1. Rinsing the mouth
2. Sniffing water inside the nose
3. Ablution of the whole apparent body

Make the following intention in heart without uttering any word with tongue: “I am going to take bath for acquiring purity.” First wash both hands up to wrist three times. Wash excretory organs whether impurity is present over there or not. Now, if there is impurity on any part of body, remove it. Perform Wuḍū as done for Ṣalāĥ but do not wash feet. In case of performing Ghusl on some stool, wash feet as well.

Now moisten the body with wet hand, especially in winter season (during this, soap may be applied). Now pour water three times over right shoulder, three times on left shoulder, on head and then three times on the whole body. Now shift apart from place of Ghusl and wash feet if not washed during Wuḍū.

Do not face towards Qiblaĥ during Ghusl. During bath, rub all the body by hands. Take bath at such a place where nobody could see you. If such place is not available, a man should cover his Sitr [from navel up to (including) knees] with a thick cloth. If thick cloth is not available, two or more thin cloths can be wrapped on Sitr as thin cloth will stick with the body and colour of thighs / knees may be exposed (Allāĥ forbid).

A woman must take more cautions. Neither talk during Ghusl nor recite any invocation. After bath, body may be wiped with a towel etc. Wear cloths immediately after the completion of Ghusl. If it is not a Makrūĥ time, offering two Rak’āt Ṣalāĥ is Mustaḥab.

Taking a little water into mouth and then spitting it out quickly is not sufficient. It is essential to pass water in mouth over every part, every cavity from lips to the end of throat.

Water must reach the cavities behind the back teeth, gaps and roots of teeth, all sides of the tongue and the brim of throat. If you do not have fast, you should gargle as well (it is Sunnaĥ to do so). If bits of betel nuts or fibres of meat are stuck in the teeth, they must be removed. If there is a fear of harm in case of removing them, removal is exempted.

Prior to performing Ghusl, the fibres of meat etc. were stuck in the teeth but the one bathing did not feel them and, therefore, offered Ṣalāĥ having performed Ghusl without removing them; later, he came to know that fibres of meat etc. were stuck in the teeth, it is now Farḍ for him to remove them and pass water over there. The Ṣalāĥ offered is valid.

If a loose tooth has been fixed with some compound or fastened with wire and water could not reach below compound or wire, it is exempted. The thorough rinsing of mouth is Farḍ once in Ghusl and such thorough rinsing three times is Sunnaĥ in Wuḍū.

Quickly splashing a bit of water onto the tip of one’s nose is not sufficient; it is essential to wash nose up to the end of soft bone i.e. up to the start of hard bone. This can only be done by sniffing water upwards but remember, if even a part equal to a hair tip is left unwashed, Ghusl will be invalid. If dried mucus has accumulated inside the nose, it is Farḍ to remove it. It is Farḍ to wash the nasal hairs.

It is obligatory to pass water on each and every part and down (soft fine hair) of apparent body from hairs of the head up to soles of the feet. There are some such body-organs which may remain unwashed, if special care is not taken, and Ghusl will not be valid on this account either.

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

1. कुल्ली करना
2. नाक में पानी चढ़ाना
3. तमाम ज़ाहिरी बदन पर पानी बहाना

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

1. కుల్లీ కర్ నా
2. నాక్ మే పానీ చఢానా
3. తమామ్ జాహిర్ బదన్ పర్ పానీ బహానా

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

Wuzu ke 4 Fara’aiz

Chehra Dhona

Kohniyon sameth
dono haath dhona

Chothai sar ka
masah karna

Takhno sameth
dono pavon dhona

It is Mustaḥab to sit on an elevated place facing Qiblaĥ. To make intention for Wuḍū is Sunnaĥ. Intention means to intend by heart. Verbal intention is preferable provided the same is present in the heart. Therefore, make intention as, “I am performing Wuḍū in order to fulfil the commandment of Allāĥ and to attain purity.” Recite بِسْمِ اللہ as it is also a Sunnaĥ, rather say بِسْمِ اللہِ وَالْحَمْدُ لِلّٰہ, as angels will continue writing good deeds as long as one is in the state of Wuḍū.

Wash both hands up to the wrists three times each and afterwards do Khilāl (to intermix fingers of both hands to dampen the gaps) of the fingers (with the tap closed). Now use Miswāk three times in right & left, upper & lower teeth and after each cycle, rinse the Miswāk. Ḥujja-tul-Islām Imām Muḥammad Ghazālī عَلَیہِ رَحْمۃُ اللہِ الوَالِی says, “Whilst using a Miswāk, make intention to clean mouth for the recitation of the Holy Qurān and for the Żikr (Remembrance) of Allāĥ عَزَّوَجَلَّ”

Now rinse your mouth three times with handfuls of water (closing the tap each time) using right hand making sure that water reaches all parts of the mouth and gargle as well if you are not in fasting. Now sniff water three times in nose up to soft flesh using three handfuls (now half handful is sufficient) of right hand (closing the tap each time) and if not in fasting, snuffle water up to the inside end of the nose.

