: ‫)نصفَشعبان‬,
Nisfu Syaaban (Malay: ‫)شعبان نصف‬
Nim Sha'ban (Persian: ‫)نيمَشعبان‬
Bara'at Night. Bara'at is an Arabic noun which is roughly translated to English as either innocence,
records, assignment, deliverance or salvation.
Laylat al-Bara'ah (Arabic: ‫)ليلةَالبراءة‬
Origins
The base for celebrating Mid-Sha'ban is from interpreting the Quran and classifying the Hadith.
Qur'an
Although not mentioned directly in the Qur'an, two verses are sometimes ascribed to Mid-Sha‘ban:
23
"Indeed, We sent it down during a blessed night. Indeed, We were to warn [mankind]. On that night
is made distinct every precise matter-"[Quran 44:3–4]
In some hadiths of Ṣihah Sittah, this Hadith is described as the specialty of the night. Also in the other
Hadith texts mention the specialty of this night. There are different standards of the hadiths and
disagreements in this regard. The term "night of mid-Sha'ban", which is used in the hadeeth of the
Hadith, is "Nisf Sha'ban" or "laylatun nisfi min Sha'ban (ٌَ‫نصف ليلة‬ َِ ‫")شعبان ِمن‬. It has been said in a Hadith,
The Prophet (peace and blessings of Allah be upon him) said that Allah has manifested on the night of
mid-Shaban and forgiveness of all His creation except the polytheists and the envious.
— - (Ibnu Majah, As-Sunan 1/445; Bazzar, Al-Musnad 1/157, 207, 7/186; Ahmad Ibn Hanbal, al-
Musnad 2/176; Ibn Abi Asim, As-Sunnah, pp. 223–224 Ibn Hibban, as-Sahih 12/481; Taabrani, al-
Muzam al-Kabbir, 20/108, 22–233; Al-Mujam al-Aausat, 7/68; Baihaqi, Shu'abul Iman, 3/381; Ibnu
Khuzaymah, Kitabut Tawhid 1 / 325-226, Mishkat Al Masabih 1306)
Another Hadith says,
Ayesha (R) said, one night I did not find the Prophet (ṣalla'llahu 'alayhi wa-sallam), and I went out to
seek him. I noticed that he was in Jannatu 'l-Bāqi, lifting his head towards the sky. He said, "O Aisha!
Do you fear that Allah and His Messenger will do injustice to you?" Ayesha (R) said, "No, but rather I
thought that you might have gone to your wife. He said that Allah Almighty descended on the earth
in the middle of the night of Sha'ban and forgave the sins of more people than the wool of the sheeps
of the people of Kalb tribe. (Ibn Majah, As-Sunan 1/444, Hadith No. 1388). Ibnu Abi Sabrah, the only
narrator of this hadith. Ahmad, Imam Bukhari and other Muhaddiths accused him of being liars.
— (Ibn Hajar, Taqribut Tahzib, page 63; Tahizibut Taazib, 12 / 25–26
According to different Sahih Hadith, Muhammad used to perform fasting in this month. The fast of
mid-Sha'ban was the most loved of him. He used to perform fasting in the month of Ramadan, from
the first to the 15th of the month. When asked about this, he said,
"This month man's actions are being raised to the Lord Almighty. And I love that my work would be
raised during my fasting."
— - (Nasa'i, As-Sunan 4/201; Albani, Sahihhut Taragib 1/24. [Hassan or better narrator chain]
Passing reward to others, living or deceased (Isaal-e-Thawab)
Note: There is nothing wrong with passing the reward of good deeds to family, friends and other
Muslims whether they are dead or alive and it is hoped in the Mercy of Allah (SWT) that they will
Insha'Allah be benefitted.
Three specific scenarios which benefit:
Rasul-ullah (Sallaho Alaihe Wassallam) has specifically spoken about three specific scenarios by which
the dead can benefit after their death.
‫هللا رسول أن هريرة أبي عن أبيه عن العالء عن جعفر ابن هو إسمعيل حدثنا قالوا حجر وابن سعيد ابن يعني وقتيبة أيوب بن يحيى حدثنا‬
‫له يدعو صالح ولد أو به ينتفع علم أو جارية صدقة من إل ثالثة من إل عمله عنه انقطع اإلنسان مات إذا قال وسلم عليه هللا صلى‬
Sayyidina Abu Huraira (RA) reported Allah's Messenger (Sallaho Alaihe Wassallam) as saying: When a
man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people)
benefit, or a pious son, who prays for him (for the deceased). [Muslim]
Donating a garden in charity to the mother:
‫سى بْنَُ ِإب َْراهِي َُم َح َّدثَنَا‬ َ ‫ف بْنَُ ِهشَا َُم أَ ْخ َب َرنَا ُمو‬ ََ ‫س‬ ُ ‫ن َيُو‬ََّ َ ‫ْجٍ ابْنََ أ‬
َ ‫ل أ َ ْخ َب َر ُه َْم ُج َري‬ ََ ‫س ِم ََع أَنَّ َهُ َي ْعلَى أ َ ْخ َب َر ِني قَا‬ َ َ‫ْن َم ْولَى ِع ْك ِر َم َة‬ َِ ‫َّاس اب‬َ ٍ ‫ل َعب‬ َُ ‫ابْنَُ أ َ ْن َبأَنَا َيقُو‬
َ ٍ ‫ن َعب‬
‫َّاس‬ َ
ََّ ‫س ْع ََد أ‬
َ ََ‫عبَا َدَةَ بْن‬
ُ ‫ي‬ََ ‫ض‬ ِ ‫َللاُ َر‬ َ
ََّ ‫سا ِع َدَة َ بَنِي أخَا َع ْن ُه َْم‬ َ ‫ت‬ ِّ ُ
َْ ‫ي فَأتَى َع ْن َها غَائِبٌَ َوه ََُو أم َهُ ت ُ ُو ِف َي‬ َ ََّ ِ‫صلى النَّب‬ َّ َ ‫َللا‬ َ َّ
ََُّ ‫سل ََم َعل ْي َِه‬ َ ‫ل َو‬ ََ ‫ل يَا فَقَا‬ ََ ‫سو‬ ََِّ ‫ن‬
ُ ‫َللا َر‬ ََّ ِ‫إ‬
‫ت أ ُ ِِّمي‬َْ ‫ل َع ْن َها غَائِبٌَ َوأَنَا ت ُ ُوفِِّ َي‬َْ ‫ش ْي ٌَء َي ْنفَ ُع َها فَ َه‬َ ‫ن‬ َْ ‫ص َّد ْقتَُ ِإ‬َ َ ‫ت‬ َ
‫ه‬
ِ ‫ب‬
ِ َ َ ‫ا‬ ‫ه‬‫ن‬ْ ‫ع‬ َ
‫ل‬ َ ‫ا‬َ ‫ق‬ َ
‫م‬
َْ ‫ع‬ ‫ن‬
َ َ
‫ل‬َ ‫ا‬ َ ‫ق‬ ‫ي‬ ِّ ‫ن‬
ِ ِ ‫إ‬ َ ‫ف‬ ََ‫ُك‬
‫د‬ ‫ه‬
ِ ْ
‫ش‬ ُ ‫أ‬ َ
‫ن‬َّ َ ‫أ‬ َ
‫ي‬
َ ‫ط‬
ِ ‫ئ‬
ِ ‫ا‬ ‫ح‬ َ
‫اف‬
َ َ َ ‫ر‬ ‫خ‬ ْ ‫م‬
ِ ْ
‫ال‬ ٌ َ
‫ة‬ َ ‫ق‬ ‫د‬
َ ‫ص‬
َ َ َ ‫ا‬ ‫ه‬ ‫ي‬
ْ َ ‫ل‬ ‫ع‬
Sayyidina Ibn 'Abbas (RA) narrated that mother of Sad bin 'Ubada (RA) died in his absence. He (RA)
said, "O Allah's Apostle (Sallaho Alaihe Wassallam)! My mother died in my absence; will it be of any
benefit for her if I give Sadaqa on her behalf?" The Prophet (Sallaho Alaihe Wassallam) said, "Yes,"
Sad said, "I make you a witness that I gave my garden called Al Makhraf in charity on her behalf."
[Bukhari]
24
Charity by children relieves the burden of sin of parents:
The earth is forbidden from decomposing the bodies of the prophets of Allah (AS).
‫وب بْنَُ يَحْ يَى َح َّدثَنَا‬ ََ ‫س ِعي ٍَد بْنَُ َوقُتَ ْيبَ َةُ أَي‬ َ َ‫ل َح َّدثَنَا قَالُوا حُجْ ٍَر بْنَُ َو َع ِلي‬ َُ ‫ن َوه ََُو إِ ْس َم ِعي‬ َُ ‫ن َج ْعفَ ٍَر ا ْب‬ َْ ‫ن ْالعَ َال َِء َع‬ َْ ‫ن أَبِي َِه َع‬َْ ‫ن ه َُري َْرَة َ أَبِي َع‬ ََّ َ ‫ل َر ُجالَ أ‬ ََ ‫قَا‬
َِّ ‫صلَّى ِللنَّ ِب‬
ِ‫ي‬ ََُّ ‫سلَّ ََم َعلَ ْي َِه‬
َ ‫َللا‬ َ ‫ن َو‬ ََّ ‫ُوص َولَ َْم َمالَ َوت ََركََ َماتََ أ َ ِبي ِإ‬ َِ ‫ل ي‬ َْ ‫ن َع ْن َه ُ يُ َك ِفِّ َُر فَ َه‬ َْ َ ‫صدَّقََ أ‬ َ َ ‫ل َع ْن َهُ أَت‬ ََ ‫نَ َع َْم قَا‬
Sayyidina Abu Huraira (RA) reported that a person said to Allah's Apostle (Sallaho Alaihe Wassallam):
My father died and left behind property without making any will regarding it. Would he be relieved of
the burden of his sin if I give sadaqa on his behalf? He Allah's Apostle (Sallaho Alaihe Wassallam) said:
Yes.[Muslim]
Performing Hajj on behalf of old Father:
‫ل يَحْ يَى بْنَُ يَحْ يَى َح َّدثَنَا‬ ََ ‫علَى قَ َرأْتَُ قَا‬ َ ٍَ‫ن َما ِلك‬ َْ ‫ْن َع‬ َِ ‫ب اب‬ٍَ ‫ن ِش َها‬ َْ ‫سلَ ْي َمانََ َع‬ ُ ‫ْن‬ َِ ‫ار ب‬ ٍَ ‫س‬ َ َ‫ن ي‬ َْ ‫َللا َع ْب َِد َع‬ ََِّ ‫ْن‬ َ ٍ ‫ل أَنَّ َهُ َعب‬
َِ ‫َّاس ب‬ ََ ‫ل كَانََ قَا‬ ْ َ‫َّاس بْنَُ ْالف‬
َُ ‫ض‬ َ ٍ ‫ِيف َعب‬ ََ ‫َرد‬
َِ ‫سو‬
‫ل‬ ََِّ ‫صلََّى‬
ُ ‫َللا َر‬ َ ُ َّ َ
‫َللا‬ َ
‫ه‬
ِ ‫ي‬
ْ َ ‫ل‬ ‫ع‬ َ
‫م‬ َّ
َ َ َ َ َ َ ‫ل‬ ‫س‬ ‫و‬ ُ َ
‫ه‬ ْ ‫ت‬‫ء‬‫ا‬ ‫ج‬ َ ‫ف‬ ٌ َ
‫ة‬َ ‫أ‬ ‫ر‬ ‫ام‬
َ ْ َ
‫ن‬ْ ‫م‬ِ َ
‫م‬
ََ ‫ع‬ ْ ‫ث‬‫خ‬َ َ
‫ه‬
ِ ‫ي‬ ‫ت‬
ِ ‫ف‬ْ َ ‫ت‬‫س‬ْ َ ‫ت‬ َ
‫ل‬َ ‫ع‬
َ َ‫ج‬ َ ‫ف‬ ُ
َ
‫ل‬ ‫ض‬
ْ َ ‫ف‬ ْ
‫ال‬ َ
‫ر‬ ُ
‫ظ‬ ْ
‫ن‬
ُ َ َ ِ ُ ‫ي‬ ‫ا‬ ‫ه‬ ‫ي‬
ْ َ ‫ل‬ ‫إ‬ َ
‫ر‬ ُ
‫ظ‬ ْ
‫ن‬ َ ‫ت‬ ‫و‬ َ
‫ه‬
ِ ‫ي‬
ْ
َ ِ َ َ َ ‫ل‬ ‫إ‬ َ
‫ل‬
َ ‫ع‬ ‫ج‬ َ ‫ف‬ ُ
َ
‫ل‬ ‫و‬ ‫س‬
ُ ‫ر‬ ِ
َ ََّ
‫َللا‬ ‫ى‬ َّ ‫ل‬ ‫ص‬ َ
‫َللا‬
َ ُ َّ َ
‫ه‬
ِ ‫ي‬ْ َ ‫ل‬ َ َ َّ‫سل‬
‫ع‬ َ
‫م‬ َ ‫َو‬
َُ ‫ص ِر‬
‫ف‬ ْ َ‫ل َوجْ َهَ ي‬ َِ ‫ض‬ ْ
ْ َ‫ق إِلى الف‬ َ َِِّ ‫ش‬ ِّ ِ ‫َر ال‬َِ ‫ت اآلخ‬ْ َ
َْ ‫ل يَا قَال‬ ََ ‫سو‬ ُ ‫َللا َر‬ ََِّ ‫ن‬ ََّ ِ‫ض َة إ‬ َ َ ‫َللا فَ ِري‬ َ
ََِّ ‫جِ فِي ِعبَا ِدَِه َعلى‬ ْ
َِّ ‫َت ال َح‬ َ
َْ ‫شيْخا أبِي أد َْرك‬ َ َ ‫ل َك ِبيرا‬ ََ ‫ن يَ ْست َِطي َُع‬ َْ ‫يَثْبُتََ أ‬
َ
‫احلَ َِة َعلَى‬ ِ ‫الر‬َّ َ‫ل َع ْن َهُ أَفَأ َ ُحج‬ ََ ‫اعِ َح َّج َِة فِي َوذَ ِلكََ نَ َع َْم قَا‬ َ ‫ْال َو َد‬
Sayyidina Abdullah bin Abbas (RA) narrated that Al-Fadl (his brother) was riding behind Allah's
Apostle (Sallaho Alaihe Wassallam) and a woman from the tribe of Khath'am came and Al-Fadl
started looking at her and she started looking at him. The Prophet (Sallaho Alaihe Wassallam) turned
Al-Fadl's face to the other side. The woman said, "O Allah's Apostle (Sallaho Alaihe Wassallam)! The
obligation of Hajj enjoined by Allah on His devotees has become due on my father and he is old and
weak, and he cannot sit firm on the Mount; may I perform Hajj on his behalf?" The Prophet (Sallaho
Alaihe Wassallam) replied, "Yes, you may." That happened during the Hajj-al-Wida (of the Prophet).
[Muslim]
Reward of all beneficial and good deeds:
From the cross-section of Ahadeeth of Rasul-ullah (Sallaho Alaihe Wassallam) Scholars have
concluded that there is no restriction on the nature, type and number of optional good deeds which
can be performed with the intention of passing the reward to other Muslims and the reward of the
doer is not diminished in the least. There is no restriction because no specific restriction has been
placed by Allah (SWT) or by Rasul-ullah (Sallaho Alaihe Wassallam).
Annex:
Passing reward to others (Isaal-e-Thawab)
Q) I am urgently in need of any articles regarding Esaalu Thwaab and the Virtues of Quran
Recitation at graves
Q) Is there a narration, which documents that Rasulullah Sallallaahu Alayhi wasallam ever
performed an Ibadat like reciting Qur'an, and asking Allah to forward the reward to any of his
deceased relatives?
A: Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is
permissible and in fact (Mustahabb) meritorious.
There are basically 2 forms of Isaal-e-Sawaab:

