Muslim Prayer Guide and Prophet's Prayer

December 15, 2009 [MUSLIM PRAYER GUIDE]
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1|Page
Muslim
Prayer guide
Islamic Ritual Prayer
Muslim Prayer Guide Part I
Syyid Abul A’la Mawdudi
Dr. Suhaib Hasan
Sheik Abdullah Ibn Jibreen
Muhammad Al-Shareef, LL.B. Shari’ah & Other
Scholars
Muslim Prayer Guide Part II
Prophet's(saws) Prayer
Shaikh Muhammad Naasir-ud-Deen Al-Albaani
Translation by:
Usama ibn Suhaib Hasan
2|Page
Compiled and Edited by:

Akm Fakhrul Islam, New York, USA
Al-Qur'an Research Foundation-USA[AQRF-USA]
ACKNOWLEDGEMENTS
All Praises and Thanks be to Allah,
the Lord of Al-Aa'lamin (all that exists) and
Peace and Blessings be upon
the Prophet Muhammad(saws),
his family and all his companions.
I would like to give my gratitude to all of the brothers and sisters
who volunteered their time, effort, and funds to put together this
book that the entire human being will be benefitted from.
I ask Allah Subhanahu wa ta Aa'la, the Exalted,
the Most Merciful to accept this efforts as an ongoing charity.
May Allah give us sincerity in all of our sayings and actions and
reward us all with the best in this world and the Hereafter.
Ameen! Ameen!! Summa Ameen!!!
Requesting
Donations for the Book: US$ 20.00 only
for Al-Qur'an Research Foundation-USA [AQRF-USA]
in the following Address by check or money order:
Fakhrul Islam
161 Park Ave # 1
Brooklyn, NY 11205, USA

Al-Qur'an Research Foundation-USA[AQRF-USA]
email: islamakm@yahoo.com
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Contents
Muslim Prayer Guide Part I
Sl.No. Subjects Page
01.00.00: Why We Pray
01.01.00: Real Object of Prayer(Salah)
01.02.00: Salah is proof of our faith in Allah and Islam
01.03.00: Prayer Timings
01.04.00: Preparation to Perform Salah
01.04.01: Some impurities that must be removed before performing Salah
01.04.02: How to Purify Things
01.04.03: Minor Hadath and Major Hadath
02.00.00: How to Perform Wudhu(Ablution)
03.00.00: At-Tayammum
03.01.00: Instances when At-Tayammum is Permitted
03.02.00: How to Perform At-Tayammum
03.03.00: Matters which Invalidate the Wudhu
04.00.00: Ghusl (Taking shower)
04.01.00: Occasions when Ghusl(Taking Shower)
is Required as an obligatory Act
04.02.00:Occasions for which Ghusl is preferred
04.03.00: How to Perform Ghusl(Showering)
05.00.00: Adhan (call to prayer)
05.01.00: Dua After Adhan
05.02.00: Iqamah
05.03.00: 21 Hadith from Sahih Al-Bukhari
Regarding Adhan and Salah
06.00.00: The Right Way to Pray Method I
07.00.00: How to Perform Salaat,
the Islamic Ritual Prayer Method II
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08.00.00: Prayer Guide Method III

09.00.00: How to Pray Salat? Method IV
Contents
Sl.No. Subjects Page
10.00.00: How to Pray In Islam
and what to say in Salah(Prayer) Method V
11.00.00: How a New MuslimPrayes
[By: Muslimconverts.com] Method VI
12.00.00: Summary of the Lessons, Rewards and Benefits of Prayer
13.00.00: Significance of Physical Postures in Prayer
14.00.00: The Fourth Major Sin Not Praying
15.00.00: Has the Prayer Lost its Power?
16.00.00: Go back and Pray, for you have not Prayed!
17.00.00: Why are we not able to wake up for Fajr?
18.00.00: Why does man need to Pray?
19.00.00: Some Important Masala regarding Salah(Prayer)

20.00.00: The Prophet's(saws) Prayer
5|Page
In the Name of Allah The Compassionate, The Merciful
Muslim Prayer guide Part I

Islamic Ritual Prayer
01.00.00
Why We Pray?
The Muslim observes his Prayers to show devotion and obedience to Allah,
because Prayer is one of the greatest forms of worship that Allah likes His
servants to offer.
To thank Him for creating us in the best form of creation.
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Because He has guided us to the Deen (Complete way of Life, Religion) of

Islam.
Prayer is a chance for a Muslim to express to his Lord whatever he feels and
needs through Divine Words of Allah i.e. the Qur'an.
To remember his Lord and not forget His commands amid life's pre-
occupations.
To ask Allah, The Exalted, to give him aid and continuous guidance in the
darkness of life.
To strengthen love and fear of Allah in the Muslim's heart so that he might
remain sticking to the Right Path of Islam, and its laws and manners.
Gaining good rewards from Allah and having our sins forgiven.
To rejoice when he finds himself on the Last Day pleased with the great
reward allotted to him in the Gardens of Bliss.
Prayer is a unique training and developmental program which, if well and
devotedly performed, can achieve for Muslims many valuable physical,
ethical and spiritual gains such as cleanliness, health, order, punctuality,
brotherhood, equality, social consolidation,… etc.
01.01.00
Real Object of Prayer(Salah)
Salah is the second pillar of Islam. It refers to the compulsory

daily prayers. Salah is offered five times a day individually or
in congregation.
We offer Salah to remember Allah and bring us closer to Him.
Allah says in the Noble Qur'an:
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﴾20:14﴿ ‫لَة ِلِذْكِري‬

َ‫ص‬ّ ‫عُبْدِني َوَأِقِم ال‬
ْ ‫ل َأَنا َفا‬
ّ ‫ل ِإَلَه ِإ‬
َ ‫ل‬
ُّ ‫ِإّنِني َأَنا ا‬
(20:14) It is Who am Allah: there is no god but Me: so worship
Me and establish Salat to remember Me. *9 [Surah Ta-ha,
20:14, nn.9]
*9 This is the real object of Salat. It has been prescribed to
remind people that they should not become neglectful of
Allah by worldly diversions and that they should remember
that man is not an unbridled free being but a servant of
Allah. Salat has been prescribed five times a day to remind
man of Allah's presence.
Some people are of the opinion that it means: "Establish
Salat, so that I may remember you."
Incidentally, according to this verse, if one forgets to offer a
prayer in time, one should offer it when one recollects it. This
is also supported by a tradition related by Hadrat Anas: "If
one forgets to offer a certain prayer at the proper time, he
should offer it whenever he recollects this; for there is no
other expiation for this omission." (Bukhari, Muslim, Ahmed).
There is another tradition related by Abu Hurairah to the
same effect. It was inquired from the Holy Prophet: "What
should we do if we remained asleep during the time of
prayer?" The Holy Prophet said, "There is no sin if one
remained asleep. The sin is that one should neglect one's
prayer intentionally while awake. Therefore if one forgets to
offer a prayer or remained asleep one should offer that
prayer on remembering it or on awaking." (Tirmizi, Nasa'i,
Abu Da'ud).
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01.02.00
Salah is proof of our faith in Allah and Islam
‫جُنففوِبُكْم َففِإَذا‬
ُ ‫عَلففى‬
َ ‫ل ِقَياًما َوُقُعففوًدا َو‬
َّ ‫لَة َفاْذُكُروا ا‬
َ‫ص‬ّ ‫ضْيُتُم ال‬
َ ‫َفِإَذا َق‬
‫ن ِكَتاًبففا‬
َ ‫عَلففى اْلُمفْؤِمِني‬
َ ‫ت‬ْ ‫لَة َكففاَن‬
َ ‫صف‬ّ ‫ن ال‬ ّ ‫لَة ِإ‬
َ ‫صف‬
ّ ‫طَمْأَننُْتْم َفَأِقيُموا ال‬
ْ ‫ا‬
﴾4:103﴿ ‫وُقوًتا‬ ْ ‫َم‬
(4:103) When you have finished the Prayer, remember Allah
-standing, and sitting, and reclining. And when you become
secure, perform the regular Prayer. The Prayer is enjoined
upon the believers at stated times.
01.03.00
PRAYER TIMINGS
It has been made compulsory at certain times of the day. Prayer timings do not
remain constant as they are determined by looking at the sun. Consequently
the time of a particular prayer would be different in different parts of the
World. Prayer Time Tables are easily available at the mosques and Islamic
Centers throughout the World. Now-a- days electronic devices like 'T-Bilal"
or "Spectronic" are available in the market which can tell the prayer times of
nearly 1000 major cities of the World. They are particularly helpful to the
Muslims travelling to non-Muslim countries However, the following general
timetable for prayers can fairly be observed in almost any part of the World.
There are five obligatory prayers which are performed at five different times
of the day:
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(1) Salat-ul-Fajr: The morning Prayer

It is the first of the Five obligatory prayers of the day. It can be performed at
any time between the breaking of the dawn till sunrise.
It consists of
a. Two raka's (units) Sunnah. At first you have to perform it individually.
b. Two raka's (units) Fard. Then you have to perform behind the Imam by
Jama'a(together) or perform individually.
(2) Salat-ul-Zuhr: The noon prayer
It consists of
a. Four raka's (units) Sunnah. At first you have to perform it individually.
b. Four raka's (units) Fard. Then you have to perform behind the Imam by
Jama'at(together) or perform individually.
c. Two raka's (units) Sunnah. After Fard you have to perform it individually.
It's time begins after the sun declines from its zenith until it is about midway
from setting.
(3) Salat-ul -Asr: The afernoon Prayer
It consists of four raka's (4 units) Fard.
You have to perform behind the Imam by Jama'at(together) or perform
individually
It's time begins soon after the time for Zuhr prayer ends and extends to just
before sunset.
(4) Salat-ul-Maghrib: The evening prayer
It consists of
a. Three raka's (3 units) Fard. You have to perform behind the Imam by
Jama'at (together) or perform individually
b. Two raka's (units) Sunnah. You have to perform it individually after
Fard.
Its time begins just after sunset and extends to a period of an hour and a half.
(5) Salat-ul-lsha: The night prayer
It consists of
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a. Four raka's (4 units) Fard. You have to perform behind the Imam by
Jama'at (together) or perform individually.
b. Two raka's(units) Sunnah. You have to perform individually after Fard.
c. Three raka's (units) Witre Wajib. You have to perform individually after
two raka's sunnah.
It's time begins about an hour and a half after sunset and extends to dawn.
01.04.00
Preparation to Perform Salah
To perform your Salah you must be clean and pure.
‫جففوَهُكْم َوَأْي فِدَيُكْم‬ ُ ‫سُلوا ُو‬

ِ‫غ‬ ْ ‫لِة َفا‬َ‫ص‬ ّ ‫ن َآَمُنوا ِإَذا ُقْمُتْم ِإَلى ال‬
َ ‫َيا َأّيَها اّلِذي‬
﴾5:6﴿ ‫ن‬
ِ ‫جَلُكْم ِإَلى اْلَكْعَبْي‬
ُ ‫سُكْم َوَأْر‬
ِ ‫حوا ِبُرُءو‬ ُ‫س‬ َ ‫ق َواْم‬ِ ‫ِإَلى اْلمََراِف‬
(5:6) Believers! When you stand up for Prayer wash your
faces and your hands up to the elbows, and wipe your heads,
and wash your feet up to the ankles. *24 [Towards
Understanding The Qur'an, Surah Al-Mai'dah, 5:6, nn.24]
*24. The explanation of this injunction by the Prophet (peace
be on him) indicates that washing of the face includes rinsing
one's mouth and inhaling water into the nostrils. Unless this
is done the washing of the face is not considered complete.
Likewise, since the ears are part of the head, 'wiping the
head' includes wiping one's hands over the external and
internal parts of the ears as well. Moreover, before starting to
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wash the other parts one should first wash one's hands so
that the instruments of washing are themselves clean.
﴾2:222﴿ َ ‫طّهِري‬
‫ن‬ َ ‫ب اْلُمَت‬
ّ ‫ح‬
ِ ‫ن َوُي‬
َ ‫ب الّتّواِبي‬
ّ ‫ح‬
ِ ‫ل ُي‬
َّ ‫ن ا‬
ّ ‫ِإ‬
Most Surely Allah loves those who turn to Him and those who care for
cleanliness. [Surah Al-Baqarah, 2:222]
Cleanliness of the body, clothing, and the places where the prayer is
performed is called Taharah (purification).
01.04.01
Some impurities that must be
removed before performing Salah
1. Human urine.
2. Human Excrement.
3. Wadi: A thick white secretion that might be discharged after urination.
4. Mathi: A white sticky prostatic fluid, (other than sperm or semen).
5. Menstrual blood.
6. Defecation and urine of animals whose meat is not permissible to eat
(carnivores, such as lions).
7. Dog saliva.
8. Water remaining after a carnivore has drunk from it.
12 | P a g e
01.04.02
How to Purify Things
In general, water can purify anything that is impure.
One must remove all impurities from his/her private parts by using any pure
matter (i.e. toilet tissue) three times, or by using water, or both.
1. Purifying the body and clothing:

This is performed by washing them with water until they are cleansed of
impurities. This is especially important in the case where the impurity is
visible, such as menstrual blood. If there are some difficult stains that
remain after washing, they can be overlooked. If the impurity is not
visible, such as urine, it is sufficient to wash it once, but preferable to
wash it three times.
2. Purifying clothing from a male infant’s urine:

This is performed by sprinkling water on the stained clothing. If it is
stained by the urine of a female infant, then it must be washed.
3. Purifying the bottom of shoes:

This is performed by rubbing them against the ground until the remains
of Najassah (impurity) are removed.
4. Purifying the ground:

(a) Pour water over the impurity on the ground (soil or sand).
(b) Allowing the ground (soil or sand) to dry from the impurity (such as
urine) will make the area pure, only if there are no visible traces of
the impurity left.
5. Purifying utensils if they were touched by dog saliva:

This is performed by washing the utensil seven times with water. The
first cleansing should be mixed with soil. However, if the saliva has
touched the body or clothing, then only one cleansing is needed.
01.04.03
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Minor Hadath and Major Hadath

The body must also be free of Hadath (ritual impurities).
1. Minor Hadath:
This requires Wudhu (ablution). It happens after one or more of the
following occurs: natural discharges like urine, excrement, passing gas,
falling asleep, or unconsciousness of any kind.
2. Major Hadath:
This requires washing the whole body. It could be caused by
unconscious ejaculation (e.g. in one's sleep), intercourse, menstruation
or post-childbirth bleeding. This type of washing requires bathing the
whole body, including, the head with pure water.
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02.00.00
How to Perform Wudhu(Ablution)
Before we perform Salah we must first prepare ourselves. This preparation
includes making sure that we are clean from any physical impurities and
performing Wudu.
Wudhu (ablution) is required for performing Salah. We cannot offer our

Salah without making Wudhu at first. Here are the steps to take:
To make yourself ready for salat, you would require to wash
your face and arms, wipe your head and wash your feet.
Prior to entering Salaat (prayer), the person is required to undertake a certain
purification procedure known as "Wudhu" without which, the person's prayer
would not be acceptable in the sight of "Allah (subhanahu wa ta'ala). This
performance is called wudhu and is preferably carried out as follows:
Abu Hurairah (radhiAllaahu'anhu) said: Rasoolullah (sallallaahu 'alaihi wa
sallam) said: The Prayer of anyone of you breaching purification is not
accepted unless he makes wudoo. [Al-Bukhaaree, (Fath ul-Baaree, 1/206),
Muslim (no.225) and others].
Ibn 'Umar (radhiAllaahu 'anhumaa) said: Indeed I heard Rasoolullah
(sallallaahu 'alaihi wa sallam) say: Allaah does not accept Prayer without
purification, nor Sadaqah from illegally attained wealth. [Muslim (1/160) and
others].
The Definition of Wudhu
Wudhu in the Arabic Language: Wudhu is the action, and wudhu the water
used. Therefore - and it is also a verbal noun; or they are two forms of the
same word, both meaning the verbal-noun and may be both referring also to
the water used.
Wudoo in the Sharee'ah: Wudoo is using clean and cleansing (Tuhoor) water
upon certain body parts as Allaah ta'ala has prescribed and explained.
15 | P a g e
HOW TO PERFORM WUDHU

Rasoolullah (sallallaahu 'alaihi wa sallam) himself explained in the
Declare the
hadeeth narrated by 'Umar (radhiAllaahu 'anhu) in the Sahihain Verily
intention for
1 the actions are by intention and there is for everyone only what he
Wudhu in your
intended... [Fath-ul-Baaree, 1/9, and Muslim, 6/48]. At-Tasmiyyah
heart
(Mentioning Allaah's Name)
Say Bismillah (In Abu Hurairah (radhiAllaahu' anhu) said that Rasoolullah (sallallahu
the Name of 'alaihi wasallam) said There is no wudoo for him who does not
2 Allah). mention Allaah's name upon it. [Reported by Ibn Maajah (no.399), At-
Tirmidhee (no.26), Abu Dawood (no.101) and others. Ash-Shaikh al-
Albaani says: hadeeth Saheeh (Saheeh ul-Jaarni', no.7444)].
Wash the right

hand up to and Humraan (radhiAllaahu'anhu) narrates that 'Uthmaan called for water to
including the make wudoo and washed his hands three times... then said: I saw
wrists. Make Rasoolullah (sallallaahu 'alaihi wa sallam)make wudoo just as I have
sure to while rub made wudoo . [Al-Bukhaaree and Muslim, and as preceded].
and rub between
the fingers of the And in the hadeeth of Abdullaah ibn Zaid (radhiAllaahu'anhu) he was
hand. And thus asked about the wudoo of the Prophet (sallallaahu 'alaihi wa sallam), so
make sure no part he called for a bowl of water and made wudoo from it as the Prophet
3 (sallallaahu 'alaihi wa sallam) made wudoo, and he poured out water
of the hand is left
dry. Three times from the bowl upon his hand and washed it three times. [Al-Bukhaaree
(al Fath, l/255), Muslim, 3/121].
Aus ibn Abi Aus reports from his grandfather (radhiAllaahu 'anhu) who
Then do the same said: I saw Rasoolullah (sallallaahu alaihi wa sallam) make wudoo
with the left hand. washing his hands three times. [Ahmad (4/9), An-Nasaa'ee (1/55) - with
(also three times) saheeh isnaad].
16 | P a g e
Make a cup with

the right hand
then from this
hand take water
into your mouth 'Abdullaah ibn Zaid al-Ansaaree said that it was said to him: Perform for
and swirl it inside us the wudoo of Rasoolullah (sallallaahu 'alaihi wa sallam), so he called
the mouth and for a pot of water. Until he said: So he washed his mouth and nose with a
then expel out of single handful and did that three times. [Al-Bukhaaree and Muslim].
mouth. then sniff In the hadeeth of 'Amr ibn Yahyaa (radhiAllaahu 'anhu) he said: And
remaining water he washed his mouth and nose using three handfuls of water.
from the cupped [Muslim, 3/123].
right hand and Al-Imam an-Nawawi says: And in this hadeeth is a clear proof for the
sniff water into correct opinion that the sunnah in washing the mouth and nose is
the nose and then that it should be with three handfuls of water - washing the mouth
blow the water and nose [together] with each of them.
out and using the Abu Hurairah (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu
left hand remove 'alaihi wa sallam) said When one of you makes wudoo then let him
the water from enter water into his nose, then expel it. [Al-Bukhaaree (al-Fath, 1/229),
your nose. Do this Muslim (no.237), Abu Dawood (no. 140)].
three times
4 in the hadeeth of Laqeet (radhiAllaahu 'anhu) who said: O Rasoolullah
(sallallaahu 'alaihi wa sallam), inform me of the wudoo . He said
Some people rinse Complete the wudoo and rub between the fingers and exert in
the mouth first breathing in the water into the nose unless you are fasting. [Abu
three times and Dawood, no.l42; At-Tirmidhee, no.38; An-nasaa'ee, no.ll4; IbMaajah,
then rinse the no.407; and others]. (Declared as saheeh by Ibn Hibbaan and al-Haalcim,
nose three times and adh-Dhahabee agreed to that. Also declared as saheeh by Ibn al
Qaataan, An-Nawawi and Ibn Hajr. Refer to the footnote in al-Baghawi's
However the first
Sharh us-Sunnah: 1/417
method is the
most authentic. 'Abd Khair said: We were sitting looking towards 'Alee - as he made
wudoo - and he entered into his mouth a handful of water with his
right hand and washed his mouth and nose, then expelled it from his
nose with his left hand - he did that three times, then said: Whoever
would like to see the way of purification of Rasoolullah (sallallaahu
'alaihi wa sallam) - then this is his purification. [Reported by ad-
Daarimee. Ash-shaikh al-Albaanee says in his notes on al-Mishkaat:
Its isnaad is saheeh].
17 | P a g e
Wash the face

three times, from Humraan ibn Abaan narrates that 'Uthmaan (radhiAllaahu 'anhu)
the hairline to the called for water to make wudoo and so mentioned the way in which
jawbone and chin, the Prophet (sallallaahu 'alaihi wa sallam) made wudoo . Humraan
and from start of said: Then he washed his face three times. [Al-Bukhaaree (al-Fath,
the ear to start of 1/312), Muslim (no.226)].
the ear
'Uthmaan (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu
A man should 'alaihi wa sallam) used to run his (wet fingers) through his beard. [At-
wash the hair of Tirmidhee (no.31), Ibn Maajah (no.430), Ibn Jaarood (p.43) and al-
his beard by Haakim (1/14~) who declared its isnaad as saheeh as did Ibn Khuzaimah
5
taking a handful and Ibn Hibbaan. See the note in al-Baghagawi's Sharh us-Sunnah,
of water and 1/421].
entering it below
Anas (radhiAllaahu'anhu) narrates that the Prophet (sallallaahu'alaihi wa
his chin and
sallam), when he made wudoo , used to take a handful of water and enter
rubbing it
it below his chin and rub it through his beard and said This is what my
through his beard
Lord - the Great and Exalted - has ordered me to do. [Abo Dawood
and passing the
(no.145), al-Baihaqee (1/54), al-Haakim (1/149). Ash-Shaikh al-Albaani
wet fingers
declares it to be saheeh (Saheeh ul-Jaami', no.4572)].
through the
beard.
6 Wash the right

arm up to and Humraan ibn Abaan reports that 'Uthmaan (radhiAllaahu'anhu) called
including the for water for wudoo and mentioned the Prophet's (sallallaahu 'alaihi
elbow. Three wa sallam) way of making wudoo - and Humraan said: Then he
times. washed his right arm including the elbow three times, then the left in
The arm extends the same way. [Al-Bukhaaree and Muslim as has preceded].
from the Jaabir (radhiAllaahu'anhu) said that when the Prophet (sallallaahu 'alaihi
fingertips, wa sallarn) made wudoo , he would pass the water over his elbows.
including the [Reported by ad-Daaraqutnee (1/15), al-Baihaqee (1/56) and others - Ibn
nails, to the lower Hajr declared it to be hasan. And Ash-Shaikh al-Albaanee declared it to
part of the upper be saheeh (Saheeh ul-Jaami', 4547)].
arm. It is essential The proof in this matter is the hadeeth of Nu'aim ibn Mijmar who said: I
to remove saw Abu Hurairah make wudoo - he washed his face and completed the
anything stuck to wudoo , then washed his right hand until he reached the upper arm, then
the hands before his left hand till he reached the upper arm" - then in the end of the
washing them, hadeeth he said: "This is how I saw Rasoolullah (sallallaahu 'alaihi wa
such as dough, sallam) make wudoo . [Muslim, 1/246]
mud, paint, nail
polish etc, that
could prevent the
water from
reaching the skin.
Do the same with

the LEFT ARM .
18 | P a g e
Three times
19 | P a g e
Wet your hands Al-Bukhaari (185) and Muslim (235) narrated from ‘Abd-Allaah
in water, Place ibn Zayd (may Allaah be pleased with him) that he described the
both hands at the wudoo’ of the Prophet [an error occurred while processing this
front of the head
directive] (peace and blessings of Allaah be upon him): … Then
(beginning of
hairline) and wipe he wiped his head with his hands, front to back. He started at the
the head front of the head and (wiped) until his hands reached the back of
backwards until the head, then he brought them back to where he started
you reach the
nape. Then
bring them back
to the front of the
head (beginning
of hairline). This
is done once only
With regard to a
7 woman’s hair,
she should wipe
it whether it is
loose or braided
from the front of
her head to the
roots of the hair
at the nape and
then bring
forward as
above, but she
does not have to
wipe the entire
length of her
hair.
Clean the ears by

inserting the tips
of the index
fingers into the
ears. Twist them From 'Abdullaah ibn 'Amr - about the way of performing wudoo - he
round the folds of said: Then he (sallallaahu 'alaihi wa sallam) wiped his head and entered
8 the ears. Then his two forefingers into his ears and wiped the backs of his ears with his
wipe the back of thumbs. [Reported by Abu Dawood (no.135), an-Nasaa'ee (no.140), Ibn
the ears with your Maajah (no.422) and authenticated by Ibn Khuzairnah].
thumbs. From
bottom of the ear
upwards. ONCE
ONLY
20 | P a g e
Wash the right

feet up to and
including the
ankles, three Ibn 'Umar (radhiAllaahu 'anhumaa) said: Rasoolullah (sallallaahu 'alaihi
times, wa sallam) fell behind us and then came upon us during a journey, then
You should enter we found him and it was time for 'Asr - so we began to make wudoo and
the water between wipe over our feet, so he (sallallaahu 'alaihi wa sallam) called out at the
the toes with your top of his voice Woe to the ankles from the Fire. (two or three times)
little finger and [Al-Bukhaaree (al Fath, 1/232) and Muslim, 3/128].
then wash the foot
(note not wipe
9 feet but wash 'Abdullah b. 'Amr reported: We returned from Mecca to Medina with the
them) and make Messenger of Allah (may peace be upon him), and when we came to
sure you wash some water on the way, some of the people were in a hurry at the time of
the sole of the foot the afternoon prayer and performed ablution hurriedly; and when we
and heals. Make reached them, their heels were dry, no water had touched them. The
sure no parts of Prophet (may peace be upon him) said: Woe to (dry) heels, because of
the foot is left dry Hell-fire. Make your ablution thorough.
Wash the left feet ( Muslim Book 002, Number 0468)
same as the right
foot also three
times.
21 | P a g e
The Du'aa After the Wudoo

Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa ashhadu anna
Muhammadan ‘abduhu wa rasooluhu.
( I bear witness that there is no god except Allaah alone, with no partner or associate,
and I bear witness that Muhammad is His slave and Messenger.)
Allaahumm aj’alni min al-tawwaabeena waj’alni min al-mutatahhireena

10 ( O Allaah, make me one of those who repent and make me one of those who purify
themselves)
According to another hadeeth narrated in Sunan al-Nasaa’i, one of the things

that may also be said after wudoo’ is: “Subhaanaka Allaahumma wa bi
hamdika, ashhadu an laa ilaaha ill anta, astaghfiruka wa atoobu ilayka
(Glory and praise be to You, O Allaah, I bear witness that there is no god but
You, I seek Your forgiveness and I repent to You).
Note. The water must also be pure (taahir), for impure (naajis) water cannot be used for
11 wudoo’. One must also remove anything that could prevent water from reaching the skin
and nails, such as nail polish.
03.00.00
At-Tayammum
22 | P a g e
In circumstances were water cannot be found, or there is only just enough for
drinking, or if water is injurious to health, in such circumstances one can
perform Tayammum (dry ablution ).
Allah saysin the Noble Qur'an:
ْ‫جففوَهُكْم َوَأْي فِدَيُكم‬ ُ ‫سُلوا ُو‬ ِ‫غ‬ْ ‫لِة َفا‬َ‫ص‬ ّ ‫ن َآَمُنوا ِإَذا ُقْمُتْم ِإَلى ال‬ َ ‫َيا َأّيَها اّلِذي‬
‫ن ُكْنُت فْم‬ْ ‫ن َوِإ‬ِ ‫جَلُكْم ِإَلففى اْلَكْعَبْي ف‬
ُ ‫سُكْم َوَأْر‬ ِ ‫حوا ِبُرُءو‬ ُ‫س‬ َ ‫ق َواْم‬ِ ‫ِإَلى اْلمََراِف‬
‫حفٌد ِمْنُكفْم‬ َ ‫جففاَء َأ‬َ ‫سفَفٍر َأْو‬ َ ‫عَلففى‬ َ ‫ضى َأْو‬ َ ‫ن ُكْنُتْم َمْر‬ ْ ‫طّهُروا َوِإ‬ ّ ‫جُنًبا َفا‬ُ
‫صفِعيًدا طَّيًبففا‬َ ‫جُدوا َمففاًء َفَتَيّمُمففوا‬ ِ ‫ساَء َفَلْم َت‬ َ ‫سُتُم الّن‬
ْ ‫لَم‬ َ ‫ط َأْو‬ِ ‫ن اْلَغاِئ‬َ ‫ِم‬
ْ ‫ل عََلْيُكفْم ِمف‬
‫ن‬ َ ‫جَعف‬ ْ ‫لف ِلَي‬
ُّ ‫جوِهُكْم َوَأْيفِديُكْم ِمْنفُه َمففا ُيِريفُد ا‬ ُ ‫حوا ِبُو‬ ُ‫س‬ َ ‫َفاْم‬
﴾5:6﴿ ‫ن‬
َ ‫شُكُرو‬ ْ ‫عَلْيُكْم َلَعّلُكْم َت‬
َ ‫طّهَرُكْم َوِلُيِتّم ِنْعَمَتُه‬َ ‫ن ُيِريُد ِلُي‬ْ ‫ج َوَلِك‬ٍ ‫حَر‬ َ
(5:6) O you who believe! When you intend to offer As-Salat (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.*24 If you are
in a state of Janaba (i.e. had a sexual discharge), purify yourself (bathe your
whole body).*25 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 find no water, then perform Tayammum with
clean earth and rub therewith your faces and hands.*26 Allah does not want
to place you in difficulty, but He wants to purify you, and to complete His
Favor*27 on you that you may be thankful. [Surah Al-Ma'idah, 5:6]
*24. The explanation of this injunction by the Prophet (peace be on him)
indicates that washing of the face includes rinsing one's mouth and inhaling
water into the nostrils. Unless this is done the washing of the face is not
considered complete. Likewise, since the ears are part of the head, 'wiping
the head' includes wiping one's hands over the external and internal parts of
the ears as well. Moreover, before starting to wash the other parts one should
first wash one's hands so that the instruments of washing are themselves
clean.
*25. Janabah (the state of major ritual impurity) - whether caused by the
23 | P a g e
sexual act or merely by seminal discharge - renders it unlawful to perform

the ritual Prayer and to touch the Qur'an (for further details see Surah 4, nn.
67-69 below).
*26. For explanation see Surah 4, nn. 69-70 above.
*27. Just as purity of the soul is a blessing, so is cleanliness of the body.
God's favor to man can be completed only when he has received
comprehensive direction in respect of both spiritual purity and physical
cleanliness.
‫حّتى َتْعَلُموا َمففا‬ َ ‫سَكاَرى‬ ُ ‫لَة َوَأْنُتْم‬

َ‫ص‬ ّ ‫ل َتْقَرُبوا ال‬ َ ‫ن َآَمُنوا‬ َ ‫َيا َأّيَها اّلِذي‬
‫ضففى‬ َ ‫ن ُكْنُتْم َمْر‬ ْ ‫سُلوا َوِإ‬ِ ‫حّتى َتْغَت‬ َ ‫ل‬ ٍ ‫سِبي‬َ ‫عاِبِري‬ َ ‫ل‬ ّ ‫جُنًبا ِإ‬
ُ ‫ل‬َ ‫ن َو‬ َ ‫َتُقوُلو‬
‫سفاَء َفَلفْم‬ َ ‫سفُتُم الّن‬ْ ‫لَم‬ َ ‫ط َأْو‬ِ ‫ن اْلَغفاِئ‬َ ‫حٌد ِمْنُكفْم ِمف‬
َ ‫جاَء َأ‬َ ‫سَفٍر َأْو‬َ ‫عَلى‬ َ ‫َأْو‬
َّ ‫ن ا‬
‫ل‬ ّ ‫جوِهُكْم َوَأْيِديُكْم ِإ‬ ُ ‫حوا ِبُو‬ ُ‫س‬ َ ‫طّيًبا َفاْم‬
َ ‫صِعيًدا‬َ ‫جُدوا َماًء َفَتَيّمُموا‬ ِ ‫َت‬
﴾4:43﴿ ‫را‬ ً ‫غُفو‬ َ ‫ن عَُفّوا‬ َ ‫َكا‬
(4:43) Believers! Do not draw near to the Prayer while you
are intoxicated *65 until you know what you are saying *66
nor while you are defiled *67 - save when you are travelling -
until you have washed yourselves. *68 If you are either ill or
travelling or have satisfied a want of nature or have had
contact with women *69 and can find no water, then betake
yourselves to pure earth, passing with it lightly over your
face and your hands. *70 Surely Allah is All-Relenting, All-
Forgiving.
24 | P a g e
*65. This is the second in the chronological sequence of

injunctions concerning intoxicants. We came across the first
injunction in Surah al-Baqarah 2:219. In that verse God
merely indicated that drinking wine was a great sin, making
it clear that it was reprehensible in His sight. This was quite
enough to make some Muslims give up liquor altogether,
though many others still took intoxicating drinks: they
sometimes stood up to pray while still under the influence of
alcohol, so that they even made mistakes in their recitations.
This second injunction was probably revealed at the
beginning of 4 A.H., making it forbidden, thenceforth, to pray
in a state of intoxication. This led people to alter their
drinking times. They drank only at those hours when there
was no fear of their remaining under the influence of
intoxicants when the time for Prayer came. The injunction
embodying unconditional prohibition of intoxicants was
revealed not long afterwards. (See Surah al-Ma'idah 5: 90-1.)
It should also be borne in mind that the word used in the

verse is derived from sukr, which embraces not merely
intoxicating liquors but everything which causes intoxication.
The injunction contained in the verse is valid even now, for
though the use of intoxicants as such has been completely
prohibited, praying in a state of intoxication is a graver sin.
*66. It is on this basis that the Prophet (peace be on him)

directed anyone who is under the influence of sleep, and
dozes off again and again during the Prayer, to stop praying
25 | P a g e
and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people

argue, on the basis of this verse, that the Prayer of one who
does not understand the Arabic text of the Qur'an will not be
accepted. Apart from taking things too far such a conclusion
is not supported by the words in the text. The expression
used by the Qur'an is neither ( ) nor even ( ). On the contrary,
the expression is ( ) (i.e. until you know what you are saying,
rather than 'until you understand' what you are saying).
What is required is that while praying one should at least be
conscious enough to know what one is uttering in the Prayer.
*67. The term janabah denotes the state of major ritual

impurity, and is derived from the root meaning: 'to ward off'.
The word ajnabi, meaning foreigner or stranger, is also
derived from the same root. In Islamic terminology, janabah
denotes the state of ritual impurity (in both male and female)
which results from the act of intercourse or from seminal
emission (either from sexual stimulation or from a wet
dream).
*68. One group of jurists and Qur'anic commentators

interpret this verse to mean that one should not enter a
mosque in the state of major ritual impurity (janabah), unless
out of necessity. This is the opinion of 'Abd Allah b. Mas'ud,
Anas b. Malik, Hasan al-Basri, Ibrahim al-Nakha'i and others.
Another group thinks that the reference here is to travel. In
the opinion of this group, if a traveller is in the state of major
ritual impurity he may resort to tayammum (i.e. symbolic
26 | P a g e
ablution attained through wiping the hands and face with

clean earth). (See Surah al-Ma'idah 5: 6 and also n. 70 below
- Ed.)
This group considers it permissible to stay in the mosque in
this state provided one has performed ablution. This is the
view of 'Ali, Ibn 'Abbas, Sa'id b. Jubayr and some other
authorities. The opinion that a traveller in the state of major
impurity may perform ablution if he is unable to take a bath
is supported by consensus, but while some authorities infer it
from traditions others base it on the Qur'anic verse
mentioned above. (See Jassas, vol. 2, pp. 201-6; and Ibn
Kathir's commentary on this verse - Ed.)
*69. There is disagreement as to what is meant here by the

verb lamastum, which literally means 'you touched'. 'Ali, Ibn
'Abbas, Abu Musa al-Ash'ari, Ubayy b. Ka'b, Sa'id b. Jubayr,
Hasan al-Basri and several other leading jurists are of the
opinion that it signifies sexual intercourse.* Abu Hanifah and
his school, and Sufyan al-Thawri follow this view. But 'Abd
Allah b. Mas'ud and 'Abd Allah b. 'Umar hold that it signifies
the act of touching, the mere placing of one's hand on a
woman's body. This is the opinion adopted by Shafi'i. Other
jurists take an intermediate position. Malik, for instance, is of
the opinion that if a man and a woman touch each other with
sexual desire, their ablution is nullified, and if they want to
perform the Prayer they are obliged to renew their ablution.
He sees nothing objectionable, however, in the mere fact of a
man touching a woman's body, or vice versa, provided the
27 | P a g e
act is not motivated by sexual desire. (See Ibn Kathir's

commentary on this verse - Ed.-)
*70. The detailed rules of tayammum are as follows: A man

who either needs to perform ablution or take a bath to attain
the state of purity for ritual Prayer may resort to tayammum
provided water is not available to him. Only then may he
perform the Prayer. Permission to resort to tayammum,
rather than make ablution with water or take a bath, is also
extended to invalids whose health is likely to be harmed by
the use of water. *We have tried to convey both shades of
meaning in the translation of the verse by using the
expression 'have had contact with' instead of 'touched' - Ed.
Tayammum literally means 'to turn to, to aim at, to head for,
to intend'. The relevance of the term in the Islamic religious
context is that when water is either not available or when its
use is likely to cause harm one should 'turn to' clean earth.
There is some disagreement among jurists about the manner

of performing tayammum. According to some, one should
strike one's palms on the clean earth, then gently wipe one's
face, then strike one's hands again and gently wipe one's
hands and arms up to the elbows. This is the view of Abu
Hanifah, Shafi'i, Malik and the majority of jurists. Among the
Companions and Successors, 'Ali, 'Abd Allah b. 'Umar, Hasan
al-Basri, Sha'bi, Salim b. 'Abd Allah and many others are of
the same opinion. Other jurists are of the view that it is
sufficient to strike one's palms once on the clean earth, then
28 | P a g e
wipe one's face and one's hands up to the wrist; it is not

necessary to wipe the arms between the wrist and the elbow.
This is the opinion of 'Ata', Makhul, Awza'i, and Ahmad b.
Hanbal, and is generally followed by the Ahl al-Hadith. (Cf.
Qurtubi, Ahkam al-Qur'an, vol. 5, pp. 239-41.)
Tayammum is not necessarily performed by striking one's

palms on earth proper. It is sufficient to strike the palms on
anything which either has dust over it or anything consisting
of the dry elements of the earth. It may be asked how one
attains purity by striking one's palms on the earth and then
wiping one's hands and face with them. In fact tayammum is
a useful psychological device to keep the sense of ritual
purity and the sanctity of Prayer alive in man's mind even
when water - the principal agent of purification - is not
available. The value of tayammum is that even if a man is
unable to use water - and no one knows how long this
situation may persist -his sensitivity to cleanliness and purity
will endure. He will continue to observe the regulation laid
down by the Law in respect of cleanliness and purity, and the
distinction between the states in which one may and may not
perform the Prayer will not be erased.
03.01.00
Instances when At-Tayammum is Permitted
At-Tayammum is permitted only on specific instances as follows:
1. Where the person cannot find water or the amount of water is not
sufficientfor Wudhu. However, before performing AT-Tayammum,
29 | P a g e
the person is required tolook for water earnestly from any possible
source.
2. When a person is injured or ill and believes that the use of water
willworsen his/her condition, then, At-Tayammum is allowed.
3. When water is too cold such that it may harm the person, AT-
Tayammum is allowed if the user cannot find means of heating the
water.
4. When water is nearby, but the person is not able to fetch it due to fear
forhis/her life, family and wealth, (e.g. from an enemy either beast or
human inthe vicinity) then, At-Tayammum may be performed.
5. When there is not enough water and one is forced to save what is
availablefor drinking and/or cooking, then, At-Tayammum is allowed.
The Earth (Soil) to be used for At-Tayammaum

This should be pure earth or soil and canbe sand, stone or gypsum which
produce dust when hit with the hands.
03.02.00
How to Perform At-Tayammum
A. Make intension in heart to perform At-Tayammum.
B. SayBismillah (In the Name of Allah).
C. Strike both palms of hands on clean sand, dust or anything containing

these(e.g. wall or stone) .
D. Blow into the palms
E. Wipe the face using both palms.(once)
F. Thereafter using the left palm to wipe over the back of the right hand
upto the wrist, and then, uses the right palm to wipe over the back of the
left hand up to the wrist.
G. Finish with the Dua as given above for Wudhu.
30 | P a g e
03.03.00
Matters which Invalidate the Wudhu
The person will remain in a state of Wudhu until any of the following matters
is committed:
(1) Anything coming out of the Anus or penis/vagina such as urine, feaces or
gas etc.
(2) A person falling sound Sleep
(3) Becoming Unconscious - insanity or fainting or intoxication
(4) Touching the Uncovered Private Parts
(5) Touching a Woman which leads to prostatic fluid or semen being
emitted. A man can touch, kiss and hug his wife and his wudhu will still
be valid. It will only break if these actions lead to the emmision of
prostatic fluid or semen.
04.00.00
Ghusl (Taking shower)
In certain cases Whudu is not sufficient such as sexual impurity, impurity due
to mentruation or nifaas (post natel bleeding) and some other cases.In such
cases a perosn is required to make Ghusl
Ghusl(taking shower), which is washing the entire body with water,

then the basic rule with regard to it is Allaah’s saying:
﴾5:6﴿ ‫طّهُروا‬
ّ ‫جُنًبا َفا‬
ُ ‫ن ُكْنُتْم‬
ْ ‫َوِإ‬
“And if you are in a state of sexual impurity (Janaabah), then purify
yourselves (i.e. wash your entire bodies).” [Surah Al-Maa’idah, 5:6]
And Allah’s saying:
‫حّتى َتْعَلُموا َمففا‬
َ ‫سَكاَرى‬
ُ ‫لَة َوَأْنُتْم‬
َ‫ص‬ّ ‫ل َتْقَرُبوا ال‬
َ ‫ن َآَمُنوا‬
31 | P a g e
﴾4:43﴿ ‫سُلوا‬
ِ ‫حّتى َتْغَت‬
َ ‫ل‬
ٍ ‫سِبي‬
َ ‫عاِبِري‬
َ ‫ل‬
ّ ‫جُنًبا ِإ‬
ُ ‫ل‬
َ ‫َتُقوُلونَ َو‬
“O you who believe. Do not come near the prayer while you are in a drunken
state, until you know what you are uttering (i.e. when you are not drunk), nor
when you are in a state of sexual impurity (janaabah) – unless you are
traveling on the road – until you make Ghusl (i.e. wash your entire body).”
[Surah An-Nisaa, 4:43]
04.01.00
Occasions when Ghusl(Taking Shower)
is Required as an obligatory Act
Ghusl is required as an obligatory act in the following cases:
1. After the discharge of semen as a result of stimulation whether awake
orasleep (i.e. in a wet dream). This state is known in Arabic as
"JUNUB". If,after the dream no wetness is traced in one's clothing,
bathing is notobligatory. However, in case wetness is found but without
recalling any dream,performing Ghusl is obligatory. This is based on the
hadeeth of Umm Salamah, whoreported that Umm Sulaim, the wife of
Abu Talha, asked Allaah’s Messenger(sallAllaahu 'alayhi wa sallam),
saying: “Allaah is not shy when it comes to thetruth. So is it obligatory
for a woman to perform ghusl if she has a wet dream(i.e. seminal fluid
comes out)?” The Prophet (sallAllaahu 'alayhi wa sallam) responded:
“Yes, if she sees the fluid.” [This hadeeth is reported by Al-Bukhaaree
and Muslim]
2. After sexual intercourse performing Ghusl is required. It is to be
doneafter sexual intercourse, regardless of whether one ejaculated or not.
A male isobligated to perform ghusl if just the head of his private organ
enters (thefemale private organ), even if it is for one second. This is
based on thehadeeth of Abu Hurairah (radyAllaahu ‘anhu) who said:
32 | P a g e
Allaah’s Messenger(sallAllaahu 'alayhi wa sallam) said: “When a man

sits in between the four partsof a woman and enters into her (for
intercourse), the ghusl becomes obligatory.” [Reported by Al-Bukhaaree
and Muslim]
3. In Muslim’s report, there is the addition:“…even if he doesn’t
ejaculate.” The women falls under the same ruling as theman in this
regard.
4. Following a period of menstruation, a woman is required to perform
Ghusl(taking shower).
5. At the end of 40 days after childbirth, a woman is required to perform
Ghusl(taking shower) but if the bleeding stops before completing the 40
days period, then she must make the Ghusl(taking shower) as soon as the
bleeding stops.
6. When a Muslim dies, Ghusl is required for him/her except for the Jihad
Martyr (Shaheed).
04.02.00
Occasions for which Ghusl is preferred
Ghusl(taking shower) is recommended in the followingcases:
1. Before going to Jummah Congregational (Friday Prayer).
2. Before going to Eid Prayers (Muslim annual feast prayers).
3. Before undertaking Umrah or Hajj (Pilgrimage to Makkah).
4. Upon washing a corpse. (According to many scholars, the
performance of Ghuslis preferred for a person who washes a
corpse).
5. When a disbeliever revert to Islam.
33 | P a g e
04.03.00
How to Perform Ghusl(Showering)
The Complete Ghusl: which is what has been reported in the hadeeth of
‘Aa’ishah (radyAllaahu ‘anhaa) in Al-Bukhaaree and Muslim, in which
she said: “When Allaah’s Messenger (sallAllaahu 'alayhi wa sallam)
would perform ghusl due to Janaabah (sexual impurity), he would begin
by washing his hands. Then he would pour water from his right hand to
his left and wash his private parts with it (i.e. the left hand). Then he
would perform wudoo (ablution). Then he would take water and place
his (wet) fingers on the roots off his hair. Then he would pour three
handfuls of water over his head. Then he would pour water all over the
rest of his body. Then he would wash his feet.” This wording is from
Muslim. The hadeeth is in Al-Bukhaaree and Muslim from the narration
of Maymoonah, (radyAllaahu ‘anhaa).
A woman is not obligated to undo her hair (if it is bundled or braided)
when performing ghusl, due to the hadeeth of Umm Salamah
(radyAllaahu ‘anhaa) in Saheeh Muslim in which she said: “O
Messenger of Allaah, I am a woman with much braids in my head.
Should I undo them when performing ghusl, due to sexual impurity
(Janaabah) and menses?” He (sallAllaahu 'alayhi wa sallam) responded:
“No. It is sufficient for you to just pour three handfuls of water on your
head.”
34 | P a g e
1 Intention inside ones heart not verbal.

2 Say Bismillah
Wash the right hand up to and including the wrists. Make sure to
while rub and rub between the fingers of the hand. And thus make
3 sure no part of the hand is left dry. Three times
Then do the same with the left hand. (also three times)
Wash off the impurities (off the private parts)
4
Wash the right hand up to and including the wrists. Make sure to
5 while rub and rub between the fingers of the hand. And thus make
sure no part of the hand is left dry. Three times
Then do the same with the left hand. (also three times)
Make a cup with the right hand then from this hand take water into
your mouth and swirl it inside the mouth and then expel out of mouth.
then sniff remaining water from the cupped right hand and sniff water
into the nose and then blow the water out and using the left hand
6 remove the water from your nose. Do this three times
Some people rinse the mouth first three times and then rinse the nose
three times
However the first method is the most authentic.
Wash the face three times, from the hairline to the jawbone and chin,
and from start of the ear to start of the ear
7 A man should wash the hair of his beard by taking a handful of water
and entering it below his chin and rubbing it through his beard and
passing the wet fingers through the beard.
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Wash the right arm up to and including the elbow. Three times.
The arm extends from the fingertips, including the nails, to the lower
part of the upper arm. It is essential to remove anything stuck to the
8 hands before washing them, such as dough, mud, paint, nail polish etc,
that could prevent the water from reaching the skin.
Do the same with the LEFT ARM . Three times
Pour water over the head Three times down to the roots of the hairs.
9
rubbing the roots of the hair with the wet fingers
Pour water liberally over the entire body, beginning with the right side
10 and then the left side and rubbing the body with hands. Ensuring that
no part of the body is untouched by water
Move away from area were you did ghusl and Wash the right feet up
to and including the ankles, three times,
You should enter the water between the toes with your little finger and
then wash the feet (note not wipe feet but wash them) and make sure
11 and make sure you wash the sole of the foot and the heals. Make sure
no parts of the foot is left dry
Wash the left foot same as the right foot. Three times
Then say the following Duas for Wudhu when outside the bathroom
(if bathroom has a toilet inside it)
Ashhadu an laa ilaaha ill-Allaah wahdahu laa shareeka lah, wa
ashhadu anna Muhammadan ‘abduhu wa rasooluhu.
( I bear witness that there is no god except Allaah alone, with no
12 partner or associate, and I bear witness that Muhammad is His slave
and Messenger.)
Allaahumm aj’alni min al-tawwaabeena waj’alni min al-
mutatahhireena
( O Allaah, make me one of those who repent and make me one of
those who purify themselves)
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05.00.00
Adhan (call to prayer)
To assemble the Muslims for congregational prayer, "Adhan",
or the call to prayer is given. The caller (Muazzin) stands
facing Ka'aba (Qibla), and raising his hands to his ears calls in
a loud voice. The person who gives the Adhan is called the
mu’azzin (Caller).
While calling for prayer, he stands in the Minaret or in the

courtyard of the mosque,
facing the Qiblah and raises his hands to his ears and calls
out:
‫الله اكبر‬- ‫( الله اكبر‬Allahu Akber) (Allah is the Greatest)

‫( الله أشهد أن ل اله إل‬Ashhadu alla ilaha illallah) (I bear witness
that there is no god but Allah)
‫( الله أشهد أن ل اله إل‬Ashhadu alla ilaha illallah) (I bear witness
that there is no god but Allah)
‫( اشهد أن محمدا رسول الله‬Ashhadu anna muhammader rasulllah)
(I bear witness that Muhammad is Allah’s messenger)
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‫( اشهد أن محمدا رسول الله‬Ashhadu anna muhammader rasulllah)

(I bear witness that Muhammad is Allah’s messenger)
‫( حي على الصلوة‬Hayya ala salah) (come to prayer)
‫( حي على الفلح‬Hayya ala alfalah) (come to success)
‫( الله ل اله إل‬la ilaha illallah) (There is no god but Allah )
During the Adhan for Fajr Salah, the following is added after
Hayya alal falah:
‫( النوم الصلوة خير من‬Assalatu khairun minan naum) (Salah is
better than sleep)
‫( النوم الصلوة خير من‬Assalatu khairun minan naum) (Salah is
better than sleep)
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05.01.00
Dua After Adhan
On completion of the Adhan, Muslims are recommended to recite:
Allah-humma Rabba Ha-zihid Da'wa Tit Ta-mmati
O Allah! Lord of this complete call & Prayer of ours, by the blessing of it.
Was Salatil Qa-e-Mati A'Te Muhammadanil Wasiy-Lata
Give to Muhammed his eternal rights of intercession,
Wal Fadi-Lata Wad-Daraja Tar-Rafi A'ta
distinction and highest class (in paradise).
Wab-As-Hu Maqa-mam Mahmu-da Nil Lazee Wa-Adtahu
And raise him to the promised rank You have promised him.
War-Zuq-Na Sha-Fa-A’ta Hu Yaum-Al-Qiyamate
And bestow his intercession on us on the day of Judgement.
In-Na Ka La-Tukh Leful Mi'aad
Surely You never go back on your word.
New Mexico, U.S.A.

