Sajda-e-Sahw, Sajda-e-Tilāwat & Sajda-e-Shukr: Methods and Rulings

Method of Sajda-e-Sahw

Recite اَلتَّحِيَّاتُ (reciting Durūd Sharīf after اَلتَّحِيَّاتُ is preferable), perform Salām turning head towards the right side and perform two Sujūd. Then, recite اَلتَّحِيَّاتُ, Durūd Sharīf and Du'ā, and perform Salām (towards both the sides).

If Sajda-e-Sahw is Missed, Then…?

If someone was to perform Sajda-e-Sahw but he performs Salām forgetfully (without performing Sajda-e-Sahw), he can perform Sajda-e-Sahw as long as he has not exited the Masjid. In case of being on a ground, he can perform Sajda-e-Sahw as long as he has not got out of Ṣaf's or has not passed ahead of the place of Sajdah.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 674)

However, if any act that negates the Bīnā (rejoining, resumption) of Ṣalāh (e.g. speaking) and invalidates the Ṣalāh is found after the Salām, Sajda-e-Sahw can no longer be performed.

('Alamgīrī, pp. 125, vol. 1, Rad-dul-Muḥtār, vol. 2, pp. 654)

Sajda-e-Tilāwat and Satan's Trouble

The Holy Prophet صَلَّى اللّٰه تَعَالٰی عَلَيْهِ وَسَلَّم said, "Whenever someone recites an Āyah of Sajdah and performs Sajdah, Satan moves away and says weeping, "I'm doomed! The son of Adam was commanded to perform Sajdah which he did; there is Heaven for him; I was (also) commanded but I refused; there is Hell for me."

(Ṣaḥīḥ Muslim, pp. 56, Ḥadīš 81)

اِنْ شَاۤءَاللّٰہ عَزَّوَجَلَّ Every Desire will be Fulfilled

For the accomplishment of a desire, if someone recites all fourteen Āyahs of Sajdah and performs Sujūd, Allāh عَزَّوَجَلَّ will fulfil his desire. One can recite each Āyah and perform its Sajdah separately or recite all fourteen Ayahs together and perform fourteen Sujūd at the end.

(Durr-e-Mukhtār, pp. 719, vol. 2, Ghunyah, pp. 507 & others)

Eight Madanī Pearls Regarding Sajda-e-Tilāwat

1.     Sajda-e-Tilāwat becomes Wājib on reciting or listening to an Āyah of Sajdah. In case of reciting an Āyah of Sajdah, Sajda-e-Tilāwat will become Wājib if the voice of the reciter is loud enough for him to hear provided there is no obstruction in his listening. Deliberate hearing is not necessary for the hearer; Sajdah will become Wājib even if he hears unintentionally.

(Bahār-e-Sharī'at, pp. 728, vol. 1, 'Alamgīrī, vol. 1, pp. 132)

2.     Sajdah will become Wājib in case of reading or hearing even the translation of an Āyah (of Sajdah) in any language regardless of whether or not the hearer comprehended that it was the translation of an Āyah of Sajdah. However, if he was unaware, it is necessary that he may have been told that it was the translation of an Āyah of Sajdah. If the Ayah of Sajdah was recited, it is not necessary to tell the listener that it is the Āyah of Sajdah.

('Alamgīrī, vol. 1, pp. 133)

3.     While the recitation of the complete Āyah is necessary for Sajda-e-Tilāwat to become Wājib, according to some scholars of the later age, it will become Wājib even if just the root-word of Sajdah (سجد) along with its preceding or succeeding word is recited; therefore, it is safer to perform Sajda-e-Tilāwat in both cases.

(Fatāwā-e-Razavīyyah, vol. 8, pp. 229-233,)

4.     In case of reciting an Āyah of Sajdah when not offering Ṣalāh, although it is not Wājib to perform immediate Sajdah, delaying the Sajdah is Makrūh-e-Tanzīhī provided the reciter has Wuḍū.