1 The conveying of the reward of charitable deeds.

2 The conveying of the reward of physical deeds that do not entail wealth, e.g. Salaat, fasting, Dhikr,
recitation of the holy Qur'an, Tawaaf of the Ka'abah, etc.
The first form is unanimously acceptable by the Ahlus Sunnah Wal Jama'ah. The second form is
correct according to the Hanafi and Hanbali Madhab and several Shaafi'ee and Maaliki scholars as
well.
As for the reward of Du'aa (which is separate from the above), there is also unanimity of the scholars
in its reward reaching and benefiting the deceased. (refer al-Azkaar of Imaam Nawawi)

25
Hafiz ibnul Qayyim (RA) states that if one accepts the charitable form of Isaal-e-Sawaab and refutes
the physical form, it would be said to him: 'What is the proof to show that the recitation of the holy
Qur'aan does not reach the deceased?'
And Allamah Qurtubi states, 'Just as the reward of charitable deeds benefit the deceased, similarly,
the recitation of the holy Qur'aan, Du'aa and Isghtifaar also do the same, because all of these are
regarded as Sadaqah (charity) in Shari'ah.' (al-Tazkirah pg.71)
He, thereafter, mentioned 2 narrations recorded in Sahih Muslim which prove that even Salaat and
Dhikr of Allah (Tasbeeh, Takbeer and Tahleel) were all classified as Sadaqah by Rasulullah (Sallallaahu
Alayhi Wasallam). Hence, there remains no dispute in whether the reward of Qur'aanic recital
benefits and deceased or not.
Besides the above, we will now for academic reasons, mention some proofs that substantiate both
forms of Isaal-e-Sawaab.
1 Rasulullah (Sallallaahu Alayhi Wasallam) slaughtered sheep during his farewell Hajj and made
intention for himself and all those (alive, deceased and to come) who bring faith on his prophethood.
(SahihBukhari)
2 Imaam Bukhari has reported on the authority of Sayyiduna Abdullah ibn Abbaas (Radhiallaahu
Anhu) that Sayyiduna Sa'ad ibn Ubaadah (Radhiallaahu Anhu) was away when his mother passed
away. When he returned, he asked Rasulullah, 'Will it be of any benefit if I give charity on her behalf?'
Rasulullah (Sallallaahu Alayhi Wasallam) replied in the affirmative. (Sahih Bukhari Hadith 2762). Hafiz
ibn Hajar al-Asqalaani (RA) states in his monumental commentary of Sahih Bukhari entitled, 'Fath al-
Bari', 'This Hadith proves the permissibility of charity on behalf of the deceased and that the reward
will reach him.' (Fath al-Baari vol.5 pg.477 Hadith2761)
3Sayyiduna Abdullah ibn Abbaas (Radhiallaahu Anhu) reports a man once asked Rasulullah
(Sallallaahu Alayhi Wasallam), 'O Prophet of Allah! My father has passed away and he did not
perform Hajj, can I perform Hajj on his behalf?' Rasulullah (Sallallaahu Alayhi Wasallam) enquired of
him, 'If your father had any debt, would you have paid It.?' The man replied, 'Yes.' Upon this,
Rasulullah (Sallallaahu Alayhi Wasallam) said, 'In that case, the Deen of Allah has more right.' (Sunan
Nasaaie Hadith26331)
4 A separate incident of a similar nature has been recorded by Imaam Bukhari in his Sahih
(Hadith6698). Hafiz ibn Qayyim (RA), the famous student of Hafiz ibn Taymiyah (RA), after quoting
the above Ahaadith, states: 'These quotations all concur with the fact that when the living carry out
any deed on behalf of the deceased, the reward will reach him (benefit him).' (Kitaab Ruh pg.161)
5 Sayyiduna al-Lajlaaj (Radhiallaahu Anhu), a companion of Rasulullah (Sallallaahu Alayhi Wasallam),
had bequested his son that after he leaves this world, he should recite the beginning and end of
Surah al-Baqarah at the head side of his grave. Sayyiduna al-Lajlaaj (Radhiallaahu Anhu) then
mentioned that he heard this from Rasulullah (Sallallaahu Alayhi Wasallam). (al-Mu'jamul Kabeer of
Imaam Tabrani; Hafiz Haythami has regarded the narrators of this tradition as reliable - refer
Majmauz-zawaaid vol.3 pg.44)
6 Such has also been recorded to be the practice of Sayyiduna Abdullah ibn Umar (Radhiallaahu
Anhu). (Sunan al-Kubra of Imaam Bayhaqi vol.4 pg.56). This narration has been classified as Hasan
(sound) by Imaam Nawawiy and Hafiz ibn Hajar (RA). (al-Azkaar pg.212 Hadith493; al-Futuhaat al-
Rabbaaniyya vol.3 pg.194)
7 Allaamah al-Qurtubi [ra] states that, 'Some of our Ulama have based the permissibility of Isaal-e-
Sawaab of the recitation of the Qur'aan on the Hadith of Sahih Bukhari (Hadith216, 1361) and Sahih
Muslim wherein there is mention of Rasulullah [Sallallaahu Alayhi Wasallam] placing fresh branches
on 2 graves and He [Sallallaahu Alayhi Wasallam] said, 'Perhaps their punishment will be lightened

