page1

The following booklet has been adapted by permission of TROID.org, who are
the writers of the original source work. Please visit their most benecial website
www.troid.org (other links in the inside back cover)
Published By:
The Muslim Students Organization of the City College of New York
Room B101, Baskerville Hall
The City College of New York
New York, NY 10031
Tel: 212-650-7000 x 23171
www.ccny.cuny.edu/studentclubs/MSO
email: mso@ccny.cuny.edu
For a Copy of the Book Please Contact:
ineedacopyofthebook@yahoo.com
Edited and Formatted by:
Abu Naseebah Khurram Ali
Mehdi Hasan Sheikh
Mursalin bin Haz
Cover Design by:
Tanvir Haider www.mayamax.com
First Printing 2002
17,000 copies
Second Printing 2005
Please make duaa for all the Muslims involved in the publishing and distribution
of this book.
This book is for the purpose of dawah only and permission is granted to repro-
duce it in its entirety only, without changes, and with proper referencing to the
MSO-CCNY and TROID.org.
FEAR ALLAAH AND DO NOT VIOLATE THIS TRUST
NOT FOR SALE
page2 page3

All Praise is due to Allaah, we praise Him, seek His aid and His Forgiveness. We
seek refuge in Allaah from the evils of our souls and the evils of our actions.
Whomsoever Allaah guides there is none to misguide and whomsoever Allaah
misguides there is none to guide. I bear witness that there is none worthy of
worship except Allaah, alone; without any partners and I bear witness that
Muhammad is His servant and messenger.
O you who believe! Fear Allaah as He should be feared, and die not except in a state
of Islaam (as Muslims) with complete submission to Allaah. [Soorah Aali-Imraan
3:103]
O mankind! Be dutiful to your Lord, Who created you from a single person
(Adam), and from him (Aadam) He created his wife (Hawwaa), and from them both
He created many men and women and fear Allaah through Whom you demand your
mutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah
is Ever an All-Watcher over you. [Sooratun-Nisaa 4:1]
O you who believe! Keep your duty to Allaah and fear Him, and speak (always) the
truth. He will direct you to do righteous good deeds and will forgive you your sins.
And whosoever obeys Allaah and His Messenger, he has indeed achieved a great
achievement (i.e. he will be saved from the Hell-re and made to enter Paradise).
[Sooratul-Ahzaab 33:70-71]
To proceed, verily the best speech is the Book of Allaah and the best of guid-
ance is the guidance of Muhammad and the worst of affairs are the newly
invented matters, every newly invented matter is an innovation, every innova-
tion is misguidance and all misguidance is in the Hellre.
Islaam is based upon ve pillars and the rst of them is the Shahaadah, (the
testimony of faith: I testify that there is no deity worthy of worship but Allaah
Alone, and I testify that Muhammad is His Slave and Messenger), by the accep-
tance of which we enter into Islaam. The second of these pillars is the Salaah,
or Prayer as stipulated in Islaam. The importance of Salaah cannot be denied,
it is a way to be connected to our Lord throughout the day, and it is a manner
by which a Muslim disciplines himself and exerts himself to please his Creator
and Lord, Allaah. So we hope that this book can be used as a tool to learn and
remind oneself of the duties that Allaah has obligated upon him. May Allaah
grant us success in our efforts and protect us from the workings of Shaytaan
to hinder them.
INTRODUCTION
1

The prayer is not simply an act of worship seeking only the rewards of the
Hereafter. Rather it is very strongly linked to the life of a Muslim. It prevents him
from obscene and evil deeds and has an effect upon his conduct and is a mirror
image of his action. His actions follow his prayer so if his prayer is correct and
righteous his actions will be likewise and if the prayer is corrupt, his actions
will be likewise. It has an enormous effect upon his truthfulness in dealing with
others, fullling his trusts, being an excellent neighbor, his manners, being able
to withdraw himself from harming anyone and being altruistic towards other
Muslims. As a result of this there is happiness, harmony and intimacy within the
house, the family, the street and the society and upon the whole ummah.
The Prayer is an act of worship with multiple facets. Apart from gaining Allaahs
Favor for the Afterlife, the prayer is also an instrumental act to seeking the
better parts of the worldly life. For example, when the Muslim engages upon a
certain matter or affair of importance he performs two rakahs of prayer and
then calls upon his Lord to inspire him toward what is correct, to make easy for
him that which is good for him in his deen, his livelihood and the hereafter and
to turn away from him whatever is bad for him in his deen and this world.
Jaabir reported that the Messenger of Allaah said: When one of you engages
upon a certain matter, let him perform two rakahs of voluntary prayer and then
say: O Allah, I seek guidance from Your knowledge and I seek power from Your
power and I ask You from Your great bounty as You have power and I do not, You
have knowledge and I do not and You are the Knower of the unseen. O Allaah, if
You know that this matter - and he should mention it by its name - is good for my
deen, my livelihood, my affair in the hereafter, the present or the future then decree
it for me, then make it easy for me and then bless me in it. And if you know that this
matter is bad for my deen, my livelihood, my affair in the hereafter, the present or the
future, then turn it away from me and turn me away from it and decree for me what
is good wherever it may be then make me contented with it.
3
And in another narration: So call upon Allaah, declare his greatness (i.e. Allaahu-
Akbar), pray and give charity.
4

Also when a muslim passes away, the Muslims in his community who are seek-
ing the rewards of the hereafter, race towards the establishment of the funeral
prayer for the deceased, who having ended his journey in this life, lies now in
the total mercy of his Lord. When forty men who are upon tawheed,
1) Taken from The Relationship Of Prayer With The Affairs Of Life by Hussayn al-Awaaishah Trans. Abu Iyaad
Amjad Raq (July 1995), slightly paraphrased.
2) Rakaah is a unit of the prayer 3) Reported by Bukhaaree 4) Reported by Bukhaaree.
page4 page5
Allaah accepts their intercession for the deceased. As was reported from Ibn
Abbaas that the Prophet said: There is no Muslim who dies and forty men
who do not associate partners with Allaah stand for his funeral prayer except that
their intercession for him is accepted.
5
And whenever the divine help is sought we turn ourselves in full submission to
Allah offer our prayers and supplication to Him, pleading for His Mercy, for see-
ing us safely through drought, famine, sickness and all the ails of the ummah
and for forgiveness and success.
Whenever the servant commits a sin and then stands and puries himself, prays
and then asks Allaah for forgiveness, Allaah the Exalted forgives him. This is
due to what has been reported from Abu Bakr that the Messenger said:
There is no man who commits a sin, then stands to purify himself, then prays and
then seeks forgiveness from Allaah except that Allaah forgives him...
6
The Prayer Of Those Who Are Weak And Downtrodden And Its Connection With
The Ummah Being Aided

Sad said: The Messenger of Allaah said: Indeed Allaah helps this Ummah
with its weak ones, by their supplications, their prayers and their sincerity.
7
And we in the present time have abandoned the weak, the needy, the poor and
those who (truly) fear Allaah. As a result we have tasted the bitterness of de-
feat, destruction and humiliation. And why should that not occur when it is their
supplications, prayers and sincerity, which have been linked with the Ummah
being helped?
Let us therefore be eager to befriend and accompany the weak ones and those
who fear Allaah much. Let us request the help of Allaah the Sublime and Exalted
by seeking their supplications for the removal of our difculties and the difcul-
ties of the ummah of Muhammad .
The Prayer Provides Comfort And Satisfaction

By the prayer, comfort, satisfaction, and happiness is achieved. A person feels
near to Allaah the Exalted. He the Sublime says:
Say: Indeed Allaah leaves to stray whom He wills and guides to Himself whoever
turns to Him. Those who believe and whose hearts are satised with the remem-
brance of Allaah. Indeed, by the remembrance of Allaah do the hearts receive satis-
faction.
8
And the prayer, all of it is dhikr (remembrance) and supplication.
The Messenger used to say to Bilaal :O Bilaal, give Iqaamah for the prayer
that we may receive comfort by it.
9
And he also said: The prayer has been
made the beauty of my eye (i.e. pleasing to me).
10
O you who is searching for happiness, comfort for the soul and the pleasure of the
eye, Let us turn to the prayer with sincere humility to Allaah the Exalted, just like
the Messenger did before us and then will you obtain your desire. If you do not
then blame only yourself!
Lessons And Admonitions
Alee reported that the last few words of the Prophet were: The prayer, the
prayer. Fear Allaah with regard to what your right hands possess.
11
So, even during his last living moments, the Messenger pursued the prayer
of the Muslims during his fatal illness. Every time he recovered from being
unconscious he asked: Have the people prayed? and whenever he felt light
and agile he was eager to perform the prayer in congregation and to meet his
companions so he would go out of his house in between the shoulders of two
men from among his companions to do so.
What occurred in this situation during the fatal illness of the Messenger indi-
cates the greatness of the prayer, the importance of the congregational prayer
and the position of the mosque in Islaam.
Even during the fatal illness he was pursuing the matter of prayer! What is it
then O healthy and t ones? What is then O young and youthful ones? What is it
then O you who delight in strength and liveliness? How have you made abandon-
ing the congregational prayer and the mosque pleasing to your souls? And what
will you do when you fall ill? O Muslims: The prayer, the prayer are the last
words which the Prophet said and the rst thing for which a servant will be
5) Reported by Muslim, Ahmad in his [Musnad] and others.
6) Reported by at-Tirmidhee who declared it Hasan. It is also reported by Abu Daawood, an-Nasaaee
and Ibn Maajah.
7) Reported by an-Nasaaee and others. It is also in Bukhaaree and others but without the mention
of sincerity.
8) Surah Rad 13:27-28
9) Reported by Ahmad in his [Musnad] and Abu Daawood and it is also in [Saheeh ul-Jaami], no. 7769.
10) Reported by Ahmad in his [Musnad], an-Nasaaee and others. It is also in [Saheeh ul-Jaami], no. 3093.
11) Reported by Abu Daawood and Ibn Maajah. It is also in [Saheeh ul-Jaami], no. 4492
page6 page7
held accountable on the Day of Judgement, so fear Allaah and call your souls to
account before you are called to account.
PURIFICATION OF ONESELF BEFORE THE PRAYER
12
:
In order for us to discuss the issue of prayer, we would rst have to know about
purication. No prayer is acceptable unless one is in a state of purication to
begin with. The Messenger of Allaah said: The key to the prayer is Purica-
tion. That which makes (outside) actions forbidden is the takbeer, and that which
makes outside actions to become permissible is the tasleem.
13
THE EXCELLENCE OF WUDOO:
Allaah the Exalted said,
O you who Believe! When you prepare for Prayer, wash your faces and your hands
(and your arms) up to the elbows. Rub your heads (with water) and (wash) your feet
up to the ankles. [Sooratul-Maaidah 5:7]
From Aboo Hurayrah who said, The Messenger of Allaah said, The Prayer of
anyone of you breaching purication is not accepted unless he performs ablution.
14