Prayer call from Abiquiu Mosque.
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05.02.00: Iqamah
After Adhan when the Muslims are assembled at the place of worship, a
second call (Iqamah) is recited by one of the group. This signals the start of
the congregational Salah. It is similar to Adhan except that it is recited faster
but in a lower tone and these sentences are recited after Haya 'Alal Fal'ah.
Iqamah is another call to prayer said just before the actual start of Salah.
The following is aid (in Arabic language):
‫ال اكبر‬- ‫( ال اكبر‬Allahu Akber) (Allah is the Greatest)
‫( ال أشهد أن ل اله إل‬Ashhadu alla ilaha illallah) (I bear witness that there is no
god but Allah)
‫( ال أشهد أن ل اله إل‬Ashhadu alla ilaha illallah) (I bear witness that there is no
god but Allah)
‫( اشهد أن محمدا رسول ال‬Ashhadu anna muhammader rasulllah) (Ibear witness
that Muhammad is Allah’s messenger)
‫( اشهد أن محمدا رسول ال‬Ashhadu anna muhammader rasulllah)(Ibear witness that
Muhammad is Allah’s messenger)
‫( قد قامت الصلوة‬Qad Qamatis salah) (the prayer has begun)
‫( قد قامت الصلوة‬Qad Qamatis salah) (the prayer has begun)
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‫( ال ل اله إل‬la ilaha illallah) (there is no god but Allah )
The Ka’ba, Makkah-al-Mukarrama

100,000 times reward for One Rakah Salah in the Holy Ka’ba
Masjid-e-Nabubi, Medina-al-Munawwarah
50,000 times reward for One Rakah Salah in the Holy Medina
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05.03.00
21 Hadith from Sahih Al-Bukhari
Regarding Adhan and Salah
352. Narrated Malik: We came to the Prophet and we were young men
nearly of equal ages and we stayed with him for twenty nights. Allah's
Apostle was a very kind man and when he realized our longing for our
families, he asked us about those whom we had left behind. When we
informed him, he said, "Go back to your families and stay with them and
teach them (religion) and order them (to do good deeds). The Prophet
mentioned things some of which I remembered and some I did not. Then
he said, "Pray as you have seen me praying, and when it is the time of
prayer, one of you should pronounce the call (Adhan) for the prayer and
the eldest of you should lead the prayer."
353. Narrated Ibn Mas'ud: Allah's Apostle said, "The (call for prayer) Adhan
of Bilal should not stop anyone of you from taking his Suhur for he
pronounces the Adhan in order that whoever among you is praying the
night prayer, may return (to eat his Suhur) and whoever among you is
sleeping, may get up, for it is not yet dawn (when it is like this)." (Yahya,
the sub-narrator stretched his two index fingers side ways).
354. Narrated 'Abdullah bin 'Umar: The Prophet said, "Bilal pronounces
the Adhan at night so that you may eat and drink till Ibn Um Maktum
pronounces the Adhan (for the Fajr prayer)."
355. Narrated 'Abdullah: The Prophet led us in Zuhr prayer and prayer five
Rakat. Somebody asked him whether the prayer had been increased." He
(the Prophet ) said, "And what is that?" They (the people) replied, "You
have prayed five Rakat." Then the Prophet offered two prostrations (of
Sahu) after he had finished his prayer with the Taslim.
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356. Narrated Abu Huraira: Allah's Apostle finished his prayer after offerings
two Rakat only. Dhul-Yaddain asked him whether the prayer had been
reduced, or you had forgotten?" The Prophet said, "Is Dhul-Yaddain
speaking the truth?" The people said, "Yes." Then Allah's Apostle stood
up and performed another two Rakat and then finished prayer with
Taslim, and then said the Takbir and performed a prostration similar to or
longer than his ordinary prostrations; then he raised his head, said Takbir
and prostrated and then raised his head (Sahu prostrations).
357. Narrated 'Abdullah bin 'Umar: While the people were at Quba offering
the morning prayer, suddenly a person came to them saying, "Tonight
Divine Inspiration has been revealed to Allah's Apostle and he has been
ordered to face the Ka'ba (in prayers): therefore you people should face
it." There faces were towards Sham, so they turned their faces towards the
Ka'ba (at Mecca).
358. Narrated Al-Bara': When Allah's Apostle arrived at Medina, he prayed
facing Jerusalem for sixteen or seventeen months but he wished that he
would be ordered to face the Ka'ba. So Allah revealed: -- 'Verily! We
have seen the turning of your face towards the heaven; surely we shall
turn you to a prayer direction (Qibla) that shall please you.' (2.144) Thus
he was directed towards the Ka'ba. A man prayed the 'Asr prayer with the
Prophet and then went out, and passing by some people from the Ansar,
he said, "I testify. that I have prayed with the Prophet and he (the Prophet)
has prayed facing the Ka'ba." Thereupon they, who were bowing in the
'Asr prayer, turned towards the Ka'ba.
359. Narrated Anas bin Malik: I used to offer drinks prepared from
infused dates to Abu Talha Al-Ansari, Abu 'Ubada bin Al Jarrah and Ubai
bin Ka'b. Then a person came to them and said, "All alcoholic drinks have
been prohibited." Abii Talha then said, "O Anas! Get up and break all
these jars." So I got up and took a mortar belonging to us, and hit the jars
with its lower part till they broke.
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360. Narrated Hudhaifa: The Prophet said to the people of Najran, "I will send
to you an honest person who is really trustworthy." The Companion, of
the Prophet each desired to be that person, but the Prophet sent Abu
'Ubaida.
361. Narrated Anas: The Prophet said, "For every nation there is an Amin
(honest, trustworthy person) and the Amin of this nation is Abu 'Ubaida."
361. Narrated Anas: The Prophet said, "For every nation there is an Amin
(honest, trustworthy person) and the Amin of this nation is Abu 'Ubaida."
362. Narrated 'Umar: There was a man from the Ansar (who was a friend
of mine). If he was not present in the company of Allah's Apostle I used
to be present with Allah's Apostle, I would tell him what I used to hear
from Allah's Apostle, and when I was absent from Allah's Apostle he used
to be present with him, and he would tell me what he used to hear from
Allah's Apostle.
363. Narrated Hadrat Ali(RTA): The Prophet , sent an army and appointed
some man their commander The man made a fire and then said (to the
soldiers), "Enter it." Some of them intended to enter it while some others
said, 'We have run away from it (i.e., embraced Islam to save ourselves
from the 'fire')." They mentioned that to the Prophet, and he said about
people who had intended to enter the fire. ''If they had entered it, they
would have remained In it till the Day of Resurrection.'' Then he said to
others, "No obedience for evil deeds, obedience is required only in what is
good."
364. Narrated Abu Huraira and Zaid bin Khalid: Two men sued each other
before the Prophet.
365. Narrated Abu Huraira: While we were with Allah's Apostle a bedouin got
up and said, "O Allah's Apostle! Settle my case according to Allah's Book
44 | P a g e
(Laws)." Then his opponent got up and said, "O Allah's Apostle! He has
said the truth! Settle his case according to Allah's Book (Laws.) and allow
me to speak," He said, "My son was a laborer for this man and he
committed illegal sexual intercourse with his wife. The people told me
that my son should be stoned to death but I ransomed him with one-
hundred sheep and a slave girl. Then I asked the religious learned people
and they told me that his wife should be stoned to death and my son
should receive one-hundred lashes and be sentenced to one year of exile.'
The Prophet said, "By Him in Whose Hands my life is, I will judge
between you according to Allah's Book (Laws): As for the slave girl and
the sheep, they are to be returned; and as for your son, he shall receive
one-hundred lashes and will be exiled for one year. You, O Unais!"
addressing a man from Bani Aslam, "Go tomorrow morning to the wife of
this (man) and if she confesses, then stone her to death." The next
morning Unais went to the wife and she confessed, and he stoned her to
death.
366. Narrated Jabir bin Abdullah: On the day of (the battle of) the Trench, the
Prophet called the people (to bring news about the enemy). Az-Zubair
responded to his call. He called them again and Az-Zubair responded to
his call again; then he called them for the third time and again Az-Zubair
responded to his call whereupon the Prophet said, "Every prophet has his
Hawairi (helper), and Az-Zubair is my Hawari."
367. Narrated Abu Musa: The Prophet entered a garden and told me to
guard its gate. Then a man came and asked permission to enter. The
Prophet, said, "Permit him and give him the good news that he will enter
Paradise." Behold! It was Abu Bakr. Then 'Umar came, and the Prophet
said, "Admit him and give him the good news that he will enter Paradise."
Then 'Uthman came and the Prophet said, "Admit him and give him the
good news that he will enter Paradise."
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368. Narrated 'Umar: I came and behold, Allah's Apostle was staying on a
Mashroba (attic room) and a black slave of Allah's Apostle was at the top
if its stairs. I said to him, "(Tell the Prophet) that here is 'Umar bin Al-
Khattab (asking for permission to enter)." Then he admitted me.
369. Narrated 'Abdullah bin 'Abbas: Allah's Apostle sent a letter to Khosrau
and told his messenger to give it first to the ruler of Bahrain, and tell him
to deliver it to Khosrau. When Khosrau had read it, he tore it into pieces.
(Az-Zuhri said: I think Ibn Al-Musaiyab said, "Allah's Apostle invoked
Allah to tear them (Khosrau and his followers) into pieces."
370. Narrated Salama bin Al-Akwa': Allah's Apostle said to a man from
the tribe of Al-Aslam, "Proclaim among your people (or the people) on
the day of 'Ashura' (tenth of Muharram), 'Whosoever has eaten anything
should fast for the rest of the day; and whoever has not eaten anything,
should complete his fast.' "
371. Narrated Ibn Abbas: When the delegate of 'Abd Al-Qais came to
Allah's Apostle, he said, "Who are the delegate?" They said, "The
delegate is from the tribe of Rabi'a." The Prophet said, "Welcome, O the
delegate, and welcome! O people! Neither you will have any disgrace nor
will you regret." They said, "O Allah's Apostle! Between you and us there
are the infidels of the tribe of Mudar, so please order us to do something
good (religious deeds) that by acting on them we may enter Paradise, and
that we may inform (our people) whom we have left behind, about it."
They also asked (the Prophet) about drinks. He forbade them from four
things and ordered them to do four things. He ordered them to believe in
Allah, and asked them, "Do you know what is meant by belief in Allah?"
They said, "Allah and His Apostle know best." He said, ''To testify that
none has the right to be worshipped except Allah, the One, Who has no
partners with Him, and that Muhammad is Allah's Apostle; and to offer
prayers perfectly and to pay Zakat." (the narrator thinks that fasting in
Ramadan is included), "and to give one-fifth of the war booty (to the
46 | P a g e
state)." Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam,

Al-Mazaffat and An-Naqir, or probably, Al-Muqaiyar. And then the
Prophet said, "Remember all these things by heart and preach it to those
whom you have left behind."
372. Narrated Tauba Al-'Anbari: Ash-'Sha'bi asked me, "Did you notice
how Al-Hasan used to narrate Hadiths from the Prophets? I stayed with
Ibn 'Umar for about two or one-and-half years and I did not hear him
narrating any thing from the Prophet except his (Hadith): He (Ibn 'Umar)
said, "Some of the companions of the Prophet including Sa'd, were going
to eat meat, but one of the wives of the Prophet called them, saying, 'It is
the neat of a Mastigure.' The people then stopped eating it. On that Allah's
Apostle said, 'Carry on eating, for it is lawful.' Or said, 'There is no harm
in eating it, but it is not from my meals."
06.00.00
Method I
47 | P a g e
The Right Way To Pray
01) Intention
02) Takbeer
03) Opening Supplications
04) Recitation of Suratul Fatiha
05) Recitation after Suratul Fatiha
06) Bowing (Rukoo')
07) Straightening up from Rukoo':
08) Prostration (The sujud)
09) Rising from Sajdah
10) The second Sajdah
11) The Second Rak'a
12) The First Tashahud
13) The Second Tashahud
14) The Salution (Tasleem)
1- Intention
The prophet (sallallaahu 'alaihi wa sallam) used to say:
All actions are by intention, and every man shall have what he intended.
Note: You shouldn't say the intention by mouth because it is Innovation Make
it in your heart
48 | P a g e
2- Takbeer
The First step to enter the prayer is Takbeer. The prophet peace be upon him
used to say:
Allaahu Akbar
This means: Allah is the greatest
Notes :
1- You should raise your
hands with the takbeer.
Look at the picture
2- Then you should place
your right arm on you left
arm and place it over your
chest.
3- You should place the
right arm on the back of
your left palm, wrist and
forearm
4- Then you should incline
your head during prayer
and fix your sight towards
the ground ... as the
Prophet peace be upon him
do...
5- Be careful: When you
start to pray don't look at
the sky because it is
49 | P a g e
forbidden as the Prophet

peace be upon him said :"
People must refrain from
looking up at the sky in
prayer, or their sight will
not return to them (and in
one narration: or their sight
will be plucked away)
3- Opening Supplications
The prophet (sallallaahu 'alaihi wa sallam) used to say one of this opening
Supplications, You can choose the easiest one for you:
Subhanaka Alla-humma wabi ha’mdika wataba-ra kasmuka wata 'ala jadduka
wala ilaha ghayruk
This means: You are Glorified, O Allah, and Praised; Your Name is Blessed;
Your Majesty is Exalted, and none has the right to worshipped but You.
Allah humma ba'id baynee wa bayna khatayana kama ba'adta baynal
mashriqi wal maghribi, Allah humma naq-qinee min khatayaya kama yunaq-
qath thuwabul abyadu minad danasi , Allah hum maghsilnee min khatayaya
bil maee wath thalji wal bardi
This means: O Allaah! Separate me (far) from my sins as you have
separated (far) the East and West. O Allah! Cleanse me of my sins as white
cloth is cleansed from dirt. O Allah! Wash me of my sins with water, ice and
snow.
4- Recitation of Suratul Fatiha:
The prophet (sallallaahu 'alaihi wa sallam) used to say:
A'uzu bil-llahi minash shayta nir-rajeem
This means: I seek refuge with Allaah from the Evil One, the Rejected
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﴾1:1﴿ ‫حْيِم‬
ِ ‫ن الّر‬
ِ ‫ح ٰم‬
ْ ‫ل الّر‬
ِ ‫سِم ا‬
ْ ‫ِب‬
(1:1) Bisimllah hir-rahman nir-raheem
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
﴾1:2﴿ َ ‫ب اْلَعاَلِمْي‬
‫ن‬ ّ ‫ل َر‬
ِ ِ‫حْمُد‬
َ ‫َاْل‬
(1:2) Alhamdu lil-lahi rab-bil 'alameen
Praise is only for Allah, The Lord of the Universe
﴾1:3﴿ ‫حْيِم‬
ِ ‫ن الّر‬
ِ ‫ح ٰم‬
ْ ‫الّر‬
(1:3) Ar-Rahma nir-raheem
The Most Merciful, the Bestower of Mercy
﴾1:4﴿ ِ ‫ك َيْوِم الّدْي‬

‫ن‬ ِ ‫َماِل‬
(1:4) Maaliki yawmid-deen
Master of the Day of Judgment
﴾1:5﴿ ُ ‫سَتِعْي‬
‫ن‬ ْ ‫ك َن‬
َ ‫ك َنْعُبُد وِإّيا‬
َ ‫ِإّيا‬
(1:5) Iyyaka na'budu wa iyyaka nasta'een
You alone we worship and u to you alone we pray for help
﴾1:6﴿ ‫سَتِقْيَم‬
ْ ‫ط اْلُم‬
َ ‫صَرا‬
ّ ‫ِاْهِدَنا ال‬
(1:6) Ihdinas siratal mostaqeem
Show us the straight way
﴿ َ ‫ضففاّلْي‬
‫ن‬ ّ ‫ل ال‬
َ ‫عَلْيِه فْم َو‬
َ ‫ب‬
ِ ‫ضْو‬
ُ ‫غْيِر اْلَمْغ‬
َ ‫عَلْيِهْم‬
َ ‫ت‬
َ ‫ن َأنَعْم‬
َ ‫ط اّلِذْي‬
َ ‫صَرا‬
ِ
﴾1:7
51 | P a g e
(1:7) Siratal lazeena an'amta 'alayhim

ghayril maghdubi 'alayhim walad dal-leen
The way of those whom you have blessed.
Who have not deserved your anger, nor gone astray
Ameeen
O! Allah please accept
Note:
The Prophet peace be upon him said: "No prayer is acceptable without the
recitation of Surat-ul-Fathiha"
2- In Zuhr and Asr you have to recite it quitly as Jaabir said: We used to recite
behind the imaam in Zuhr and 'Asr: soorah al-Faatihah and another soorah in
the first two rak'ahs, and soorah al-Fatihah in the last two."
Becareful:"The Prophet(Peace be upon him) finished a prayer in which he was

reciting loudly (in one narration: it was the dawn prayer) and said: Were any
of you reciting with me just now?! A man said: "Yes, I was, O Messenger of
Allah". He said: I say, why am I contended with? "... This thing mean don't
recite when the Imam is reciting.
4- Recitation after Suratul Fatiha:

The Prophet (sallallaahu 'alaihi wa sallam) would recite another Surah after
al-Faatihah, making it long sometimes, and on other occasions making it short
because of travel, cough, illness or the crying of infants
52 | P a g e
Let's take two examples of short Suras you can pray with the both every
prayer till you learn another Sura's
Surah Al-Ikhlas (Number 112)
A'uzu bil-llahi minash shayta nir-rajeen
I seek refuge with Allaah from the Evil One, the Rejected
Bisimllah hir-rahman nir-raheem
﴾112:1﴿ ‫حٌد‬
َ ‫ل َأ‬
ُّ ‫ل ُهَو ا‬
ْ ‫ُق‬
(112:1) Qul howa Allahu ah'ad
Say : he is Allah, the only one.
﴾112:2﴿ ‫صَمُد‬
ّ ‫ل ال‬
ُّ ‫ا‬
(112:2) Allah hus-samad
Allah helps and does not need help
﴾112:3﴿ ‫َلْم َيِلْد َوَلْم ُيوَلْد‬

(112:3) Lam yalid wa lam yulad
He neither begot any nor was He begotten
﴾112:4﴿ ٌ‫حد‬
َ ‫ن َلُه ُكُفًوا َأ‬
ْ ‫َوَلْم َيُك‬
(112:4) Walam yakul-lahu kufuwan ahad
There is none in comparable to him
Surah An-Nas (Number 114)
53 | P a g e
A'uzu bil-llahi minash shayta nir-rajeem

I seek refuge with Allaah from the Evil One, the Rejected
Bisimllah hir-rahman nir-raheem
﴾114:1﴿ ِ ‫ب الّنا‬
‫س‬ ّ ‫عوُذ ِبَر‬
ُ ‫ل َأ‬
ْ ‫ُق‬
(114:1) Qul a'uzubi rab-bin nas
Say : I seek refuge in the Sustainer of Mankind
﴾114:2﴿ ِ ‫ك الّنا‬
‫س‬ ِ ‫َمِل‬
(114:2) Malikin nas
The Owner of Mankind
﴾114:3﴿ ِ ‫ِإَلِه الّنا‬

‫س‬
(114:3) Ila hin-nas
Lord of Mankind
﴾114:4﴿ ِ ‫خّنا‬
‫س‬ َ ‫س اْل‬
ِ ‫سَوا‬
ْ ‫شّر اْلَو‬
َ ‫ن‬
ْ ‫ِم‬
(114:4) Min shar-ril waswa sil khan-nas
From the evil of the sneaking whisperer
﴾114:5﴿ ِ ‫صُدوِر الّنا‬

‫س‬ ُ ‫س ِفي‬
ُ ‫سِو‬
ْ ‫اّلِذي ُيَو‬
(114:5) Allazi yuwaswisu fee sudu rin-nas
Who whispers in the hearts of Mankind
﴾114:6﴿ ِ ‫جّنِة َوالّنا‬

‫س‬ ِ ‫ن اْل‬
َ ‫ِم‬
(114: Minal jin-nati wan-nas
(Whether he be) from among jinns or mankind
54 | P a g e
Notes:
You have to recite Surah after the Fatiha only in the first two Rak'a in the
Zuhr or Asr but in Fajr, Maghrib and E'sha you just hear the Imam and you
should't say it with him.
If you tried to memorize this two Suras but you failed. Then there is a
permission to read Al-Fatiha only and in-Shaa-Allah your prayer is right
6- Bowing (Rukoo')
After completing his recitation, the prophet (sallallaahu 'alaihi wa sallam)

would pause for a moment, then raise his hands in the way described earlier,
say takbeer
Allaahu Akbar
Allah is the greatest
Notes :
1- You should raise your
hands with the takbeer.
Look at the picture
2- Be careful: When you
start to pray don't look at
the sky because it is
55 | P a g e
forbidden as the Prophet

peace be upon him said :"
People must refrain from
looking up at the sky in
prayer, or their sight will
not return to them (and in
one narration: or their sight
will be plucked away)
Then, you make Ruku' and say:

Subhana Rabbi yal azim
This means: How perfect is my Lord, the Supreme!
Note :
Be careful:
The Prophet said: ‘Verily, I
have indeed been forbidden
from reciting the Qur'an in
rukoo' or sujood. In the
rukoo', therefore, glorify the
Supremity of the Lord,
Mighty and Sublime, in it; as
for the sujood, exert
yourselves in supplication in
it, for it is most likely that
you will be answered’. ...so it
56 | P a g e
is forbidden to read Qur’an in

Rukoo' or Sujood
7-Straightening up from Rukoo':

The prophet (sallallaahu 'alaihi wa sallam) would straighten up his back out
of rukoo', saying:
Sami' Allah hu liman hamidah
This means: Allaah listens to the one who praises Him
Rab-bana wa lakal hamd
This means: Our Lord, to You be all Praise
Note:
When you straightening up from Rukoo': you would raise your hands like
what we described early in the Takbeer.
8-Prostration (The sujud):

The prophet (sallallaahu 'alaihi wa sallam) would say takbeer:
Allaahu Akbar
& go down into sajdah saying:
57 | P a g e
Subhana Rabbi yal a'la

This means: How perfect is my Lord, the Most High
Note :
1- You should say
Subhana Rabbi yal
a'la three times on
each Sujud .
2- The right postion
of Sujud:
a)You would support
yourself on your
palms [and spread
them]
b)put his fingers
together
c)point them towards
the qiblah
d)Make your nose
touch the ground
cause the prophet
said : There is no
prayer for the one
whose nose does not
feel as much of the
ground as the
58 | P a g e
forehead
e) Put your knees and
toes down firmly and
point with the front
of the toes towards
the qiblah and put
your heels together
and keep your feet
upright.
f) These are the
seven limbs on which
he (sallallaahu 'alaihi
wa sallam) would
prostrate: the palms,
the knees, the feet,
and the forehead and
nose.
9-Rising from Sajdah:

The prophet (sallallaahu 'alaihi wa sallam) would raise his head from
prostration while saying:
Allaahu Akbar
Then you will sit in a specific position and say:
Rabbighfirlee wa irhamnee
This means: O my Lord! Forgive me, and have mercy on me
59 | P a g e
Note :
1- The right position of
sitting down:
The Prophet peace be
upon him would lay his
left foot along the ground
and sit on it [relaxed].
2- You should stay a
while in this sitting,
cause the prophet peace
be upon would sit
straight on his left foot,
upright, until every bone
returned to its position.
10-The second Sajdah:
The prophet (sallallaahu 'alaihi wa sallam) would say takbeer:
Allaahu Akbar
& go again to Sujud position saying:
Subhana Rabbi yal a'la
This means: How perfect is my Lord, the Most High
60 | P a g e
Note :
1- You should say
Subhana Rabbi yal
a'la three times on
each Sujud .
2- The right postion
of Sujud:
a)You would
support yourself on
your palms [and
spread them]
b)put your fingers
together
c)point them
towards the qiblah
d)Make your nose
touch the ground
cause the prophet
said : There is no
prayer for the one
whose nose does not
feel as much of the
ground as the
forehead
e)Put your knees
and toes down
firmly and point
with the front of the
toes towards the
qiblah and put your
heels together and
61 | P a g e
keep your feet

upright.
f)These are the
seven limbs on
which he
(sallallaahu 'alaihi
wa sallam) would
prostrate: the palms,
the knees, the feet,
and the forehead
and nose.
11- The Second Rak'a:

The prophet (sallallaahu 'alaihi wa sallam) used to say Faatihah which we
teach you how to say it in step number 3
& then do all the steps which the prophet peace be upon him did in the first
Rak'a
Note :
When you rise up from Sujud to the second Rak'a you can rise up supporting
one self with hand.
12- The First Tashahud:

The prophet (sallallaahu 'alaihi wa sallam) would sit for Tashhud after
finishing the second rak'ah and say:
At-Tahiy-yatu lil-lahi was-salawatu wat-tay yibatu, As-Salamy 'alika ay-
yuhan-nabiy-yu wa rahma tullahi wa barakatu, As salamu 'alayna wa 'ala
62 | P a g e
'ibadil-la his-saliheen , Ash hadu al la ilaha illal lahu, wa ash hadu an-na
Muhammadan 'abduhu wa rasuluh
This means: All compliments, all physical prayer, and all monetary worship
are for Allah. Peace be upon you, O Prophet, and Allah's mercy and blessings.
Peace be on us and on all righteous slaves of Allah. I bear witness that no one
is worthy of worship except Allah. I bear witness that Muhammad (peace be
upon him) is his slave and Messenger.
Note :
1- What is the right sit
position in The first
Tashahud? : In the Fajr
there is only one
Tashahud so it there is no
first or second Tashahud
so in the first Tashahud
on the other prayers and
in Al-Fajr Tashahud you
would sit as you are
setting between the two
sujud, but if you can't sit
in this way you can sit in
any way you can, but this
is the way the prophet
used to sit.
2-While reading : " Ash-
63 | P a g e
hadu .......... to : Abduhu

wa rasuluh" a person
should raise the index
finger of the right hand
slightly and returt it
previous position after he
had finished saying it.
13- The Second Tashahud

The prophet (sallallaahu 'alaihi wa sallam) would sit for the second Tashhud
after finishing the last rak'ah and would say the first Tashuhud which is in step
12 and then say :
Allah humma salli 'ala Muhammadin wa 'ala aali Muhammadin, Kama sal-
layta 'ala Ibraheema wa 'ala aali ibraheema innaka hameedum majeed.
Allah humma barik 'ala Muhammadin wa-'ala aali Muhammadin, Kama
barakta 'ala Ibraheema wa-'ala aali ibraheema innaka hameedum majeed.
This means: O Allah, send Grace and Honor on Muhammad (peace be upon
him) and on the family and true followers of Muhammad (peace be upon him)
just as you sent Grace and Honor on Ibrahim (peace be upon him) and on the
family and true followers of Ibrahim (peace be upon him). Surely, you are
praiseworthy, The Great. O Allah, send blessings on Muhammad (peace be
upon him) and on the family and true followers of Muhammad (peace be upon
him) just as you sent blessings on Ibrahim (peace be upon him) and on the
family and true followers of Ibrahim (peace be upon him). Surely, you are
praiseworthy, The Great.
Note :
1- What is the right sitting position in The second Tashahud? : In the prayers
like Zuhr, Asr, Maghrib and 'eisha, in the last rak'a you should sit in a position
64 | P a g e
called "Iftirash" click here to see how you can sit in this position ... but if you
can't sit in this way you can sit as you feel comfortable ...
2-While reading: " Ash-hadu .......... to: Abduhu wa rasuluh" a person should
raise the index finger of the right hand slightly and returt it previous position
after he had finished saying it.
14-Salution of Peace (The Tasleem):

Next, The prophet (sallallaahu 'alaihi wa sallam) would salute to his right
saying, means turn your head towards right shoulder:
As-Salamu 'alikum wa Rahmatul lah
This means: Peace be on you and the mercy of Allah.
Next, The prophet (sallallaahu 'alaihi wa sallam) would salute to his left
saying, means turn your head towards left shoulder:
As-Salamu 'alikum wa Rahmatullah
This means: Peace be on you and the mercy of Allah.
07.00.00
How to Perform Salaat,
the Islamic Ritual Prayer
Method II
Before Salaat
65 | P a g e
1. Body, clothes and place of prayer must be clean.

2. Perform wudu (ritual ablution) if needed.
3. Women are required to cover their hair.
4. Face the Qibla, the direction of Mecca.
5. Stand erect, head down, hands at sides, feet evenly spaced.
6. Recite Iqama (private call to prayer):
6a. Here are some sample audiofiles of the Athan (call to prayer)
Quicktime, they are very similar to Iqama:
God is great. (x4)

Allaahu Akbar (4x) I bear witness that there none worthy
Ashhadu Allah ilaaha illa-Lah of worship except God. (x2)
(2x) I bear witness that Muhammad is the
Ash Hadu anna Muhamadar Messenger of God. (x2)
rasuulullah (2x) Come to prayer. (x2)
Hayya' alas Salaah (2x) Come to felicity. (x2)
Hayya' ala Falaah (2x) [Fajr only] Prayer is better than sleep.
[Fajr only] A-Salaatu Khayrun (x2)
Mina-Naum (2x) [Iqama only] Our prayers are now
Qad qaamitis Salaah (2x) [Iqama ready. Our prayers are now ready. (x2)
only - not recited in Athan]
Allaahu Akbar (2x) God is great. (x2)
Laa ilaaha illa-Lah There is none worthy of worship
except God.
7. Express intent to perform Salaat (niyyat):

I intend to offer _____ rakats of the ____ prayer, and face the Qibla for the
sake of Allah and Allah alone.
(For example: "I intend to offer the 4 rakats of the Isha prayer and face the
Qibla for the sake of Allah and Allah alone.")
Begin Salaat
66 | P a g e
1. Niyyat: Stand with respect and attention; put the world behind you.
Bring hands to ears, palms forward, thumbs behind earlobes and say (The
entire prayer must be recited in Arabic, but for your information we give the
English translation next to the Arabic transliteration) :
Allahu Akbar God is great.
2. Qiyam: Place right hand over left, men below navel, women at chest
level;
look at the ground in front of you and recite Opening Supplication
(optional):
67 | P a g e
Subhaana ala humma Glory to You, O Allah, and

wa bihamdika Yours is the praise.
wa tabaara kasmuka And blessed is Your Name,
wa ta'aalaa jadduka and exalted is Your
wa laa ilaaha ghairuk Majesty.
*** And there is no deity to be
worshipped but You
***
A'uudhu billaahi I seek refuge in Allah from

minash shaitaan ar- Satan, the accursed.
Rajeem
3. Fatiha: Recite aloud the Fatiha, the first surah of the Qur'an.
Bismillaah ar- In the name of God, the

Rahman ar- infinitely Compassionate and
Raheem Merciful.
Al hamdu lillaahi Praise be to God, Lord of all the
rabbil 'alameen worlds.
Ar-Rahman ar- The Compassionate, the
Raheem Merciful.
Maaliki yaumid Ruler on the Day of Reckoning.
Deen You alone do we worship, and
Iyyaaka na'abudu You alone do we ask for help.
wa iy yaaka Guide us on the straight path,
nasta'een the path of those who have
Ihdinas siraatal received your grace;
mustaqeem not the path of those who have
Siraatal ladheena brought down wrath, nor of
an 'amta' alaihim those who wander astray.
Ghairil Amen.
maghduubi'
alaihim
68 | P a g e
waladaaleen
Aameen
For the first two rakats at any time of prayer, recite an additional
short selection from the Qur'an after al Fatiha.
4. Ruk'u: Hands drop to sides; bend from waist, palms on knees, back
parallel to ground; look at feet.
(While bending:) Allahu God is great.

Akbar Holy is my Lord, the
(While bent:) Subhanna Magnificent.
rabbiyal 'Azeem (3x)
5. Qauma: Rise from bending to standing, arms at sides.
69 | P a g e
(While rising:) Sami' allaahu Allah listens to him

liman hamidah who praises Him.
(Response from congregation:) Our Lord, to You is

Rabbanaa wa lakal hamd due all praise.
(Standing straight, pause:)
Allahu Akbar God is great.
6. Sujood: Prostrate—hands on knees, lower slowly to kneeling position;

touch forehead, nose and palms to ground (but not elbows);
bend toes so tops of feet face the Qibla.
Subhaana Glory to my
rabbiyal 'Alaa Lord, the Most
(3x) High.
(Pause:) Allahu God is great.

Akbar
70 | P a g e
7. Qu'ud: Rise to sitting position, looking at lap. Men turn up heel of right
foot,
right toes bent; women keep both feet, soles up, under body.
(Pause:) Allahu God is

Akbar great.
8. Sujood: Prostrate again.
Subhaana rabbiyal Glory to my Lord, the

'Alaa (3x) Most High.
(Pause:) Allahu Akbar God is great.
9. Qu'ud: Rise to sitting position;
71 | P a g e
pause pause
10. To proceed to the second and fourth rakats:
(While rising:) Allahu God is Return to standing position recite

Akbar great. al-Fateha
Then recite the Fatiha, (if this is the second rakat of any time of prayer,
recite another short portion of the Qur'an); continue the second or fourth
rakat with Ruku....
11. To complete every second rakat and the last rakat:

Remain seated and recite At-Tashahhud:1
72 | P a g e
At Tahiyyaatu All greetings,

lilaahi was blessings and
Salawaatu wat good acts are
tayibaatu from You, my
As Salaamu Lord.
'alaika ayyuhan Greetings to
nabiyyu wa you, O
rahmatul laahi Prophet, and
wa barakaatuh the mercy and
As Salaamu blessings of
'alainaa wa 'alaa Allah.
'ebaadillaahis Peace be unto
saaliheen, us, and unto
(Hands on the righteous
knees, raise servants of
right forefinger:) Allah.
Ash hadu allaa I bear witness
ilaah ilallaah that there is
Wa ash hadu none worthy
anna of worship
Muhammadan except Allah.
'abduhuu wa And I bear
rasuuluh witness that
Muhammad is
His servant
and
messenger.
To proceed to the third rakat:
(While rising:) Allahu God is Return to standing position
73 | P a g e
Akbar great. recite al-Fatiha

Recite the Fatiha and continue third rakat with Ruk'u....
At the end of any time of prayer (when all rakats have been
completed):
Remain seated, recite At-Tashahhud, and then recite the Salawat:
Allaahumma O Allah, bless

salli 'alaa our Muhammad
Muhammadin and the people
wa 'alaa ali of Muhammad;
Muhammadin As you have
Kamaa sallaita blessed
'alaa Abraham and
Ibraaheema wa the people of
'alaa ali Abraham.
Ibraaheema Surely you are
Innaka the
hameedun Praiseworthy,
Majeed the Glorious.
Alaahumma O Allah, be
baarik 'ala gracious unto
Muhammadin Muhammad and
wa 'alaa ali the people of
Muhammadin Muhammad;
Kamaa As you were
baarakta 'alaa gracious unto
Ibraaheema wa Abraham and
'alaa ali the people of
Ibraaheema Abraham.
Innaka Surely you are
hameedun the
Majeed Praiseworthy,
the Glorious.
To Complete the Prayer: Look over right shoulder (toward the angel
recording your good deeds), then the left (toward the angel recording your
wrongful deeds); say each time:
74 | P a g e
As Salaamu Peace and

'alaikum wa blessings of God
rahmatulaah be upon you.
Say personal prayers with hands cupped and palms up at chest level.
Wipe face with palms.
If praying in a group, stand and greet each other individually,
saying: "May God receive our prayers."
1
At-Tashahhud is a recreation of the conversation held between Allah and
the Prophet Muhammad (peace and blessing upon him) during the night of
the Heavenly Ascent (Miraj).
08.00.00
Prayer Guide
Method III
75 | P a g e
• Recitation:
SUBHÁNA-KALLÁH-HUM-MA WA BI-HAMDIKA,
WATABÁRAKAS-MUKA WATA'ÁLÁ JADDUKA, WA-
LÁ ILÁHA GHAÍRUK.
O Allah, Glorified, praise-worthy. and blessed is

Thy Name and exalted Thy Majesty. and there
is no deity worthy of worship except thee.
A'Ú-DHU-BIL-LÁ-HI MINASHAITÁNIR RAJÍM.

BISMILÁHIR RAHMÁNIR RAHÍM.
I seek refuge in Allah for the rejected Satan. In
the Name of Allah, the Beneficent, the
Merciful.
After this recite the opening Surah, Al-Fátihah:
76 | P a g e
Al Quayam
Posture 2
77 | P a g e
ALHAMDU LIL-LÁHI RAB-BIL 'ÁLAMÍN.

Praise be to Allah, Lord of the worlds.
AR-RAHMÁ-NIR RAHÍM.
The Beneficent, the Merciful
MÁLIKI YAU-MID-DÍN.
Master of the Day of Judgement
IYYÁ-KA N'ABUDU WA-IYYÁKA NASTA'ÍN.
Thee alone we worship and to thee alone we turn for
help.
IHDI-NAS-SIRÁ-TAL MUSTAQÍM.
Guide us in the straight path.
SIRÁ TAL-LADHÍNA AN-'AMTA 'ALAÍHIM.
The path of those whom
GHAIR-IL MAGHDUBI 'ALAÍHIM.
You favored and who did not deserve Thy anger.
WALAD-DÁL-LIN (AMIN)
Or went astray.
78 | P a g e
Recite any other surah now
Instructions:
Quayam
While rising from the bending position of Ruku', recite
Posture 4
SAMI 'ALLÁHU LIMAN HAMIDAH
Allah has heard all who praise Him.
RAB-BANÁ LAKAL HAMD
Our Lord: Praise be to Thee.
Then return to standing position, arms at side.

Recitation:
After holding for six seconds, say:
ALLÁH AKBAR
Allah is the greatest.
and move to next position.
Recitation:
Recite 3 Times 79 | P a g e
SUBHÁNA RÁB-BI-YAL A'ALÁ

Glory to my Lord, the most high.
Instructions:
Sajjdah
Recitation:
Go down to a kneeling position by placing both hands on knees,
Recite 3 Times
lowering oneself slowly and easily onto knees, then touch the
head upon the ground so that the following seven body parts are
Posture
in contact: 5 two palms, two knees, toes of both feet.
forehead,

80 | P a g e
Quood
Instructions:
Reciting
Posture 6 ALLÁH AKBAR

rise from the SAJJDAH position, and assume the

sitting posture shown to the left.
Recitation:
At end of six seconds, recite
ALLÁH AKBAR
And then assume SAJJDAH position once more.
81 | P a g e
Instructions:
Sajjdah
Recitation:
Go down to a kneeling position by placing both hands on knees,
Recite 3 Times
lowering oneself slowly and easily onto knees, then touch the
head upon the ground so that the following seven body parts are
in contact: forehead, two palms, two knees, toes of both feet.

82 | P a g e
Quood
AT-TAHI-YÁTU LIL-LÁHI
Instructions: If theWAS-SALAWÁTU WAT-TAY-YIBÁTU.
required number AS-SALÁMU
of Rakats is but
'ALAIKAthe
two, AY-YUHAN-NABIY-YU. WARAHMATUL-LÁHI
Salat would proceed to the nextWABARAKÁTUH.
recitation. AS-
SALÁMU 'ALAINÁ WA'ALÁ 'IBÁDIL-LÁHIS-SÁLIHÍN. ASH-HADU AL-LÁ ILÁHA IL-
Posture
LAL-LAHÚ. 8
WA-ASH-HADU AN-NA MUHAMMADAN 'ABDUHU WARASÚLUH.
All prayers and worship through words, action and sanctity are for Allah
only. Peace be on you, O Prophet. And Mercy of Allah and His blessings.
Peace be on us and on those who are righteous servants of Allah. I bear
witness to the fact that these is no deity but Allah. I bear witness that
Muhammad is His slave and messenger.
In the three raka'át(i.e. Maghrib) or four raka'át (Like Zuhr, 'Asr and 'Ishá)
Saláh you stand up for the remaining raka'át after Tashahhud. On the other
hand if it is two raka'át (Fajr) Saláh, keep sitting and after this recite Darud
(blessing for the Prophet) in these words:
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AL-LÁHUM-MA SAL-LI 'ALÁ MUHAMMAD-IW WA 'ALÁ ÁLI MUHAMMADIN.
O Alláh, exalt Muhammad and the followers of Muhammad.
KAMÁ SAL-LAITA 'ALÁ IBRÁHÍMA WA'ALÁ ÁLI IBRÁHÍMA
As thou did exalt Ibrahim and his followers.
IN-NAKA HAMÍDUM-MAJEED
Thou art the praised, the Glorious.
AL-LÁHUM-MA BÁRIK 'ALÁ MUHAMMAD-IW
O Alláh, bless Muhammad
WA 'ALÁ ÁLI MUHAMMADIN
and his followers
KAMÁBÁRAKTA 'ALÁ IBRÁHÍMA WA 'ALÁ ÁLI IBRÁHÍMA
as Thou has blest Ibrahim and his followers.
IN-NAKA HAMÍDUM-MAJEED
Thou art the Praised, The Glorious.
84 | P a g e
Instructions: Now turn your face to the right
saying:
AS-SALÁMU 'ALAIKUM WA-RAHMATUL-LÁH

Peace be on you and Allah's blessings.
Instructions: Now turn your face to the left
saying:
AS-SALÁMU 'ALAIKUM WA-RAHMATUL-LÁH
Peace be on you and Allah's blessings
85 | P a g e
09.00.00
How to Pray Salat?
Method IV
Muslims Pray Five Times a Day
Timings of daily Prayers
Fajr before sunrise
Zuhur Noon
Asr Sunset
Maghrib before Isha
Isha Midnight
To make yourself ready for salat, you would require to wash your face and
arms, wipe your head and wash your feet.
1. Say "Bismillah" Wash both hands completely up to the wrist.
2. Rinse the mouth thoroughly.
3. Sniff water into the nose and blow it out.
4. Wash the face completely.
5. First wash your right hand and forearm, including the elbow.
6. Then wash your left hand and forearm, including the elbow.
7. Pass both your wet hands over your head, from to back and from back
to front.
86 | P a g e
8. Wipe your ears with your fingers from the inside out.
9. First wash your right foot thoroughly, including the ankle.
10. Then wash your left foot thoroughly, including the ankle.
After doing wudu, make known your intention to pray.
1. Raising your hands to your ears, say,"Allahu Akbar" then place the
right hand over the left hand on the navel. (For men on the breast for
women)
2. Read" subhanaka Allahumma wa bi hamdika wa tavarakasmuka wa

ta'ala jadduka wa la ilaha ghairuk.
A'udhu billahi minash shaitanir rajim Bismillahir rahmanir rahim."
Allah all glory and praise belong to You alone. Blessed is Your name and
exalted is Your Majesty, there is no god but You. I seek refuge in Allah
from the cursed Satan. In the name of Allah, the Compassionate, the
Merciful.
3.After this read,

"Alhamdulillahi rabbil alamin ar rahmanir rahim. Maliki yawmiddin
Iyyaka na'budu wa iyyaka nasta'in Ihdinassiratal mustaqim siratal
ladhina an'amta alayhim ghyril maghdubi'alayhim waladdallin Amin."
Praise be to Allah Lord of the Universe the Compassionate the Merciful

and Master of the Day of judgment. You along we worship and to you
alone we turn for heal. Guide us to the straight path. The path of those
whom you have favored. Not of those who have incurred Your wrath nor
of those who have gone astray.
Now add on for the short surah of the Quran such as the surah al-Ikhlas:
"Qull huwallahu ahad. Allahussamad lam yalid walam yulad walam
yakullahu kufuwan ahad."
87 | P a g e
Say: He is Allah the one and Only Allah the eternal absolute; He begot
none nor was He begotten. And there is none equal to Him.
4. Now say, "Allahu akbar," bowing down and then say subhana rabbiyal
azim three times.
5. Rising now to a standing position say "SamiAllahu liman hamidah." or

say "Rabbana laka hamd," if you are praying behind an Imam.
6.Saying "Allahu akbar" prostrate yourself on the foloor and say three
time,"Subhana rabbiyal ala"
7. Now rise to the seated position, saying "Allahu akbar" and then again
prostrate yourself and say three time,"Subhana rabbiyal ala". Now get up
saying "Allahu akbar". This completes on rakah. The second rakah will be
performed in the same way except that steps and will not be repeated
8. "At tahiyyatu lillahi was salawatu wat tayyibat. As salamulaika ayyuhan

nabiyyu wa rahmatullahi wa barakatuh. Assalamu alayna wa'ala ibadillahis
salihin. Ashhadual la ilaha illallahu wa ashhadu anna Muhammadan abduhu
wa rasulu."
Salutaion prayes and good works are all for Allah. Let ther be peace. Allah's
mercy and blessings on you O prohept. Peace be on us and on all Allah's
righteous servants. I testify that there is no god but Allah and I testify that
Muhammad is His servant and His Messenger.
If the prayer has more than two rakahs stand up for the remaining rakahs. If it
is a two rakah prayer remain seated and read.
"Allahumma salli ala Muhammadin wa ala ali Muhammadin kama sallyta ala
Ibrahima wala ali Ibrahim innaka hamdum majid.
Allah bless Muhammad and the family of Muhammad as You blessed ibrahim
and his family for You are the Praiseworthy and the Glorious.
Allahumma barkalla Muhmmadin walla ali Muhammadin kama barakta alla
Ibrahima waala ali Ibrahim innaka hamdum majid.
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Allah blessed Muhammad and the family of Muhammad as You blessed

Ibrahim and the family of Ibrahim for you ar eth Praised the Magnified.
Allahumma inni zalamtu nafsi zulman kthiran wa la yaghfirudh dhunuba illa
anta faghfirli magfiramtam min indika warhamni innaka antal ghafuru rahim."
Allah I have been unjust to myself too unjust. No one can grant pardon for my
sins except You so grant me Your forgiveness and have mercy on me for You
are the Forgiver the Merciful.
Now turn your face first to the right and then to the left saying. Assalamu
alaykum wa rahmatullah
For 3 rakah witr wajib you will recite
"Allahuma inee na'steenuka wa nastaqfuruka wa numeno beka wa natawakalu
alaika wa nuthnee alaikal khair wa nashkuruka wa laa nakfuruka wa nuthne
alaikal khair Allahumm iyaka naabudu wa la ka nusale wa nasjudu wa elayka
nathaa wa nahfudu wa narjo rahmatuka wa nakhshaa azabaka ina azabaka bill
kufare mul heq."
This completes the prayer.
Most frequent prayer of Muhammad pbh Oh allah grant us good in this world
and the hereafter and save us from the punishment of fire.
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10.00.00
How to Pray In Islam
and what to say in Salah(Prayer)
Method V
Good news for New Muslims! Now, you can easily learn what to recite
during praying using Flash Movies and English transliteration. All
supplications are authentic.
You are one step ahead if you already know the movements during the prayer.
If you don't, you can visit & watch a Flash Movie on How to pray here
http://www.islamicfinder.org/prayer/ Another source also is
http://english.islamway.com/sindex.php?section=prayer . At each step,
there is something to recite and we are here to help you with those recitations.
We will also try to illustrate the movements in the near future.
Things to note: Please recite only the Arabic portions during praying. Phrases
are repeated at least twice in the audio files for your convenience. Recite the
phrases only once during praying, unless otherwise mentioned. Some common
Arabic Terms used: Surah = A Chapter of the Quran, Dua = Supplication
Starting the Prayer by saying Takbir Tahrimah
Transliteration: Alla-hu Akbar
Translation: Allah is the greatest
Dua Al-Istiftah (Supplication of Starting) Recited only in the first Rakath
Transliteration: Subhana Kal-lah hum-ma wabi hamdika wata-bara kasmuka
wata'ala jad-duka wala ilaha ghyruka.
Translation: Glory be to you, O Allah, and all praises are due unto you, and
blessed is your name and high is your majesty and none is worthy of worship
but you.
Next recitation is called Ta'awwuz (Also recited only in the first Rakath)
Transliteration: A'uzu bil-lahi minash Shayta-nir-rajeem
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Translation: I seek Allah's protection from Satan who is accursed.

After this, recite the Tasmiah (Should be recited in every Rakath before
starting a Surah)
Transliteration: Bismillah hir-Rahma nir-Raheem
Translation: In the name of Allah, the most Kind and the most Merciful.
Surah Fatiha (Recited in every Rakath, very important to memorize)
Transliteration:
Alhamdul lil-lahi rab-bil 'alameen
Ar rahma nir-raheem
Maliki yawmid-deen
Iyyaka na'budu wa iyyaka nasta'een
Ihdinas siratal mustaqeem
Siratal Lazeena an'amta 'alayhim
Ghai-ril maghdubi 'alayhim
Walad dal-leen. Ameen
Translation:
Praise is only for Allah, Lord of the Universe.
The most Kind, the most Merciful.
The master of the Day of Judgement.
You alone we worship and to you alone we pray for help.
Show us the straight way,
The way of those whom you have blessed.
Who have not deserved your anger,
Nor gone astray.
After Surah Fatiha - recite any Surah from the Quran. Please note that the
surah recited in the first rakath should be longer than the one recited in the
second rakath. To listen to more surahs, visit IslamWay Quran Section
We have used Surah Ikhlas as an example
Transliteration:
Qul huwal lahu ahad.
Allah hus-Samad.
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Lam yalid walam yulad.

Walam yakul-lahu Kufuwan ahad.
Translation:
Say: He is Allah, the only one.
Allah helps and does not need help.
He does not produce a child, and He was not born of anyone.
There is no one equal to Him.
Supplication in Ruku (Vowing)
Recite Alla-hu Akbar before going to Ruku. While in Ruku, recite the
following supplication 3, 5, 7, 9, 11 or more times. Make it an odd number.
Transliteration: Sub-hana Rabbi-al 'ajeem.
Translation: Glory to my Lord the Exalted.
Qawmah (Standing After Ruku)

Transliteration: Sami 'allah hu liman hamida. Rab-bana lakal hamd.
Translation: Verily Allah listens to one who praises Him. Oh our Lord, all
praises be to you.
First Sajdah (Prostration)
Before going to the Sajdah, recite Alla-hu Akbar. While in Sajdah, recite the
following supplication 3, 5, 7, 9, 11 or more times. Make it an odd number.
Transliteration: Sub-hana Rabbi yal a'la
Translation: Oh Allah, glory be to you, the most High.
Jalsah (Sitting between two Sajdah)
To rise and sit from the first Sajdah, recite Alla-hu Akbar. Sit for a short while
and recite the following:
Transliteration: Allah hum maghfirlee war-ham nee
Translation: Oh Allah, forgive me, and have mercy on me
Second Sajdah
Recite Alla-hu Akbar before going to the secind Sajdah from Jalsah.
Recite the same supplication as the first Sajdah.
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Before starting second rakath, say Alla-hu Akbar while standing up. Now, you
have completed one Rakath. Then recite Tasmiah and Surah Fatiha. After
Fatiha, recite tasmiah and another surah and proceed to Ruku by saying Alla-
hu Akbar. Carry on the acts till the second Sajdah. After second Sajdah, say
Alla-hu Akbar, but sit down for reciting Tashahud, Darud and some
supplications before finishing the prayer with salam.
Tashahud
Transliteration:
At-tahiy-yatu lil-lahi was sala-watu wat-tay yibatu
As-salamu 'alayka ay-yuhan-nabiy-yu
wa rahma tullahi wa bara-katuhu
As-salamu 'alayna wa'ala 'ibadil-la his-sali-heen
Ash hadu al-la ilaha il-lal lahu
wa ash hadu an-na Muhammadan
'ab-duhu wa rasuluh.
Translation:
All compliments, all physical prayer,
and all monitary worship are for Allah.
Peace be upon you, Oh Prophet,
and Allah's mercy and blesings.
Peace be on us and on all righteous slaves of Allah.
I bear witness that no one is worthy of worship except Allah
And I bear witness that Muhammad is His slave and Messenger.
If you are offering 3 Rakath of salah (as in Maghrib), then after Tashahud in
second Rakath, you say Alla-hu Akbar and stand up. Then you recite
Tasmiah, Fatiha and other supplications. Note that a surah after Fatiha is only
recited in the first two rakaths. Carry on till second Sajdah in the normal
manner and sit for second Tashahud in the third Rakath. After that, you are to
recite the following three supplications and finish the prayer. If you are
offering 4 Rakath of salah, then don't sit for Tashahud in the third Rakath.
Simply stand up after second Sajdah in the third rakath by saying Alla-hu
Akbar. Carry on till second sajdah and sit for Tashahud in the fourth Rakath.
Recite the following three supplications to finish the prayer.
Salat Alan-Nabi (Darud) - Salutation to the Prophet
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Transliteration:
Allah humma sal-li 'ala Muhammadin
wa 'ala ali Muhammadin,
Kama sal-layta 'ala Ibraheema
Wa'ala ali Ibraheema
innaka Hameedum Majeed
Allah humma barik 'ala Muhammadin
wa 'ala ali Muhammadin,
Kama barakta 'ala Ibraheema
Wa 'ala ali Ibraheema
innaka Hameedum Majeed.
Translation:
Oh Allah, send grace and honour on Muhammad and
On the family and true followers of Muhammad
just as you sent Grace and Honour on Ibrahim
and on the family and true followers of Ibrahim
Surely, you are praiseworthy, the Great.
Oh Allah, send your blessing on Muhammad and
the true followers of Muhammad, just
as you sent blessings on Ibrahim
and his true followers
Surely, you are praiseworthy, the Great.
After Salat Alan-Nabi, recite the following:
Transliteration:
Rab bij'alnee muqeemas salati wa min
zur-riy yatee rab-bana wata qab-bal du'a,
rab-ba nagh-firlee wali waliday-ya
wa lil mu-mineena yawma yaqumul hisab.
Translation:
Oh Lord, make me and my children keep up prayers,
Our Lord, accept our prayer,
Our Lord, forgive me and my parents
and all the Believers on the Day of Judgement.
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Now, it's time to finish the prayer by saying Salam. Look towards your
right shoulder and say it once then look towards your left shoulder and
say it once again. Then you are done!
Transliteration:
As-salamu 'alaykum wa rah-matul lah
Translation:
Peace be on you and the mercy of Allah.
Dua Qunut (to be recited in Witr Prayer)
Transliteration:
Allah hum mahdinee feeman hadayta,
Wa 'afinee feeman 'afayta,
wata wal-lane feeman twal-layta
wa barik lee feema a'taita,
waqinee shar-ra ma qadayta,
fa-innaka taqdee wala yuqda 'alayk,
innahu laa Yazil-lu man walayt,
wala ya'iz-zu man 'adaita,
tabarakta rabbana wata 'alaita,
nastaghfiruka wanatubu ilayka,
Wa sal-lal lahu alan-nabee.
Translation:
Oh Allah, make me among those whom You have guided,
and make me among those whom You have saved, and make
me among those whom You have chosen, and bless whatever
you have given me, and protect me from the evil which you have decreed;
verily, You decide the things and nobody can decide against You; and none
whom You have committed to Your care shall be humiliated and none whom
You have taken as an enemy shall taste glory. You are blessed, our Lord, and
Exalted, we ask for Your forgiveness and turn to You. Peace and mercy of
Allah be upon the Prophet.
Sorry, no audio for the above supplication. The one below has an audio
file.
or, you may recite this one,
95 | P a g e
Transliteration:
Allah humma inna nast'eenuka wa nastaghfiruka wa nu'minu bika wa
natawak-kalu 'alayka wa nuthne 'alayk-al khayr. Wa nashkuruka wa laaa
nakfuruka wa nakhla'u wa natruku man-y yafjuruka. Allah humma iyyaka
na'budu wa laka nusal-lee wa nasjudu wa ilayka nas'a wa nahfidu wa narju
rahmataka wa nakhsha 'azabaka inna 'azabaka bil kuf-fari mulhiq.
Translation:
Oh Allah, we ask you for help and seek your forgiveness, and we believe in
You and have trust in You, and we praise you in the best way and we thank
You and we are not ungrateful to you, and we forsake and turn away from the
one who disobeys you. O Allah, we worship You only and pray to You and
prostrate ourselves before You, and we run towards You and serve You, and
we hope to receive your mercy, and we fear your punishment. Surely, the
disbelievers will receive your punishement.
It may look difficult to memorize all these supplications in the beginning, but
keep on learning everyday. Soon, you will be able to memorize them all.
11.00.00
How a New MuslimPrayes
[By: Muslimconverts.com]
Method VI
How a New Muslim Prayers

A. The Fajr (Morning) prayer:
It consists of 2 Units(raka's) Sunnah and
2 units(raka's) Fard(Obligatory)
B. The Dhuhr (Early Afternoon)prayer:
It consists of 4 Units(raka's) Sunnah+
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4 Units(raka's) Fard(Obligatory) and 2 Units(raka's) Sunnah

C. The Asr(Late Afternoon)prayer:
It consists of 4 Units(raka's) Fard(obligatory)
D. The Maghrib(Sunset)prayer:
It consists of 3 Units (raka's) Fard(obligatory) and
2 Units(raka's)Sunnah
E. The Isha(Night)prayer:
It consists of 4 Units(raka's) Fard(obligatory)
2 Units(raka's) Sunnah and 3 Units(raka's) witr(wajib)
Differences of first 2 units and last 2/1 units of Fard:
The other difference is that the First 2 rakaats of FAJR,
MAGHRIB and ISHA prayers are recited loudly and the remaining
rakaats of these prayers are recited silently.
However all 4 rakaats of DHUHR and ASR are recited silently
For a New Muslim or any Muslim who does not know how to
prayer you just need to memorize the following few words.
And this will enable you to pray all the 5 daily prayers.
A) Allahu Akbar
B) Subhaan-Allaah wa’l-hamdu Lillaah wa laa
ilaaha ill-Allaah wa Allaahu akbar wa laa hawla wa
la quwwata illa Billaah
C) Sami Allaahu liman hamidah
D) Rabbana wa lakaal hamd

E Assalamu alaikum wa rahmatullah
If you are up to it you can also memorize the following

F) Subhana rab-bi yal atheem
G) Subhana rubbiyal a'ala
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H) Rabbi eghfir lee
Once you have memorized these words and you have gone through
these prayer guides I have prepared you will be surprised that the
Prayer is not as difficult as it looks.
I suggest you print this out and practice holding the pages reciting
what is there to be recited in their respective body positions.
Going through the motions repeatedly will help you learn quickly.
Also look at the video and the flash movie as it will help you see the
postures and movements. May Allah make it easy for you.
Once you have learnt the above and are praying confidently.. Try to
learn Surah Fatiha
Surah Fatiha should be recited one verse at a time
1 Bismillah hir rahman nir raheem
2 Alhamdu lillahi rabbiL a lameen
3 Ar rahman nir raheem
4 Maliki yawmid deen
5 Iyyaka na'a budu wa-iyyaka nasta aeen
6 Ihdinas sirataal mustaqeem
7 Siratal latheena an a'amta alayhim
ghayril maghdoobi alayhim walad daalleen
After reciting Surah Fatiha one says

Ameen
1. In the Name of Allah, the Most Beneficent, the Most Merciful.

2. All the praises and thanks be to Allah, the Lord of the 'Alamin
(mankind, jinns and all that exists).
3. The Most Beneficent, the Most Merciful.
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4. The Only Owner (and the Only Ruling Judge) of the Day of
Recompense ( i.e. the Day of Resurrection)
5. You (Alone) we worship, and You (Alone) we ask for help (for
each and everything).
6. Guide us to the Straight Way
7. The Way of those on whom You have bestowed Your Grace, not
(the way) of those who earned Your Anger (such as the Jews), nor
of those who went astray (such as the Christians).
Note:
Males garments/pants should be above the ankles (unlike in the
picture. InshaAllah better diagrams will be made as soon as
possible).
Women's garment should be a forearms lower than her skins
(measure your arm length , from elbow to longest finger, if this
is say is 45 cm, ) then form your skins and ) thus her feet will
be completely covered.
Women are NOT supposed to pray when they are menstruating and
experiencing post-childbirth bleeding.
Abstaining from prayers for a women experiencing post-childbirth
bleeding is a maximum of forty (40) days. If her bleeding stops
before the 40 days she must make ghusl (take shower) and start
praying.
Also at the end of her menstruation she must make ghusl (take
shower)and begin her prayers.
Before prayer one must perform Ablution
How to perform Ablution (Wudhu)

Just before Prayer
Establishing the Sutrah (A Tall Object About The Height Of A
Saddle, Just Beyond the Place of Prostration, Within Which
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Nothing Should Pass)

Place anything (about the height of a saddle) just beyond the
place of prostration. Things that can be used are: a wall, bed,
tall pillow, tall purse, tall stick, tree, etc. Anything that breaks
the path between the person praying and someone who "may"
need to pass in front. It's best to pray facing a wall, bed, or any
other type of tall object, so that there will be no need for
someone to pass directly in front. Do not mind anyone who
passes beyond the sutrah.
The Prophet (SAW) said, "Do not pray except towards a sutrah,
and do not let anyone pass in front of you, but if someone
continues (to try to pass) then fight him, for he has a companion
(i.e. a Shaitan) with him." (Sahih - Al-Bukhari and Ahmad)
"When he (SAW) prayed (in an open space where there was
nothing to use as a sutrah) he would plant a spear in the ground
in front of him and pray towards it with the people behind
him." (Sahih - Al-Bukhari and Muslim)
The Prophet (SAW) said, "When one of you places in front of
him something such as the stick on the end of a saddle, he should
pray and not mind anyone who passes beyond it." (Sahih -
Muslim and Abu Dawood)
START OF Morning (Fajr) Prayer
100 | P a g e
Establish the Sutrah by placing anything (about the height of a

1.1 saddle) just beyond the place of prostration. Things that can
be used are: a wall, chair, bed, tall pillow, tall purse, tall stick,
tree, etc
.
Then Stand facing the Kabah in Makka in Saudi Arabia (Qibla).
Your feet should be shoulder width apart and your feet should be
pointing straight.
Your eyes should be looking at the place on the ground were you
will prostrate your forehead later on in the prayer
Make intention as to which prayer you are about to perform (e.g.

Fajr -Morning prayer).
1.2 Note!
Intention should be in mind not verbal.
That is one should be thinking of which prayer one is about to
perform.
Saying
"Allahu Akbar"
(Allah is Great)
1.3
Raise both your hands (with palms of hands facing Kabah ) with
fingers apart (not spaced out) level with shoulders or level with
top of the ears .
1.4
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How a New Muslim and Youth's Prayers

The Dhuhar (Early Afternoon),
Asr (late afternoon) and Isha (night)prayer
The Dhuhr prayer is the second prayer of the day. It starts when the
sun begins to decline from its zenith and ends when the size of an
object's shadow is equal to the objects size.
The Asr is the third prayer of the day.

It starts when an object's shadow is equal to the objects size and ends
when just before sunset.
It is better to prayer Asr before the sky becomes yellow (even though
it is allowed to pray at such a time) because the Prophet ( peace be
upon him) disliked Muslims praying at such as time and. He
remarked that the Munafiq (Hypocrite ) offers his pray at this time.
The Isha prayer is the fifth prayer of the day. It starts when twilight
has disappeared and ends before midnight
All three of these prayers consist of 4 units each and what is recited in
these prayers is exactly the same.
The only difference which occurs is that the first two units (raka'ts) in
the Isha Prayer are recited AUDIBLY. But the final two units
(raka'ts) are recited silently
However in the Dhuhr and Asr prayer all the units (Raka'ts) are
Recited silently in ones heart/mind.
For a New Muslim or any Muslim who does not know how to prayer
102 | P a g e
you just need to memorize the following few words.
1 Allahu Akbar
2 Subhaan-Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa

Allaahu akbar wa laa hawla wa la quwwata illa Billaah
3 Sami Allahu lee man hum mayda
4 Rabbana wa lakaal hamd
5 Assalamu alaikum wa rahmatullah
If you are up to it you can also memorize
6 Subhana rab-bi yal atheem

7 Subhana rubbiyal a'ala
8 Rabbi eghfir lee
Note-
103 | P a g e

possible).
Women's garment should be a forearms lower than her shins. So
measure your arm length from elbow to longest finger. If this is
say is 45 cm then the garment should drop 45 cm from the shins
to the ground. Thus it will be a few cm's below your feet and thus
her feet will be completely covered.
before the 40 days she must make ghusl (take shower)and start
praying.
Also at the end of her menstruation she must make ghusl(take
shower) and begin her prayers.

