12- Daughters of milk sister
13. Sons of milk brother
13- Daughters of milk
brother
14. Milk paternal uncles
14- Milk paternal aunts and
and milk maternal uncles
milk maternal aunts
Relatives by Marriage
Men:
Women:
15. Father-in-law
15- Mother-in-law
16. Stepson
16- Stepdaughter
17. Stepfather
17- Stepmother
18. Son-in-law
18- Daughter-in-law
Those men and women who go out into the street while their
awrat parts are unveiled or who look at others' awrat parts will
burn in scorching fire of Hell.
4- ISTIQBÂL-I QIBLA
(Turning Towards the Qibla)
Istiqbâl-i Qibla means to perform namâz towards the Kâ'ba.
The direction towards the building of the Kâ'ba, in the city of
Makka-i Mukarrama, is called (the Qibla). Previously, the qibla
was Jerusalem. Seventeen months after the Hegira, on a Tuesday,
in the middle of the month of Sha’bân, Muslims were commanded
to turn towards the Kâ’ba.
The Qibla is not the building of the Kâ’ba; it is its building plot.
– 90 –
That is, that space from the Earth to the ’Arsh is the Qibla. For this
reason, a person who is down in a well, [under the sea], on top of
a high mountain [or on a plane] can perform namâz in that
direction. Namâz will be sahîh if the opening between the
crosswise directions of the optic nerves includes the Ka’ba.
In case one can not perform one's ritual prayers even by uniting
two of them [that is, combining the early afternoon prayer and the
late afternoon prayer, or the evening prayer and the night prayer
by imitating the Mâlikî or the Shâfi'î Madhhabs], due to illness,
danger of theft, danger of predatory animals, danger of being
detected by one's enemy, or in the case of if one dismounts one's
animal and will not to be able to remount it, one performs the
namâz towards the direction one is able to turn. It is a must to turn
towards the Qibla when performing a ritual prayer on a ship or
train.
5- PRAYER TIMES
A hadîth-i sherîf states: “Jabrâîl ‘alaihissalâm’ (and I
performed [the prayer termed] namâz [or salât] together, and
Jabrâîl ‘alaihis-salâm’) conducted the prayer as the imâm for the
two of us, by the side of the door of the Ka’ba, for two successive
days. We two performed the morning prayer as the fajr (morning
twilight) dawned; the early afternoon prayer as the sun departed
from its zenith; the late afternoon prayer when the shadow of an
object equalled its midday shadow increased by the length of the
object; the evening prayer as the sun set [its upper limb
disappeared]; and the night prayer when the evening twilight
darkened. The second day, we performed the morning prayer
when the morning twilight matured; the early afternoon prayer
when the shadow of an object increased again by the length of the
object; the late afternoon prayer immediately thereafter; the
evening prayer at the prescribed time of breaking fast; and the
night prayer at the end of the first third of the night. Then he said
‘O Muhammad, these are the times of prayers for you and the
prophets before you. Let your Ummat perform each of these five
prayers between the two times at which we performed each’.” This
hadîth-i sherîf clarifies that the number of (daily) prayers is five.
The time for morning prayer: It begins when the whiteness
called fajr is seen in the east. It ends with sunrise.
The time of early afternoon prayer: It starts when the shadows
– 91 –
of the objects, having been shortened, begin to elongate again. It
ends when the shadow of an object becomes two-fold or three-fold
the height of the original object. The former is according to the
Two Imâms Abû Yûsuf and Muhammad ash- Shaybânî, and the
latter is according to al-Imâm al-a’zam.
The time of late afternoon prayer: It begins at the end of the
time of early afternoon prayer.
1- According to the Imâmayn, it begins when the shadow of an
object becomes as long as its length and continues until the sun
disappears.