Now clean the nose by left hand (keeping the tap turned off) and insert small finger inside holes of the nose. Wash the whole face three times such that water must flow on every part from the top of the forehead (the point where the hair naturally begins to grow) to the bottom of the chin and from one earlobe to the other.

If one has beard and he is not in the state of Iḥrām (Special state for Ḥaj / ‘Umraĥ) then do Khilāl (with the tap turned off) of beard by inserting the fingers into the beard from the neck and bringing them out towards the front. Now wash the right arm from the tips of the fingers up to (and including) the elbow three times and then wash the left arm in the same manner. To wash up to half of the upper arm is Mustaḥab.

Most people take a small amount of water in their hand and pour it over their arm towards the elbow three times. But in this method, there is risk that water would not flow over the edges of wrist and arm.

Therefore, wash arms as mentioned. Now there is no need to pour a handful of water over the arms. In fact, doing this (without a valid justification) is wastage of water. Now (with the tap closed) perform moistening of the head.

This should be done by joining the tips of the three fingers, other than the index fingers and thumbs, of both hands and placing them on the top of forehead. Move back these fingers from forehead to the back of the neck without letting the palms touch the head. Each palm should then be placed on either side of the head and pulled across the sides back towards the forehead.

During this, the index fingers and thumbs should not touch the head at all. Now use the index fingers to wipe the insides of the ears, the thumbs for the back of ears and the small fingers should be inserted inside the holes of ears. Now moisten the back of the neck using the back of fingers of both hands. Some people, in addition, wipe the front of the neck, the forearms and wrists; this is not Sunnaĥ. Make a habit of turning the tap off before wiping the head.

To waste water by leaving the tap open fully or partially is a sin. Now wash both feet three times, first the right and then the left, beginning from the toes up to the top of the ankles. It is Mustaḥab to wash up to halfway up the shin.

To do Khilāl between the fingers of both feet is Sunnaĥ. The tap should be kept turned off during Khilāl. Its Mustaḥab method is to start doing Khilāl from little toe of the right foot to its big toe using the small finger of the left hand, and then, doing Khilāl from the big toe of the left foot to its little toe using the same small finger of the left hand.

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

وُضو کے چار فرائض

ٹَخنوں سَمیت
دونوں پاؤں دھونا

چوتھائی سر کا مَسح کرنا

کُہنیوں سَمیت
دونوں ہاتھ دھونا

چھرہ دھونا

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

वुज़ू के चार फ़राइज़

चेहरा धोना

कोहनियों समेत
दोनों हाथ धोना

चौथाई सिर का
मसह करना

टखनों समेत
दोनों पैर धोना

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

వుజూ కే 4 ఫరాఇజ్

చెహ్-రా ధోనా

కొహ్నీయోఁ సమేత్
దోనో హాథ్ ధోనా

చౌథాఈ సర్ కా
మసాహ్ కర్నా

టఖ్నో సమేత్
దోనో పావ్ ధోనా

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

7 Faraid of Salah

Takbīr-e-Taḥrīma

Qiyām

Qirā-at

Rukū

Sujūd

Qa’da-e-Ākhīra

Khurūj-e-Biṣun’i ī

Stand erect facing the Qiblaĥ in the state of Wuḍū with a distance of four fingers between feet. Now raise both hands making thumbs touch the ear-lobes. Fingers should neither be too close together nor too wide apart; instead, they should remain in a normal position, palms facing the Qiblaĥ. Eyesight should be focused at the place of Sajdaĥ.

Now make a firm intention (in your heart) of the Ṣalāĥ that you are about to offer. To say it verbally is better (for example, “I intend to offer four Rak’āt for today’s Farḍ Ẓuĥar Ṣalāĥ.”) If you are in a Jamā’at, add the words “following this Imām.”

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

Then recite the Ta’aw-wuż:

Then recite the Tasmiyaĥ:

Then recite the whole of Sūraĥ Fātiḥaĥ:

After you finish Sūraĥ Fātiḥaĥ, utter اٰمِیْنْ (Āmīn) in low volume and
then recite either three short Ayaĥs or one long Āyaĥ that is equivalent to three short Ayaĥs or any Sūraĥ such as Sūraĥ Ikhlāṣ.

Now bow down for Rukū’ uttering اَللہُ اَکْبَرْ Hold knees firmly with both palms and keep fingers spread out. The back should be straight and head should also be in the straightness of the back (not lower or higher than the back); in Rukū’, focus eyesight at feet. Recite سُبْحٰنَ رَبِّیَ الْعَظِیْمِ at least three times in Rukū’. Then utter the Tasmī سَمِعَ اللہُ لِمَنْ حَمِدَہ and stand erect; the standing after Rukū’ is called Qawmaĥ. If you are a Munfarid then utter اَللہُمَّ رَبَّنَا وَلَکَ الْحَمْد

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

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

Now recite سُبْحٰنَ رَبِّیَ الْاَعْلٰی at least three times; then lift your head (forehead first then nose), then hands and sit up straight; keep your right foot upright with its toes facing Qiblaĥ; lay your left foot flat and sit on it; place your palms on your thighs close to your knees with your fingers facing Qiblaĥ and their tips by the knees. Sitting in between two Sujūd is called Jalsaĥ.