Just before Prayer
Place anything (about the height of a saddle) just beyond the
place of prostration. Things that can be used are: a wall, bed, tall
pillow, tall purse, tall stick, tree, etc. Anything that breaks the
path between the person praying and someone who "may" need
to pass in front. It's best to pray facing a wall, bed, or any other
type of tall object, so that there will be no need for someone to
pass directly in front. Do not mind anyone who passes beyond
104 | P a g e
the sutrah.
nothing to use as a sutrah) he would plant a spear in the ground
in front of him and pray towards it with the people behind him."
(Sahih - Al-Bukhari and Muslim)
The Prophet (SAW) said, "When one of you places in front of
him something such as the stick on the end of a saddle, he should
pray and not mind anyone who passes beyond it." (Sahih -
Muslim and Abu Dawood)
105 | P a g e
START OF A 4 RAKAH PRAYER (ie Dhuhr, Asr or Isha prayer Prayer)
Establish the Sutrah by placing anything (about the height

1 of a saddle) just beyond the place of prostration. Things that
can be used are: a wall, chair, bed, tall pillow, tall purse, tall
stick, tree, etc
.
Then stand facing the Kabah in Makka in Saudi Arabia (Qibla).
pointing straight.
Make intention as to which prayer you are about to perform

(e.g. Dhuhr or Asr or Maghrib prayer).
2 Note!
perform.
Saying
"Allahu Akbar"
(Allah is Great)
3
Raise both your hands (with palms of hands facing Kabah )
with fingers apart (not spaced out) level with shoulders or level
with top of the ears .
Place right hand on the Normally at this stage a Muslim

4 back of the left palm, would recite Surah Fatiha other wise
wrist, and forearm his/her prayer would be defective.
However If a person is unable to
or Grasp the left arm with recite al-Faatihah at all or is
the right hand unable to learn it, or he has just
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The Maghrib (sunset) prayer

This Prayer is Performed when the Sun has set.
Its time begins just after sunset and ends when twilight has just
disappeared
It is the Fourth Prayer.
It consists of 3 units (raka'ts).
The First 2 units (raka'ts) are recited Audible and the final unit (raka'h)
is recited silently in ones heart.
For a New Muslim or any Muslim who does know how to prayer you
just need to memorize the following few words.
1 Allahu Akbar
2 Subhaan-Allaah wa’l-hamdu Lillaah wa laa ilaaha ill-Allaah wa

Allaahu akbar wa laa hawla wa la quwwata illa Billaah
3 Sami Allahu lee man hum mayda
4 Rabbana wa lakaal hamd
5 Assalamu alaikum wa rahmatullah
If you are up to it you can also memorize
6 Subhana rab-bi yal atheem

7 Subhana rubbiyal a'ala
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8 Rabbi eghfir lee
Note-
possible).
Women's garment should be a forearms lower than her skins
(measure your arm length , from elbow to longest finger, if this is
say is 45 cm, ) then form your skins and ) thus her feet will be
completely covered.
before the 40 days she must make ghusl and start praying.
Also at the end of her menstruation she must make ghusl and begin
her prayers.
108 | P a g e
Just before Prayer

Place anything (about the height of a saddle) just beyond the place
of prostration. Things that can be used are: a wall, bed, tall
pillow, tall purse, tall stick, tree, etc. Anything that breaks the
path between the person praying and someone who "may" need to
pass in front. It's best to pray facing a wall, bed, or any other type
of tall object, so that there will be no need for someone to pass
directly in front. Do not mind anyone who passes beyond the
sutrah.
nothing to use as a sutrah) he would plant a spear in the ground in
front of him and pray towards it with the people behind him."
(Sahih - Al-Bukhari and Muslim)
The Prophet (SAW) said, "When one of you places in front of him
something such as the stick on the end of a saddle, he should pray
and not mind anyone who passes beyond it." (Sahih - Muslim and
Abu Dawood)
109 | P a g e
START OF MAHRIB PRAYER
Establish the Sutrah by placing anything (about the height of

1 a saddle) just beyond the place of prostration. Things that
can be used are: a wall, chair, bed, tall pillow, tall purse, tall
stick, tree, etc
.
Then stand facing the Kabah in Makka in Saudi Arabia (Qibla).
pointing straight.
Make intention as to which prayer you are about to perform (e.g.

Maghrib prayer).
2 Note!
perform.
Saying
"Allahu Akbar"
(Allah is Great)
3
Raise both your hands (with palms of hands facing Kabah )
with fingers apart (not spaced out) level with shoulders or level
with top of the ears .
Place right hand on the Normally at this stage a Muslim

4 back of the left palm, would recite Surah Fatiha other wise
wrist, and forearm his/her prayer would be defective.
However If a person is unable to
or Grasp the left arm with recite al-Faatihah at all or is
the right hand unable to learn it, or he has just
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Summary of the
Lessons, Rewards and Benefits of Prayer
You should know - My dear Brothers and Sisters and the Muslim youths that
the following has been authentically reported from our Messenger (sas)
regarding the lessons, benefits and rewards of the five daily prayers:
1. That Allaah the Exalted wipes away sins by the five prayers.
2. That the five prayers are an expiation for what occurs between them, if
major sins are avoided.
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3. That sins burn and destroy a person and thus it is necessary to extinguish
that with the prayers.
4. That the muslim reaches the level of the truthful and the martyrs on account
of his prayers, charity and fasting.
5. The superiority of prayer[1] over other actions.
6. That Allaah the Exalted bestowed a favour upon that companion by
entering him into Paradise before his brother who died as a martyr because he
prayed more than him.
7. That the prayer is light which illuminates the path of the servant in this
world and the hereafter.
8. That an abundance of prostrations and prayers is the way to accompany the
Messenger (sas) in Paradise.
9. That a two rakah prayer is more loved by the dead person than the world
and what is in it.
10. That emptying the heart for Allaah in the prayer puts a person in the same
condition as the day when his mother gave birth to him.
11. That should a person enter the Fire - refuge is sought from that - the angels
will remove him from it and will recognise him by the marks of prostration.[2]
12. That the prayer participates in undoing the knots which Shaytaan places at
the top of ones head.
13. That the night prayer is the most excellent prayer after the obligatory
prayers.
14. That the one who prays at night obtains a reward which most of mankind
do not.
15. Gratitude is shown to Allaah with the (obligatory) prayer and night prayer.
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16. That the prayer most loved by Allaah is the prayer of Daawood (as) which
is to pray for a third of the night and to sleep for two thirds of the night.[3]
17. That has Allaah has bestowed a favour upon His servant by the hour
during the night in which the supplication is answered. It is befitting for the
muslim that he aspires for it and seeks to find it so that he is given the good of
this world and the Hereafter.
18. That the night prayer is an evidence for righteousness and taqwaa and it
expiates the sins and prevents one from falling into them.
19. That Allaah Azzawajall covers the husband and wife who help each other
in performing the night prayer with His mercy. If one of them refuses the
other sprinkles water on his or her face.
20. That two rakahs of prayer at night makes a person amongst the men who
remember Allaah often or the women who remember Allaah often.
21. That Allah is amazed by the man who gets up from his sleep, leaving his
bed sheet, his wife and his love for her in order to perform prayer. Allah
laughs at him and informs the angels about him.
22. That there is no jealousy or competition except with regard to two men,
one of whom prays at night reciting the Qur'an which Allah has bestowed
upon him.
23. That whoever recited ten verses in the night (in prayer) will not be written
amongst the heedless, a Qintaar of reward will be written for him and Allah
the Exalted will say to him: "Recite and rise by one degree with every verse",
until he comes to the last verse he knows. Allah favors him by giving him
eternity.
24. That whoever prays at night with a hundred verses is written amongst the
devout worshippers and whoever prays with a thousand verses is written
amongst the Muqantareen and whoever prays with two-hundred verses is
written amongst the devout worshippers and sincere ones.
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25. That the one who walks to the prayer (in the mosque) is raised in ranks
and has his sins removed, both while he goes to the mosque and when he
returns from it.
26. That for every step he takes he receives ten good deeds.
27. That the Muslim is written amongst the worshippers from the time he
leaves the house till he returns to it.
28. That the one receiving the greatest reward for the prayer is the one who
walks the furthest towards it and then the one further than him (from the
mosque).
29. That one step which a servant takes to the prayer in congregation is
counted as an act of charity for him.
30. That taking many steps towards the mosque is from ar-Ribaat (guarding
the frontiers)
31. That every time a servant leaves for the mosque in the morning or the
evening Allah prepares for him a feast in Paradise.
32. That Allah makes the light of those who walk through the darkness to the
mosques complete and perfect on the Day of Judgment.
33. That the reward for the one who leaves his house in a state of purity for
the obligatory prayer is like the reward of the pilgrim in the state of ihraam.
34. That the one who leaves for the mosque has a guarantee from Allah in that
he should provide for him sustenance and suffice him (in his affairs).
35. That the one who walks for the prayer in congregation, after having
beautified his wudhu and travels to visit Allah the Exalted, is bestowed with a
great favor in that Allah honors those of his servants who visit Him, and
Allah's honoring of them is increasing their Eemaan, showing benevolence to
them, rewarding them, raising their ranks, removing their difficulties and
making their hearts content and happy.
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36. The obligation to pray in congregation.

37. That the Prophet (says) did not make a concession for the old blind man
by allowing him to leave the congregational prayer. How then can those who
are fit and well be allowed a concession?
38. That whoever abandons the congregational prayer has been threatened
with heedlessness and having a seal placed on his heart.
39. That staying away from the congregational prayer is a sign of hypocrisy.
40. The extreme striving of the Companions (ra) for attending the
congregational prayer in spite of difficult circumstances.
-------------------------
Footnotes
1 Its condition is that the Aqeedah of the person is correct, sound and in
accordance with the Pious Predecessors of this Ummah.
2 The condition for being removed from the fire due to the intercession of the
angels (and others) is that a person should be from the People of Tawheed.
Intercession is only for the People of Tawheed.
3 Due to his (sas) saying: "...He used to sleep half the night, then prayer for a
third and then go to sleep for a sixth of it." When a half is added to a sixth
they give two-thirds.
[English Translation by Amjad ibn Muhammad Rafiq]
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SIGNIFICANCE
OF PHYSICAL POSTURES IN PRAYER
It is pity that so much effort is being wasted in transcendental meditation
(TM) to revive human consciousness (the soul) to the supreme Reality of the
Universe. A cursory study of history shows that this technique was never
really effective even in the old days and was only confined to a few hermits
and Rishis. It was an intellectual exercise of the mind which was practiced by
a very few individuals of very high caliber to quench their thirst for the Divine
Union and was practically beyond the comprehension of the common man in
the street. It is a mental exercise which quietness the mind so long as the
person is in that state of meditation but has no permanent effect which can
give an individual peace of mind in a practical way.
Transcendental meditation (TM) without any conscious objective cannot bring
permanent peace of mind. It is a negative approach to human problems and
history bears witness to the fact that such intellectual and mental exercises
have never achieved anything permanent. It has, however, a temporary
effect. It is true that one experiences a soothing effect when in the state of
transcendental meditation, but this effect is not confined to this method alone.
Any kind of mental exercise, in TM in Subud, or in any other form, will affect
the body's physiology and thereby cause changes in an electroencephalogram
(EEG or brain waves) and produce similar effects. But it is yet to be proved
that such changes do produce any effect of a permanent nature. The human
mind is affected by various kinds of creative mental exercises (based on the
science of creative intelligence) but such exercises have long been confined to
intellectuals or hermits among Hindus or Christians. They are beyond the
comprehension of ordinary individuals. Moreover, mental exercises which
provide some temporary comfort to an individual cannot be effectively used to
solve the complicated problems of mankind.
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Above all, it is a mental exercise in a vacuum without any conscious objective

or goal. One practices T.M without any clear goal before him going from
nowhere to nowhere and such an exercise cannot really be expected to
produce fruitful and beneficial results of any permanent value. In the olden
days, Rishis and hermits did practice it, but they had a clear vision of their
objective. They wanted to achieve nearness to their Creator through creative
reflections (meditations) O It was not an exercise in a vacuum, like modern
T.M. But even this did not achieve very encouraging results for it remained an
intellectual luxury of the few and was never considered a recipe for the ills of
mankind..
Now the question arises: do we need such mental exercises for fun, or
momentary excitement and comfort, or something which may provide a real
solution to our problems? Obviously mankind is in need of something
positive, practical and realistic that may help to secure peace, and happiness at
individual as well as at national level. People have lost peace of mind through
over-indulgence in pleasures and neglect of their celestial and spiritual needs.
A philosophy of life which can bring proper coordination and understanding
between the physical and spiritual needs of man could solve many of the
problems that face him today. Man has lost his relationship with the Creator
and is new wandering around in the wilderness of abstract thinking in search
of peace. Surely he can regain his peace of mind through re-establishing his
link with his Creator. And the shortest route to renew their relationship is to
open dialogue with Him through prayers.
It seems very likely that there exists every intimate relationship between the
performance of prayer and Divine favors. Presumably the physical postures
and movements of prayer have a deep significance and important function in
revitalizing and re-igniting the potential of enlightenment and energy inherent
in every man. Prayer is composed of four main postures or movements of the
body, i.e., qiy'am, ruku, sajdah and qaadah. It is very important that these four
movements in the prayer are performed exactly in the same manner as taught
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by the Messenger of God. We offer our prayer to God because the Holy
Prophet told us to do so. It is, therefore, absolutely essential that it must be
performed in its every detail in the way it was performed by the Messenger of
God himself.
Prayer is an obligatory duty and mere performance of it will no doubt absolve
a believer of his duty to God, but if he wants to nourish and develop his self
and soul, he must perform it in the way it was performed by the Messenger of
God himself. The Holy Prophet laid great emphasis on the right performance
of every act of prayer.
Qiy'am must be performed properly; one must not bend forward or
backward or lean side wards but stand straight with eyes fixed at the place of
sajdah and not looking around.
Ruku must be moderate, neither too low nor too high but in line with the body
as taught by the Holy prophet. There must be a reasonable gap between ruku
and sajdah and between the two sajdahs, as advised by the Holy Prophet.
The importance of the proper performance of each part of prayer is
emphasized by the Holy Prophet o Anas reported God's Messenger as saying,
" perform the bowing and the prostration properly, for I swear by God that I
can see you behind me" According to Abu Masud A1 Ansari the Messenger of
God said, "A man's prayer do not avail him unless he keeps his back steady
when bowing and prostrating himself."(1) Abu Qatada reported the Messenger
of God as saying, "The one who commits the worst theft is he who steals from
his prayer." When asked how one could steal from his prayer, he replied, "By
not performing his bowing and prostration perfectly".
There are details of qiy'am, ruku and sajdah in the hadith to help the
believers to offer their prayer perfectly. According to A'isha, "God's
Messenger used to begin prayer with takbir and the recitation of Surah Fatiha
when he bowed, he neither kept his head up nor bent it down, but kept it
between these extremes; when he raised his head after bowing he did not
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prostrate himself until he had stood erect; when he raised his head after
prostration he did not prostrate himself again until he was in the proper sitting
position."
If there is any slackness on the part of a believer in performance of any part of
prayer, his prayer becomes void and he does not gain anything from it.
According to Abu Hurairah, a man entered the mosque when the Messenger
of God was sitting in it and offered his prayer. He then came and said, "Peace
be upon you" and God's Messenger replied, "peace be upon you. Go back and
offer your prayer, for you have not prayed." He returned and prayed, then
came and said, "Peace be upon you." The Messenger of God replied, And
peace be upon you. Go back and pray again, for you have not prayed." On the
third or fourth occasion he said, "Teach me, Messenger of good God." So he
said, "When you turn to the qibla and say, Allahu-Akbar, then recite a
convenient portion of the Qur’an; then bow and remain quietly in that
position; then raise yourself and stand erect; then prostrate yourself and
remain quietly in that position; then raise yourself and sit quietly."
This hadith confirms our assumption that performance of each part of prayer
properly and perfectly as taught by the Holy Prophet is essential. Any
variation or alteration in the performance of any part of prayer from what was
taught by the Holy Prophet renders it a meaningless exercise.
This great emphasis on the proper performance of prayer, even in minute
details, is a testimony to the fact that there is a close relationship between the
various postures and movements in prayer and the acquisition of Divine
favors and enlightenment. The Holy Prophet emphasized again and again the
deep significance of the actual performance of the different parts of prayer. It
must therefore be performed exactly in the way it was taught by the Holy
Prophet, otherwise it will not be a prayer but an exercise of the body
performed to please yourself or just an habitual act.
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There seems to be an intimate relationship between the movements of prayer

and Divine blessings. If it is offered perfectly, then it helps man to benefit
from his inner potential energy in the development of his self and his soul. In
daily prayer, God has given man the shortest and the quickest method of
obtaining His Grace and Blessings. People in the past have spent ages, and
sometimes, all their lives, to obtain a glimpse of His Glory and many have
failed and died in the wilderness of disillusionment. A very few have received
some form of enlightenment after years of hard and strenuous effort.
People have starved themselves to annihilate their physical self in order to
strengthen their soul and receive Divine Enlightenment, but without success.
Some have spent all their lives with very little food and water in the jungles
and in the valleys of mountains in the hope of rekindling and rejuvenating the
dying light in their souls but with no, or Only partial success.
Prayer is a wonderful gift of God. There is no need in Islam to go to the
mountains or jungles to kill your physical self in order to obtain dhyan
(unbroken concentration) and through these forms of self-annihilation to reach
for salvation. Prayer provides all the essential requisites for preparing the
mind and transforming it into an extraordinary state capable of receiving the
Divine Light. It provides physical as well as mental exercise in such a
balanced way that neither is ignored orover emphasized.
This harmonious functioning of body and mind at the correct level and in the
most balanced way is achieved only through prayer. All the movements of the
body from the standing position to the prostrating position are the expression
of the extreme humility of the body before the Supreme Being. It is, in fact,
total submission of the physical self before the Supreme Authority. Recitation
of Divine words and praises of God in prayer have a cumulative effect on
the mental powers of man, And in this process of submission of the body and
the mind to the Divine Will through the synchronization of movements and
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recitation of the Qur'anic verses in prayer, the spiritual power of man becomes
stronger and gains full control over the physical self and gradually lifts it up to
the Supreme Being.
This process of the total submission of the body and the mind before the
Ultimate Authority is explained in the words of the Holy Qur 'an: "When you
threw (a handful of dust), it was not your act, but God's."(8:17). The action of
the Holy Prophet in throwing stones at his enemies was entirely in obedience
to the Command of God and there was no personal motive or any realization
of his own physical self. In fact every action of the faithful servants of God,
performed in obedience to His Command, can be ascribed to God Himself.
According to Abu Hurairah, the Holy Messenger said: "God says, 'My servant
becomes closer to Me by performing those deeds which are obligatory on him
And he gets close to Me through constant observance of optional (nafila)
prayer until he becomes My beloved. When he becomes My beloved, I
become his ears through which hears, his eyes through which he sees, and his
hand with which he holds, and his feet with which he walks." This hadith
shows that all the powers of his body and mind come under the Guidance of
God and man attains very close relationship with his Lord.
This harmonious working of the body and the mind helps in concentrating and
thereby activating the latent energies of the physical self. This process
gradually transforms the centrifugal (out-going) forces operating in mind and
body into centripetal (inward-going) and unifying forces which lift man from
the world of matter into the world of spirit and show him glimpses of the
boundless spiritual world. In the course of the transformation of the concealed
energies of the physical self into active unifying forces, the mind is slowly but
surely released from the limitations of the physical self and is then able to
conceive and grasp the meaning of the manifestations of the Supreme Being.
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At this stage, man is fully prepared and ready, provided he maintains the
standard of performance of his prayer, to receive the Blessings and Favors of
the Supreme Power. In other words, he has reached the stage where he is in a
position to establish close communion with God. And why not? After all,
man represents the two important aspects of God's Creation, as stated by the
Holy Qur’an in these words "That which I have created with both My
Hands." (38:75)
"Both hands" refers to the two aspects of God's Creation. He has a physical
body, which makes him one of the animals, and he has a soul, which makes
him supreme over all other creation, including angels. When he is at his best
in prayer, he leaps towards his spiritual world and establishes close contact
with his Lord. And this is confirmed by a hadith, according to which a Muslim
achieves audience with God (hudhur) in prayer. "Prayer is Miraj of the
believers" Muslim jurists have taken this hadhur to mean the presence of
angels in prayer.
This may be explained in another way. The harmonious working of body and
mind helps to awaken the Spiritual or super-sensory powers in man. The
greater the harmony between the former two forces of man, the stronger the
awakening of the super-sensory power in man. The proper balance between
the triangular forces of body, mind and spirit acts like an electrical wire,
which transfers the necessary electrical current from the main generating
station to the electrical lamp. Just as it is unthinkable to transfer electricity
direct from the main power house to a small electric lamp, similarly it is
inconceivable to receive Divine Light or communion with God without proper
harmony between the afore said forces.
It may, therefore, be said that a harmonious functioning of the triangular
forces in man is absolutely necessary before any progress can be made in this
direction. Unless body, mind and spirit (or the soul) are properly functioning
in harmony, it is not possible for man to rekindle his soul from the Light of
the Power of God or to achieve any sort of close communion with Him.
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People have in the past adopted various methods to achieve this harmonious
functioning of the triangular forces within the self but have often taken years
for very little or partial success.
Islam has given man a very short but effective recipe in the form of prayer to
achieve the required harmony between the triangular forces within him. Just
study the form and the words of the prayer and how it is performed, and you
will notice the wonderful combination it provides for body, mind and soul
which no other religion or system has yet suggested. This process of the
activation of spiritual or super-sensory powers in man can also be explained in
this way. Man is a psychosomatic organism- he has a body, which is the
external part of him and a mind, which is the internal part of him His body is
composed of matter which, in the ultimate physical analysis, consists of
atoms. His mind represents the entire world of ideas, beliefs, hopes, fears and
aspirations. All these belong to the world of consciousness, i.e. the inner side
of man. This consciousness (mind) of man plays a vital role in relating the
soul of man to his environment. In other words, it is a vital factor in relating
spirit to matter.
There are thus two worlds in man: the physical, represented by body and, the
spiritual, represented by mind. The latter belongs to the invisible world which
exists side by side with the visible world disclosed by sense perception. The
latter is dimensional while the former is extra-dimensional. Internally man
belongs to the invisible world, that is to say, his soul or spirit belongs to that
world, externally he belongs to the visible world, that is to say, his body
belongs to that world, but through consciousness man is related to both the
Worlds. If a man looks within his self he moves towards higher levels of
consciousness and a deeper understanding of spiritual values. If, on the other
hand, he devotes himself to the external world of matter, he tends to move
away from the higher Spiritual values to the lower values of the visible world.
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Regular prayer helps to attain the right equilibrium between the spiritual and
the material worlds of man. He lives in the world of matter, works in it for his
livelihood and satisfies all his material
Needs, but, at the same time, he keeps his link with the spiritual world and
further strengthens it. Prayer enables him to develop and widen his
perception of the extra dimensional spiritual world to such an extent that he is
able to perceive and understand the things of a higher level of consciousness
which he could hardly visualize before. Establishment of prayer will
strengthen the extra dimensional powers of man to such a degree that he will
be able to establish close relationship with the Ultimate Power.
It must, however, be emphasized that this link can not be maintained without
the establishment of regular prayer. Prayer is the means as well as the end. It
helps man to establish and maintain his link with God. If the institution of
prayer or its proper performance is lost, the link with the spiritual world will
automatically be cut off. Man has not yet known any other effective means of
establishing and then maintaining his relationship with God. It is like a wire,
as explained before, connected with the main Generator. As soon as the wire
is disconnected from the main source of power, the light goes off, and all is
darkness again. This wire is prayer.
Thus prayer, through multifarious ways beyond human comprehension, acts
and reacts on the human mind until the latter is enlightened spiritually with
the Nur (Ultimate Light) of the Universe. As all men do not possess similar or
equal power, their personal experiences may very considerably. Each man
gains this experience according to his own internal as well as external powers.
But regular prayer does provide opportunities to every believer to develop his
latent energies within his self according to his potentialities and thereby
establish his link with God. The greater the perfection in the performance of
prayer, the closer the relationship with God.
Communion with the Divine Being is attained when prayer is performed
perfectly and properly in body, mind and soul as instructed by the Holy
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Prophet. This is why the Holy Prophet said that prayer was a mi’raj for
believers. It provides an opportunity to believers to have direct and close
relationship with God as did the Holy Prophet during the night of the mi’raj.
This is also explained by another hadith when the Holy Prophet said "When
you perform prayer, think that you are standing in front of God and seeing
Him with your eyes. And if it is not possible for you to see Him, at least
think that He is seeing you" When one achieves this mi’raj in prayer, he is
bound to rise far above the physical barriers of this ethereal world and enter
into the world of the unknown, experiencing new and wonderful things which
he could never think of in his ordinary state of mind. The Companions of the
Holy Prophet often experienced this in their prayer.
Anas used to perform long ruku and sujud; people often thought he had
forgotten that he was offering his prayer. Abdullah bin Zubair often stood in
qiyam like a lifeless pillar and spent so much time in sajdah that pigeons of
Baitullah sat on his back taking it to be an inanimate object. Once, two
Companions of the Holy Prophet were on night sentry duty on the battlefield.
One was sleeping and the other stood in prayer. One arrow struck him while
he was in prayer. He was bleeding but he completed prayer. After completing
his prayer, he woke up his colleague on duty and told him that he was reciting
one Surah of the Holy Qur’an when the arrow struck him but he did not want
to finish prayer without completing that Surah. Once an arrow struck Ali; It
was very deep and could not be pulled out. Ali asked his companion to pull it
out while he was in prayer. He offered two rakat prayers and the arrow was
pulled out of his leg, but he continued his prayer without feeling any pain.
Dr. Iqbal recognizes the human quest for a Divine mission in these words.
"But as I have said before, religious ambition sees higher than the ambition of
philosophy. Religion is not satisfied with mere conception; it seeks a more
intimate knowledge of and association with the object of its pursuit (God).
The agency through which this association is achieved is the act of worship,
ending in a spiritual illumination. The act of worship, however, affects
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different types of consciousness differently. In the case of the prophetic

consciousness, it is mainly creative, i.e. tends to create a fresh ethical world
wherein the Prophet, so to speak, applies the pragmatic test to his
revelations.
Thus you will see that, psychologically speaking, prayer is instructive in its
origin. The act of prayer, aiming at knowledge, resembles reflection Yet
prayer at its highest is much more than abstract reflection. Like reflection it
too is a process of assimilation, but the assimilative process in the case of
prayer draws itself closely together and thereby acquires a power unknown
to pure thought. In thought, the mind observes and follows the working of
reality; in the act of prayer it ceases to be a seeker of slow-footed
universability and rises higher than thought towards Reality itself, becoming
a conscious participator in its life. There is nothing mystical about it. Prayer,
as a means of spiritual illumination, is a normal, vital act by which the little
island of our personality suddenly discovers its situation in a larger whole."
"Do not think I am talking of auto-suggestion. Auto suggestion has nothing to
do with the opening up of the sources of life that lie in the depths of the
human ego. Unlike spiritual illumination which brings fresh power by shaping
the human personality, it leaves no permanent life. Nor I am speaking of some
occult and special way of knowledge. All that I mean is to fix your attention
on a real human experience which has a history behind it and a future before
it. The quest of nameless nothing, as disclosed in Neo-Platonism mysticism be
it Christian or Muslim-cannot satisfy the modern mind which, with its habits
of concrete thinking, demands a concrete living experience of God. And the
history of the race shows that the attitude of the mind embodied in the act of
worship if a condition for such an experience. In fact prayer must be regarded
as a necessary complement to the intellectual activity of the observer of
Nature. (5)
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While discussing the real object of prayer, Dr, Iqbal says," prayer, then,
whether individual or associative, is an expression of man's inner yearning for
a response in the awful silence of the universe.
It is a unique process of discovery whereby the searching ego affirms itself
in the very moment of self negation, and thus discovers its own worth and
justification as a dynamic factor in the life of the universe. True to the
psychology of mental attitude in prayer, the form of worship in Islam
symbolizes both affirmation and negation. Yet, in view of the fact borne out
by the experience of the race that prayer, as an inner act, has found expression
in a variety of forms, the Qur’an says: "To every people We have appointed
ways of worship which they observe. Therefore let them not dispute this
matter with you, but invite them to your Lord for you are on the right way, but
if they dispute with you, then say, God best knows what you do; He will
judge between you on the Day of Judgment, in the matters wherein you differ.
(22:66-69)."
"The form of prayer ought not to become a matter of dispute. Which side you
turn your face is certainly not essential to the spirit of prayer. The Qur’an is
perfectly clear on this point: 'The East and West is God's, therefore whichever
direction you turn, and there is the face of God (2:109). And again, 'There is
no piety in turning your faces towards the East or West, but he is pious who
believes in God, and the Last Day, and the Angels, and the Books and the
Prophets, who for the love of God gives his wealth to his kindred, and to the
orphans, and to ransom the slaves; who observes prayer and pays zakat, and
fulfils the contracts which he has made; and is patient in pain and hardship,
and in time of trouble; those are they who are just, and those are they who
fear the Lord (2:177).' "Yet we cannot ignore the important consideration that
the posture of the body is a real factor in determining the attitude of mind".
To sum up, prayer is the key which opens the gate of the kingdom of God.
And, according to Ibn 'Arabi, creative prayer becomes a dialogue between
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man and God and provides an opportunity to the earthly creature to open up
his heart before his creator. It is creative because it is at once God's prayer and
man's prayer. Such an effective prayer opens up new horizons for man
beyond the comprehension of an ordinary being. Surah Fatiha in the prayer
provides this opportunity to man to enter into such a dialogue and enjoy the
excitement and ecstasy of Divine vision.
According to the hadith reported by Abu Hurairah, the Holy Messenger said,
"God says that I have divided the prayer between Myself and My servant into
two parts. Half of it is for Me and half for MY servant and I give whatever
he asks me for. When the servant says 'All praise is for the Lord of the
universe,' God replies, 'My servant is grateful to me'.
When he says, 'Most Gracious, Most Merciful,' God says 'My servant has
praised Me.' When he says 'Master of the Day of Judgment, 'God says, "My
servant has exalted Me' When the servant says, 'You do we worship and Your
help do we seek,' God says This portion is shared between Me and My
servant. I bestow whatever he asks.' When he says,' Guide me to the straight
path, the path of those whom You blessed, not of those who earned Your
anger or went astray.' God says, 'This is for My servant and bestow what he
has asked for."
This hadith throws some light on the unusual greatness and effectiveness of
this prayer. First, nothing can be better and more exalted than what is
demanded in the prayer: the servant is asking from God guidance to the right
path to reach Him In other words, he is requesting God to show him the way
to get closer to Him. Second, it starts with thanks-giving and those attributes
of God which entitle him to His blessings Third, by saying, 'We obey You and
ask Your help alone' he puts himself completely in the hands of God. He has
put his entire trust in Him and thrown himself at His door. He has cut all his
relations and come to build only one relation, i.e. with God. There is no reason
why his request should not be granted. The final words of the prayer provide
the best intercession.
128 | P a g e
The servant prays for guidance to God and requests to be granted the ability
and power to tread that path which leads to Him. In these words, God has
Himself taught man how to reach Him, get near to Him and open a dialogue
with Him.
[Prayer Its Significance and Its Benefits, Chapter-3: Afzalur Rahman:
Reference: 1. Mishkat; 2. Forty hadith; 3. Reconstruction of Religious
Thought, Iqbal; 4. Creative Imagination in the Sufism of Ibn Arabi, Henry
Corbin; 5. Tadabbur e Qur’an]
For the Muslims Who Pray Five times a day

14.00.00
The Fourth Major Sin Not Praying
Here is some evidence that we not only have to pray 5 times a day, but that we
have to do it on time.
The following is from: Al Kabaair -The Major Sins by Sh. Adh-dhahabi
Allah most High says:
َ‫سففْوف‬ َ ‫شَهَواتِ َف‬ ّ ‫لَة َواّتَبُعوا ال‬

َ‫ص‬ّ ‫عوا ال‬ ُ ‫ضا‬
َ ‫ف َأ‬ٌ ‫خْل‬َ ‫ن َبْعِدِهْم‬
ْ ‫ف ِم‬َ ‫خَل‬َ ‫َف‬
‫ن‬
َ ‫خُلو‬
ُ ‫ك َي فْد‬
َ ‫حا َف فُأوَلِئ‬
ً ‫صاِل‬
َ َ‫عِمل‬ َ ‫ن َو‬
َ ‫ب َوَآَم‬َ ‫ن َتا‬
ْ ‫ل َم‬ّ ‫﴾ ِإ‬19:59﴿ ‫غّيا‬
َ ‫ن‬ َ ‫َيْلَقْو‬
﴾19:60﴿ ‫شْيًئا‬
َ ‫ن‬
َ ‫ظَلُمو‬ْ ‫ل ُي‬
َ ‫جّنَة َو‬
َ ‫اْل‬
Then there succeeded them a generation which neglected prayers and
followed lusts. They will meet with destruction (Ghayy), excepting the one
who repents and believes and acts righteously. [Surah Maryam, 19:59-60]
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Ibn abbas (RAA) explained that here does not mean that they completely
abandoned prayers, but that they delayed them to the end of their prescribed
times. Sa'id bin Musayyab, a great Imam following the generation of the
Companions, elaborated on this, saying: "A person neglects if he delays the
noon prayer up to the afternoon prayer time, afternoon prayer up to almost
sunset prayer time, sunset prayer up to evening prayer time, and evening
prayer up to morning prayer time, while delaying morning prayer until just
before sunrise. If anyone dies without repentance while continuing in this
manner, Allah has promised Ghayy for him, and that is a valley in Hell which
is very deep and has foul food."
Allah Most High says:
﴾107:5﴿ َ ‫ساُهو‬
‫ن‬ َ ‫لِتِهْم‬
َ‫ص‬َ ‫ن‬
ْ‫ع‬
َ ‫ن ُهْم‬
َ ‫﴾ اّلِذي‬107:4﴿ ‫ن‬
َ ‫صّلي‬
َ ‫ل ِلْلُم‬
ٌ ‫َفَوْي‬
Woe to the worshippers who are unmindful of their prayer. [Surah Al-
Ma'un,107:4-5]
Saad bin Abi Waqqas said: "I asked Allah's Messenger (SAW) about the
meaning of 'unmindful,' and he replied: 'It is delaying it (the prayer) up to the
end of its prescribed time.' (Bazar)
While Allah calls such people , they are lazy and perform the prayer very late.
He has promised them (Wayl), which signifies a great punishment.
Some say, "Wayl is a valley in Hell, exceedingly hot, and that is the place for
those who delay or miss the prayer, excepting the ones who repent and correct
their habits."
Allah Most High says:
ْ ‫ل َوَمفف‬
‫ن‬ ِّ ‫ن ِذْكِر ا‬
ْ‫ع‬
َ ‫لُدُكْم‬
َ ‫ل أَْو‬
َ ‫ل ُتْلِهُكْم َأْمَواُلُكْم َو‬
َ ‫ن َآَمُنوا‬
﴾63:9﴿ ‫ن‬َ ‫سُرو‬ ِ ‫خا‬َ ‫ك ُهُم اْل‬
َ ‫ك َفُأوَلِئ‬
َ ‫ل َذِل‬
ْ ‫َيْفَع‬
130 | P a g e
O you who bleieve, let neither your wealth nor your children distract you from
the remembrance of Allah. And those who do so, they will be the losers
(Qur’an, Surah Al-Munafiqoon, 63:9)
The commentators say: "The 'remembrance of Allah' in this verse means the
five daily prayers. If anyone is so busy in buying and selling, or with his daily
work of earning a livelihood, or with his children, that he cannot perform
prayers on time, he will be among the losers."
The Prophet (SAW) said in this regard: "The first thing which will be judged
among a person's deeds on the Day of Resurrection is the prayer. If that is in
good order, he will pass the test and prosper, and if that is defective, he will
fail the test and be a loser." (Tirmidhi)
Informing us about the inhabitants of Hell, Allah Most High says:
‫ن‬َ ‫مسس‬ ِ ‫ك‬ ْ ‫﴾ َقسساُلوا َلسس‬74:42﴿ ‫قَر‬

ُ ‫م َنسس‬ َ ‫سسس‬ َ ‫م ِفسسي‬ ْ ُ ‫سسسل َك َك‬ َ ‫مسسا‬ َ
‫﴾ وَك ُن ّسسا‬74:44﴿ ‫ن‬ َ ‫كي‬ ِ ‫س‬ ْ ‫م‬ِ ْ ‫م ال‬ ُ ِ‫ك ن ُط ْع‬ ُ َ‫م ن‬ ْ َ ‫﴾ وَل‬74:43﴿ ‫ن‬ َ ‫صّلي‬ َ ‫م‬ُ ْ ‫ال‬
﴿ ‫دين‬
ِ ّ ‫ب ب ِي َوْم ِ ال‬ ُ ّ ‫﴾ وَك ُّنا ن ُك َذ‬74:45﴿ ‫ن‬ َ ‫ضي‬ ِ ِ ‫خائ‬ َ ْ ‫معَ ال‬ َ ‫ض‬ ُ ‫خو‬ ُ َ‫ن‬
‫ة‬
ُ َ ‫فاع‬ َ ‫شس‬َ ‫م‬ ‫س‬ ‫ه‬ ‫ع‬ ‫ف‬
َ ‫ن‬ ‫ت‬ ‫سا‬‫س‬ ‫م‬ َ ‫ف‬ ‫ن‬ ‫س‬ ‫قي‬ ‫ي‬ْ ‫ل‬ ‫ا‬ ‫سا‬
‫س‬ ‫ن‬ ‫تا‬ َ ‫﴾ حتى أ‬74:46
ْ ُ ُ ْ َ َ ﴾74:47 ﴿ ُ ِ َ َ َ ّ َ
﴾74:48﴿ ‫ن‬ َ ‫شافِِعي‬ ّ ‫ال‬
(The people in Hell will be asked): "What caused you to enter Hell-fire?"
They will say: "We were not among those who prayed, nor did we feed the
needy. We used to engage in vain discourse with the vain-talkers, and we used
to deny the Day of Judgment, until there came to us that which is certain (ie.
Allah's judgment)." Then no intercession by any intercessors will benefit
them. [Surah Muddathir, 74:42-48]
The Prophet (SAW) said: "The convenant between us and them (that is,
believers) is prayer, so if anyone abandons it he has become an infidel."
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(Ahmad, Ibn Majah, Abu Dawood, Nisai, Tirmidhi). He also said: "What lies
between a man and infidelity is the abandonment of prayer." (Muslim)
Allah's Messenger (SAW) is reported to have said: "If anyone abandons the
afternoon prayer, his deeds are of no avail." (Bukhari). And he said: "If
anyone abandons prayer deliberately he has no claim upon Allah" (Sunan).
Abdullah bin amr bin al-As (RAA) said that the Prophet (SAW) mentioned
prayer one day saying, "If anyone keeps to it, it will be light, evidence, and
salvation for him on the day of Resurrection; but if anyone does not keep to it,
it will not be for him light, evidence, or salvation; and on the Day of
Resurrection, he will be associated with Qaran, Pharoah, Haman, and Ubayy
bin Khalaf (a great enemy of Islam from among the Quraish)." (Ahmad,
Darimi and Baihaqi)
Some scholars have explained that the person who abandons prayer will be
raised with such a foursome because his neglect of prayer may be due to his
involvement with his property, his country, his administrative work, or his
trade, Therefore, if he was involved with his property, he will be resurrected
with Qarun; if with his country, then with Pharoah; if with his administrative
work, then with Haman; and if with his trade, then with Ubayy bin Khalaf, the
trader among the unbelievers of Mecca.
Mu'adh bin Jabal (RAA) reported Allah's Messenger (SAW) as saying: "If
anyone abandons prayer intentionally he has no claim to Allah Most High."
(Ahmad)
Umar ibn al-Khattab (RAA) reported that a man asked the Prophet (SAW):
"Messenger of Allah, what action is dearest to Allah Most High?" The Prophet
(SAW) replied: "Prayer at its proper time. The one who does not pray has no
religion. Prayer is the main pillar of the religon (of Islam)." (Baihaqi)
After Umar had been stabbed, it was said to him, "As-salat, ya amir ul-
mumineen!" (The prayer, Leader of the Believers!) He said, "Yes, truly! If
132 | P a g e
anyone misses the prayer, he has no share in Islam," and thereupon he prayed
while his wounds were bleeding.
Abdullah bin Shaqiq (RAA) said that the Companions of the Prophet (SAW)
did not consider the abandonment of any good deeds to be unbelief excepting
the abandonment of prayer.
When Ali (RAA) was asked about a woman who did not pray, he replied:
"The one who does not pray is an unbeliever." Ibn Masood said that the one
who does not pray has no religion, and Ibn Abbas said: "The one who leaves
off a single prayer deliberately will find, when he meets Allah Most High, that
He is angry with him."
Allah's Messenger (SAW) said: "When a person meets Allah after neglecting
his prayer, he will meet him as if he had not worshipped him at all, nor done
any good deeds." And Ibn Hazm said: "There is no greater sin after
polytheism than missing a prayer [That is to say, if one deliberately delays a
prayer until its time has passed, although he was able to pray it on time,
without any valid reason which permits delaying it before its time.] and killing
a believer without just cause."
Ibrahim Nakahi said: "The one who has left off the prayer has become a
disbeliever." Awn bin Abdullah said: "When a person is buried, the first
question which will be asked him will be concerning the prayer. If that is
accepted from him, his other deeds will be looked at, but if that is not
accepted form him, no other deeds will be looked at."
Abdullah bin al-As reported Allah's Messenger (SAW) as saying: "A person
who combines two prayers without excuse, enters a gate among the major
sins."
We seek Allah's guidance and help, for indeed. He is the Generous, the
Magnanimous, and the Most Merciful of all merciful ones!
133 | P a g e
15.00.00
Has the Prayer Lost its Power?
[Syyid Abul A’la Mawdudi]
Brothers in Islam! Undoubtedly you often ask yourselves: Why is it that the
Prayer, good and beneficial as it is, seems to make no difference to our lives?
Why does it neither improve our morals, nor transform us into a force
dedicated to Allah? Why do we continue to live disgraced and subjugated?
The usual answer will be that you are not offering the Prayer regularly or in
the manner prescribed by Allah and the Messenger. Such an answer may not
satisfy you. I shall therefore try to explain the matter in some detail.
Parable of the Clock
Look at the clock fixed to the wall: there are lots of small parts in it, joined to
each other. When you wind it, all the parts start working and, as these parts
move, the result appears on the clock face outside it which you observe. Both
hands move to denote each second and each minute. The purpose of the clock
is to indicate correct time. All those parts which are necessary for this purpose
134 | P a g e
have been fitted together and the winding system has been made so that each
of them moves as required. Only when all the parts have been assembled
correctly and the clock wound up properly will it begin fulfilling the purpose
for which it is made.
If you do not wind it, it will not show the time. If you wind it but not
according to the prescribed method it will stop or, even if it works, it will not
give the correct time. If you remove some of the parts and then wind it,
nothing will happen. If you replace some of the parts with those of a sewing
machine and then wind it, it will neither indicate the time nor sew the cloth. If
you keep all the parts inside the case but disconnect them, then no part will
move even after winding it up. The presence of all the parts will not serve the
purpose for which the clock is made because you will have disrupted their
arrangement as well as their connection.
In all these situations, both the existence of the clock and the act of winding it
become useless, although an observer from a distance cannot say that it is not
a clock or that you are not winding it. He will surely consider that it is a clock
and will expect it to be useful as a clock. Similarly, when from a distance he
observes you winding it, he will take it as a genuine effort on your part to do
the job, hoping to notice the result which comes from winding the clock. But
how can this expectation be fulfilled when what looks like a clock from a
distance has in reality lost its 'existence'?
Aim of Muslim Ummah

Imagine Islam like this clock. Just as the purpose of the clock is to indicate the
correct time, so the aim of Islam is that you should live in this world as the
vicegerents of God, as witnesses of God unto mankind and as standard-bearers
of truth. You must yourselves follow the commandments of God and bring all
other people under Him:
135 | P a g e
ِ‫عفن‬
َ ‫ن‬
َ ‫ف َوَتْنَهفْو‬
ِ ‫ن ِبففاْلَمْعُرو‬
َ ‫س َتفْأُمُرو‬
ِ ‫ت ِللّنففا‬
ْ ‫جف‬َ ‫خِر‬ْ ‫ُكْنُتْم خَْيَر ُأّمٍة ُأ‬
﴾3:110﴿ ‫ل‬ ِّ ‫ن ِبا‬
َ ‫اْلُمْنَكِر َوُتْؤِمُنو‬
You are indeed the best community brought forth for mankind: you enjoin the
doing of right and forbid the doing of wrong, and you believe in God. [Al-
Imran, 3:110].
﴾2:143﴿ ِ ‫عَلى الّنا‬

‫س‬ َ ‫شَهَداَء‬
ُ ‫طا ِلَتُكوُنوا‬
ً‫س‬
َ ‫جَعْلَناُكْم ُأّمًة َو‬
َ ‫ك‬
َ ‫َوَكَذِل‬
And thus We have made you a just community, that you might be witnesses
unto mankind. [Al-Baqarah, 2:143]
‫خِلَفّنُهْم ِفففي‬
ْ ‫سفَت‬
ْ ‫ت َلَي‬
ِ ‫حا‬
َ ‫عِمُلففوا الصّففاِل‬
َ ‫ن َآَمُنففوا ِمْنُكفْم َو‬
َ ‫لف اّلفِذي‬
ُّ ‫عفَد ا‬
َ ‫َو‬
﴾24:55﴿ ‫ض‬ ِ ‫لْر‬ َْ ‫ا‬
God has promised those of you who believe and do righteous deeds that He
will surely make you to accede to power on earth. [Al-Nur, 24: 55]
ِ ‫ه ل ِّلسس‬
‫ه‬ ُ ّ ‫ن ك ُل‬
ُ ‫دي‬
ّ ‫ن ال‬ ُ َ ‫ة وَي‬
َ ‫كو‬ ٌ َ ‫ن فِت ْن‬ ُ َ ‫حّتى َل ت‬
َ ‫كو‬ ْ ُ‫وََقات ُِلوه‬
َ ‫م‬
﴾8:39﴿
And fight them, until there is no rebellion [against God], and all submission is
to God alone. [Al-Anfal, 8: 39]
Wholeness of Islamic Teachings
To fulfill this purpose, various parts as were required, like those of the clock,
have been brought together in Islam. Beliefs and principles of morality; rules
for day-to-day conduct; the rights of God, of His slaves, of one's own self, of
everything in the world which you encounter; rules for earning and spending
money; laws of war and peace; principles of government and limits of
obedience to it - all these are parts of Islam. As in a clock, they are linked to
136 | P a g e
each other in such a way that as soon as the winding is done, every part starts
moving and, with the movement of all these parts, the desired result is
obtained. Rule of God’s law in the world, domination of Islam, start
manifesting just as, with the movement of the parts of the clock in front of
you, the time appears on its face.
In order to fasten together different parts of the clock, screws and small pieces
of metal have been used. Similarly, to join all the parts of Islam together, there
is an arrangement called the Jama'ah or organization. Muslims should
organize themselves, and have leaders equipped with proper
knowledge and endowed with taqwa; the brains should help them and the
limbs should obey them, as they all strive to live under God.
When all the parts have been brought together and properly assembled,
regular winding is necessary to set them in motion and to continue their
movement: Salah which is offered five times a day provides that winding,
creating the energy which sets an Islamic life in motion. Cleaning this clock is
also necessary: fasting observed for thirty days a year cleanses hearts and
morals. Lubrication, too, is required: Zakah is like the oil which is applied to
its parts once a year. Then it is also necessary to overhaul it periodically: Hajj
is that overhauling which should be performed at least once in a lifetime. And
the more often it is done, the better.
Abusing the Clock
The processes of winding, cleaning, lubricating and overhauling are of use
only when all the parts are present in the frame, when they are linked in the
order designed by the clock-maker, and when all are so trained that
immediately on winding they start moving and begin showing results.
Alas, today the situation has become very different. For a start, the very
Jama'ah, the organizational structure, which was supposed to link the parts of
the clock together has ceased to exist. The result is that all the fittings have
come apart, each has gone its own way. Everybody does whatever takes his
137 | P a g e
fancy. There is nobody to question anything. Everyone is autonomous. If

someone wants to follow the Islamic code, he can; if he does not want to, he
need not.
Since even this so-called freedom has not satisfied you, you have pulled out
many parts of the clock and in their place put anything and everything: a spare
part from a sewing machine, perhaps, or from a factory or from the engine of
a car. You call yourselves Muslims, yet you render loyal service to Kufr, yet
you take interest, you insure your lives, you file false law suits, your
daughters, sisters and wives are forsaking Islamic manners and your children
are being given secular materialistic educations. Some have become disciples
of Gandhi; others are following Lenin. Which un-Islamic gadget is there that
you have not fixed into the frame of the clock of Islam?
Despite this, you expect the clock to work when you wind it! And you
suppose that cleaning, lubricating and overhauling it will also be of use. With
a little reflection, however, you should see that in the condition to which you
have reduced the clock you can wind it, lubricate it, and overhaul it, for the
whole of your lives without any effect. Nothing will happen until you remove
the parts brought in from other appliances, replace them with the original
parts, and restore the original priorities. Then, and only then, will the winding
and so forth produce any results.
Why Worship Rites Are Ineffective
This state of affairs is the real reason why your Salah, Sawm, Zakah and Hajj
make no impact upon your lives.
First, there are so few among you who perform these acts of worship. Due to
the dissolution of Islamic Jama'ah everybody has become autonomous.
Whether you fulfil your obligations or not, there is nobody to care. Nor do
those who do apparently carry out their obligations do so in a proper manner.
They are not constant in attending the congregational Prayer. People are
selected to lead the Prayers in the mosques simply because they are fit for no
138 | P a g e
other work: people who exist on the free bread doled out to mosques, who are
uneducated, who lack moral calibre. How can congregations led by them turn
you into the leaders of mankind? Similar is the situation regarding your
Fasting, Almsgiving andPilgrimages.
Despite all these facts, you may argue, there are nonetheless many Muslims
who do discharge their religious duties conscientiously. Why does that make
no difference? But, as I have said, when the parts of the clock have become
unhinged and numerous foreign bodies have been inserted in it, it makes no
difference if you wind it or not, clean it or not, lubricate it or not. From a
distance it does look like a clock. An outside observer may say: This is Islam
and you are Muslims. But what he cannot see is how badly its inside
machinery has been tampered with.
Our Deplorable Condition
Brothers! You understand why it is so that you pray and fast and yet remain
trampled under the heel of cruel tyrants. But, should I tell you something even
more distressing? Although most of you no doubt regret this situation but, I
would say, 999 people out of 1000 are not prepared to change their situation.
They have no urge in their hearts to assemble the clock of Islam again
properly. They are afraid that any such reconstruction would mean that their
own favourite imported parts would be thrown out, and this they are not
prepared to accept. They are afraid that any tightening of various parts would
mean that they will have to discipline themselves, and this they are not willing
to undertake.
Instead, they prefer that the clock remains a piece of decoration on the wall
for people to be shown and told how wonderful Islam is, what miracles it can
perform. Those who are supposed to love this clock more than others would
like to wind it repeatedly and zealously and to clean it most laboriously; but
they want to do nothing to reset its parts properly or tighten them, nor will
they seek to get rid of the extraneous parts.
139 | P a g e
I wish I could endorse your attitudes and behaviour, but I cannot say anything
which I believe is wrong. I assure you that if, in addition to praying five times
a day, you were to offer Tahadjud (pre-dawn), Ishraq (post-sunset) and Chasht
(mid-morning) Prayers, read the Qur'an for hours every day, and observe, over
and above Ramadan, extra fasts for five and a half months in the remaining
eleven months, you would still achieve nothing. What is needed is to restore
the original parts to the clock and fix them firmly. Then even the little
necessary winding will make it work smoothly; and the minimal amount of
required cleaning and lubrication will be needed.
Wa ma 'alayna illa 'l-balagh
There is no responsibility on us except conveying the truth.
140 | P a g e
16.00.00
GO BACK AND PRAY,
FOR YOU HAVE NOT PRAYED!
By: Muhammad Al-Shareef, LL.B. Shari’ah
http://alshareef.homepage.com/khutbah.html
In the name of Allah, the Compassionate, the Merciful

During the night, Abu Lu’lu’ Al Majoosi hid in the shadows in preparation for
the Fajr Salah where he would execute his satanic mission: to Murder the
Ameer of the Believers ‘Umar ibn Al-Khattab(Radi Allahu Anhu).’ Umar
would lead the Fajr with a long surah, giving time for the community to join
the congregation. As he led that Salah, Abu Lu’lu advanced from a dim pillar,
a poisoned dagger hidden in his sleeve. He jumped in front of Umar(Radi
Allahu Anhu) and tore open his stomach with the dagger. Abu Lu’lu’ then
attempted an escape through the congregation, slashing left and right,
murdering in his path many others. One Companion threw a cloth over and –
realizing that he was caught – Abu Lu’lu’ killed himself. Umar completed the
Fajr Salah and passed away later in his bed(Radi Allahu Anhu).
The importance of the prayer in Islam cannot be understated. It is the first
pillar of Islam that the Prophet (peace be upon him) mentioned after
mentioning the testimony of faith, by which one becomes a Muslim. It was
made obligatory upon all the prophets and for all peoples. Allah declared its
obligatory status under majestic circumstances. For example, when Allah
spoke directly to Moses, He said:
141 | P a g e
"And I have chosen you, so listen to that which is inspired to you. Verily, I am
Allah! There is none worthy of worship but I, so worship Me and offer prayer
perfectly for My remembrance." [Taha 13-14]
Similarly, the prayers were made obligatory upon the Prophet Muhammad
(peace be upon him) during his ascension to heaven. Furthermore, when Allah
praises the believers, such as in the beginning of surah al-Muminoon, one of
the first descriptions He states is their adherence to the prayers. [Successful
are the believers, those that offer their Salah with all earnestness and full
obedience. Al-Mu’minoon, 23:1-2]
The importance of prayer is demonstrated in many of the Prophet’s
statements. For example, the Prophet (peace be upon him) said:
"The first matter that the slave will be brought to account for on the Day of
Judgment is the prayer. If it is sound, then the rest of his deeds will be sound.
And if it is bad, then the rest of his deeds will be bad." [Recorded by al-
Tabarani. According to al-Albani, it is sahih. Al-Albani, Sahih al-Jami, vol.1,
p. 503]
In reality, when the prayer is performed properly – with true remembrance of
Allah and turning to Him for forgiveness – it will have a lasting effect on the
person. After he finishes the prayer, his heart will be filled with the
remembrance of Allah. He will be fearful as well as hopeful of Allah. After
that experience, he will not want to move from that lofty position to one
wherein he disobeys Allah. Allah mentioned this aspect of the prayer:
"Verily, the prayer keeps one from the great sins and evil deeds" (Al-
Ankaboot 45).
However amongst our community of Musalleen (those who perform Salah)
we find some hazy actions that need to be brought back into focus.
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Some do not concentrate on what they are saying.

Some speed when they pray.
Some wander with their gaze during Salah,
· The number of raka’aat performed is constantly forgotten.
· For some, the Dunya hugs their hearts during Salah and clouds their minds.
· Sometimes, before the Imam says Allahu Akbar, some in the congregation
are already in the next prostration.
Compare this to those that came before us: People used to think that ar-Rabee'
bin Khaitham, due to his constant lowering of his gaze and keeping his head
low (in Salah), was blind. He used to live behind the house of Abdullaah ibn
Mas'ood for twenty years and when his servant girl used to see him she would
say: Your blind friend is coming, and Abdullaah used to laugh at her speech.
In Bukhari and Muslim, from Abu Hurayrah - Radi Allahu Anhu, a man
entered the Masjid and the Messenger of Allah - Sal Allaahu alayhi wa Sallam
- was sitting. The man prayed (2 raka’) and then came to the Prophet - Sal
Allaahu alayhi wa Sallam - and said salam. The Prophet - Sal Allaahu alayhi
wa Sallam - replied the salam and then said, “Go back and pray for you have
not prayed.” So the man went back, prayed (2 raka’) like he did the first time
and then came back and repeated the salam. The Prophet - Sal Allaahu alayhi
not prayed.” So the man went back, prayed (2 raka’) like he did the first time
and then came back and repeated the salam. The Prophet - Sal Allaahu alayhi
not prayed.” He said it three times until – on the third time the man said, “By
He who sent you with the truth O Messenger of Allah, I do not know any
better than this. Teach me.” The Prophet - Sal Allaahu alayhi wa Sallam -
then said, “If you stand up for Salah say ‘Allahu Akbar.’ Then read what
143 | P a g e
comes easy for you from the Quran. Then bow until you are comfortable in
your ruku’. Then stand up until you are standing up straight. Then prostrate
until you are comfortable in your Sujood. Then sit until you are comfortable in
your Juloos. Then prostrate until you are comfortable in your Sujood. And do
this in your entire Salah.”
Let’s go back and do our Salah again. This is our topic for today.
Why do we come to the Masjid, why do we perform Salah? We do it in
application of the command of our Creater Subhaanahu wa Ta’aala. Why
should we then lose the blessing and reward because of a wandering heart and
an itchy hand? Concentration is the soul of our Salah. Concentration is the
fruit of our Eeman. Yet regardless of this understanding, people still leave
their Salah and only a small portion of it is written for them because of their
imperfection of it.
The Prophet - Sal Allaahu alayhi wa Sallam - said, “Verily, a man will leave
from (his Salah) and only a tenth of his Salah is written for him, a ninth, an
eighth, a seventh, a sixth, a fifth, a forth, a third, half.” [Abu Dawood and
Tirmidhi]
Uthman ibn Abi Dahshah said, “I have never prayed a Salah that I have not
asked Allah Subhaanahu wa Ta’aala to forgive for my shortcomings in that
Salah.”
Someone who short changes his Salah is a thief. The Prophet(Sal Allaahu
alayhi wa Sallam) said: “The evilest thief is he who steals from his Salah.”
They asked, “O Messenger of Allah, how does he steal from his Salah?” He -
Sal Allaahu alayhi wa Sallam - said, “He does not perfect it’s ruku’ and
Sujood.” – Authentic
Because of the speed some apply to their Salah, it is as if they are pecking up
and down like a bird. Narrated Ahmad, Abu Dawood and others, the
Prophet(Sal Allaahu alayhi wa Sallam) forbade that someone should peck (in
Salah) like a crow…”
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Umar(Radi Allahu Anhu) once stood on the pulpit and addressed the
community with a loud powerful voice, “A man may grow old in Islam and
never have completed to Allah a single Salah!” They said, “How is this?” He
said, “He does not perfect his concentration, or his humbleness, or his focus
on Allah - Azza wa Jall.”
Once, Ma’roof Al-Karkhee – Rahimahu AllahimahUllah – stood amongst
some of his students and one said to the other, “Please lead the Isha Salah.”
The first student accepted but said, “I shall lead the Isha’ Salah on condition
that you lead the Fajr Salah and not me.” Ma’roof Al-Karkhe was shocked at
what he said and commented, “By Allah, if you think that you’ll be alive at
Fajr then – by Allah – you have not yet perfected your Salah.”
Part II How to Concentrate in Salah:
Al-Qaasim ibn Muhammad(Rahimahu Allah) said, “I went out one day, and
whenever I would go out I would always pass by Aisha - Radi Allahu Anha -
and give her my Salam. That day I went out and when I found Aisha she was
praying Salat al-Duha, reciting over and over the verse of Allah Saying:
‘Aforetime we were afraid with our families (from the Punishment of Allah).
But Allah was gracious on us and saved us from the torment of the Fire.” [At-
Tur, 52:26-27]
She was crying and invoking Allah - Subhaanahu wa Ta’aala - and repeating
the verse. I stood there waiting until I got tired; she remained as I found her.
When I saw this I said to myself, ‘let me go to the market, do what I have to
do and come back.’ So, after I had finished what I needed to do at the market,
I returned to Aisha - Radi Allahu Anha. She was as I left her, repeating the
verse, invoking Allah, and crying.
How do we concentrate in Salah?