Ibn Umar said, Indeed, I heard the Messenger of Allaah say, Allaah does not
accept Prayer without purication, not sadaqah (charity) from illegally attained
wealth.
15

From Aboo Hurayrah that the Messenger of Allaah said, When the Muslim
servant makes wudoo and washes his face, then the sin of everything he looked at
with his eye comes away with the water, or with the last drop of the water, and when
he washes his hands then the sin of everything he stretched out his hands to comes
away with the water, or with the last drop of the water. And when he washes his feet
every sin, which his feet walked towards comes away with the water or with the last
drop of the water - so that he leaves puried from sins.
16
Aboo Umaamah said, The Messenger of Allaah said, When a Muslim
makes wudoo the sins he has committed come away from his hearing and from his
sight and from his hand and from his feet, so when he sits he sits down having been
forgiven.
17
Aboo Maalik al-Asharee said, The Messenger of Allaah said, Purication
is half of eemaan. And al-hamdulillaah (saying: the praise is for Allaah) lls the
Scales. And subhaanallaah (saying: may Allaah be gloried) and al-hamdulillaah ll
whatever is between the heaven and the earth. And Prayer is a light. And sadaqah is
a clear proof. And sabr (patience) is a shining light. And the Quraan is a proof for or
against you. Every person starts the day dealing for his own soul so he either sets it
free or destroys it.
18

Aboo Hurayrah said, The Messenger of Allaah said, Whoever makes wudoo
and makes it well then goes out - and then nds that the people have nished the
Prayer - then Allaah gives him the same reward as one who had prayed it along with
the people without diminishing any of their reward.
19
Uthmaan said, The Messenger of Allaah said, Whoever performs wudoo for
Prayer and completes the wudoo - then walks to the obligatory Prayer and prays it
with the people - or with the congregation - or in the mosque - then Allaah forgives
his sins.
20
Humraan Ibn Abaan relates that Uthmaan asked for water to perform wudoo
- then he mentioned how the Prophet performed wudoo. Then he said, The
Prophet said at the end of the hadeeth, whoever performs wudoo in the same
way that I have just made wudoo then stands up and prays two rakaaat (units of
Prayer), not thinking of other things, then his previous sins are forgiven.
21
INTENTION
Before perfoming any act of worship (and the following are all acts of worship),
one must have made the proper intention in his heart to do so, for every act is
judged by the intent of the doer.
ABLUTION (AL-WUDOO):
It is the usage of clean
22
water upon specic body parts, indeed it has been
explained by Allaah the Gloried and Exalted, and the Messenger of Allaah
claried it for us. Allaah the Exalted said,
18) Related by Muslim (1/140)
19) Saheeh: Related by Aboo Daawood (no. 564) and an-Nisaaee (no. 856). It was authenticated by al-Al-
baanee in as-Saheehah (no. 6039).
20) Related by Muslim (1/144)
21) Related by al-Bukhaaree (11/213), Muslim (no. 226) and an-Nisaaee (1/63)
22) The water should not have any bad taste or weird coloration and be free from lth.
12) Translators Note: The following article is a translation of the book at-Tadhkiratu s-Sifat Wudoo wa-Sa-
laatin-Nabee. All footnotes containing Hadeeth referencing, or translation were added by the translator, the
rest of the footnotes were made by the original author.
13) Related by Abu Dawood; At-Tirmidhee and Ibn Maajah. Declared saheeh by Shaikh al-Albaanee
14) Related by al-Bukhaaree (1/206) and Muslim (no. 225)
15) Related by Muslim (1/60)
16) Related by Muslim (1/148)
17) Hasan: Related by Ahmad (2/252)
page8 page9
O you who Believe! When you intend to perform Prayer, wash you faces and
your forearms to the elbows. And wipe over your heads, and wash your feet to the
ankles... [Soorah Al-Maaidah 5:6]
The Prophet said, The Prayer will not be accepted from any one of you if he is
impure, until he performs ablution.
23
[1]: When you prepare for ablution, then make an intention in your heart for this
action, but do not utter it upon your tongue, due to the lack of proof for it. Then
mention the name of Allaah by saying: Bismillaah (With the Name of Allaah),
due to the statement of the Prophet There is not ablution for the one who does
not mention the name of Allaah upon it.
24
[2]: Then wash the hands three times, then place water in the mouth and move
it around within it three times, then put water into the nose and breathe it into
its uppermost part three times, and this is to be done with the right hand
25
.
And every time the water is taken out, it is to be done with the left hand. All of
this has been authenticated from the Prophet .
[3]: Then wash the face three times, and it is prescribed for the man to pass
water between the hairs of his beard. Then wash the forearms to the elbows
three times.
[4]: Then wipe over your head completely once, due to the statement of Allaah
the Exalted, And wipe over your heads... And this has been claried by the Mes-
senger of Allaah as is reported from him by Abdullaah Ibn Zayd that the
Prophet wiped over his head from the front to the back, beginning with the front of
his head and going back to the nape of his neck, and then returning his hands to the
place where he began.
26
[5]: Then wipe your ears, and the ruling upon them is the same as the ruling
upon the head, because they are part of it. So indeed it has been authenticated
from the Prophet that he said, The two ears are from the head.
27
[6]: Then wash your feet three times, and it is prescribed that you pass water
between your toes with your little nger, since that has been conrmed from
the Prophet .
[7]: It is prescribed for you O Muslim after you have completed the ablution,
that you say, Ash-hadu allaa ilaaha illallaah, wa ash-hadu anna Muhammadan ab-
duhu wa rasooluhu.
28
Then you should pray two units (rakah) of Prayer
29
, and
other supplications have been afrmed from the Sunnah.
[8]: The Messenger of Allaah said, Whoever makes wudoo like this - then all
of his previous sins are forgiven - and his Prayer and his walking to the mosque are
above and beyond that.
30

[9]: All of this has a set order, and it is that certain body parts follow directly
after others. And it is from the Sunnah to begin with the right in all of this, since
it is reported from Aisha that she said, The Messenger of Allaah used to begin
with the right hand in putting on his shoes, and in combing, and in purication, and
in all of his affairs.
31
[10]: It is from the Sunnah to use water sparingly, and not to be extravagant
with it. Indeed the ablution reported from the Prophet consisted of washing
each body part either once, twice, or three times.
32
WHAT BREAKS THE WUDOO:
The wudoo is broken by anything passing from the front or back passage,
whether it be urine, semen, uid, gas, or any excretion. It is also broken by
sound sleep. If such happens then the wudoo is to be performed anew.
If one has doubt about whether one has broken wudoo the rule is that wudoo
is only broken by certainty and not by assumption. Narrated Abbas bin Tamim:
My uncle asked Allahs Messenger about a person who imagined to have
passed wind during the prayer. Allahs Messenger replied: He should not
leave his prayers unless he hears sound or smells something.
33
23) Related by al-Bukhaaree (1/206) and Muslim (no. 225)
24) Saheeh: Related by Ibn Maajah (no. 399), at-Tirmidhee (no. 26), and Aboo Daawood (no. 101); it was
authenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Saheehul-Jaami (no. 7444).
25) Related by al-Bukhaaree (1/161) and Muslim (1/145) relate from Abdullaah Ibn Zayd al-Ansaaree t that
he said that it was said to him, Perform the ablution of the Messenger of Allaah for us. So he called for a pot
of wateruntil he said, So he washed his mouth and nose with a single mouthful, and he did that three
times.
26) Related by al-Bukhaaree (1/185) and Muslim (1/145)
27) Saheeh: Related by at-Tirmidhee (no. 37), Aboo Daawood (no. 134), and Ibn Maajah (no. 444); it was
authenticated by Shaykh al-Albaanee in Saheehul-Jaami (no. 2762).
28) This means, I testify that there is no deity worthy of worship besides Allaah, and I testify that Muham-
mad is His servant and Messenger.
29) Related by Muslim (no. 234)
30) Related by Muslim (1/113)
31) Related by al-Bukhaaree (1/235) and Muslim (no. 267)
32) Related by al-Bukhaaree (1/226)
33) Reported by Bukharee
page10 page11
AL-MASAH: WIPING OVER THE KHUFFS AND SOCKS
(AL JAWRABAYN):
Urwa bin Mughira reported his father having said: I was one night with the
Prophet of Allaah on a journey. He said to me, Have you any water with
you? I said, Yes. He came down from his ride and went on till he disappeared
in the darkness of the night (to relieve himself). He then came back and I
poured water for him from the jar. He washed his face, ...he washed his fore-
arms, wiped over his head, I then bent down to take off his socks, but then he
said, Leave them, for my feet were clean (i.e. he was in a state of ablution) when I
put them on, and he only wiped over them.
34