(Dur-re-Mukhtār, pp. 703, vol. 2)

5.     In case of reciting an Āyah of Sajdah in Ṣalāh, it is Wājib to perform Sajdah instantly. If the Muṣallī delayed the Sajdah (i.e. if he recited more than three Ayahs) he would be a sinner, and as long as he is in Ṣalāh or has not done any such act contrary to Sajdah after the Salām, he should perform Sajda-e-Tilāwat and then Sajda-e-Sahw subsequently.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 2, pp. 704)

Beware! Be Alert!

6.     Even if someone is not participating in Tarāwīḥ or Shabīnah in Ramaḍān or he is offering his own Ṣalāh individually, Sajda-e-Tilāwat will still become Wājib for him in case of listening to an Āyah of Sajdah (recited during Tarāwīḥ or Shabīnah). Similarly, Sajda-e-Tilāwat will become Wājib in case of listening to an Āyah of Sajdah even from a disbeliever or a minor. Furthermore, having become adult, if someone has not yet performed Sajdahs despite hearing Ayahs of Sajdah, he has to make a conservative calculation on safer side as to how many Sajdahs he may not have performed to date and then perform Sajdahs accordingly in the state of Wuḍū.

Method of Sajda-e-Tilāwat

7.     Go down for Sajdah uttering اَللّٰهُ اَكْبَر from standing position and utter سُبْحٰنَ رَبِّىَ الْاَعْلٰی (in Sajdah) at least thrice. Then, stand up uttering اَللّٰهُ اَكْبَر. Uttering اَللّٰهُ اَكْبَر while going down for Sajdah as well as standing from Sajdah is a Sunnah whereas both Qiyāms, i.e. going down for Sajdah from standing position and standing from Sajdah are Mustaḥab.

(Bahār-e-Sharī'at, pp. 731, vol. 1)

8.     Sajda-e-Tilāwat does not require raising hands at the time of uttering اَللّٰهُ اَكْبَر. Similarly, neither Tashaĥĥud is recited nor Salām is performed for Sajda-e-Tilāwat.

(Tanvīr-ul-Abṣār, vol. 2, pp. 700)

Sajda-e-Shukr

It is desirable to perform Sajda-e-Shukr on getting any favour such as birth of a baby, attainment of wealth, turning up of a lost thing, curing of a patient, returning of a traveller and the like. Its method is exactly the same as that of Sajda-e-Tilāwat.

('Alamgīrī, vol. 1, pp. 136, Rad-dul-Muḥtār, vol. 2, pp. 720)

Likewise, it is an act of Šawāb to perform Sajda-e-Shukr on hearing any good news or getting any favour such as the confirmation of visa to Madīnah, someone's becoming prepared to travel with Dawat-e-Islami's Madanī Qāfilah as a result of your successful individual effort, beholding a practising Sunnī scholar, having a blessed dream, a religious student's passing an exam, getting rid of a calamity, the death of an enemy of Islam etc.

Passing across the front of a Muṣallī is a Grave Sin

1.     The beloved and blessed Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, "If any one knew what (harm) lies in passing across the front of his brother offering Ṣalāh, he would stand for 100 years rather than taking that single step."

(Sunan ibn-e-Mājah, vol. 1, pp. 506, Hadīš 946)

2.     Ḥaḍrat Sayyidunā Imām Mālik رحمه الله تعالٰی عليه narrates that Ḥaḍrat Sayyidunā Ka'b-ul-Aḥbār رحمه الله تعالٰی عليه said, "If the person passing across the front of Muṣallī knew what sin lies in this, he would prefer subsidence into the earth rather than passing."

(Muwaṭṭan Imām Mālik, vol. 1, pp. 154, Ḥadīš 371)

Though the one passing across the front of Muṣallī is a sinner, it does not have any effect on the Ṣalāh of that Muṣallī.

