Our Motto : 'In-Allah-ha-Ma'anaa' ("Be not grieved, for surely Allah is with us." - The Holy Quran 9:40). We find spiritual strength, courage and comfort, in the times of trials and  hardships, from this Divine Quranic revelation that descended upon the pure heart of the Holy Prophet Muhammad (may Allah's peace and blessings be upon him), so as to console and compose him during one of the most perilous moments of his life. <Please click the 'Our Motto' link on our homepage for more details>

The Lahore Ahmadiyya Movement for the Propagation of Islam (A.A.I.I.L. - Ahmadiyya Anjuman Isha'at-e-Islam Lahore)

Hazrat Mirza Ghulam Ahmad of Qadian (the Founder of the Ahmadiyya Movement; the Mujaddid (Reformer) of the 14th Century Hijrah; and, the Promised Messiah and Mahdi) <Please read his biography in the 'Biography' section>

Please click here to SUBSCRIBE to this site!

Please click here to SEARCH this site!

list

Home

What's New

* ISLAM:

Allah

Prophet Muhammad (pbuh)

Other Religions

My 1st Muslim Site for Children

Accusations Answered

Becoming a Muslim

* THE LAHORE AHMADIYYA MOVEMENT:

Hazrat Mirza Ghulam Ahmad of Qadian

Joining Our Movement

What Others Say About Us

Our Foreign Missions & Contact Info

Accusations Answered

News & Info

Other Ahmadiyya Sites

Photos

Qadiani Beliefs Refuted

* LITERATURE:

Quran

Hadith

Books

Articles & Magazines

Auto(biographies)

True Stories

Prayers

Poems

Dreams, Visions & Prophecies

Glossary

Questions & Answers

Sounds

Videos

* OTHER LANGUAGES and BRANCH WEBSITES:

Arabic

Dutch [Netherlands]

Dutch [Suriname]

French

German

India [Hindi/Urdu]

Indonesian

Italian

Persian

Punjabi

Spanish

Trinidad

UK

Urdu

* MISC.:

Muslim Names

Muslim Prayer Times

Quizzes

Screen Savers

Wallpapers

FREE E-mail Accounts:
name@ahmadiyya.ws
name@muslim.sh
name@islam.lt

* Click to:

[1] 'Subscribe' to this site!

[2] 'Recommend' this page to a friend!

[3] 'Search' this site!

[4] 'Send a Greeting Card'

 


* FREE CDs *

..


Hadith Section > A Manual of Hadith > Chapter 10: Prayer-Service (Hadith -- The Traditions)


Chapter 10:
Prayer-Service (Hadith -- The Traditions):


 

(Note: The superscript-numbers [e.g., intention2] that appear in the text [in pink] refer to the numbers of the explanatory footnotes that appear at the end of each Hadith [Tradition].)


1 Ibn `Umar said,
I prayed with the Messenger of Allah, peace and blessings of Allah be on him, when staying at home and when journeying; so he said the Zuhr prayer, when staying at home, four rak`ahs and after it two rak`ahs and he said the `Asr prayer four rak`ahs and there was nothing after it, and he said the Maghrib prayer three rak`ahs and after it two rak`ahs he said the `Isha prayer four rak`ahs; and he said the Zuhr prayer, when journeying, two rak`ahs and after it two rak`ahs, and the `Asr two rak`ahs and there was nothing after it, and Maghrib three rak`ahs and after it two rak`ahs, and the `Isha' two rak`ahs and after it two rak`ahs.
1(Ah. 11, 90.)

1 Rak`ah (from raka`a, he bent or bowed down), taken as meaning a single act of standing in prayer, is really a unit in the Islamic institution of prayer. It consists really of all the four possible worshipful positions, viz., standing, bowing down, prostration and sitting. Its full description is given in h. 4. A man first stands in prayer, then bows down, then stands upright again, then falls down in prostration, then raises himself up and sits down, then falls down in prostration again and then raises himself up again. This is called one rak`ah. After every two rak`ahs the sitting position is assumed for a longer time. The standing position is called qiyam, the bowing down ruku, the prostration sajdah and the sitting position jalsah when it is a short sitting between the two sajdahs, and qa`dah when it is a longer sitting for reciting tashahhud after two rak`ahs or at the end of prayer. This hadith contains full details of the number of rak`ahs for the different prayers with the exception of Fajr, which consists of two rak`ahs, but the statement made here that nafl or sunnah rak`ahs were said during journeys is contradicted by Bukhari (h. 32).