26
through it as long as the branches do not dry up.' (The Ulama explain the reason for this to be the
Tasbeeh that those fresh branches will recite).
Allaamah al-Qurtubi further states, 'If the Tasbeeh of trees can benefit the deceased, then why not
the recitation of the Qur'aan by a believer in Allah?' (Al-Tazkirah pg.70)
Hafiz ibn Hajar (RA) has mentioned in a reply to a query of whether the reward of recitation of the
Qur'aan reaches the deceased, that; it is Mustahabb (meritorious) for one to do this form of (Isaal-e-
Sawaab) abundantly. (refer Tawdehul Bayaan li wusooli thawaabil Qur'aan of Shaykh Abdullah
Siddique al-Ghumariy pg.2) Besides these there are numerous other narrations of this nature.
It thus becomes abundantly clear through the abovementioned Ahaadith that Isaal-e-Sawaab is
totally permissible in all it's forms and is in fact a very virtuous deed. This is the view of the
overwhelming majority of the classical scholars (Muhadditheen and Fuqahaa) of Islam. (refer Kitaab
al-Rooh of ibn Qayyim pg.153; Fathul Baari vol.5 pg.477 Hadith2761; Sharhus-Sudoor of Allamah
Suyuti pgs.402, 403 Dar ibn Kathir; al-Hidaaya vol.1 pg.296-297; Fathul Qadeer vol.3 pg.65-66; Shaami
vol.2 pg.243 - HM Saeed)
If after understanding the above, one still denies the validity of the physical form of Isaal-e-Sawab,
then the following method can in no circumstance be refuted. And that is after one carries out a
physical form of worship (i.e. Salat, fasting, recitation of the holy Qur'aan, etc.), he should make a
Du'aa to Almighty Allah that Allah, firstly, accepts this noble deed and he should thereafter ask Allah
to grant the reward to so and so person. In this way, if Allah accepts the Du'aa, the reward will
automatically be conveyed to that specific person alive or deceased.
This method has been prescribed by great scholars like Imaam Nawawi and Hafiz ibn Hajar so as to
remove all differences of opinion. We have already mentioned that there is no doubt in the deceased
benefiting from the Du'aas of the living. In a narration of Sahih Muslim, Rasulullah (Sallallaahu Alayhi
Wasallam) has mentioned that one the three things that will benefit the deceased is the Du'aa of his
pious children. (Sahih Muslim pg.4199)
Lastly, we would like to mention that this Mas-alah (issue) is not something connect to beliefs,
instead it is a Faraaidh (secondary) issue which entails a difference of opinion as well. (Fatawa ibnus
salaah vol.1 pg.149). Hence, no one can claim that either part is guilty of perpetrating an act of Bid'ah
(innovation), bearing in mind that the majority of the scholars accept all forms of Isaal-e-Sawaab.
(refer Kitaab al-Ruh)
The incident of Imaam Ahmad ibn Hanbal has been recorded by Imaam Abu Bakr al-Khallaal in his
Kitaabul Jaami as well as in his booklet entitled, 'Amr bil Ma'roof Wa Nahy anil Munkar, and
according to this, Imaam Ahmad had approved of the recitation of the beginning and end of Surah al-
Baqarah (refer Atharul Hadith of al-Muhaddith Shaykh Muhammad Awwaamah pgs.162-163)
As for your specific query of the validity of reciting the Qur'aan from the homes, it will suffice to say
that there is no difference - in this instance - between recital in the graveyard and in the homes, just
as there is no difference in making Du'aa for the deceased in the graveyard or from the home. And
allow us to ask the question, what is the proof for the act of reciting from home and dedicating its
reward to the deceased being void and incorrect?
Q.) It is a very common tradition to have Khatam-e-Qur'an and food on the 40th day after a
person's death with the intention of Isal-e-sawab for the deceased. However, I am also told that
such a thing is an innovation (bid`ah), and should not be done. What is the correct thing? How best
can we help the deceased's close family member (parents or wife/husband) in order to make
him/her enter Jannah?
A.) Upon the death of a person, it is a common practice to make fateha. Contextually, fateha is the
recitation of a few ayats of the Qur'an followed by a dua for the deceased.

27
There are innumerable number of ahadith expounding the virtues of reciting the Qur'an and making
dua. There are also many ahadith on Isal-e-Sawab (sending reward to the deceased). Surely, the
deceased eagerly waits for rewards from his beloved wife, parents and friends by them making dua
for his forgiveness, and giving charity, etc. on his behalf.
However, in order for the deceased to benefit from the gifts of his beloved, they must be channeled
to him in the correct way; the way of our beloved Prophet (Sall-Allahu Alayhi wa Sallam). During the
time of the Prophet Sall-Allahu alayhi wa sallam, many deaths occurred. It was his noble habit to
comfort the bereaved families and widows. Many Sahaba, Radi-Allahu anhu, enquired from the
Prophet Sall-Allahu alayhi wa sallam about Isal-e-Sawab. It is not proven on any one occasion that the
Prophet himself practiced or ordered the customary practice of fateha (7 days, 40 days, and 100
days). Had the customary practice of fateha been of any significance, he surely would have at least
practiced it or ordered its practice at least once in his lifetime.
To emphasize and carry out a particular practice not proven in Shari'ah, for example fateha, leads to
distortion of deen. Many people may regard the practice as necessary and an integral part of deen as
is the case among many unwary people today. Any practice that leads to a possible distortion of deen
is prohibited and a major sin. Obviously, such a practice leading to sin invokes the anger of Allah. How
can such a practice benefit the deceased?
The only way to benefit the deceased is to send sawab to him by carrying out acts of virtue, for
example, reciting Qur'an, making dua for him, giving charity, etc. as advised by our beloved Rasul Sall-
Allahu alayhi wa sallam. May Allah bless all our Marhooms and grant them Jannatul Firdaws.
Isaal-e-Sawaab (to perform a virtuous act and grant the reward to any person, alive or deceased) is
permissible.
On numerous occasions, Nabi Sall-Allahu alayhi wa sallam advised the Sahaba (Radhiyallaahu Anhum)
to give charity on behalf of the deceased. One specific incident is of Syedna Abu Talha (Radhiallaahy
Anhu) when the verse, 'You cannot attain virtue until you spend what is beloved to you…' (Nisaa 4)
was revealed. Abu Talha gave his most valuable well and garden, Bi'r Haa as charity on behalf of his
deceased mother. In fact, Rasulullah Sall-Allahu alayhi wa sallam slaughtered 100 sheep during his
farewell Hajj and made intention for himself and all those (alive, deceased and to come) who bring
faith on his prophethood. (Nasbur Raaya, Allama Zailee)
Syedna Anas, Radi-Allahu anhu, reports that Rasulullah Sall-Allahu alayhi wa sallam said, 'Whosoever
reads Yaseen at anybody's grave, Allah will decrease their punishment.' This proves that reading the
Qur'an and conveying the rewards to the deceased, benefits the deceased. (Umdatul Qaari; Ahsanul
Fataawa vol.4 pg.206)
Question 8
Is it permissible to recite hamd, manqabat or qasidas loudly or with a mic and speakers in
dargas or mazaar of waliuAllah.
Answer:
The clear saheeh texts indicate in a number of ways that it is permissible to recite poetry and listen to
it. It was narrated in saheeh reports that the Prophet (peace and blessings of Allaah be upon him) and
his noble Companions (may Allaah be pleased with them) listened to verse, recited it (as nasheed)
and asked others to recite it, both when they were travelling and when they stayed at home, in their
gatherings and whilst they were working, individually, as in the case of Hassaan ibn Thaabit, ‘Aamir
ibn al-Akwa’ and Anjashah (may Allaah be pleased with them), and in unison, as in the hadeeth of
Anas (may Allaah be pleased with him) which describes the digging of the ditch (al-khandaq). Anas
said:
When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw how exhausted and
hungry we were, he said (in verse):
28
“O Allaah, there is no life except the life of the Hereafter, so forgive the Ansaar and the
Muhaajireen.”
And they said in response:
“We are the ones who have pledged allegiance to Muhammad, to make jihaad for as long as we live.”
(Narrated by al-Bukhaari, 3/1043)
And in gatherings too: Ibn Abi Shaybah narrated with a hasan isnaad that Abu Salamah ibn ‘Abd al-
Rahmaan said: “The Companions of the Messenger of Allaah (peace and blessings of Allaah be upon
him) did not speak in devious tones or in a soft manner. They used to recite verses in their gatherings,
denouncing the affairs of their jaahiliyyah, but if it was the matter of their religion, they would
become very serious and cautious (8/711).
This evidence indicates that nasheeds are permissible, whether recited individually or in unison. The
word nasheed in Arabic means raising the voice when reciting verse and making the voice sound
beautiful and gentle.
There are conditions to which attention must be paid with regard to this matter: Not using forbidden
musical instruments in nasheed. Not doing it too much or making it the focus of the Muslim’s mind,
occupying all his time, or neglecting obligatory duties because of it.
Nasheed should not be recited by women, or include haraam or obscene speech.
They should not resemble the tunes of the people of immorality and promiscuity. They should be free
of vocal effects that produce sounds like those of musical instruments. They should not have moving
tunes which make the listener feel “high” as happens to those who listen to songs. This is the case
with many of the nasheeds which appear nowadays, so that the listeners no longer pay any attention
to the good meaning of the words, because they are so entranced by the tunes. And Allaah is
theSource of strength. References:
Fath al-Baari, 10/553-554-562-563
Musannaf Ibn Abi Shaybah, 8/711
Al-Qaamoos al-Muheet,411
To listen to Qawwali is permissible if its conditions are met. This is for the Ahl (capable) as agreed
upon by the expert Scholars and glorified Saints (Awliya’) of Allah (Allah is pleased with them all). In
todays day and age, the concept of Qawwali has completely changed. Qawwali in the past was that
which in today’s custom is known by the names, Hamd, Naat, Nasheed etc. Unfortunately, the name
“Qawwali” is now only used if there is an addition of musical instruments and at times with the “add
on” of dancing and whirling depending on the mood of those present. Musical instruments are
forbidden. And so is dancing if it is with intent. This can be understood from the conditions for the
permissibility of listening to Qawwali. Sayyiduna Muhammad Ibn Mubarak Karmani, the Mureed of
Khwaja Fareed Al-Deen Ganj-e-Shakar and Khalifah of Mahboob-e-Ilaahi, Sultaan Al-Mashaa’ikh,
writes in Siyar Al-Awliya that Hazrat Sultan Al-Mashaa’ikh (Hazrat Nizam Al-Deen, Nizam Al-Awliya)
says,