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From the Sunnah, the Prophet(Sal Allahu Alayhi wa sallam)taught the

following:
1. Come early for Salah and prepare yourself to concentrate. Repeat the
Adhan to yourself with the Mu’adhdhin, and - after the adhan - say the
prescribed supplication. Between the Adhan and Iqamah make dua’. Do
Wudu properly, cleanse your mouth, and wear your finest clothes.
2. Aim to get the entire reward of your Salah.
Abu Bakr ibn ‘Iyaash said, “I saw Habeeb ibn Thabit in Sujood. If you saw
him you would think he was dead (by how long he held his Sujood).”
3. Contemplate the aayaat and adhkaar being recited during the prayer.
Think about the meanings of the verses that you are reciting. Isn’t is
disheartening that someone may perform Salah for decades, day after day, and
he/she still does not know what they are saying?
The Qur’aan was revealed to be pondered over! Allaah revealed: “(This is) a
Book (the Qur’aan) which We have sent down to you, full of blessings that
they may ponder over its Verses, and that men of understanding may
remember.” [Saad 38:29].
4. Pray in congregation. Allah Subhaanahu wa Ta’aala commands:
And perform Salah, give Zakah, and bow with those that bow. [Al-Baqarah,
2:43]
5. Never miss your Nafl Salah, especially those that the Prophet(Sal Allaahu
alayhi wa Sallam) used to pray constantly, especially Witr and the sunnah of
Fajr.
6. Do not speed up your Salah. Take your time and do not allow your Salah to
become the most invaluable action of your day.
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Ibn Wahb said, “I saw Ath-Thowree at the Ka’bah. After Maghrib, he got up
to pray and then prostrated. He did not come out of that prostration until the
Adhan for Isha’ was given.”
7. Know that Allah responds to your prayer:
The Prophet (peace and blessings of Allah be upon him) said: “Allah, the
Blessed and Exalted has said: ‘I have divided the prayer between My-self and
My slave, into two halves, and My slave shall have what he has asked for.”
When the slave says ‘Praise be to Allah, Lord of the Worlds,’ Allah says, ‘My
slave has praised Me.’ When the slave says, ‘The Most Merciful, the
Bestower of Mercy,’ Allah says, ‘My slave has extolled me.’ When the slave
says, ‘Master of the Day of Judgment,’ Allah says, ‘My slave has glorified
me.’ When the slave says, ‘It is You alone we worship and it is You alone we
ask for help,’ Allah says, ‘This is between Me and My slave, and My slave
shall have what he asked for.’ When the slave says, ‘Guide us to the Straight
Path, the path of those whom You have favoured, not the path of those who
receive Your anger, nor of those who go astray,’ Allaah says, ‘All these are
for My slave, and My slave shall have what he asked for.’” [Saheeh Muslim,
Kitaab al-Salaah, Baab wujoob qiraa’at al-Faatihah fi kulli rak’ah).
8. Pray with a barrier (sutrah) in front of you and pray close to it:
Another thing that will help one to have khushoo’ is paying attention to the
matter of having a sutrah and praying close to it, because this will restrict your
field of vision, protect you from the Shaytaan and keep people from passing in
front of you, which causes a distraction and reduces the reward of the prayer.
The Prophet (peace and blessings of Allah be upon him) said: “When any one
of you prays, let him pray facing a sutrah, and let him get close to it.”
(Reported by Abu Dawood, no. 695, 1/446; Saheeh al-Jaami’, no. 651).
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9. Seeking Refuge in Allah from the Shaytaan.

The Prophet (peace and blessings of Allaah be upon him) taught us the
following methods of combatting the whispers of Shaytaan.
Abul-‘Aas (may Allah be pleased with him) reported that he said, “O
Messenger of Allah, the Shaytaan interrupts me when I pray, and I get
confused in my recitation.” The Messenger of Allah (peace and blessings of
Allah be upon him) said, “That is a shaytaan whose name is Khanzab. If you
sense his presence, seek refuge with Allah from him, and spit [dry spitting]
towards your left three times.” [Abul-‘Aas] said: “I did that and Allah took
him away from me.” (Reported by Muslim, no. 2203)
10. Pray as if you were told that after Salah you would be going back to Allah.
Abu Bakr Al-Muzanee said, “If you want your Salah to benefit you, and then
say, ‘I shall die after this Salah!’”
17.00.00
Why are we not able to wake up for Fajr?
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Our Prophet (sallallaahu-alaihi-wasallam) is our exemplar who provided the

best example in spending long hours of the night in prayer and waking in time
for Fajr Prayer. This record was authentically known of him both in his
teachings and his living example as he did not like sleeping before Ishaa
[night] Prayer and discouraged his followers from useless talk after it.
In this he was followed by his companions and all the Muslims up to a time
not very far from our own days. They knew the reasons which cause laziness
and lessen motivation to observe prayers in time (be such prayers Fard
[obligatory] or Nafla [optional]) and warned people against them so much that
some of them are reported to have said: "If you are unable to pray at night,
then that is a clear sign that your sins have shackled you and deprived you of
good deeds". Al-Hasan al-Basri was once asked: "Why is it that we cannot
uphold prayers at night?" He answered: "You are shackled in your own sins".
Motivation is presently lacking among Muslims. Otherwise they would not
have given in to sleep even if they had to stay awake in the first part of the
night. When one of them is required by his work arrangements or for his own
worldly benefit to wake early at dawn, he would no doubt take the necessary
precaution not to miss his appointment. He will forsake his peace of mind and
have a restless sleep just for fear he might be punished or have his salary
reduced. When it comes to prayer, they have no excuse especially when in our
modern times Allah has provided us with alarm clocks which would be set at
any time we wish. The problem therefore, is one of laziness. Such people do
not know what they are missing. The Prophet (sallallaahu-alaihi-wasallam)
said with respect to those who do not observe Ishaa and Fajr prayers: "Had
one of them known that he would find a wholesome meal or two good targets,
he would have come for Ishaa prayer."
All in all, for him who sincerely wants to purify his soul from the attributes of
the hypocrites, let him steer clear of laziness, be active, put into practice the
action inspiring instructions laid out in our religion, accustom himself to take
the initiative and realize what he and everybody in his position are missing in
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terms of the health of the body and great reward from Allah. Only then will
his performance improve, Allah willing, and he will make up for what he has
missed and follow the lead of the best of generations.
Allah, the Most High and Exalted, is the Provider of success and assistance.
Peace and Blessings be upon Prophet Muhammed, his household and
followers. [Signed: Abdullah Ibn Abdur-Rahmaan al-Jibreen]
------------------------------------------------------------------------
The Text
------------------------------------------------------------------------
Most surely all praise belongs to Allah, we praise Him and we seek His Aid
and Forgiveness. We seek refuge in Allah from the evils of our souls and from
the evils of our actions. Whomsoever Allah guides there is none to misguide
and whomsoever He misguides there is none to guide. I send prayers and
blessing upon our leader Muhammed with the best of prayers and the most
complete submission.
To proceed: One of the ill-seeming phenomena and most serious precedents
boding impending danger and punishment, giving reason to fear and calling
for most urgent consideration on our part requiring immediate investigation
into its causes and treatment of its symptoms is the fact that a growing number
of observers of prayer deliberately shun Fajr prayer in congregation and only
perform it at times other than its lawful time.
It may be the case that this is due to their wasting away long hours at night
engaged in idle and leisure pursuits. Our ancestors not very long ago used to
make a point of going to bed early, to lock their doors after Ishaa prayer and
to make their dinner light so as to be able to wake up for Fajr prayer in an
energetic state. That is why they led a happy, peaceful and healthy life
experiencing the real taste of life.
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The advent of modern civilization spoiled both our religious observances and
our worldly arrangements. As a result, we have fallen into laziness and inertia;
our bodies grew fat and flabby; we move about less frequently whilst showing
a greater readiness to sleep and a marked inability to perform the most trivial
of manual actions.
The present paper attempts therefore to suggest ways which may be of help in
inducing us to wake up for Fajr Prayer; for instance:
ONE: To make sure to go to bed early as the Prophet (sallallaahu-alaihi-
wasallam)used to discourage sleep before performing Ishaa prayer and
especially engaging in conversation after it. Certain cases were accepted,
some of which are enumerated by Imam Nawawi in his explanation of
Muslim's account. Nawawi, may Allah have mercy upon him says:
The reason why conversation after it is discouraged is the fear lest it leads to
staying awake for long , which might induce drowsiness and difficulty with
observing night prayers or Subh [dawn] prayer in their permitted, preferred or
best times. The topics covered by this restriction are all fulfilling no good
useful purpose. However, as to useful verbal activities, such as the pursuit of
knowledge, listening to the wise tales of righteous people, talking to one's
guest or bride, or members of one's family for the sake of company,
interacting with travelers with a view to protect themselves and their goods,
embarking on talks designed to conciliate between people or intercede before
them in a good cause or to enjoin good and forbid evil and admonish people
by pointing to a beneficial course of action to follow etc. there are no such
restrictions.
TWO: To be assiduous in observing the Aadaab [good manners prescribed in
Islam] as to what to do before sleep such as making Du'aa [supplication],
bringing one's palms together, very mildly spitting into them and reciting the
last three soorah's of the Qur'an into them and them wiping them over one's
face, head and body, being physically and religiously pure and performing a
two rakah voluntary prayer after wudhoo [ablution].
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A muslim has to ask his wife, parents, relatives or neighbors to help waking
him up. Once waken up, he should not linger lazily for long in bed, lest he
acquires the vices of the hypocrites who come to prayer showing ample signs
of laziness and lack of enthusiasm.
THREE: To fill one's heart with faith and good deeds. Once faith is alive in
the heart, it induces the person to do good deeds and strive unremittingly hard.
Faith is like a tree which only yields good fruit when irrigated from the
streamlets of good deeds, thus bringing about an improvement both in
personal conduct and at the international level with society at large.
The lack of such streamlets or water supplies proportionately causes faith to
wither and wilt. The heart is highly sensitive to external hardening stimuli,
such as excess food or drink or aberrations in watching or listening (letting
your eyes and ears loose to what is unlawful for them). You should therefore
protect your heart from such external allurements.
FOUR: To keep away from Ma'aasi [acts of disobedience to Allah] by
protecting the eyes, the tongue, the hearing and all the senses from indulging
in the perception of objects that Allah has made unlawful for us. As an
alternative, one should concern himself with matters pertaining to the worship
of Allah, such as devoting one's sight to the reading of Allah's Book,
meditating over the creatures that Allah has created in this universe, reading
books of knowledge etc. One member of the rightly guided early generations
was asked about the reason why people found it difficult to uphold voluntary
prayers at night. He answered: "Your sins have shackled you". No doubt sins
can be a major cause for a persons inability to enjoy the blessings of piety. As
Imaam Ibn ul-Qayyim said, sins are wounds and some wounds can be fatal.
FIVE: To bear in mind the great reward for attending Fajr prayer in
congregation on time, and the strong rebuke for him to fails to observe it and
to satisfy its conditions.
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Uthmaan ibn 'Affaan related: I heard Allah's Messenger (sallallaahu-alaihi-

wasallam) say: "He who prays Ishaa in Jamaa'ah [congregation] is as if he has
prayed for half the night. As to him who (also) prays Fajr in congregation, it
is as if he has prayed all night." [narrated by Maalik and the wording is that of
Muslim who also reported it].
Similarly, Bukhaaaree and Muslim and An-Nasaaee related on the authority of
Ibn Mas'ud (radiallaahu-anhu) that he said: The case of a man who slept all
the night up to sunrise (without waking up for Fajr) was related to the
Prophet(sallallaahu-alaihi-wasallam) whereupon he said: "That was a man in
whose ear Shaytaan has urinated", or he said "in both his ears".
The urinating is literally true, as Imaam Qurtubi says, since Shaytaan urinates
and has sexual intercourse and procreates in a manner that Allah alone knows
(1). To ascertain for yourself the truth of this assertion, look at the faces of
those who come to deal in their daily business without having prayed Fajr in
congregation at due time; look at their faces at working hours. You will surely
ask Allah for refuge from a lot as miserable as theirs. But, after all what do
you expect from a person in whose heart Shaytaan has urinated!!!
SIX: To realise the bad effects resulting from one's failure to pray Fajr, such
as the melancholic and depressive state of mind and the loss of many religious
and worldly benefits, and the good effects resulting from managing to perform
it. In this respect the Prophet (sallallaahu-alaihi-wasallam) said:
"Shaytaan ties three knots on the crown of any one of you in your sleep. He
says upon each knot that he ties: "You have a long night before you, therefore
sleep". But if you wake up and mention Allah, Most Exalted in remembrance
one knot will be untied. If you then make ablution another knot will be
undone. If you then proceed to pray the last knot will be disentangled. Thus,
you will feel in the morning energetic and in good spirits. Otherwise you will
feel in a despicable state, lazy". [Narrated by Maalik, Bukhaaree, Muslim and
Abu Dawood]
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The time following Fajr prayer is full of goodness and blessings. At-
Tirmidhee narrated upon the authority of Al-Ghamdi that the Prophet
(sallallaahu-alaihi-wasallam) said: "O Allah blesses my Ummah in its early
rising!" and whenever he dispatched an expedition or army he sent them early
at the beginning of the day. Sakhr was a merchant who always sent his
merchandise early in morning thus, becoming wealthy (3). That is why we
find the craftsmen and traders are particular about making good use of this
time. Those who sleep up to the late morning have denied themselves the
blessings of this early hour.
There are many benefits to the health derived from waking up for Fajr prayer.
For instance, the highest proportion of ozone gas (O3) in the atmosphere is
registered at dawn. It then gradually fades away until complete disappearance
by sunrise. This gas has a very beneficial effect on the nervous system as it
vivifies the brain and energizes the muscles such that when a person inhales
the beautiful breeze of the dawn, known as the SABAA wind, he will
experience a pleasure that is unparalleled at any other time of the day or night
(4).
SEVEN: To lose no time to categorically clear yourself from the stigma of
hypocrisy. Because of the difficulty of waking for this time, praying Fajr in
congregation provides evidence that a person has firm faith and is free from
hypocrisy. That is why in a hadeeth narrated by Bukhaaree and Muslim, the
Prophet (sallallaahu-alaihi-wasallam) said:
"Indeed, the most difficult of prayers to bear, for the hypocrites, are Ishaa
[night] and Fajr prayers. If only they knew what they are missing, they would
sooner come, even if crawling on their knees".
The most worthy companion, Abdullaah and Ibn Mas'ood (radiallaahu-anhu)
asserts "The only one indeed who misses them [i.e. Ishaa and Fajr prayers] is
a confirmed hypocrite" (5).
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Ibn Umar (radiallaahu-anhu) said "When we find a man missing from the
Ishaa and Fajr prayers we nurture suspicions about him"(6).
If you want a criterion for evaluating a person's degree of faith and
truthfulness monitor his observance of Fajr prayer. If he passes the test, that
should be taken as a sign indicating the strength of his Eeman [belief, faith].
Let us then testify to his truthfulness since he managed to achieve the greatest
victory over himself and to be superior to the pleasure of sleeping in bed. If he
fails the test, this is an index to his weakness in faith, hardness in his heart, an
indulgence in Self-gratification and a defeat against his own whims.
How is it then that he who indulges in sleep and misses prayer should
conceivably feel comfortable while people are delighting in the mosques in
the company of the Qur'aan, listening rapturously to Allah's message, and
basking happily in His gardens. He who prefers the pleasures of the bed to the
pleasure of the communion with Allah is the real loser.
These are a few suggestions to help you wake up for Fajr prayer. May Allah
make them useful. Glory be to Allah, Most Exalted over any false attributions
and thanks be to Allah, the Lord of all Beings.
[Written by an anonymous student of Islamic knowledge with an introduction
by Sheik Abdullah Ibn Jibreen]
18.00.00
Why Does man need to Pray?
After a long and hectic day at work, how difficult it is for a tired person to
stand on the prayer-mat and concentrate on his prayers to Allah Almighty.
Snuggled in a warm and cozy bed, how difficult it is to get up at the call of
Mu'adhdhin: "Come to prayer, come to success." The famous doctor and
philosopher Ibn Sina (Avicenna), recalls such a moment in his life. Once cold
and icy night, he and his slave were resting in an inn in a remote part of
Khurasan. During the night he felt thirsty and shouted out to his slave to get
him some water. The salve had no desire to leave his warm bed, so he
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pretended not to hear Avicenna's call. But finally after repeated calls he
reluctantly got up and went to fetch the water. A little while later, the
melodious sound of the Adhan filled the air. Avicenna began to think about
the person calling the believers to prayer. My slave Abdullah, he mused, has
always respected and admired me. He seizes any opportunity to lavish praise
and affection on me but tonight, he preferred his own comfort to my needs.
On the other hand, look at this Persian slave of Allah. He left his warm bed to
go out in the chilly night, he made ablution in the icy water of the stream, and
then he ascended the high minaret of the mosque to glorify He Whom he truly
serves.
"I bear witness that there is none to be worshipped except Allah." "I bear
witness that Muhammad is the Messenger of Allah."
Tonight, Avicenna records, I learned the essence of true love; that love which
results in complete obedience. The love of Allah demands total and
unconditional obedience.
Allah almighty says:
ُّ ‫ل َوَيْغِفْر َلُكْم ُذُنوَبُكْم َوا‬
‫ل‬ ُّ ‫حِبْبُكُم ا‬
ْ ‫ل َفاّتِبُعوِني ُي‬
َّ ‫ن ا‬
َ ‫حّبو‬ِ ‫ن ُكْنُتْم ُت‬
ْ ‫ل ِإ‬
ْ ‫ُق‬
﴾3:31﴿ ‫م‬ٌ ‫حي‬
ِ ‫غُفوٌر َر‬ َ
"Say (O Muhammad (pbuh) to mankind): 'If you (really) love Allah then
follow me (i.e. accept Islamic monotheism, follow the Quran and the Sunnah),
Allah will love you and forgive you your sins.' And Allah is Oft-Forgiving,
Most Merciful." Surah Al-Imran, 3:31]
PRAYER: A CRY OF THE INNER SOUL

His arrogance and pride has often led man to behave as an oppressor and a
tyrant. Some men have been so carried away by their own self-importance that
they have even claimed divinity. Pharoah (Firaun), the ruler of Egypt, was
among those who announced:
"I am your supreme lord."
With his sense of greatness and pride, Firaun subjugated the Israelites and
made their lives wretched and miserable.
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But is man really as strong and great as his ego tells him? The Quran tells us
the reality of man's nature.
‫ل‬
َ ‫جَعف‬
َ ‫ف ُقفّوًة ُثفّم‬ٍ ‫ضفْع‬ َ ‫ن َبْعفِد‬ ْ ‫ل ِم‬َ ‫جَع‬
َ ‫ف ُثّم‬ٍ ‫ضْع‬ َ ‫ن‬ ْ ‫خَلَقُكْم ِم‬
َ ‫ل اّلِذي‬ُّ ‫ا‬
﴾30:54﴿ ‫ر‬
ُ ‫شاُء َوُهَو اْلَعِليُم اْلَقِدي‬َ ‫ق َما َي‬
ُ ‫خُل‬
ْ ‫شْيَبًة َي‬
َ ‫ضْعًفا َو‬
َ ‫ن َبعِْد ُقّوٍة‬
ْ ‫ِم‬
"Allah is He Who created you in (a state of) weakness, then gave you strength
after weakness, then after strength gave (you) weakness and gray hair. He
creates what He wills. And it is He Who is the All-Knowing, the All-Powerful
(i.e. Able to do all things)." [Surah Ar-Rum, 30:54]
Weakness in the beginning and weakness in the end: this is the essence of
man. He is so weak and helpless at birth that his entire existence depends on
his parents and family. If he were to be abandoned in these crucial first years,
he could not survive on his own. He needs a gentle and loving hand, not only
in his infancy but in his childhood and even in the teenage years.
As this child enters the years of youth and independence, he begins to take
control of his own life. He looks with pride at his strong physique, his
handsome features and his many talents. He begins to despise those of lesser
abilities, even scorning those parents who exhausted their own health to
nurture him. He becomes unjust and cruel, using his strength and vigor to
dominate others. He thinks he is a master, free to act as he wills. but does this
youth, these good looks and this strength last forever? Only in a few decades
he begins to lose his strength. His health begins to deteriorate, gray hair
covers his head and slowly, his youth is replaced by old age. This
transformation from young to old is slow, but it is there. The seconds of time
are ticking away mercilessly, taking every young person towards their old age.
The young dictator will one day be as feeble and weak as the day he was born.
But this time there will be no parents to nurture him; if, as is often the case, he
is rejected by his own family, his future will be a desolate one in some
persons' home.
"Weakness in the beginning, weakness in the end." The message is clear: the
real Master is Allah. He alone is Mighty, He Alone is Great.
He alone is never tired, never needs rest, is never dependent upon anyone.
Allahu Akbar - Allah is the Greatest.
157 | P a g e
With this message clear in his mind, man realizes that he should show his
humility to the Almighty Lord, the One Who created him. And what can be a
better way to show one's humility than to stand like a slave before Him; to
bow and prostrate to Him; to raise hands in supplication to Him.
Prayer is not a burden forced upon man but is the inner cry of every soul. A
cry of each heart to recognize its Creator. It is but a small token of gratitude
for all the innumerable bounties bestowed upon mankind by the Creator.
In our everyday lives, we smile and say a warm thank-you to the small acts of
kindness which others do for us. so what about thanking Allah, Who in His
infinite Mercy has provided for every single one of our needs. Just observe the
beauty and perfection of the earth around you, and fall down in gratitude to
you Lord.
PRAYER: THE ASCENSION FOR A BELIEVER
After Allah's Messenger (pbuh) was commissioned for Prophethood, the first
thing he was commanded to do by Allah was to pray. The angel Jibrail
(Gabriel) came to him, and a spring of water gushed out from the rocks in
front of them. Jibrail then showed the Prophet (pbuh) how to do ablution. He
then showed him how to offer prayers to Allah. The Messenger (pbuh) of
Allah began to pray two Raka twice a day; once in the morning and once in
the evening. He then went home and showed his wife Khadija what he had
learned from angel Jibrail. Since that time, the Prophet never went through a
day without praying. Just before his migration (Hijrah) to Al-Madinah, Allah's
Messenger (pbuh) was taken by night to Jerusalem and then to the heavens
(Miraj). during this journey, Allah almighty commanded him to pray five
times a day. This prayer was a gift given to every believer to enable him to
experience a spiritual ascension five times in every day. The Prophet (pbuh)
explained that " The prayer is the Miraj of the believer." It gives every Muslim
the opportunity to communicate with his Lord.
During each prayer, the worshipper recites Surah Al Fatiha. This recitation is
not a dull monologue by the believer, but Allah promises that it is a
conversation between Him and the worshipper. The Messenger (pbuh)
reported that Allah Almighty says:
"When My slave says (in his sprayer): 'All praise is for Allah, the Lord of the
worlds', I say : 'My slave has praised Me.' when he says: ' the Merciful, the
158 | P a g e
Compassionate, Master of the Day of Judgment', I say: 'My slave has praised
and glorified Me'. When he says: ' You Alone we worship, and Your Aid we
seek, ' I say: 'This is between My slave and Myself.' When he says: 'Show us
the Straight Path, the path of those on whom You have bestowed Your Grace,
not of those who earned Your anger nor of those who went astray.' I say: 'This
is for My slave, and I give My slave what he wants." (Hadith Qudsi)
The number of prayers in a day have been set at five by Allah almighty. The
believer has no choice in the matter but to obey. To reduce the number of
prayers would not only be disobedience, it would also lose the benefits of
prayer.
For example, a room is only good fro residence if it has four walls and a roof.
If only one wall or the roof were to be removed, what use could it be?
Similarly, the prayer will only achieve its purpose and be of use on the Day
when nothing except one's deeds will be of use, if it is observed in the
prescribed manner.
PRAYER: A PILLAR OF ISLAM

Allah's Messenger (pbuh) once said:
"Prayer is the pillar of religion." (Al-Baihaqi)
The Prophet (pbuh) also said:
"Islam is erected on five pillars: to testify that there is no God but Allah and
that Muhammad is His slave and Messenger; to establish prayer; to pay Zakat;
to perform Hajj to the Sacred House, and to fast in the month of Ramadan."
(Bukhari, Muslim)
This Hadith makes the image very clear. Islam is like a building, supported by
five columns. Remove just one column, and the entire building weakens.
If strong winds batter the town, the building which will certainly collapse is
the one with a pillar missing. In the same way, when a person stops praying,
his Faith becomes weak and the mildest of blows can cause it to crumble.
The prayer is of such vital importance that the Prophet (pbuh) said: "Verily,
between man and between polytheism and unbelief is the negligence of
prayer." (Muslim)
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How true is this statement! If you look at people walking down the road, it
may be difficult to distinguish Muslims from non-Muslims. Islam is not
marked upon a believer's forehead, and neither is Kufr stamped on an infidel's
face. But at the time of prayer, you can separate the two groups with ease. The
believer will abandon his work, his business to join the rows of Muslims in
prayer, while the disbeliever will carry on with his worldly affairs.
Surah Al-Muddathir narrates an interesting dialogue which will take place on
the Day of Judgement. The believers will ask the people of Hell-fire:
ُ‫﴾ َوَل فْم َن فك‬74:43﴿ ‫ن‬ َ ‫ص فّلي‬
َ ‫ن اْلُم‬ َ ‫ك ِم ف‬
ُ ‫﴾ َقاُلوا َلْم َن‬74:42﴿ ‫سَقَر‬َ ‫سَلَكُكْم ِفي‬ َ ‫َما‬
‫﴾ َوُكّنففا‬74:45﴿ ‫ن‬َ ‫ضففي‬ ِ ‫خاِئ‬ َ ‫ض َم فَع اْل‬ُ ‫خففو‬ ُ ‫﴾ َوُكّنففا َن‬74:44﴿ ‫ن‬َ ‫س فِكي‬
ْ ‫طِع فُم اْلِم‬ْ ‫ُن‬
‫عُة‬َ ‫شفَفا‬ َ ‫﴾ َفَمففا َتْنَفُعُهفْم‬74:47﴿ ُ‫حّتى َأَتاَنا اْلَيِقيفن‬َ ﴾74:46﴿ ‫ن‬ ِ ‫ب ِبَيْوِم الّدي‬
ُ ‫ُنَكّذ‬
﴾74:48﴿ ‫ن‬َ ‫شاِفِعي‬ ّ ‫ال‬
"What has caused you to enter Hell?" They will say: "We were not of those
who used to offer their prayers. Nor we used to feed the poor; and we used to
talk falsehoods (all that which Allah hated) with vain talkers, and we used to
belie the Day of Recompense. Until there came to use (the death) that is
certain." [Surah Al-Muddathir, 74:42-47]
The rejecters of truth are silent in this world, but in the next world they will
themselves speak the truth.
PRAYER IS LIKE A FORTRESS

Prayer is the basis of all good actions. Below are quoted two passages of the
Qur'an, both of which list a number of good actions. Prayer comes before and
after all good actions:-
Qualities of the Mu'min:

Allah says in the Qur'an:
160 | P a g e
﴿ َ‫شففُعون‬ ِ ‫خا‬َ ‫لِتِهْم‬َ ‫صفف‬ َ ‫ن ُهففْم ِفففي‬ َ ‫﴾ اّلففِذي‬23:1﴿ ‫ن‬ َ ‫ح اْلُمْؤِمُنففو‬ َ ‫َقففْد َأْفَلفف‬
‫ن ُه فْم ِللّزَكففاِة‬
َ ‫﴾ َواّل فِذي‬23:3﴿ ‫ن‬ َ ‫ضففو‬ُ ‫ن الّلْغ فِو ُمْعِر‬ ِ ‫عف‬ َ ‫ن ُه فْم‬ َ ‫﴾ َواّل فِذي‬23:2
‫جِهْم‬ِ ‫عَلى َأْزَوا‬َ ‫ل‬ ّ ‫﴾ ِإ‬23:5﴿ ‫ن‬ َ ‫ظو‬ ُ ‫حاِف‬َ ‫جِهْم‬ ِ ‫ن ُهْم ِلُفُرو‬ َ ‫﴾ َواّلِذي‬23:4﴿ ‫ن‬ َ ‫عُلو‬ ِ ‫َفا‬
َ‫ن اْبَتَغى َوَراَء َذِلففك‬ ِ ‫﴾ َفَم‬23:6﴿ ‫ن‬ َ ‫غْيُر َمُلوِمي‬ َ ‫ت َأْيَماُنُهْم َفِإّنُهْم‬
ْ ‫أْو َما َمَلَك‬
﴿ ‫ن‬ َ ‫عففو‬
ُ ‫عْه فِدِهْم َرا‬َ ‫لَماَنففاِتِهْم َو‬
َِ ‫ن ُه فْم‬ َ ‫﴾ َواّلِذي‬23:7﴿ ‫ن‬ َ ‫ك ُهُم اْلَعاُدو‬ َ ‫َفُأوَلِئ‬
‫ن‬
َ ‫ك ُهُم اْلَواِرُثففو‬ َ ‫﴾ ُأوَلِئ‬23:9﴿ ‫ن‬ َ ‫ظو‬ُ ‫حاِف‬ َ ‫صَلَواِتِهْم ُي‬
َ ‫عَلى‬ َ ‫ن ُهْم‬ َ ‫﴾ َواّلِذي‬23:8
﴾23:11﴿ ‫ن‬ َ ‫خاِلُدو‬ َ ‫س ُهْم ِفيَها‬ َ ‫ن اْلِفْرَدْو‬ َ ‫ن َيِرُثو‬ َ ‫﴾ اّلِذي‬23:10﴿
"(1) Successful indeed are the believers. (2) Those who offer their Salat
(prayers) with all solemnity and full submissiveness. (3) And those who turn
away from Al-Laghw (dirty, false, evil vain talk, falsehoods and all that Allah
has forbidden). (4) And those who pay the Zakat. (5) And those who guard
their chastity (i.e. private parts, from illegal sexual acts). (6) Except from their
wives or (the captives and slaves) that their right hands possess, -for then, they
are free from blame. (7) But whoever seeks beyond that, then those are the
transgressors. (8) Those who are faithfully true to their trusts and to their
covenants. (9) And those who strictly guard their Salat (five compulsory
congregational prayers at their fixed stated hours). (10) These are indeed the
inheritors. (11) Who shall inherit the Firdaus (Paradise). They shall dwell
therein forever." [Surah al-Mu'minun, 23:1-11]
Allah says:
‫﴾ َوِإَذا‬70:20﴿ ‫عففا‬ً ‫جُزو‬ َ ‫شفّر‬ّ ‫سفُه ال‬ّ ‫﴾ ِإَذا َم‬70:19﴿ ‫عففا‬ ً ‫ق َهُلو‬ َ ‫خِلف‬
ُ ‫ن‬َ ‫سا‬َ ‫لِْن‬
ْ ‫نا‬ ّ ‫ِإ‬
‫عَلففى‬ َ ‫ن ُهففْم‬َ ‫﴾ اّلففِذي‬70:22﴿ ‫ن‬
َ ‫صففّلي‬
َ ‫ل اْلُم‬ ّ ‫﴾ ِإ‬70:21﴿ ‫عففا‬ ً ‫خْيففُر َمُنو‬َ ‫سففُه اْل‬
ّ ‫َم‬
‫ل‬
ِ ‫ساِئ‬ ّ ‫﴾ ِلل‬70:24﴿ ‫ق َمْعُلوٌم‬
ّ‫ح‬ َ ‫ن ِفي َأْمَواِلِهْم‬ َ ‫﴾ َواّلِذي‬70:23﴿ ‫ن‬ َ ‫لِتِهْم َداِئُمو‬َ‫ص‬َ
﴾70:26﴿ ‫ن‬ِ ‫ن ِبَيْوِم الّدي‬
َ ‫صّدُقو‬
َ ‫ن ُي‬ َ ‫﴾ َواّلِذي‬70:25﴿ ‫َواْلَمحُْروِم‬
161 | P a g e
ُ‫غْي فر‬َ ‫ب َرّبِه فْم‬َ ‫ع فَذا‬ َ ‫ن‬ّ ‫﴾ ِإ‬70:27﴿ ‫ن‬ َ ‫ش فِفُقو‬

ْ ‫ب َرّبِه فْم ُم‬ ِ ‫عَذا‬ َ ‫ن‬ ْ ‫ن ُهْم ِم‬ َ ‫َواّلِذي‬
‫عَلفففى‬َ ‫ل‬ّ ‫﴾ ِإ‬70:29﴿ ‫ن‬ َ ‫ظو‬ُ ‫حفففاِف‬
َ ‫جِهفففْم‬ِ ‫ن ُهفففْم ِلُفُرو‬ َ ‫﴾ َواّلفففِذي‬70:28﴿ ‫ن‬ ٍ ‫َمفففْأُمو‬
‫ن اْبَتَغففى‬ ِ ‫﴾ َفَم‬70:30﴿ ‫ن‬ َ ‫غْيُر َمُلوِمي‬ َ ‫ت َأْيَماُنُهْم َفِإّنُهْم‬
ْ ‫َأْزَواجِِهْم َأْو َما َمَلَك‬
‫عْهفِدِهْم‬
َ ‫لَماَنفاِتِهْم َو‬ َِ ‫ن ُهْم‬َ ‫﴾ َواّلِذي‬70:31﴿ ‫ن‬ َ ‫ك ُهُم اْلَعاُدو‬ َ ‫ك َفُأوَلِئ‬
َ ‫َوَراَء َذِل‬
‫عَلففى‬
َ ‫ن ُهفْم‬ َ ‫﴾ َواّلِذي‬70:33﴿ ‫ن‬ َ ‫شَهاَداِتِهْم َقاِئُمو‬ َ ‫ن ُهْم ِب‬ َ ‫﴾ َواّلِذي‬70:32﴿ ‫ن‬ َ ‫عو‬ُ ‫َرا‬
﴾70:35﴿ ‫ن‬ َ ‫ت ُمْكَرُمو‬ ٍ ‫جّنا‬ َ ‫ك ِفي‬ َ ‫﴾ ُأوَلِئ‬70:34﴿ ‫ن‬ َ ‫ظو‬ ُ ‫حاِف‬َ ‫لِتهِْم ُي‬
َ‫ص‬َ
"(19) Verily, man (disbeliever) was created very impatient; (20) irritable
(discontented) when evil touches him; (21) and niggardly when good touches
him. (22) Except those devoted to Salat (prayers), (23) those who remain
constant in their Salat (prayers), (24) and those in whose wealth there is a
known right, for the beggar who asks, (25) and for the unlucky who has lost
his property and wealth, (and his means of living has been straitened). (26)
And those who believe in the Day of Recompense, (27) and those who fear
the torment of their Lord. (28) Verily! The torment of their Lord is that before
which none can feel secure. (29) And those who guard their chastity (ie,
private parts from illegal sexual acts), (30) except with their wives and the
(women slaves and captives) whom their right hands possess, -for (then) they
are not to be blames. (31) But whosoever seeks beyond that, then it is those
who are trespassers. (32) And those who keep their trusts and covenants, (33)
and those who stand firm in their testimonies, (34) and those who guard their
Salat (prayers) well; (35) such shall dwell in the Gardens (i.e. Paradise)
honored." [Surah Al-Ma'arij, 70:19-35]
In these passages, the believers are said to have certain characteristics, the first
of which they concentrate on their prayers. Other signs of believers are:
-They avoid vain and vulgar activities.
-They pay their Zakat regularly.
-They guard their chastity and avoid illicit relations. Their marital lives are
confines to their wives and salve-girls (assuming such a situation exists in
which the presence of slaves is justified).
162 | P a g e
-Those who do not betray covenants and trusts.

-Those who stand by their testimonies (as in Surah Al-Ma'arij.).
After mentioning these five characteristics, regularity in prayers is once again
commended.
The quotation from Surah Al-Ma'arij is similar to the one from Surah al-
Mu'minun. It shows that prayer is like a fortress which protects and preserves
other good deeds. To guard one's prayer helps guard one's other virtues. The
Prophet (pbuh) said in a similar way:
"Prayer is the pillar of the religion" (Al-Baihaqi)
Allah's Messenger (pbuh) also said:
"The first thing about which a mans is going to be questioned on the Day of
Judgment is prayer. If it is found to be sound all his other reactions will be
sound as well. If his prayer is not sound all his remaining actions would be
spoiled." (Al-Tabarani)
WHICH PRAYER IS ACCEPTABLE?
Allah says:
﴾23:2﴿ َ ‫شُعو‬
‫ن‬ ِ ‫خا‬
َ ‫لِتِهْم‬
َ‫ص‬
َ ‫ن ُهْم ِفي‬
َ ‫اّلِذي‬
"Those who offer their Salat (prayers) with all solemnity and full
submissiveness." [Surah Al-Mu'minun, 23:2]
The emphasis , in this verse, is on humility and concentration in the prayer
(Khushu). There is no doubt that as Shaitan (Satan) is the most bitter enemy of
man, he always tries to disturb the believer's prayer. As soon as a person
begins his prayer, he finds his mind suddenly engulfed with memories,
problems, worries, work and his family. He may become so engrossed in his
thoughts that he has no idea where he is and what he is doing. His prayer
becomes a series of automatic actions, and he will often find himself
wondering whether he has prayed three Rakaa or four. This is how Shaitan
steals the prayer.
The Prophet (pbuh) once said that only a tiny portion of the prayer, maybe as
little as a tenth or an eighth, is accepted by Allah. The rest is lost because of
the whisperings of Shaitan.
163 | P a g e
It is reported that a Successor saw a man playing with his beard while praying.
He commented that: "If there had been Khushu (concentration) in his heart,
the other organs of his body would have concentrated as well."
Surah Al-Maun also makes a reference to lifeless prayers:
﴾107:5﴿ َ ‫ساُهو‬
‫ن‬ َ ‫لِتِهْم‬
َ‫ص‬َ ‫ن‬
ْ‫ع‬
َ ‫ن ُهْم‬
َ ‫﴾ اّلِذي‬107:4﴿ ‫ن‬
َ ‫صّلي‬
َ ‫ل ِلْلُم‬
"(4) So woe unto those performers of prayers (hypocrites), (5) who delay their
Salat (prayer) from its stated fixed time, " [Surah Al-Ma'un, 107:4-5]
A worshipper is neglectful of his prayers either when he delays the prayer to
the last possible minute, or when he does not concentrate fully on what he is
doing and saying.
Allah's Messenger (pbuh) was once sitting in the mosque at Al-Madinah when
a bedouin entered and began to pray. He prayed so quickly, that when he had
finished, the Prophet (pbuh) asked him to repeat the prayer. His second
attempt was just as hurried, so the Prophet (pbuh) asked him to repeat it again.
After a third hurried prayer, the bedouin said: "O Messenger of Allah. I cannot
pray better than this." The Prophet (pbuh) then showed the man how to pray.
He instructed him to recite Surah Al-Fatiha while in the standing position,
then to say Tasbih in the Ruku position, to stand upright saying Rabbana lakal
hamd, to go down with Sajdah and recite Tasbih, and to sit between the two
Sajdah and recite a Du'a. The Prophet (pbuh) advised the bedouin to do this in
each Rakaa. [Musnad Ahmad]
Allah's Messenger (pbuh) used to spend a lot of time on each prayer, so that
each movement of the prayer could be offered slowly and properly. He once
said: "A man's lengthy prayer and short sermon shows that he has a good
understanding of the religion." (Muslim, Abu Dawood)
This refers to the Friday Khutbah which should not be too long while the
prayer should be lengthy.
PRAYER AS A WEAPON
Allah Almighty says in the Qur'an:
‫ن‬
َ ‫صاِبِري‬
ّ ‫ل َمَع ال‬
َّ ‫ن ا‬
ّ ‫لِة ِإ‬
َ ّ‫صْبِر َوالص‬
ّ ‫سَتِعيُنوا ِبال‬
ْ ‫ن َآَمُنوا ا‬
﴾2:153﴿
164 | P a g e
"O you who believer! Seek help in patience and Salat (prayer). Truly! Allah is
with the patient." [Surah Al-Baqarah, 2:153]
Man is, by nature, weak. He needs help at times of misery and hardship. And
the best aid we can have is that of patience in adversity and prayer. Any
difficulties, unhappiness and loss should be faced with calm and wisdom. A
hasty response or an unwise remark will only cause more problems. Allah's
Messenger (pbuh) used to look for solace in prayer whenever he experienced
difficulties. In prayer one seeks help from Allah, and who can be a better
helper than Allah?
The Prophet (pbuh) used to say to Bilal:
"O Bilal! Provide us with rest with prayer."
PRAYER AS A REMINDER
A non-Muslim once asked the following question during a discussion: "I can
understand why Muslims were required to pray five times a day during the
early days of Islam. They did not have many things to do in those days so the
Prophet kept them busy with prayer. But our sophisticated and modern life
leaves man with little spare time. He is much too busy to be expected to pray
five times a day."
The answer given was what is the primary objective of prayer. The Quran
says:
﴾20:14﴿ ‫لَة ِلِذْكِري‬
َ‫ص‬ّ ‫عُبْدِني َوَأِقِم ال‬
ْ ‫ل َأَنا َفا‬
ّ ‫ل ِإَلَه ِإ‬
َ ‫ل‬
ُّ ‫ِإّنِني َأَنا ا‬
(20:14) It is Who am AIIah: there is no god but Me: so worship Me and
establish Salat to remember Me. [Surah Taha, 20:14]
As man is by nature forgetful, prayer reminds him of the allegiance due to his
Creator and Lord. If prayer was needed fourteen hundred years ago when man
did not lead such a busy life style, the it is even more necessary in today's
hectic world. On the one hand, education and work keep people occupied
constantly. And when it is time to relax. Shaitan (Satan) has found many new
channels to operate through, such as television, the cinema and videos. Man
becomes so engrossed in this life that he has no thought for Allah and the
Hereafter. The need to remind man of the realities of his existence has thus
165 | P a g e
intensified, and not declined in modern times. Prayer is still of utmost

importance and benefit in our high-tech lives.
Prayer acts as a shield against evil. Allah Almighty says in the Quran:
‫ن‬
ِ ‫عف‬
َ ‫لَة َتْنَهففى‬
َ ‫صف‬
ّ ‫ن ال‬ّ ‫لَة ِإ‬
َ‫ص‬ ّ ‫ب َوَأِقِم ال‬ ِ ‫ن اْلِكَتا‬
َ ‫ك ِم‬ َ ‫ي ِإَلْي‬
َ‫ح‬ِ ‫ل َما ُأو‬
ُ ‫اْت‬
﴾29:45﴿ ‫ن‬َ ‫صَنُعو‬
ْ ‫ل َيْعَلُم َما َت‬
ُّ ‫ل َأْكَبُر َوا‬
ِّ ‫شاِء َواْلُمْنَكِر َوَلِذْكُر ا‬
َ‫ح‬ْ ‫اْلَف‬
(29:45) (O Prophet), recite the Book that has been revealed to you
and establish Prayer. Surely Prayer forbids indecency and evil. And
Allah’s remembrance is of even greater merit. *79 Allah knows all that
you do. [Surah Al-ankabut, 29:45]
As-salat (the prayer) prevents from Al-Fahsha (i.e. great sins of every kind,
unlawful sexual intercourse etc. ) and al-Munkar (i.e. disbelief, polytheism,
and every kind of evil wicked deed etc.)
The following incident will help understand this point:

In the time of Allah's Messenger (pbuh) lived a man who drank alcohol,
gambled and committed thefts habitually.. He came to the Prophet (pbuh) and
asked for some advice which would help improve his character. The Prophet's
advice was simple; "don't tell any lies." The man then left, after having been
told to report back the next day. he was feeling very pleased, as the
instructions given to him seemed very easy to obey. At home the man poured
himself his usual glass of wine. As he lifted the glass to his lips, he suddenly
remembered that he had to report back to the Prophet (pbuh) the next day. he
would be asked about that day's activities, and if he admitted in front of all the
Companions that he had been drinking, it would be terribly embarrassing for
him.
If, however, he did not admit to having drunk wine, it would be a lie. So he
put the wine away. The same thing happened when he was about to start
gambling and go on his robbing expedition. And once this man had taken the
first positive step towards fighting his evil habits, he was able to reform very
quickly.
166 | P a g e
Prayer can have a very similar effect. If a person remembers five times a day
that he will stand on his prayer-mat and address his Lord, it will prevent him
from committing the sins that Shaitan has been encouraging him to do.
The quality of the prayer is of utmost importance as well. consider a house
with solid foundations, concrete walls and a strong roof. this house will be
able to withstand all forms of bad weather, be it winds, hail or storms. After
all, the purpose of a house is to provide shelter and protection against these
elements. If, on the other hand, the house is loosely constructed with leaves
and grass, it will blow away at the slightest hint of bad weather.
This image applies very clearly to prayer. If a prayer is offered regularly, at
the correct time, with sincerity of intention and concentration on what is being
recited, it will strengthen the person's Faith and provide comfort and strength
in times of trouble.
Irregular and insincere prayers will be of little use to a person in times of
distress. A healthy body can combat viruses with more ease that can a weak
body.
PRAYER: THE FIRST STEP TOWARDS ESTABLISHING THE

ISLAMIC SHARIAH AS A WHOLE
The Qur'an records the following conversation between Prophet Shuaib and
his people:
‫غْيُرُه‬
َ ‫ن ِإَلٍه‬ْ ‫ل َما َلُكْم ِم‬َّ ‫عُبُدوا ا‬ ْ ‫ل َيا َقْوِم ا‬ َ ‫شَعْيًبا َقا‬ُ ‫خاُهْم‬ َ ‫ن َأ‬َ ‫َوِإَلى َمْدَي‬
‫عَلْيُكففْم‬
َ ُ‫خاف‬ َ ‫خْيٍر َوِإّني َأ‬ َ ‫ن ِإّني َأَراُكمْ ِب‬ َ ‫ل َواْلِميَزا‬ َ ‫صوا اْلِمْكَيا‬ ُ ‫ل َتْنُق‬ َ ‫َو‬
ِ‫سفط‬ ْ ‫ن ِباْلِق‬
َ ‫ل َواْلِميفَزا‬ َ ‫﴾ َوَيا َقفْوِم َأْوُفففوا اْلِمْكَيففا‬11:84﴿ ‫ط‬ ٍ ‫حي‬ ِ ‫ب َيْوٍم ُم‬ َ ‫عَذا‬َ
﴾11:85﴿ ‫ن‬ َ ‫سِدي‬ِ ‫ض ُمْف‬ِ ‫لْر‬ َْ ‫ل َتْعَثْوا ِفي ا‬ َ ‫شَياَءُهْم َو‬ ْ ‫س َأ‬
َ ‫سوا الّنا‬ ُ‫خ‬ َ ْ‫ل َتب‬
َ ‫َو‬
﴾11:86﴿ ‫ظ‬ ٍ ‫حِفي‬َ ‫عَلْيُكْم ِب‬
َ ‫ن َوَما َأَنا‬ َ ‫ن ُكْنُتْم ُمْؤِمِني‬ ْ ‫خْيٌر َلُكْم ِإ‬
َ ‫ل‬ ِّ ‫َبِقّيُة ا‬
"(84) And to the Madyan (Midian) people (We sent) their brother Shuaib. He
said: O my people! Worship Allah, you have no other Ilah (god) but Him, and
give not short measure or weight, I see you in prosperity; and verily I fear for
you the torment of a Day encompassing. (85) And O my people! Give full
167 | P a g e
measure and weight in justice and reduce no the things that are due to the
people, and do not commit mischief in the land, causing corruption. (86) That
which is left by Allah for you (after giving the rights of the people) is better
for you, if you are believers. And I am not sent over you as a guardian."
[Surah Hud, 11:84-86]
This was an invitation to honor the Rights of Allah (by accepting Tawhid) and
honor the rights (in daily trade and business). But Shuaib's people replied with
sarcasm:
‫ل‬
َ ‫ن َنْفَع‬
ْ ‫ن َنْتُركَ َما َيْعُبُد َآَباُؤَنا َأْو َأ‬
ْ ‫ك َأ‬َ ‫ك َتْأُمُر‬
َ ‫لُت‬
َ‫ص‬ َ ‫ب َأ‬ُ ‫شَعْي‬
ُ ‫َقاُلوا َيا‬
﴾11:87﴿ ‫د‬ ُ ‫شي‬ِ ‫حِليُم الّر‬
َ ‫ت اْل‬
َ ‫لْن‬
َ ‫ك‬ َ ‫شاُء ِإّن‬
َ ‫ِفي َأْمَواِلَنا َما َن‬
"They said: O Shuaib! Does your prayer (i.e., the prayers which you offer has
spoiled your mind, so you) command that we leave off what our fathers used
to worship, or that we leave off doing what we like with our property? Verily,
you are the forbearer, right-minded!" [Surah Hud, 11:87]
Shuaib's people realized that the Prophet was not simply asking them to pray
regularly but that he wanted them to establish a whole new economic system
as well, hence the references to fair trading. The lesson to be learned from this
is that in Islam, there is no leaving "What belongs to God, for God; and what
belongs to Caesar, for Caesar." Everything belongs to God. How can a
Muslim who worships Allah Almighty during his five daily prayers, be
expected to obey others in other aspects of his daily life. There can be no
duality of authority in Islam. Allah is the Creator , and His Alone is the right
to legislate and demand loyalty. Man is the slave of Allah and should obey
Him Alone.
Muslims who live in a non-Muslim state may feel that they are unable to
implement the Din of Allah in their political and economic lives, but those
Muslims who live in Muslim countries have no excuse for allowing the Din of
Allah to be confined to a personal level.
Muslims should be clear that the Din of Allah does not consist simply of
prayers, fasting, charity and Hajj. It is their duty to implement all Islamic
teachings in political, economic and social fields.
168 | P a g e
﴾3:19﴿ ‫لُم‬
َ‫س‬ْ‫ل‬
ِْ ‫ل ا‬
ِّ ‫عْنَد ا‬
ِ ‫ن‬
َ ‫ن الّدي‬
ّ ‫ِإ‬
"Truly, the religion with of Allah is Islam..." [Surah Al-Imran, 3:19]
َ‫خفَرِة ِمفن‬
ِ‫ل‬
َْ ‫ل ِمْنفُه َوُهفَو ِفففي ا‬
َ ‫ن ُيْقَبف‬
ْ ‫لِم ِديًنا َفَلف‬
َ‫س‬ْ‫ل‬
ِْ ‫غْيَر ا‬
َ ‫ن يَْبَتِغ‬
ْ ‫َوَم‬
﴾3:85﴿ ‫ن‬
َ ‫سِري‬ ِ ‫خا‬
َ ‫اْل‬
"And whoever seeks a religion other than Islam, it will never be accepted of
him, and in the Hereafter he will be one of the losers". [Surah Al-Imran, 3:85]
Today's false idols, which dominate over the entire world, are Democracy,
Capitalism, Socialism and communism. Instead, Islam calls for a Khilafa
(caliphate) based on consultation, and a just economic system based on Zakat
and a prohibition of usury. If you remove any of these three characteristics,
you make it impossible for Islamic law to operate properly.
The Qur'an describes clearly the first duty of a Muslim ruler:
‫لَة َوَآَت فُوا الّزَكففاَة َوَأَم فُروا‬َ ّ‫ض َأَقاُموا الص‬ ِ ‫لْر‬ َْ ‫ن َمّكّناُهْم ِفي ا‬
ْ ‫ن ِإ‬
﴾22:41﴿ ‫ر‬
ِ ‫لُمو‬ ُْ ‫عاِقَبُة ا‬
َ ‫ل‬
ِّ ‫ن اْلُمْنَكِر َو‬ِ‫ع‬َ ‫ف َوَنَهْوا‬ِ ‫ِباْلَمْعُرو‬
"Those (Muslim rulers) who, if We give them power in the land, (they) order
for Iqamat-as-Salat{ (i.e. to offer prayers perfectly-the five compulsory,
congregational prayers (the males in mosques)}, to pay the Zakat and they
enjoin Al-Ma'ruf (i.e. Islamic Monotheism and all that Islam orders one to
do), and forbid Al-Munkar (i.e., disbelief, polytheism and all that Islam has
forbidden) {i.e. they make the Quran as the law of their country in all the
spheres of life}. And with Allah rests the end of (all) matters (of creatures)."
[Surah Al-Hajj, 22:41]
A well-known Arabic saying is: "The people follow the religion of their
kings." Ordinary people enjoy imitating their rulers, and if those in authority
set a good example by praying and fasting regularly, the people will be
encouraged to do so as well. Those in power can also provide material
assistance, such as the construction of mosques and prayer facilities in public
169 | P a g e
places. The Prophet (pbuh) advised the people not to rebel against their
leaders...as long as the leaders establish prayer and do not commit acts of open
disobedience to Allah. This advice will save the Muslim nation from anarchy
and useless bloodshed.
PRAYER AS AN EXPIATION OF SINS
Prayer not only stimulates a person to do good deeds, but it also takes away
his minor sins.
َ ‫ت ُيفْذِهْب‬
‫ن‬ ِ ‫سفَنا‬
َ‫ح‬َ ‫ن اْل‬
ّ ‫ل ِإ‬
ِ ‫ن الّلْيف‬
َ ‫ي الّنَهففاِر َوُزَلًفففا ِمف‬
ِ ‫طَرَف‬
َ ‫لَة‬
َ‫ص‬ ّ ‫َوَأِقِم ال‬
﴾11:114﴿ ‫ن‬ َ ‫ك ِذْكَرى ِللّذاِكِري‬
َ ‫ت َذِل‬
ِ ‫سّيَئا‬
ّ ‫ال‬
(11:114) And establish the Prayer at the two ends of the day and in
the first hours of the night. *113 Indeed the good deeds drive away the
evil deeds. This is a Reminder to those who are mindful of Allah.
[Surah Hud, 11:114]
As prayer is the best of all good actions, it can erase many sins. 'Ali narrated
that Abu Bakr heard Allah's Messenger (pbuh) saying:
"Whoever commits a sin, but performs ablution in the best way, then offers
two Rakat prayer, and he asks for the forgiveness of Allah, Allah almighty
forgives his sins." [Ahmad]
This does not mean to say that a person can commit as many sins as he likes,
as long as he follows each sin with a prayer. What Allah's Messenger (pbuh)
was showing is that repentance opens the door to forgiveness. Prayer is a form
of repentance and should be offered with sincerity and a true desire to amend
one's character. After repenting, the person's Faith should be revived, and he
should fight all Satanic temptations to do evil.
In Surah Al-Furqan repentance is described as a way out for those who
commit major sins:
‫لفف‬
ُّ ‫حّرَم ا‬َ ‫س اّلِتي‬
َ ‫ن الّنْف‬
َ ‫ل َيقُْتُلو‬َ ‫خَر َو‬َ ‫ل ِإَلًها َآ‬
ِّ ‫ن َمَع ا‬
َ ‫عو‬ ُ ‫ل َيْد‬
َ ‫ن‬َ ‫َواّلِذي‬
‫ف َلفُه‬ْ ‫ع‬ َ ‫ضفا‬
َ ‫﴾ ُي‬25:68﴿ ‫ك َيْلقَ َأَثاًمفا‬
َ ‫ل َذِل‬
ْ ‫ن َيْفَع‬
ْ ‫ن َوَم‬ َ ‫ل َيْزُنو‬
َ ‫ق َو‬ ّ َ‫ل ِباْلح‬
ّ ‫ِإ‬
170 | P a g e
‫ل‬
َ ‫عِم‬
َ ‫ن َو‬َ ‫ب َوَآَم‬َ ‫ن َتا‬ ْ ‫ل َم‬
ّ ‫﴾ ِإ‬25:69﴿ ‫خُلْد ِفيِه ُمَهاًنا‬
ْ ‫ب َيْوَم اْلِقَياَمِة َوَي‬
ُ ‫اْلَعَذا‬
‫غُفففوًرا‬
َ ‫لف‬ُّ ‫ن ا‬ َ ‫ت َوَكففا‬ٍ ‫سفَنا‬
َ‫ح‬ َ ‫سفّيَئاِتِهْم‬
َ ‫ل‬
ُّ ‫ل ا‬ُ ‫ك ُيَبّد‬َ ‫حا َفُأوَلِئ‬ً ‫صاِل‬
َ ‫ل‬ ً ‫عَم‬َ
﴾25:70﴿ ‫ما‬
ً ‫حي‬
ِ ‫َر‬
"(68) And those who invoke not any other Ilah (God) along with Allah, nor
kill such life as Allah has forbidden, except for just cause, nor commit illegal
sexual intercourse - and whoever does this shall receive the punishment. (69)
The torment will be doubled to him on the Day of Resurrection, and he will
abide therein in disgrace. (70) Except those who repent and believe (in Islamic
Monotheism), and do righteous deeds, for those, Allah will change their sins
into good deeds, and Allah is Oft-Forgiving, Most Merciful. (71) And
whosoever repents and does righteous good deeds, then verily, he repents
towards Allah with true repentance." [Surah Al-furqan, 25:68-71]
PRAYER: THE FIRST QUESTION ON THE DAY OF JUDGMENT
Man was sent to this world for only one purpose:
﴾51:56﴿ ِ ‫ل ِلَيْعُبُدو‬
‫ن‬ ّ ‫س ِإ‬
َ ‫لْن‬
ِْ ‫ن َوا‬
ّ‫ج‬
ِ ‫ت اْل‬
ُ ‫خَلْق‬
َ ‫َوَما‬
"And I (Allah) created not the jinns and men except they should worship Me
(Alone)." [Surah Adh-Dhariyat, 51:56]
Man is to live in this world as a worshipper of his Creator, and the best form
of worship is prayer. On the Day of Judgment, man will have to answer for
each and every deed committed on this earth. He will be asked about the
bounties bestowed upon him in this life:
﴾102:8﴿ ‫ن الّنِعيِم‬
ِ‫ع‬
َ ‫ن َيْوَمِئٍذ‬
ّ ‫ُثّم َلُتسَْأُل‬
"Then, on that Day, you shall be asked about the delight (you indulged in, in
this world)! [Surah Att. Takathur, 102:8]
But the first question to be asked on that Great Day will be about prayer. Man
has two Mauqif (standing positions) in front of his Creator, one in this world
and one in the next.
171 | P a g e
The first is his prayer-mat when he stands in regular prayer to his Lord. The
second will be on Judgment Day when his actions will be brought forward as
evidence. If his first stand (i.e. his prayer) is found to be correct, his second
stand will be made easy for him. If his first stand was faulty, he will face
immense difficulties in the second stand.
To intentionally neglect even a single prayer is a serious sin for which there
can be no compensation. A Muslim is not to miss a prayer even in the
terrifying moments of battle, so how can there be justification for missing his
prayers in ordinary circumstances. during battle, the Imam leads same ranks
of the contingent in one Rakat of the prayer, while the other soldiers continue
to fight. The soldiers then change places, and the Imam leads the second
group in prayer, while the first resumes fighting. This continues until
everyone had prayed. This particular prayer is called Salat-ul-Khauf (Prayer
of Fear) because of its unusual circumstances.
Another form of prayer is the shortened prayer, which is allowed during battle
and traveling. The prayers which normally consist of four Rakaat i.e. Zuhr,
Asr, and Isha) are shortened to two Rakaat, but in no circumstances can a
prayer be missed. The only exemption available is for menstruating women,
who are not required to pray during this time. At all other times women must
pray just like men. So strict is the requirement of prayer that a person who is
ill, no matter how seriously, must pray as long as he or she is in
consciousness. If the person can not stand, then the prayer is offered in the
sitting position; if the person is too ill to sit, then the prayer is offered in the
lying position, using the eyes, head, hands, etc., to signal the different
movements of the prayer.
SANCTITY OF THE MOSQUES
The places of worship are symbols of security for the people. One of the
benefits of Jihad is to preserve their sanctity and keep them open for the
purpose of worship.
Allah Almighty says in Surah Al-Hajj:
﴾22:39﴿ ٌ‫صِرِهْم َلَقِدير‬
ْ ‫عَلى َن‬
َ ‫ل‬
َّ ‫ن ا‬
ّ ‫ظِلُموا َوِإ‬
ُ ‫ن ِبَأّنُهْم‬
َ ‫ن ُيَقاَتُلو‬
َ ‫ن ِللِّذي‬
َ ‫ُأِذ‬
172 | P a g e
َ‫ل ف َوَل فْول‬ُّ ‫ن َيُقوُلوا َرّبَنففا ا‬