2- According to Imâm-i A’zam, it begins when the shadow of
an object becomes twice as long as its length and continues until
the sun disappears. It is harâm to postpone the prayer until the sun
turns yellow, an event that takes place when the distance between
the sun’s lower limb and the line of apparent horizon is a spear’s
length. It is harâm [prohibited] to postpone the prayer until that
time. However, if you have not performed the late afternoon
prayer until that time, you must perform it by sunset.
The time of evening prayer: It begins when the sun apparently
sets. It continues until the redness on the line of the apparent
horizon in the west disappears. The time of night prayer begins
when the time of evening prayer lapses. It ends with the whiteness
of fajri-sâdiq (true dawn).
The time of night prayer: According to Imâm-al-a’zam, the
time of night prayer begins after the whiteness disappears in the
west. It was explained in the same manner concerning the time of
late afternoon prayer. That is, if one waits at least thirty minutes
more and performs the night prayer then, he will have performed
it in accordance with all imâms. It is makrûh tahrîmî to postpone it
beyond the time of midnight.
To perform the namâz before or after their prescribed times
(Not to perform them in their due periods) is harâm. It is a grave
sin. In the time tables prepared by (Türkiye Newspaper), namâz
and imsâk times have been declared correctly.
There are three times when it is makrûh tahrîmî, that is, harâm,
to perform salât. A salât is not sahîh (valid) if it is fard and is
started at one of these times. These three times are during the
period of sunrise, that of sunset and the period when the sun is at
zawâl [midday, the time at which the sun leaves its highest point
from the horizon and after which the time of early afternoon
– 92 –
prayer begins.] At any of these three times, the salât for a janâza
that was prepared earlier (than the beginning of the makrûh
period) or sajda-i tilâwat or sajda-i sahw are not permissible,
either. The only prayer that a Muslim is allowed to perform during
the period of sunset is the day’s late afternoon (’asr) prayer,
(which they have somehow failed to perform till then).
There are two periods of time during which only
supererogatory salât is makrûh to perform. From the time one has
performed the morning prayer till sunrise. After performing the
late afternoon prayer, it is makrûh to perform any supererogatory
prayer within the period between that time and the fard of evening
prayer.
EXPLANATION (Performing Namâz and Fast at the Poles):
Prayer times of a location vary, depending on its distance from
the equator, i.e., its degree of latitude, as well as on the seasons:
In the cold regions, north of the North Arctic Circle, when the
sun has a steep declination, the fajr begins while the dawn has not
disappeared. Therefore, at the north end of the Baltic Sea, in
summer, there is no night. Thus, the times of the night and
morning prayers do not occur there.
In the Hanafî Madhhab, time is the cause of namâz, not its pre-
condition. When there is no cause, namâz does not become fard.
Therefore, for Muslims present in such countries, those two namâz
are not fard. Since everywhere is sea in the Southern Hemisphere,
there is no land for this to occur.
When the new moon is seen in a city on the thirtieth night of
Sha’bân, it is necessary to begin the fast all over the world. The
new moon seen during the day is the new moon of the following
night. [A Muslim who goes to one of the poles or to the moon must
fast there during the day if he is not safari (travelling). When
daylight time is longer than twenty-four hours, he begins the fast
by time and breaks it by time. He adapts himself to the time
followed by the Muslims in a city where the days are not so long.
If he does not fast, he makes qadâ of it when he goes to a city
where the days are not so long.]
– 93 –
Azân means ‘public announcement.’ It is sunnat-i muakkada
for men to recite the azân for the five daily prayers, for performing
the omitted [qadâ] prayers that are fard, and towards the khatîb at
Friday prayers. It is makrûh for women to recite the azân or the
iqâmat. The azân is performed at a high place in order to announce
the time to others. While saying azân, it is mustahab to raise the
hands and put the pointing fingers in the ears and the thumbs
touching the ear lobes. Saying the iqâmat is more valuable than
(saying) the azân. The azân and the iqâmat must be said towards
the qibla. One must not talk while saying them, nor acknowledge
any speech or greeting.
When to Say the Azân and the Iqâmat?