Shuraih b. Hani said: I came to Aisha to ask her about wiping over the socks.
She said: You better ask (Ali) son of Abu Talib for he used to travel with Allaahs
Messenger . We asked him and he said: The Messenger of Allaah stipulated
(the upper limit) of three days and three nights for a traveler and one day and
one night for the resident.
35
As evident from the above two Hadiths we know that one may wipe over ones
socks instead of washing their feet provided that one had put them on when
one was in a state of wudoo. Also stipulated is the time limit. A traveler may
keep wiping over his socks for a period of three days while a resident may
only do it for one. Once the socks are taken off then the feet must be washed
as usual and one cannot wipe over the socks until one makes wudoo and puts
them on.
As for what some people claim that wiping is only permissible over leather or
otherwise waterproof socks since they ensure cleanliness, this is erroneous.
This is an ease provided to the worshippers by Allaah and there is no evidence
that this ease is taken away if the material of the sock is different. Also, if one
were to consider their logic then it is necessary that the leather socks have no
holes. What were the socks of the companions of the Prophet except that
they were torn and full of holes. Also if it were forbidden to wipe over socks
with holes in them, the Prophet would have claried the matter.
AL-GHUSL
The ghusl (complete washing) is an obligatory act of purication that is per-
formed to purify the person from major impurities, such as after sexual inter-
course, ejaculation or menstruation. It is performed in the following manner:
[1]: After afrming ones intention one starts by washing the private parts.
[2]: Then he must mention the Name of Allaah by saying, Bismillaah.
[3]: Then he must perform the ablution as described above.
[4]: Then he must pour water over his head and spread it around his hair to the
roots at least three times.
[5]: Then he must wash the remainder of his body and wash his feet at the end.
TAYAMMUM:
The issue of Tayammun is an ease
granted to Muslims in the Quraan:
O you who believe! When you intend to
offer As-Salt (the prayer), wash your
faces and your hands (forearms) up to the
elbows, rub (by passing wet hands over)
your heads, and (wash) your feet up to
ankles. If you are in a state of Janba (i.e.
had a sexual discharge), purify yourself
(bathe your whole body). But if you are ill
or on a journey or any of you comes from
answering the call of nature, or you have
been in contact with women (i.e. sexual
intercourse) and you nd no water, then
perform Tayammum with clean earth and
rub therewith your faces and hands. Allh
does not want to place you in difculty, but
He wants to purify you, and to complete
His Favour on you that you may be
thankful. (Soorah Al-Maidah 5:6)
Tayammum is an act of purication that is performed with loose earth or sand
whenever water cannot be found or if it would cause hardship upon the worship-
per to use the water that is available. The Muslim should make his intention to
perform the tayammum in place of the ablution or ghusl, then he must strike
the soil and simply wipe his face and hands.
THE EXCELLENCE OF PRAYER (SALAAH):
The Messenger of Allaah said: Do you think that if there was a river at the
door of one you and he bathed in it ve times a day, would any dirt remain upon
him? They said: No dirt would remain upon him. He said: that is how it is
with the ve daily prayers, through them Allaah washes away the sins.
36

Allaahs Messenger also said: the ve daily Prayers, and the Jumuah to the 34) Reported by Muslim
35) Reported by Muslim
Figure 1. Raising the hands in Salaah.
Place of Prostration
page12 page13
enter into the Prayer by saying, Allaahu akbar (Allaah is Greater).
[3]: Then he should place his right arm upon his left arm and place them upon
his chest as is conrmed by the hadeeth of Aboo Daawood, and Ibn Khuza-
ymah, and Ahmad, with a Hasan (acceptable) chain of narrators, and whatever
opposes it is not authentic.
43

[4]: It is upon him to be submissive in his Prayer, and not to raise his gaze to
the sky, nor to turn it to the right or the left; due to the prohibition of all of that
being conrmed from the Prophet .
[5]: Then he should begin his
prayer with a supplication from
the supplications that have been
conrmed from the Messenger
of Allaah like his statement:
Subhaanaka, Allaahummaa wa
bihamdika; wa tabaarak ismuka;
wa taaalaa jadduka; wa laa ilaaha
ghayruka,
44
or other than it.
[6]: Then he should seek refuge
in Allaah from Shaytaan (Aoodhu billaahi min ash-
Shaytaan-ir-Rajeem (min hamzihi, wa nafkhihi, wa nafthihi)
45
the rejected
and he must say, Bismillaahir-Rahmaanir-Raheem
46
It is prescribed for him
to say this quietly and not aloud.
[7]: Then he must recite Sooratul-Faatihah
47
in its entirety. And it is from the
Sunnah that he recites it by separating each aayah (verse from the Quraan),
stopping at the ending of each aayah.
48

Jumuah are an expiation for what is between them, as long as one is not guilty of
major-sins.
37
Allaahs Messenger said: the ve daily
Prayers are an expiation for whatever is
between them. Do you see if a man was
employed to work and there was between his
house and his place of work ve rivers. So he
comes to his work place and works as Allaah
wills, and becomes dirty or sweaty. Then
whenever he came to the river he bathed. What
would remain of the dirt? So likewise with the
Prayer, whenever he commits a sin he suppli-
cates and seeks forgiveness, so whatever came
before is forgiven for him.
38
AS-SALAAH
39
:
[1]: The worshipper should turn his whole
body towards the direction of Prayer (qiblah)
and it is the Kabah
40
standing wher-
ever he is
41
. He should make an intention
in his heart to perform whichever Prayer
he wishes, in accordance with its ruling
whether it is obligatory, or supererogatory,
and with its time, like Fajr (Morning Prayer),
or Dhuhr (Noon Prayer), or other than these.
He should not utter this intention upon his
tongue, due to the lack of proof concerning
that from the Messenger of Allaah .
[2]: Then he should raise his hands
42
to the level of his ears or shoulders with
the open palms towards the Qiblah (see gure1) and he should exalt Allaah and
36) Bukharee
37) Muslim
38) At-Tabaraanee
39) For a detailed discussion about the Salaah with well-discussed proofs please refer to the book The
Prophets Prayer Describedby the Esteemed Scholar and Muhaddith, Shaykh Naasir-ud-Deen Al-Albaani.
Also check the book Fiqh Regulations for Rain and Winter Weather Conditionsby Shaykh Ali Al-Halabi.
Available at www.salabookstore.com.
40) From any point on Earth a Muslim should know the approximate direction of the Kaabah in Makkah.
If one is in a situation that one cannot determine the direction at all then one may pray in any direction
he wishes based on an educated guess. The prayer will be accepted, inshaAllaah and the mistake will be
pardoned.
41) An exception has been made in cases of fear, or severe illness, so it depends upon his capability.
42) I saw the Messenger of Allaah raise his hands up to his shoulders when he started the prayer, and when
he went into ruku and when he raised his head from ruku, and the son of ibn Umar added in his hadeeth,
and he did not do that between the two sajdas (Bukhaari & Muslim)
43) Hasan: Related by Aboo Daawood (1/94), see Irwaaul-Ghaleel (no. 353), and Sifatus-Salaat (p. 14-17) of
al-Albaanee.
44) This means: You are Gloried, O Allaah, and Praised; Your Name is Blessed; Your Majesty is Exalted, and
none has the right to worshipped but You.
45) I seek refuge with Allaah from Satan, the Rejected One (from the insanity he brings about, from his ar-
rogance and from his evil)
46) This means, With the Name of Allaah the Merciful, the Bestower of Mercy.
47) Sooratul-Faatihah is the rst Soorah of the Quraan. It is transliterated as follows, Bismillaahir-Rah-
maanir-Raheem, Alhamdulillaahi Rabbil-Aalameen, ar-Rahmaanir-Raheem, Maaliki yawmid-deen, iyyaaka
nabudu, wa iyyaaka nastaeen, ihdinas-siraatil-mustaqeem, siraatalladheena anamta alayhim, ghayril
maghdoobi alayhim, wa lad-daaleenThis means: With the Name of Allaah, the Most Merciful, the Bestower
of Mercy, all praise is due to Allaah, Lord of the worlds, the Most Merciful, the Bestower of Mercy, Master of
the Day of Judgement, it is only You that we worship, and it is only You in whom we seek help, guide us to the
Straight Path, the Path of those whom You have blessed, not those upon whom is Your Anger, nor those who
are astray.
48) Saheeh: Related by Aboo Daawood, authenticated by al-Albaanee in al-Irwaa (no. 343).
Figure 2. Placing the hands
upon the chest. The person
must remember to direct his
gaze at the place of prostration
Figure 3. Bowing (rukoo)
page14 page15
path of those who earn Your Anger, nor the path of those who went astray,then you
must say, Ameen, for if ones utterance of Ameen coincides with that of the angels,
then his past sins will be forgiven.
53
He also said: Say Ameen when the imaam says it, and if the Ameen of anyone of
you coincides with that of the angels then all his past sins will be forgiven.
54
[8]: Then he must read after the Faatihah, that which is easy for him from the
Quraan. And it is from the Sunnah to make the rst unit of Prayer (rakah) lon-
ger than the second.
[9]: And it is legislated that the one following along in the Prayer must correct
55

the Imaam (Prayer leader), if he is unsure in his recitation, or if he mixes up the
aayaat (verses). So indeed this occurred with the Prophet and his Compan-
ions.
56