2 `A'ishah reported that,
The Prophet, peace and blessings of Allah be on him, never omitted saying four rak`ahs before Zuhr and two rak`ahs before Fajr.
2 (B. 19 : 34.)

2 From the hadith that have gone before it appears that he said two rak`ahs before Zuhr. It, is therefore, reasonable to conclude that sometimes he said two rak`ahs sunnah and sometimes four.


3 Abu Hurairah reported that,
A man entered the mosque, and the Messenger of Allah, peace and blessings of Allah be on him, was sitting in a corner of the mosque; ......... he said, Teach me, O Messenger of Allah! He said,

"When thou risest for the prayer, then perform the ablution in a right manner, then turn thy face towards the Qiblah, then say Allahu Akbar, then recite what thou canst afford of the Qur'an, then bow down until thou art at rest in bowing down (ruku`), then raise thyself up until thou art firm in the standing posture, then fall down in prostration until thou art at rest in prostration, then raise thyself up until thou art at rest in sitting, then fall down in prostration until thou art at rest in prostration, then raise thyself up until thou art at rest in sitting3; and, according to one report, then raise thyself up until thou art firm in the standing posture; then do this in the whole of thy prayer." (B. & M-Msh. 4 : 10.)

3 This applies when two rak`ahs have been said.


4 Abu Humaidal-Sa`idi said,
I best guard the prayer of the Messenger of Allah, peace and blessings of Allah be on him, When he said Allahu Akbar
4 I saw him raise his hands to his shoulders; and When he performed the ruku`, he firmly held his two knees with his two hands, and he bent his back (levelling it with his head); then when he raised his head, he stood erect until every bone of the spine returned to its regular place; and when he performed the sajdah, he laid his forearms (on the ground), not spreading them out as a bed, nor contracting them (to his sides), and he made the tips of the toes of his two feet face towards the Qiblah; and when he sat after (finishing) two rak`ahs, he sat on his left foot and made the right one stand erect; and when he sat after the last rak`ah, he brought forward his left foot and made the other stand erect, and sat on his sitting-place.5 (B. 10 : 145.)

4 This is called takbir tahrimah, the first takbir with which a person enters the state of prayer.

5 In this state the left foot was brought forward to make himself more at ease, as the sitting after the last rak`ah lasted longer. According to B. 10 : 145, when a person is unable to take a particular position he may take any other in which he finds himself comfortable.


5 Sahl ibn Sa`d said,
Order was given to the people that in prayer a man should place right hand on his left forearm.
6 (B. 10 : 87.)

6 This is the position of the hands in qiyam, whether the hands are place on the breast or below the navel.


6 Ibn `Abbas said,
The Prophet, peace and blessings of Allah be on him, was commanded that he should perform sajdah on seven members of the body, the forehead
7 the two hands, the two knees and the two feet, and that he should not arrange hair nor garments (while praying). (B. 10 : 133.)

7 Including the tip of the nose (B. 10 : 135).


7 Ibn `Umar said,
When the Messenger of Allah, peace and blessings of Allah be on him, sat in tashahhud
8, he used to place his left hand on left knee and his right hand on his right knee.9 (M-Msh. 4 : 15.)

8 Tashahhud is the dhikr referred to in h. 23. It is so called because it ends with the Kalimah Shahadah.

9 The same is the position of the hands when one sits between the two sajdahs.


8 Anas reported on the authority of the Prophet, peace and blessings of Allah be on him, (who said):
"When a person is drowsy in his prayers, let him go to sleep until he knows what he recites."
10(B: 4 : 53.)

10 This direction shows that the Holy Prophet wanted the people to know the significance of what they recited in their prayers. Mere repetition of words without understanding their meaning does not serve the real purpose of prayer. The recitations, which are essential in prayer-service, are so few that a child, as well as an adult, can learn their significance within three months. It may, however, be noted that some of the phrases, which are more frequently repeated in prayer, are understood by Muslims generally, whether they are educated or not, such as Allahu Akbar, Subhana Rabbiya-l-`Azim, etc. Moreover, the different postures are a great help in creating a prayerful mood.