1- When performing qadâ prayers, individually or in jamâ’at, in
the countryside or in fields, it is sunnat for men to say the azân and
the iqâmat aloud. People, genies, rocks that hear the voice will
bear witness on the Day of Rising. He who performs more than
one qadâ prayer, one after another, should say the azân and the
iqâmat first. Then, before performing each of the following qadâ
prayers, he should say the iqâmat. It is acceptable if he does not
say the azân for the following prayers of qadâ.
2- He who performs the time’s namâz at home, individually or
in jamâ’at, does not have to say the azân or the iqâmat. For, the
azân and the iqâmat said in mosques are deemed as being said in
homes, too. However, it is better for them to say the azân and the
iqâmat. After the time’s namâz is performed in a local mosque, or
in a mosque whose jamâ’at is known, a person who performs it
individually does not say the azân or the iqâmat. In mosques along
roads or in those mosques which have no imâms or muazzins or in
jamâ’ats that are known, various people who come in at various
times make various jamâ’ats for the namâz of the same prayer
time. They say the azân and the iqâmat for each jamâ’at. Also, he
who performs namâz individually in such a mosque says the azân
and the iqâmat as loudly as he himself hears.
3- Musâfirs, when they perform namâz in jamâ’at, as well as
when they each perform namâz individually, say the azân and the
iqâmat. If a person who is performing namâz individually is where
there are others performing namâz, too, it is permissible for him
not to say the azân. A musâfir says the azân and the iqâmat when
– 94 –
he performs namâz individually in a house, too. For, the azân and
the iqâmat said in the mosque do not include his namâz. If some of
the musâfirs say the azân in a house, those who perform the (same)
namâz later, at the same place, do not say it.
The azân said by an ’âqil (discreet) boy, a blind man, a person
illegitimate in birth, or an ignorant villager who knows how to say
the azân, is permissible without any karâhat (or kerâhat). It is
tahrîmî makrûh for a junub person to say the azân or the iqâmat,
for a person without an ablution to say the azân, for a woman, a
fâsiq or drunk person, a child who is not ’âqil to say the azân, or
(for anyone) to say the azân sitting. In such cases, the performance
of azân must be repeated. The azân’s being sahîh requires the
muazzin’s being an ’âqil Muslim. It is not sahîh to say the azân
through a loudspeaker.
The reason for the azân of a fâsiq person not being sahîh, is
because his word on worships is not dependable. It is not regarded
as being namâz time, when it is proclaimed by a fâsiq person or by
a loudspeaker. The fasting must not be broken upon the azân
being recited or by any sign given by them.
Those who recite the azân by showing due respect (standing at
a high place), by not changing or distorting its letters, by not saying
it melodiously, by saying it compatibly with the sunnat, will reach
high degrees.
But, if the azân is not being said compatibly with the sunnat,
e.g. if some of its words are changed or translated or if it is being
said partly melodiously, – or if the sound of azân is coming from a
loudspeaker –, he who hears it does not repeat any of its words.
[What is produced by the loud speaker is not the imâm’s or the
muazzin’s voice. Their voice turns into electricity and magnetism.
What is heard is the sound produced by electricity and
magnetism.]
EXPLANATION (Is it Permissible to Recite the azân through
a loudspeaker?):
Loud-speakers, put on minarets, have become a cause of sloth
for some muazzins and cause them to say the azân while sitting in
dark rooms, instead of observing the sunnat. Minarets, our
spiritual ornaments that have been embellishing the sky for
centuries, have been made a mast for loud-speakers, due to this
atrocious bid’at. Islamic savants have always approved of scientific
– 95 –
innovation. So it is doubtless that useful broadcasting, via radios
and loudspeakers, is an invention which Islam not only
countenances, but also encourages as a means for teaching
purposes. However, it is harmful to do worships with the annoying
sound of loudspeakers, thus depriving Muslims of the sweet sound
of the azân. It is an unnecessary waste to install loudspeakers in
mosques. When this apparatus, which clatters as if it were a church
bell instead of the voices of pious believers divinely impressing the
hearts with îmân, did not exist, the azâns said on minarets and the
voices of tekbîr in mosques used to move even foreigners to
enthusiasm. The jamâ’ats that filled the mosques upon hearing the
azans, called at every quarter, used to perform their namâz in
khushû’ (deep and humble reverence), as had been in the time of
the Sahâba. This heavenly effect of the azân that would move
believers to raptures, has been fading away in the metallic
ululations of loudspeakers.