[10]: So when he nishes his recita-
tion, he should observe an elegant
silence, and then raise his hands
as before (gure1), saying Allaahu
Akbar, and proceed to bow as
shown in gure 3. He must note that
his hands are upon his knees and
his ngers spaced and that his back
is horizontal to the ground, his head
must neither droop nor be higher
than his back.
[11]: And he must say: Subhaana rabbiyyil-adheem (May my Lord be Gloried,
the Magnicent) while bowing, or other supplications that have been conrmed
for the rukoo from the Messenger of Allaah times or more. It is not permis-
sible to recite the Quraan in the bowing (rukoo), or in the prostration (sujood).
[12]: Then he must rise up from bowing, saying: Samiallaahu liman hamidahu
(Allaah has heard the one who praised Him.) raising his hands as before (gure
1) while doing so and he should stand up straight as before such that his body
is relaxed in that standing. Once he is standing again, he must say, Rabbanaa
IMPORTANCE OF SURAH FAATIHAH:
Allaah the Blessed and Exalted has said: I have divided the prayer between My-
self and My servant, into two halves: half of it is for Me and half is for My servant,
and My servant shall have what he has asked for. Then the Messenger of Allaah
said: Recite! The servant says Praise be to Allaah, the Lord of the Worlds;
Allaah the Exalted says My servant has praised Me. The servant says, The
Most Merciful, the Bestower of
Mercy; Allaah says, My servant
has extolled Me. The servant says
Master of the Day of Judgment;
Allaah the Exalted says, My ser-
vant has gloried Me. The servant
says, It is You (alone) we worship
and it is You (alone) we ask for
help; [He says:], This is between
Me and My servant, and My servant shall have what he has asked for. The servant
says, Guide us to the Straight Path, the Path of those
whom You have favored, not of those who receive Your
anger, nor of those who go astray. [He says:], All
these are for My servant, and My servant shall have
what he has asked for.
49

He said: There is no prayer for the one who did not
recite (in it) the opening chapter (Surah Faatihah).
50

And in another narration he said: That prayer is
not sufcient in which a man does not recite the Open-
ing of the Book (Surah Faathiah).
51

A man came to the Messenger of Allaah and said: I cannot memorize any-
thing from the Quran, so teach me something which can be a substitute for me. He
said: say, Subhaan-Allaah, wal-hamdulilaah, wa laa ilaaha illallaah, wallaahu
Akbar, wa laa hawla wa laa quwwata illaa billaah.
52
SAYING AMEEN AFTER SURAH FAATIHAH
Allahs Messenger said: When the Imam says:
Ghair-il-Maghdubi Alaihim Walad-Dallin (i.e. not the
49) Reported by Muslim
50) Reported by Bukharee
51) Reported by Daraaqutni and Ibn Hibbaan
52) Abu Dawood (I declare Allaah free from all defects; all Praise be to Allaah; none has the right to be wor-
shipped but Allaah; Allaah is the Greatest; there is no might or power except by Allaah)
53) Reported by Bukharee
54) Reported by Bukharee
55) Speaking during the prayrer is absolutely forbidden, exceptions are made when the imaam makes mis-
takes in the prayer. If the mistake arises during his recitation, the followers must correct him by only uttering
the correct recitation. If mistakes arise in any other part of the prayer then the men should say Subhanallah
to indicate that a mistake had been made, or the women should clap their hands to indicate the same.
56) Related by Aboo Daawood
Figure 4. The Prostration (Sujood)
Figure 5. Sitting in
between the Prostrations
and during Salah in
general
Figure 6. Sitting in the nal Rakaah.
Figure 7. Pointing
the nger during
the tasahhud
page16 page17
[15]: Then he must raise his head whilst saying, Allaahu akbar, and sit in the
manner shown in gure 5, with his left foot at against the ground

and the right foot propped up. His hands must be upon his thighs with the n-
gers pointed towards the Qiblah. And in this sitting he must say: Rabb ighrlee
(Lord, forgive me) in repetition.
[16]: Then he must say, Allaahu akbar and prostrate a second time. And he
must do it as he did the rst one.
[17]: Then he should sit a light sitting that is called jilstatul-istiraahah (the sit-
ting of rest), and he must rise up supported by his knuckles upon the ground
like one kneading dough, and whatever opposes that, then it does not have an
authentic chain of narrators. This completes one unit or rakaah of the prayer.
So one must remember that a single rakaat roughly consists of the recita-
tion of the Quraan, a bowing and two prostrations. One must also remember
that different salaah have different numbers of rakaah in them, which shall be
discussed later.
[18]: And he does in the second unit of Prayer what he did in the rst one, but
he does not recite the opening supplication that were indicated in section 5 and
6 above.
[19]: So when he nishes the second unit of Prayer, instead of getting up he
must remain sitting and say the tashahhud (testimony of faith), the sitting is
done in the same manner as shown in gure 5, unless it is the nal rakaah,
where the Muslim must sit as shown in gure 6.
During the tashahhud the Messenger of Allaah would spread his left palm
on his left knee, clench all his ngers of his right hand, point with the nger
adjacent to the thumb towards the Qiblah, and x his sight on it (the nger)
(see gure 7). He should move it
63
, supplicating with it from the beginning of
the tashahhud, to the end of it; due to the conrmation of this action from the
Prophet , as was quoted by Waail Ibn Hujr and as was related from him by
Aboo Daawood, an-Nisaaee, and Ahmad, and it was authenticated by Ibn Khu-
zaymah and Ibn Hibbaan, and other than them.
64
And whatever opposes it, then
it is shaadh (irregular/strange) due to its contradiction of an authentic hadeeth,
since it is a contradiction of that which is more authentic than it.
lakal-hamd (Our Lord, for You is the praise.), or other supplications that have
been conrmed from the Messenger of Allaah .
57

Narrated Rifaa bin Ra Az Zuraqi: One day we were praying behind the Prophet
when he raised his head from bowing, he said, Samiallaahu liman hamida-
hu. A man behind him said, Rabbana walakal hamd, hamdan Kathiran taiyiban
mubarakan hi (O our Lord! All the praises are for You, many good and blessed
praises). When the Prophet completed the prayer, he asked, Who has said these
words? The man replied, I. The Prophet said, I saw over thirty angels com-
peting to write it rst. The Prophet rose (from bowing) and stood straight till all
the vertebrae of his spinal column came to a natural position.
58
[13]: Then he must say, Allaahu Akbar whilst descending into prostration. He
must put his hands down before his knees, due to the statement of the Prophet
: When one of you kneels down, then do not let him kneel down as a camel kneels
down, and let him put his hands down before his knees.
59-60

[14]: Then he should prostrate using the palms of his hands as supports, and
he should bring his ngers together and have them facing the Qiblah (direction
of Prayer). And his forearms must not touch the ground, due to the prohibition
from that, and his forehead, and his nose, and his knees, and the front of his
feet must touch the ground (see gure 4). And he must say in his prostration,
Subhaana rabiyyil-alaa (Gloried be my Lord, the Magnicent), three times or
more.
The Prophet said: I have been ordered to prostrate on seven bones: the forehead
along with the tip of the nose and he pointed towards his nose, both hands (palms),
both knees and the toes of both feet and not to gather the clothes or the hair.
61

The Messenger of Allah said: When you prostrate yourself, place the palms of
your hands on the ground and raise your elbows.
62

57) And some people add to this, ash-shukr(the thanks), and there is no basis for it.
58) Reported by Bukharee
59) A confusion may arise from the understanding of this Hadeeth. The camel does in fact place its forelegs
down before its hind legs when sitting down so a person may see a contradiction in this Hadeeth and say
that one should therefore put his knees before his hands when going down for prostrating. In Arabic, what is
understood to be knees, are the knees on the forelegs on the camel, since they resemble the human leg more
than the hind leg, therefore there is no contradiction in the Hadeeth and thus, the hands preceed the knees
when one proceeds to prostrate.
60) Saheeh: Related by an-Nisaaee in al-Kubraa (1/47), and by Abdul-Haqq in al-Ahkaamul-Kubraa (1/54),
it was authenticated by al-Albaanee in Saheehul-Jaami (no. 609).
61) Reported by Bukharee
62) Reported by Muslim
63) The Prophet of Allaah _ said: and this is the shooting of the devil; no one will forget when he does this.
(Reported by Abu Yalaa)
64) Related by Aboo Daawood (no. 713), Ahmad (4/318), and an-Nisaaee (2/126-127); it was authenticated
by Ibn Khuzaymah (no. 480), and Ibn Hibbaan (no. 1851).
page18 page19
Abu Bakr said to the Messenger of Allaah : teach me an invocation, which I
may petition (Allaah) with my prayer. He said: say: Allaahumma innee thalam-
tu nafsee thulman katheeran, wa laa yaghruth-thounooba illaa anta, fagrlee
magratan min indika, warhamnee, innaka antal-ghafoorur-raheem.
69
[24]: Then he must recite the salutations at the end of the Prayer, in one of
two ways: [i] as-salaamu alaykum wa rahmatullaahi wa barakaatuhu
70
whilst
turning his head to the right towards his right shoulder. Then saying, as-salaamu
alaykum wa rahmatullaah whilst turning his head to the left towards his left
shoulder. [ii] The second way is done in the same manner, but with out wa
barakaatuhu in the rst salutation. And other than these two ways have been
conrmed also. This act is known as the tasleem and is the nishing point of the
salaah.
Upon completion of the Salaah, the Prophet would turn and face the people:
Narrated Samura bin Jundab The Prophet of Allaah used to face us on
completion of the Salaah (prayer).
71
ADKAR AFTER THE SALAAH
The Messenger of Allaah would ask Allaah for forgiveness (Astaghrullaaha)
three times after the Salaah, and then he would say: Allaahumma antas-sa-
laamu wa minkas salaam, tabaarakta yaa thal jalaali wal ikram.
72