9 Abu Hurairah said,
When the Messenger of Allah, peace and blessings of Allah be on him, got up for prayer, he used to say Allahu Akbar when he assumed qiyam; then he said Allahu Akbar when he bowed down for ruku`; then he said, "Allah listens to him who praises Him", when he raised his back from ruku`; then he said while he was standing, "Our Lord, Thine is the praise"; then he said Allahu Akbar when he fell down (in sajdah); then he said Allahu Akbar when he raised his head; then he said Allahu Akbar when he performed the (second) sajdah; then he said Allahu Akbar when he raised his head; then he did this in the whole of his prayer until he finished it, and he said Allahu Akbar when he rose from the sitting posture after two (rak`ahs
11). (B. 10 : 117.)

11 This hadith mentions the different adhkar to be uttered in the change from one posture to another. It will be noted that except for what is uttered in rising from ruku`, Allahu Akbar (Allah is the Greatest) is uttered in all other changes including the one when a person enters the state of prayer.


10 Abu Hurairah said,
The Messenger of Allah, peace and blessings of Allah be on him, used to remain silent between the (opening) takbir and the recital (of the Qur'an)-- I think, he said-- a little. I said, May my father and my mother be thy sacrifice, O Messenger of Allah! thy silence between the takbir and the recital, what sayest thou (in that interval)? He said, "I say:

`O Allah! Keep faults as distant from me as the east is distant from the west; O Allah! cleanse me of all faults as a white cloth is cleansed of dirt; O Allah! wash away my faults with water and snow and hail."12 (B. 10 : 89.)

12 The dhikr mentioned in this hadith and the next goes by the name of istiftah which means the desiring to open, the real opening of prayer being the chapter Fatihah as noted in h. 12.


11 `A'ishah said,
The Messenger of Allah, peace and blessings of Allah be on him, used to say, when he opened the prayer:

"Glory to Thee, O Allah! and Thine is the praise, and blessed is Thy name and exalted is Thy majesty and there is none to be served besides Thee." (AD-Msh. 4 : 11.)


12 Anas reported that,
The Prophet, peace and blessings of Allah be on him, and Abu Bakr and `Umar used to open the prayer with al-hamdu lillahi Rabbi-l-`alamin.
13(B. 10 : 89.)

13 The opening of the Holy Qur'an is thus also the opening of prayer. Prayer is said to open with al-hamdu li-llahi (the Fatihah), because it is with this prayer that the imam opens the prayer in a loud voice, the dhikr, called istiftah being uttered individually in a voice audible to oneself only.


13 `Ubadah reported that,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"There is no prayer for him who does not recite the Opening (chapter) of the Book." 14 (B. 10 : 95.)

14 The Fatihah is thus an essential part of every rak`ah of every prayer. Abu Hurairah is reported to have said that the Fatihah should be recited in a low voice even when following the imam (M-Msh. 4 : 12).


14 Abu Musa said,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"When you pray, set right your ranks; then one of you should act as your imam, so when he says the takbir, say the takbir, and when he says ghairi-l-maghdzub-i `alai-him wala-dzallin, say amina,15 Allah will accept your prayer. (M-Msh. 4 : 12.)

15 Amina (from the root amn meaning security) occurs always with fatihah over the final letter, and it means O Allah! Listen to or Answer my prayer or May it be so! (N). It is generally uttered at the end of prayers; when the imam utters a prayer, those who follow say amina. The Fatihah being a prayer is generally followed by amina and when the imam recites the Fatihah in a loud voice, those who follow should say amin in a loud voice. Bukhari has a chapter (10 : 111) with the heading "The saying of the imam amina in a loud voice", and under this head he says : "Ibn al-Zubair and those behind him said amina until there was an echo in the mosque".


15 Abu Qatadah reported that,
The Prophet, peace and blessings of Allah be on him, used to recite Umm al-Kitab (the Fatihah) and along with it another surah in the first two rak`ahs of Zuhr and `Asr prayers, and now and then he made us hear a verse, and he used to lengthen (recital) in the first rak`ah.
16 (B. 10 : 109.)

16 In the first two rak`ahs of all prayers, some portion of the Holy Qur'an is added to the Fatihah, but in the third and fourth rak`ahs only the Fatihah is recited. There are many hadith in which it is related that the Holy Prophet recited such and such a surah in the Maghrib, `Isha' or Fajr prayer, the recitation in these three prayers being in a loud voice, as against the Zuhr and `Asr prayers in which the recitation was in a voice audible to oneself.