ْ ‫ل َأ‬
ّ ‫ق ِإ‬ّ‫ح‬ َ ‫ن ِدَياِرِهْم ِبَغْيِر‬
ْ ‫جوا ِم‬ُ ‫خِر‬ ْ ‫ن ُأ‬
ٌ ‫صفَواِمُع َوِبَيفٌع َوصَفَلَوا‬
‫ت‬ َ ‫ت‬ ْ ‫ض َلُهفّدَم‬
ٍ ‫ضفُهْم ِبَبْعف‬ َ ‫س َبْع‬َ ‫ل الّنففا‬ِّ ‫َدْفُع ا‬
‫ل‬
َّ ‫ن ا‬
ّ ‫صرُُه ِإ‬ ُ ‫ن َيْن‬ ْ ‫ل َم‬
ُّ ‫ن ا‬
ّ ‫صَر‬ُ ‫ل َكِثيًرا َوَلَيْن‬ِّ ‫سُم ا‬
ْ ‫ساجُِد ُيْذَكُر ِفيَها ا‬َ ‫َوَم‬
﴾22:40﴿ ‫ز‬
ٌ ‫عِزي‬ َ ‫ي‬ ّ ‫َلَقِو‬
"(39) Permission to fight is given to those (i.e. believers against disbelievers),
who are fighting them, (and) because they (believers) have been wronged, and
surely, Allah is Able to give them (believers) victory. (40) Those who have
been expelled from their homes unjustly only because they said: 'Our Lord is
Allah'. - For had it not been that Allah checks one set of people by means of
another, monasteries, churches, synagogues, and mosques, wherein the Name
of Allah is mentioned much would surely have been pulled down. Verily,
Allah will help those who help His (Cause). Truly, Allah is All-Strong, All-
Mighty." [Surah Al-hajj, 22:39-40]
The Muslims are required to raise the banner of Jihad in order to make the
Word of Allah supreme in this world, to remove all forms of injustice and
oppression, and to defend the Muslims. If Muslims do not take up the sword,
the evil tyrants of this earth will be able to continue oppressing the weak and
helpless, and all places of worship, including the mosques, churches and
synagogues will be annihilated. A vivid example of this in the modern world
has been the Soviet Union, which crushed religion and emptied all places of
worship.
The Characteristics of those who populate the Houses of Allah:
‫ح‬
ٌ ‫ص فَبا‬ْ ‫ش فَكاٍة ِفيَهففا ِم‬
ْ ‫ل ُنففوِرِه َكِم‬ ُ ‫ض َمَث ف‬
ِ ‫لْر‬ َْ ‫ت َوا‬ِ ‫س فَمَوا‬ ّ ‫ل ف ُنففوُر ال‬ُّ ‫ا‬
‫جَرٍة‬ َ ‫شف‬ َ ‫ن‬ْ ‫ي ُيوَقُد ِمف‬ّ ‫ب ُدّر‬ٌ ‫جُة َكَأّنَها َكْوَك‬ َ ‫جا‬َ ‫جٍة الّز‬ َ ‫جا‬ َ ‫ح ِفي ُز‬ ُ ‫صَبا‬
ْ ‫اْلِم‬
‫ضففيُء َوَلفْو َلفْم‬ِ ‫غْرِبّيفٍة َيَكففاُد َزْيُتَهففا ُي‬َ ‫ل‬َ ‫شْرِقّيٍة َو‬ َ ‫ل‬ َ ‫ُمَباَركٍَة َزْيُتوَنٍة‬
‫لف‬ُّ ‫ب ا‬ُ ‫ضفِر‬ ْ ‫شاُء َوَي‬ َ ‫ن َي‬
ْ ‫ل ِلُنوِرِه َم‬ ُّ ‫عَلى ُنوٍر َيْهِدي ا‬ َ ‫سُه َناٌر ُنوٌر‬ ْ‫س‬َ ‫َتْم‬
‫ن‬
ْ ‫لف َأ‬ُّ ‫ت َأِذنَ ا‬
ٍ ‫﴾ ِفففي ُبُيففو‬24:35﴿ ‫عِليفٌم‬ َ ‫يٍء‬ ْ ‫شف‬َ ‫ل‬ ّ ‫ل ِبُكف‬ُّ ‫س َوا‬ِ ‫ل ِللّنا‬َ ‫لْمَثا‬َْ ‫ا‬
173 | P a g e
‫ل‬
ٌ ‫جا‬ َ ‫﴾ ِر‬24:36﴿ ‫ل‬ ِ ‫صا‬
َ ‫ل‬ َْ ‫ح َلُه ِفيَها ِباْلُغُدّو َوا‬
ُ ‫سّب‬
َ ‫سُمُه ُي‬
ْ ‫ُتْرَفَع َوُيْذَكَر ِفيَها ا‬
‫لِة َوِإيَتففاِء الّزَكففاِة‬
َ ‫صف‬ّ ‫ل َوِإَقاِم ال‬ ِّ ‫ن ِذْكِر ا‬ْ‫ع‬ َ ‫ل َبْيٌع‬َ ‫جاَرٌة َو‬ َ ‫ل ُتْلِهيِهْم ِت‬
َ
﴾24:37﴿ ‫ر‬ُ ‫صا‬َ ‫لْب‬ َْ ‫ب َوا‬
ُ ‫ب ِفيِه اْلُقُلو‬ُ ‫ن َيْوًما َتَتَقّل‬َ ‫خاُفو‬ َ ‫َي‬
"(35) Allah is the Light of the heavens and the earth. The parable of His Light
is as (if there were) a niche and within it a lamp, the lap is in glass, the glass
as it were a brilliant star, lit from a blessed tree, an olive, neither of the east
(i.e. neither it gets sun rays only in the morning) nor of the west (i.e. nor it
gets sun rays only in the afternoon, - but it is exposed to the sun all day long),
whose oil would almost glow forth (of itself), thought no fire touches it. Light
upon Light! Allah guides to His Light whom He wills. And Allah sets forth
parables for mankind, and Allah is All-Knower of everything. (36) In houses
(mosques), which Allah has ordered to be raised, to be cleaned, and to be
honored, in them His Name is glorified in the mornings and in the afternoons
or the evenings. (37) Men whom neither trade nor sale diverts them from the
Remembrance of Allah (with heart and tongue), nor from offering the prayers
perfectly (Iqamat-as-Salat), nor from giving the Zakat. They fear a Day when
hearts and eyes will be overturned (from the horror of the torment of the Day
of Resurrection)." [Surah An-Nur, 24:35-37]
The infidel lives in complete darkness, but once he believes in Allah, the
whole universe becomes full of light for him. this pure light of Faith is the
subject of the above verses of Surah An-Nur. The niche, as mentioned in the
parable, is understood to mean the heart of the believer. Such a niche is not to
be found everywhere but only in the Houses of Allah which are erected for the
Remembrance of Allah. Such houses (or mosques) are not populated by
ordinary men but by special and esteemed characters, who are described by
Allah Almighty thus:
i) They glorify the Name of Allah in the mosques each morning and evening.
ii) Their businesses and worldly gains do not hinder them from praying and
giving charity.
iii) The constantly fear the Last Day, the day when each soul will be
resurrected to stand before Allah and to account for every single one of his
deeds.
174 | P a g e
PRAYER: A DUTY KNOWN TO EVERY PROPHET OF ALLAH

Prophet Ibrahim recited the following Du'a when he was raising the walls of
the Kabah in Makkah:
‫حففّرِم‬َ ‫ك اْلُم‬
َ ‫عْنَد َبْيِت‬
ِ ‫ع‬
ٍ ‫غْيِر ِذي َزْر‬َ ‫ن ُذّرّيِتي ِبَواٍد‬ ْ ‫ت ِم‬ ُ ‫سَكْن‬ ْ ‫َرّبَنا ِإّني َأ‬
‫س َتْهفِوي ِإَلْيِهفْم َواْرُزْقُهفْم‬
ِ ‫ن الّنا‬
َ ‫ل َأْفِئَدًة ِم‬
ْ ‫جَع‬
ْ ‫لَة َفا‬
َ‫ص‬ ّ ‫َرّبَنا ِلُيِقيُموا ال‬
﴾14:37﴿ ‫ن‬ َ ‫شُكُرو‬ْ ‫ت َلَعّلُهْم َي‬
ِ ‫ن الّثَمَرا‬ َ ‫ِم‬
"O our Lord! I have made some of my offspring to dwell in a valley with no
cultivation, by Your Sacred House (the Kabah at Makkah); in order, O our
Lord, that they may offer prayers perfectly (Iqamat-as-Salat). So turn the
hearts of the people towards them, and provide fruits for their food : it
is expected that they will become grateful. [Surah Ibrahim, 14:37]
While he prayed for himself and his children, Prophet Ibrahim did not ask for
riches and fame. he pleaded instead:
﴾14:40﴿ ‫عاِء‬
َ ‫ل ُد‬
ْ ‫ن ُذّرّيِتي َرّبَنا َوَتَقّب‬ْ ‫لِة َوِم‬ َ‫ص‬
ّ ‫جَعْلِني ُمِقيَم ال‬ ْ ‫با‬ّ ‫َر‬
﴾14:41﴿ ‫ب‬
ُ ‫سا‬ َ‫ح‬ ِ ‫ن َيْوَم َيُقوُم اْل‬
َ ‫ي َوِلْلُمْؤِمِني‬
ّ ‫غِفْر ِلي َوِلَواِلَد‬
ْ ‫َرّبَنا ا‬
"O my Lord! Make me one who offers prayers perfectly (Iqamat-As-Salat),
and (also) from my offspring, our Lord! And accept my invocation. Our Lord!
Forgive me and my parents, and (all) the believers on the Day when the
reckoning will be established." [Surah Ibrahim, 14:40-41]
Prophet Ismail has also been praised for his character in the Quran:
ً‫سففول‬ُ ‫ع فِد َوَكففانَ َر‬
ْ ‫ق اْلَو‬
َ ‫صففاِد‬
َ ‫ن‬ َ ‫ل ِإّنُه َكا‬
َ ‫عي‬
ِ ‫سَما‬ْ ‫ب ِإ‬
ِ ‫َواْذُكْر ِفي اْلِكَتا‬
‫عْنَد َرّبِه َمْرضِّيا‬
ِ ‫ن‬َ ‫لِة َوالّزَكاِة َوَكا‬
َ‫ص‬ ّ ‫ن َيْأُمُر َأْهَلُه ِبال‬
َ ‫﴾ َوَكا‬19:54﴿ ‫َنِبّيا‬
﴾19:55﴿
(54) And mention in the Book (the Qur'an) Ismail. Verily! He was true to
what he promised, and he was a Messenger, (and) a Prophet. (55) And he used
to enjoin on his family and his people As-Salat (i.e. order them to offer the
175 | P a g e
prayers perfectly) and the Zakat, and his Lord was pleased with him. [19:54-
55]
Prophet Zakariya was childless in his old age and he yearned constantly for a
son:
َ‫ك ُذّرّيفًة طَّيَبفًة ِإّنفك‬
َ ‫ن َلُدْن‬
ْ ‫ب ِلي ِم‬
ْ ‫ب َه‬
ّ ‫ل َر‬
َ ‫عا َزَكِرّيا َرّبُه َقا‬َ ‫ك َد‬َ ‫ُهَناِل‬
﴾3:38﴿ ‫ء‬ِ ‫عا‬
َ ‫سِميُع الّد‬ َ
"At that time Zakariya (Zakariah) invoked his Lord, saying: 'O my Lord!
Grant me from You, a good offspring. You are indeed the All-Hearer of
invocation." [Surah Al-Imran, 3:38]
And while he was praying to Allah, he received the good news:
‫ك‬
َ ‫شفُر‬ّ ‫ن الَّف ُيَب‬
ّ ‫ب َأ‬
ِ ‫حفَرا‬ ْ ‫صفّلي ِفففي اْلِم‬َ ‫لِئَكفُة َوُهفَو َقففاِئٌم ُي‬َ ‫َفَنففاَدْتُه اْلَم‬
‫ن‬
َ ‫حي‬
ِ ‫صففاِل‬
ّ ‫ن ال‬ َ ‫صوًرا َوَنِبّيا ِم‬ ُ ‫ح‬َ ‫سّيًدا َو‬
َ ‫ل َو‬
ِّ ‫ن ا‬َ ‫صّدًقا ِبَكِلَمٍة ِم‬
َ ‫حَيى ُم‬ ْ ‫ِبَي‬
﴾3:39﴿
"Then the angels called him, while he was standing in prayer in Al-Mihrab (a
praying place or a private room), (saying): 'Allah gives you glad tidings of
Yahya (John) confirming (believing in) the Word from Allah {i.e. the creation
of Jesus" (Be!"- and he was! {i.e. Jesus, son of Mary)}, noble, keeping away
from sexual relations with women, a Prophet, from among the righteous.'"
[Surah Al-Imran, 3:39]
Prophet Isa received Divine communications while he was still a baby in his
cradle:
‫جَعَلِنففي ُمَباَرًكففا‬
َ ‫﴾ َو‬19:30﴿ ‫جَعَلِني َنِبّيا‬
َ ‫ب َو‬
َ ‫ي اْلِكَتا‬
َ ‫ل َآَتاِن‬
ِّ ‫عْبُد ا‬
َ ‫ل ِإّني‬َ ‫َقا‬
﴾19:31﴿ ‫حّيا‬
َ ‫ت‬ُ ‫لِة َوالّزَكاِة َما ُدْم‬ َ‫ص‬ّ ‫صاِني ِبال‬ َ ‫ت َوَأْو‬ ُ ‫ن َما ُكْن‬
َ ‫َأْي‬
(30) Whereupon the child spoke out, "I am a servant of Allah: He has
given me the Book and He has appointed me a Prophet, (31) and He
176 | P a g e
has made me blessed wherever I may be. He has enjoined upon me to

offer Salat and give Zakat so long as I shall live. [Surah Mariyam,
19:30-31]
So the daily prayer is not a new act introduced by Allah's Messenger (pbuh). It
is a form of personal communication with Allah, and it is as old as the first
man on this planet.
Prayer cannot be an isolated act:
The Qur'an mentions the act of prayer about thirty-five times, but never alone.
It always couples prayer with giving Zakat or spending on the poor and needy.
The two are inseparable. The person who gives charity but does not pray five
times a day is only earning the displeasure of Allah.
In the early days of his caliphate, Abu Bakr went to war against those people
who had stopped paying Zakat after the death of Allah's Messenger (pbuh).
He said:
"By Allah! I will fight those who differentiate between Salat (prayer) and
Zakat."
Another virtue which is mentioned with prayer in the Quran is patience:
‫ن‬
َ ‫صاِبِري‬
ّ ‫ل َمَع ال‬
َّ ‫ن ا‬
ّ ‫لِة ِإ‬
َ ّ‫صْبِر َوالص‬
ّ ‫سَتِعيُنوا ِبال‬
ْ ‫ن َآَمُنوا ا‬
﴾2:153﴿
"O you who believer! Seek help in patience and Salat (prayer). Truly! Allah is
with the patient." [surah al-Baqarah, 2:153]
Man is surrounded by external and internal problems. To deal with these, he
has been given the two weapons of prayer and patience. Patience helps him
withstand external hostilities and opposition. Prayer strengthens his internal
relationship with God.
Another requirement alongside prayer is that of sacrifice, on the day of Eid
during the time of Hajj:
﴾108:3﴿ ‫لْبَتُر‬
َْ ‫ك ُهَو ا‬
َ ‫شاِنَئ‬
َ ‫ن‬
ّ ‫﴾ ِإ‬108:2﴿ ‫حْر‬
َ ‫ك َواْن‬
َ ‫ل ِلَرّب‬
ّ‫ص‬َ ‫َف‬
177 | P a g e
"Therefore turn in prayer to your Lord and sacrifice (to Him only). For he who
makes you angry (O Muhammad{pbuh}), - he will be cut off (from every
good thing in this world and in the Hereafter)." [108:2-3)
This association of prayer and sacrifice is explained in Surah Al-Anam:

﴾6:162﴿ َ ‫ب اْلَعاَلِمي‬
ِّ ‫ي َوَمَماِتي‬
َ ‫حَيا‬
ْ ‫سِكي َوَم‬
ُ ‫لِتي َوُن‬
َ‫ص‬
َ ّ‫ل ِإن‬
ْ ‫ُق‬
"Say (O Muhammad {pbuh}): 'Verily, my prayer, my sacrifice, my living, and
my dying are for Allah, the Lord of the Alamin (mankind, jinns and all that
exists)." [Surah Al-An'am, 6:162]
Prayer is an act of life, and sacrifice symbolizes death. Whether our actions
are concerned with life or death, our sole purpose must be the Pleasure of
Allah. No sacrifice may be offered to any being other than Allah, just as no
prayer is valid except if directed to Allah.
WHY DOES MAN ABANDON PRAYER?
Allah Almighty says:
َ‫سففْوف‬ َ ‫شَهَواتِ َف‬ ّ ‫لَة َواّتَبُعوا ال‬
َ‫ص‬ّ ‫عوا ال‬ ُ ‫ضا‬
َ ‫ف َأ‬ٌ ‫خْل‬َ ‫ن َبْعِدِهْم‬
ْ ‫ف ِم‬َ ‫خَل‬َ ‫َف‬
‫ن‬
َ ‫خُلو‬
ُ ‫ك َي فْد‬
َ ‫حا َف فُأوَلِئ‬
ً ‫صاِل‬
َ َ‫عِمل‬ َ ‫ن َو‬
َ ‫ب َوَآَم‬َ ‫ن َتا‬
ْ ‫ل َم‬ّ ‫﴾ ِإ‬19:59﴿ ‫غّيا‬
َ ‫ن‬ َ ‫َيْلَقْو‬
﴾19:60﴿ ‫شْيًئا‬
َ ‫ن‬
َ ‫ظَلُمو‬ْ ‫ل ُي‬
َ ‫جّنَة َو‬
َ ‫اْل‬
"(59) Then, there has succeeded them a posterity who have given up prayers
(i.e. made their prayers to be lost, either by not offering them or by not
offering them perfectly or by not offering them in their proper fixed times,
etc.) and have followed lusts. so they will be thrown in Hell. (60) Except those
who repent and believe (in the Oneness of Allah and His Messenger
Muhammad {pbuh}) and work righteousness. Such will enter Paradise and
they will not be wronged in aught." [Surah Maryam, 19:59-60]
Preceding this verse, the Quran gives the example of many previous Prophets
and their guided followers. This particular verse explains that the people who
abandon prayer are those who follow their own selfish desires. A man can
178 | P a g e
either obey Allah, or he can obey his own wishes; and this obedience is
equated to worship by the Quran:
﴾25:43﴿ ً ‫عَلْيِه َوِكي‬
‫ل‬ َ ‫ن‬
ُ ‫ت َتُكو‬
َ ‫خَذ ِإَلَهُه َهَواُه َأَفَأْن‬
َ ‫ن اّت‬
ِ ‫ت َم‬
َ ‫َأَرَأْي‬
"Have you (O Muhammad {pbuh}) seen him who has taken as his Ilah (god)
his own desire? Would you then be a Wakil (a protecting guide) over him?"
[Surah Al-furqan, 25:43]
Allah's Messenger (pbuh) described such people as the sales of Dirhams and
Dinars, and things have not change much since his time. Today, the
Americans are described by a western author as - 'people who worship the
dollar for six days a week, and then they turn to God on the seventh day!"
When a heart is filled with love for money, it has no room for God, and prayer
is the first thing to be abandoned.
PRAYER: AN EVERLASTING PRESCRIPTION FOR PURITY,
CLEANSING OF SINS AND ENTERING PARADISE
(Some Ahadith on prayer)
1. Abu Huraira narrated that Allah's Messenger (pbuh) said:
"Just see, can anything of his filthiness remain on the body of anyone of you if
there were a river at his door in which he washed himself five times daily?"
They said, "Nothing of his filthiness will remain (on his body)." He said,
"That is like the five prayers by which Allah obliterates sins." (Bukhari,
Muslim)
2. Abu Huraira narrated that Allah's Messenger (pbuh) said:
"Five (daily) prayers and from one Friday prayer to the (next) Friday prayer,
and from Ramadan to Ramadan are expiations for the (sins) committed in
between (their intervals) provided one shuns the major sins." (Muslim,
Tirmidhi)
3. Rabia bin Kab narrated:

I was with Allah's Messenger (pbuh) one night, and I brought him water and
what he required. He said to me: "Ask (anything you like)." I said, "I ask your
179 | P a g e
company in Paradise." He said, "Or anything else besides it?" I said, "That is
all what I require." He said, "Then help me to achieve this for you by devoting
yourself often to prostration." (Muslim)
4. Abu Dhar narrated that Allah's Messenger (pbuh) came out in winter when
the leaves were falling. He took hold of a branch (and shook it) and its leaves
started falling. Then he said:
"O Abu Dhar!" I said, "Labbaik, O Messenger of Allah!" He said, "Whenever
a Muslim prays seeking the Pleasure of Allah, his sins start falling like the
leaves of this tree." (Musnad Ahmad)
5. 'Uqba bin Aamir narrated that the Prophet (pbuh) said:
"Your Lord is amazed by that shepherd who is at the top of a mountain (with
his sheep) and who calls for prayer and then offer his prayers. Allah Almighty
says: Look at this slave of Mine who calls for prayer, then says Iqamah for the
prayer, and then prays as he is fearful of me. I have forgiven my slave and
admitted him to Paradise." (Abu Dawood, Nasai)
PRAYER: A DUTY ON EVERYONE
A child born into a Muslim family begins his life hearing the Adhan in his
right ear and the Iqama in his left ear. From his childhood, he should be taught
the importance and method of prayer.
'Abdullah bin Amr bin Aas narrated that Allah's Messenger said: "Command
your children to pray when they reach the age of seven and admonish them by
beating (if they don't pray) at the age of ten. And keep them (i.e. boys and
girls) apart in their beds." (Abu Dawood)
Abu Malik Al-Ashjai narrated on the authority of his father that the first thing
the Prophet used to teach a new Muslim was the prayer. (Al-Bazzar)
Prayer is just as obligatory for women as it is for men. It is recommended that
women should pray at home, but if they wish to attend the mosque for any
obligatory prayer, they should not be prevented from doing so.
Abdullah bin Umar once quoted this saying of the Prophet (pbuh) to his son:
"If your wife asks permission to go to the mosque you should not stop her."
His son Bilal replied: "By Allah, we will stop them." Abdullah was so
displeased at this that he criticized his son in strong terms, adding: "I quote to
180 | P a g e
you what Allah's Messenger (pbuh) has said and you say 'we will stop them'.
(All report this except Nisai)
Another narration makes it clear that although women can go to the mosque,
they must not wear perfumes when they do so.
SUMMARY:
Prayer is an obligation upon every Muslim, man and woman.
ً ‫مسسا وَقُعُسسو‬
‫دا‬ ً ‫ه قَِيا‬َ ‫صسَلة َ فَسساذ ْك ُُروا الل ّس‬ ّ ‫م ال‬ ُ ُ ‫ضسي ْت‬َ َ‫ذا ق‬
َ ِ ‫فَسإ‬
َ َ ‫ذا اط ْمسأ ْننتم فَسأ‬
‫ن‬ ‫إ‬ ‫ة‬
ّ ِ َ ّ ‫ل‬ ‫س‬ ‫ص‬ ‫ال‬ ‫موا‬ُ ِ‫قي‬ ْ َُْ َ ْ ُ ‫جُنوب ِك‬
َ ِ ‫م فَسإ‬ ُ ‫وَع ََلى‬
﴾4:103﴿ ‫تا‬ً ‫موُْقو‬ َ ‫ن ك َِتاًبا‬َ ‫مِني‬ ُ ْ ‫ت ع ََلى ال‬
ِ ْ ‫مؤ‬ ْ َ ‫كان‬َ َ ‫صَلة‬ّ ‫ال‬
(4:103) When you have finished the Prayer, remember Allah
-standing, and sitting, and reclining. And when you become secure,
perform the regular Prayer. The Prayer is enjoined upon the believers
at stated times. [Surah An-Nisa]
Anas narrated that Allah's Messenger (pbuh) said:
"Whoever forgets a prayer, he should offer it whenever he remembers. There
is no expiation for it except this." (All six report it except Malik)
May the Peace and Blessings of Allah be upon our Prophet and upon his
family and upon all his followers.
19.00.00
Some Important Masala regarding
Salah(Prayer)
Tahaarah (purity and cleanliness):
Paint or dirt on hands when making wudoo’
If a person finds something like paint or dirt on his hands etc, whilst making
wudoo’, and tries to remove it, does this break the continuity of his wudoo’
and mean that he has to start again?
181 | P a g e
Answer: According to the most sound opinion, this does not break the
continuity of his wudoo’, even if the parts of his body that have already been
washed become dry, because he was delayed by something that is connected
to tahaarah. Similarly his wudoo’ is not affected if he moves from one tap to
another in order to get water, etc.
But if he is interrupted by something that is not connected to his wudoo’, such
as removing some impurity from his clothes, or eating or drinking, and so on,
and the parts of his body that he has already washed during wudoo’ become
dry, then he has to repeat his wudoo’. (Fataawa Ibn ‘Uthaymeen, 4/145-146).
Dressings on wounds:
If a person has an injury in any part of his body that should be washed during
wudoo’, and cannot put a band-aid or dressing on it, then he should do
wudoo’, and do tayammum for the wounded part (al-Mughni ma’a al-Sharh
al-Kabeer, 1/282). He does not have to wash the wounded part if this will be
harmful.
Traces of janaabah (impurity) on clothes:

If a person sees some traces of janaabah (impurity such as semen, etc.) on his
clothes, and he has already prayed some prayers without realizing that this
was there, he should do ghusl and repeat the prayers done since the most
recent period of sleep wearing these clothes. If, however, he knows that this
janaabah is from a previous period of sleep, he should repeat all the prayers
since the end of the sleep in which he thinks the janaabah occurred. (al-
Mughni ma’a al-Sharh al-Kabeer, 1/199). The evidence that he should
perform ghusl for salaah in cases of janaabah is to be found in many places,
such as the aayah “O you who believe! Approach not the prayer when you are
in a drunken state until you know (the meaning) of what you utter, nor when
you are in a state of janaabah (i.e., in a state of sexual impurity and have not
yet taken a bath), except when travelling on the road (without enough water,
etc.), till you wash your whole body…” [al-Nisaa’ 4:43] and the hadeeth of
‘Ali (may Allah be pleased with him) in which he said: “I was a man who
experienced a lot of urethral discharge, so I kept washing myself (doing ghusl)
until the skin on my back started to crack. I mentioned that to the Prophet
182 | P a g e
SAWS (peace and blessings of Allaah be upon him), or it was mentioned to

him, so he said: “Don’t do that. If you see discharge, wash your private parts
and do wudoo’ for prayer as usual. If water (i.e., semen) gushes out, then do
ghusl.” (Reported by Abu Dawood, no. 206; classed as saheeh by al-Albaani
in Irwaa’ al-Ghaleel, no. 125). This indicates that when semen is emitted,
ghusl is a must, but when there is discharge, it is enough just to wash the
private part and do wudoo’.
Janaabah whilst travelling:
A traveller may find himself on a long plane journey during which he
becomes junub (impure). He has no way of performing ghusl, and there is
nothing on the plane that he could use for tayammum. If he waits until he
reaches his destination, the time for prayer will be over, and it may be a prayer
that he cannot join with another, such as fajr, when he set out before fajr and
will not arrive until after sunrise, or the time for joining two prayers such as
zuhr and ‘asr may also be over, because he set out before zuhr and will not
arrive until after maghrib. What should he do in such a situation?
If we accept that he has no means of performing ghusl on board the plane,
then he is in the situation known by the scholars as “the one who does not
have access to the two purifying materials (i.e., water or earth).” There are
varying opinions on this situation. Imaam Ahmad and the majority of
muhaddithoon say that he should pray as he is, because this is all that he can
do, and “Allaah burdens not a person beyond his scope.” [al-Baqarah 2:286 –
interpretation of the meaning].
The specific evidence in this case is the report narrated by Muslim in his
Saheeh, where it states that the Prophet SAWS (peace and blessings of Allah
be upon him) sent some people to look for a necklace that ‘Aa’ishah had lost.
The time for prayer came, and they prayed without wudoo’ (because they
could not find water). When they came to the Prophet SAWS (peace and
blessings of Allah be upon him), they told him about it and then the aayah of
tayammum was revealed. (Saheeh Muslim, 367).
The Prophet SAWS (peace and blessings of Allaah be upon him) did not
blame or criticize them, neither did he tell them to repeat the prayer. This
indicates that prayer is obligatory, and even though tahaarah is a condition for
prayer, prayer should not be delayed when tahaarah cannot be accomplished.
(al-Mughni ma’a al-Sharh al-Kabeer, 1/251).
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A similar ruling applies to the sick who cannot move their limbs at all, and
people who are imprisoned and chained up or suspended.
What is meant is that the prayer should be performed in the best way possible
under the circumstances, and it should not be delayed beyond its set time.
According to the soundest opinion, it does not have to be repeated, for Allaah
does not lay upon us in religion any hardship.
Bleeding after miscarriage – nifaas or not?

If a woman miscarries and bleeds, should she pray or not?
The answer to this question depends on the kind of blood: is it nifaas or not?
The scholars have mentioned the regulations concerning this: “If she sees
blood after passing something that has any human features, then it is nifaas,
but if she sees it after passing something that resembles a blood clot (nutfah or
‘alaq), then it is not nifaas.” (al-Mughni ma’a al-Sharh al-Kabeer, 1/361).
In the latter case, this is istihaadah (irregular bleeding), so she should do
wudoo’ for each prayer after the time for that prayer has started, and then
pray. If what she passed is a fully formed foetus or has some formed limbs,
such as a hand or a foot or a leg, then this is nifaas. If she says that they took it
away in the hospital and threw it away, and she did not see it, then the
scholars say that the shortest time in which human features could be formed is
eighty-one days from the time of conception. (Majmoo’at Fataawa al-Shaykh
ibn ‘Uthaymeen, 4/292). This is based on the hadeeth narrated by ‘Abd-Allaah
ibn Mas’ood according to which the Messenger of Allaah SAWS (peace and
blessings of Allaah be upon him), who is the one who speaks the truth, said:
“The creation of each one of you is gathered for forty days in his mother’s
stomach (womb), then he is ‘alaqah (something that clings) for a similar
length of time, then he is mudghah (something like a lump of chewed flesh)
for a similar length of time. Then Allaah sends an angel who is commanded to
do four things: he is told to write down his deeds, his provision and whether
he is to be unfortunate (doomed to Hell) or blessed (destined for Paradise)…”
(This version narrated by al-Bukhaari, Fath, 6/303).
Any woman facing this problem should try to seek the advice of doctors to
find out exactly what her situation is.
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With regard to the blood which may be discharged just prior to a normal birth:
if it is accompanied by labour pains or contractions, then it is nifaas,
otherwise it is not. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on
him) said: “What she sees when the labour pains begin is nifaas. What is
meant here is contractions followed by delivery; if this is not the case then it is
not nifaas.” (Majmoo’ Fataawa Ibn ‘Uthaymeen, 4/327).
Salaah (prayer):
Waswaas (insinuating thoughts from Shaytaan)
If, when praying, a person experiences waswaas (insinuating thoughts) from
Shaytaan, which cause him to falter in his recitation of Qur’aan, make him
think bad thoughts and make him doubt the number of rak’ahs he has
completed, what should he do?
This happened to one of the Sahaabah, namely ‘Uthmaan ibn Abi al-‘Aas
(may Allaah be pleased with him). He came to the Prophet SAWS (peace and
blessings of Allaah be upon him) and complained about it: “The Shaytaan
comes between me and my salaah, and causes me to falter in my recitation.”
The Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)
said: “That is a shaytaan (devil) called Khanzab. If you sense his presence,
seek refuge with Allaah and spit (dry spitting) to your left three times.”
‘Uthmaan (later) said: “I did that, and Allaah rid me of him.” (Saheeh Muslim,
no. 2203).
This hadeeth indicates two ways in which one may ward off the shaytaan who
tries to disrupt one’s prayers. The first is to seek refuge with Allaah from the
evil of Shaytaan, even by pronouncing these words whilst praying – there is
nothing wrong with doing so in this case. The second is to spit (dry spitting) to
the left three times. This means blowing air in a manner similar to spitting but
ejecting more a very small amount of saliva, so long as this will not affect the
person next to you or making the masjid dirty.
What if something happens during prayer?
If something happens to a person whilst praying, men should say “Subhaan
Allaah,” and women should clap. The evidence for this is the hadeeth narrated
from Sahl ibn Sa’d, according to which the Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) said: “If something happens to
you during salaah, men should say ‘Subhaan Allaah’ and women should
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clap.” (Reported by Abu Dawood). According to the version narrated by al-

Bukhaari and Muslim: “Tasbeeh (saying ‘Subhaan Allaah’) is for men, and
clapping is for women.” (Sunan Abi Dawood, 941; Saheeh al-Bukhaari (al-
Bugha edition), 1145; Saheeh Muslim, 106).
Call of nature when the iqaamah is given
If the prayer is about to start (the iqaamah is given) and a person feels the call
of nature, he should go to the bathroom and attend to his need, even if this
means he will miss the congregational prayer. The evidence for this was
narrated by ‘Abd-Allaah ibn Arqam: “The Messenger of Allaah SAWS (peace
and blessings of Allaah be upon him) said: ‘If any one of you needs to answer
the call of nature and the prayer is about to begin, let him tend to his need
first.’” (Reported by Abu Dawood, no. 88; see also Saheeh al-Jaami’, 373).
Doubts about passing wind
If a person who is praying is in doubt as to whether he has passed wind or not,
or he feels some movement in his abdomen, should he stop praying or should
he continue?
If he is certain that he has passed wind, he should stop praying, but if he is
uncertain or doubtful, he should not stop – until he becomes sure of it, either
by hearing a sound or by smelling an odour. If he finds that he has passed
wind, he should stop praying, otherwise he should not pay any attention to it.
The evidence for this is the hadeeth reported by Abu Hurayrah (may Allaah be
pleased with him): “The Messenger of Allaah SAWS (peace and blessings of
Allaah be upon him) said: ‘If any one of you is praying and feels some
movement in his back passage, and is in doubt as to whether he has passed
wind or not, he should not stop praying until he hears a sound or detects an
odour.’” (Reported by Abu Dawood, 177; see also Saheeh al-Jaami’, 750).
This is one of the important Islamic prescriptions for curing waswaas (the
insinuating whispers of Shaytaan).
If adhaan for fajr is called whilst one is praying witr
If a person is praying witr and the muezzin calls the adhaan (call to prayer)
for fajr whilst he is still praying, should he continue with his witr?
Yes, if the adhaan comes whilst he is praying witr, he should complete the
prayer, and there is nothing wrong with doing so. (Ibn ‘Uthaymeen, Fataawa
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Islaamiyyah, 1/346). This matter has to do with the timing of witr prayer and
whether it ends at the start of fajr or the end of fajr. The majority (of scholars)
say that it ends at the start of fajr prayer. (Is’aaf Ahl al-‘Asr bima warada fi
Ahkaam Salaat al-Witr by Fayhaan al-Mutayri, p. 33)
Missed ‘asr and reaches masjid when maghrib prayer has started
If a person has missed ‘asr prayer and arrives at the masjid to find that
maghrib prayer has started, what should he do?
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: He
should pray maghrib with the imaam, then pray ‘asr, as is agreed upon by all
leading scholars. As to whether he should repeat maghrib, there are two
opinions. The first is that he should repeat it; this is the view of Ibn ‘Umar,
Maalik and Abu Haneefah, and the most well known view of Ahmad. The
second opinion is that he does not have to repeat it; this is the view of Ibn
‘Abbaas and al-Shaafi’i, and the second view of Ahmad. The second view is
more correct, because Allaah did not make it obligatory for a person to pray a
salaah twice if he has feared Allaah as much as he can. And Allaah knows
best. (Majmoo’ Fataawa Ibn Taymiyah, 22/106).
Traveller joining congregation without

knowing if imaam is also a traveller:
If a traveller comes upon a congregation praying, and he does not know if the
imaam is also a traveller (so that he can join the prayer with the intention of
shortening it), or he is a resident (so that he can pray the complete prayer
behind him), what should he do?
According to the strongest opinion, he should act on the basis of what he sees
of signs of travel on the imaam, such as clothing or travel gear. If it appears to
him that the imaam is a resident, then he should pray the complete prayer
behind him.
The evidence for this is the report narrated by Ahmad from Ibn ‘Abbaas, who
was asked: “What is the reason why a traveller prays two rak’ahs if he is
alone and four rak’ahs if he prays behind a resident?” He said: “That is the
sunnah.” According to another report he said: “That is the sunnah of Abu’l-
Qaasim.” (Al-Haafiz did not comment on this hadeeth in al-Takhlees, 2/50,
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but Ahmad Shaakir classed its isnaad as saheeh in his commentary on al-
Musnad, 3/260).
If he assumes that the imaam is a traveller, and prays two rak’ahs with the
intention of praying a shortened prayer, then after salaam (completion of the
prayer) he discovers that the imaam is in fact a resident and that these two
rak’ahs were the third and fourth prayed by the imaam, in this case he should
stand up, pray two more rak’ahs to complete the prayer, and do sujood sahw
(an extra two prostrations). (Al-Majmoo’ li’l-Nawawi, 4/356).There is no harm
done by any speaking or asking that were necessary for the sake of his prayer.
Being unable to stand for the rest of a prayer
If a person who is praying is suddenly unable to stand up for the rest of his
prayer, or a person who had to pray sitting down is suddenly able to stand,
what should he do?
Ibn Qudaamah (may Allaah have mercy on him) said: “As soon as a sick
person who is praying becomes able to do what he could not do at the
beginning of his prayer, whether it be standing, sitting, bowing, prostrating or
any other movement, then he should continue and build on what he has
already completed. Similarly, if a person begins the prayer capable of
performing all actions, then suddenly becomes unable to do certain things, he
should carry on as best he can, and build on what he has already completed as
if nothing has changed.” (al-Mughni ma’a al-Sharh al-Kabeer, 1/782; see also
al-Majmoo’ li’l-Nawawi, 4/318)
The evidence for this is the hadeeth of ‘Imraan ibn Husayn (may Allaah be
pleased with him): “I had haemorrhoids (“piles”), so I asked the Prophet
SAWS (peace and blessings of Allaah be upon him) about salaah. He said:
‘Pray standing up, but if you cannot, then sitting down, and if you cannot, then
on your side.’” (Reported by al-Bukhaari, Fath, 2/587).
A knock on the door when one is praying, or a mother seeing her child do
something dangerous
If someone knocks on the door whilst one is praying, or a mother who is
praying sees her child playing with an electrical outlet or doing something
similarly dangerous, what should be done?
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If a person who is praying needs to do something relatively minor, such as

opening a door, there is nothing wrong with doing so, so long as he continues
to face the qiblah.
The evidence for this is the hadeeth narrated by Abu Dawood from ‘Aa’ishah
(may Allaah be pleased with her) who said: “The Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) used to pray with the door
closed. I came and asked him to open it, so he came and opened it for me, then
went back to his prayer.” The narrator mentioned that the door was in the
direction of the qiblah. (Sunan Abi Dawood, no. 922; Saheeh Sunan Abi
Dawood, 815).
The same applies if a mother is praying and needs to move her child away
from something dangerous or harmful, and so on. A simple movement to the
right or left, or forwards or backwards, will not affect her prayer. Similarly, if
one’s ridaa’ (upper garment) falls off, the one who is praying can pick it up,
and if the izaar (lower garment) becomes loose, he can tighten it. In certain
cases, sharee’ah allows excessive movements during prayer, even if this
means moving away from facing the qiblah, as is reported in the hadeeth
narrated by Abu Hurayrah (may Allaah be pleased with him): “The Messenger
of Allaah SAWS (peace and blessings of Allaah be upon him) said: ‘Kill the
two black things while in prayer: the snake and the scorpion.’” (Sunan Abi
Dawood, no. 92; Saheeh Sunan Abi Dawood, 814).
Responding to salaam when praying
If salaam (Islamic greeting) is given to a person whilst he is praying, he can
reply with a gesture, as was reported from Suhayb (may Allaah be pleased
with him), who said: “I passed by the Messenger of Allaah SAWS (peace and
blessings of Allaah be upon him) as he was praying. I greeted him with
salaam, and he responded with a gesture.” (Sunan Abi Dawood, 925; Saheeh
Sunan Abi Dawood, 818). The gesture is described in a number of ahaadeeth,
such as that narrated by Ibn ‘Umar (may Allaah be pleased with him) who
said: “The Messenger of Allaah SAWS (peace and blessings of Allaah be
upon him) went out to Qubaa’ to pray there. The Ansaar came to him and
greeted him with salaam whilst he was praying. I asked Bilaal, ‘How did you
see the Messenger of Allaah SAWS (peace and blessings of Allaah be upon
him) reply to them when they said salaam to him and he was praying?’ He
said: ‘Like this,’ and flattened his hand.” Ja’far ibn ‘Awn (one of the
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narrators) flattened his hand with the palm facing downwards and the back of
his hand facing upwards. (Sunan Abi Dawood, 927; Saheeh Sunan Abi
Dawood, 820).
Joining a prayer in progress:
If a man enters the masjid while the imaam is praying, should he join the
imaam immediately in whatever position he is in and start praying, or should
he wait to see whether the imaam is going to sit or stand?
The correct answer is that which is indicated by the evidence (daleel): he
should join the imaam no matter what part of the prayer he has reached –
prostrating, standing, bowing or sitting. The evidence is the hadeeth of Abu
Hurayrah (may Allaah be pleased with him): “The Messenger of Allaah
SAWS (peace and blessings of Allaah be upon him) said: ‘If you come to the
prayer and we are prostrating, then prostrate, but don’t count it, and whoever
catches a rak’ah has caught the prayer.’” (Sunan Abi Dawood, 893; Saheeh
Sunan Abu Dawood, 792). Mu’aadh said: “The Messenger of Allaah SAWS
(peace and blessings of Allaah be upon him) said: ‘If one of you comes to
prayer and the imaam is in a certain position, then do as the imaam is doing.’”
(Sunan al-Tirmidhi, 591; see also Saheeh Sunan al-Tirmidhi, 484). Also, there
is the general meaning of the hadeeth: “Whatever you catch up with, pray.”
Not hastening unduly to join a prayer in progress
If the prayer starts and a person is still on his way to the mosque, he should
not hasten unduly; he should walk with calmness and dignity, as indicated in
the hadeeth of Abu Hurayrah (may Allaah be pleased with him): “The Prophet
SAWS (peace and blessings of Allaah be upon him) said: ‘If the prayer starts,
do not approach it running; approach it walking with calmness and dignity.
Whatever you catch up with, pray, and whatever you miss, complete it
[afterwards].’” (Reported by al-Bukhaari, Fath, 2/390).
Breaking wind during a congregational prayer
If a man breaks wind during a congregational prayer, what should he do in
this embarrassing situation?
He should put his hand over his nose, and go out. The evidence for this was
reported by ‘Aa’ishah (may Allaah be pleased with her), who said: “The
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)
said: ‘If one of you passes wind whilst he is praying, he should hold his nose
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and leave.’” (Sunan Abi Dawood, 1114; see also Saheeh Sunan Abi Dawood,
985).Al-Teebi said: “The command to hold one’s nose is to make it appear as
though one is bleeding. This is not lying; it is a form of action that is allowed
so that Shaytaan will not convince a person in this situation not to leave
because he feels too shy of others.” (Mirqaat al-Mafaateeh Sharh Mishkaat
al-Masaabeeh, 3/18).
This is an example of the kind of ambiguity that is allowed and approved of,
in order to avoid embarrassment, as whoever sees him leaving in this manner
will assume that he is suffering a nosebleed. Another benefit of this Prophetic
advice is that it puts a stop to the insinuating whispers of the Shaytaan, which
may otherwise cause him to stay in the row or continue praying with the
congregation when he has passed wind, and this does not please Allaah. How
can he stay when the Prophet SAWS (peace and blessings of Allaah be upon
him) has commanded him to leave? In this case he is permitted either to pass
through the rows, or to walk to the edge of the mosque, in order to leave, so
that he can go and make wudoo’, then come back and rejoin the prayer.
When one has already prayed and comes to another mosque to find the people
there praying
If a person has already prayed in one mosque, then he comes to another
mosque for a lesson or for some other reason, and finds the people there
praying, then he should join them and his prayer would be considered a naafil
(supererogatory or “extra”) prayer. He should do so even if it is during the
prohibited times of prayer because there is a reason behind it. The evidence
for this comes from the hadeeth of Yazeed ibn al-Aswad (may Allah be
pleased with him): “I performed Hajj with the Prophet SAWS (peace and
blessings of Allaah be upon him) and prayed Fajr with him in Masjid Al-
Khayf. When he completed his prayer and turned around, he found two people
at the back who did not pray with him. He said, ‘I have to talk to them.’ So he
came to them, and they were trembling. He asked them: ‘What prevented you
two from praying with us?’ They said: ‘O Messenger of Allah! We had
already prayed in our places.’ He said: ‘Do not do that. If you have already
prayed at your places and then came to a congregational mosque, pray with
them too and it will become a supererogatory prayer for you.’” (Sunan Al-
Tirmidhi, no. 219; Saheeh al-Jaami’, 667)
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In another hadeeth it is narrated that the two came after the Fajr prayer which
is a time when prayer is prohibited. Imaam Maalik has reported in al-
Muwatta’ in the chapter on “What has been narrated about repeating the
prayer with the imaam after a person has prayed individually”:
“Mihjan (radiAllahu ‘anhu), said that he was in the company of the
Messenger of Allaah SAWS (peace and blessings of Allaah be upon him),
when the call to prayer was given. The Messenger of Allaah SAWS (peace
and blessings of Allaah be upon him) got up and prayed in congregation, then
came back, while Mihjan stayed in his place and did not pray with them. So
the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him)
said to him: ‘What prevented you from praying with the people? Are you not a
Muslim?’ He said: ‘Indeed I am, O Prophet of Allah! But I had already prayed
at home.’ The Prophet SAWS (peace and blessings of Allaah be upon him)
said to him: ‘When you come (to the mosque) then pray with the people even
if you have already prayed.’” (al-Muwatta’, 1/130; Silsilah al-Saheehah, no.
1337)
Still praying sunnah when the iqaamah is given
If a person has entered the mosque and is praying sunnah, then the iqaamah is
called, the best opinion in this case is that if he is in his second rak‘ah, he
should finish it quickly, and if he is in the first rak‘ah, he should just break his
prayer and enter the congregation with the imaam. (Fataawa Ibn ‘Uthaymeen,
1/345). The basis for this is the report which Imaam Muslim narrated in his
Saheeh:
“The Messenger of Allaah SAWS (peace and blessings of Allaah be upon
him) said: ‘If iqaamah is called for the prayer then there is no prayer except
the obligatory one.’” (Saheeh Muslim, 1/493)
So, if a person has performed the rukoo’ of the second rak‘ah when the
iqaamah is called, then he should complete his prayer. If the iqaamah is called
before he does the rukoo’ of the second rak’ah, then he should discontinue
because what is left of sujood and tashahhud is not needed any more.
Moreover, he should break without salaam, and it is enough to have the
intention in the heart, contrary to common misconception.
Being informed of the correct direction of the qiblah whilst praying
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If there is a congregation praying, and during their prayer they are informed
that the qiblah is in a direction other than that which they were facing, they
should all turn towards the correct direction. The same is also true for
someone praying individually. Whatever part of their prayer has been
performed (before changing direction) will be correct. The evidence for this is
a narration reported by Imaam Muslim from Anas (may Allah be pleased with
him):
“While the Prophet SAWS (peace and blessings of Allaah be upon him) was
praying towards Bayt-al-Maqdis (Jerusalem), the aayah was revealed to him
(interpretation of the meaning): ‘Verily! We have seen the turning of your face
towards the heaven. Surely, We shall turn you to a qiblah that shall please
you, so turn your face in the direction of al-Masjid al-Haram.’ [Al-Baqarah
2:144]. A man from Bani Salamah was passing by and found them (i.e., the
people of Bani Salamah) in the state of rukoo‘ in the second rak‘ah of the
Fajr prayer. He called out to them: ‘The qiblah has been changed,’ so they
changed direction while they were still in rukoo’.” (Saheeh Muslim, No. 527)
If some of the people were informed and the others were not, then the one to
whom it was made clear should turn to the direction which he believes to be
the correct direction of qiblah. Now if all of these people were originally
praying together in the same direction, then some of them turned towards the
right and some towards the left, it is still valid for one of them to lead the
others in prayer. But the scholars have a difference of opinion about some
people following others in cases of complete disagreement about the direction
of the qiblah. If there is someone among them who is completely ignorant
about the direction, he should follow the one who is more aware amongst
them of the direction of the qiblah. (Al-Mughni ma’a al-Sharh al-Kabeer,
1/473). If someone does not know the direction of the qiblah, he must ask
someone if he can, or else he should make ijtihaad (make a judgment to the
best of his ability based on the information available) if he is able to,
otherwise he must follow someone who is reliable. If he cannot find such a
person, then he should fear Allah, do his best and pray, and his prayer is valid.
This sometimes happens to people who travel to the lands of the disbelievers
and find no Muslim or anybody else who could tell them the correct direction
of the qiblah, and have no means of finding out. But if a person is capable of
finding out the direction of the qiblah, but was neglectful and prayed without
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making all possible efforts, he should repeat his prayer because he was
careless. (Al-Mughni ma’a al-Sharh al-Kabeer, 1/490).
Falling behind when praying in congregation:
If a person is praying in a congregation and the loudspeaker stops working or
he becomes drowsy and he lags behind the imaam by one or more obligatory
acts (arkaan) of prayer (i.e., the imaam performed it and he did not because of
not hearing the imaam’s voice), then when he wakes up again or the sound of
the speaker comes back, he should complete the obligatory acts that he has
missed, then continue following the imaam.
This problem may arise in many cases. For example: the imaam recites a verse
that contains the word of prostration (sajdah) and some of the people
misunderstand it to be a verse of prostration while in reality it is not, so when
the imaam says takbeer for rukoo‘ at the end of the verse and performs
rukoo‘, some of the followers (especially those towards the rear of the
congregation) take it to be the takbeer for the prostration of recital, so they
prostrate. When the imaam stands up from the rukoo‘ saying “sami‘a Allahu li
man hamidah”, they stand up from their prostration, thus having missed the
act of rukoo‘ and standing up from it. So it is incumbent on them to complete
what they missed and then catch up with the imaam. This is because they did
not do it intentionally. However, in the case of one who intentionally lags
behind the imaam (e.g., someone who prolongs his prostration to make a long
supplication such that he misses the obligatory act which comes after the
prostration), the majority of scholars say that the prayer of someone who
misses two consecutive obligatory acts of prayer without a valid excuse, is
void and he is a sinner. (Kashshaaf al-Qinaa’, 1/467; al-Mawsoo’ah al-
Fiqhiyyah, 6/29). However, the principle is that the imaam must be followed,
as the Prophet SAWS (peace and blessings of Allaah be upon him) said:
“The imaam is there to be followed, so do not differ from him. When he goes
into rukoo‘, make rukoo‘. When he says “Sami’a Allahu li man hamidah”
(Allah hears the one who praises Him), say“Rabbanaa laka’l-hamd” (O our
Lord! To You belongs the Praise). When he goes into sajdah, make sajdah. If
he prays sitting, then all should pray sitting.” (Saheeh al-Bukhaari, no. 689)
When the imaam nullifies his wudoo’
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If the Imaam nullifies his wudoo’ whilst he is praying, or remembers during

the prayer that he did not perform ablution, then he should come out from
prayer and appoint someone to finish leading the prayer, as was narrated from
‘Umar, ‘Ali, ‘Alqamah and ‘Ataa’. If he does not appoint anyone, and the
people pray individually, this is also acceptable, and this is the opinion taken
by Imaam Al-Shaafi‘i. If he brings someone forward to lead them, that is also
permitted.
The evidence for this is what has been narrated regarding ‘Umar (may Allah
be pleased with him) when he was stabbed: he took the hand of ‘Abd al-
Rahmaan bin ‘Awf and made him step forward, and he led the prayer to
completion. (Reported by al-Bukhaari, Fath, 7/60). The reason for this
deduction is that ‘Umar did this in the presence of a number of Companions
and others and no one opposed this act, so it became a consensus (ijmaa‘).
(Ahkaam al-Imaamah, al-Muneef, p. 234).
If the imaam remembers that he is not in a state of purity, he should indicate
to the people to remain as they are and go and purify himself, then come back,
say “Allaahu akbar” and lead them in prayer. This is valid. The evidence for
this is the report narrated by Abu Dawood from Abu Bakrah:
“The Messenger of Allaah SAWS (peace and blessings of Allaah be upon
him) started to lead the fajr prayer, then he indicated to the people that they
should stay in their places. Then he came back and water was dripping from
his head.” (Sunan Abi Dawood, no. 233; Saheeh Sunan Abi Dawood, 1/45.
Abu Dawood included a chapter entitled Fi’l-Junub yusalli bi’l-qawmi wa
huwa naasin (One who inadvertently leads the people in prayer when in a
state of janaabah)).
Commenting on this hadeeth, Imaam Al-Khattaabi said: “In this hadeeth there
is evidence that if one is leading the people in prayer while in a state of
janaabah and the people do not know of it, then their prayer is unaffected and
there is no need for them to repeat it. But the Imaam has to repeat his prayer.”
(Sunan Abi Dawood wa ma’ahu Ma’aalim al-Sunan by al-Khattaabi, edited
by al-Da’aas, 1/159.)
When the imaam’s ‘awrah becomes uncovered
If someone is praying in congregation behind the imaam and sees his ‘awrah
(those parts of the body that must be covered) uncovered due to an opening in
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his clothes or due to his clothes being thin and transparent, then if it is
possible he should go ahead and cover it with something, otherwise he should
come out of his prayer and inform the imaam by saying “cover your ‘awrah”
(in Arabic “ghatti’l-‘awrah”), or “protect what has been uncovered”. He
should not stay quiet and continue to pray because it is known that the
imaam’s prayer (in this condition) is incorrect and following him is incorrect
as well. (From the oral fataawa of Shaykh ‘Abd al-‘Azeez ibn Baaz).
Realizing that one’s wudoo’ is invalid because of wiping over socks when
doing so is no longer acceptable
If one is praying (either as an imaam or as a member of a congregation or
individually) and recalls that he had wiped over his socks (khuff) during
wudoo’ at the time when the period during which this is acceptable had
expired, he should terminate his prayer because his ablution is incorrect. This
is what has been quoted from Imaams Ahmad and al-Shaafi‘i. (al-Mughni,
2/505)
When the imaam forgets the ending of an aayah
If the Imaam recites a part of the Qur’an in the prayer and forgets the ending
of the verse, and none of the members of the congregation remind him of it,
he can choose either to say the takbeer and discontinue the recitation, or to
recite one verse or more from another soorah. But this is allowed only if the
forgotten part is not from al-Faatihah. As far as al-Faatihah is concerned, it
must be recited in its entirety, as reciting it is an obligatory act of prayer. (Ibn
Baaz: Fataawa Islaamiyyah, 396).
Intending to pray for rain,

then it rains before the people start the prayer
If the people go out to gather for salaat al-istisqaa’ (prayer for rain), or were
intending to do so, and then it rained, then either of the following apply:
If they had got ready to go out and it rained before they left, then they should
thank Allah (subhanahu wa ta‘ala) for His blessings and not go out.
If they had already come out, and it rained before they could pray, they should
offer a prayer in gratitude to Allah, may He be exalted. (al-Mughni, 2/296)
Feeling sleepy when listening to Friday sermon
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If a person becomes sleepy or dozes while listening to the Friday sermon, it is

recommended for him to change places with the person next to him. In doing
this he should be careful not to speak; rather, he should communicate by
gestures. The evidence for this is the hadeeth narrated by Samurah who said:
“The Prophet SAWS (peace and blessings of Allaah be upon him) said: ‘If
one of you dozes during the Friday sermon, he should change places with the
person sitting next to him.’” (Al-Bayhaqi, 3/238; Saheeh al-Jaami‘ no. 812)
Another hadeeth was narrated by Ibn ‘Umar who said: “The Prophet SAWS
(peace and blessings of Allaah be upon him) said: ‘If one of you dozes in the
mosque on Friday, he should move to another place to sit.’” (Abu Dawood,
no. 1119; Saheeh al-Jaami‘ no. 809)
Rulings about Forgetfulness during Prayer (al-sahw)
Doubt about number of rak’ahs prayed
If a person is in doubt as to whether he prayed, for example, three or four
rak’ahs, he should act according to what is most likely. However, if he cannot
be sure which is more likely, he should assume what he can be certain of,
which is the lesser amount, and make the prostrations of forgetfulness (sujood
ul-sahw).
The evidence is the hadeeth narrated by Abu Sa‘eed Al-Khudri (may Allah be
pleased with him), who said: “The Prophet SAWS (peace and blessings of
Allaah be upon him) said: ‘If one of you has doubts during his prayer and he
does not recall how many rak‘ahs he has prayed, whether three or four, then
should forget about his doubt and complete his prayer on the basis of that of
which he is certain, and then make two sujood before the salaam. If it turns
out that he had prayed five rak‘ah, the two sujood would make it even, and if
he ended up completing his four rak‘ahs , they would be in defiance of the
Shaytaan.’” (Saheeh Muslim, no. 571)
Imaam remembers that he forgot to
recite al-Faatihah during a silent rak’ah
If the imaam remembers in the final tashahhud (sitting of the prayer) that he
had recited at-tahiyyaat (the greetings mentioned during the sitting) in the
beginning of a silent rak‘ah instead of al-Faatihah, he should stand up and
offer another, correct, rak‘ah, to make up for the one he performed incorrectly
where he did not recite al-Faatihah. This is because the Prophet SAWS
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(peace and blessings of Allaah be upon him) said: “There is no prayer for the
one who did not recite (in it) al-Faatihah (the opening chapter of the
Qur’an).” (Saheeh al-Bukhaari, no. 723)
It is also required for the members of the congregation behind him to follow
him, even though it would be the fifth rak‘ah for them. If they do not
understand and do not stand up, but say “subhaan Allah” as if to indicate to
the imaam that he is in error, the imaam should gesture with hand movements
to the right and left to inform them that he did it purposefully and to indicate
to them that they should stand up and that he knows what he is doing.
However, if something like this happens to one of the people praying behind
the imaam, his prayer will be correct as long as he followed the imaam.
The evidence for this is the hadeeth of Abu Bakrah which describes when he
joined the prayer in the position of rukoo‘ and did not recite al-Faatihah. The
Prophet SAWS (peace and blessings of Allaah be upon him) said to him:
“May Allah increase your endeavor. You do not need to repeat.” (Saheeh al-
Bukhaari, no. 750).
A member of a congregation forgetting to recite al-Faatihah, or joining the
prayer at the moment of rukoo’
If the person following the imaam forgets to recite al-Faatihah, or is ignorant
of its obligatory nature, or joins the prayer when the imaam is in the state of
rukoo‘, then his rak‘ah will be considered as complete and his prayer correct.
He does not need to repeat the rak‘ah, as he is excused for his ignorance or
forgetfulness, or for not joining the prayer in time for the qiyaam (the part of
the rak’ah when one is standing upright). This is the opinion of the majority
of scholars. (Ibn Baaz: Fataawa Islamiyyah, 1/263).
This is one of the things which the imaam bears on behalf of those whom he
leads in prayer.
Raising one’s head from rukoo’ then realizing
that one forgot to say the tasbeeh
If a person raises his head from rukoo’ then remembers that he did not say the
tasbeeh of rukoo’, he should not return to the rukoo’ because the requirement
for supplication of rukoo’ is no longer applicable by virtue of his having
raised his head. If he returns to the rukoo’ intentionally, this action would
render his prayer invalid since he has added an extra rukn (obligatory act of
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the prayer) which is this second, superfluous, rukoo’. However, if it was due
to ignorance or forgetfulness, his prayer will not be nullified, but in this case
he must make the prostration of forgetfulness if he was praying individually or
leading a congregation. This is because saying tasbeeh (“subhaana Rabbi
al-‘Azeem, How Perfect is my Lord, the Supreme”) is waajib (obligatory), and
if one forgets it, it can be compensated for by making the prostration of
forgetfulness. If he was praying behind an imaam and forgets the tasbeeh, then
he is no longer considered to have omitted an obligatory act. (al-Mughni ma’a
al-Sharh al-Kabeer, 1/679).
Forgetting the first tashahhud