Rasûlullah 'alaihis-salâm said “Whoever softly repeats the
words when he hears the adhân, for each letter he will be given one
thousand rewards and his one thousand sins will be pardoned”
It is sunnat for a person who hears the azân to repeat silently
what he hears, even if he is reading (or reciting) the Qur’ân al-
karîm. Upon hearing the parts of “Hayya alâ...,” you do not repeat
them, but say, “Lâ hawla walâ quwwata illâ billâh.” After saying
the azân you say the (prayer termed) salawât and then say the
prescribed prayer of azân. After saying Ash’ hadu anna
Muhammadan Rasûlullah the second time, it is mustahab to kiss
the nails of both thumbs and rub them gently on the eyes. This is
not done while saying the iqâmat.
The Reciting of Azân
Allâhu Akbar (Four times)
Ash’hadu An Lâ Ilâha Il-Lal-Lah (Two Times)
Ash’hadu Anna Muhammadan Rasûlullah (Two Times)
Hayya ’Alassalâh (Two Times)
Hayya ’Alalfalâh (Two Times)
Allahu Akbar (Two Times)
Lâ Ilâha Il-Lal-Lah (Two times)
Only in the azân for the morning prayer, after Hayya 'alal-
falâh, you say (Es-salâtu hayrun minan-nawm) two times.
– 96 –
As for the iqâmat, you say (Qad qâma tis-salâtu) two times
after (Hayya ’alal-falâh).
Azân Supplications:
Rasûlullah “sallallahu alaihi wa sallam” said:
(While the azân is being recited, say the prayer:
“We ene eshedu en lâ ilâhe illallahu wahdehû lâ sherîkeleh we
eshhedu enne Muhammeden abduhu we resûluh wa radîtu billâhi
rabben we bil-islâmi dînen we bi Muhammedin sallallahu aleyhi
we selleme resûlen nebiyyâ”
Rasûlullah 'alahis-salâm said in one of his hadîth-i sherîfs, “O
my community! When the azân ends, say this prayer too:
(Allahumme rabbe hâzihid-da’wetit-tâmmeti wes-salâtil-
qâimeti âti Muhammedenil-wesîlete wel-fadîlete wed-derejeter-
refîate web’ashu meqâmen mahmûdenil-lezî we’adtehu inneke lâ
tukhliful-mîâd”).
The Meanings of the Words in Azân:
ALLÂHU AKBAR: Allâhu ta’âlâ is the greatest. He needs
nothing. He is too great to need the worships of His slaves.
Worships give no benefit to Him. In order to settle this important
meaning well in minds, the word is repeated four times.
ASH’HADU AN LÂ ILÂHA ILLALLAH: Though He does
not need anyone’s worship owing to His greatness, I bear witness
and certainly believe that none besides Him is worthy of being
worshipped. Nothing is like Him.
ASH’HADU ANNA MUHAMMADAN RASÛLULLAH: I
bear witness and believe that Hadrat Muhammad ‘sallallâhu alaihi
wa sallam’ is the Prophet sent by Him, that he is the communicant
of the way of the worships liked by Him, that only worships
communicated and shown by him are suitable.
HAYYA ’ALAS-SALÂH, HAYYA ’ALAL-FALÂH: These
are the two words inviting the Believers to namâz, which causes
happiness and salvation.