16 Abu Rafi` said,
I said with Abu Hurairah the `Isha' prayer, and he recited Idha-l-sama' u-nshaqqat (ch. 84), and performed sajdah
17 . I enquired from him, and he said, I performed the sajdah behind Abu-l-Qasim, peace and blessings of Allah be on him, and I will continue to perform the sajdah in it until I meet him. (B. 10 : 100.)

17 There are several verses in the Holy Qur'an, fourteen in all, the recital of which is followed by an actual prostration. One such verse occurs in ch. 84. The practice of the Holy Prophet was that he performed a sajdah on the recital of such a verse even when he recited it in prayer-service.


17 `A'ishah said,
The Prophet, peace and blessings of Allah be on him, used to say in his ruku` and in his sajdah:

"Glory to Thee, O Allah, our Lord! And Thine is the praise; grant me protection, O Allah!" (B. 10 : 123.)


18 Hudhaifah reported that,
IHe prayed with the Prophet, peace and blessings of Allah be on him, and he (the Prophet) used to say in his ruku`, `Glory to my Lord, the Great', and in his sajdah, `Glory to my Lord, the Most High'; and he did not recite any verse speaking of Divine mercy but he paused and asked (for mercy), and he did not recite any verse speaking of Divine punishment but he paused and sought refuge (in Allah).
18 (Tr-Msh. 4 : 13.)

18 This shows that the whole prayer should be made a supplication to God, so that even when reciting the Qur'an in prayer one should make supplications to the Divine Being for His mercy and seek refuge in Him. 

The dhikr in ruku` and sajdah, as mentioned in this hadith, should be repeated thrice at least, as other hadith show.


19 Rifa`ah said,
IWe were one day praying behind the Prophet, peace and blessings of Allah be on him, So when he raised from ruku` (and) said, "Allah listens to him who praises Him," a man behind him said, Our Lord! And Thine is the praise, abundant praise, most excellent, blessed therein. When he finished (the prayer), he said, "Who uttered (the words)?" The man said, I. He said, "I saw over thirty angels hastening who should write them first."
19 (B. 10 : 126.)

19 From this it appears that those who prayed were not bound by uttering only prescribed words but were free to give vent to their feelings as best they could. The dhikr mentioned here is now generally adopted, as it was approved by the Holy Prophet.


20 Abu Hurairah said,
And when the Messenger of Allah, peace and blessings of Allah be on him, raised his head saying, "Allah listens to him who praises Him, our Lord! and Thine is the praise" he used to pray for some people mentioning them by name and said:

"O Allah! Deliver Walid ibn al-Walid and Salamah ibn Hisham and `Ayyash ibn Abi Rabi`ah and the weak from among the believers; O Allah! make severe Thy hold on Mudzar and make these to them years (of draught) like the years of Joseph." 20 (B. 10 : 128.)

20 The prayer after rising from ruku` is known as qunut, the name given to the special prayer of witr. This hadith further shows that any petition whatsoever may be made in any posture during the prescribed prayers. The Holy Prophet spoke the Arabic language and he therefore made all supplications to God in Arabic. Following this practice everyone is at liberty to ask for anything from God in his own language.


21 Abu Hurairah said,
The Messenger of Allah, peace and blessings of Allah be on him, said:

"The nearest that the servant is to his Lord is when he is in sajdah so make most petitions (in sajdah)." 21 (M-Msh. 4 : 14.)

21 The state of sajdah or prostration is a state of utmost humility, and the humbler a man feels before the Great Maker, the nearer he is to Him. He is told to make most of his petitions in this state. These petitions may be made in any language. Undoubtedly those made in the language which a man generally speaks would give the best expression to his deep feelings and are most fitted to lay open his mind before God.


22 Ibn `Abbas said,
The Messenger of Allah, peace and blessings of Allah be on him, used to say between the two sajdahs:

"O Allah! Forgive me and have mercy on me and guide me and grant me security and grant me sustenance." (AD-Msh. 4 : 14.)


23 `Abd Allah said,
When we said our prayers with the Prophet, peace and blessings of Allah be on him, we said, Peace be on Allah from His servants....... ; so the Prophet, peace and blessings of Allah be on him, said to us:

"Do not say, Peace on Allah, for Allah is the Author of peace; but say, `All services rendered by words and bodily actions and sacrifice of wealth are due to Allah. Peace be to Thee, O Prophet! and the mercy of Allah and His blessings. Peace be to us and the righteous servants of Allah,'--for when you say this, it reaches every servant (of Allah) in heaven and in earth--`I bear witness that none deserves to be worshipped but Allah, and I bear witness that Muhammad is His servant and His Messenger.' Then one should choose any petition which he likes most and pray (to Allah).22 (B. 10 : 150.)