One must stay in this position for at least the amount of time in which سُبْحٰنَ اللہ uttered (to utter اَللہُمَّ اغْفِرْلِیْ in Jalsaĥ is Mustaḥab). can once be Now, perform the second Sajdaĥ uttering اَللہُ اَکْبَرْ in the same way as the first one.

Now, raise the head first; then stand up with the support of your toes placing your hands on your knees. Do not lean hands unnecessarily on the ground while standing up. You have now completed one Rak’at. In the second Rak’at, start with بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ and then recite Sūra-e-Fātiḥaĥ and another Sūraĥ, then do the Rukū’ and Sujūd as you did in the first Rak’at.

After completing the second Sajdaĥ (of the second Rak’at) sit up straight with your right foot upright and your left foot flat. To sit after the second Sajdaĥ of the second Rak’at is called Qa’daĥ.

Recite Tashaĥĥud in Qa’daĥ:

When you are about to utter the word لا in Tashaĥĥud, form a circle with the middle finger and thumb of your right hand and put the tips of your ring-finger and the pinkie at palm; as soon as you begin to utter the word “لا” (immediately after “ اَشْھَدُاَلْ ”), raise your index finger without waving it side to side. When you reach اِلَّا put it down and straighten your all fingers out instantly. If you are offering more than two Rak’āt, stand up erect uttering اَللہُ اَکْبَرْ

If it is Farḍ Ṣalāĥ, recite only بِسْمِ اللہِ الرَّحْمٰنِ الرَّحِیْمِ and Sura-e-Fātiḥaĥ in
the third and fourth Rak’āt, an additional Sūraĥ is not needed. The rest of the acts must be performed in the same way as before.

However, if it is a Sunnaĥ Ṣalāĥ or Nafl Ṣalāĥ, then Sūraĥ shall be
added after Sūraĥ Fātiḥaĥ in the third and fourth Rak’āt (You must
remember that if you are offering the Ṣalāĥ following an Imām, you cannot recite anything in the Qiyām of any Rak’at, you must stand quietly). Once you have offered all four Rak’āt, sit in Qa’daĥ-e-Ākhīraĥ, and then recite Tashaĥĥud and the Durūd-e-Ibrāĥīm عَلَیْہِ السَّلَام

Then recite any Du’ā-e-Māšūraĥ e.g.

Then, to finish the Ṣalāĥ, first turn face towards right shoulder saying

and then towards left shoulder saying the same words. Now your Ṣalāĥ has completed.

The afore-mentioned method of Ṣalāĥ is for an Imām or a man offering individually. There are some differences between the Ṣalāĥ of Islamic sisters and that of Islamic brothers.

At the time of Takbīr-e-Taḥrīmaĥ, Islamic sisters should raise their hands up to their shoulders; their hands should remain covered in their shawl.

In Qiyām, Islamic sisters should place their left palm on chest just below their breast and put the right palm on the back of the left palm.

Islamic sisters should bow slightly in Rukū’ i.e. to the extent of placing their hands on their knees. They should neither apply weight to their knees nor hold them; their fingers should be close together and feet should be slightly bent i.e. not completely straight, like men.

Islamic sisters should perform Sajdaĥ keeping their body parts close together, i.e. arms touching sides, belly touching thighs, thighs touching shins and shins touching the ground.

In Sajdaĥ and Qa’daĥ, they should draw their feet out towards the right side.

In Qa’daĥ, they should sit on their left buttock. They should place their right and left hands on the middle of their right and left thighs respectively. The rest method is like that of men.

Some of the acts described in the method of Ṣalāĥ for Islamic brothers and Islamic sisters are Farḍ without which the Ṣalāĥ will not be valid whereas some acts are Wājib leaving which deliberately is a sin; repenting of it and repeating such a Ṣalāĥ is Wājib. In case of missing a Wājib forgetfully, Sajdaĥ Saĥw becomes Wājib.

Some of the acts in Ṣalāĥ are Sunnat-e-Mūakkadaĥ; making a habit of abandoning a Sunnat-e-Mūakkadaĥ is a sin. Similarly, some of the acts in Ṣalāĥ are Mustaḥab; performing a Mustaḥab is an act of Šawāb while leaving a Mustaḥab is not a sin.

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

نماز کے سات فرائض

رُکوع

قِراءَت

قِیام

تکبِیرِ تَحرِیمَہ

خُروج بِصُنْعِہِ

قَعدہ اَخیرہ

سُجُود

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

नमाज़ के सात फराइज़

तकबीर-ए-तहरीमा

क़ियाम

क़िरात

रुकूअ

सजदा

खाइदा आखिरा

खुरूजे बिसुनइही

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times

నమాజ్ కే 7 ఫరాఇజ్

తక్బీర్-ఎ-తహరీమా

ఖియామ్

ఖిరాఅత్

రుకూ

సుజూద్

ఖాయిద-ఎ-ఆఖిరాహ్

ఖురూజ్-ఎ-బిసున్ఁఇహి

also read: #Method of Wuzu, #Method of Ghusl
#Hijri Date, #Prayer Times