(Fatāwā-e-Razavīyyah, vol. 7, pp. 254)

Missing the Primary Jamā'at, Witr's Nine Pearls, and Seventeen Rulings on Sajda-e-Sahw

Fear of Losing Faith at the Time of Death

It is not allowed at all to miss the primary Jamā'at of Farḍ Ṣalāh held in Masjid on account of attending Ifṭār-dinner, ceremonies, Niyāz (meal served to send Šawāb to the saints) and Na'at-reciting etc. In case of holding the Jamā'at of Tarāwīḥ at home or in a hall or a bungalow, It is Wājib to offer the Farḍ-Rak'at (of 'Ishā Ṣalāh) with the primary Jamā'at in the Masjid first if there is a Masjid in the vicinity. Those not offering Farḍ Ṣalāh with the primary Jamā'at held in Masjid without a Shar'ī exemption despite having capability should fear. There is an alarming saying of the Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم, 'The one liking to meet Allāh عَزَّوَجَلَّ in the state of being a Muslim tomorrow (the Judgement Day) should regularly offer these five Ṣalāh with Jamā'at at the place where the Ażān is uttered, for Allāh has rendered Sunan-e-Hudā as Mashrū' for your Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم and Ṣalāh with Jamā'at is also one of the Sunan-e-Hudā. If you give up your Prophet's Sunnah, you will deviate from the right path.' (Ṣaḥīḥ Muslim, pp. 328, Ḥadīś 654) The foregoing Ḥadīś indicates that the one offering Ṣalāh with the primary Jamā'at (of the Masjid) regularly will have a good end (die with faith) whereas the one abandoning the primary Jamā'at of the Masjid without a Shar'ī exemption is in the danger of dying in the state of Kufr (disbelief).

Yā Rab عَزَّوَجَلَّ of Muṣṭafā صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم! Grant us the privilege of regularly offering five-time daily Ṣalāh with the Takbīr-e-Aūlā at the primary Ṣaf of the Masjid.

Excellence of Ṣalāt-'Alan-Nabī ﷺ

The Beloved Rasūl صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, 'The one who recites Ṣalāt upon me ten times in the morning and ten times in the evening will be granted my intercession on the Day of Judgement.'

(Majma'-uz-Zawāid lil-Ḥaysham̄i, vol. 10, pp. 163, Ḥadīš 17022)

Nine Madanī Pearls about Ṣalāh of Witr

1.     Witr Ṣalāh is Wājib.

2.     If Witr Ṣalāh is missed, it is mandatory to offer it as Qaḍā.

(Fatāwā-e-'Ālamgīrī, pp. 111, vol. 1)

3.     The time for Witr begins after the offering of the Farḍ of 'Ishā and remains up to Ṣubḥ-e-Ṣādiq (dawn).

(Marāqil falāh ma' Ḥāshiya-tut-Taḥṭāwī, P178)

4.     The one who can get up at night having slept, it is preferable for him to offer Tahajjud (first) and then Witr Ṣalāh in the later part of the night having woken up from sleep.

5.     The Witr Ṣalāh consists of three Rak'āt.

(Dur-re-Mukhtār, pp. 532, vol. 2)

6.     The first Qa'dah is Wājib; recite only Tashaĥĥud and then stand up (for the third Rak'at).

7.     In the third Rak'at, it is Wājib to utter the Takbīr-e-Qunūt after the Qirā-at.

(Bahār-e-Sharī'at, pp. 521, vol. 1)

8.     Just like Takbīr-e-Taḥrīmah, raise the hands up to ears first and then utter اَللّٰهُ اَكْبَرُ (for Takbīr-e-Qunūt).

9.     Then fold hands and recite Du'ā-e-Qunūt.

Du'ā-e-Qunūt

اَللّٰهُمَّ إِنَّا نَسْتَعِيْنُكَ وَنَسْتَغْفِرُكَ وَنُؤْمِنُ بِكَ وَنَتَوَكَّلُ عَلَيْكَ وَنُثْنِيْ عَلَيْكَ الْخَيْرَ وَنَشْكُرُكَ وَلَا نَكْفُرُكَ وَنَخْلَعُ وَنَتْرُكُ مَنْ يَّفْجُرُكَ اَللّٰهُمَّ إِيَّاكَ نَعْبُدُ وَلَكَ نُصَلِّيْ وَنَسْجُدُ وَإِلَيْكَ نَسْعٰى وَنَحْفِدُ نَرْجُوْ رَحْمَتَكَ وَنَخْشٰى عَذَابَكَ إِنَّ عَذَابَكَ بِالْكُفَّارِ مُلْحِقٌ

