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If it was not due to carelessness, it is not necessary to pray again, except when he remembers during Salat , in which circumstances, he will act as explained below. But if he has no other clothes which would cover his private parts if he took off the dress, nor can he wash or change it, he should complete his Salat with the same najis dress. But if it invalidates, then he should complete his Salat in the same state, and his Salat will be valid.

But if he did not care to investigate, then as an obligatory precaution, he will repeat the prayers. If the time has lapsed, he will give its Qadha. Issue If a person sees blood on his body or dress, and is certain that it is not one of the najis bloods, like, if he is sure that it is the blood of a mosquito, and if after offering the prayers, he learns that it was one of those bloods with which prayers cannot be offered, his prayers are in order. Issue If a person is sure that the blood which is on his body or dress, is a type of najis blood which is allowed in Salat , like, the blood from wound or a sore, but comes to know after having offered his prayers, that it is the blood which makes prayers void, his prayers will be in order.

Issue If a person forgets that a particular thing is najis, and his wet body or dress touches that thing, and then he offers prayers forgetfully, recollecting after the prayers, his prayer is in order. It is not permissible to wash the dress, and pray with najis body. Issue A person who does not have any dress other than a najis one, should offer prayers with that najis dress, and his prayers will be in order.

Issue If a person has two sets of dresses, and knows that one of them is najis, but does not know which, and has sufficient time at his disposal, he should offer prayers with each one of them. For example, if he wishes to offer Zuhr and Asr prayers, he should offer one Zuhr prayer and one Asr prayer with each set. However, if the time at his disposal is short, he may offer the prayers with either of them, and it will be sufficient. Hence, if a person knows that it is haraam to use an usurped dress, or does not know the rule on account of negligence, and intentionally offers prayers with the usurped dress, as a precaution, his prayers would be void.

But if his dress includes such usurped things which alone cannot cover the private parts, or even if they can cover the private parts, he is not actually wearing them at that time for example, a big handkerchief which is in his pocket or if he is wearing the usurped things together with a Mubah covering, in all these cases, the fact that such extra things are usurped would not affect the validity of the prayers; although, as a precautionary measure, their use should be avoided.

If he himself is the usurper, his Salat , as a precaution, will be void. Issue If a person does not know or forgets that his dress is a usurped one, and realises it during prayers, he should take off that dress, provided that his private parts are covered by another thing, and he can take off the usurped dress immediately without the continuity of the prayers being broken.


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And if his private parts are not covered by something else, or he cannot take off the usurped dress immediately, or the continuity of the prayers is not maintained if he takes if off, and if he has time for at least one Rak'at, he should break the prayers and offer prayers with a dress which has not been usurped. But if he does not have so much time, he should take off the dress while praying, and complete the prayers according to the rules applicable to the prayers by the naked.

Issue If a person offers prayers with a usurped dress to safeguard his life or, for example, to save the dress from being stolen by a thief, his prayers are in order. Issue If a person purchases a dress with the particular sum of money whose khums has not been paid by him, then Salat in that dress will amount to the Salat in a dress which has been usurped. And the recommended precaution is that even if the dress is made of the parts of the dead body of an animal whose blood does not gush for example, fish or snake , it should not be used while offering prayers.

Issue If a person who offers prayers has with him parts from a carcass, whose meat is halal, and which is not counted as a living part, e. Similarly, his dress should not be soiled with the urine, excretion, sweat, milk or hair of such animals. However, if there is one isolated hair on the dress, or if he carries with him, say, a box in which any such things have been kept, there is no harm. But if it has dried up, and if its substance has been removed, then the prayer is valid.

Issue If hair and sweat and saliva of another person is on the body, or the dress of a person offering prayers, there is no harm in it. Similarly, there is no harm if animal products, like wax, honey or pearls are with him while he prays. Issue If the person offering prayers, doubts whether his dress is made of the parts of an animal whose meat is halal, or with the parts of the animal whose meat is haraam, he is allowed to offer prayers with it, irrespective of whether it has been made locally or imported. Issue It is not known whether a pearl oyster is one of the parts of an animal whose meat is haraam, therefore it is permissible to offer prayers with it.

Issue There is no harm in wearing pure fur, and similarly the fur of a grey squirrel, while offering prayers.


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However, recommended precaution is that one should not offer prayers with the hide of a squirrel. Issue If a person prayed with a dress about which he did not know that it was made of the parts of an animal whose meat is haraam, or if he forgot about it, he should, as a recommended precaution, pray again. Issue The use of a dress embroidered with gold is haraam for men, and to pray in a such a dress will make Salat void. But for women its use, whether in prayers or otherwise, is allowed.