“Sima’ (to listen to Qawwali) is permissible if a few conditions are met. The singer must be an adult
and not a child or a female. The listener must only listen to everything in the remembrance of Allah.
The words that are sung must be free from obscenity and indecency and they must not be void.
Musical instruments must not be present in the gathering. If all these conditions are met, Sima’ is
permissible.”

Listening to Qawwali with musical instruments and dancing is not newly attributed to the Chisti
Mashaa’ikh but the false accusations had begun already in the time of the great ones from the Chisti
Mashaa’ikh. In the same authentic book of the Chishti Mashaa’ikh, it says,

29
“Someone complained to the Sultan of the Mashaa’ikh that some of the dervishes danced in a
gathering where there were musical instruments. He said, they did not do good as something
impermissible cannot be condoned.”

In Fawaa’id Al-Fu’aad, Sultan Al-Mashaa’ikh Mahboob-e-Ilaahi himself writes,

“Musical instruments are Haram.”

One who listens to musical instruments must take heed from the aforementioned quotations and
especially those who attribute themselves as followers of the great Chisti Mashaa’ikh and falsely
accuse them of permitting such acts. They regard it Forbidden and unlawful and these regard it
permissible and their tradition. How rude is this accusation! It is from principle that mere tales and
stories have no stance against authentic statements and texts.

The Chisti Mashaa’ikh were followers of the Hadith of the prophet Muhammad (peace be upon him).
Sayyiduna Sultan Al-hind Khwaja Mu’een Al-Deen Hasan Ajmeri was so steadfast on following the
Sunnah that at one point he took oath that he would never miss an act that is a Sunnah of the
beloved Prophet (peace be upon him). Would he ever go against such clear prohibitions of the
Prophet Muhammad (peace be upon him) after such an oath? Imam Ahmad Raza in Masaa’il-e-Sima’
writes that the Hadith are Mutawatir in prohibition of musical instruments. Here is a very rigorously
authentic narration he quotes which is enough for the seeker of the truth,

“Verily amongst my nation (ummah) will be those who will deem permissible the female’s private
part (fornication), silk, khamr (alcohol) and musical instruments" (Bukhari, Musnad Imam Ahmad,
Sunan Abi Dawood and Ibn Maajah)

Imam Ahmad Raza attended the holy shrine of the great khwaja Ghareeb Nawaz many times and so
did his son Mufti A’zam-e-Hind. They have both expressed immense love for the great Sheikh (Allah is
pleased with him) and his silsilah and are both adamant on the fact that he prohibited such Qawwali
that is listened with the involvement of musical instruments. Allamah Hasan Raza Khan wrote an
amazing manqabat in his praise and was adamant that Khwaja Ghareeb Nawaz forbade the use of
musical instruments. There is no authentic piece of text to show the great Mashaa’ikh of the Chisti
silsilah ever allowed musical instruments, yet people today accuse them of allowing it. On the
contrary there is authentic text to establish they forbade such. It is a principle that the weak must not
be acted upon when there is authentic and sound opposing it. May Allah open the eyes of the wrong
doers and those who falsely accuse due to ignorance.

Some people say that if it was impermissible, the great Mashaa’ikh would not allow it outside their
shrines. This is the utterance of their ignorance. It is not the duty of those who have left this world to
stop acts that are impermissible from happening outside or on their shrines. This is not considered
evidence in the law of Islam. Otherwise stealing would become permissible as it happens outside the
Ka’bah; the house of Allah. Prostrating to other than Allah would become permissible as it happens
on the graves of many saints of Allah. Females uncovering their beauty and filling their faces with
make up and lip stick would become permissible as they attend the graves of many saints with such
appearance. Smashing and destroying the shrines and building toilets on them would become
permissible as has happened in Saudi on the graves of those who are much greater than all saints;

30
the great Sahabah (Allah is pleased with them). Smashing and destroying the houses of Allah; The
Masjids, and building temples for idol worshipping on that very earth would become permissible as
has happened in various places in India and the list can continue to many disgusting and atrocious
acts becoming permitted. May Allah protect us from such.
Question 9

How to differentiate a long verse and a short verse in the holy qur'an?
Answer:
The shortest verse in the Quran upon which there is no controversy that it is a verse could be the
Saying of Allaah (which means): {Dark green [in color].}[Quran 55:64], {‫}مدهامتان‬. However, there is a
difference of opinion on some other verses like the Saying of Allaah (which means): {By
time}{‫[}والعصر‬Quran 103:1], {The Most Merciful} {‫[}الرحمن‬Quran 55:1], and some other beginnings of
chapters like {Alif, Lam, Meem} {‫}ألم‬, and {Ha, Meem} {‫}حم‬. Some scholars considered each of
these words as a separate verse, whereas some others did not consider them as such.
The longest Ayaat of The Qur'an is the Ayat ul Dayn which is in the rear area of Sura tul Baqqara the
longest Sura of the Qur'an. And it pertains to the most effecient manners of debt payment. So the
longest Aayath in the Qur'an is the 282 nd verse in chapter 2.
Difference between Meccan and Medinan Suras
Suras or Surahs are a collection of sayings that divide the holy book of Muslims, the Quran into
various chapters. These sayings are said to be wise words spoken to Prophet Mohammad by God. The
suras of Meccan and Medinan are the same suras. The Muslims follow these suras by considering
them as a path to reach god.
Meccan Suras vs Medinan Suras
The main difference between the Meccan and Medinan suras is that when the suras were told by
God to Prophet Mohammad, the Meccan suras were the ones which were told by God to him when
he was in Mecca while the Medinan suras were told to him when he was in the Medina. The suras
were given the name from the place where God told Mohammad the sayings.
Meccan suras are the saying told by god to Prophet Mohammad when he was living in Mecca. There
are the initial chapters of the Quran according to their timing but as the Quran is from long to short
surahs they are found at the end of the Quran. They are about two-thirds of the whole suras. They
were delivered to Mohammad before he migrated to Medina.
The Medinan suras are the ones that were delivered to Mohammad by god when he migrated to
Medina. the sayings cover one-thirds of the whole suras. According to the Islamic tradition, these are
the 28 latest suras. they were said in Medina where the Islamic community was more developed.
Comparison Table Between Meccan And Medinan Suras
Parameters of
Meccan Suras Medinan Suras
Comparison

The Meccan suras were the sayings that The Medinan suras were the sayings told
What are they? were told by God to Prophet Mohammad to prophet Mohammad by God when he
when he was in Meccan. was in the Medina.

The verses
The verses are short. The suras are prolonged ones.
length

They are in the earlier chapters of the

Chapter They are in the last chapters of the Quran.
Quran.
31
Coverage of They cover about two-thirds of the whole They cover about one-third of the whole
Quran suras. suras.

What are they

They are reminiscent of the soothsayers. They are about earlier history and laws.
about?

What are Meccan Suras?