O Allāh عَزَّوَجَلَّ! We seek Your help and we seek forgiveness from You and we have belief in You and we glorify You and we are grateful to You and we are not ungrateful to You and we abandon and stay away from anyone who disobeys You. Yā Allāh عَزَّوَجَلَّ! It is only You we worship and for only You we offer Ṣalāh and perform Sajdah and it is You we run towards and we come in attendance to serve You and seek Your mercy and we fear torment from You; indeed Your torment is about to arrest the non-believers.

10. Reciting Durūd Sharīf after Du'ā-e-Qunūt is preferable.

(Bahār-e-Sharī'at, pp. 655, vol. 1) (Dur-re-Mukhtār, pp. 534, vol. 2)

11. Those who cannot recite Du'ā-e-Qunūt may recite:

(اَللّٰهُمَّ) رَبَّنَآ اٰتِنَا فِى الدُّنْيَا حَسَنَةً

وَفِى الْاٰخِرَةِ حَسَنَةً وَّقِنَا عَذَابَ النَّارِ

(O Allah عَزَّوَجَلَّ) Our Lord! Grant us good in this world and good in the Hereafter and save us from the torment of hell-fire.

Or they can recite this اَللّٰهُمَّ اغْفِرْ لِيْ (Yā Allāh عَزَّوَجَلَّ! Forgive me).

(Ghunya, pp. 418)

12. If someone forgot to recite Du'ā-e-Qunūt and bent for Rukū', he should not return to Qiyām; instead, he has to do Sajda-e-Sahw.

('Alamgīrī, vol. 1, pp. 111, 128)

13. In case of offering Witr with Jamā'at (as usually offered in Ramaḍān), if the Imām bends for Rukū' before the Muqtadī finishes Du'ā-e-Qunūt, the Muqtadī should also bend for Rukū' following the Imām (without completing his Du'ā-e-Qunūt).

('Alamgīrī, vol. 1, pp. 111 – Rad-dul-Muḥtār, vol. 2, pp. 540)

Sajda-e-Sahw

1.     If any Wājib act of Ṣalāh is forgetfully missed or any Wājib or Farḍ act is forgetfully delayed, Sajda-e-Sahw becomes Wājib.

(Dur-Mukhtār, pp. 655, vol. 2)

2.     If the Sajda-e-Sahw that had become Wājib was not performed, it is now Wājib to repeat the whole Ṣalāh.

(ibid)

3.     If a Wājib was deliberately missed, Sajda-e-Sahw would not be sufficient; it is Wājib to repeat Ṣalāh in this case.

(ibid)

4.     In case of missing such a Wājib that does not pertain to the Wājibāt of Ṣalāh; instead, it pertains to such Wājibāt that are out of Ṣalāh, Sajda-e-Sahw will not be Wājib. For example, recitation of the Holy Qurān in the reverse order is the abandonment of a Wājib and a sin but it doesn't pertain to the Wājibāt of Ṣalāh; instead, it pertains to the Wājibāt of the recitation of the Holy Qurān. Therefore, Sajda-e-Sahw is not needed (but one has to repent).

(Rad-dul-Muḥtār, pp. 655, vol. 2)

5.     Missing a Farḍ results in the invalidation of Ṣalāh and Sajda-e-Sahw cannot make up for it; therefore, the Ṣalāh must be offered again.

(ibid, Ghunyah, pp. 455)

6.     Sajda-e-Sahw does not become Wājib in case of missing a Sunnah or Mustaḥabbāt like Šanā, Ta'aw-wuż, Tasmiyah, Āmīn, Takbīrs of Intiqālāt or Tasbīḥāt. Ṣalāh would be valid.