Narrated Abu Huraira : Some poor people came to the Prophet and said,
The wealthy people will get higher grades and will have permanent enjoyment and
they pray like us and fast as we do. They have more money by which they perform
the Hajj, and Umra; ght and struggle in Allahs cause and give in charity. The
Prophet said, Shall I not tell you a thing upon which if you acted you would
catch up with those who have surpassed you? Nobody would overtake you and you
would be better than the people amongst whom you live except those who would do
the same. Say Subhaan allah, Alhamdu-lillah, and Allahu Akbar thirty three
times each after every (compulsory) prayer.
73
[20]: And he must recite the Prayer of tashahhud quietly, and it is as follows:
At-tahiyyaatu-lillaahi wa-salawaatu wa tayyibaatu. As-salaamu alan-nabee wa
rahmatullaahi wa barakaatuhu. As-salaamu alaynaa wa alaa ibaadis-saaliheen.
Ash-hadu allaa ilaaha illallaah, wa ash-hadu anna Muhammadan abduhu wa
rasooluhu.
65
[21]: Then he must send Prayers upon the Prophet with one of the versions of
this Prayer that have been mentioned from him, Allaahumma salli alaa Muham-
mad, wa alaa aali-Muhammad. Wa baarik alaa Muhammad wa alaa aali-Muham-
mad, kamaa sallayta wa baarakta alaa Ibraaheem wa alaa aali-Ibraaheem. Innaka
hameedum-majeed.
66
In another narration: Allaahumma salli ala Muhammadin wa ala aali Muhamma-
din kamaa sallayta ala Ibraheema wa ala aali Ibraheem. Innaka hameedun majeed.
Allaahumma baarik ala Muhammadin wa ala aali Muhammadin kamaa baarakta
ala Ibraheem wa ala aali Ibraheem. Innaka hameedun majeed.
67
[22]: After the Muslim completes the above he stands up and in the same
manner performs the remaining units of the prayer, reciting Soorah Faatihah in
every unit, but silently, since it is the Sunnah to recite silently after the rst two
rakaahs.
[23]: After the prostration is nished for the nal unit of the prayer (whether
it be the second, or third or fourth unit) he sits for the last tashahhud, and he
does what he did in the rst tashahhud, but he sits in it mutawarrik: (shown in
gure 6) putting his left foot under his right shin, which should be erect. Then
he must recite the tashahhud and send prayers upon the Messenger , as has
preceded in points (no. 18-20). And in the end of it, he must seek refuge from
four things, so he says, Allaahumma innee aoodhubika min adhaabi jahannam,
wa min adhaabil-qabr, wa min tnatil-mahyaa wal-mamaat, wa min sharri tnatil-
maseehid-dajjaal.
68
Then he may choose whatever supplication he wishes.
65) This means, All compliments, prayers, and pure words are for Allaah. Peace be upon you, O Prophet, and
also the mercy of Allaah and His blessings. Peace be upon us, and upon the righteous servants of Allaah. I
bear witness that there is no deity worthy of worship besides Allaah, and I bear witness that Muhammad is
His servant and messenger.
66) This means, O Allaah, send prayers upon Muhammad, and upon the family of Muhammad, and send
blessings upon Muhammad, and upon the family of Muhammad, as you sent prayers and sent blessings
upon Ibraaheem and the family of Ibraaheem. Verily You are Worthy of Praise, Full of Glory.
67) Ahmad (O Allah, Exalt Muhammad and the family of Muhammad as You Exalted Ibrahim (Abraham)
and the family of Ibrahim. Verily You are full of Praise and Majesty. O Allah, Bless Muhammad and the family
of Muhammad as You Blessed Ibrahim and the family of Ibrahim. Verily, You are full of Praise and Majesty)
68) This means, O Allaah, verily I seek refuge in You from the torment of Hell, and from the torment of the
grave, and from the trials/tribulations of the living and the dead, and from the evil trials/tribulations of the
Anti-Christ.
69) O my ilaah, I have transgressed upon myself much transgression, and no one forgives sins except for You,
so forgive me a forgiveness from You, and have mercy upon me. You are The Oft-Forgiving. The Merciful.
70) This means, May the peace be upon you, and the mercy of Allaah, and His blessings.
71) Reported by Bukharee
72) Reported by Muslim (O my Ilaah, You are As-Salaam, and from You comes Salaam. Blessed are Thee O
haver of glory and kindness.
73) Related by Bukharee
page20 page21
Imaam Ahmad and Ishaaq Ibn Raahawaih both formulated their opinions accord-
ing to this hadeeth. Thus, Al-Marwazee said: I said (to Ahmad): Can one greet
the people with Salaam while they are praying? he said: Yes and then mentioned
the story of IbnUmar when he asked Bilaal. So then I asked him: How did he
respond? He said: He used to gesture with his hand. Ishaaq said: It is as he said
it is.
80
This is the opinion that Ibn Al-Arabee preferred, where he said: The
gesturing of the hand during prayer can be done for responding to the greeting of
Salaam and for a matter that occurs during the prayer. It can be also be done due to
a necessity which calls away the attention of the one who is praying. If it is done in
order to respond to a greeting, then there are authentic reports concerning that, such
as the Prophets action in Qubaa.
81
Narrated Uthman ibn AbulAs : Uthman came to Allahs Messenger and
said: Allahs Messenger, the Satan intervenes between me and my prayer and my
reciting of the Quran and he confounds me. Thereupon Allahs Messenger said:
That is (the doing of the Satan) who is known as Khinzab, and when you perceive its
effect, seek refuge with Allah from it and spit three times to your left. I did that and
Allah dispelled that from me.
Narrated Abdullah bin Abi Qatada My father said, The Prophet in Dhuhr
prayers used to recite Al-Fatiha along with two other Suras in the rst two Rakat: a
long one in the rst Raka and a shorter (Sura) in the second, and at times the verses
were audible. In the Asr prayer the Prophet used to recite Al-Fatiha and two more
Suras in the rst two Rakat and he used to prolong the rst Raka. And he used to
prolong the rst Raka of the Fajr prayer and shorten the second.
82
NUMBER OF RAKAAH (UNITS) IN EACH SALAAH
Keeping with the simplicity of the book we will only state the number of rakaah
for the Fard (obligatory) prayers, since the number of optional rakaah are often
differed upon by the scholars, but nonetheless their importance should encour-
age the Muslim to study the Fiqh of Salaah to get a good grasp of their rulings.
The numbers of obligatory rakaah for the ve prayers are as follows:
Prayer Units (Rakaah)
Fajr 2
Dhuhr 4
Asr 4
Magrib 3
Ishaa 4
It is reported by way of the Messenger of Allah that he said: Whoever makes
tasbeeh (Subhna allh) after each salt 33 times, tahmeed (al-hamdu lil-lh) 33
times, takbeer (allhu akbaru) 33 times, and completes a hundred by saying: L
ilha ill allhu wahdahu l shareeka lahu, lahul mulku wa lahul hamdu, wa huwa
`ala kulli shayin qadeer his sins would be forgiven even if they were as plentiful as
the foam of the sea.
74

It is reported of Muth bin Jabal that he said that the Messenger of Allah
took him by the hand and said O Muth I do by Allah love you, so make sure
you never give up saying Allhumma a`innee `al thikrika washukrika, wa husni
`ibdatika after every salt.
75
The Prophet of Allaah said: Whoever recites Ayat-al-Kursi (Surah Al-Baqarah:
255) at the end of every obligatory prayer, nothing but death will prevent him from
entering Paradise.
76
The last three surahs of the Quraan should be recited once after Dhuhr, Asr
and Ishaa, and three times after Fajr and Magrib.
77
The Prophet of Allaah left for Fajr Prayer While Juwayriyah was busy with the
remembrance of Allaah. When he returned, he saw that she was still busy with
the remembrance of Allaah, then he said: Since leaving you I have said four
phrases which, if weighed against all you have said today, would prove to be heavier
(in reward): Subhaanallahi wa bi hamdihi, Aadada Khalqihi, waridhaa nafssihi,
wazinata arshihi, wa midaada kalimaatihi.
78
PERMISSIBLE ACTIONS IN SALAAH FROM THE SUNNAH:
Ibn Umar reported: That the Messenger of Allaah went to Qubaa (a masjid
in Madeenah) to pray and the Ansaar came to him while he was in prayer and
greeted him with Salaam. So I said to Bilaal : How did you see the Prophet
respond to their greeting, when he was greeted with Salaam whilst praying? He
(Bilaal) said: He said like this -and he stretched out his palm. And Jafar Ibn
Awn stretched out his palm and put the inner part of his palm facing the bottom and
the backside of it facing the top.
79