22 As other hadith show, this prayer is offered in the sitting position, called qa`dah, which is necessarily adopted after every two rak`ahs and after the final rak`ah. It is known as tashahhud on account of the shahadah (bearing of witness) in the concluding sentence.


24 `Abd Allah ibn Mas`ud said,
I was saying prayers, and the Prophet, peace and blessings of Allah be on him, was present and Abu Bakr and `Umar were with him. When I assumed the sitting posture, I began with extolling Allah, then I repeated sala on the Prophet, peace and blessings of Allah be on him, then I prayed for myself.
23 The Prophet, peace and blessings of Allah be on him, said, "Ask (and) thou wilt be given, ask (and) thou wilt be given."24 (Tr-Msh. 4 : 16.)

23 This, of course, was as taught by the Holy Prophet himself. The extolling of Allah is as taught in h. 23, the sala on the Holy Prophet as taught in h. 25 and the prayer for oneself as taught in h.26 and other hadith.

24 This is meant to lay stress on the fact that the observance of prayer does not mean the utterance of certain stated formulae only; it is really an occasion of opening one's mind before the Maker to its fullest extent.


25 `Abd al-Rahman said,
...................We said, O Messenger of Allah! How should we offer you sala? ......... He said, "Say:

`O Allah! Exalt Muhammad and the true followers of Muhammad as Thou didst exalt Abraham and the true followers of Abraham, for Thou are Praised, Magnified. O Allah! Bless Muhammad and the true followers of Muhammad as Thou didst bless Abraham and the true followers of Abraham, for Thou are Praised, Magnified." 25 (B. & M.-Msh. 4 : 16.)

25 The sala on the Holy Prophet, as the words show, is really a prayer for the exaltation and spread of the Holy Prophet's cause; in other words, for the exaltation and spread of truth in the world.


26 `A'ishah reported that,
The Messenger of Allah, peace and blessings of Allah be on him, used to say in his prayers:

"O Allah! I seek refuge in Thee from the punishment of the grave,26 and I seek refuge in Thee from the tribulation of al-Masih al-Dajjal27 (the Anti-Christ), and I seek refuge in Thee from the trials of life and the trials of death; O Allah! I seek refuge in Thee from sins and from being in debt." (B. 10 : 149.)

26 The grave really stands for the condition after death till the day of Resurrection.

27 Al-Masih is the Arabic word for the Messiah or the Christ, and al-Dajjal (from dajl meaning covering or covering of truth with falsehood) is the Anti-Christ, so called "because he will cover the earth with his adherents," or "because of his lying in arrogating to himself godship," or because he will traverse most of the regions of earth", or "because he will cover mankind with his infidelity", or "because he will cover the truth with falsehood," or "because he will involve men in confusion or doubt by falsehood or will manifest the contrary of what he conceals," or from dajjal, signifying gold or gold-wash for gilding," because treasures will follow him wherever he goes," or from dajjala, signifying a great company of men journeying together covering the ground by their multitude or carrying goods for traffic. (LL.)

The tribulation of the Anti-Christ is spoken of as the greatest tribulation that has appeared in the world, and it is stated in hadith that the first and the last ten verses of the chapter entitled Kahf (ch. 18) afford a protection from it : "He who remembers the first ten verses of the chapter entitled the Cave is protected from the tribulation of the Dajjal" (A.D. 36 : 14; Tr. 31 : 59; IM. 36 : 33; Ah. VI, 466.) Now the verses referred to speak of the Christian doctrine, and therefore there is not the least doubt that the tribulation of the Dajjal means the tribulation of the Christian or materialistic civilization with which we are faced in these days, and the name Anti-Christ given to it is due to the fact that it is opposed to the true teaching of Christ, who never taught the doctrines of Sonship and Atonement.


27 `Abd Allah said,
The Messenger of Allah, peace and blessings of Allah be on him, used to utter taslim on his right hand side, "Peace be on you and the mercy of Allah", until the white of his right cheek could be seen, and on his left, "Peace be on you and the mercy of Allah", until the white of his left cheek could be seen.
28 (AD-Msh. 4 : 17.)