Meccan suras are the sayings of God that were told to Prophet (Someone who can foresee the
future) Mohammad when he was living in Mecca. These sayings are the chapters of the Quran, which
is the holy book of the Islamic religion.
Meccan Suras are short; they have short verses and are found in the later chapters of the Quran.
However, these suras were timely stated first and so are the very first sayings which were told to the
man by god. These suras are about the prophets and celestial objects like stars and planets. In these
suras, Mohammad sees himself as the messenger of God, one who has been sent to earth by God to
warn people. He warns people or the citizens to leave their idol worship. Indeed, he motivates them
to follow only one god. He also respects the bible in these verses to get the attraction of the
Christians and the jews
The first of the suras are said to be presented in such a manner so that they can be passed along
orally. These suras were said to be the light for people. These suras are short but they are diverse and
enriched in terms of structure. These suras contain prophecies about the ultimate reality or the
destiny of humankind, which also links with the topic of the end of the world.
What are Medinan Suras?
The median suras are the suras that are told by God to Prophet Mohammad after he had migrated to
the medina. The Islamic community was much more developed in the medina. These suras forms
one-third of the whole suras. And they are long in length, i.e. they have prolonged verses. And as the
Quran is organized from longest to shortest the median suras are mentioned in the early chapters of
the Quran despite the fact that they were told after the mecca suras.
These suras are also known as Madni Surahs, Surah Madniyah, and Madani Chapters. These suras are
about the legislation, the laws that Islamisms should follow. Mohammad is shown as the messenger
of god and the suras talk about the earlier history, and the principles, warfare, and morals as well. In
these suras, there are many sayings that told Islamism to avoid other religions like Jews and
Christians. And one can notice the change of attitude of Mohammad towards the Jews and Christians.
He believed in one god but he began to differentiate between the beliefs of the two religions
(Muslims and Christians).
The median suras are mentioned in the earlier chapters of the Quran as they are long verses. These
suras are considered the latest suras as they were revealed to Mohammad after his migration to
Medina from Mecca.
Main Differences between Meccan and Medinan Suras
 Meccan suras were the ones that were told by God to the prophet Mohammad when he
was in Meccan while the Medinan suras were told to him by God when he was in the
Medinan.
 Meccan suras cover about two-thirds of the suras while the Medinan suras cover the rest
one-third.
 Meccan suras are short with short verses while Medinan suras are long ones.
 Meccan suras are found in the end chapters of the Quran as the Quran is organized from
longest to shortest. Therefore the Medinan suras are found in the earlier chapters.

32
 Meccan suras remind about the prophets of the pagans who involve oaths and celestial
bodies while the Medinan suras are about earlier laws and prophets.
Conclusion
The Mecca and Medinan suras are the sayings said by God to the Prophet Mohammad. These suras
are in the Quran, which is the holy book of the Islamic traditions. These are given the names
according to the place in which Mohammad was living when they were. That is the Meccan surahs
were told to him when he was living in the mecca and the Medinan suras when he migrated to the
medina.
The Mecca surahs were told to Mohammad earlier and they cover two-third of the whole suras. And
they are divided into verses that are called Ayat in Urdu. Urdu is the language of Islamisms.
The Medinan suras are one-third of the whole suras and they were told to Mohammad by god when
he was in the medina where the Islamic community was more developed.
Question 10

What are the islamic significances and justifications (Hadith, Quran, and Sunnah) for holding
khatams on the 3rd, 10th, 40th days etc and one year after the death of a muslim? Is it
obligatory and what are the significances and reasons behind these specific numbers of days
after the death of a muslim?
Answer:

FATIHA, 3 DAYS, 10 DAYS & 40 DAYS

INTRODUCTION
To pass on the reward of physical and financial ibaadat to other Muslims is permissible, and the
thawaab reaches the person whom it is passed to. This is proven from the Quran, Hadith aod rulings
of the Jurists (Fuqahaa). The Holy Quran has ordered Muslims to make dua for each other. Namaaz-e-
ٰ
Janaazah is made by Muslims for another Muslim. Hadrat Abu Hurairah ‫رضیَهللاَتعالیَعنہ‬ said to
someone. “‫ ”بیَهريرة ل هذه يقول و رکعتين العشار مسجد فی يصلی ان منکم لی يضمن من‬Mishkaat, Baabul-Fitan.
Baabu/-Malaahim, Section 2
Three important points emerge from this,
I. Completing physical ibaadat (namaaz with the intention of passing the reward, i.e. Isaal-e-Thawaab)
for someone else is permissible.
2. Passing on the reward (Isaal-e-Thawaab) by mouth (i.e. saying, “O AlIah ‫ !عزوجل‬Give its reward to
this certain individual.’) is an excellent practice.
1 With the intention of blessings, to perform namaaz in Musjids associated to the pious elders is a
means of reward.
With regards to financial ibaadat (e.g. Zakaat) and the collection of both physical and financial
ibaadat (e.g. Hajj), if a person says to another, “Give out Zakaat on my behalf,” the latter may do so. If
a person with wealth does not have the strength to complete the Hajj, he may arrange for another to
perform Hajj-eBadal for him. The reward of every act of worship definitely reaches the correct
person. This is akin to giving my wealth to another, who then becomes the owner of it,
Yes, the difference between wealth and thawaab is that distributed wealth no longer remains with
you and the amount becomes less with every added person it is shared with. However, if you pass on
thawaab to a few people, each one of them receives the complete reward (including you). This can be
understood through the following example – if someone teaches a few people the Holy Quran and all
attain its knowledge, still too will the teacher not lose his knowledge. Refer to Shaami, Vol. I,
Discussion on the Dafn (Burying) of the Deceased.

33
This is why taking a gift from a minor (Naa-Baaligh) child is prohibited yet taking thawaab isn’t. Some
people say that thawaab doesn’t reach anyone because the Holy Quran states, “Only that which a
person has done himself is beneficial or harmful to him,” 10.1 and “A human receives only that which
he himself bas done.” 10.2
According to them, these Ahadith establish that the actions of others arc not beneficial to an
individual. This is totally incorrect because the ‘ ‫ ‘ل‬here is for ownership, meaning the deeds of a
human are solely in his ownership and are worthy of being trusted. Hoping that Isaal-e-Thawaab will
be made and forsaking one’s own deeds is incorrect. Who knows if anyone will make Isaal-e-
Thawaab or not? So, trust your own deeds and do not neglect completing them. -Tafsen Khazaainul-
Irfaan, etc.
Another common objection is that this order was from the scriptures (saheefas) of Hadrat
Ibrahim ‫ عليہَالسالم‬and Hadrat Musa ‫ عليہَالسالم‬, not Islam (it was merely quoted here), or that this ayat
has been made inapplicable (mansookh) by this verse, “‫ ”َاتبعتهمَذرَيتهمَبايمان‬This is the verdict of
ٰ
Hadrat Abdullah ibn Abbas ‫رضیَهللاَتعالیَعنہ‬ which is why Muslim infants will enter Jannat through the
means of their parents. Without having done any deed, they will attain rank. – Jumal, Khaazin
There are many interpretations like these for this verse. Fatiha, Teeja (Fatiha made on the 3rd day
after a person’s death), Daswaa (the l0th day after Chaliswaa (on the 40 day after), etc. are all
branches of lsaal-e-Thawaab. Only the following transpires and makes up Fatiha: Recitation of the
Holy Quran, which is a physical act of worship (ibaadat), and Charity, which is financial ibaadat. These
are collected and their thawaab is passed on.
PROOF OF FATIHA
Under the ayat, “‫ ”مبارک انزلناه کتاب هذا و‬10.4 Tafseer Roohul-Bayaan states, “It is narrated from Hadrat
ٰ
Aaraj ‫رضیَهللاَتعالیَعنہ‬that 4,000 angels say “Ameen” on the dua made after the completion of the
Holy Quran’s recitation. They then make dua for the reciter and ask for his forgiveness until either
dawn or dusk.”10.5
ٰ
The above quotation appears in Imam Nawawi’s ‫رضیَهللاَتعالیَعنہ‬ book, Kitaabul-Azkaar, Kitaabu-
T’ilaawatil-Quran. It confirms that dua is accepted at the time of the Quran being completed
(khatam). Isaal-e-Thawaab is also a dua. Thus, 1O complete the recitation of the Quran at that time is
good. Ashiatul-Lam’aa states, “Charity should be given from the day the deceased pass away until
seven days after.” – Baabu Ziyaaratil-Quboor
The book further states. “On Thursday nights, the soul of the deceased returns to his home to see
whether people give out charity on his behalf or not.” -Ibid
This reveals the source of the practice in some areas of continuously giving out charity in the form of
rotis from the day of demise until the seventh day after.
Constantly making Fatiha is also sourced from this. The Holy Prophet” gave out charity on behalf of
ٰ
Ameer Harnza ‫رضیَهللاَتعالیَعنہ‬on the 3rd, 7th and 40th day, as well as on the 6lh and 12th month
subsequent to his demise. – Anwaare-Saatia, Pg. 145. Marginal notes on the book, Khazaanatur-
Riwaayat
This is the source for Fatiha on the 3″ day (Teeja), after 6 months (Shashmaahi) and a full year
afterwards (Barsi).
ٰ
At the time of completing the Holy Quran (Khatmul-Quran), Hadrat Anas ‫رضیَهللاَتعالیَعنہ‬ used to
gather his family members and make dua. Hakeem ibn Utba states that Mujaahid and his slave, Ibn
Ahi Luhaaha, gathered people together and said, “We have called you because we are completing the
Holy Quran today and dua is accepted at the time of Khatmul-Quran.” It has been authentically
ٰ
narrated from Hadrat Mujaahid ‫رضیَهللاَتعالیَعنہ‬ that the Pious elders used to call gatherings of
people at the time of Khatmul-Quran and say, “Mercy descends in this time.” – KilaabulAskaor, Baabu
Tilaawatil-Quran