74) Muslim (There is no ilah except Allah alone, no associate does He have. His is the Kingdom, to Him is
All-Praise, and He is well able to do all things.)
75) Reported by Abu Dawood (O my ilh help me in establishing your remembrance, thanking You, and
worshipping You properly)
76) Reported by An-Nasai
77) Reported by Abu Dawood
78) Reported by Abu Dawood (Glory be to Allah, and I begin with praise of Him to the number of His crea-
tures, in accordance with His good pleasure, to the weight of His throne and to the ink (extent) of His words)
79) Reported by Abu Dawood
80) Masaail Al-Marwazee
81) Aaridat-ul-Ahwadhee Sharh Sunan At-Tirmidhee
82) Reported by Bukhaaree
page22 page23
Only that part of the prayer which is performed with khushoo is acceptet by
Allaah. The Prophet stated that A person may pray a prayer, but he is rewarded
for its one tenth, one ninth, one eigh, one seventh, one fth, one fourth, one third,
one half
84
So only that part of the prayer where we are able to block out our outer world
and concentrate fully on the Worship of Allaah. We are to pray as if every prayer
is our last prayer, with the though that Allaah is in front of us, and though we
are not able to see Him, He sees us. When one stands in prayer Satan is always
whispering and reminding us of worldly matters so that our prayers become
lacking or even futile. We have to strive in the prayer and ght Satan so as not
to let him steal the prayer away from us.
It is this concept of Khushoo that differentiates the prayer from being just an-
other routine ritual. Prayer in Islaam is a combination of the efforts of the mind
and the body, and it becomes severely decient without the full contribution of
both as far as we are able.
THE SUTRA:
The sutra is any kind of barrier that a worshipper places a foot or so from his
place of prostration so that others may pass beyond it. It may be a chair, a
wall, anything. He should place a sutrah in front of him if he is praying alone, or
leading others in Prayer, in accordance to the statement of the Messenger of
Allaah Do not pray, except towards a sutrah, and do not let anyone pass in front
of you.
85
When in congregation it is enough for just an imaam to have a sutrah,
and it is just forbidden to pass in front of the imaam behind his sutra, but one
may pass through the rows.
ACTIONS WHICH BREAK THE SALAAH:
The prayer is made invalid by talking, eating or drinking during the prayer or if
for some reason the wudoo is invalidated. The praver is also invalid if one of the
pillars of the prayers is left out. A mans prayer can also be broken if a woman,
a donkey or a black dog passes in front of him without there being a barrier in
front.

THE TIMES OF EACH SALAAH:
Now that we know the number of units in the Fard salaat, it is important to know
the timing for them, since it is not permissible to pray before the due time. An
indication of the times of the Salaath is given in the Quraan.
And perform As-Salaat at the two ends of the day and in some hours of the night.
Verily the good deeds remove the evil deeds. That is a reminder for the mindful.
(Soorah Hud 11:114)
Perform As-Salaat from mid-day till the darkness of the night, and recite the
Quraan in the early dawn. Verily the recitation of the Quraan in the early dawn is
ever witnessed. (Soorah Al-Isra 17:78)
The times of prayer are even more specically laid out in the Hadeeth as an
explanation of the above ayaah.
The Prophet said: The time for Dhuhr is from when the sun has passed its high-
est point, until when a mans shadow is equal in length to his height, when the time
of Asr comes. The time of Asr lasts until the sun turns yellow (just until the sun
starts to set). The time of Maghrib lasts until the twilight has faded. The time for
Isha lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginning
of the dawn so long as the sun has not started to rise. When the sun starts to rise
then stop praying, for it rises between the two horns of the Shaytaan.
83
So to summarize from the above hadeeth, the times of the Salaah are as fol-
lows:
Fajr, from dawn until the beginning of the sunrise; Dhuhr, from just after midday
till the time when an objects shadow is equal to its height; Asr, from the end
of Dhuhr till just before sunset; Magrib, from after the sunsets till the twilight
fades completely; Isha, from the end of Maghrib, till the middle of the night.
KHUSHOO IN SALAAH:
Khushoo is a manner of being in the state of prayer when one is completely
concentrating on worship without diverting his thoughts towards anything else.
It is an absolute sense of realization that one is standing in complete submis-
sion before his Lord and must thus be humble and fully aware. Allaah says:
Successful indeed are the believers. Those who offer their Prayers with humility and
attentiveness (khushoo). (Soorah al-Muminoon: 1-2)
83) Reported by Muslim
84) Abu Dawood and An-Nisaai
85) Jayyid: Related by Ibn Khuzaymah (1/93/1), al-Albaanee declared it to be Jayyid (good) in Sifatus-Salaa-
tin-Nabee (p. 82).
page24 page25
So due to what is reported from the hadiths above it is obligatory to straighten
the lines and close any gaps between the people. One must stand in tight rows,
shoulder to shoulder and feet to feet with their ankles aligned.
WHEN TWO ARE PRAYING...
When only two people are praying it is necessary for the one who is the Imaam
to be on the left and the follower to be on the right, side by side without one
being ahead or behind the other.
Narrated Ibn Abbaas : Once I passed the night in the house of my aunt Mai-
muna. Allaahs Messenger offered the Ishaa prayer and then came to the house
and offered four rakat and slept. Later on, he woke up and stood for the prayer and I
stood on his left side. He drew me to his right and prayed ve rakat and then two.

Ibn Hajar reports by way of Ibn Juraeej who said, I said to Ataa, the man who
prays with another man, where does he stand? He said, Along his right. I said,
He comes parallel to him until he aligns with him, neither of them is further back
than the other? He said, Yes. I said, Do you like that he be equal with him until
there is no gap between them? He said Yes.
93

CONCLUSION:
Here we reach the end of what we had deemed proper to prepare for those
newly entered into the true Religion of Allaah. We hope to have claried to you
the virtues of purication and Prayer along with their manners of performance
within their rules. We realize that it may have been slightly difcult for some
and not fully digestible in the rst read. So therefore, we advise you may
Allaah keep you rm upon His single Straight Path to re-read and review the
materials contained herein. Since, they will help you to purify your worship of
the Lord of the Worlds in belief, intention and action.
Along with these advises which you have read and pondered over in this small
work, we also leave you may Allaah bestow mercy upon you with a reminder
about accompanying the knowledgeable and righteous of this Ummah (nation).
For how many a people have entered into the beautiful Religion of Allaah, only to
be misled by the corrupt rabble who feign knowledge and correct belief.
Said Ahmad Ibn Hanbal, If I see a youth when he begins to grow with Ahlus-Sun-
nah wal-Jamaaah, then I have good hopes for him. And if I see a youth with the
people of innovations, then I despair for him; since a youth is according to his initial
AN IMPORTANT POINT:
Know that the Prayer of the woman is exactly like the Prayer of the man, due to
the general wording concerning that
86
, and due to his statement: Women
are only the twins of men.
87
Exceptions are made whenever differences be-
tween the two are mentioned along with authentic proof.
88
RECITING THE QURAAN IN SALAAT:
He used to recite the Quraan loudly in the morning Prayer, in the rst two
rakaah of Magrib and Ishaa. He would recite quietly in Dhuhr, Asr, the third
rakaah of Magrib, and the last two rakaahs of Ishaa.
89

He also recied loudly in Friday Prayer, and the two Eid Prayers, in the prayer
for rain, and in the eclipse Prayer.
90
STRAIGHTENING THE LINES AND CLOSING THE GAPS
IN SALAAH:
While praying in congregation it is obligatory that the line be straightened and
that any gaps between the worshippers be closed. One must stand in prayer,
shoulder to shoulder and feet to feet, aligning ankle to ankle. As Allaah Azza Wa
Jal said:
Surely Allaah loves those who ght in His cause in ranks, as if they were a solidied
[marsoosan] wall. (Soorah as-Saff 61:4)
Anas b. Malik reported: The Messenger of Allaah said: straighten your rows.
for the straightening of a row is a part of the perfection of prayer.
91

Abu Masud reported: The Messenger of Allaah used to touch our shoulders in
prayer and say: Keep straight, dont be irregular, for there would be dissension in
your hearts. Let those of you who are sedate and prudent be near me, then those who
are next to them, then those who are next to them. Abu Masud said: Now-a-days
there is much dissension amongst you.
92
86) This statement of the author refers to the hadeeth related by Imaam al -Bukharee (1/345), from Maalik
Ibnul-Huwayrith t who said that the Prophet r said, Pray just as you have seen me praying.
87) Saheeh: Related by Aboo Daawood (no. 234), authenticated by al-Albaanee in Saheehul-Jaami (no.
2329).
88) In all that we have mentioned here concerning the wudoo (ablution) and salaat (Prayer) of the Prophet
r, there is no authentic proof showing a difference between men and women. A difference in the prayer of
men and women has only been mentioned in some ahaadeeth that are weak, as the researching scholars
from the people of Hadeeth have explained.
89) The Prophets Prayer described P.28
90) The Prophets Prayer described P.28
91) Reported by Muslim
92) Reported by Muslim 93) Fath ul-Baaree - Kitaab al-Athaan no. 57
page26 page27
APPENDIX I: THE FOUNDATIONS OF WORSHIP IN ISLAAM:
THE PURPOSE OF CREATION:
Allaah the Exalted says,
Say: Verily my Prayer, and my Sacrice, and my living and my dying are for Al-
laah, Lord of the Worlds, having no associate. This is what I was commanded with,
and I am the rst of the Muslims. [Sooratul-Anaam 6:162]
And He said,
And I did not create the Jinn, nor mankind, except to worship Me. [Sooratudh-
Dhaariyaat 51:56]
Imaam an-Nawawee (d.676H) rahimahullaah said, So mankind, along with
every other creation, is in need of Allaah the Exalted in His Essence, and in what-
ever emanates from His Essence. It is not possible for the creation to be in need of
anything except its Creator. And no one is self-sufcient by himself, except Allaah
alone, and He is as-Samad (the Eternal), and al-Ghanee (the Self-Sufcient), and
everything other than Him is in need of Him.
97
Allaah the Exalted said,
Verily the one who associates partners with Allaah, then verily Allaah has prohib-
ited Paradise upon him, and his dwelling place shall be the Fire. And the transgres-
sors will not have any helpers. [Sooratul-Maaidah 5:72]
Imaam ash-Shaatibee (d.790H) rahimahullaah said, Indeed Allaah has divid-
ed worship up into many types so that the servants may eagerly embark upon it, so
from them is: the types of worship that are related to aqeedah (belief), such as believ-
ing in the uloohiyyah (divinity) of Allaah the Exalted, and describing Him with the
Perfect Attributes. And from them also is the type of worship that is related to the
heart, such as uboodiyyah (servitude), and supplication. And from them is the type
of worship related to this world, such as Prayer, fasting and Hajj (pilgrimage). And
from them is the type of worship related to wealth, such as zakaat (obligatory alms),
and charity. And all of these have only been legislated to preserve the Religion.
98