Issue It is haraam for men to wear gold, like hanging a golden chain on one's chest, or wearing a gold ring, or to use a wrist watch or spectacles made of gold, and the prayers offered wearing these things will be void. But women are allowed to wear these things in prayers or otherwise. Issue If a person did not know, or forgot that his ring or dress was made of gold, or had a doubt about it, his prayers will be valid if he prayed wearing them. The latter two are as a measure of recommended precaution. However, for men it is haraam to wear pure silk at any time. Issue If the entire lining of a dress or a part of it is made of pure silk, wearing it is haraam for a man, and offering prayers with it will make it void.

Issue If a man does not know whether a particular dress is made of pure silk, or of something else, it is permissible for him to wear it, and there is also no harm in offering prayers wearing it. Issue There is no harm if a silken handkerchief, or anything similar is in the pocket of a man, it does not invalidate the prayers.

Issue A woman is allowed to wear silken dress in Salat , and at all other times. Issue When one is helpless, having no alternative, one can wear usurped dress, or dress made of gold fabrics, or of silk. Similarly, if a person is obliged to wear a dress, and has no other dress but one of those mentioned, he can offer prayers with such dresses. But if it is not necessary for him to put on a dress, he should act accordingly to the rules for the unclothed.

But if the dress available is not from a wild beast, but from the parts of an animal whose meat is haraam, and if he is not in anyway obliged to wear it, then, as an obligatory precaution, he should pray twice; once with that dress, and again according to the rules applicable to unclothed person. Issue If a person does not have a dress other than a dress which is made of pure silk or is woven with gold, and if he is not obliged to wear any dress, he should offer prayers in accordance with the rules applicable to the unclothed.

However, if it is going to cost him more than he can afford, or, if he spends for the clothes, it would cause him some harm, he can offer Salat according to the rules prescribed for the unclothed person. Issue If a person does not have a dress, and another person presents or lends him a dress, he should accept it, if the acceptance will not cause any hardship to him. In fact, if it is not difficult for him to borrow, or to seek a gift, he should do so, from the one who may be able to give.

But if he offers Salat with such a dress, even if it is only enough to cover his private parts, his prayers will be valid. But praying in that dress, in any situation, will not invalidate Salat. But if he only draws it upon himself, there will be no harm, and his Salat will not be affected. As for the mattress, there is no objection at all, except when he wraps a part of it around his body, making it to look like wearing.

If he does so, then the same rule as that of quilt will apply. Further, there is one situation in which, if the dress of one who prays is najis, the Salat will be valid. And that is, when small clothes like socks, scalp caps are najis. Rules of these four situations will be explained in details later. And the same applies to pus, which may flow out with blood, or any medicine which became najis, when applied to the wound or the sore.

Issue If blood on the dress or the body of a person who is praying, originates from a small cut or wound which can be healed easily, and which can be washed clean, then his Salat is void.

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Issue If any part of the body, or the dress, which is away from the wound, becomes najis owing to the fluid which oozes out from the wound, it is not permissible to offer prayers with it. However, if a part of the body or dress around the wound becomes najis, owing to suppuration, there is no harm in offering prayers with it. Issue If the body or dress of a person is stained with blood from internal piles, or from a wound which is within one's mouth, nose etc. But if the blood is from external piles, then it is obviously permissible to offer prayers with it.

Issue If a person has several wounds, but they are so near one another that they may be treated as one, there is no harm in offering prayers with their blood, as long as they have not healed. Issue If the clothes or the body of a person praying, is stained with the blood of Hayz, however little, the Salat will be void.

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The 5 Muslim Daily Prayer Times and What They Mean

And as a precaution, the same rule applies to the blood of Nifas, Istihaza and the blood from sources which are essentially najis, like a pig, a carcass, or an animal whose meat is haraam. As regards other bloods, like the blood from a human body, or from an animal whose meat is halal, there is no harm in offering prayers with them, even if they are found at several places on the dress or the body, provided that, when added together, their area is less than that of a dirham.

However, if the other side of the dress gets smeared with blood separately, each one will be considered as a separate blood. Therefore, if blood on both sides is less than a dirham in area when put together, Salat will be valid with them. But if it exceeds the area, then Salat will be void. Hence if the area of the blood of the dress and that of the lining, when added together, are less than the area of a dirham, the prayers offered with them will be in order, and if they are more, the prayers offered with that blood will be void. Issue If the area of the blood on one's body or dress is less than that of a dirham, and some moisture reaches it and spreads over its sides, the prayers offered with that blood is void, even if the blood and the moisture which has spread there, is not equal to the area of a dirham.