If a person forgets the first tashahhud, stands up for the third rak‘ah and starts
the recitation of al-Faatihah, then according to the majority of scholars, he
should not return to the sitting position. If he does so knowing that his return
is unapproved of, his prayer will be nullified because he has already started
another obligatory act. The obligatory act that he forgot (i.e., tashahhud) can
be made up for by making the prostrations of forgetfulness. The evidence is
the hadeeth narrated by al-Mugheerah ibn Shu‘bah: “The Prophet SAWS
(peace and blessings of Allaah be upon him) said: ‘If the imaam begins to
stand up after the second rak‘ah, then remembers, before he has stood fully
upright, that he should sit, then he should sit down, but if he has already stood
fully upright, he should not sit, but should make two prostrations of
forgetfulness. (Abu Dawood, no. 1036; Silsilah al-Saheehah, 321)
In short, if someone stands up for the third rak‘ah, forgetting the tashahhud,
one of the three following scenarios applies:
If he remembers it before standing up straight: then he should return to
tashahhud.
If he remembers after standing up straight, and before starting the recitation of
al-Faatihah: then it is better for him not to sit, but if he sits his prayer will be
valid.
If he remembers it after starting the recitation of al-Faatihah: then he is not
allowed to return to tashahhud. (al-Mughni ma’a al-Sharh al-Kabeer, 1/677)
These three cases have been deduced from the hadeeth quoted above.
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Imaam says the salaam then makes prostrations of forgetfulness, but a

latecomer stands up to complete his prayer
If the imaam says the salaam and a person who joined the prayer late stands
up to complete what he missed, then suddenly he sees the imaam making
prostrations of forgetfulness after the salaam, the latecomer should sit back
down and make prostrations with the imaam, if he has not yet stood fully
upright. Otherwise he should not sit back down; he should complete his
prayer, then he should make the missed prostrations of forgetfulness. The
evidence for this is the same as presented in the discussion on forgetting to sit
for tashahhud between the second and third rak’ahs. (al-Mughni ma’a al-
Sharh al-Kabeer, 1/697).
Imaam makes a mistake but doesn’t understand what the congregation is
referring to when they say “subhaan Allaah” to draw his attention to it
If the imaam makes a mistake and misses an obligatory part of the prayer, and
the congregation remind him of the mistake (by saying “subhaan Allah”), but
he does not understand what they mean or does not know when or where he
made the mistake, and continues to move on to other obligatory acts which do
not include the missed act, then there a number of opinions as to how they
should make him understand. The best of these opinions is that they should
remind him of the act by the particular supplication for that act, e.g., saying
“subhaana Rabbi al-‘Azeem” if it was the rukoo’ or “subhaana Rabbi al-A‘la”
if it was the prostration, or Rabbighfir li if it was the sitting between the two
prostrations, etc. (al-Mughni ma’a al-Sharh al-Kabeer, 1/707)
[Sheikh Muhammed Salih Al-Munajjid]
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20.00.00
The Prophet's Prayer
01.00.00: Facing The Ka'bah

When the Messenger of Allaah (sallallaahu 'alaihi wa sallam) stood for prayer,
he would face the Ka'bah in both obligatory and voluntary prayers1, and he
(sallallaahu 'alaihi wa sallam) ordered that, saying to the "one who prayed
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badly"2 : When you stand for prayer, perform ablution prefectly, then face the
qiblah and say takbeer.3
"During a journey, he (sallallaahu 'alaihi wa sallam) would pray voluntary
prayers and witr on his mount, wherever it faced carrying him [east or west]."4
The saying of Allah, the Exalted, "Wherever you turn, there is the Face of
Allah" (Baqarah, 2:115) applies to this.5
"[Sometimes] when he intended to pray non-obligatory prayers on his she-
camel, he would make it face the qiblah, say takbeer, and pray towards
wherever his mount turned its face."6
"He would make rukoo' and sajdah on his mount by lowering his head,
making the sajdah lower than the rukoo'."7
"When he intended to pray obligatory prayers, he would dismount and face
the qiblah."8
In prayer during severe fear, he (sallallaahu 'alaihi wa sallam) set the example
for his ummah to pray "on foot, standing on their feet, or mounted; facing the
qiblah or not facing it"9, and he also said, When they (the armies) meet, then it
(i.e. the prayer) is takbeer and indication with the head.10
He (sallallaahu 'alaihi wa sallam) also used to say: What is between the east
and the west is qiblah.11
Jaabir (radiallaahu 'anhu) said:
"Once, when we were with the Messenger of Allah (sallallaahu 'alaihi wa
sallam) on an expedition, the sky was cloudy, so we tried to find the Qibla but
we differed, so each one of us prayed in a different direction, and each of us
drew marks in front of him in order to mark our positions. In the morning, we
looked at it and found that we had not prayed towards the Qiblah. So we
mentioned this to the Prophet (sallallaahu 'alaihi wa sallam) [but he did not
order us to repeat (the prayer)] and he said: Your prayer was sufficient."12
"He (sallallaahu 'alaihi wa sallam) used to pray towards Bait al-Muqaddas
[with the Ka'bah in front of him] before the following verse was revealed:
"We see the turning of your faces to the heavens; now shall we turn you to a
Qiblah that shall please you: turn then your faces in the direction of the Sacred
Mosque" (Baqarah 2:144). When it was revealed he faced the Ka'bah. There
were people at Qubaa' praying Fajr when someone came to them and said,
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'Verily the Messenger of Allaah (sallallaahu 'alaihi wa sallam) has had some
of the Qur'aan revealed to him last night and he has been ordered to face the
Ka'bah, [verily] so face it'. Their faces were towards Shaam, so they turned
round [and their Imaam turned round to face the qiblah along with them]."13
Chapter 1 Footnotes
1 This is a mutawaatir fact, so detail is not necessaary, although some of the
evidence for it will follow.
2 see Appendix 3.
3 Collected by Bukhaari, Muslim & Siraaj.
4 Collected by Bukhaari, Muslim & Siraaj. Its takhreej is given in Irwaa' al-
Ghaleel (289 & 588)
5 Muslim; Tirmidhi declared it saheeh.
6 Abu Daawood, Ibn Hibbaan in Thiqaat (1/12), Diyaa' in Mukhtaarah with a
hasan sanad,; Ibn as-Sukn declared it saheeh, as did Ibn Al-Mulaqqin in
Khulasah Badr al-Muneer (22/1) and, before them, Àbdul Haqq al-Ishbeeli in
his Ahkaam (no. 1394 with my checking). Ahmad used it as proof, as Ibn
Haani reported from him in his Masaa'il (1/67).
7 Ahmad & Tirmidhi , who declared it saheeh.
8 Bukhaari & Ahmad.
9 Bukhaari & Muslim.
10 Baihaqi with a sanad meeting the requirements of Bukhaari and Muslim.
11 Tirmidhi and Haakim, who declared it saheeh, and I have given it in Irwaa'
al-Ghaleel (292), the publication of which Allaah has made easy.
12 Daaraqutni, Haakim, Baihaqi, Tirmidhi, Ibn Maajah & Tabaraani; it is
given in Irwaa' (296)
13 Bukhaari, Muslim, Ahmad, Siraaj, Tabaraani (3/108/2) & Ibn Sa`d (1/234).
It is also in Irwaa' (290)
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02.00.00: Standing in Prayer:

He (sallallaahu 'alaihi wa sallam) used to stand in prayer for both obligatory
and voluntary prayers, carrying out the command of the Exalted:
"And stand before Allah devoutly." (Baqarah, 2:238).
As for during a journey, he would pray voluntary prayers on his riding beast.
He set the example for his ummah to pray during severe fear on foot or while
mounted, as has been mentioned, and that is the purpose of the saying of
Allaah:
"Guard strictly your (habit of) prayers, especially the Middle Prayer14, and
stand before Allaah devoutly. If you fear (an enemy) then pray on foot, or
while riding. But when you are in security, celebrate Allaah's praises in the
manner He has taught you, which you did not know before." (Baqarah, 2:238-
9)
He (sallallaahu 'alaihi wa sallam) prayed sitting during the illness of which he
died."15 He also prayed sitting on another occasion before that, when he was
injured, and the people behind him prayed standing; so he indicated to them to
sit, so they sat (and prayed). When he finished, he said, You were going to do
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as the Persians and the Romans do: stand for their kings who sit. So do not do
so, for the Imaam is there to be followed: when he makes rukoo', make rukoo',
when he rises, rise; and when he prays sitting, pray sitting [all of you].16
02.01.00: The Prayer of a Sick Person

in a Sitting Position
'Imran ibn Husain (radiallaahu 'anhu) said, "I was suffering from
haemorrhoids (piles), so I asked the Messenger of Allaah (sallallaahu 'alaihi
wa sallam) and he said, Pray standing; if you are not able, then sitting down; if
you are not able to do so, then pray lying down.17
'Imraan ibn Husain also said, "I asked him (sallallaahu 'alaihi wa sallam)
about the prayer of a man while sitting, so he said: He who prays standing,
that is better; he who prays sitting, his reward is half that of the former. He
who prays lying down (and in another narration: reclining), has half the
reward of the one who sits.18This applies to the sick person, for Anas
(radiallaahu 'anhu) said, "The Messenger of Allaah (sallallaahu 'alaihi wa
sallam) came out to the people while they were praying sitting due to illness,
so he said: Verily, the prayer of one who sits is (worth) half of the prayer of
the one who stands.19
Once "he (sallallaahu 'alaihi wa sallam) visited a sick person and saw him
praying (leaning) on a pillow, so he took it and cast it aside. So the man took a
stick to pray (leaning) on it, but he took it and cast it aside and said: Pray on
the ground if you can, but otherwise make movements with your head, making
your sujood lower than your rukoo."20
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02.02.00: Prayer on a Ship:

He (sallallaahu 'alaihi wa sallam) was asked about prayer on a ship, so he said,
Pray on it standing, unless you are afraid of drowning.21
When he grew old he took a support at his place of prayer to lean on22.
02.03.00: Sitting and Standing

in the Night Prayer (Tahajjud)
He (sallallaahu 'alaihi wa sallam), used to pray long through the night
standing, and long through the night sitting, and if he recited standing, he
would bow standing, and if he recited sitting, he would bow sitting."23
Sometimes, "He would pray sitting, so he would recite sitting until about
thirty or forty verses of his recitation wre left; he would then stand up to recite
these standing and then bow and prostrate, and he would do likewise in the
second raka'ah."24
In fact, "he prayed as-subhah25 sitting down towards the end of his life when
he had grown old, and that was a year before his death."26
Also "he would sit cross-legged."27
02.04.00: Prayer Wearing

Shoes and the command to do so
"He used to stand (in prayer) bare-footed sometimes and wearing shoes
sometimes."28
He allowed this for his ummah, saying: When one of you prays, he should
wear his shoes or take them off and put them between his feet, and not harm
others with them.29
He encouraged prayer wearing them sometimes, saying: Be different from the
Jews, for they do not pray in their shoes nor in their khuffs (leather socks).30
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Occasionally he would remove them from his feet while in prayer and then
continue his prayer, as Abu Sa'eed al-Khudri has said:
"The Messenger of Allaah (sallallaahu 'alaihi wa sallam) prayed with us one
day. Whilst he was engaged in the prayer he took off his shoes and placed
them on his left. When the people saw this, they took off their shoes. When he
finished his prayer he said, Why did you take your shoes off? They said, 'We
saw you taking your shoes off, so we took our shoes off.' He said, Verily
Jibreel came to me and informed me that there was dirt - or he said: something
harmful - (in another narration: filth)on my shoes, so I took them off.
Therefore, when one of you goes to the mosque, he should look at his shoes: if
he sees in them dirt - or he said: something harmful - (in another narration:
filth) he should wipe them and pray in them.31
"When he removed them, he would place them on his left"32 and he would
also say: When one of you prays, he should not place his shoes on his right
nor on his left, where they will be on someone else's right, except if there is no
one on his left, but he should place them between his feet.33
02.05.00: Prayer on the Pulpit (Minbar)

"Once he (sallallaahu 'alaihi wa sallam) prayed on the pulpit (in another
narration: '... which had three steps')34. Hence [he stood on it and said takbeer
and the people behind him said takbeer while he was on the pulpit,] [then he
made rukoo' on the pulpit,] then he rose and descended backwards to make
sajdah at the foot of the pulpit. Then he returned, [and did on it as he had done
in the first rak'ah], until he completed his prayer. He then turned to the people
and said: O people! I have done this so that you may follow me and learn my
prayer.35
02.06.00: The Sutrah36, and the Obligation to have one

"He (sallallaahu 'alaihi wa sallam) used to stand near to the sutrah, so that
there was (a distance of) three cubits between him and the wall"37 and
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"between the place of his prostration and the wall, (there was) enough space
for a sheep to pass."38
He used to say: "Do not pray except towards a sutrah, and do not let anyone
pass in front of you, but if someone continues (to try to pass) then fight him,
for he has a companion (i.e. a shaytaan) with him."39
He would also say: "When one of you prays towards a sutrah, he should
get close to it so that Shaytaan cannot break his prayer."40
Sometimes "he would seek to pray at the pillar which was in his mosque."41
"When he prayed [in an open space where there was nothing to use as sutrah]
he would plant a spear in the ground in front of him and pray towards it with
the people behind him"42; Sometimes "he would to set his mount sideways and
pray towards it"43 but this is not the same as prayer in the resting-place of
camels44, which "he forbade"45, and sometimes "he would take his saddle; set
it lengthways and pray towards its end."46
He would say: When one of you places in front of him something such as the
stick on the end of a saddle, he should pray and not mind anyone who passes
beyond it.47
Once "he prayed towards a tree"48 and sometimes "he would pray towards the
bed on which 'Aa'ishah (radi Allaahu anhaa) was lying [under her sheet]."49
He (sallallaahu 'alaihi wa sallam), would not let anything pass between him
and his sutrah, hence once "he was praying, when a sheep came running in
front of him, so he raced it until he pressed his belly against the wall [and it
passed behind him]."50
Also, once "while praying an obligatory prayer, he clenched his fist (during
it), so when he had finished, the people said: 'O Messenger of Allaah, did
something happen during the prayer?' He said: No, except that the devil
wanted to pass in front of me, so I strangled him until I could feel the coldness
of his tongue on my hand By Allaah! Had my brother Sulaimaan not beaten
me to it51, I would have tied him (the devil) to one of the pillars of the mosque
so that the children of Madinah could walk round him. [So whoever can
prevent something intervening between him and the qiblah, he must do so]."52
He also used to say:
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When one of you prays towards something which is a sutrah between him and
the people and someone intends to cross in front of him, then he should push
him in the throat [and repel, as much as he can], (in one narration: he should
stop him, twice) but if he refuses (to not pass) then he should fight him, for
verily he is a devil.53
He also used to say: If the person who passed in front of someone praying
knew (the sin) on him, it would be better for him to wait forty than to pass in
front. (Abu an-Nadr said, "I do not remember exactly whether he said forty
days, months or years.").54
02.07.00: What Breaks the Prayer

He used to say: A man's prayer is cut off when there is nothing such as the end
of a saddle in front of him, by: a [menstruating]55 woman, a donkey or a black
dog. Abu Dharr said, 'I said: "O Messenger of Allah, why the black dog rather
than the red one?" He said, The black dog is a shaytaan.56
02.08.00: Prohibition of Prayer Facing the Grave

He used to forbid prayer facing the grave, saying: Do not pray towards the
graves, and do not sit on them.57
Chapter 2 Footnotes
14 i.e..,the Àsr prayer according to the correct saying of the majority of
scholars, among them Abu Haneefah and his two students. There are
ahaadeeth about this which Ibn Katheer has given in his Tafseer of the
Qur'aan.
15 Tirmidhi, who declared it saheeh, and Ahmad.
16 Muslim and Bukhaari, and it is given in my book Irwaa' al-Ghaleel under
Hadeeth 394.
17 Bukhaari, Abu Daawood and Ahmad.
18 ibid. Khattaabi said, "The meaning of Ìmran's hadeeth is intended for a
sick person who is able to undergo hardship and stand with difficulty. Hence
the reward of praying sitting has been made half of the reward of praying
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standing: encouraging him to pray standing while allowing him to sit." Ibn
Hajr said in Fath al-Baari (2/468): "This deduction is valid".
19 Ahmad & Ibn Maajah with a saheeh sanad.
20 Tabaraani, Bazzaar, Ibn as-Samaak in his hadeeth book (67/2) & Baihaqi .
It has a saheeh isnaad as I have explained in Silsilah al-Ahaadeeth as-
Saheehah (323).
21 Bazzaar (68), Daaraqutni, Àbdul Ghani al-Maqdisi in his Sunan (82/2)
and Haakim declared it saheeh and Dhahabi agreed.
22 Abu Daawood and Haakim, who declared it saheeh, as did Dhahabi. I have
given it in as-Saheehah (319) and Irwaa' (383)
23 Muslim and Abu Daawood.
24 Bukhaari and Muslim.
25i.e. voluntary prayer (night or forenoon), named so due to its content of
tasbeeh (glorification).
26 Muslim and Ahmad.
27 Nasaa'i, Ibn Khuzaimah in his Saheeh (1/107/2), Àbdul Ghani al-Maqdisi
in his Sunan (80/1) & Haakim, who declared it saheeh and Dhahabi agreed.
28 Abu Daawood & Ibn Maajah. It is a mutawatir hadeeth as Tahaawi has
mentioned.
29 Abu Daawood & Bazzaar (53, az-Zawa'id); Haakim declared it saheeh and
Dhahabi agreed.
30 ibid.
31 Abu Daawood, Ibn Khuzaimah & Haakim, who declared it saheeh and
Dhahabi and Nawawi agreed. The first one is given in Irwaa' (284)
32 ibid.
33 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/110/2) with a saheeh isnaad.
34 This is the sunnah about the pulpit: that it should have three steps, not
more, To have more is an innovation, from the period of Bani Umayyah,
which often causes an interruption in the row, and to get out of that by having
it in the western corner of the mosque or in the mihrab is another innovation,
as is the raising of it in the wall like a balcony to which one ascends by means
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of steps in the wall! Whereas the best guidance is the guidance of Muhammad
(sallallaahu àlaihi wa sallam). See Fath al-Baari (2/331).
35 Bukhaari , Muslim (who collected the other narration) & Ibn Sa`d (1/253).
It is given in Irwaa' (545)
36lit., "screen, cover"; in the context of prayer, it refers to an object just
beyond the place of prostration, within which nothing should pass, as is
detailed in this section.
37 Bukhaari & Ahmad.
39 Ibn Khuzaimah in his Saheeh (1/93/1) with a sound isnaad.
40 Abu Daawood, Bazzaar (p. 54 - Zawaaid) & Haakim, who declared it
saheeh and Dhahabi and Nawawi agreed.
41 Bukhaari. The sutrah is a must for the Imaam or a person praying alone,
even in a large mosque. Ibn Haani said in his Masaa'il from Imaam Ahmad
(1/66): "Abu Àbdullaah (i.e. Imaam Ahmad ibn Hanbal) saw me one day
when I was praying without a sutrah in front of me, and I was in a (large)
congregational mosque, so he said to me: `Take something as a sutrah', so I
took a man as a sutrah." This contains an indication that Imaam Ahmad did
not differentiate between big or small mosques in taking a sutrah - and that is
surely correct, but this is something neglected by most people, including
imaams of mosques, in every land that I have visited, including Arabia which
I was able to tour in Rajab of this year (1410), so the ùlamaa should tell the
people and advise them of this, explaining its ruling and that it is also required
in the Two Sacred Mosques.
42 Bukhaari, Muslim & Ibn Maajah
44 i.e., their kneeling place.
46 Muslim, Ibn Khuzaimah (92/2) & Ahmad.
47 Muslim & Abu Daawood.
48 Nasaa'i & Ahmad with a saheeh isnaad.
49 Bukhaari , Muslim & Abu Ya`laa (3/1107).
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50 Ibn Khuzaimah in his Saheeh (1/95/1), Tabaraani (3/140/3) & Haakim who
declared it saheeh and Dhahabi agreed.
51Referring to the following prayer of the Prophet Sulaimaan (àlaihis
salaam) which was answered by Allaah, as described in the Qur'aan: "My
Lord! Forgive me, and grant me sovereignty not allowed to anyone after
me, for You are indeed the Granter of Bounties. So we subjected to his
power: the Wind, gently flowing to his order, wherever he wished; and
the devils, every kind of builder and diver, and also others bound
together in fetters." (Saad 38: 35-38)
52 Ahmad, Daaraqutni & Tabari with a saheeh isnaad, and similar in meaning
to this hadeeth is found in Bukhaari and Muslim and others on the authority of
several Companions. It is one of the many ahaadeeth which the Qadiani group
disbelieve, for they do not believe in the world of the jinn which is mentioned
in the Qur'aan and the Sunnah. Their method of discarding the texts is well-
known: if it is from the Qur'aan, they change its meaning e.g. the saying of the
Exalted "Say, it has been revealed to me that a group of jinns listened"
(72:1); they say "i.e. a group of humans"! making the word "jinn"
synonymous with "human"! Hence they play with the language and the
religion; if it is from the Sunnah, then if it is possible for them to change it
with a false interpretation they do so, otherwise they find it easy to declare it
to be false, even if all the Imaams of Hadeeth and the whole ummah behind
them are agreed on its authenticity, nay its being mutawaatir. May Allaah
guide them.
53 Bukhaari & Muslim, and the additional narration is from Ibn Khuzaimah
(1/94/1).
54 ibid.
55 i.e. mature, and what is meant by `cut off' is `rendered futile'. As regards
the hadeeth: "Nothing cuts off the prayer", then it is a weak hadeeth as I have
shown in Tamaam al-Minnah (p. 306).
56 Muslim, Abu Daawood and Ibn Khuzaimah (1/95/2).
57 ibid.
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03.00.00: Intention58
He (sallallaahu 'alaihi wa sallam) used to say: All actions are by intention, and
every man shall have what he intended.59
Chapter 3 Footnotes
58 Nawawi says in Rawdah at-Taalibeen (1/224 published by Maktab al-
Islami):
"The intention is the purpose, so the person about to pray brings to mind that
prayer and what is relevant of its characteristics, such as which prayer it is,
whether it is obligatory etc. & he brings these things together in his intention
with the first takbeer."
59 Bukhaari, Muslim and others. It is given in Irwaa' (no. 22)
04.00.00: Takbeer
Then he (sallallaahu 'alaihi wa sallam) would commence the prayer by saying:
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Allah is the Greatest60

He ordered "the man who prayed badly" to do likewise as has been
mentioned, and he said to him: Verily, the prayer of a person is not complete
until he has made an ablution which has included the necessary parts of the
body and has then said: 'Allaahu Akbar'.61
He would also used to say: The key to the prayer is purification, it is entered
by takbeer and exited by tasleem.62
Also, "he used to raise his voice for the takbeer such that those behind him
could hear."63 But, "when he fell ill Abu Bakr used to raise his voice to convey
the takbeer of the Messenger (sallallaahu 'alaihi wa sallam) to the people."64
He would also say: When the Imaam says: Allaahu Akbar, then say: Allaahu
Akbar.65
04.01.00: Raising the Hands

He would raise his hands sometimes with the takbeer,66 sometimes after the
takbeer,67 and sometimes before it.68
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"He would raise them with fingers apart [not spaced out, nor together]",69 and
"he would put them level with his shoulders"70, although occasionally, "he
would raise them until they were level with [the tops of] his ears."71
04.02.00: To Place the Right Arm on the

Left Arm, and the command for it
"He (sallallaahu 'alaihi wa sallam) used to place his right arm on his left
arm"72, and he used to say: We, the company of prophets, have been
commanded to hasten the breaking of the fast, to delay the meal before the
fast, and to place our right arms on our left arms during prayer.73
Also "he passed by a man who was praying and had placed his left arm on his
right, so he pulled them apart and placed the right on the left."74
04.03.00: To Place the Hands on the Chest

"He used to place the right arm on the back of his left palm, wrist and
forearm"75, "and he commanded his companions to do likewise"76, and
(sometimes) "he would grasp his left arm with his right."77
"He used to place them on his chest."78
Also "he used to forbid putting one's hand on the waist during prayer [and he
put his hand on his waist (to demonstrate)]"79. And this is the "silb" which he
used to forbid.80
Chapter 4 Footnotes
60 Muslim & Ibn Maajah. The hadeeth contains an indication that he did not
use to commence it with the words of some people: "I intend to pray _etc."
which is in fact agreed to be an innovation. But they differ as to whether it is a
good or bad innovation, to which we say: "Indeed all innovations in worship
are misguided, from the generality of his statement (àlaihis salaatu was
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salaam), `_and all innovations are misleading, and every misleading thing
is in the Fire'." But this is not the place for a detailed discussion of this.
61 Tabaraani with a saheeh isnaad.
62 Abu Daawood, Tirmidhi and Haakim who declared it saheeh and Dhahabi
agreed. It is given in Irwaa' (no. 301).
Literally, "the takbeer makes it haraam", i.e. the actions which Allaah has
made haraam during it, "and the tasleem makes it halaal" i.e. what is allowed
outside prayer. Just as the hadeeth proves that the door to prayer is shut, no
worshipper being able to open it except with purification, it similarly proves
that the prayer cannot be entered except with takbeer, and that it cannot be
exited except with tasleem. This is the view of the majority of scholars.
63 Ahmad & Haakim, who declared it saheeh and Dhahabi agreed.
64 Muslim & Nasaa'i.
65 Ahmad & Baihaqi with a saheeh isnaad.
66 Bukhaari & Nasaa'i.
67 ibid.
68 Bukhaari & Abu Daawood.
69 Abu Daawood, Ibn Khuzaimah (1/62/2, 64/1), Tammaam & Haakim who
70 Bukhaari & Nasaa'i.
72 Muslim & Abu Daawood. It is also given in Irwaa' (352).
73 Ibn Hibbaan & Diyaa', with a saheeh isnaad.
74 Ahmad & Abu Daawood, with a saheeh isnaad.
75 Abu Daawood, Nasaa'i & Ibn Khuzaimah (1/54/2) with a saheeh isnaad,
and Ibn Hibbaan declared it saheeh (485).
76 Maalik, Bukhaari & Abu Àwaanah.
77 Nasaa'i and Daaraqutni with a saheeh isnaad. In this hadeeth there is
evidence that grasping is from the sunnah, and in the previous hadeeth that so
is placing, so both are sunnah. As for the combination of holding and placing,
which some of the later Hanafis hold to be good, then that is an innovation; its
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form as they state is to place the right hand on the left, holding the wrist with
the little finger and the thumb, and laying flat the remaining three fingers, as
described in Ibn Àabideen's Footnotes on Durr al-Mukhtaar (1/454); so do
not be confused by what they say.
78 Abu Daawood, Ibn Khuzaimah in his saheeh (1/54/2), Ahmad & Abu
Shaikh in Taareekh Isbahaan (p. 125); Tirmidhi declared one of its isnaads
hasan, and its meaning is found in Al-Muwatta' and Saheeh Al-Bukhaari if
considered carefully. I have fully quoted the isnaads of this hadeeth in my
book Ahkaam al-Janaa'iz (p. 118)
NOTE: To place them on the chest is what is proved in the Sunnah, and all
that is contrary to it is either daèef or totally baseless. In fact, Imaam Ishaaq
ibn Raahawaih acted on this sunnah, as Marwazi said in Masaa'il (p. 222):
"Ishaaq used to pray witr with us _he would raise his hands in qunoot, and
make the qunoot before bowing, and place his hands on his breast or just
under his breast." Similar is the saying of Qaadi Ìyaad al-Maaliki in
Mustahabbaat as-Salaah in his book al-I`laam (p.15, 3rd edition, Rabat): "the
right arm is to be placed on the back of the left, on the upper part of the
chest." Close to this is what Àbdullaah ibn Ahmad ibn Hanbal related in his
Masaa'il (p. 62): "I saw that when praying, my father placed his hands, one on
the other, above the navel." See Appendix 4.
79 Bukhaari & Muslim. It is given in Irwaa' (374) as well
as the following one.
80 Abu Daawood, Nasaa'i and others.
05.00.00:
The Prophet's Prayer (SAWS)
To Look at the Place of Prostration, and Humility:
"He (sallallaahu 'alaihi wa sallam) used to incline his head during prayer and
fix his sight towards the ground"81- "while he was in the Ka'bah, his sight did
not leave the place of his prostration until he came out from it"82; and he said,
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It is not fitting that there should be anything in the House which disturbs the
person praying.83
"He used to forbid looking up at the sky"84, and he emphasised this prohibition
so much that he said: People must refrain from looking up at the sky in prayer,
or their sight will not return to them (and in one narration: or their sight will
be plucked away).85 In another hadeeth: So when you pray, do not look here
and there, for Allaah sets His Face for the face of his slave in his prayer as
long as he does not look away86, and he also said about looking here and there,
"it is a snatching away which the devil steals from the slave during prayer."87
He (sallallaahu 'alaihi wa sallam) also said: Allaah does not cease to turn to a
slave in his prayer as long as he is not looking around; when he turns his face
away, Allaah turns away from him88; he "forbade three things: pecking like a
hen, squatting (iq'aa'), like a dog and looking around like a fox"89; he also used
to say, Pray a farewell prayer as if you see Him, but if you do not see Him,
surely He sees you90; and, Any person who, when an obligatory prayer is due,
excels in its ablution, humility and bowings, will have it as a remission for his
previous minor sins as long as he does not commit a major sin, and this
(opportunity) is for all times.91
Once he (sallallaahu 'alaihi wa sallam), prayed in a khameesah92 and (during
the prayer) he looked at its marks. So when he finished, he said: Take this
khameesah of mine to Abu Jahm and bring me his anbijaaniyyah93, for it has
diverted my attention from the prayer (in one narration: for I have looked at its
marks during the prayer and it almost put me to trial). 94 Also "'Aaishah had a
cloth with pictures spread towards a sahwah95, towards which the Prophet
(sallallaahu 'alaihi wa sallam) prayed and then said: Take it away from me [for
its pictures did not cease to thwart me in my prayer].96
He would also say: Prayer is not valid when the food has been served, nor
when it is time to relieve oneself of the two filths.97
Chapter 5 Footnotes
81 Baihaqi and Haakim, who declared it saheeh and it is as he said. It also has
a strengthening hadeeth reported by ten of his Companions: transmitted by Ibn
Àsaakir (17/202/2). See Irwaa' (354).
*NB:These two ahaadeeth show that the sunnah is to fix one's sight on the
place of prostration on the ground, so the action of some worshippers of
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closing their eyes during Prayer is misdirected piety, for the best guidance is
the guidance of Muhammad (sallallaahu àlaihi wa sallam).
82 ibid.
83 Abu Daawood & Ahmad with a saheeh isnaad (Irwaa', 1771); what is
meant here by `the House' is the Ka'bah, as the context of this hadeeth shows.
85 Bukhaari, Muslim & Siraaj.
86 Tirmidhi & Haakim, who declared it saheeh, cf. Saheeh at-Targheeb (no.
353)
87 Bukhaari and Abu Daawood.
88 Transmitted by Abu Daawood and others. Ibn Khuzaimah and Ibn Hibbaan
declared it saheeh. See Saheeh at-Targheeb (no.555)
89 Ahmad and Abu Ya`laa. See Saheeh at-Targheeb (no. 556).
90 Mukhlis in Ahaadeeth Muntaqaah, Tabaraani, Rooyaani, Diyaa' in al-
Mukhtaarah, Ibn Maajah, Ahmad and Ibn Àsaakir. Haitami declared it saheeh
in Asnaa al-Mataalib.
91 Muslim.
92 A woollen garment having marks.
93 A coarse garment without marks.
94 Bukhaari , Muslim & Maalik. It is given in Irwaa' (376).
95 "A small room embedded in the ground slightly, like a small chamber or
cupboard" (Nihaayah).
96 Bukhaari , Muslim & Abu Àwaanah. The Messenger (sallallaahu àlaihi
wa sallam) did not order the wiping out or tearing of the pictures but only
removed them because - and Allaah knows best - they were not pictures of
things having souls. The evidence for this is that he (sallallaahu àlaihi wa
sallam) tore other pictures as proved by many narrations in Bukhaari and
Muslim, and whoever wishes to explore this further should consult Fath al-
Baari (10/321) and Ghaayah al-Maraam fi Takhreej Ahaadeeth al-Halaal wal-
Haraam (nos. 131-145).
97 Bukhaari and Muslim.
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06.00.00:
The Prophet's Prayer (SAWS)
Opening Supplications (Du'aa's)
Next, he (sallallaahu 'alaihi wa sallam) would commence his recitation with
many kinds of supplications in which he would praise Allaah the Exalted, and
glorify and extol Him. He in fact ordered "the man who prayed badly" to do
so, saying to him: No person's prayer is complete unless he says takbeer,
praises Allaah the Mighty and Sublime and extols Him, recites of the Qur'aan
what is easy for him ...98
He would say any one of the following supplications: -
1.
O Allaah! Separate me (far) from my sins as you have separated (far) the
East and West. O Allaah! Cleanse me of my sins as white cloth is
cleansed from dirt. O Allaah! Wash me of my sins with water, ice and
snow.
He used to say this in obligatory prayers.99
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2.
I have set my face towards the Originator of the heavens and the earth
sincerely [in Islam] and I am not among the Mushrikeen. Indeed my
prayer, my sacrifice, my living and my dying are for Allaah, the Lord of
the Worlds: no partner has He. With this I have been commanded, and I
am the first of the Muslims (those who submit to Him).100 O Allaah! You
are the King, none has the right to br worshipped but You, [You are the
Most Perfect & all Praise is for You] You are my Lord and I am Your
slave101. I have wronged myself, and have acknowledged my sins, so
forgive all my sins, for no-one forgives sins except You. Guide me to the
best of characters, to which no- one can guide except You, and save me
from the worst of characters, from which no-one can save except You. I
am here and happy to serve you102. All good is in your Hands, and evil is
not from You.103 [The guided one is he who is guided by you.] I exist by
your will and belong to You. [There is no escape or shelter from You
except to You.] You are blessed and exalted. I seek Your forgiveness
and repent to You.
He used to say this in obligatory and voluntary prayers104.
3. Similar to the above, without
You are my Lord and I am Your slave to the end, with the following
addition:
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O Allaah! You are the King, there is no (true) deity except You,
glorified be You and praised.105
4. Similar to no. 2 until
and I am the first of the Muslims, adding:
O Allaah, guide me to the best of characters and the best of actions, no

one to which can guide except You, and save me from the evil
characters and actions, from which no one except You can save (others)
except You106.
5.
You are Glorified107, O Allaah, and Praised108; Your Name is Blessed109;

Your Majesty110 is Exalted, and none has the right to worshipped but
You.111 He (sallallaahu 'alaihi wa sallam) also said, Indeed, the words
most loved by Allaah are when His slave says: You are glorified, O
Allaah112
6. Similar to the above, adding in prayer at night:
There is no true god except Allaah, three times, and
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Allaah is the Greatest, Very Great, three times.

7.
Allah is the Greatest, very great. Praise be to Allaah, again and again.
Glorified is Allah morning and evening.
One of the Companions commenced with this, to which the Messenger
(sallallaahu 'alaihi wa sallam) said: Wonderful for it (the supplication) is
that the doors of the heavens were opened for it.113
8.
Praise be to Allaah, many, pure, blessed praises. Another man

commenced with this, to which he (sallallaahu 'alaihi wa sallam) said: I
saw twelve angels competing as to which of them would take it up.114
9.
223 | P a g e
O Allah, to You belongs all Praise. You are the Light115 of the heavens
and the earth and all those in them; to You belongs all Praise. You are
the Maintainer116 of the heavens and the earth and all those in them; [to
You belongs all Praise. You are the King of the heavens and the earth
and all those in them] to You belongs all Praise. You are the Haqq117;
Your promise is haqq; Your saying is haqq; meeting You is haqq;
Paradise is haqq; the Fire is haqq; the Hour is haqq; the Prophets are
haqq; Muhammad is haqq. O Allah! to You I have submitted; in You I
have placed my trust; in You I have believed; to You I have turned; for
Your sake I have fought; to You I have referred for judgement; [You are
our Lord and to You is the end of all journeys: so forgive me my earlier
and later sins, what I have concealed and what I have showed] [and
whatever else You know about more than I.] You are the Bringer-
Forward and You are the Delayer; [You are my deity;] and none has the
right to worshipped but You.118 [and there is no might nor power except
with You].
He (sallallaahu 'alaihi wa sallam) used to say this in prayer at night, as
he did the following supplications:119
10.
O Allah, Lord of Jibraa'eel, Meekaa'eel and Israafeel, Creator of the

heavens and the earth, Knower of all that is hidden and open! It is You
that will judge between Your servants in those matters about which they
used to differ. Guide me by Your Grace to the Truth concerning that
224 | P a g e
about which they differed, for indeed You guide whomsoever You wish
to a path that is straight.120
11.He would say takbeer, tahmeed, tasbeeh, tahleel and istighfaar ten times
each, and then say,
O Allah! forgive me and guide me and give me sustenance and

[overlook my sins].- Ten times, and then say:
O Allah! I seek refuge with You from the distress of the Day of
Account.- Ten times.121
12.
"Allah is the Greatest [three times], Possessor of Kingdom, Power,

Magnificence and Might."122
Chapter 6 Footnotes
98 Bukhaari , Muslim & Ibn Abi Shaibah (12/110/2). It is given in
Irwaa' (no. 8)
99Abu Daawood & Haakim, who declared it saheeh and Dhahabi
agreed.
100 It is thus in most of the narrations; in some, it is wa ana min al-
muslimeen ("I am one of the Muslims"). It is likely that this is because
of the mistake of one of the narrators, and other evidence points to that,
so the worshipper should say: wa ana awwal-ul-muslimeen ("I am the
first of the Muslims"). There is nothing wrong with that, contrary to
what some people say under the impression that this means "I am the
225 | P a g e
first person who has this quality, while the rest of the people do not."
But it is not so; this phrase actually represents competing to fulfil orders
- similar to this is "Say: if the Merciful God has a son, then I am the
first of the worshippers" (Zukhruf 43:81) and the saying of Moosa
(àlaihis salam), "and I am the first of the believers." (A`raaf 7:143)
101 Azhari said: i.e. Ì do not worship anything other than You.'
102 labbaik: I am firmly & continually present in Your obedience;
sa`daik: extremely happy under Your order and devoutly following the
deen which You have chosen.
103 i.e. Evil cannot be traced back to Allaah because there is nothing
bad in His actions, for they are all good, ranging from justice to grace to
wisdom, all of which are good with no bad in them. But evil is evil
because it cannot be traced back to Allaah. Ibn al-Qayyim
(rahimahullaah) said: "He is the Creator of good and evil, but the evil
exists in some of His creatures, not in His act of creating nor in His
actions. Hence the Exalted is cleared of any zulm, which is
fundamentally to put something in other than its proper place. He does
not put anything except in its suitable place, so that is all good. But evil
is to put something in other than its proper place: when it is put in its
proper place it is not evil, so be sure that evil is not from Him. ...But if it
is said: Why did He create something which is evil? I would say: He did
the creating, and His action is good not evil, for creation and action is
with Allaah, and it is impossible for evil to be with, or attributed to,
Allaah. Anything evil in the created cannot be traced back to Allaah, but
His actions and His creation can be attributed to Him, so they are good."
The rest of this important discussion as well as its conclusion is to be
found in his book Shifaa' al-Àleel fi Masaa'il al-Qadaa' wal-Qadr wat-
Ta`leel (pp. 178-206).
104 Muslim, Abu Àwaanah, Abu Daawood, Nasaa'i Ibn Hibbaan,
Ahmad, Shaafi'i & Tabaraani; those who specify it to optional prayers
are mistaken.
105 Nasaa'i with a saheeh isnaad.
106Nasaa'i & Daaraqutni with a saheeh isnaad.
107 i.e I glorify You, meaning I consider You totally free from any
deficiency.
108 i.e. we are submerged in Your praise.
226 | P a g e
109 i.e. the blessings of Your Name are great, for great good springs
from the remembrance of Your Name.
110 i.e. Your Glory and Might.
111 Abu Daawood & Haakim, who declared it saheeh and Dhahabi
agreed. Ùqaili said (p. 103): "this has been narrated via several routes
with good isnaads." It is given in Irwaa' (no. 341) Transmitted by Ibn
Mandah in At-Tawheed (123/2) with a saheeh isnaad & Nasaa'i in al-
Yawm wal-Laylah as mawqoof and marfoo`, as in Jaami` al-Masaaneed
of Ibn Katheer (vol. 3 part 2 p. 235/2)
112 Abu Daawood & Tahaawi with a hasan isnaad.
113 Muslim & Abu Àwaanah; declared saheeh by Tirmidhi. Abu
Nuàim also narrated it in Akhbaar Isbahaan (1/210) from Jubair ibn
Mutàm who heard the Prophet (sallallaahu àlaihi wa sallam) saying it
in voluntary prayer.
114 Muslim & Abu Àwaanah.
115 i.e. You are the Giver of Light to them, and those in them are guided
by You.
116 i.e. the Protector and the constant Watcher over them.
117 haqq: truth, reality.
118 Bukhaari , Muslim, Abu Àwaanah, Abu Daawood, Ibn Nasr &
Daarimi.
119Although that clearly does not rule out using them in the obligatory
prayers also, except for the imaam, so that he does not prolong the
prayer for the followers.
121 Ahmad, Ibn Abi Shaibah (12/119/2), Abu Daawood & Tabaraani in
Mu`jam al-Awsat (62/2) with one isnaad saheeh, and another hasan.
122 Tayaalisi & Abu Daawood with a saheeh isnaad.
227 | P a g e
07.00.00: Recitation
Next, he (sallallaahu 'alaihi wa sallam) would seek refuge with Allah the
Exalted, saying:
I seek refuge with Allah from the Evil One, the Rejected, from his madness123,
his arrogance, and his poetry124. Sometimes he would add to this, saying:
I seek refuge with Allaah, the all-Hearing, the all-Knowing, from the Evil One
...125
Then he would recite,
In the Name of Allaah, the Most Merciful, the Bestower of Mercy, but not
loudly126.
07.01.00: Recitation of one Verse at a Time

Next, he would recite Soorah al-Faatihah and divide his recitation, reciting
one verse at a time. He would say:
[Here he would pause, and then say:]
228 | P a g e
[Then he would pause, and then say:]
[Then he would pause, and then say:]
... and so on, until the end of the soorah. The rest of his recitation was also like
this: stopping at the end of the verse and not joining it with the one after.127
Sometimes, he would recite,
(King of the Day of Judgment) instead of
(Master of the Day of Judgment).128
07.01.01: The Necessity of al-Faatihah,

and its Excellence
He would vehemently emphasise the importance of this surah, saying:
"There is no prayer for the one who did not recite [in it] the opening chapter
[at least]"129, and in another saying: That prayer is not sufficient in which a
man does not recite the Opening of the Book130. He also said: He who
performs a prayer in which he does not recite the Opening of the Book, then it
(i.e. the prayer) is deficient, it is deficient, it is deficient, incomplete.131. He
also said:
Allah the Blessed and Exalted has said: "I have divided the prayer132 between
Myself 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
229 | P a g e
Messenger of Allaah (sallallaahu 'alaihi wa sallam) 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 servant
has glorified 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 favoured,
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."133
He also used to say: Allaah did not reveal in the Torah or the Gospel anything
like the Mother of the Qur'aan. It is the Seven Oft-Repeated134[and the Grand
Recitation which have been bestowed upon me].135
He (sallallaahu 'alaihi wa sallam) commanded "the one who prayed badly" to
recite it in his prayer136, but said to one who could not remember it, Say:
(I declare Allaah free from all defects; all Praise be to Allaah; none has the
right to be worshipped but Allaah; Allaah is the Greatest; there is no might or
power except by Allaah)137.
He also said to "the one who prayed badly": If you know some of the Qur'aan,
then recite it, otherwise praise Allaah, declare His Greatness and declare that
none has the right to be worshipped but Allaah;138
07.01.02: The Abrogation of Recitation

behind the Imaam in the Loud Prayers
230 | P a g e
He had given permission for those being led by the Imaam to recite Soorah al-
Faatihah in the loud prayers, when once:
"he was praying Fajr and the recitation became difficult for him. When he
finished, he said: Perhaps you recite behind your imaam. We said: "Yes,
quickly139, O Messenger of Allaah." He said: Do not do so, except for [each of
you reciting] the opening chapter of the Book, for the prayer is not valid of the
one who does not recite it.140
Later, he forbade them from reciting in the loud prayers at all, when:
"He finished a prayer in which he was reciting loudly (in one narration: it was
the dawn prayer) and said: Were any of you reciting with me just now?! A
man said: "Yes, I was, O Messenger of Allaah". He said: I say, why am I
contended with? [Abu Hurairah said:] So the people stopped reciting with the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) when he was reciting
loudly after hearing that from him [but they recited to themselves quietly
when the imaam was not reciting loudly]."141
He also made silence during the imaam's recitation part of the completeness of
following the imaam, saying: The imaam is there to be followed, so when he
says takbeer, say takbeer, and when he recites, be silent142, just as he made
listening to the imaam's recitation enough to not have to recite behind him,
saying: He who has an imaam, then the recitation of the imaam is recitation
for him143 - this applying in the loud prayers.
07.01.03: The Obligation to

Recite in the Quiet Prayers
As for the quiet prayers, he urged them to recite during them; Jaabir said, "We
used to recite behind the imaam in Zuhr and 'Asr: soorah al-Faatihah and
another soorah in the first two rak'ahs, and soorah al-Fatihah in the last
two."144
However, he dissuaded them from confusing him with their recitation, when:
231 | P a g e
"he prayed Zuhr with his Companions and said (afterwards): Which of you
recited "Glorify the name of your Lord the Most High" (soorah al-A'laa, 87)?
Someone said: It was I [but I was only intending nothing but good by doing
so]. So he said: I knew that someone was contending with me by it.145 In
another hadeeth: "They used to recite behind the Prophet (sallallaahu 'alaihi
wa sallam) [loudly], so he said: You have mixed up my (recitation of the)
Qur'aan.146
He also said: Truly, the person praying is privately consulting his Lord, so he
should be careful about what he consults him with, and you should not recite
the Qur'aan loudly over each other.147
He also used to say: Whoever recited a harf (letter) from the Book of Allaah,
it will count for him as one good deed, and a good deed is worth ten times
over. I do not mean that "alif laam meem" is a harf, but "alif" is a harf, "laam"
is a harf, and "meem" is a harf.148
07.01.04: The aameen, and

the Imaam's saying it Loudly
When he (sallallaahu 'alaihi wa sallam) finished reciting al- Faatihah, he
would say:
("aameen") loudly, prolonging his voice.149

[According to the opinion of Imam Hanif and most of the great scholars:
Prophet(saws) mostly say 'aameen' in mild voice, These are the two opinions.
So both opinions are correct. People should never querrel on this point.]
232 | P a g e
He also used to order the congregation to say aameen: When the imaam says,
"Not of those who receive (Your) anger, nor of those who go astray", then say
"aameen" [for the angels say "aameen" and the imaam says aameen"] (in
another narration: when the imaam says "aameen" say "aameen"), so he
whose aameen coincides with the aameen of the angels (in another narration:
when one of you says "aameen" in prayer and the angels in the sky say
"aameen", and they coincide), his past sins are forgiven.150 In another hadeeth:
... then say aameen; Allaah will answer you.151
He also used to say: The Jews do not envy you over anything as much as they
envy you over the salutation and aameen [behind the imaam].152
07.01.05: The Recitation after al-Faatihah

Next, he (sallallaahu 'alaihi wa sallam) would recite another soorah after al-
Faatihah, making it long sometimes, and on other occasions making it short
because of travel, cough, illness or the crying of infants.
Anas ibn Maalik (may Allaah be pleased with him) said: "He (sallallaahu
'alaihi wa sallam) made it [i.e. the recitation] short one day in the dawn
prayer." (In another hadeeth: he prayed the morning prayer and recited the two
shortest soorahs in the Qur'aan.) So it was said: "O Messenger of Allaah, why
did you make it short?" He said: I heard the crying of a child, and I supposed
that his mother was praying with us, so I wanted to free his mother for him.153
He also used to say: I enter into prayer intending to lengthen it, but I hear the
crying of a child so I shorten my prayer because I know how deeply his
mother feels about his crying.154
He used to start from the beginnning of a soorah, completing it most of the
time.155
233 | P a g e
He used to say: Give every soorah its share of rukoo' and sujood.156 In another
narration: Every soorah should have a rak'ah.157
Sometimes he would divide the soorah into two rak'ahs158 and sometimes he
would repeat the whole soorah in the second rak'ah159.
Sometimes he would combine two or more soorahs in one rak'ah.160
One of the Ansaar used to lead them in the mosque of Qubaa', and every time
he recited a soorah161 for them, he would begin with "Say: He is Allaah, the
One and Only " (soorah al- Ikhlaas, 112) until its end, and then recite another
soorah with it, and he would do this in every rak'ah. Because of this, his
people spoke to him, saying: "You begin with this soorah, and then you do not
regard it as enough until you recite another one: you should either recite it
(only) or leave it and recite another one. He said: "I will not leave it: if you do
not mind me leading you with it, I shall carry on, but if you do not like it, I
shall leave you." They knew that he was one of their best, and they did not
like to be led by anyone else, so when the Prophet (sallallaahu 'alaihi wa
sallam) came to them, they told him the story. He said: O so- and-so, what
stops you from doing what your people ask you to? What makes you recite
this soorah in every rak'ah? He said: "I love this soorah." He said: Your love
for it will enter you into the Garden.162
07.01.06: Combining Similar

Surahs and others in One Rak'ah
He used to combine the pairs163 of the mufassal164 Surahs, so he used to recite
one of the following pairs of Surahs in one rak'ah165:
Ar-Rahmaan, 55:1-78166; An-Najm, 53:1-62
ْ ِ ‫جَل‬
َ ْ ‫ك ِذي ال‬
﴾55:78﴿
ِ ‫ل َوال ِك َْرام‬ َ ّ ‫م َرب‬
ُ ‫س‬ َ ‫ت ََباَر‬
ْ ‫كا‬
Blessed be the name of your Lord, the Lord of Majesty and
Glory. [Ar-Rahmaan, 55:78166 ]
﴾53:62﴿ ‫عُبُدوا‬
ْ ‫ل َوا‬
ِّ ‫جُدوا‬
ُ‫س‬
ْ ‫َفا‬
234 | P a g e
Prostrate yourselves before Allah, and serve Him. [An-