THE CONCISE DEFINITION:
Shaykh Saalih Ibn Sad as-Suhaymee said, Worship (ibaadah) in the (Arabic)
language means utter debasement and subservience. According to the Shareeah, it is
up-ringing.
94
Said Damarah Ibn Rabeeah, From Ibn Shawdhab who said, Verily
from the favour of Allaah upon a youth is that he nds a righteous person of the
Sunnah to teach him.
95
From Abdullaah Ibn Shawdhab, from Ayyoob who said,
Verily from the happiness of a youth or a foreigner is that Allaah guides them to a
Scholar from Ahlus-Sunnah.
96

Indeed success is only attained through the help of Allaah.
94) For both of the above narrations, refer to al-Aadaabush-Shariyyah (3/77).
95) al-Ibaanah (1/205), as-Sughraa (no. 91) and al-Laalikaaee (1/60)
96) Related by al-Laalikaaee (no. 30) in Sharh Usoolul-Itiqaad
97) al-Majmoo (1/42)
98) al-Muwaaqaat (2/8)
page28 page29
And to every nation We sent Messengers, ordering them that they should wor-
ship Allaah alone, obey Him, and make their worship purely for Him; and that they
should avoid at-Taaghoot. [Sooratun-Nahl 16:36]
And at-taaghoot is from the word at-tughyaan, which means: going beyond the
limits. Umar Ibnul-Khattaab said, The taaghoot is Shaytaan.
104
So this is what certain people have mentioned. However, Imaam Ibnul-Qayyim
rahimahullaahu taaalaa has given a very comprehensive denition, so he said,
The taaghoot is all that which causes the person to exceed the limits with regards to
that which is worshipped, followed, or obeyed. So the taaghoot in any nation is who-
soever turns to other than Allaah and His Messenger for matters of judgement; or
is pleased to be worshipped besides Allaah; or is followed without a clear proof from
Allaah; or is obeyed in that which is known to be disobedience to Allaah.
105
THE REQUIRED PRINCIPLES OF WORSHIP
[1]: KNOWLEDGE COMES BEFORE ACTION:
Before one proceed to act upon something one must know what is obligatory
and required of him in regards to that action. So knowledge is a prerequisite of
any action.
Then al-Haadh Ibn Hajar (d.852H) rahimahullaah commented upon this
statement saying, So knowledge is a condition for the correctness of the statement
and action. So these two (statement and action) are not held in high esteem, except
due to it (knowledge), so it must take precedence over them; since the correctness of
the intention is a prerequisite for the correctness of action.
106
al-Haadh al-Khateeb al-Baghdaadee (d.463H) rahimahullaah said, So
knowledge is a tree, and actions are its fruit. The one who does not act upon his
knowledge is not to be counted as being a scholar. And it is said, the knowledge is the
father, and actions are its offspring. And action comes after knowledge, and narra-
tion comes after investigation. So do not feel content with action, as long as you are
decient in knowledge.
107
[2]: SINCERITY TO ALLAAH:
Any act of worship that is done, must be done in a sincere effort to win the
a general term referring to everything that Allaah loves and is pleased with in terms
of statements, and actions; whether they are done openly or secretly.
99
THE MEANING OF WORSHIP
100
:
The statement of Allaah the Most High :
I did not create the Jinn, nor mankind, except to worship Me. [Sooratudh-Dhaari-
yaat 51:56]
Shaykhul-Islaam Ibn Taymiyyah (d.728H) rahimahullaah said, Worship
(al-Ibaadah) is obedience to Allaah by following that which He ordered upon the
tongues of His Messengers. He also said, Worship (al-Ibaadah) is a compre-
hensive term covering everything that Allaah loves and is pleased with whether
saying, or actions, outward and inward.
101
Imaam al-Qurtubee (d.671H) rahimahullaah said, The root of ibaadah is
humility and submissiveness. The various duties that have been prescribed upon the
people are called ibaadaat (acts of worship), since what is required is that these acts
of worship must be done with humility and submissiveness to Allaah the Most
High.
102
Ibn Katheer (d.774H) rahimahullaah said, And ibaadah is obedience to Allaah
by acting upon what He commands, and abandoning what He forbids; and this is
the reality and essence of Islaam. And the meaning of Islaam is: istislaam (submis-
sion and surrender) to Allaah the Most High along with the utmost compliance,
humility, and submissiveness to Him. He also said whilst explaining the above
aayah, Indeed Allaah the Most High created the creation so that they could
worship Him alone, without associating any partner with Him. Whoever obeys Him
will be completely rewarded, whereas whoever disobeys Him would be punished with
a severe punishment. And He has informed that He is neither dependant, nor does
He have any need for them. Rather, it is they who are in dire need of Him, in every
condition and circumstance, since He is the One who created, sustains, and provides
for them.
103
THE MEANING OF TAAGHOOT:
The statement of Allaah the Most High:
99) Mudhkiratun-l-Aqeedah (p. 25)
100) Taken from Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90) of al-Allaamah Abdur-Rahmaan Ibn
Hasan aalush-Shaykh (d.1258H).
101) Majmooul-Fataawaa (10/149) of Ibn Taymiyyah
102) Al-Jaami li-Ahkaamil-Quraan (1/225), and (17/56) of al-Qurtubee
103) Tafseerul-Quraanil-Adtheem (7/402)
104) Related by at-Tabaree in Jaamiul-Bayaan an-Taweelil-Quraan (no. 5834), al-Haadh Ibn Hajar said in
Fathul-Baaree (8/251), Its chain of narrators is strong.
105) Ilaamul-Muwaqqieen (1/53)
106) Fathul-Baaree (1/160)
107) Iqtidaaul-Ilmil-Amal (p. 5-6) according to the checking of Aboo Abdur-Rahmaan Mahmood.
page30 page31
From Aboo Hurayrah who said, The Messenger of Allaah said, All of my
Ummah will enter Paradise, except those who refuse. It was said, Who will refuse?
He said, Whosoever obey me enters Paradise, and whoever disobeys me has re-
fused.
113
From Anas Ibn Maalik who said, I heard Umar saying, When the people were
pledging allegiance to Aboo Bakr, and he was sitting upon the pulpit, he said, So
verily Allaah has chosen your Messenger for you from amongst yourselves. And this
is the Book of Allaah by which He guided your Messenger, so take it, since Allaah
guided your Messenger by it.
114

[4]: THE WORSHIP OF THE HEART:
Imaam Ibnul-Qayyim al-Jawziyyah (d.791H) rahimahullaah said, So the ac-
tions of the hearts have a greater obligation upon the servants than the actions of the
limbs. And how is it that the Believer is distinguished from the disbeliever, except
by what is in his heart? And the servitude (uboodiyyah) of the heart is greater and
more enduring than the servitude of the limbs. So it becomes obligatory in every
age.
115
favor of Allaah and to Please Him, and Him alone.
Indeed sincerity to Allaah is singling out the truth with the intention of obedi-
ence.
108
Ibn Masood said, A statement is not benecial without an action, nor is the ac-
tion benecial without the statement, and neither of them are benecial, except with
the (proper) intention. And the intention does not benet, except when it conforms
with the Sunnah.
109
Jafar Ibn Hayyaan said, The intentions are authoritative over these actions
110
, so a
man may reach by his intention, that which he does not reach by his action.
111