ALLÂHU AKBAR: No one can do the worship worthy of
Him. He is so great, so far from anyone’s worship being worthy of
Him or suitable for Him.
LÂ ILÂHA ILLALLAH: He, alone, has the right to be
– 97 –
worshipped, to humiliate oneself before. Along with the fact that
no one can do the worship worthy of Him, no one besides Him is
worthy of being worshipped.
Greatness of the honor in namâz should be understood from
the greatness of these words that were selected to inform
everybody.
6- NIYYAT (INTENTION)
NIYYAT (intention) is made while saying the takbîr of iftitâh
(beginning). To make niyyat for namâz means to pass through the
heart its name, time, qibla, to wish to follow the imâm (when
performing namâz in jamâ’at), to mean to perform namâz.
The niyyat made after the takbîr of iftitâh is not sahîh and
namâz performed thereby is not acceptable. While intending for
fard or wâjib prayers, you must know which fard or wâjib of the
prayer you will perform. It is not necessary to make niyyat for the
number of rak’ats. When performing a sunnat, the niyyat “To
perform namâz” will suffice. The niyyat for the namâz of janâza is
made as “To perform namâz for Allah’s sake and to pray for the
deceased.”
The imâm does not have to make niyyat to be the imâm for
men. But (if he does not) he will not attain the thawâb of namâz in
jamâ’at. If he makes niyyat to be the imâm he will attain this
thawâb, too. The imâm has to make the niyyat as “To become the
imâm for women,” (when he is to conduct the jamâ’at of women).
While performing worships, a verbalized niyyat is not enough.
If it is not done through the heart, the worships will not be
acceptable.
7- TAKBÎR OF TAHRÎMA
TAHRÎMA means to say Allâhu akbar when beginning
namâz, and is fard. No other word to replace it is acceptable. Some
scholars said it is within the namâz. According to them, the
preconditions are seven in number and the rukns of namâz are five
in number.
– 98 –
The fards within the namâz are called (Rukn). Their number is
five.
1- QIYÂM: is the first of the five rukns of namâz. Qiyâm means
to stand. When standing, the two feet must be four times a finger’s
width apart from each other. He who is too ill to stand performs
namâz sitting, and if he is too ill to sit he lies down on his back and
performs it with his head (by moving, nodding, etc., his head). A
pillow must be put under his head so that his face will be towards
the qibla, instead of skyward and if lying, he bends his knees, he
does not outstretch his legs towards the Qibla.
A person who is too ill to stand, or who will feel dizzy or have
a headache or toothache or pain on some other part of his body or
cannot control his urination or wind-breaking or bleeding when he
stands, or who fears that his enemy may see (and harm) him or his
belongings may be stolen when he stands, or whose fast will break
or speech will be slurred or awrat parts will be exposed, in the case
that he stands, he performs namâz sitting. For the rukû’ one bends
forward a little. For the sajda they put their head on the ground. If
a person cannot put his head on the ground, while performing
namâz by sitting, he bends a little for the rukû’ and bends even
more for the sajda. If his bending for the sajda is not more than his
bending for the rukû’, his namâz will not be sahîh. If he puts a
stone or a piece of wood on the ground and makes sajda on them,
he will be sinful, even though his namâz will be accepted. That is,
it is makrûh tahrîmî.
2- QIRÂAT: It is fard to recite an âyat of the Qur’ân al-karîm
while standing at every rak’at of the sunnats and of the witr, and at
two rak’ats of the fard when performing namâz individually. It
brings more thawâb to recite a short sûra.
As qirâat, it is wâjib to recite the Fâtiha sûra at these parts of
ritual prayers and to also recite a sûra or three âyats at every rak’ât
of sunnats and of witr prayer and at two rak’ats of the fard. In the
fard, (i.e. Prayers of namâz that are obligatory), it is wâjib or
sunnat to recite the Fâtiha and the (other) sûra at the first two
rak’ats. Additionally, it is wâjib to recite the Fâtiha be