Najm, 53:62]
al-Qamar (54:1-55) & al-Haaqqah (69:1-52);
﴾54:55﴿ ٍ‫قت َد ِر‬
ْ ‫م‬
ُ ‫ك‬
ٍ ‫مِلي‬
َ َ ‫عن ْد‬
ِ ‫ق‬
ٍ ْ ‫صد‬
ِ ِ ‫قعَد‬
ْ ‫م‬
َ ‫ِفي‬
Where they will be honorably seated in the presence of a
King, Mighty in Power. [Al-Qamar, 54:55]
﴾69:52﴿ ‫ظيِم‬
ِ ‫ك اْلَع‬
َ ‫سِم َرّب‬
ْ ‫ح ِبا‬
ْ ‫سّب‬
َ ‫َف‬
So glorify the name of your Lord Most Great. [Al-Haaqqah,
69:52]
At-Tur (52:1-49) & Dhaariyaat (51:1-60);
﴾52:49﴿ ‫جوِم‬
ُ ‫حُه َوِإْدَباَر الّن‬
ْ ‫سّب‬
َ ‫ل َف‬
ِ ‫ن الّلْي‬
َ ‫َوِم‬
And also celebrate His praise at night, and at the retreat of
the stars. [At-Tur, 52:49]
﴾51:60﴿ َ ‫عُدو‬
‫ن‬ َ ‫ن َيْوِمِهُم اّلِذي ُيو‬
ْ ‫ن َكَفُروا ِم‬
َ ‫ل ِلّلِذي‬
Woe, then, betide those who disbelieved in that Day of
theirs, which they are being asked to hold in dread. [Adh-
Dhaariyaat, 51:60]
Al-Waaqi'ah (56:1-96) & al-Qalam (68:1-52):
﴾56:96﴿ ‫ظيِم‬
ِ ‫ك اْلَع‬
َ ‫سِم َرّب‬
ْ ‫ح ِبا‬
ْ ‫سّب‬
َ ‫َف‬
So glorify the name of your Great Lord. [Al-Waaqi'ah, 56:96]
﴾68:52﴿ َ ‫ل ِذْكٌر ِلْلَعاَلِمي‬

‫ن‬ ّ ‫َوَما ُهَو ِإ‬
Although this is nothing but an Exhortation (to goodness)
for everyone in the world. [Al-Qalam, 68:52]
Al-Ma'aarij (70:1-44) & An-Naazi'aat (79:1-46);
235 | P a g e
﴿ َ ‫عفُدو‬
‫ن‬ َ ‫ك اْلَيفْوُم اّلفِذي َكففاُنوا ُيو‬
َ ‫صاُرُهْم َتْرَهُقُهفْم ِذّلفٌة َذِلف‬
َ ‫شَعًة َأْب‬
ِ ‫خا‬
َ
﴾70:44
Their eyes will be downcast and disgrace will overwhelm

them. Such is the Day that they were promised. [Al-Ma'aarij,
70:44]
﴾79:46﴿ ‫حاَها‬
َ‫ض‬
ُ ‫شّيًة َأْو‬
ِ‫ع‬َ ‫ل‬
ّ ‫َكَأّنُهْم َيْوَم َيَرْوَنَها َلْم َيْلَبُثوا ِإ‬
On the Day they see it, they will feel as though they had
stayed (in the grave) no more than one evening or one
morning. [An-Naazi'aat, 79:46]
Al-Mutaffifeen (83:1-36) & 'Abasa (80:1-42);
﴾83:36﴿ َ ‫ب اْلُكّفاُر َما َكاُنوا َيْفَعُلو‬
‫ن‬ َ ّ‫ل ُثو‬
ْ ‫َه‬
Have the unbelievers been duly rewarded for their deeds?
[Al-Mutaffifeen, 83:36]
﴾80:42﴿ ‫جَرُة‬
َ ‫ك ُهُم اْلَكَفَرُة اْلَف‬
َ ‫ُأوَلِئ‬
These will be the unbelievers, the wicked. ['Abasa, 80:42]
Al-Muddaththir (74:1-56 ) & al-Muzzammil (73:1-20);
﴾74:56﴿ ‫ل اْلَمْغِفرَِة‬
ُ ‫ل الّتْقَوى َوَأْه‬
ُ ‫ل ُهَو َأْه‬
ُّ ‫شاَء ا‬
َ ‫ن َي‬
ْ ‫ل َأ‬
ّ ‫ن ِإ‬
َ ‫َوَما َيْذُكُرو‬
But they will not benefit from it unless Allah Himself so
wills. He is worthy to be feared; and He is worthy to forgive
(those that fear Him). [Al-Muddaththir, 74:56]
ّ ُ َ ‫قسسوم أ‬ َ َ ‫ك يعل َسم أ‬

‫ل‬ِ ْ ‫س‬ ‫ي‬ ‫ل‬ ‫ال‬ ‫ي‬
ِ ‫س‬َ ‫ث‬ ‫ل‬ُ ‫ث‬ ‫ن‬
ْ ِ‫س‬ ‫م‬ ‫سى‬‫س‬ ‫ن‬ ‫د‬
َْ ُ ُ َ ‫ت‬ ‫ك‬ ‫س‬ّ ُ ْ َ َ ‫ن َرب ّس‬
‫ن‬ ّ ِ‫إ‬
‫ق سد ُّر‬ َ ُ‫ه ي‬ُ ‫ك َوالل ّس‬ َ ‫معَ س‬
َ ‫ن‬
َ ‫ذي‬ ِ ّ ‫ن ال‬
َ ‫م‬
ِ ‫ة‬ ٌ ‫ف‬ َ ِ ‫طائ‬َ َ‫ه و‬ ُ َ ‫ه وَث ُل ُث‬
ُ ‫ف‬
َ ‫ص‬
ْ ِ ‫وَن‬
236 | P a g e
َ ‫ل والنهسسار ع َل ِسم أ‬
‫م‬ ْ ‫ب ع َل َي ْك ُس‬ َ ‫صسسوه ُ فَت َسسا‬ ُ ‫ح‬
ْ ُ ‫ت‬ ‫ن‬ ْ ‫س‬ َ ‫ل‬ ‫ن‬
ْ َ َ َ ّ َ َ ‫الل ّي ْس‬
َ ‫قسرآ َن ع َل ِسم أ‬
‫ن‬ ُ ‫كو‬ُ َ ‫سسي‬ َ ‫ن‬ْ َ ِ ْ ُ ْ ‫ن ال‬ َ ‫مس‬ ِ ‫سسَر‬ ّ َ ‫مسسا ت َي‬ َ ‫فَسساقَْرُءوا‬
َ ‫ن ِفي اْل‬ َ ‫ضى وآ‬
‫ن‬َ ‫ض ي َب ْت َُغسو‬ ِ ‫ر‬ْ َ ‫بو‬ ُ ِ ‫ر‬ ‫ض‬
ْ َ ‫ي‬ ‫ن‬
َ ‫رو‬ ُ ‫خ‬
َ َ َ ‫مْر‬ َ ‫م‬ ْ ُ ‫من ْك‬ ِ
ِ ‫ل الل ّس‬ ُ َ ‫ضل الل ّهِ وآ‬
‫ه‬ ِ ‫بي‬ ِ ‫س‬ ‫س‬
َ ‫سي‬‫س‬ ِ ‫ف‬ ‫ن‬
َ ‫لو‬ ِ ‫ت‬ ‫سا‬‫س‬ ‫ق‬
َ ُ ‫ي‬ ‫ن‬
َ ‫رو‬ ُ ‫س‬ ‫خ‬
َ َ ِ ْ َ‫ن ف‬ ْ ‫م‬ ِ
َ‫كسساة‬ َ ‫صَلة َ وَآ َُتوا الّز‬ ‫ال‬ ‫موا‬ ‫قي‬ َ ‫َفاقْرُءوا ما تيسر منه وأ‬
ّ ُ ِ َ ُ ْ ِ َ ّ ََ َ َ
‫م‬ ُْ ‫س سك‬ ‫ف‬
ُ ‫ن‬َ ‫ل‬ ِ ‫موا‬ ‫د‬ ‫س‬ ‫ق‬
َ ‫ت‬ ‫سا‬‫س‬ ‫م‬ ‫و‬ ‫نا‬ ‫س‬ ‫س‬ ‫ح‬ ‫ضا‬ ‫ر‬ َ ‫ق‬ ‫ه‬ ّ ‫ل‬ ‫ال‬ ‫ضوا‬ ‫ر‬ ْ ‫ق‬ َ ‫وأ‬
ِ ْ ُ ّ ُ َ َ ً َ َ ً ْ َ ُ ِ َ
َ ‫خيسرا وأ َع ْظ َس‬
‫جسًرا‬ ْ ‫مأ‬ َ َ ً ْ َ َ‫عن ْسد َ الل ّسهِ هُسو‬ ِ ُ ‫دوه‬ ُ ‫ج‬ ِ َ ‫خي ْرٍ ت‬َ ‫ن‬ ْ ‫م‬ ِ
﴾73:20﴿ ‫م‬ ٌ ‫حي‬ ِ ‫فوٌر َر‬ ُ َ‫ه غ‬ َ ّ ‫ن الل‬ ّ ِ‫ه إ‬ َ ّ ‫فُروا الل‬ ِ ْ‫ست َغ‬ ْ ‫َوا‬
(O Prophet), *18 your Lord knows that you sometimes stand
up in Prayer nearly two-thirds of the night, and sometimes
half or one-third of it, *19 and so does a party of those with
you; *20 Allah measures the night and the day. He knows
that you cannot keep an accurate count of it, so He has
shown mercy to you. So now recite as much of the Qur’an as
you can. *21 He knows that there are among you those who
are sick and others who are journeying in the land in quest of
Allah’s bounty, *22 and still others who are fighting in the
cause of Allah. *23 So recite as much of the Qur’an as you
easily can, and establish Prayer, and pay Zakah, *24 and
give Allah a goodly loan. *25 Whatever good you send forth
for yourselves, you shall find it with Allah. That is better and
its reward is greater. *26 And ask for Allah’s forgiveness;
surely He is Most Forgiving, Most Compassionate. [Al-
Muzzammil, 73:20]
237 | P a g e
Ad-Dahr (76:1-31) & al-Qiyaamah (75:1-40);

﴾76:31﴿ ‫عَذاًبا َأِليًما‬
َ ‫عّد َلُهْم‬
َ ‫ن َأ‬
َ ‫ظاِلِمي‬
ّ ‫حَمِتِه َوال‬
ْ ‫شاُء ِفي َر‬
َ ‫ن َي‬
ْ ‫ل َم‬
ُ‫خ‬ِ ‫ُيْد‬
He admits to His Mercy whomsoever He pleases. As for the
wrong-doers, He has prepared for them a grievous
chastisement. [Ad-Dahr, 76:31]
﴾75:40﴿ ‫ي اْلَمْوَتى‬
َ ‫حِي‬
ْ ‫ن ُي‬
ْ ‫عَلى َأ‬
َ ‫ك ِبَقاِدٍر‬
َ ‫س َذِل‬
َ ‫َأَلْي‬
Does He, then, not have the power to bring back the dead to
life? [Al-Qiyaamah, 75:40]
An-Naba (78:1-40) & Al-Mursalaat (77:1-50);

‫ل‬
ُ ‫ت َيفَداُه َوَيُقففو‬
ْ ‫ظفُر اْلَمفْرُء َمففا َقفّدَم‬
ُ ‫عَذاًبا َقِريًبا َيفْوَم َيْن‬
َ ‫ِإّنا َأْنَذْرَناُكْم‬
﴾78:40﴿ ‫راًبا‬ َ ‫ت ُت‬ُ ‫اْلَكاِفُر َيا َلْيَتِني ُكْن‬
Lo! We warn you of a chastisement near at hand; *26 the Day
when a man will look on what his own hands have sent forth,
and the unbelievers shall say: “Oh would that I were utter
dust.” [An-Naba, 78:40]
﴾77:50﴿ َ ‫ث َبْعَدُه ُيْؤِمُنو‬
‫ن‬ ٍ ‫حِدي‬
َ ‫ي‬
ّ ‫َفِبَأ‬
In what discourse after this (Qur’an) will they, then, believe?
[Al-Mursalaat, 77:50]
Ad-Dukhaan (44:1-59) & at-Takweer (81:1-29).
﴾44:59﴿ َ ‫ب ِإّنُهْم ُمْرَتِقُبو‬
‫ن‬ ْ ‫َفاْرَتِق‬
Wait, then; they too are waiting. [Ad-Dukhaan, 44:59]
﴾81:29﴿ َ ‫ب اْلَعاَلِمي‬
ُّ ‫شاَء ا‬
َ ‫ن َي‬
ْ ‫ل َأ‬
ّ ‫ن ِإ‬
َ ‫شاُءو‬
َ ‫َوَما َت‬
238 | P a g e
But your wishing will not avail unless Allah, the Lord of the
Universe, so wishes. [At-Takweer, 81:29]
Sometimes he would combine soorahs from the seven tiwaal (long soorahs),
such as al-Baqarah, an-Nisaa' and aal-Imraan in one rak'ah during night prayer
(below). He used to say: The most excellent prayer is one with long
standing.167
When he recited:
﴾75:40﴿ ‫ي اْلَمْوَتى‬
َ ‫حِي‬
ْ ‫ن ُي‬
ْ ‫عَلى َأ‬
َ ‫ك ِبَقاِدٍر‬
َ ‫س َذِل‬
َ ‫َأَلْي‬
"Does He not have the power to give life to the dead?" [Al-Qiyaamah, 75:40],
he would say,
(Glory be to You, of course!)

and when he recited:
﴾87:1﴿ ‫عَلى‬
ْ‫ل‬
َْ ‫ك ا‬
َ ‫سَم َرّب‬
ْ ‫حا‬
ِ ‫سّب‬
َ
"Glorify the name of your Lord Most High" [Surah Al-A'laa 87:1], he would
say,
(Glorified be my Lord Most High).168
07.01.07: The Permissibility

of Reciting al-Faatihah only
Mu'aadh ibn Jabal used to pray 'Ishaa' [the last] with the Messenger of Allaah
(sallallaahu 'alaihi wa sallam), and then return and lead his people in prayer.
One night when he returned and prayed with them, a young man [called
239 | P a g e
Sulaim, of the Banu Salamah] from his people prayed, but when it became too
long for him, he [went away and] prayed [in the corner of the mosque], then
came out, took the reins of his camel and departed. When Mu'aadh had
prayed, this was mentioned to him, so he said: "He surely has some hypocrisy
in him! I will surely tell the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) what he has done." The young man said: "And I will tell the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) what he has done." So in
the morning they came to the Messenger of Allaah (sallallaahu 'alaihi wa
sallam), and Mu'aadh informed him of what the young man had done. The
young man said: "O Messenger of Allaah! He stays a long time with you, and
then he returns and lengthens it for us." So the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) said: Are you one who causes great trouble,
Mu'aadh?! and he said to the young man169: What do you do when you pray,
son of my brother? He said: "I recite the opening chapter of the Book, then I
ask Allaah for the Garden, and seek refuge with Him from the Fire. I know
neither your dandanah170 nor the dandanah of Mu'aadh!" So the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) said: I and Mu'aadh are similar in this.
The narrator said: The young man said, "But Mu'aadh will know (about me)
on going to the people when they will have been informed that the enemy has
arrived." The narrator said: So the enemy came, and the young man attained
shahaadah (martyrdom). So after that the Messenger of Allaah (sallallaahu
'alaihi wa sallam) said to Mu'aadh, What did the one disputing with me and
you do? He said, "O Messenger of Allaah, he was true to Allaah, and I spoke
falsely - he was martyred."171
07.01.08: Quiet and Loud

Recitation in the Five Prayers and others
He (sallallaahu 'alaihi wa sallam) used to recite loudly in the morning prayer

and in the first two rak'ahs of Maghrib and 'Ishaa', and quietly in Zuhr, 'Asr,
the third rak'ah of Maghrib and the last two rak'ahs of Ishaa'.172
They could tell when he was reciting quietly from the movement of his
beard173, and because he would let them hear an aayah or so sometimes174.
240 | P a g e
He also recited loudly in Friday prayer and the two 'Eid prayers175, in the
prayer for rain176, and in the eclipse prayer177.
07.01.09: Quiet and Loud Recitation

in the Night Prayer (Tahajjud)178
As for night prayer, he would sometimes recite quietly and sometimes
loudly179, and "he used to recite in his house such that he could be heard in the
courtyard."180 "Occasionally he would raise his voice more than that until
someone lying in bed could hear him"181 (i.e. from outside the courtyard).
He ordered Abu Bakr and 'Umar (Allaah be pleased with them) likewise,
when:
"he came out at night to find Abu Bakr (Allaah be pleased with him) praying
in a low voice, and he passed by 'Umar ibn al-Khattaab (Allaah be pleased
with him) who was praying in a loud voice. Later, when they gathered around
the Prophet (sallallaahu 'alaihi wa sallam) said: O Abu Bakr, I passed by you
and you were praying in a low voice? He said: "I let Him whom I was
consulting hear, O Messenger of Allaah." He said to 'Umar: I passed by you
and you were praying raising your voice? So he said: "O Messenger of Allaah,
I repel drowsiness and keep the devil away." The Prophet (sallallaahu 'alaihi
wa sallam) said: O Abu Bakr, raise your voice a little bit and to 'Umar: lower
your voice a little bit.182
He used to say: The one who recites the Qur'aan loudly is like the one who
gives charity loudly, and the one who recites the Qur'aan quietly is like the
one who gives charity quietly.183
241 | P a g e
07.01.08: What the Prophet(saws)

used to Recite in the Different
Prayers
As for which soorahs and aayaat he (sallallaahu 'alaihi wa sallam) used to
recite in prayer, this varied according to the different prayers. The details now
follow, beginning with the first of the five prayers: 1 - Fajr Prayer He
(sallallaahu 'alaihi wa sallam) used to recite the longer mufassal184 surahs185,
hence "he (sometimes) recited Surah Al-Waaqi'ah (56:1-96) and similar
surahs in two rak'ahs"186.
﴾56:96﴿ ِ َ‫ك ال ْع‬
ِ ‫ظيم‬ َ ّ ‫سم ِ َرب‬
ْ ‫ح ِبا‬ َ َ‫ف‬
ْ ّ ‫سب‬
(56:96) So glorify the name of your Great Lord. *42
[*42 Hadrat Ùqbah bin Àmir Juhni relates that when this verse was sent down the Holy
Prophet (upon whom be Allah's peace) commanded that the people put it in their ruku`,
i.e. they should recite Subhana Rabbi -yal-Àzim in ruku ' position in the Prayer. And
when the verse Sabbih-ismi-Rabb-i- kal-A'la was Sent down, he enjoined that they put it
in their sajdah, i.e. they should recite Subhana Rabb-i -yal-A'la in sajdah. (Musnad
Ahmad, Abu Da'ud, Ibn Majah, Ibn Hibban, Hakim)]
He recited from Surah at-Toor (52:1-49) during the Farewell Pilgrimage.187
Prophet(saws) has ordained:
﴾52:48﴿ ‫م‬
ُ ‫قو‬
ُ َ‫ن ت‬
َ ‫حي‬ َ ّ ‫مد ِ َرب‬
ِ ‫ك‬ ْ ‫ح‬
َ ِ‫ح ب‬
ْ ّ ‫سب‬
َ َ‫و‬
(52:48) And celebrate the praise of your Lord when you rise, *40
*40 There can be several meanings of this and possibly all may be
First, "Whenever you rise from a meeting, you should rise glorifying and
praising Allah. " The Holy Prophet himself acted upon this as well as
instructed the Muslims that they should glorify and praise Allah when they
rose from a meeting. Abu Da'ud, Tirmidhi, Nasaì and Hakim have related,
on the authority of Hadrat Abu Hurairah, that the Holy Prophet said: "If a
person sat in a meeting in which much controversy took place, and he
pronounced the following words before rising, Allah would forgive whatever
242 | P a g e
passed in the meeting: Subhanaka Allahumma wa bi-hamdika,

Ashhadu-al la-ilaha illa Anta, Astaghfiruka wa utubu ilaika: ''O Allah,
I glorify You with Your praises: I bear witness that there is no deity but You:
I seek Your forgiveness and offer repentance before You. "
The second meaning is: "When you get up from bed, glorify your Lord with
His praise. " The Holy Prophet acted upon this himself and had also taught
his Companions that they should pronounce the following words when they
got up after sleep: "l-a ilaha ill-Allahu wahda-hu la sharika lahu, lahul
mulku wa lahul-hamdu wa-haws a'la kulli shai'In Qadir. Subhan-
Allah-i wal-hamdu-lillahi wa la ilaha ill-Allahu, wallahu Akbar, wa-la
haula wa-la quwwata-illa-billah." (Musnad Ahmad, Bukhari, on the
authority of Ùbadah bin as-Samit).
Its third meaning is: "When you stand up for the Prayer, begin it with the
praise and glorification of Allah. " Accordingly, the Holy Prophet (upon
whom be peace) taught that the Prayer should be begun, after the first
takbir, with the following words: "Subhanaka-Allahumma wa-bi-ha'mdi-
ka wa-tabaarakasmuka wa-ta'ala jadduka wa-la ilaha ghairuka":
"Glory be to You, O Allah, and I praise You. Blessed is Your name, and You
are exalted. There is no god other than You."
Its fourth meaning is: "When you rise to invite others to Allah, begin your
invitation with the praise and glorification of Allah." That also was the Holy
Prophet's constant practice, and he always began his addresses with the
praise and glorification of Allah Almighty.
Commentator Ibn Jarir has given still another meaning of it, and it is this:
When you get up after the midday nap, offer the Prayer and this implies the
Zuhr Prayer."]
Sometimes "he would recite surah Qaaf (50:1-45) or similar [in the first
rak'ah]."188
Sometimes "he would recite the shorter mufassal surahs, such as "When the
sun is folded up" (at-Takweer 81:1-29)."189
﴾81:1﴿ ْ ‫س ُكّوَر‬
‫ت‬ ُ ‫شْم‬
ّ ‫ِإَذا ال‬
When the sun shall be folded up, [Surah At-Takweer, 81:1]
243 | P a g e
Once, he recited "When the Earth is shaken" (Zilzaal 99:1-8) in both rak'ahs,
so that the narrator said, "I do not know whether the Messenger of Allah
forgot or recited it on purpose."190
﴾99:1﴿ ‫ض ِزْلَزاَلَها‬
ُ ‫لْر‬
َْ ‫ت ا‬
ِ ‫ِإَذا ُزلِْزَل‬
When the earth will be shaken with a mighty shaking, [Surah Al-Zilzal, 99:1]
Once, on a journey, he recited "Say: I seek refuge with the Lord of the
Daybreak" (Falaq 113:1-5)
﴾113:1﴿ ِ ‫ب اْلَفَل‬
‫ق‬ ّ ‫عوُذ ِبَر‬
ُ ‫ل َأ‬
ْ ‫ُق‬
Say: I seek refuge with the Lord of the rising day; [Surah Al-Falaq, 113:1]
and "Say: I seek refuge with the Lord of Mankind" (Naas 114:1-6).191
﴾114:1﴿ ِ ‫ب الّنا‬
‫س‬ ّ ‫عوُذ ِبَر‬
ُ ‫ل َأ‬
ْ ‫ُق‬
He also said to 'Uqbah ibn 'Aamir (may Allaah be pleased with him): Recite
the mu'awwadhatain192 in your prayer, for no seeker of refuge has sought
refuge by means of anything like them.193
Sometimes he used to recite more than that: "he would recite sixty aayaat or
more"194 - one of the narrators said, "I do not know whether this was in each
rak'ah or in total."
He used to recite Surah Ar-Rum (30:1-60)195 and sometimes Surah Ya-Sin
(36:1-83)196.
Once, "he prayed the Subh [i.e. Fajr Prayer] in Makkah and started reciting
Surah Al-Mu'minun (23:1-118) until, when he got to the mention of Musa and
Harun or the mention of 'Isa197 - one of the narrators was not sure - he started
coughing and so made ruku'."198
Sometimes, "he would lead them in Fajr with Surah As-Saaffaat" (77:1-
182).199
"In Fajr on Friday, he would recite Surah As-Sajdah (32:1-30) [in the first
rak'ah, and, in the second,] Surah Ad-Dahr" (76:1-31).200 He used to make the
first rak'ah longer than the second.201
244 | P a g e
07.01.09: Recitation in the Sunnah prayer before Fajr

His recitation in the two rak'ahs of sunnah in Fajr used to be extremely
short202, so much so that 'Aa'ishah (may Allaah be pleased with her) used to
say: "Has he recited soorah al- Faatihah or not ?"203
Sometimes, after al-Faatihah, he would recite the aayah "Say: We believe in
Allah and the revelation given to us..." (Baqarah 2:136) in the first rak'ah; in
the second, the aayah "Say: O People of the Book! Come to common terms as
between us and you..." (aal-'Imraan 3:64).204
In the First rakat he(saws) recite:
‫ل‬
َ ‫عي‬
ِ ‫سفَما‬ ْ ‫ل ِإَلففى ِإْبَراِهيفَم َوِإ‬
َ ‫ل ِإَلْيَنففا َوَمففا ُأْنفِز‬
َ ‫ل َوَما ُأْنِز‬ِّ ‫ُقوُلوا َآَمّنا ِبا‬
َ‫سففى َوَمففا ُأوِت في‬ َ ‫عي‬
ِ ‫سى َو‬ َ ‫ي ُمو‬ َ ‫ط َوَما ُأوِت‬ ِ ‫سَبا‬ ْ‫ل‬ َْ ‫ب َوا‬َ ‫ق َوَيْعُقو‬ َ ‫حا‬َ‫س‬ْ ‫َوِإ‬
﴾2:136﴿ ‫ن‬ َ ‫سِلُمو‬
ْ ‫ن َلُه ُم‬ُ‫ح‬
ْ ‫حٍد ِمْنُهْم َوَن‬ َ ‫ن َأ‬
َ ‫ق َبْي‬ ُ ‫ل ُنَفّر‬ َ ‫ن َرّبِهْم‬ْ ‫ن ِم‬ َ ‫الّنِبّيو‬
O Muslims, say to them, "We believe in Allah and the Guidance which has
been sent down to us and which was sent to Abraham, Ismail , Isaac and Jacob
and his descendants and which was given by their Lord to Moses and Jesus
and to all other Prophets. We do not discriminate against any of them *136
and we have completely surrendered to Allah as Muslims."[Surah Al-Baqarah,
2:136]
and in the second rakat he(saws) recite:
ّ‫س فَواٍء َبْيَنَنففا َوَبْيَنُك فْم َألّ َنْعُب فَد ِإل‬
َ ‫ب َتَعاَلْوا ِإَلى َكِلَمٍة‬
ِ ‫ل اْلِكَتا‬
َ ‫ل َيا َأْه‬ْ ‫ُق‬
‫لف‬
ِّ ‫ن ا‬
ِ ‫ن ُدو‬ ْ ‫ضا َأْرَباًبففا ِمف‬ ً ‫ضَنا َبْع‬ ُ ‫خَذ َبْع‬ِ ‫ل َيّت‬
َ ‫شْيًئا َو‬
َ ‫ك ِبِه‬
َ ‫شِر‬ ْ ‫ل ُن‬َ ‫ل َو‬َّ ‫ا‬
﴾3:64﴿ ‫ن‬ َ ‫سِلُمو‬
ْ ‫شَهُدوا ِبَأّنا ُم‬ْ ‫ن َتوَّلْوا َفُقوُلوا ا‬
ْ ‫َفِإ‬
Say: 'People of the Book! Come to a word common between us and you: that
we shall serve none but Allah and shall associate none with Him in His
divinity and that some of us will not take others as lords beside Allah.' And if
they turn their backs (from accepting this call), tell them: 'Bear witness that
245 | P a g e
we are the ones who have submitted ourselves exclusively to Allah.' [Surah
Al-Imran, 3:64]
Occasionally, he would recite instead of the latter, "When 'Isa found unbelief
on their part..." (Al-'Imran 3:52).205
‫ل‬
َ ‫لف َقففا‬
ِّ ‫صففاِري ِإَلففى ا‬
َ ‫ن َأْن‬ ْ ‫ل َمف‬
َ ‫سففى ِمْنُهفُم اْلُكْففَر َقففا‬ َ ‫عي‬
ِ ‫س‬ ّ ‫حف‬َ َ‫َفَلّمففا أ‬
﴾3:52﴿ ‫ن‬
َ ‫سِلُمو‬
ْ ‫شَهْد ِبَأّنا ُم‬
ْ ‫ل َوا‬
ِّ ‫ل َآَمّنا ِبا‬
ِّ ‫صاُر ا‬ َ ‫ن َأْن‬
ُ‫ح‬ْ ‫ن َن‬
َ ‫حَواِرّيو‬ َ ‫اْل‬
And when Jesus perceived their leaning towards unbelief, he asked: 'Who
will be my helpers in the way of Allah?' The disciples said: 'We are the
helpers of Allah. We believe in Allah and be our witness that we have
submitted ourselves exclusively to Allah. [Surah Al-Imran, 3:52]
Sometimes he would recite Surah Al-Kaafirun (109:6) in the first rak'ah, and
Surah Al-Ikhlaas (112:4) in the second;206 also, he used to say: An excellent
pair of Surahs they are!207 He heard a man reciting the former Surah in the first
rak'ah, so he said, This is a slave who believes in his Lord. Then the man
recited the latter Surah in the second rak'ah, so he said, This is a slave who
knows his Lord.208
07.02.00: Zuhr Prayer

"He (sallallaahu 'alaihi wa sallam) used to recite Al-Faatihah and two Surahs
in the first two rak'ahs, making the first one longer than the second."209
Sometimes he would make lengthen it to the extent that "the Zuhr prayer
would have started, and someone could go to a plain: Al-Baqi,' fulfill his
need, [come back to his place,] make his ablution, and then come (to the
mosque) while the Messenger of Allah (sallallaahu 'alaihi wa sallam) was still
in the first rak'ah, it was that long."210. Also, "they used to think that he did it
so that the people could catch the first rak'ah."211
"He used to recite in each of these two rak'ah about thirty aayaat, such as Al-
Fatihah followed by Surah As-Sajdah (32:1-30)."212
246 | P a g e
Sometimes "he would recite "By the Sky and the Night-Visitant" (Taariq,
86:1-17), "By the Sky, (displaying) the Constellations" (Buruj, 85:1-22), "By
the Night as it conceals" (Surah Al-Layl, 92:1-21) and similar Surahs."213
Occasionally, he recited "When the Sky is rent asunder" (Inshiqaaq 84:1-25)
and similar ones.214
"They could tell that he was reciting in Zuhr and 'Asr from the movement of
his beard."215
07.02.01: Recitation of Aayaat

after Al-Fatihah in the last two Rak'ahs
"He used to make the last two rak'ahs about half as long as the first two, about
fifteen aayaat216, and sometimes he would recite only al-Faatihah in them."217
Sometimes "he would let them hear an aayah or so."218
"They would hear the tones of his recitation of "Glorify the name of your Lord
Most High" (Surah Al-A'la, 87:1-19) and "Has the story reached you of the
Overwhelming?" (Surah Al-Ghaashiyah, 88:1-26)."219
Sometimes "he would recite "By the Sky and the Night-Visitant" (Surah At-
Taariq, 86:1-17), "By the Sky, (displaying) the Constellations" (Surah Al-
Buruj, 85:1-22), and similar Surahs."220
Sometimes "he would recite "By the Night as it conceals" (Surah Al-Layl,
92:1-21) and similar Surahs."221
07.03.00: 'Asr prayer

"He (sallallaahu 'alaihi wa sallam) used to recite Surah Al-Fatihah and two
(other) Surahs in the first two rak'ahs, making the first one longer than the
second"222, and "they used to think that he did it so that the people could catch
the rak'ah."223
"He used to recite about fifteen aayaat in each of the first two rak'ahs, about
half as much as he recited in each of the first two rak'ahs of Zuhr, and he used
to make the last two rak'ahs about half as long the first two."224
247 | P a g e
"He used to recite al-Faatihah in the last two."225

"He would let them hear an aayah or so sometimes."226
He used to recite the surahs mentioned under "Zuhr prayer" above.
07.04.00: Maghrib prayer

"He (sallallaahu 'alaihi wa sallam) used to (sometimes) recite the short
mufassal Surahs"227, so that "when they had finished praying with him, they
could go away and (it was possible to) shoot an arrow and see where it
landed."228 Once, "while on a journey, he recited "By the Fig and the Olive"
(Surah At-Teen, 95:1-8) in the second rak'ah."229
But sometimes he would recite the long or medium mufassal surahs, hence
"he would recite "Those who disbelieve and hinder (men) from the Path of
Allah" (Surah Muhammad, 47:1-48);"230 or Surah At-Tur, 52:1-49;231 or Surah
Al-Mursalaat, 77:1-50, which he recited in the last prayer he prayed.232
Sometimes "he would recite the longer of the two long Surahs233 Surrah Al-
A'raf, 7:1-206) [in two rak'ahs]."234 Or he would recite Al-Anfaal, 8:1-75 in
two rak'ahs.235
Recitation in the sunnah prayer after Maghrib
In this prayer, "he used to recite "Say: O you who reject faith" (Surah Al-
Kaafiroon, 109:1-6) and "Say: He is Allah, the One and Only" (Surah Al-
Ikhlaas, 112:1-4)."236
07.05.00: 'Ishaa' prayer

He (sallallaahu 'alaihi wa sallam) would recite the medium mufassal surahs in
the first two rak'ahs237, hence "he used to recite "By the Sun and his splendor"
(Surah Ash-Shams, 91:1-15) and surahs like it."238
Or "he would recite "When the Sky is rent asunder" (Surah Inshiqaaq 84:1-25)
and make sajdah during it."239 Also, "he once recited "By the Fig and the
Olive" (Surah At-Teen 95:1-8) [in the first rak'ah] while on a journey."240
He forbade prolonging of recitation in 'Ishaa', and that was when:
248 | P a g e
Mu'aadh ibn Jabal led his people in 'Ishaa' prayer, and made it very long for
them, so one of the Ansaar left and prayed (alone). When Mu'aadh was
informed about this, he said: "He is surely a hypocrite". When the man heard
of this, he went to the Messenger of Allaah (sallallaahu 'alaihi wa sallam) and
told him what Mu'aadh had said, so the Prophet (sallallaahu 'alaihi wa sallam)
said to him: "Do you want to be on who causes a lot of trouble, Mu'aadh?!
When you lead the people, recite "By the Sun and his splendor" (Surah Ash-
Shams, 91:1-15) or "Glorify the Name of your Lord Most High" (Surah Al-
A'laa, 77:1-19) or "Read in the Name of your Lord" (Surah Al-'Alaq 96:1-19)
or "By the Night as it conceals" (Surah Al-Layl, 92:1-21) [because the old, the
weak and those who have a need to fulfill pray behind you]."241
08.00.00: Night prayer (Tahajjud)

He (sallallaahu 'alaihi wa sallam) would sometimes recite loudly in it and
sometimes quietly,242 He (sallallaahu 'alaihi wa sallam) would shorten his
recitation in this sometimes and lengthen it sometimes, occasionally making it
so exceedingly long that 'Abdullah ibn Mas'ud (radi Allahu 'anhu) once said:
"I prayed with the Prophet (sallallaahu 'alaihi wa sallam) one night, and he
carried on standing for so long that I was struck by a wrong idea." He was
asked, "What was this idea?" He said: "I thought I would sit down and leave
the Prophet (sallallaahu 'alaihi wa sallam)!"243
Also Hudhaifah ibn al-Yamaan said:
"I prayed with the Prophet (sallallaahu 'alaihi wa sallam) that night when he
started Surah Al-Baqarah, 2:1-286. So I said (to myself), "He will make rukoo'
after one hundred aayaat". But he carried on after that, so I thought, "He will
finish it (the Surah) in two rak'ahs". But he carried on, so I thought, "He will
make rukoo' when he has finished it." Then he started Surah An-Nisa, 4:1-176
and recited it all, then he started Surah Al-'Imran, 3:200244 and recited it all.
He was reciting slowly; when he came to an aayah in which there was
glorification of Allah, he glorified Allah; at an aayah which had something to
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be asked for, he asked for it; at mention of seeking refuge, he sought refuge
(with Allah). Then he made rukoo' ... " to the end of the Hadith.245
Also, "one night when he was ill he recited the Seven Long surahs."246
Also, "he would (sometimes) recite one of these surahs in each rak'ah."247
"It was [totally] unknown for him to recite the whole Qur'an in one night."248
In fact, he did not recommend it for 'Abdullaah ibn 'Amr (may Allah be
pleased with him) when he said to him:
Recite the whole Qur'an in each month. I said: "I have the power (to do more
than that)." He said: Recite it in twenty nights. I said: "I have the power to do
more". He said: Then recite it in seven days and do not go beyond that.249
Then "he allowed him to recite it in five days."250 Then "he allowed him to
recite it in three days."251 Further, he forbade him from reciting it in less time
than that252, and he gave a reason for that by saying to him: Whoever recites
the Qur'an in less than three days does not understand it.253 In another version:
He does not understand, the one who recites the Qur'an in less than three
days.254 Also when he said to him: For every worshipper has a (period of)
keenness255 and every (period of) keenness has a lapse256, either towards a
sunnah or towards a bid'ah (innovation); so he whose lapse is towards a
sunnah has found guidance, and he whose lapse is towards other than that has
been destroyed.257
For this reason, "he (sallallaahu 'alaihi wa sallam) would not recite the whole
Qur'an in less than three days."258
He used to say: Whoever prays at night reciting two hundred aayaat will be
written down as one of the sincere devotees.259 Also, "he used to recite Surah
Bani Israa'il, 17:1-111 and Surah Az-Zumar, 39:1-75 every night."260 He also
used to say: Whoever prays at night reciting a hundred aayaat will not be
written down as one of the heedless.261 Sometimes "he would recite about fifty
aayaat or more in each rak'ah"262, or he "would recite about as much as Surah
Al-Muzzammil,73:1-20."263
"He (sallallaahu 'alaihi wa sallam) would not pray all through the night"264
except rarely, for once:
" 'Abdullaah ibn Khabbaab ibn Al-Arat - who was present at (the Battle of)
Badr with the Messenger of Allah (sallallaahu 'alaihi wa sallam) - stayed up
the whole night with the Messenger of Allah (sallallaahu 'alaihi wa sallam) (in
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another version: a night when he prayed throughout it) until it was dawn. So
when he finished his prayer, Khabbaab said to him: "O Messenger of Allah,
may my father and mother be sacrificed for you! Tonight, you have prayed a
prayer the like of which I have never seen?" He said: Yes, it was a prayer of
hope and fear; [indeed] I asked my Lord, Mighty and Sublime, three things;
He granted me two, but refused me one. I asked my Lord that He would not
destroy us the way the nations before us were (in another version: that He
would not destroy my ummah with famine) and He granted me this; I asked
my Lord, Mighty and Sublime, that He would not impose on us an enemy
from outside us, and He granted me this; and I asked my Lord not to cover us
with confusion in party strife, but He refused me this." "265
Also, one night he stood (in prayer) repeating one aayah until it was dawn:
﴿ ‫حِكيفُم‬
َ ‫ت اْلَعِزيفُز اْل‬
َ ‫ك َأْنف‬
َ ‫ن َتْغِفْر َلُهْم َفِإّنف‬
ْ ‫ك َوِإ‬
َ ‫عَباُد‬
ِ ‫ن ُتَعّذْبُهْم َفِإّنُهْم‬
ْ ‫ِإ‬
﴾5:118
"If You do punish them, they are Your servants; if You do forgive them, You
are indeed the Exalted in Power, the All-Wise." (Surah Al-Maa'idah, 5:118)
[with it he bowed, with it he prostrated, and with it he supplicated], [so in the
morning Abu Dharr (radi Allaahu 'anhu) said to him: "O Messenger of Allaah,
you did not stop reciting this aayah until it was morning; you bowed with it
and you prostrated with it] [and you supplicated with it,] [whereas Allaah has
taught you the whole Qur'aan;] [if one of us were to do this, we would be stern
with him?] [He said: Indeed I asked my Lord, the Mighty and Sublime, for
intercession for my ummah: He granted me it, and it will be possible if Allah
wills for whoever does not associate any partners with Allah.266
A man said to him: "O Messenger of Allah, I have a neighbor who stands (in
prayer) at night and does not recite anything except
﴾112:1﴿ ‫حٌد‬
َ ‫ل َأ‬
ُّ ‫ل ُهوَ ا‬
ْ ‫ُق‬
"Say: He is Allah the One and Only" (Surah Al-Ikhlaas 112:1-4), [repeating
it,] [not adding anything else,] as if he considers it little." So the Prophet
(sallallaahu 'alaihi wa sallam) said: By Him in Whose Hand is my soul, it is
worth a third of the Qur'an.267
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09.00.00: Witr prayer

"He (sallallaahu 'alaihi wa sallam) used to recite "Glorify the Name of Your
Lord Most High" (Surah Al-A'laa 87:1-19) in the first rak'ah, "Say: O you
who disbelieve" (Surah Al-Kaafiroon 109:1-6) in the second, and "Say: He is
Allaah the One and Only" (Surah Al-Ikhlaas 112:1-4) in the third.268
Sometimes he would add on to the last one "Say: I seek refuge with the Lord
of Daybreak" (Surah Al-Falaq 113:5) and "Say: I seek refuge with the Lord of
Mankind" (Surah An-Naas 114:1-6).269 Once, "he recited a hundred aayaat
from Surah An-Nisa' (4:176) in the third rak'ah."270
As for the two rak'ahs after witr271, he used to recite "When the earth is shaken
" (Surah Zilzaal 99:1-8) and "Say: O you who disbelieve" (Surah Al-
Kaafiroon 109:1-6) in them.272
10.00.00: Friday Prayer

He (sallallaahu 'alaihi wa sallam) would sometimes recite Surah Al-Jumu'ah
(62:1-11) in the first rak'ah and "When the hypocrites come to you" (Surah
Al-Munaafiqoon, 63:1-11)273 in the second, sometimes reciting "Has the story
reached you of the Overwhelming?" (Surah Al-Ghaashiyah, 88:1-26) instead
of the latter.274 Or sometimes "he would recite "Glorify the Name of your Lord
Most High" (Surah Al-A'laa, 87:1-19) in the first rak'ah and "Has the story
reached you" (Surah Al-Ghaashiyah, 88:1-26) in the second."275
11.00.00: 'Eid Prayer

"He (sallallaahu 'alaihi wa sallam) would (sometimes) recite "Glorify the
Name of your Lord Most High" (Surah Al-A'laa, 87:1-19) in the first rak'ah
and "Has the story reached you" (Surah Al-Ghaashiyah, 88:1-26) in the
second."276 Or sometimes "he would recite in them "Qaaaaf. By the Glorious
Qur'aan." (Surah Al-Qaaf, 50:45) and "The Hour has drawn near" (Qamar
54:55)."277
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12.00.00: Funeral Prayer

"The Sunnah is to recite Surah Al-Faatihah278 [and another soorah] in it."279
Also, "he would be silent for a while, after the first takbeer."280
Chapter 7-12 Footnotes

123 The three Àrabic words hamz, nafkh, and nafth, were interpreted such
by the narrator; all three interpretations are also traced back to the Prophet
(sallallaahu àlaihi wa sallam) with a saheeh mursal isnaad. By "poetry" here
is meant the vain kind, for the Prophet (on whom be peace and blessings)
said: "Truly, some poetry is wisdom" (Bukhaari ).
124 Abu Daawood, Ibn Maajah, Daaraqutni & Haakim who, along with Ibn
Hibbaan and Dhahabi, declared it saheeh. It is given along with the next one
in Irwaa' al-Ghaleel (342).
125 Abu Daawood & Tirmidhi with a hasan isnaad. Ahmad endorsed it
(Masaa'il of Ibn Haani 1/50).
126 Bukhaari , Muslim, Abu Àwaanah, Tahaawi & Ahmad.
127 Abu Daawood & Sahmi (64 -65); Haakim declared it saheeh and
Dhahabi agreed. It is given in Irwaa' (343). Abu Àmr ad-Daani transmitted it
al-Muktafaa (5/2) and said: "This hadeeth has many routes, and it is what is
depended upon in this regard, and several of the past imaams and reciters
preferred to stop at every verse, even if some were connected (in meaning) to
the one after." I say: This is a sunnah which has been neglected by the
majority of the reciters of this age, let alone others.
128 Tammaam ar-Raazi in al-Fawaa'id, Ibn Abi Dawood in al-Masaahif
(7/2), Abu Nuàim in Akhbaar Isbahaan (1/104) & Haakim who declared it
saheeh and Dhahabi agreed. Both of these recitations are mutawaatir.
129 Bukhaari, Muslim, Abu Àwaanah & Baihaqi. It is given in Irwaa' (302).
130 Daaraqutni, who declared it saheeh, and Ibn Hibbaan in his Saheeh. It is
also in Irwaa' (302).
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132 i.e. soorah al-Fatihah. It is an example of the wording including the

whole prayer but intending only a part, as a way of emphasis on that part.
133 Muslim, Abu Àwaanah & Maalik, and Sahmi has a supporting hadeeth
of Jaabir in Taareekh Jurjaan (144)
134 Baaji said: "He is referring to the saying of the Exalted "And We have
bestowed upon you seven of the Oft-Repeated and the Grand
Recitation." (Hijr 15:87). It is named the "seven" because it has seven
verses, and "oft-repeated" because it is repeated again and again in prayer. It
has been called "the grand recitation" to specify this name for it, even though
every part of the Qur'aan is a grand recitation; similarly, the Ka`bah is "the
House of Allaah" even though all houses belong to Allaah; this is by way of
specifying it and emphasising its importance."
135 Nasaa'i & Haakim, who declared it saheeh and Dhahabi agreed.
136 Bukhaari in his article on "Recitation behind the Imaam" with a saheeh
isnaad.
137 Abu Daawood, Ibn Khuzaimah (1/80/2), Haakim, Tabaraani & Ibn
Hibbaan who, along with Haakim, declared it saheeh and Dhahabi agreed. It
is in Irwaa' (303).
138 Abu Daawood & Tirmidhi, who declared it hasan; its isnaad is saheeh.
(Saheeh Abi Dawood no. 807)
139 hadhdhan: reciting quickly, implying racing or hurrying.
140 Bukhaari in his pamphlet, Abu Daawood & Ahmad. Tirmidhi &
Daaraqutni declared it hasan.
141 Maalik, Humaidi, Bukhaari in his pamphlet, Abu Daawood &
Mahaamali (6/139/1). Tirmidhi declared it hasan; Abu Haatim ar-Raazi, Ibn
Hibbaan & Ibn Qayyim declared it saheeh.
142 Ibn Abi Shaibah (1/97/1), Abu Daawood, Muslim, Abu Àwaanah &
Ruwayaani in his musnad (24/119/1). It is given in Irwaa' (332, 394).
143 Ibn Abi Shaibah (1/97/1), Daaraqutni, Ibn Maajah, Tahaawi & Ahmad
from numerous routes, musnad and mursal. Shaikh-ul-Islam Ibn Taymiyyah
declared it strong, as in al-Furoo` of Ibn Àbdul Haadi (48/2). Boosayri
declared some of its isnaads saheeh. I have discussed it in detail and
254 | P a g e
investigated its routes of narration inthe manuscript version and then in

Irwaa' al-Ghaleel (no. 500)
144 Ibn Maajah with a saheeh isnaad. It is given in Irwaa' (506)
145 Muslim, Abu Àwaanah & Siraaj.
146 Bukhaari in his article, Ahmad & Siraaj with a hasan isnaad.
147 Maalik & Bukhaari in Afàal al-Ìbaad with a saheeh isnaad.
* NB The view of the validity of recitation behind the imaam in quiet but
not loud prayers was taken by Imaam Shaafiì initially, and by
Muhammad the student of Abu Haneefah in a narration from him which
was preferred by Shaikh Àli al-Qaari and other shaikhs of the
madhhab; it was also the position of, among others, the Imaams Zuhri,
Maalik, Ibn al-Mubaarak, Ahmad ibn Hanbal, several of the
muhadditheen, and it is the preference of Shaikh-ul-Islam Ibn
Taymiyyah.
148 Tirmidhi & Ibn Maajah with a saheeh isnaad. Transmitted also by Aajuri
in Aadaab Haml al-Qur'aan. As for the hadeeth, "He who recites behind the
imaam, his mouth is filled with fire", it is fabricated (mawdoo`) and this is
explained in Silsilat al-ahaadeeth al-daèefah (no. 569) - see Appendix 5.
149 Bukhaari in Juz' al-Qiraa'ah & Abu Daawood with a saheeh isnaad.
150 Bukhaari , Muslim, Nasaa'i, & Daarimi; the additional wordings are
reported by the latter two, and prove that this hadeeth cannot justify that the
imaam does not say aameen, as reported from Maalik; hence, Ibn Hajar says
in Fath al-Baari, "It clearly shows that the imaam says aameen." Ibn Àbdul
Barr says in Tamheed (7/13), "It is the view of the majority of the Muslims,
including Maalik as the people of Madeenah report from him, for it is
authentic from Allaah's Messenger (sallallaahu àlaihi wa sallam) through the
ahaadeeth of Abu Hurairah (i.e. this one) and that of Waa'il ibn Hujr (i.e. the
previous one)."
152 Bukhaari in al-Adab al-Mufrad, Ibn Maajah, Ibn Khuzaimah, Ahmad &
Siraaj with two saheeh isnaads.
255 | P a g e
*NB The aameen of the congregation behind the imaam should be done
loudly and simultaneously with the imaam, not before him as the
majority of worshippers do, nor after him. This is what I finally find
most convincing, as I have explained in some of my works, among them
Silsilat al-ahaadeeth ad-daèefah (no. 952, vol. 2) which has been printed
and published by the grace of Allaah, and Saheeh at-Targheeb wat-
Tarheeb (1/205). See Appendix 6.
153 Ahmad with a saheeh isnaad; the other hadeeth was transmitted by Ibn
Abi Dawood in al-Masaahif (4/14/2). This and other similar hadeeths contain
permission for infants to enter the mosque. As for the hadeeth on many lips:
"Keep your small children away from your mosques...", it is daèef and
cannot be used for proof at all; among those who have declared it daèef are
Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqalaani and Boosayri.
Àbdul Haqq al-Ishbeeli said, "It is baseless".
155 There are many ahadeeth mentioned further on which prove this.
156 Ibn Abi Shaibah (1/100/1), Ahmad & Àbdul Ghani al-Maqdisi in his
Sunan (9/2) with a saheeh isnaad.
157 Ibn Nasr & Tahaawi with a saheeh isnaad; I take the meaning of the
hadeeth as: Make every rakàh have a complete soorah. The order is one of
preference, not compulsion, from the evidence which follows.
158 Ahmad & Abu Ya`laa from two routes. Also see "Recitation in Fajr
prayer".
159 As he did in Fajr, as will follow.
160 Details and sources will follow shortly.
161 i.e. a soorah after al-Fatihah.
162 Bukhaari as ta`leeq & Tirmidhi as mawsool, and he declared it saheeh.
163 nazaa'ir: soorahs which are similar in meaning, e.g. they both contain
advice, commandments, or stories.
164 These are agreed to end at the end of the Qur'aan; the soundest view is
256 | P a g e
that they begin with soorah Qaaf (no. 50).

166 The first number is that of the surah, while the second is the number of
aayaat in the surah. By inspecting the first of the two numbers in each case, it
is easy to see that in many of these combinations, he (sallallaahu àlaihi wa
sallam) did not stick to the Qur'aanic order of the surahs, so this is evidence
for the permissibility of doing this, even though it is better to follow the
sequence of the Qur'aan. A similar case is to be found later under "Night
prayer".
167 Muslim & Tahaawi.
168 Abu Daawood & Baihaqi with a saheeh isnaad. This hadeeth is general,
so it applies to both recitation during prayer, whether voluntary or obligatory,
and outside it. Ibn Abi Shaibah (2/132/2) has transmitted from Abu Moosa
al-Ashàri and Mugheerah ibn Shu`bah that they used to say this in
obligatory prayers, and from Ùmar and Àli without such specification.
169 In the original, "the young man said".
170 dandanah: when someone speaks some words such that their intonation
is audible but they cannot be understood; it is a little bit more than
murmuring. (Nihaayah)
171 Ibn Khuzaimah in his saheeh (1634) & Baihaqi with a saheeh isnaad. It
has a supporting narration in Abu Daawood (no. 758, Saheeh Abi Dawood)
and the basic story is in Bukhaari and Muslim. The first addition is in one
narration of Muslim, the second in Ahmad (5/74), and the third and fourth in
Bukhaari . Also under this heading is the hadeeth on the authority of Ibn
Àbbaas: "that the Messenger of Allaah (sallallaahu àlaihi wa sallam) prayed
two rakàhs in which he recited only al-Fatihah", transmitted by Ahmad
(1/282), Haarith ibn Abi Usaamah in his musnad (p.38 of its zawaaid) and
Baihaqi (2/62) with a daèef isnaad. I used to declare this hadeeth hasan in
previous works, until I realised that I had been mistaken, because this
hadeeth depends on Hanzalah al-Dawsi, who is daèef, and I do not know
how this was unknown to me; maybe I thought he was someone else.
Anyway, praise is due to Allaah who guided me to recognise my mistake,
and that is why I hurried to correct it in print. Then Allaah compensated me
with this better hadeeth of Muàadh which relates to what the hadeeth of Ibn
257 | P a g e
Àbbaas indicated. Praise be to Allaah by whose Grace good actions are

completed.
172 There is Ijmaa` (consensus of opinion) of the Muslims on this, with
successors passing it on from the predecessors, along with authentic hadeeths
which establish this, as Nawawi has said, and some of them follow. See also
Irwaa' (345).
175 see the sections on his recitation in Friday prayer and the two Èid
prayers.
178 Àbdul Haqq said in Tahajjud (90/1):
"As for voluntary prayers during the day, there is nothing authentic from him
(sallallaahu àlaihi wa sallam) regarding either quiet or loud recitation, but it
would seem that he used to recite quietly during them. It is reported from him
(sallallaahu àlaihi wa sallam) that once, during the daytime, he passed by
Àbdullaah ibn Hudhaafah who was praying and reciting loudly, so he said to
him: O Àbdullaah, let Allaah hear, not us. But this hadeeth is not strong."
179 Muslim & Bukhaari in Afàal al-Ìbaad.
180 Abu Daawood & Tirmidhi in Shamaa'il with a hasan isnaad. The hadeeth
means that he (sallallaahu àlaihi wa sallam) used to moderate between
quietness and loudness.
181 Nasaa'i, Tirmidhi in Shamaa'il & Baihaqi in Dalaa'il with a hasan isnaad.
182 Abu Daawood & Haakim , who declared it saheeh, and Dhahabi agreed.
183 ibid.
184 The last seventh of the Qur'aan, beginning with soorah Qaaf (no. 50)
according to the soundest view, as before.
186 Ahmad, Ibn Khuzaimah (1/69/1) & Haakim who declared it saheeh and
Dhahabi agreeed.
258 | P a g e

188 Muslim & Tirmidhi. It is given along with the next one in Irwaa' (345).
190 Abu Daawood & Baihaqi with a saheeh isnaad. And what is apparent is
that he (àlaihis salaam) did it on purpose to establish its validity.
191 Abu Daawood, Ibn Khuzaimah (1/76/1), Ibn Bushraan in al-Amaali &
Ibn Abi Shaibah (12/176/1); Haakim declared it saheeh and Dhahabi agreed.
192 lit. "the two by means of which refuge is sought", i.e. the last two surahs
of the Qur'aan, both beginning "Say: I seek refuge ... "
193 Abu Daawood & Ahmad with a saheeh isnaad.
195 Nasaa'i, Ahmad & Bazzaar with a good isnaad.
196 Ahmad with a saheeh isnaad.
197 Moosaa is mentioned in aayah 45: "Then We sent Moosaa and his
brother Haaroon, with our signs and manifest authority. ;" Ìsa is
mentioned soon after in aayah 50: "And We made the son of Maryam and
his mother as a sign - we gave them both shelter on high ground,
affording rest and security and furnished with springs. "
198 Muslim, & Bukhaari in ta`leeq.form. It is given in Irwaa' (397).
199 Ahmad & Abu Ya`laa in their musnads, and Maqdisi in al-Mukhtaarah.
201 ibid.
204 Muslim, Ibn Khuzaimah & Haakim.
206 ibid.
207 Ibn Maajah & Ibn Khuzaimah.
208 Tahaawi, Ibn Hibbaan in his saheeh & Ibn Bushraan; Ibn Haajar declared
259 | P a g e
it hasan in al-Ahaadeeth al-Àaliyaat (no. 16).