(ibid)

However, repeating such a Ṣalāh is Mustaḥab whether the Sunnah etc. was missed forgetfully or deliberately.

(Bahār-e-Sharī'at, pp. 709, vol. 1)

7.     Even if 10 Wājibāt were missed in Ṣalāh, only two Sujūd of Sahw are sufficient.

(Rad-dul-Muḥtār, vol. 2, pp. 655, Bahār-e-Sharī'at, pp. 710, vol. 1)

8.     In case of forgetting to maintain Ta'dīl-e-Arkān (e.g. standing erect after Rukū' or sitting straight between two Sujūd for the amount of time in which سُبْحَانَ اللّٰه can once be uttered), Sajda-e-Sahw will become Wājib.

('Alamgīrī, vol. 1, pp. 127)

9.     In case of forgetting to recite Du'ā-e-Qunūt or utter Takbīr-e-Qunūt, Sajda-e-Sahw will become Wājib.

(ibid, pp. 128)

10. If the amount of time in which سُبْحَانَ اللّٰه can be uttered thrice elapsed during Qirā-at etc. out of thinking, Sajda-e-Sahw would become Wājib.

(Rad-dul-Muḥtār, pp. 677, vol. 2)

11. Reciting اَلتَّحِيَّاتُ even after performing Sajda-e-Sahw is Wājib;

('Alamgīrī, vol. 1, pp. 125, vol. 1);

Perform Salām after reciting اَلتَّحِيَّاتُ. It is better to recite Durūd Sharīf as well in both sittings (i.e. before and after the Sajda-e-Sahw).

12. If the Imām did Sahw (mistake out of forgetfulness) and performed Sajda-e-Sahw on that account, Sajda-e-Sahw is Wājib for the Muqtadī as well.

(Rad-dul-Muḥtār, vol. 2, pp. 658)

13. If a Muqtadī did Sahw during Iqtidā, Sajda-e-Sahw is not Wājib for him. It is not needed to repeat the Ṣalāh either.

(Bahār-e-Sharī'at, pp. 715, vol. 1)

Very Important Ruling

Many Islamic brothers ruin their Ṣalāh due to unawareness of the following ruling, so read it very carefully.

14. It is not permissible for a Masbūq (the one joining the Jamā'at having missed one or more Rak'at) to perform Salām with the Imām; if he does so deliberately, his Ṣalāh will become invalid. If he immediately performs Salām with the Imām without any pause out of forgetfulness, though there is no harm in doing so, it is a very rare case. If he performs Salām forgetfully even a moment after the Imām's Salām, he has to stand up, complete his remaining Ṣalāh and perform Sajda-e-Sahw at the end.

(Bahār-e-Sharī'at, pp. 713, vol. 1, Fatāwā-e-Razavīyyah, pp. 238, vol. 7, Durr-e-Mukhtār, pp. 659, vol. 2)

15. If the Imām had already done Sahw before the Masbūq joined the Jamā'at, the Masbūq still has to perform Sajda-e-Sahw with the Imām. If he did not perform Sajda-e-Sahw with the Imām and stands up to offer his remaining Ṣalāh, he has to perform Sajda-e-Sahw while offering his missed Rak'at, only last two Sujūd of Sahw will be sufficient for the Sahw of the Imām as well as that of the Masbūq.

('Alamgīrī, vol. 1, pp. 128, Rad-dul-Muḥtār, pp. 659, vol. 2)

16. In case of reciting اَللّٰهُمَّ صَلِّ عَلٰی مُحَمَّد after Tashaĥĥud in the first Qa'dah, Sajda-e-Sahw will become Wājib, not because of the recitation of Durūd Sharīf, but because of delay in the Qiyām of the third Rak'at; therefore, if someone remained silent for the same amount of time, Sajda-e-Sahw would still become Wājib.