34
Thus, the gatherings of Teeja (3rd Day) and Chaliswaa (40th) is the practice of the pious predecessors.
Durre-Mukhtaar states. “If a person recites Surah Ikhlaas 11 times and conveys its reward to the
deceased, all of the deceased equally receive the thawaab.’10.8-Baobu-Dafn, Qiraat IiI-Mayyit
Under the above extract. Shaami states, “Whatever is possible to be read from the Quran should be
recited. Also, Surah Fatiha, the initial ayats of Surah Baqarah, Ayatul-Kursi, the final ayats of Surah
Baqarah, Surah Yaseen, Mulk, Takaasur and Ikhlaas, either II, 7 or ) times. Should be recited and then
said afterwards, ”O Allah‫ !عزوجل‬Convey the reward of whatever I have recited to [so-and-so]” 10.9
These extracts explain the complete procedure of the contemporary method of malting Fatiha, which
is reciting the Holy Quran from different places and then making dua for the Isaal-e- Thawaab. Lifting
the hands in dua is Sunnat, so the hands should he lifted in the dua of Isaal-e-Thawaab as well. In
short, the current method of Fatiha is clearly illustrated here. Fataawa Azeezia states. “Reciting the
Qui-Sharif, Fatiha and Durood on the food for the niaz of Hadrat Imam Hasan ‫رضیَهللاَتعالیَعنہ‬ ٰ and
ٰ
Husain ‫رضیَهللاَتعالیَعنہ‬ is a means of blessings, and consuming it is good and allowed.”Pg.75
ٰ
Shah Abdul-Azeez Muhaddith Dehlwi ‫رضیَهللاَتعالیَعنہ‬ writes, “If maleeda (a type of food) or milk is
prepared and fed for the Fatiha of a pious person with the intention of Isaal-e-Thawaab, it is
permissible and there is nothing wrong with it.” Fataawa Azeezia, Pg. 41
ٰ
Even the Teeja of Shah Waliyullah ‫رضیَهللاَتعالیَعنہ‬ (who the opposition accepts as their leader) took
ٰ
place. Shah Abdul-Azeez ‫ رضیَهللاَتعالیَعنہ‬mentions it in the following manner, “On the third day,
there was such a major concentration of people that they were beyond count. There were 81
counted Khatams of the Holy Quran but definitely more than this amount. There is no estimation of
how many times the Kalima Tayyiba was read.” – Malfoozoat-e-Abdul-Azeez, Pg. 8
This proves the observance of Teeja and making the Khatarn of the Holy Kalaam of Allah‫عزوجل‬. The
founder of Darul-Uloom Deoband, Maulwi Qaasim Nanautwi, ‫رضیَهللاَتعالیَعنہ‬writes, ٰ “The expression
ٰ
on the face of one of Hadrat Junaid’s ‫رضیَهللاَتعالیَعنہ‬. disciple’s (mureed) changed. When he asked
him regarding what had brought about this change in composure, the disciple explained through
Mukaashifa (Unveiling of Sight), “I see my mother in Jahannam.” At that time, Hadrat Junaid َ‫رضیَهللا‬
ٰ had already recited the Kalima 105,000 times in aspiration of forgiveness found in some
‫تعالیَعنہ‬
narrations concerning the recital of this amount of Kalima Sharif He inunediately conveyed the
reward of this amount to this disciple’s mother but did not inform him of this. As soon as he passed
on the reward, he noticed the disciple’s face turn bright. He asked about this and was told, “I see my
ٰ
mother in Jannat.” Upon hearing this, Imam Junaid ‫رضیَهللاَتعالیَعنہ‬ said, “I learnt the authenticity of
this young man’s Unveiling of Sight (Mukaashifa) through the Hadith, and !he authentication of
whatever the Hadith said was from it.” – Tahzeerun-Naas, Pg. 24 This proves that the forgiveness of
the deceased is what is hoped wbeu conveying the reward of 105,000 Kalima Sharif and this is what is
read on Teejas (the 3rd day after one’s passing away).
All of these extracts prove the permissibility of the common practices of Fatiha, Teeja, etc. Whether
one recites Quranic ayats in Fatiba and thereafter lifts the bands to make dua for Isaal-e-Thawaab or
recites the Holy Quran and Kalima Sharif on Teeja and prepares food to make niaz, all practices are
establisbcd. What remains is lifting the bands for dua while food is in front of oneself. Then are
various methods to this. In some places, food is prepared and fed to the poor first with Isaal-e-
Thawaab being made afterwards, while in other places, Isaal-eTbawaab is made with the food being
in front first and then fed to the people. Both methods are permissible and proven from the Ahadith.
There are many narrations found in Mishkaat wherein it is stated that the Prophet” made dua for the
host upon seeing the food. In fact, he even ordered that dua be made for the host after eating the
meal provided by him. After eating, Sayyiduna Rasoolullah‫ ملسو ہیلع ہللا یلص‬used to say. “‫کا مبار طيبا کثيرا حمدا هللا الحمد‬
‫ ”ربنا عنہ مسنغنی ل و مودع ل و مکفی فيہ‬Mishkaat, Baabu Aadaabit-Ta’aam This establishes that two things
are proven from the Sunnah after eating.

35
I. Praising and thanking Allah‫عزوجل‬
2. Making dua for the host. Both of these are included in Fatiha and are probably not refuted much
by the opposition. Regarding food being present before oneself, many Ahadith have been recorded
regarding this. Hadrat Abu Hurairah ‫رضیَهللاَتعالیَعنہ‬ ٰ states that he came to the Holy Prophetَ‫صلیَهللا‬
‫ عليہَوسلم‬with some dates and asked him to make dua for barkat on them. The Messenger‫ ملسو ہیلع ہللا یلص‬of
Allah‫ عزوجل‬gathered them and made duo for barkat, 10.13-Mifhkaat, Baabul-Mujizaat, Section 2 In
the Battle of Tabuk, the Muslim army experienced a shortage of food. Rasoolullah‫ ملسو ہیلع ہللا یلص‬ordered the
entire army to gather whatever food they had. The people brought what they could and the food was
then placed on a spread tablecloth. The Holy Prophet‫ملسو ہیلع ہللا یلص‬then made duo on it and said, “Take and put it
back in your containers.” 10.14 – Mishkaat, Baabul-Mujizaat, Section 1 When the Noble
ٰ
Messenger‫ ملسو ہیلع ہللا یلص‬married Sayyidah Zainab ‫رضیَهللاَتعالیَعنہا‬ ., Hadrat Umme Sulaim َ‫رضیَهللاَتعالی‬ ٰ
‫ عنہ‬prepared a little food for the wedding feast (Waleemah). However many people were invited.
Rasoolullah‫ ”ملسو ہیلع ہللا یلص‬placed his blessed hands on the food and recited something. 10.15 . On the day of the
Battle of Khandaq, Hadrat Jaabir ‫رضیَهللاَتعالیَعنہ‬ ٰ prepared a little amount of food and invited the
Holy Prophet‫ملسو ہیلع ہللا یلص‬to come and partake in it. When Rasoolullah‫ ملسو ہیلع ہللا یلص‬entered the house, kneaded dough was
placed before him. He placed his blessed saliva in it and made duafor harkat. 10.16. There are many
other narrations like these that can be presented. However, we shall make do with the above.
Alhamdulillah, now all procedures and parts of Fatiha have clearly been proven. There is nothing
incorrect about it from even a rational perspective, because we have already explained that Fatiha is
a collection of two ibaadats – recitation of the Holy Quran and charity (Sadaqah). When these two
acts of worship are permissible separately, how can joining them be Haraam? Nowhere is eating
Biryaani proven to be anything but Halaal. Why is this? Simple-Biryaani is a collection of rice.
Meat,Ghee, etc which are all individually permissible. Thus, whatever they combine to make is also
Halaal. Yes when joining multiple Halaal things is known to be Haraam (e.g, being wed to two sisters
at one time) or when, by joining two Halaal things together, something Haraam is produced (e.g.
intoxication by combining liquids), then the product is undoubtedly Haraam. Here neither has
recitation of the Holy Quran and the giving of charity been classified as Haraam by the Shariah, nor is
the product that they produce something classified as Haraam. How then can this be impermissible?
Rasoolullah‫ ملسو ہیلع ہللا یلص‬stood before the slaughtered animal and said, “O Allah‫ !عزوجل‬This Qurbaani is on
behalf of my Ummat.”
If a sheep dies by itself, the meat is considered carrion and Haraam. However, if this same dying
animal had to be slaughtered with the name of Allah‫ عزوجل‬it becomes Halaal and pure to consume.
The Holy Quran is mercy and a cure for Muslims, “‫“ شفاءَوَرحمۃَللمومنين‬10.17 so if by reciting it, the
food became Haraam (according to you), why then is it a mercy? Definitely, the Quran Sharif is a
mercy for Muslims but a pain and sickness for the Kuffaar. “Oppressors remain in harm due to it.”
10.18 Due to the Quran being recited, they failed to benefit from the food.
Also, the person for whom dua is being made should be before oneself at the time of the
supplication. The deceased is placed before in Salaatul-Janaazah because the dua is being made for
him. What harm is now caused by placing food in front at the time of dua? Similarly, dua is always
made while standing before the grave (Qabr).
After making Qurbaani on behalf of his Ummat, Rasoolullah‫ ملسو ہیلع ہللا یلص‬stood before the slaughtered animal
and said, “O Allah ‫ !عزوجل‬This Qurbaani is on behalf of my Ummat.” 10.19 Hadrat Ibrahim َ‫رضیَهللا‬
َٰ also made dna with the Kaaba before him after he had completed building it. He said “‫تقبل ربنا‬
‫تعالیَعنہ‬
‫”منا‬-Surah Baqarah, Verse 127
Even until today, dua is made with the animal of Aqeeqah being in front. So if food is placed in front
for Fatiha and Isaal-e-Thawaab, what is wrong with doing so?