However, if the moisture reaches the blood only, without wetting its edges, then there is no objection in offering prayers with it. Issue If there is no blood on the body or dress of a person, but it becomes najis because of contact with some moisture mixed with blood, prayers cannot be offered with it, even if the part which has become najis is less than the area of a dirham. And there is also no objection if one offers prayers with a najis ring.

Issue It is permissible for a person in Salat to carry with him najis things, like najis handkerchief, key and knife. Similarly, if he has a separate najis dress which he is carrying, it will not affect the validity of his prayers.

The Five Times Are Specified in the Quran

Issue If a person knows that the area of the blood stain on his body or dress is less than that of a dirham, but suspects that it may be one of those blood e. Hayz, Nifas, Istihaza which are not excused in Salat , he is permitted to offer prayers with that blood, and it will not be necessary to wash it off. Issue If the area of blood stains on the dress, or body of a person, is less than that of a dirham , but he is not aware that it is one which is not excused in the prayers, and learns later after Salat , that it was the blood which are not excused, it is not necessary for him to offer the prayers again.

Similarly, if he believes that the span of the blood is less than that of a dirham and offers prayers, then comes to know later, that it was equal to or more than the area of a dirham, it is not necessary to offer the prayers again. Issue A number of things are Mustahab for the dress of a person who offers prayers. Some of these are: Turban, along with its final fold passed under the chin; loose garment on the shoulder 'Aba ; white dress; and cleanest dress; use of perfume, and wearing an Aqeeq Agate.

Issue To wear a black, a dirty, or a tight dress, or to put on a dress of a person who is a drunkard, or of one who is careless about najasat. Similarly, to wear a dress which has images printed or drawn on it, to keep the buttons open, to wear a ring which has images engraved on it.

Skip to main content. View this page in our App. View View. Table of Contents. Salat al-Jumuah is included in the Daily Salat. Time for Zuhr and Asr Prayers Issue If a stick, a pole, or anything similar to it, which acts as an indicator shakhis is made to stand on a level ground, its shadow will fall westwards when the sun rises in the morning, and as the sun continues to rise the shadow cast by the indicator will reduce in size.

Every prayer has its specific time to offer, and mostly have strict schedule like Fajr, Dhuhur, Asr, and Maghrib. However, the interval of Isha is considerably far stretch than the rest, which is normally said to be starting from the end of Maghrib and concluding before Fajr. But specifically speaking, its desirable session lasts right before midnight according to the following Hadith described by Abdullah b.

In short, time period of every Namaz lasts as late as the beginning of next Salah, with the exception of the one in the morning, which only remains up to time of daybreak. As per above stated saying of Hazrat Muhammad PBUH , Isha prayer has ideal timing till midnight, but there is some relaxation for those who fall asleep early and can accomplish this very Salah till the start of Fajr, but that is considered as Makhrooh uninvited , yet not forbidden.

Abu Qatadah R. And whosoever does so should pray as soon as he becomes aware of the negligence. That is why many Muslim scholars have spoken in favor of offering the night prayer till Fajr however perfect time for Isha remains up to one third of a night as per following Hadith narrated by Abu Hurrerah R. Since, one normally feels tired at night time, so it is advisable to complete this obligation before going to slumber, as it is difficult to wake up afterwards, and take care of prayer timings, so that one may not miss the prayers.

Although it seems too common to mention having maintained proper ablution for Namaz , but unfortunately some of us do not care much about the delicacy of this matter, and opt for carrying out consecutive prayers through a single wudu. This act might result in cancellation of Salah if one was not able to uphold a state of purity for any reason in between two prayers, as it is necessary to remain clean both physically and spiritually before every Namaz.

The quantity of Rakats included in Isha prayer in the ascending order is as follows:. Formerly being part of Tahujjud voluntary prayers which are offered at night time after sleep, but due to relaxation given by the Holy Prophet PBUH to those who could wake up at night, especially in Ramadan, to offer it along with Isha, it has been taken as a part of this Salah afterwards, and that is why it is Wajib necessary.

While the whole Namaz is a way of prostrating in front of the Most Merciful, and consists of Surah Fateha which is an appeal for adopting and maintaining right path. We beg help from You alone; ask forgiveness from You alone, and turn towards You and praise You for all the good things and are grateful to You and are not ungrateful to You and we part and break off with all those who are disobedient to you.