(Bahār-e-Sharī'at, pp. 713, vol. 1, Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 657, vol. 2)

A Parable

Ḥaḍrat Sayyidunā Imām Abū Ḥanīfah رحمه الله تعالٰی عليه beheld the Exalted Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم in dream. The Holy Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم asked him, "Why did you declare Sajda-e-Sahw Wājib for the reciter of Durūd Sharīf?" He رحمه الله تعالٰی عليه humbly replied, "(I did so) because he recited it forgetfully (in the state of heedlessness)." The blessed Prophet صَلَّى اللّٰہ تَعَالٰی عَلَيْهِ وَاٰلِهٖ وَسَلَّم liked this answer.

(ibid)

17. In case of missing any part of Tashaĥĥud in any Qa'dah (sitting), Sajda-e-Sahw will become Wājib whether the Ṣalāh is Nafl or Farḍ.

('Alamgīrī, vol. 1, pp. 127)

Imāmat, the Excellence of Ẓuhar's Nawāfil, and Twenty Valid Reasons for Missing Jamā'at

How is it to Offer Ṣalāh wearing a Half Sleeved Shirt?

Despite having other clothes, offering Ṣalāh wearing a half-sleeved shirt is Makrūh-e-Tanzīhī. Ḥaḍrat Ṣadrush-Sharī'ah, Muftī Muḥammad Amjad 'Alī A'ẓamī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'Offering Ṣalāh wearing a half-sleeved shirt or a vest despite having other clothes is Makrūh-e-Tanzīhī; if there are no other clothes, there is no repugnance.'

(Fatāwā-e-Amjadiyyah, pp. 193, vol. 1)

Muftī-e-A'ẓam Pakistan Ḥaḍrat Qiblah Muftī Waqār-ud-Dīn Qādirī Raḍavī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'A half-sleeved shirt is assumed as labour-clothes (and a person, in labour-clothes, normally hesitates in coming in front of the nobility). Therefore, the one who hesitates to come in front of others in the labour-clothes, his Ṣalāh will become Makrūh-e-Tanzīhī whereas the one who does not hesitate to do so, his Ṣalāh will not become Makrūh-e-Tanzīhī.'

(Waqār-ul-Fatāwā, vol. 2, pp. 246)

The Excellence of Last two Nafl of Ẓuhar

It is Mustaḥab to offer four Rak'at at a blessed Ḥadīś says, 'Allāh عَزَّوَجَلَّ will render fire Ḥarām for the one regularly offering four (Rak'at) before and four (Rak'at) after Ẓuhar.'

(Jāmi' Tirmiżī, vol. 1, Ḥadīś 428)

Commenting on the foregoing Ḥadīś, Imām Ṭaḥṭāvī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says that such a person would not enter fire at all, his sins would be deleted and Allāh عَزَّوَجَلَّ would make the one whose rights he may have violated pleased with him. Or the Ḥadīś implies that Allāh عَزَّوَجَلَّ will enable him to perform such deeds which will not lead to punishment. (Ḥāshiya-tut-Taḥṭāvī ala Dur-re-Mukhtār, pp. 284, vol. 1) Ḥaḍrat 'Allāmah Shāmī عَلَيْهِ رَحْمَةُ اللّٰهِ القَوِيّ says, 'There is a glad-tiding for him (the one offering two Nawāfil of Ẓuhar) that he would die with faith and would not enter the Hell.'

(Rad-dul-Muḥtār, pp. 547, vol. 2)

Dear Islamic brothers! اَلْحَمْدُ لِلّٰہ عَزَّوَجَلَّ! We offer ten Rak'at of Ẓuhar Ṣalāh daily; if we offer two more Rak'at Nafl Ṣalāh at the end, completing twelve Rak'at in connection with the sacred number of twelfth of Rabī'-un-Nūr, it would take much time. Make the intention of offering two Nafl Ṣalāh regularly.