36
Eating is commenced by saying “Bismillah”, which is an ayat from the Holy Quran. If placing food
before oneself and reciting the Holy Quran was prohibited, reading “Bismillah” would also have been
disallowed.
The adopted leaders of the opposition also deem the modem method of Fatiha as permissible. Shah
ٰ
Waliyullah ‫رضیَهللاَتعالیَعنہ‬ writes, “Durood Sharif should be read ten times, followed by the entire
Khatam of the Holy Quran. Thereafter, Fatiha for all the Khwajagaan of the Chishti Silsila should be
made on a few sweetmeats,” – AIfnlibaah fil-Salaasili Auliya-Allah‫عزوجل‬
While answering a question once, he further stated. “If Fatiha of a Buzurg was made on some rice
and milk, with these food items being cooked and eaten with the intention of conveying reward to his
soul, and if it was made to the Buzurg (in this manner), then it is permissible and those with money
(who are not in need) can also partake in the food,” – Zubtatun-Nasaaiq, Pg, 132
The Murshid of Maulwi Ashraf Ali Thanwi and Rasheed Aluned Gangohi. Haaji Imdaadullah Muhaajir
ٰ
Makki ‫رضیَهللاَتعالیَعنہ‬ states. “There can be nothing said against the conveyance of reward {lsaal-e-
Thawaab} to the souls of the deceased, If Isaal-e-Thawaab is done with the belief of obligation or
specification of it occurring only ina particular time or period, it is prohibited, However. if this is not
the case and lsaal-e-Thawaab is appointed and completed for a convenient wisdom, there is no
problem, e.g. the Jurists (Fuqahaa) have allowed specifying a particular Surah in uamaaz based on a
wisdom {hikmat). This is the general practice of Mashaaikh in Tahajjud Salaah.” – Faisla Haft-Mas’ala.
He further writes, “Intention from the heart is only sufficient in namaaz. However, for the heart and
tongue to both be in accordance is better for the public, Thus, if it is said, “O Allah‫ عزوجل‬Convey the
reward of this food to (so-and-so]”, here too is this better, After this, based on the mind and heart
concentrating more when that for which dua is made is present, people began placing the food in
front, and it was then realized that with this dua, it will be more effective if some recitation of
Allah’s‫ عزوجل‬Kalaam (i.e. the Holy Quran) is also made so that there is more hope in the acceptance
of the supplication and the reward of this recitation may also be conveyed, This will be the
completion of two acts of worship (Jamaa bainal-Ibaadatain).”
ٰ
Haaji lmdaaduIllah Sahib also ‫رضیَهللاَتعالیَعنہ‬writes, “The Gyarwee of Huzoor Ghaus-ePaak َ‫رضیَهللا‬
ٰ Fatiha on the 10 days, 20 days, 40 days, 6 months.
‫تعالیَعنہ‬
ٰ
1 year, etc, the Tausha of Shaikh Abdul-Haqq ‫رضیَهللاَتعالیَعنہ‬, the Sehmani of Hadrat Bu Ali Shah
ٰ
Qalandar ‫ رضیَهللاَتعالیَعنہ‬the Halwa of Shab-e-Baraat (the 15th of Shabaan) and all other methods
and practices of Isaal-e-Thawaab are based on this rule.”
These writings of the Peer Sahib have conclusively decided the matter. Alhamdulillah, Fatiha has
been proven through both transmitted and rational proofs, as well as from the writings of the
opposition.
OBJECTIONS & ANSWERS TO FATIHA
OBJECTION 1: Many Jurists have prohibited the preparing of food for the deceased on the 3rd and
71h day. Refer to Shaami and Alamghiri. Even Bazaaziya bas said, “Cooking food is not allowed after
even a week.” 10.22
Fatiha after a year (Barsi) or 40 days (Chaliswaa), etc. all fall under this. Qaadbi Tbanaullah Paani
ٰ
Patti ‫رضیَهللاَتعالیَعنہ‬ writes in his will, “Also, the Holy Prophet‫ملسو ہیلع ہللا یلص‬A bas said, “Food for the deceased
makes the heart become lifeless,” etc.
Answer – The Jurists have not prohibited Isaal-e-Thawaab for the deceased. What they have
prohibited is something entirely different – family and friends taking food on the name of the
deceased (for them to be saved from the taunts of people, the Teeja, Daswa, etc. for the deceased is
made by mass-invitation of family and friends for name and fame to partake in the food). This is not
permissible because it was done for popularity, while the time following a death is not for the
purpose of show.

37
The poor and needy being fed after making the Fatiha of Isaal-e-Thawaab is allowed by all. Allama
ٰ
Shaami ‫رضیَهللاَتعالیَعنہ‬ states, “To accept an invitation from the bereaved is Makrooh because
inviting for food takes place on happy occasions, not on instances of grief.”10.24-Raddul-
Muhtaar,Vol.1, Kilaabul-Janaaiz, Baabud-Dafn
”To accept an invitation” refers to the family and friends preparing food in trying to impress others.
He further states. “All of these actions occur solely for show.
Therefore abstaining from them is required because they do not intend Allah‫ عزوجل‬pleasure with
their doings. 10.25
This clearly proves that giving invitations to family and friends boastfully and in pride is prohibited.
ٰ
However he also ‫رضیَهللاَتعالیَعنہ‬writes, “If the bereaved family prepare food for the poor, this is
good.”I0.26 -Ibid
This proves the permissibility of Fatiha.
ٰ
Saying Qaadhi Thanaullah Paani Patti ‫رضیَهللاَتعالیَعنہ‬ stopped his Teeja and Daswaa is completely
correct. What are worldly traditions? Women gathering on the Teeja to cry, lament and wait loudly –
all of which are undoubtedly Haraam. This is why he said that consolation (taziyat) is not permissible
for more than three days.
Nowhere has Isaal-e- Thawaab or Fatiha been mentioned here. The object is that mourning (maatam)
should not be made.
Unfortunately, I have not come across the cited Hadith anywhere (“Food of the deceased causes the
heart to become lifeless”). If this is a Hadith, what would
those Ahadith wherein inclination is made towards giving out charity on behalf of the deceased
mean? You also say that it is acceptable to give charity on behalf of the deceased without the
specification of a date. Who will eat this charity? Will the hearts of the people who eat it die? Will
angels descend to eat it?
Rule – Food of the Fatiha for the deceased should be fed to the poor and needy only. Alahazrat Imam
ٰ
Ahmad Raza Khan ‫رضیَهللاَتعالیَعنہ‬ has written a complete treatise on this topic {Jaliyus-Saut lin-
Nahyid-awaat anil-Mayyit). In fact, those who have witnessed it bare testimony that Alahazrat َ‫رضی‬
ٰ
‫هللاَتعالیَعنہ‬ himself never took paan or used the bulla of the bereaved home he visited. In his will
(wasaya), he wrote, ”The food of my Fatiha should strictly be given to the needy and poor.”
If the food of the Fatiha for the deceased is prepared from one’s estate, it must be bared in mind that
the Fatiha should not be made from the share of an absent or minor (Naa-Baaligh) inheritor. In other
words, the estate of the deceased should first be distributed and only then can a mature (Baaligh)
inheritor complete these good works. Otherwise, this food will not be permissible for anyone to eat
because the consent of the owner is unfound in this situation and the wealth of a minor has been
used. Both of these are disallowed. This has to be bared in mind.
OBJECTION 2: Appointing a date for Fatiha is not permissible. Specifying or days and dates, e.g. 3
days, 10 days, 40 days, Gyarwee (11th), etc. is utter nonsense. The Holy Quran states, “Muslims
abstain from absurdity.” 10.27 Surah Muminoon, verse 3
Isaal-e-Thawaab should be done as soon as possible. Why should the third day be waited for?
Answer – The response to specifying a date or day has already been given in the discussion of
Standing in Meelad. The only intent and object behind appointing a date or day for a permissible
work is so that all people may gather can complete it together. If a specific time is not appointed at
all, this deed cannot be satisfactorily completed. This is why Hadrat Abdullah ibn Mas’ood َ‫رضیَهللا‬
‫تعالیَعنہ‬ٰ specified Thursday for his discourses. When people requested him to lecture every day, he
replied, “I do not wish to place you in difficulty.” -Mishkaat, Kitaabul-llm
Even Bukhari Sharif has a chapter which discusses the permissibility of appointing times. This is only
done for ease. Today, Jalsas, exams, vacations, etc. are all appointed and planned in Madrassahs so