Yahyaa Ibn Abee Katheer (d.129H) rahimahullaah said, Learn the [proper]
intention, for verily it is the most far-reaching of actions.
[3]: CONFORMITY TO THE SUNNAH:
Any act of worship must comply with what has preceded us in the example of
the Prophet and his companions. We may not develop our own forms of wor-
ship nor can we change the way that has been proscribed for us.
Allaah the Exalted said,
And verily this is My Straight Path, so follow it. [Sooratul-Anaam 6:153]
And He said,
Say: If you (truly) love Allaah, then follow me. Allaah will love you, and forgive
you of your sins, and Allaah is the Oft-Forgiving, the Most-Merciful. [Soorah Aali-
Imraan 3:31]
From Aisha who said, The Messenger of Allaah said, Whosoever innovates
into this affair of ours something that is not from it, then it is to be rejected.
112
108) Madaarijus-Saalikeen (2/91) of Ibnul-Qayyim al-Jawziyyah
109) ash-Shareeah (p. 131) of Imaam al-Aajurree
110) Related by Ibnul-Mubaarak in az-Zuhd (p. 63)
111) Hilyatul-Awliyaa (3/70)
112) Related by al-Bukhaaree (7/1-2) and Muslim (2/703)
113) Related by al-Bukhaaree (9/284)
114) Fathul-Baaree (8/138)
115) Badaaiul-Fawaaid (3/330)
page32 page33
Hasan: ne, good; a term used for an authentic hadeeth, which does not reach the
level of Saheeh.
Harj: killing.
Al-Harooriyyah: a special unorthodox religious sect that branched off from the
Khawaarij.
Hijrah: migration from the land of shirk to the land of Islaam.
Hukm: a judgment of legal decision (especially of Allaah).
I
Ibaadah: worship, worship of Allaah.
Ihsaan: worshipping Allaah as though you see Him. However, since you cannot see
Him, then know that He sees you.
Ijmaa: consensus, a unied opinion of scholars regarding a certain issue.
Ijtihaad: exertion of effert; the process of arriving at a reasoned decision by a
scholar on an issue.
Imaam: leaders; leaders in Prayer, knowledge in qh, leader of a state.
Isnaad: the chain of narrators linking the collector of the saying to the person
quoted.
Istikhaarah: a Prayer consisting of two units (rakah) asking Allaah for guidance.
Istiwaa: ascending; the ascending of Allaah above the Throne (in the manner that
bets His Majesty).
J
Janaabah: State of a person after having sexual intercourse or sexual discharge.
Janaazah: (pl. janaaiz): Funeral.
Jihaad: striving, struggling, ghting to make the Word of Allaah supreme.
Jumuah: Friday.
Jinn: invisible creation, created by Allaah from smokeless re.
Junub: a person who is in the state of janaabah.
K
Kabah: a square stone building in al-Masjidul-Haram (the great mosque in Makkah
which Muslims go to for pilgrimage and which all Muslims direct their face in
Prayer).
Al-Kabaair: the major sins.
Khaarijee: (pl. Khawaarij): those who declared that a Muslim becomes a disbeliever
due to commiting a major sin alone.
Khaleefah: (pl. khulafaa): the head of the Islaamic government to whom the oath of
allegiance is given.
Khilaafah: an Islaamic state.
Khutbah: (person khateeb), religious talk (sermon).
Kufr: (person kaar) act of disbelieve in the Religion of Islaam.
M
Madhhab: position or opinion of a scholar; school of Islaamic Jurisprudence.
Makrooh: not approved of, undesirable from the point of view of Religion, although
not punishable.
Manhaj: way; method; methodology.
Marfoo: raised; a narration attributed to the Prophet (sallallaahu alayhi wa sallam).
Masjid: mosque.
APPENDIX II: GLOSSARY OF TERMS:
A
Aayah: (pl. aayaat) sign, a verse of the Quraan.
Aahaad: a narration which is narrated through one chain only.
Ahaadeeth: see Hadeeth.
Alayhis-salaam: may Allaah protect and preserve him. It is said after the name of
a Prophet of Allaah or after the name of an Angel.
Ansaar: helpers;the Muslims of al-Madeenah, who supported the Muslims who
migrated from Makkah.
Arsh: Throne of Allaah.
Asr: the afternoon Prayer.
Awliyaa: see Walee.
B
Bidah: Heresy (any innovatory practice).
Buraaq: An animal bigger than a donkey and smaller than a horse on which the
Prophet () went for the Miraaj.
D
Daaee: one engaged in dawah, caller.
Daeef: weak, unauthentic narration.
Dawah: invitation, call to Allaah.
Deen: a completed way of life prescribed by Allaah.
Dhikr: (pl. adhkaar) remembrance of Allaah with the heart, sayings of the tongue
and actions of our limbs.
E
Eemaan: faith, to afrm all that was revealed to the Prophet.

F
Faahish: one who talks evil.
Fard Kifaayah: collective obligation if fullled by a part of the community then the
rest are not obligated.
Fatwaa: (pl. fataawaa) religious verdicts.
Faqeeh: A scholar who can give religious verdicts.
Fiqh: Islaamic jurisprudence, understanding.
Fitnah: (pl. tan) Trials, persecution, conicts and strifes among the Muslims.
Fitrah: the natural disposition that one is born upon.
G
Ghuloo: going to an extreme.
Ghusl: A ceremonial bath necessary for the one who is in a state of Janaabah.
H
Hadeeth: (pl. ahaadeeh) the saying, actions and approvals accurately narrated from
the Prophet (sallallaahu alayhi wa sallam).
Halaal: lawful.
Haneef: pure Islaamic Monotheism (worshiping Allaah alone and nothing else).
Haraam: unlawful and forbidden.
page34 page35
Saheeh: authentic, the highest rank of classication of authentic ahaadeeth.
Salaf/Salafus-Saaliheen: pious predecessors; the Muslims of the rst three genera-
tions: the companions, the successors and their successors.
Salafee: one who ascribes oneself to the salaf and follows their way.
Seerah: the life story of the Prophet (sallallaahu alayhi wa sallam).
Shareeah: the divine code of law of Islaam.
Shawwaal: the month after Ramadaan.
Shaytaan: Satan
Sheeah: (see Raadee) a collective name for various sects claiming love for Ahlul-
Bayt.
Shirk: associating partners with Allaah directly or indirectly; compromising any
aspects of Tawheed.
Soorah: a chapter of the Quraan
Sunnah: example, practice; the way of life of the Prophet (sallallaahu alayhi wa
sallam), consisting of his words, actions and silent approvals. The Sunnah is con-
tained in various ahaadeeth.
T
Taabiee: (pl. taabieen) the generation after the Companions of the Prophet (sallal-
laahu alayhi wa sallam).
Tafseer: explanation of the Quraan.
Taaghoot: anything worshiped other than the real God (Allaah) (i.e. false deities).
Tahajjud: voluntary, recommended Prayer between the compulsory prayers of
Ishaa and Fajr.
Takhreej: to reference a hadeeth to its sources and analyze its isnaads.
Taqleed: blind following; to follow someones opinion (madhhab) without evidence.
Taqwaa: acting in obedience to Allaah, hoping for His mecy upon lighting from Him
and taqwaa is leaving acts of disobedience, out of fear of Him, upon light from Him.
Tarjamah: notes about a reporter of Hadeeth.
Tawwaaf: the circumambulation of the Kabah.
Tawheed: Islaamic Monotheism. The Oneness of Allah. Believing and acting upon
His Lordship, His rights of Worship and Names and Attributes.
U
Uhud: A well known mountain in al-Madeenah. One of the greatest battles in
Islaamic history came at its foot. This is called Ghazwah Uhud.
Ulamaa: (singular: aalim) scholars.
Umm: mother of, used as an identication.
Ummah: nation, the Muslims as a whole.
Umrah: a visit to Makkah during which one preformes the Tawwaaf around the
Kabah and the Saee between as-Safaa and al-Marwah. It is called the lesser Hajj.
Usool: the fundamentals.
W
Wahyee: the revelation or inspiration of Allaah to His Prophets.
Wahdatul-Wujood: the belief that everything in existance is intact Allaah. This devi-
ant belief is held by many Soofees.
Wakeel: disposer of affairs.
Witr: odd; the last Prayer at the night, which consists of odd number of rakaaat
(units).
Mawbiqaat: great destructive sins.
Mudallis: one who practises tadlees.
Muhaajir: (pl. muhaajiroon, muhaajireen) one who migrated from the land of the
disbelievers to the land of the Muslims for the sake of Allaah.
Muhaddith: scholar of the science of hadeeth.
Muftee: one who gives fataawaa.
Mujaahid: (pl. mujahidoon): a Muslim warrior in Jihaad.
Mujtahid: one who is qualied to pass judgment using ijtihad.
Munkar: rejected; a narration which is inauthentic itself and contradicts and
authentic narrations.
Muqallid: one who practices taqleed.
Mushrik: (pl. mushrihoon) polythesists, pagans and disbelievers in the oneness of
Allaah and His Messenger (sallallaahu alayhi wa sallam).
Mustahabb: recommended; an action if left not punishable and if done it is reward-
able.
Muttaqoon: those who are pious.
Mutawaatir: a hadeeth which is narrated by a very large number of reporters, such
that it cannot be supported that they all agreed upon a lie.
Muwahhid: (pl. muwahhidoon) one who unies all of his worship and directs it to
Allaah alone.
Mawdoo: fabricated; spurious; invented (narration).
Mawqoof: stopped; a narration from a companion (not going back to the Prophet
(sallallaahu alayhi wa sallam)).
Mawsool: connected; a continuous isnaad (can be narrated back to the Prophet
(sallallaahu alayhi wa sallam)).
N
Naalah: (pl. nawaal) Optional practice of worship.
Niyyah: intention from the heart.
Nusuk: a sacrace.
Q
Qadar: Divine pre-ordainment; that which Allaah has ordained for his creation.
Qiblah: the direction the Muslims face during prayer.
Qiyaas: analogical deduction of Islaamic laws. New laws are deduced from old laws
based of similarity between their causes.
Qunoot: devotion; a special supplication while standing in the Prayer.
Quraysh: one of the greatest tribes in Arabia in the pre-Islaamic period of Igno-
rance. The Prophet belonged to this tribe.
R
Raadee: the correct title for the extreme Sheeah. Those who bear malice and
grudg against the noble Companions to the extent that they declare them to be
apostates. They also hold that the Quraan which the Muslims have is neither com-
plete nor preserved from corruption.
Ramadaan: the ninth month of Islaamic calander, in which Muslims observe fasting.
S
Sahaabah: (pl. sahaabah) Muslims who met the Prophet believing in him and died
believing in him.
page36 page37
Waleemah: the wedding feast.
Waseelah: the means of approach or achieving His closeness to Allah by getting His
favours.
Wudoo: an ablution (ritual washing) that is performed before Prayer and other kinds
of worship.
Y
Yaqeen: perfect absolute faith.
Yathrib: one of the names of al-Madeenah.
Z
Zakaat: charity that is obligatory on averyone who has wealth over and above a
certain limit over which a year has passed (2.5% of saved weath).
Zakaatul-Fitr: an obligatory charity by the Muslims to be given to the poor before
the Prayer of Eedul-Fitr.
Zamzam: the sacred water inside the haram (the grand mosque) at Makkah.
Zanaadiqah: an athiest.
page38 page39
page40