28 The Taslim is the final act of prayer, and its words are the same as the words of the greetings of Muslims to each other. It may be noted that the prayer of the Muslim begins with the greatness of Allah (in Allahu Akbar) and ends with the mercy of Allah (in rahmatu-llah).


28 Ibn `Abbas reported that,
The raising of voices with dhikr when the people turned away from the obligatory prayer was the practice in the time of the Prophet, peace and blessings of Allah be on him.
29 (B. 10 : 155.)

29 This hadith and h. 29 speak of the dhikr uttered individually in a loud voice when the congregational service was over. The practice now generally in vogue--the imam and the congregation raising hands in silent prayer--cannot be traced to the Holy Prophet.


29 Thauban said,
When the Messenger of Allah, peace and blessings of Allah be on him, turned back from his prayer, he used to resort to istighfar thrice, and said:

"O Allah! Thou art the Author of peace and from Thee is peace, Blessed art Thou, O Lord of Glory and Honour." (M-Msh. 4 : 18.)


30 `Abd Allah ibn Buhainah..............said,
The Prophet, peace and blessings of Allah be on him, led them in the Zuhr (prayer), and he stood up after the first two raka`ahs and did not sit, and the people stood up with him. When he finished the prayer and the people waited for taslim, he uttered the takbir while sitting and performed two sajdahs before he pronounced the taslim, then he pronounced the taslim.
30 (B. 10 : 146.)

30 The Holy Prophet forgot to sit after the second rak`ah and performed two sajdahs before taslim. This is called sajdah al sahw, sahw meaning forgetting. Another hadith shows that the Holy Prophet said two rak`ahs instead of four, and when he was informed of it, he first completed the number and then performed two sajdahs (B. 22 : 3). According to another hadith (B. 8 : 31 ; 22 : 2) when five rak`ahs were said instead of four, and the Holy Prophet was informed of this after finishing the prayer, he performed only two sajdahs which were followed by the taslim. In all cases the sajdahs were followed by taslim only. In 22 : 4, Bukhari quotes Qatadah that there is no additional tashahhud in cases of forgetfulness. When the imam makes a mistake, any one of those following him may point it out to him by saying Subhan Allah, the implication being that every human being is liable to error.


31 Abu Sa`id said,
I said with Abu HuraThe Messenger of Allah, peace and blessings of Allah be on him, said:

"When one of you has a doubt about his prayer and he does not know how many rak`ahs he has said, whether three or four, let him dismiss the doubt and proceed on what he is certain, then let him perform two sajdahs before he pronounces the taslim." (M-Msh. 4 : 20.)

 
32 Hafs ibn `Asim said,
I asked Ibn `Umar. He said, I have been in the company of the Prophet, peace and blessings of Allah be on him, and I never saw him saying the sunnah while journeying.
31 (B. 18 : 11.)

31 The Holy Prophet, however, said the witr prayer in journey (B. 14 : 6), and his tahajjud prayer as well (B. 18 : 6). The sunnah before the Fajr prayer are an exception, as one hadith shows that he never dropped them (B. 19 : 22).


33 Ibn `Abbas said,
The Prophet, peace and blessings of Allah be on him, stayed for nineteen days shortening the prayer, so when we were in journey for nineteen days we shortened, and when it was above that we completed (the prayer).
32 (B. 18 : 1.)

32 According to his hadith, a person who has to stay at one place even for nineteen days in the course of a journey may continue to shorten the prayer. But as nineteen days is nowhere spoken of as the limit, the prayer may be shortened even for a longer period in such a case. When a person settles down at a place, the case is different, as he must complete the prayer. So also in touring when that is part of the duty of a person.

Top


Hadith Section > A Manual of Hadith > Chapter 10: Prayer-Service (Hadith -- The Traditions)

footer

'E-mail' this page to a friend!


E-mail Us!
This website is designed, developed and maintained by the members of:
The
Lahore Ahmadiyya Movement for the Propagation of Islam
(
Ahmadiyya Anjuman Isha'at-e-Islam, Lahore -- A.A.I.I.L.)
and is being managed in the Netherlands.

The responsibility of the content of this website lies with the respective authors
You may print-out and spread this literature for the propagation of Islam provided our website [aaiil.org] is acknowledged

Ahmadiyya Anjuman Isha'at-e-Islam Lahore (Lahore Ahmadiyya Movement for the Propagation of Islam)

Thank you for visiting us at aaiil.org or ahmadiyya.ws or muslim.sh or islam.lt !