Imāmat

There are six pre-conditions of Imāmat for leading those who are not disabled, i.e. leading those who do not have Shar'ī disability. The pre-conditions include:

1.     Being a Muslim with correct Islamic beliefs

2.     Being an adult

3.     Being Sane

4.     Being male

5.     Being correct in recitation of the Holy Qurān

6.     Not being disabled.

(Nūr-ul-Iidah, pp. 73, Bahār-e-Sharī'at, pp. 560, vol. 1)

Conditions of Following an Imām

1.     Intention

2.     Doing Iqtidā (act of following an Imām) and making its intention at the time of Taḥrīmah. The intention can be made before the Taḥrīmah as well provided no such irrelevant act that separates the intention and Taḥrīmah is done.

3.     The Imām as well as Muqtadī's being in the same place

4.     The Ṣalāh of both (the Imām as well as the Muqtadī) has to be the same or Muqtadī's Ṣalāh has to be inclusive in Imām's Ṣalāh.

5.     According to Muqtadī's school of thought, Imām's Ṣalāh's being valid

6.     The Imām as well as Muqtadī's considering the Ṣalāh valid

7.     A woman's not standing next to a man (Subject to certain conditions).

8.     Muqtadī's not being ahead of the Imām

9.     (Muqtadī's) Being aware of Imām's Intiqālāt (transitions)

10. Muqtadī's knowing that the Imām is a resident or a traveller

11. Muqtadī's participating in performing the units of Ṣalāh

12. Muqtadī's being equivalent or inferior as compared to Imām in performing units of Ṣalāh

13. Similarly, Muqtadī's not being superior to Imām in attributes (of Ṣalāh).

(Rad-dul-Muḥtār, pp. 338, vol. 2) (Bahār-e-Sharī'at, pp. 562, vol. 1)

The Imām should make the Following Announcement after Iqāmat

Straighten the Ṣaf (row) by positioning your heels, necks and shoulders in the same alignment. Leaving space between two men is a sin. Making the shoulders touch with others' is Wājib. Straightening the Ṣaf is Wājib. Unless the front Ṣaf is complete up to its ends, deliberately starting Ṣalāh at a rear Ṣaf is the abandonment of a Wājib, Ḥarām and a sin. Do not let minors (aged less than 15 years) stand in the Ṣafs, nor ask them to stand at the corners of the Ṣaf; the Ṣaf for minors should be made at the end.

(For detailed information refer to Fatāwā-e-Razavīyyah, vol. 7, pp. 219 to 225, Razā Foundation Lahore)

Jamā'at (Congregational Prayer)

It is Wājib for a sane, adult, free and capable person to attend the primary Jamā'at of the Masjid. The one missing Jamā'at even once without a valid reason is a sinner and deserving of punishment. If he abandons Jamā'at many times, he is a transgressor and unqualified to give evidence and he will be punished severely. If his neighbours remain silent (did not adopt any strategy to reform him) they will also be sinners.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 340, vol. 2, Ghunyah, 508)

Some of the Honourable Scholars رَحِمَهُمُ اللّٰہُ تَعَالٰی say that the one waiting for the Iqāmat staying at home having heard the Ażān is a sinner and his evidence will not be accepted.

(Fatāwā Raḍawiyyah, Jad Īd, pp. 102, vol. 7)

Twenty Valid Reasons for Missing Jamā'at

1.     The patient having difficulty in getting to the Masjid.

2.     A disabled person

3.     The one whose leg has been cut

4.     A paralysed person

5.     The one who is too old to get to the Masjid.

6.     A blind person, even if there is someone who can take the blind person to the Masjid by holding his hand.

7.     Heavy rain

8.     Too much mud (that is an obstruction for the Muṣallī to get to the Masjid).

9.     Chilly weather

10. Extreme darkness

11. Tornado

12. Fear of the loss of possessions or food

13. Fear of a creditor and he is not in a position to pay back

14. Fear of an oppressor

15. Intense need of defecating

16. Urinating or

17. Breaking wind

18. Presence of food (with a desire of eating).

19. Fear of the departure of caravan

20. Looking after a patient who will be distressed and confused if the attendant goes to offer Ṣalāh with Jamā'at.

All these are the valid reasons for not attending the Jamā'at.

(Durr-e-Mukhtār, Rad-dul-Muḥtār, pp. 347, 349, vol. 2)