38
that people may reach the Madrassahs without being called every year. Indeed, this is their only
intention in this matter.
Now remains the question: “Why have these particular dates been fixed?” The reason behind fixing
the 11th date is that, in all the departments of Islamic kings and Rulers, salaries used to be given on
the 10th day after the sighting of the moon. All of the workers used to wish that the initial share of
their salaries be spent on the Fatiha of Huzoor Ghause-Paak‫رضیَهللاَتعالیَعنہ‬ ٰ , Thus, they would bring
some sweetmeats home in the evening after work and the Fatiha was made after Maghrib (the
11th night). The practice became so famous that this Fatiha became known as Gyarwee (11) Sharif.
Now, on whatever date or day the Fatiha of Huzoor Ghause-Azam ‫رضیَهللاَتعالیَعنہ‬ ٰ is made or a little
money is spent on his name, it is popularly known as Gyarwee Sharif. Fatiha for Huzoor Ghause-
ٰ
Azam ‫رضیَهللاَتعالیَعنہ‬ is made throughout the month of Rabiul-Aakhir but all are called Gyarwee
Sharif.
Also, major events of the Buzurgs occurred on the 10th date (naturally followed by the 11th). On this
ٰ
night, Hadrat Adam ‫رضیَهللاَتعالیَعنہ‬ came to earth, his repentance was accepted, the ark of Hadrat
ٰ
Nuh ‫رضیَهللاَتعالیَعنہ‬. reached safety, Hadrat Ismail ‫رضیَهللاَتعالیَعنہ‬ ٰ was saved from being
slaughtered, Hadrat Yunus ‫رضیَهللاَتعالیَعنہ‬ ٰ exited the stomach of the fish, Hadrat Yaqoob َ‫رضیَهللا‬
ٰ was reunited with his son, Hadrat Musa ‫رضیَهللاَتعالیَعنہ‬
‫تعالیَعنہ‬ ٰ was saved from the oppression of
ٰ
Firaun, Hadrat Ayub ‫ رضیَهللاَتعالیَعنہ‬was cured and Imam Husain ‫رضیَهللاَتعالیَعنہ‬, ٰ was made shaheed
(martyred) and attained the rank of The Leader of Martyrs (Sayyidush Shuhadaa), etc. After these
events took place (on the 10th), the first night that followed was the n”, Thus, it is of bark at and is
why the Fatiha of Gyarwee Sharif generally occurs on the II th night (as charities should be given on
blessed nights),
It has also been experienced, and this is my personal observation, that much barkat is attained in the
home by regularly making Fatiha on the 11th with a fixed amount of money. Alhamdulillah, I
punctually and diligently make the Fatiha of Gyarwee Sharif and see its immense blessings. It has
been narrated that Huzoor Ghause-Azam ‫رضیَهللاَتعالیَعنہ‬ ٰ persistently commemorated the Baarawi
(12th) of the Holy Prophet‫{ ملسو ہیلع ہللا یلص‬i.e. Meelad Sharif). Once, Rasoolullah‫ ملسو ہیلع ہللا یلص‬said to him in a dream, “Abdul-
Qadir! You have constantly remembered me through the Baarawi, I grant you the Gyanvee {i.e.
people will remember you through it),” – Yaazda Majlis
There is wisdom in fixing the third day for Teeja (3rd Day) as well. On the first day, people are
occupied with the Janaazah and burial procedures and leave the second day free to rest. On the third,
they generally congregate and recite Fatiha, Qui Sharif, etc. (the last day for offering condolences. It
is prohibited after this except for those who are far and distant). Alamghiri states, “The time for
consoling and offering one’s condolences is from the time of death until 3 days after. Beyond this is
Makrooh except if the person beinffi consoled, or the person who offers his condolences, is absent at
this time.” .28- Kitaabul-Janaaiz, Baabud-Dafn
People used to come for offering condolences (taziyat) until this 3rd day and not after. So, they used
to make some Isaal-e-Thawaab at this occasion. Also, foreign families and friends become part of the
Fatiha through this practice because a traveler generally reaches his home or destination on the third
day. The reason behind 40 days, 1 year, etc. is that Muslims want to convey thawaab to the deceased
throughout the year at different times. After death, the heart of the deceased originally lingers with
his friends and family and thereafter slowly detaches itself from them. When the Nikah of a girl is
made and she is sent to her in-laws, she is lovingly called and given gifts, etc, Then as time goes by,
these acts decrease because, in the beginning, she had no attachment to her in-laws’ borne. The
source for this is also found in the Ahadith. After burial, we should stand at the graveside for a little
while and assist the deceased through Isaal-eThawaab and Talqeen.

39
Hadrat Amr ibn A’as ‫رضیَهللاَتعالیَعنہ‬ ٰ stated in his will, “After burying me, stand for a while at my
grave so that my heart becomes familiar through you and I may answer the Nakeerain (two angels of
the grave).” These are his words, “‫ – ”ثمَاقيمواَحولَقبریَحتیَاستانسَبکمَوَاعلمَماَذاَارَاجعَرسلَربی‬Mishkaat,
BaabudDafn
This is why lsaal-e-Thawaab is made for him as soon as possible. Under the ayat, “‫ ”اتسق اذا القمر‬10.29
Shah Abdul-Azeez ‫رضیَهللاَتعالیَعنہ‬ َٰ states, “At the first stage of demise (i.e. at the time of the soul
leaving the body), there remains an effect of the past life and a bond with one’s body and close ones.
It is as if this time is Barzakh (having a connection with this life and death). In this state, the help of
the living quickly reaches the dead and the latter wait eagerly for their aid. Dua, charity, Fatiha, etc
are all very beneficial at this time, This is why all people try hard to render this assistance until a year
and especially on the 40th day after death,” – Tafseer Azeezia
The living also undergo the same condition, At first there is much grief but, with the passing of time,
the sadness lessons, Thus, the intent is to give charity (Sadaqah) throughout the entire year on every
half Barsi should be made on the completion of a year, followed by the half of this (i.e. 6 months),
then 3 months and thereafter on 45 days, which is half of 3 months, Fatiha on the 4Oth day has been
fixed instead because this number aids in spiritual and physical development.
What kind of development is caused by this number 40? The mould of Hadrat Adam َ‫عليہ‬
‫السالم‬remained in one condition for 40 years, a baby remains in the womb of the mother for 40 days
as semen, then it becomes a blood-clot for 40 days and thereafter remains a mass of flesh for 40
days, – Mishkaat, Baabul-Imaan btl. Qadr
After childbirth, a mother experiences Nifaas (the flowing of blood) for 40 days, the intellect is
matured at the age of 40 and it is for this reason that the majority of Prophets were commanded to
propagate their message after having reached 40 years of age, The Sufiya-Kiraam train themselves in
wazifas for 40 days and thereafter experience spiritual development. Hadrat Musa ‫ عليہَالسالم‬was
ordered to come to the mountain of Tur and perform I’tikaaf for 40 days, After that, he received the
Torah, “‫ ”ليلۃ اربعين موسی اعدنا و اذ و‬-Surah Baqarah, Verse 51
Baihaqi narrates that Hadrat Anas ‫رضیَهللاَتعالیَعنہ‬ٰ states, “‫لکنهم و ليلۃ اربعين قبورهم فی يترکون ل النبيائ ان‬
‫ – ”الصور فی ينفغ حتی هللا يدی بين يصلون‬With reference to Anwaar-e-Saaria, Discussion on Chellum
Zarqaani, the Sharah of Mawaahib, reports the meaning of this Hadith in the following manner, “The
souls of the Prophets have a major connection with their buried bodies for 40 days. After this, they
make ibaadat in Allah’s ‫ عزوجل‬presence and, in the form of physical bodies, go wherever they wish.”
It is also famous amongst the masses that the soul of the deceased remains attached to his home for
40 days, It is possible for this to have a legitimate source and proves that there is change with the
number 40, As a result, it is appropriate for Fatiha to be made on the 40th day, a practice not even
prohibited by Shariah.
OBJECTION 3: There is likeness with Hindus in Fatiha, etc. as they commemorate the 13th day for
their dead. The Hadith states, “He who resembles a nation is from amongst them.” 10.29a Due to
this, Fatiha is forbidden.
Answer – Every resemblance to the Kuffaar is not forbidden. Rather, likeness to them in badness is. It
is also necessary for that action or deed to be the religious or cultural recognition of the Kuffaar
(meaning when one sees it, he understands that the doer of the action is from a certain religion, e.g.
Dhoti, Choti, etc.). Otherwise, we bring Zam-Zam water from Makkah and Hindus bring ‘Ganga-Jal’
from their sacred Ganges River. We use our mouths to eat and feet to walk and so do they!
The Holy Prophet‫ملسو ہیلع ہللا یلص‬commanded the fast of Ashura even though there is likeness to the Jews in it. He
then said, “We shall observe two fasts.” In this instance, he emplaced a difference but did not do
away with it. Likewise, we recite the Holy Quran in Fatiha which is unfound in other religions. Where
is this likeness now? For a complete discussion on this, refer to Shaami, BaabuMakroohaatis-Salaah.

40
Yes, whatever action is done with the intention of resembling the Kuffaar is prohibited. Consult the
book Anwaar-e-Saatia for a comprehensive explanation of this.
OBJECTION 4: When there is the joining of physical and financial ibaadat in Fatiha, you should also
make Fatiha when giving impure things as charity. Therefore, when giving manure (which is dung and
impure), you should read Fatiha and then give it.
Answer – Reciting the Holy Quran on impure things and in dirty places is Haraam, which is why there
is no recitation when giving such things away in charity. “Alhamdulillah” is said on burping, not on
passing wind because the latter is impure and breaks Wudhu. Similarly, it is said after sneezing, not
when the veins of the nose begin to bleed.
Question 11
Pour ene madam eski capave faire tahyatul wudu dans so la maison?
Answer:
VERY Rewarding Nafl Salaahs we can Pray Everyday!

1.TAHIYATUL WUDHU (Nafl prayer after doing Wudu)

Abu Hurairah Radiyallahu 'anhu narrates that once Nabi Sallallahu 'alaihi wasallam asked Bilal
(Radiyallahu 'anhu) at Fajr Salat:

O Bilal! Tell me that deed of yours which is most hopeful (for reward) after embracing Islam, for I
heard your footsteps in front of me in Paradise (in my dream).
Bilal (Radiyallahu 'anhu) replied:
I have not done anything extroadinary except that
whenever I perform Wudu during the day or night,
I Salat (Tahiyatul-Wudu) after that, as much as was written or granted for me.(Bukhari)

Abu Huraira Radhiallahu anhu narrated that Allah’s Messenger Shalallahu alaihi wa Salam said to Bilal
Radhiallahu anhu Tell me about the most hopeful act (i.e one which you deem the most rewarding
with Allah) you have done since your acceptance of Islam because I heard the sound of the steps of
your shoes in front of me in paradise. Bilal said : I do not consider any act more hopeful than that
whenever I make ablution (wudoo) at any time of night or day, I offer salah (prayer) for as long as
was destined for me to offer. Narrated by Al-bukhari and Muslim.

After completion of the wudhu of two Rakaats is full of blessings (sawaab).

It is related in the Hadith that performance of the two Rakaats of Tahiyatul wudhu Namaaz makes
paradise obligatory (wajib) for the performer (ref:Muslim Sharif) There are also many other benefits.

It should not be performed during the Improper (makruh) times. (When the sun rises, when it is at
Zenith and when it sets.)
Servant of Islam
Muhammad Abdul Qadir.

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