210 Muslim, & Bukhaari in Juz' al-Qiraa'ah (Article on Recitation).
211 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah (1/165/1).
212 Ahmad & Muslim.
213 Abu Daawood, Tirmidhee& Ibn Khuzaimah (1/67/2); the latter two
declared it saheeh.
214 Ibn Khuzaimah in his saheeh (1/67/2).
216 Ahmad & Muslim. The hadeeth contains evidence that reciting more
than al-Faatihah in the last two rakàhs is a sunnah, and many Companions
did so, among them Abu Bakr Siddeeq (may Allaah be pleased with him). It
is also the view of Imaam Shaafiì, whether in Zuhr or others, and of our later
scholars, Abul Hasanaat al-Lucknowi took it in Notes on Muhammad's al-
Muwatta' (p. 102) and said:
"Some of our companions take hold a very strange view in obligating a
sajdah sahw (prostration for forgetfulness) for the recitation of a soorah in the
last two rakàhs, but the commentators on al-Maniyyah, Ibraaheem al-Halabi,
Ibn Ameer Haajj and others, have refuted this view extremely well. There is
no doubt that those who said this were unaware of the hadeeth, and had it
reached them they would not have said so."
218 Ibn Khuzaimah in his saheeh (1/67/2) & Diyaa' al-Maqdisi in al-
Mukhtaarah with a saheeh isnaad.
219 Bukhaari in Article on Recitation & Tirmidhi, who declared it saheeh.
220 Muslim & Tayaalisi.
222 ibid.
223 Abu Daawood with a saheeh isnaad & Ibn Khuzaimah.
224 Ahmad & Muslim.
260 | P a g e

226 ibid.
227 ibid (Bukhaari & Muslim).
229 Tayaalisi & Ahmad with a saheeh isnaad.
230 Ibn Khuzaimah (1/166/2), Tabaraani & Maqdisi with a saheeh isnaad.
232 ibid.
233 called "at-toolayain": A`raaf (7) is agreed to be one; Anàam (6) is the
other, according to the most correct saying, as in Fath al-Baari.
234 Bukhaari, Abu Daawood, Ibn Khuzaimah (1/68/1), Ahmad, Siraaj &
Mukhlis.
235 Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.
236 Ahmad, Maqdisi, Nasaa'ee Ibn Nasr & Tabaraani .
238 Ahmad & Tirmidhi, who declared it hasan.
239 Bukhaari, Muslim & Nasaai.
240 ibid.
241 ibid. It is also given in Irwaa' (295)
242Nasaai with Saheeh isnaad.
244 The narration is like this, with Nisaa' (4) before aal-Ìmraan (3), and thus
it is evidence for (the permissibility of) departing from the order of surahs
found in the Ùthmaani copy of the Qur'aan in recitation. An example of this
has already been seen.
245 Muslim & Nasaa'i .
246 Abu Ya`laa & Haakim, who declared it saheeh and Dhahabi agreed. Ibn
al-Atheer says: "... the Seven Long surahs are Baqarah (2), aal-Ìmraan (3),
Nisaa' (4), Maa'idah (5), Anàam (6), A`raaf (7) and Tawbah (9)."
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247 Abu Daawood & Nasaa'i with a saheeh isnaad.

250 Nasaa'i & Tirmidhi, who declared it saheeh.
252 Daarimi & Saèed ibn Mansoor in his sunan with a saheeh isnaad.
254 Daarimi & Tirmidhi, who declared it saheeh.
255 Ar. shirrah: excitement, enthusiasm, keenness, energy. The shirrah of
youth is his its beginning and its fervour/zeal. Imaam Tahaawi says:
"This is the zeal/fervor of the Muslims in their actions which bring them
nearer to their Lord. However they are bound to fall short and leave some
actions (which they began due to this zeal) so the most beloved of their
actions to Allah's Messenger (sallallaahu àlaihi wa sallam) were those done
otherwise (and kept up), so he ordered them to carry out righteous deeds
which they are able to do continually and keep to until they meet their Lord-
the Mighty and Majestic. It is narrated from him (sallallaahu àlaihi wa
sallam) to clarify this that he said: "The actions most loved by Allaah are
those which are the most regular, even if they are little."
I say: this hadeeth which he prefixes with the words "it is narrated" is saheeh,
agreed upon by Bukhaari & Muslim from the narration of Àa'ishah (Allaah
be pleased with her).
256 Ar. fatrah: interval, break, lapse; referring here to a period of reduced
enthusiasm.
257 Ahmad & Ibn Hibbaan in his saheeh.
258 Ibn Saàd (1/376) & Abu ash-Shaikh in Àkhlaaq Nabi (281).
259 Daarimi & Haakim , who declared it saheeh and Dhahabi agreed.
260 ibid.
261 Ahmad & Ibn Nasr with a saheeh isnaad.
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263 Ahmad & Abu Daawood with a saheeh isnaad.

264Muslim & Abu Daawood. This hadeeth and others make it disliked
(makrooh) to stay awake the whole night, whether always or regularly, for it
is against the example of the Prophet (sallallaahu àlaihi wa sallam); for if
staying up the whole night were better, he (sallallaahu àlaihi wa sallam)
would have done so, and the best guidance is the guidance of Muhammad. So
do not be deceived by what is narrated from Abu Haneefah (rahimahullaah)
that he prayed Fajr with the ablution of Ìshaa' for forty years!! (translator's
note: see Tablighi Nisab: Virtues of Salaat by Maulana Zakariyya Kandhalvi
for examples of this type of claim) For this narration from him is totally
baseless; in fact Àllaamah al-Fairoozaabaadi says in Ar-Radd àlaa al-
Mu`tarid ((44/1):
"This narration is a clear lie and cannot be attributed to the Imaam, for there
is nothing excellent about it, whereas it was the nature of the likes of the
Imaam to do the better thing; there is no doubt that the renewal of
purification for each prayer is more excellent, most complete, and best. This
is even if it is correct that he stayed awake the length of the night for forty
consecutive years! This story seems more like a fairy tale, and is an invention
of some of the extremely ignorant fanatics, who say it about Abu Haneefah
and others, and all of it is lies."
265 Nasaa'i, Ahmad & Tabaraani (1/187/2); Tirmidhi declared it saheeh.
266 Nasaa'i, Ibn Khuzaimah (1/70/1), Ahmad, Ibn Nasr & Haakim, who
267 Ahmad & Bukhaari .
268 Nasaa'i & Haakim, who declared it saheeh.
269 Tirmidhi, Abul Àbbaas al-Asamm in his al-Hadeeth (vol 2 no. 117) &
Haakim, who declared it saheeh and Dhahabi agreed.
271 The evidence for these two rakàhs is found in Saheeh Muslim and
others as a practice of the Prophet (sallallaahu àlaihi wa sallam), but they
oppose his saying: Make the last of your prayer at night odd (witr)
transmitted by Bukhaari and Muslim. The scholars have differed in
reconciling these two hadeeth, none of them being convincing to me, so the
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most cautious thing is to leave the two rakàhs in compliance with the
command of the Prophet (sallallaahu àlaihi wa sallam). Allaah knows best.
Later I came across an authentic hadeeth which had a command for two
rakàhs after witr, so the order of the Prophet (sallallaahu àlaihi wa sallam)
agrees with his action, and the two rakàhs are validated for everyone; the
first command is thus one of recommendation, not negating the two rakàhs.
The latter hadeeth is given in Silsilat al-ahaadeeth as-saheehah (1993) - see
Appendix 7.
272 Ahmad & Ibn Nasr and Tahaawi (1/202) and Ibn Khuzaimah & Ibn
Hibbaan with a hasan saheeh isnaad.
273 Muslim & Abu Daawood. It is given in Irwaa' (345).
274 ibid.
276 ibid.
277 ibid.
278 This is the saying of Imaam Shaafiì, Ahmad and Ishaaq, and some of
the later Hanafis who researched took this view. As for the recitation of a
soorah after it, this is the view of some of the Shaafièes and it is the correct
view.
279 Bukhaari , Abu Daawood, Nasaa'i & Ibn al-Jaarood. The addition is not
shaadhdh (odd) as Tuwaijiri thinks.
280 Nasaa'i & Tahaawi with a saheeh isnaad.
13.00.00: Tarteel (Recitation in slow rhythmic tones),

& Making the Voice Beautiful when Reciting
He (sallallaahu 'alaihi wa sallam) used to recite the Qur'aan in slow, measured
rythmic tones as Allaah had instructed him, not racing or hurrying; rather, his
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was "a recitation clearly- distinguishing each letter"1, so much so that "he
would recite a soorah in such slow rhythmic tones that it would be longer than
would seem possible."2
He also used to say: It will be said to the reciter of the Qur'aan (on the Day of
Judgment), 'Recite and ascend; recite slowly and rhythmically as you used to
do in the previous world; your place will be at the last aayah you recite.3
He "used to prolong his recitation (at a letter which can be prolonged), such as
at bismil-laah, at ar-rahmaan, and at ar- raheem"4, and at "nadeed" (Surah Al-
Qaaf, 50:10)5 & their like.
He used to stop at the end of an aayah, as has already been explained.6
Sometimes "he would recite in an attractive vibrating tone7, as he did on the
Day of the Conquest of Makkah, when, while on his she-camel, he recited
Surah Al-Fath, 48:1-29 [very softly]8, and 'Abdullaah ibn Mughaffal narrated
this attractive tone thus : aaa."9
He used to command making one's voice beautiful when reciting the Qur'aan,
saying
Beautify the Qur'aan with your voices [for a fine voice increases the Qur'aan
in beauty]10 and
Truly, the one who has one of the finest voices among the people for reciting
the Qur'an is the one whom you think fears Allaah when you hear him recite.11
He also used to command recitation of the Qur'aan in a pleasant tone, saying:
Study the Book of Allaah; recite it repeatedly; acquire (memorise) it; and
recite it in a melodious tone, for by Him in whose Hand is my soul, it runs
away quicker than camels from their tying ropes.12
He also used to say, He who does not recite the Qur'an in a pleasant tone is
not of us13 and
Allaah does not listen to anything as he listens (in some versions: as he is
listening) to a prophet [with a nice voice, and in one version: with a nice
melody] who recites the Qur'an in a pleasant tone14 [loudly].15
He said to Abu Musa Al-Ash'ari (radi Allaahu 'anhu),
Had you seen me while I was listening to your recitation yesterday! You have
surely been given one of the musical wind- instruments16 of the family of
Daawood! [So Abu Musa said: "Had I known you were there, I would have
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made my voice more pleasant and emotional for you]."17
14.00.00: Correcting the Imaam

He (sallallaahu 'alaihi wa sallam) set the example of correcting the imaam
when his recitation becomes mixed up, when once "he prayed, reciting loudly,
and his recitation became mixed up, so when he finished, he said to Ubayy:
Did you pray with us? He replied, 'Yes.' He said, So what prevented you [from
correcting me]?"18
15.00.00: Seeking Refuge & Spitting

Lightly during Prayer in order
to Repel Temptation
'Uthmaan ibn Abil-'Aas (radi Allaahu 'Anhu) said to him, "O Messenger of
Allah! The devil comes between me and my prayer and confuses me in my
recitation!" So the Messenger of Allah (sallallaahu 'alaihi wa sallam) said,
That is a devil called Khinzab, so when you detect him, seek refuge with
Allah from him, and spit lightly19 on your left three times. He said, "So when I
did that, Allah caused him to go away from me."20
Foot notes Chapter 13-15:
1Ibn al-Mubaarak in az-Zuhd (162/1 from al-Kawaakib 575), Abu Daawood
& Ahmad with a saheeh isnaad.
2Muslim & Maalik.
3Abu Daawood & Tirmidhi, who declared it saheeh.
4Bukhaari & Abu Daawood.
5Bukhaari in Afàal al-Ìbaad with a saheeh isnaad.
6In the section on "Recitation of one verse at a time".
7Tarjee` -explained as a vibrating tone by Ibn Hajar; Manaawi said: "It arises
from a feeling of joy & happiness, which he (sallallaahu àlaihi wa sallam) felt
a good deal on the day of the conquest of Makkah."
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8Bukhaari & Muslim.

9ibid. Ibn Hajar said in his commentary on"aaa (| | |)", "this is a hamzah with a
fathah, followed by a silent alif, followed by another hamzah." Shaikh Àli al-
Qaari quoted likewise from others and then said: "It is obvious that this is
three prolonged alifs."
10Bukhaari as ta`leeq, Abu Daawood, Darimi, Haakim and Tammaam al-
Raazi with two saheeh isnaads.
NOTE: This hadeeth was turned round by one of the narrators, who
narrated it as "beautify your voices with the Qur'aan". This is a mistake
in narration and understanding, and whoever declared it saheeh is
submerged in error, for it contradicts the authentic explanatory
narrations in this section. In fact, it is a prime example of a maqloob
hadeeth, and the details of this brief note are in Silsilah al-Ahaadeeth ad-
Daèefah (no. 5328).
11A saheeh hadeeth transmitted by Ibn al Mubarak in az-Zuhd (162/1 from al-
Kawaakib 575), Daarimi, Ibn Nasr, Tabaraani, Abu Nuàim in Akhbaar
Isbahaan and Diyaa' in al-Mukhtaarah.
12Daarimi & Ahmad with a saheeh isnaad.
13Abu Daawood and Haakim who declared it saheeh and Dhahabi agreed.
14 Mundhiri said, "taghannnaa does mean to recite in a pleasant voice;
Sufyaan bin Ùyainah and others took the the view that it is to do with
istighnaa (i.e. letting the Qur'aan make one dispense with worldly pleasures),
but this is rejected."
15Bukhaari, Muslim, Tahaawi & Ibn Mandah in Tawheed (81/1).
16The scholars have said that musical instruments here means a beautiful
voice and that the family of Daawood refers to Daawood himself; the family
of so-and-so can be specifically for so-and-so only; Daawood (àlaihis salaam)
had an extremely beautiful voice. This is mentioned by Nawawi in his
commentary on Saheeh Muslim.
17Àbdur Razzaaq in al-Amaali (2/44/1), Bukhaari, Muslim, Ibn Nasr and
Haakim.
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18 Abu Daawood, Ibn Hibbaan, Tabaraani, Ibn Àsaakir (2/296/2) & Diyaa' in
al-Mukhtaarah with a saheeh isnaad.
19 Ar. tafl: to blow with a minimum amount of saliva - Nihaayah.
20 Muslim & Ahmad. Nawawi (rahimahullaah) says, "This
hadeeth contains a recommendation to seek refuge from the
devil when he tempts, along with spitting to the left three
times."
16.00.00: The Ruku' (Bowing)

After completing his recitation, he (sallallaahu 'alaihi wa sallam) would pause
for a moment21, then raise his hands22 in the way described earlier under the
"Opening Takbeer", say takbeer23, and make rukoo'.24
He also ordered "the one who prayed badly" likewise, saying to him, Indeed,
the prayer of one of you is not complete until he makes an excellent ablution
as Allaah has commanded him to ... then he celebrates Allaah's greatness,
praises and glorifies Him, then recites the Qur'aan as much as is easy for him
from what Allaah has taught him and allowed him, then says takbeer and
makes rukoo' [and places his hands on his knees] until his joints are at ease
and relaxed25
16.01.00: The Rukoo' Described

"He (sallallaahu 'alaihi wa sallam) would place his palms on his knees"26, and
"would order them to do likewise"27, as he ordered "the one who prayed
badly" in the afore-mentioned hadeeth.
"He would put his hands firmly on his knees [as though he were grasping
them]"28, and "would space his fingers out"29, ordering "the one who prayed
badly" likewise, saying: When you make rukoo', place your palms on your
knees, then space your fingers out, then remain (like that) until every limb
takes its (proper) place.30
"He used to spread himself (i.e., not be in a compact position), and keep his
elbows away from his sides."31
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"When he made rukoo', he would spread his back and make it level"32, "such
that if water were poured on it, it (the water) would stay there (i.e., not run
off)."33 He also said to "the one who prayed badly", When you make rukoo',
put your palms on your knees, spread your back (flat) and hold firm in your
rukoo'.34
"He would neither let his head droop nor raise it (i.e. higher than his back)"35,
but it would be in between.36
16.02.00: The Obligation of

Being at Ease in Rukoo'
He used to be at ease in his Rukoo', and ordered "the one who prayed badly"
to be so, as has been mentioned in the first section on rukoo'.
He used to say, Complete the rukoo' and sujood, for by Him in whose Hand is
my soul, I surely see you behind my back37 when you make rukoo' and
sujood.38
"He saw a man praying not completing his rukoo' properly, and pecking in his
sujood, so he said, Were this man to die in this state, he would die on a faith
other than that of Muhammad, [pecking in his prayer as a crow pecks at
blood; he who does not make rukoo' completely and pecks in his sujood is like
the hungry person who eats one or two dates, which are of no use to him at
all.39
Abu Hurairah (radi Allaahu 'anhu) said, "My close friend (sallallaahu 'alaihi
wa sallam) forbade me from pecking in my prayer like a cockerel, from
looking around like a fox, and from squatting like a monkey."40
The Messenger of Allaah (sallallaahu 'alaihi wa sallam) also used to say, The
worst thief among men is the one who steals from his prayer. They said, "O
Messenger of Allaah, how does he steal from his prayer?" He said, He does
not complete its rukoo' and sujood.41
Once, "he was praying, when he glanced out of the corner of his eye at a man
not settling his backbone in rukoo' and sujood. When he finished, he said, O
assembly of Muslims! Verily, the prayer is not valid of the one who does not
settle his spine in rukoo' and sujood."42
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He said in another hadeeth, The prayer of a man does not count unless he
straightens his back in rukoo' and sujood.43
16.03.00: The Adhkaar of Ruku

He would say different types of remembrance of Allaah and supplication, any
one of the following at a time:
1. How Perfect is my Lord, the Supreme!, three times.44 But sometimes, he

would repeat it more than that.45 Once, in night prayer, he repeated it so
much that his rukoo' became nearly as long as his standing before it, in
which he had recited three of the Long Soorahs: Baqarah, Nisaa' and aal-
'Imraan. This prayer was full of supplication & seeking forgiveness, and the
hadeeth has already been mentioned under "Recitation in Night Prayer."
2. How Perfect is my Lord, the Supreme, and Praised be He, three times.46
3. Perfect, Blessed,47 Lord of the Angels and the Spirit.48
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4. How Perfect You are O Allaah, and Praises are for You. O Allaah, forgive
me. He would say it often in his rukoo' and sujood, implementing (the order
of) the Qur'aan.49
5. O Allaah! To You I have bowed; in You I have believed; to You I have

submitted; [You are my Lord]; humbled for You are my hearing, my
seeing, my marrow, my bone (in one narration: my bones), my sinews, [and
whatever my feet carry50 (are humbled) for Allaah, Lord of the Worlds].51
6. O Allaah! to You I have bowed; in You I have believed; to You I have

submitted; in You I have placed my trust; You are my Lord; my hearing, my
seeing, my blood, my flesh, my bones, and my sinews are humbled for Allaah,
Lord of the Worlds.52
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7. How Perfect is He Who has all Power, Kingdom, Magnificence and

Supremity, which he used to say in night prayer.
16.04.00: Lengthening the Ruku

"He (sallallaahu 'alaihi wa sallam) used to make his ruku', his standing after
ruku', his sujud, and his sitting in between the two sajdahs, nearly equal in
length."53
16.05.00: Forbiddance of
Reciting the Qur'an in Ruku'
"He used to forbid recitation of the Qur'aan in rukoo' and sujood."54 Further,
he used to say, Verily, I have indeed been forbidden from reciting the Qur'aan
in rukoo' or sujood. In the rukoo', therefore, glorify the Supremity of the Lord,
Mighty and Sublime, in it; as for the sujood, exert yourselves in supplication
in it, for it is most likely that you will be answered.55
17.00.00: Straightening up from the Ruku

& what is to be said then
Next, "he (sallallaahu 'alaihi wa sallam) would straighten up his back out of
rukoo', saying,
(Allaah listens to the one who praises Him).56

He also ordered "the one who prayed badly" to do that, when he said to him:
No person's prayer is complete until ... he has said takbeer ... then made rukoo'
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... then has said "Allaah listens to the one who praises Him" until he is
standing straight."57 When he raised his head, he would stand straight until
every vertebra returned to its place.58
Next, "he would say while standing:
(Our Lord, [and] to You be all Praise).59

He has commanded all worshippers, whether behind an imaam or not, to do
the above on rising from rukoo', by saying Pray as you have seen me
praying.60
He also used to say, The imaam is there to be followed ... when he has said
'Allaah listens to the one who praises Him' then say, '[O Allaah!] Our Lord,
and to You be all Praise'; Allaah will listen to you, for indeed, Allaah, Blessed
and Exalted, has said via the tongue of His Prophet (sallallaahu 'alaihi wa
sallam): Allaah listens to the one who praises Him.'61
He also gave a reason for this command in another hadeeth, saying: for he
whose saying coincides with that of the angels will have his past sins
forgiven.62
He used to raise his hands when straightening up63, in the ways described
under the Opening Takbeer.
While standing, he would say, as previously-mentioned,
1.
Our Lord, and to You be all Praise64; or

2.
Our Lord, to You be all Praise.65
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Sometimes, he would add at the beginning of either of these:

3.
O Allaah! ...66
He used to order others to do this, saying, "When the imaam says:

Allaah listens to the one who praises Him, then say: O Allaah! Our Lord,
to You be all Praise, for he whose saying coincides with that of the
angels will have his past sins forgiven."67
Sometimes, he would add either:

4.
Filling the heavens, filling the earth, and filling whatever else You wish68, or
5.
Filling the heavens, [filling] the earth, whatever is between them, and filling
whatever else You wish.69
Sometimes, he would add even further:
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6.
Lord of Glory & Majesty! None can withhold what You grant, and none can
grant what You withhold; nor can the possessions of an owner benefit him in
front of You.70
Or, sometimes, the addition would be:
7.
Filling the heavens, filling the earth, and filling whatever else You wish. Lord
of Glory and Majesty! - The truest thing a slave has said, and we are all
slaves to You. [O Allaah!] None can withhold what You grant, [and none can
grant what You withhold,] nor can the possessions of an owner benefit him in
front of You.71
Sometimes, he would say the following during night prayer:

8.
To my Lord be all Praise, to my Lord be all Praise, repeating it until his

standing was about as long as his rukoo', which had been nearly as long as his
first standing, in which he had recited soorah al-Baqarah.72
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9.
Our Lord, and to You be all Praise, so much pure praise, inherently blessed,
[externally blessed, as our Lord loves and is pleased with].73
A man praying behind him (sallallaahu 'alaihi wa sallam) said this after he
(sallallaahu 'alaihi wa sallam) had raised his head from ruku' and said: Allah
listens to the one who praises Him. When the Messenger of Allah had finished
his prayer, he said, Who was the one speaking just now? The man said, "It
was I, O Messenger of Allah." So the Messenger of Allah (sallallaahu 'alaihi
wa sallam) said, I saw over thirty angels hurrying to be the first one to write it
down.74
17.01.00: Lengthening this Standing

& the Obligation to be at Ease in it
He (sallallaahu 'alaihi wa sallam) used to make this standing about as long as
his rukoo', as has been mentioned; in fact, "he would stand (for so long)
sometimes that one would say, 'He has forgotten', [because of his standing for
so long.]"75
He used to instruct them to be at ease in it; hence, he said to "the one who
prayed badly", ... Next, raise your head until you are standing straight [and
every bone has taken its proper place] - in another narration, When you rise,
make your spine upright and raise your head, until the bones return to their
joints.76
He also reminded him: that no-one's prayer is complete unless he does that,
and used to say: Allaah, Mighty and Sublime, does not look at the prayer of
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the slave who does not make his backbone upright in between his bowings
and prostrations.77
Chapter 16-17 Footnotes:
21 Abu Daawood & Haakim, who declared it saheeh & Dhahabi agreed.
22 Bukhaari & Muslim. This raising of the hands is reported as mutawaatir
from him (sallallaahu àlaihi wa sallam), as is the raising of the hands on
straightening up after rukoo`. It is the madhhab of the three Imaams Maalik,
Shaafiì and Ahmad, and of the majority of scholars of hadeeth and fiqh.
Imaam Maalik (rahimahullaah) practised it right up to his death, as reported
by Ibn Àsaakir (15/78/2). Some of the Hanafis chose to do it, among them
Ìsaam bin Yusuf Abu Àsamah al-Balkhi (d. 210), a student of Imaam Abu
Yusuf (rahimahullaah), as has been explained in the Introduction. Àbdullaah
bin Ahmad reported from his father in his Masaa'il (p. 60), "It is related from
Ùqbah bin Àamir that he said about a man raising his hands during prayer,
'He earns ten good deeds for each such movement'." This is supported by the
hadeeth qudsi, "... he who intends a good deed and then does it, Allaah writes
it down with Himself as from ten to seven hundred good deeds", transmitted
by Bukhaari & Muslim. See Saheeh at-Targheeb, no. 16.
23 ibid.
24 ibid.
25 Abu Daawood & Nasaa'i. Haakim declared it saheeh & Dhahabi agreed.
27Bukhaari & Muslim.
29Haakim , who declared it saheeh; Dhahabi & Tayaalisi agreed. It is given in
Saheeh Abi Daawood (809).
30Ibn Khuzaimah & Ibn Hibbaan in their Saheehs.
31 Tirmidhi, who declared it saheeh, & Ibn Khuzaimah.
32Bukhaari, and Baihaqi with a saheeh isnaad.
33Tabaraani in Mu`jam al-Kabeer and Mu`jam al-Sagheer, Àbdullaah b.
Ahmad in Zawaa'id al-Musnad & Ibn Maajah.
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34Ahmad & Abu Daawood with a saheeh isnaad.

35Abu Daawood & Bukhaari in Juz' al-Qiraa'ah with a saheeh isnaad.
36Muslim & Abu Àwaanah.
37This vision was physically real, and was one of his miracles; it was
confined to during prayer: there is no evidence for it being of a general nature.
39Abu Ya`laa in his Musnad (340/3491/1), Aajuri in al-Arbaèen, Baihaqi,
Tabaraani (1/192/1), Diyaa' in al-Muntaqaa (276/1), Ibn Àsaakir (2/226/2,
414/1, 8/14/1, 76/2) with a hasan isnaad, & Ibn Khuzaimah declared it saheeh
(1/82/1). Ibn Battah has a supporting mursal narration for the first part of the
hadeeth, minus the addition, in al-Ibaanah (5/43/1).
40Tayaalisi, Ahmad & Ibn Abi Shaibah; it is a hasan hadeeth, as I have
explained in my footnotes on al-Ahkaam (1348) by Àbdul Haqq Ishbeeli.
41Ibn Abi Shaibah (1/89/2), Tabaraani & Haakim , who declared it saheeh
and Dhahabi agreed.
42Ibn Abi Shaibah (1/89/1), Ibn Maajah & Ahmad, with a saheeh isnaad.
43Abu Àwaanah, Abu Daawood & Sahmi (61); Daaraqutni declared it
saheeh.
44Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, &
Tabaraani in Mu`jam al-Kabeer, on the authority of seven Companions. Hence
this refutes those who did not accept the specification of the glorifications to
three times, such as Ibn al-Qayyim and others.
45This can be deduced from the ahaadeeth which make it clear that he
(sallallaahu àlaihi wa sallam) used to make his standing, rukoo` and sujood
equal in length, as mentioned after this section.
46A saheeh hadeeth, transmitted by Abu Daawood, Daaraqutni, Ahmad,
Tabaraani & Baihaqi .
47Abu Ishaaq said: subbooh means "the one who is free of any defect", while
quddoos means "the Blessed" or "the Pure". Ibn Saidah said: Glorified and
Blessed are attributes of Allaah, Mighty and Sublime, because He is glorified
and sanctified by others. (Lisaan al-Àrab)
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49Bukhaari & Muslim. "Implementing the Qur'aan" refers to the saying of

Allaah: "Then glorify with the Praises of your Lord, and seek His
Forgiveness, for He is Oft-Returning." (Nasr 110:3)
50This is an example of use of a general phrase coming after mention of
individual items.
51Muslim, Abu Àwaanah, Tahaawi & Daaraqutni .
52Nasaa'i with a saheeh isnaad.
NOTE: Is there proof for combining two or more of these adhkaar in one
rukoo`, or not ? The scholars have differed about this. Ibn al-Qayyim was
uncertain about this in Zaad al-Maàad. Nawawi chose the first possibility in
al-Adhkaar, saying, "It is best to combine all of these adhkaar if possible, and
similarly with the adhkaar of other postures." Abu al-Tayyib Siddeeq Hasan
Khan disagreed with him, saying in Nuzul al-Abraar (84), "It is narrated with
one of them here, another one there, but I see no evidence for combining. The
Messenger of Allaah (sallallaahu àlaihi wa sallam) would not combine them
in one go, but he would say one of them sometimes, another one sometimes;
to follow is better than to start something new." This latter view is the correct
one, Allaah willing, but it is proved in the Sunnah to lengthen this posture, as
well as others, until it is about the length of the standing: hence, if the
worshipper wishes to follow the Prophet (sallallaahu àlaihi wa sallam) in this
sunnah, the only way is to combine adhkaar, as Nawawi said, and as Ibn Nasr
has related it in Qiyaam al-Layl (76) from Ibn Juraij as done by Àtaa', or to
repeat one of the adhkaar for which there is text for repetition, and this is
closer to the Sunnah. Allaah knows best.
53Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (331).
54Muslim & Abu Àwaanah. The forbiddance is general, hence covering both
obligatory and voluntary prayers. The addition in Ibn Àsaakir (17/299/1), "as
for voluntary prayers, then there is no harm" is either shaaddh or munkar - Ibn
Asaakir pointed out a defect in it-so it is not permissible to act according to it.
55ibid.
57Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
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58 Bukhaari & Abu Daawood; Ar. faqaar: vertebrae, "the bones making up
the spine, from the base of the neck to the coccyx" according to Qaamoos; see
also Fath al-Baari (2/308).
59Bukhaari & Ahmad.
60ibid.
61Muslim, Abu Àwaanah, Ahmad & Abu Daawood.
*NB: This hadeeth does not prove that those following an imaam should not
share with the imaam in saying: Allaah listens to the one who praises Him,
just as it does not prove that the imaam does not share with those following
him in saying: Our Lord, to You be all Praise. This is because the purpose of
this hadeeth is not to set out exactly what the imaam and his followers should
say in this position; rather, it explains that the followers' tahmeed should be
said after the imaam's tasmee`. This is supported by the fact that the Prophet
(sallallaahu àlaihi wa sallam) used to say the tahmeed when he was the
imaam, and also because the generality of his saying, "Pray as you have seen
me praying", dictates that the follower should say what the imaam says, e.g.
tasmee`, etc. Those respected brothers who referred to us in this issue should
consider this, and perhaps what we have mentioned is satisfactory. Whoever
would like further discussion on this issue should refer to the article by the
Haafiz Suyooti on this matter in his book al-Haawi lil Fataawi (1/529).
62Bukhaari & Muslim; Tirmidhi declared it saheeh.
63Bukhaari & Muslim. The raising of the hands here is narrated in a
mutawaatir way from the Messenger (sallallaahu àlaihi wa sallam), and the
majority of scholars have supported it, including some Hanafis. See the
previous footnote under Rukoo`.
64ibid.
65ibid.
66Bukhaari & Ahmad. Ibn al-Qayyim (rahimahullaah) erred on this point in
Zaad al-Maàad, rejecting the combination of "O Allaah!" with "and", despite
the fact that it is found in Saheeh al-Bukhaari, Musnad Ahmad, in Nasaa'i &
Ahmad again via two routes of narration from Abu Hurairah, in Daarimi as a
hadeeth of Ibn Ùmar, in Baihaqi from Abu Saèed al-Khudri, & in Nasaa'i
again as a hadeeth of Abu Musa al-Ashàri .
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67Bukhaari & Muslim; Tirmidhi declared it saheeh.

69ibid.
70 jadd: wealth, might, power; i.e., the one who has wealth, sons, might and
power in this world will not benefit from them in front of You; his possessions
will not save him from You: only righteous deeds will benefit or save anyone.
72Muslim, Abu Àwaanah & Abu Daawood.
73Abu Daawood & Nasaa'i with a saheeh isnaad. It is given in Irwaa' (335).
74Maalik, Bukhaari & Abu Daawood.
75Bukhaari , Muslim & Ahmad. It is given in Irwaa' (no. 307).
76Bukhaari & Muslim (first sentence only), Daarimi, Haakim, Shaafiì &
Ahmad. By 'bones' here is meant those of the spinal structure, the vertebrae, as
has preceded in the main text.
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*NB: The meaning of this hadeeth is clear and obvious: to be at ease in

this standing. As for the usage of this hadeeth by our brothers from the
Hijaaz and elsewhere as evidence to justify placing the right hand on the
left in this standing, it is far-removed from the meaning of the multitude
of narrations of this hadeeth. In fact it is a false argument, since the
placing mentioned is not referred to with regard to the first standing in
any of the narrations or wordings of the hadeeth; therefore, how can "the
bones taking their proper places" mentioned in the hadeeth be
interpreted as referring to the right hand taking hold of the left before
rukoo`?! This would apply if all the versions of the hadeeth could be
construed to mean this, so what about when they imply an obviously
different meaning? In fact, this placing of theirs cannot be inferred from
the hadeeth at all, since what is meant by "bones" is the bones of the
spine, as confirmed by the Sunnah, "... he would stand straight until
every vertebra returned to its place."
I, for one, am in no doubt that to place the hands on the chest in this standing
is an innovation and a leading astray, for it is not mentioned in any of the
ahaadeeth about prayer, despite their large number. Had this practice any
foundation, it would have reached us by at least one narration. Further, not
one of the Salaf practised it, nor has a single leading scholar of hadeeth
mentioned it, as far as I know.
This is not inconsistent with what Shaikh Tuwaijiri has quoted in his article
(pp. 18-19) from Imaam Ahmad (rahimahullaah), "if one wishes, he may
leave his hands by his sides, or, if he wishes, he can place them on his chest",
for Imaam Ahmad did not attribute this to the Prophet (sallallaahu àlaihi wa
sallam), but said it from his own ijtihaad and opinion, and opinion can be
erroneous. When authentic evidence establishes the innovatory nature of any
practice, such as this one, then the saying of an imaam in its favour does not
negate its being an innovation, as Shaikh-ul-Islaam Ibn Taymiyyah
(rahimahullaah) has written. In fact, I see in these words of his, an indication
that Imaam Ahmad did not regard the above-mentioned placing as being
proved in the Sunnah, for he allowed a choice between practising it and
leaving it! - Does the respected shaikh think that the Imaam also allowed a
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similar choice regarding placing the hands before rukoo`? Thus, it is proved
that the placing of the hands on the chest in the standing after rukoo` is not
part of the Sunnah. This is a brief discussion of this issue, which could be
dealt with in more detail and depth, but due to lack of space here, that is done
instead in my Refutation against Shaikh Tuwaijiri.
77Ahmad & Tabaraani in Mu`jam al-Kabeer with a saheeh isnaad.
18.00.00: The Sujud (Prostration)

Next, "he (sallallaahu 'alaihi wa sallam) would say takbeer and go down into
sajdah"78, and he ordered "the one who prayed badly" to do so, saying to him,
No one's prayer is complete unless ... he says: Allaah listens to the one who
praises Him and stands up straight, then says: Allaah is the Greatest and
prostrates such that his joints are at rest.79
Also, "when he wanted to perform sajdah, he would say takbeer, [separate his
hands from his sides,] and then perform sajdah."80
Sometimes, "he would raise his hands when performing sajdah."81
18.01.00: Going Down into the

Sajdah on the Hands
"He used to place his hands on the ground before his knees."82
He used to instruct likewise, saying, When one of you performs sajdah, he
should not kneel like a camel, but should place his hands before his knees.83
He also used to say, Verily, the hands prostrate as the face prostrates, so when
one of you places his face (on the ground), he should place his hands, and
when he raises it, he should raise them.84
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18.02.00: The Sajdah Described

"He would support himself on his palms [and spread them]"85, "put his fingers
together"86, and "point them towards the qiblah."87
Also, "he would put them (his palms) level with his shoulders"88, and
sometimes "level with his ears"89. "He would put his nose and forehead firmly
on the ground."90
He said to "the one who prayed badly", When you prostrate, then be firm in
your prostration91; in one narration: When you prostrate, put your face and
hands down firmly, until all of your bones are relaxed in their proper places.92
He also used to say, "There is no prayer for the one whose nose does not feel
as much of the ground as the forehead."93
"He used to put his knees and toes down firmly"94, "point with the front of the
toes towards the qiblah"95, "put his heels together"96, "keep his feet upright"97,
and "ordered likewise."98
Hence, these are the seven limbs on which he (sallallaahu 'alaihi wa sallam)
would prostrate: the palms, the knees, the feet, and the forehead and nose -
counting the last two as one limb in prostration, as he (sallallaahu 'alaihi wa
sallam) said: I have been ordered to prostrate (in one narration: we have been
ordered to prostrate) on seven bones: on the forehead ..., and he indicated by
moving his hand99 around his nose, the hands (in one version: the palms), the
knees and the toes, and not to tuck up100 the garments and hair.101
He also used to say, When a slave prostrates, seven limbs prostrate with him:
his face, his palms, his knees and his feet.102
He said about a man who was praying with his hair tied103 behind him, His
example is surely like that of someone who prays with his hands bound
(behind his back).104 He also said, That is the saddle of the devil, i.e. where the
devil sits, referring to the knots in the hair.105
"He would not rest his fore-arms on the ground"106, but "would raise them
above the ground, and keep them away from his sides such that the whiteness
of his armpits could be seen from behind"107, and also "such that if a small
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lamb or kid wanted to pass under his arms, it would have been able to do
so."108
He would do this to such an extent that one of his Companions said, "We used
to feel sorry for the Messenger of Allaah (sallallaahu 'alaihi wa sallam)
because of the way he kept his hands away from his sides."109
He used to order likewise, saying, When you perform sajdah, place your
palms (on the ground) and raise your elbows110, and Be level in sujood, and
none of you should spread his forearms like the spreading of a dog (in one
narration: like a dog spreads them)111. In a separate hadeeth, None of you
should rest arms on the ground the way a dog rests them.112
He also used to say, Do not spread your arms [the way a beast of prey does],
rest on your palms and keep your upper arms apart, for when you do all that,
every one of your limbs prostrates with you.113
18.03.00: The Obligation to be

at Ease in Sujood
He (sallallaahu 'alaihi wa sallam) used to command the completion of rukoo'
and sujood, comparing someone not doing so to the hungry man who eats one
or two dates, which are of no use to him, and also saying about him, he is
indeed one of the worst thieves among the people.
He also ruled that the prayer of one who does not straighten his spine fully in
rukoo' and sujood is invalid, as has been mentioned under "Rukoo'", and
ordered "the one who prayed badly" to be at ease in his sujood, as mentioned
before.
18.04.00: The Adhkaar of Sujood

He (sallallaahu 'alaihi wa sallam) would say any one of the following
remembrances of Allaah and supplications in this posture:
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1.
How Perfect is my Lord, the Most High, three times.114

Sometimes, "he would repeat it more times than that."115
Once, he repeated it so much that his sujood were nearly as long as his
standing, in which he had recited three of the Long Soorahs: al-Baqarah,
an-Nisaa' and aal-'Imraan. That prayer was full of supplication and
seeking of forgiveness, as mentioned before under "Night Prayer".
2.
How Perfect is my Lord, the Most High, and Praised be He, three
times.116
3.
Perfect, Blessed, Lord of the Angels and the Spirit.117

4.
How perfect You are O Allaah, our Lord, and Praised. O Allaah!
Forgive me, which he would say often in his rukoo' and sujood,
implementing the order of the Qur'aan.118
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5.
O Allaah! For you I have prostrated; in You I have believed; to You I

have submitted; [You are my Lord;] my face has prostrated for the One
Who created it and shaped it , [shaped it excellently,] then brought forth
its hearing and vision: [so] blessed be Allaah, the Best to Create!119
6.
O Allaah! Forgive me all my sins: the minor and the major, the first and
the last, the open and the hidden.120
7.
My person and my shadow have prostrated to You; my heart has

believed in You; I acknowledge Your favours towards me: here are my
hands and whatever I have earned against myself.121
8.
How Perfect is He Who has all Power, Kingdom, Magnificence and

Supremity122, which he would say in night prayer, as with the following
ones:
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9.
How perfect You are [O Allaah] and Praised. None has the right to be
worshipped except you.123
10.
O Allaah! Forgive me what (sins) I have concealed and what (sins) I

have done openly.124
11.
O Allaah! Place light in my heart; [and light in my tongue;] and place

light in my hearing; and place light in my seeing; and place light from
below me; and place light from above me, and light on my right, and
light on my left; and place light ahead of me; and place light behind me;
[and place light in my self;] and make the light greater for me.125
12.
[O Allaah!] [Indeed] I seek refuge with Your Pleasure from Your Anger;
[I seek refuge] with Your Pardons from Your Punishment; I seek refuge
with You from You. I cannot count all exultations upon You; You are as
You have extolled Yourself.126
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18.04.00: Forbiddance of Reciting

the Qur'aan in Sujud
He (sallallaahu 'alaihi wa sallam) used to forbid recitation of the Qur'aan in
rukoo' and sujood, and commanded striving in, and a lot of, supplication in
this posture, as explained previously under "Rukoo'". He also used to say, The
slave is closest to his Lord when he is prostrating, so increase supplication [in
it].127
18.05.00: Lengthening the Sajdah

He (sallallaahu 'alaihi wa sallam) would make his sujood about as long as his
rukoo', and sometimes he would make it extremely long due to the
circumstances, as one of his Companions said:
"The Messenger of Allah (sallallaahu 'alaihi wa sallam) came out to us for one
of the two later prayers, [Zuhr or 'Asr,] carrying Hasan or Husain. The Prophet
(sallallaahu 'alaihi wa sallam) then came to the front and put him down [next
to his right foot], said takbeer for the prayer and commenced praying. During
the prayer, he performed a very long prostration, so I raised my head [from
among the people], and there was the child, on the back of the Messenger of
Allaah (sallallaahu 'alaihi wa sallam), who was in prostration. I then returned
to my prostration. When the Messenger of Allaah (sallallaahu 'alaihi wa
sallam) had offered the prayer, the people said, 'O Messenger of Allaah! In the
middle of [this] your prayer, you performed a prostration and lengthened it so
much that we thought either something had happened, or that you were
receiving revelation!' He said, Neither of those was the case: actually, my son
made me his mount, so I did not want to hurry him until he had satisfied his
wish "128
In another hadeeth, "He (sallallaahu 'alaihi wa sallam) was praying. When he
performed sajdah, al-Hasan and al-Husain jumped onto his back. When the
people tried to stop them, he gestured to them to leave the two alone. After
offering his prayer, he placed them in his lap and said, Whoever loves me
should love these two."129
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18.06.00: The Excellence of the Sajdah

He (sallallaahu 'alaihi wa sallam) used to say, There is no one among my
ummah whom I will not recognize on the Day of Resurrection. They said,
"How will you recognize them, O Messenger of Allah, among the multitude
of created beings?" He said, Do you not see that were one of you to enter an
enclosure in which there was a jet black130 steed and a horse with a white
forehead and legs131, would you not recognize the latter from the former? They
said, "Of course." He said, Thus, my ummah on that day will surely have
white faces132 because of sujud, and white arms and feet133 because of
ablution(wudhu).134
He would also say, When Allaah intends to have mercy on whomsoever he
wishes of the people of the Fire, He will order the angels to bring out whoever
used to worship Allaah; so they will bring them out, recognising them from
the marks of sujood, for Allaah has prohibited the Fire from devouring the
marks of sujood. Thus, they will be brought out from the Fire, for the Fire
devours all of a son of Aadam except the marks of sujood.135
18.07.00: Sajdah on the Ground

and on Mats 136
He would often prostrate on the (bare) ground.137

"His Companions would pray with him in the intense heat, so when one of
them could not press his forehead against the ground, he would spread his
robe and prostrate on that."138
He also used to say, the whole earth has been made a place of worship
(masjid) and a purification for me and my ummah; so wherever prayer
becomes due on someone of my ummah, he has his place of worship (masjid)
and his purification next to him. Those before me used to think that this was
too much: indeed, they would only pray in their churches and synagogues.139
Sometimes, he would prostrate in mud and water, and that happened to him
once at dawn on the twenty-first night of Ramadaan, when it rained and the
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roof of the mosque, which was made of palm-branches, was washed away. So
he (sallallaahu 'alaihi wa sallam) prostrated in mud and water; Abu Sa'eed al-
Khudri said, "So I saw, with my own eyes, the Messenger of Allaah
(sallallaahu 'alaihi wa sallam), with traces of mud and water on his forehead
and nose."140
Also, "he would pray on a khumrah"141 sometimes, or "on a mat"142
sometimes, and "he prayed on it once when it had become blackened due to
prolonged use."143
18.08.00: Rising from Sajdah

Next, "he (sallallaahu 'alaihi wa sallam) would raise his head from prostration
while saying takbeer"144, and he ordered "the one who prayed badly" to do
that, saying, The prayer of any person is not complete until ... he prostrates
until his limbs are at rest, then he says, 'Allah is the Greatest' and raises his
head until he is sitting straight.145 Also, "he would raise his hands with this
takbeer" sometimes.146
18.09.00: To sit muftarishan

between the Two Sajdahs
Next, "he would lay his left foot along the ground and sit on it [relaxed]"147,
and he ordered "the one who prayed badly" thus, saying to him, When you
prostrate, prostrate firmly, then when you rise, sit on your left thigh.148
"He would have his right foot upright"149, and "point its toes towards the
qiblah."150
18.09.01: Iq'aa'Between the Two Sajdahs

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"He would sometimes practise iq'aa' [resting on both his heels and (all) his
toes]."151
18.09.02: The Obligation of Being

at Ease between the Two Sajdahs
"He (sallallaahu 'alaihi wa sallam) would be relaxed until every bone returned
to its (proper) position"152, and he ordered "the one who prayed badly"
likewise, and said to him, The prayer of any of you is not complete until he
does this.153
18.09.02: Lengthening the Sitting

between the Two Sajdahs
Also, "he would lengthen it until it was about almost as long as his sajdah"154,
and sometimes, "he would remain (in this position) until one would say: He
has forgotten."155
18.09.02: The Adhkaar between

the Two Sajdahs
In this sitting, he (sallallaahu 'alaihi wa sallam) would say:
1.
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O Allaah! (in one version: O my Lord!) Forgive me; have mercy on me;
[strengthen me;] [raise my rank;] guide me; [pardon me;] sustain me.156
Or sometimes, he would say:

2.
3.O my Lord! Forgive me, forgive me.157

He would say the above two in night prayer also.158
18.09.03: The Second Sajdah

Next, "he would say takbeer and prostrate for the second time."159 He also
ordered "the one who prayed badly" to do so, saying to him after he had
ordered him to be at ease between sajdahs, then say 'Allaah is the Greatest'
and prostrate until your joints are relaxed [and do that in all your prayer]. 160
He would perform this sajdah exactly as he performed the first one. Also, "he
would raise his hands with this takbeer" sometimes.161
Next, "he would raise his head while saying takbeer(Allahu Akber)"162, and he
ordered "the one who prayed badly" to do likewise, saying to him after
ordering him to prostrate for the second time, "then raise your head and say
takbeer"163. He also said to him, "[then do that in all your bowings and
prostrations,] for if you do that, your prayer will be complete, and if you fall
short in any of this, you will be deficient in your prayer."164 Also, "he would
raise his hands"165 sometimes with this takbeer.
18.09.04: The Sitting of Rest
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Next, "he would sit straight [on his left foot, upright, until every bone returned
to its position]."166
18.09.05: Supporting Oneself

with the Hands on
Rising for the Next Rak'ah
Next, "he (sallallaahu 'alaihi wa sallam) would get up for the second rak'ah,
supporting himself on the ground."167 Also, "he would clench his fists168
during prayer: supporting himself with his hands when getting up."169
Chapter 18 Footnotes
79Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
80Abu Ya`laa in his Musnad (284/2) with a good isnaad & Ibn Khuzaimah
(1/79/2) with a different, saheeh isnaad.
81Nasaa'i, Daaraqutni & Mukhlis in al-Fawaa'id (1/2/2) with two saheeh
isnaads. This raising of the hands has been reported from ten Companions,
and a number of the Salaf viewed it as correct, among them Ibn Ùmar, Ibn
Àbbas, Hasan Basri, Taawoos, his son Àbdullaah, Naafi` the freed slave of
Ibn Ùmar, Saalim the son of Ibn Ùmar, Qaasim bin Muhammad, Àbdullaah
bin Deenaar & Àtaa'. Also, Àbdur Rahmaan bin Mahdi said, "This is from
the Sunnah", it was practised by the Imaam of the Sunnah, Ahmad bin
Hanbal, and it has been quoted from Maalik & Shaafiì .
82Ibn Khuzaimah (1/76/1), Daaraqutni & Haakim, who declared it saheeh and
Dhahabi agreed. All the ahaadeeth which contradict this are inauthentic. This
way has been endorsed by Maalik, and similar is reported from Ahmad in Ibn
al-Jawzi's al-Tahqeeq (108/2). Also, al-Marwazi quoted with a saheeh isnaad,
Imam al-Awzaaì in his Masaa'il (1/147/1) as saying, "I found the people
placing their hands before their knees."
83Abu Daawood, Tammaam in al-Fawaa'id, & Nasaa'i in Sunan as-Sughraa
and Sunan al-Kubraa (47/1) with a saheeh isnaad. Àbdul Haqq declared it
saheeh in al-Ahkaam (54/1), and went on to say in Kitaab al-Tahajjud (56/1),
"it has a sounder isnaad than the previous one", i.e. the hadeeth of Waa'il
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which is the other way round (knees before hands). In fact, the latter hadeeth,
as well as being contradictory to this saheeh hadeeth and the preceding one, is
neither authentic in isnaad nor in meaning, as I have explained in Silsilah al-
Ahaadeeth ad-Daèefah (no. 929) and al-Irwaa' (357).
It should be known that the way to differ from the camel is to place the hands
before the knees, because the camel places its knees first; a camel's "knees"
are in its forelegs, as defined in Lisaan al-Àrab and other books of the
Àrabic language, and as mentioned by Tahaawi in Mushkil al-Aathaar and
Sharh Maàani al-Aathaar. Also, Imaam Qaasim al-Saraqusti (rahimahullaah)
narrated in Ghareeb al-Hadeeth (2/70/1-2), with a saheeh isnaad, Abu
Hurairah's statement, "No one should kneel the way a runaway camel does",
and then added, "This is in sajdah. He is saying that one should not throw
oneself down, as a runaway (or untamed) camel does, hurriedly and without
calmness, but he should go down calmly, placing his hands first, followed by
his knees, and an explanatory marfoo` hadeeth has been narrated in this
regard." He then mentioned the hadeeth above.
As for Ibn al-Qayyim's extremely strange statement, "These words are
incomprehensible, and not understood by the experts of the language", it is
answered by the sources which we have mentioned, and also many others
which can be consulted. I have also expanded on this in the refutation against
Shaikh Tuwaijari, which may be published.
84Ibn Khuzaimah(1/79/2), Ahmad & Siraaj; Haakim declared it saheeh and
Dhahabi agreed. It is given in Irwaa' (313).
85Abu Daawood & Haakim, who declared it saheeh and Dhahabi agreed.
86Ibn Khuzaimah, Baihaqi & Haakim, who declared it saheeh and Dhahabi
agreed.
87Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have
related the pointing of the toes in a different narration.
88Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin
(27/2); it is given in Irwaa' (309).
89Abu Daawood & Nasaa'i with a saheeh isnaad.
90Abu Daawood & Tirmidhi, who declared it saheeh, as did Ibn al-Mulaqqin
(27/2) it is given in al-Irwaa, (309).
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91 Abu Daawood & Ahmad with saheeh isnaad.

92Ibn Khuzaimah (1/10/1) with a hasan isnaad.
93Daaraqutni, Tabaraani (3/140/1) & Abu Nuàim in Akhbaar Isbahaan.
94Baihaqi with a saheeh isnaad. Ibn Abi Shaibah (1/82/2) & Siraaj have
related the pointing of the toes in a different narration.
95Bukhaari & Abu Daawood. Ibn Sa`d (4/157) related from Ibn Ùmar that he
liked to point whatever of his body he could towards the qiblah when praying,
even his thumbs.
96Tahaawi, Ibn Khuzaimah (no. 654) & Haakim, who declared it saheeh and
Dhahabi agreed.
97Baihaqi with a saheeh isnaad.
98Tirmidhi & Siraaj; Haakim declared it saheeh and Dhahabi agreed.
99This movement of the hand was deduced from the grammar of the Àrabic
text. (Fath al-Baari)
100i.e. to draw them in and prevent them from being scattered, meaning to
gather the garment or hair with the hands for rukoo` and sujood. (Nihaayah).
This forbiddance is not only during prayer; the majority of scholars include
tucking in the hair and garments before prayer in the prohibition. This is
further strengthened by his forbidding men to pray with their hair tied, which
follows later.
101Bukhaari & Muslim. It is given in al-Irwaa' (310).
102Muslim, Abu Àwaanah & Ibn Hibbaan.
103i.e. tied up or plaited.
104Muslim, Abu Àwaanah & Ibn Hibbaan. Ibn al-Atheer says, "The meaning
of this hadeeth is that were his hair loose, it would fall on the ground when in
sajdah; hence, the man would be rewarded for the prostration of the hair.
However, if the hair is tied, it is effectively as though it did not prostrate, for
he compared him to someone whose hands are shackled together, since they
would then not lie on the ground in sajdah."
It would seem that this instruction is limited to men and does not apply to
women, as Shawkaani has quoted from Ibn al-Àrabi.
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105Abu Daawood & Tirmidhi, who declared it hasan; Ibn Khuzaimah & Ibn
Hibbaan declared it saheeh. See Saheeh Abi Daawood (653).
107Bukhaari & Muslim. It is given in Irwaa' (359).
108Muslim, Abu Àwaanah & Ibn Hibbaan.
109Abu Daawood & Ibn Maajah with a hasan isnaad.
111Bukhaari, Muslim, Abu Daawood & Ahmad.
112Ahmad & Tirmidhi, who declared it saheeh.
113Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah & Haakim, who
114Ahmad, Abu Daawood, Ibn Maajah, Daaraqutni, Tahaawi, Bazzaar, &
Tabaraani in Mu`jam al-Kabeer on the authority of seven different
Companions. See also the note on this dhikr under "Rukoo`".
115See the previous note on this under "Rukoo`"also.
116Saheeh, transmitted by Abu Daawood, Daaraqutni, Ahmad, Tabaraani &
Baihaqi.
119Muslim, Abu Àwaanah, Tahaawi & Daaraqutni.
121Ibn Nasr, Bazzaar & Haakim, who declared it saheeh but Dhahabi
disagreed, however, it has a support which is mentioned in the manuscript
version.
122Abu Daawood & Nasaa'i, with a saheeh isnaad.
123Muslim, Abu Àwaanah, Nasaa'i & Ibn Nasr.
124Ibn Abi Shaibah (62/112/1) & Nasaa'i ; Haakim declared it saheeh and
Dhahabi agreed.
125Muslim, Abu Àwaanah & Ibn Abi Shaibah (12/106/2, 112/1).
126ibid.
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127Muslim, Abu Àwaanah & Baihaqi . It is given in Irwaa' (456).

128Nasaa'i, Ibn Àsaakir (4/257/1-2) & Haakim, who declared it saheeh and
Dhahabi agreed.
129Ibn Khuzaimah in his Saheeh, with a hasan isnaad from Ibn Mas'ood (887)
& Baihaqi in mursal form. Ibn Khuzaimah prefixed it with, "Chapter:
evidence that gesturing which is understood during prayer neither invalidates
nor spoils the prayer" - this action is one which the People of Opinion have
prohibited! In this regard, there are also ahaadeeth in Bukhaari, Muslim and
others.
130i.e. its colour is pure black, with no other colours mixed with it.
(Nihaayah)
131the whiteness refers to that part of the horse where chains and bangles are
put, including the lower legs but not the knees.
132i.e. the shining of the face due to the light of sujood.
133i.e. the shining of the parts covered in ablution: the face, hands and feet.
The shining marks of ablution on the face, hands and legs of humans is
compared to the whiteness of a horse's face and legs.
134Ahmad, with a saheeh isnaad. Tirmidhi related a part of it and declared it
saheeh. It is given in Silsilah al-Ahaadeeth as-Saheehah.
135Bukhaari & Muslim; the hadeeth shows that the sinful from among those
regular at Prayer, will not remain the Fire forever; in fact, even those given to
missing prayers out of laziness will not remain in the Fire forever, this is
authentic - see as-Saheehah (2054).
136 Ar. haseer: a mat made of date-palm leaves or straw, etc.
137This was because his mosque was not covcered with mats, etc. This is
evident from a great many ahaadeeth, such as the next one and the one of Abu
Saèed later.
139Ahmad, Siraaj & Baihaqi, with a saheeh isnaad.
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141ibid. A khumrah is a piece of matting, palm-fibre, or other material which

is big enough for a man to place his face on it in sajdah; the term does not
apply to larger pieces.
142ibid.
143Muslim & Abu Àwaanah. Ar. labisa usually means 'to wear', but here it is
used to mean 'to use', i.e. to sit on; hence 'wearing' includes 'sitting on', so this
indicates that it is prohibited (haraam) to sit on silk, because of the prohibition
on wearing it established in the Saheehs of Bukhaari and Muslim, and others.
In fact, a clear forbiddance of sitting on silk is related in these, so do not be
confused by the fact that some leading scholars allow it.
145Abu Daawood & Haakim who declared it saheeh and Dhahabi agreed.
146Bukhaari in his Juz' Raf` al-Yadain, Abu Daawood with a saheeh isnaad,
Muslim & Abu Àwaanah. It is given in Irwaa' (316).
To raise the hands here, and with every takbeer, was a view voiced by Ahmad,
as in Ibn al-Qayyim's Badaa'i` (3/89): "Athram quoted from him (Imaam
Ahmad) that on being asked about raising the hands, he said: With every
movement down and up. Athram said: I saw Abu Àbdullaah (i.e. Imaam
Ahmad) raising his hands in prayer with every movement down and up."
This was also the opinion of Ibn al-Mundhir & Abu Àli of the Shaafiìs, and
also a view of Maalik and Shaafiì themselves, as in Tarh at-Tathreeb. The
raising of the hands here is also authentically-reported from Anas bin Maalik,
Ibn Ùmar, Naafi`, Taawoos, Hasan Basri, Ibn Seereen & Ayyoob as-
Sikhtiaani, as in Musannaf Ibn Abi Shaibah (1/106) with saheeh narrations
from them.
147Ahmad & Abu Daawood with a good isnaad.
148Bukhaari & Baihaqi .
149Nasaa'i with a saheeh isnaad.
150Muslim, Abu Àwaanah, Abu Shaikh in Maa Rawaahu Abu az-Zubair àn
Ghair Jaabir (nos. 104-6) & Baihaqi .
151ibid. Ibn al-Qayyim (rahimahullaah) overlooked this, so after mentioning
the Prophet's (sallallaahu àlaihi wa sallam) iftiraash between the two sajdahs,
he said, "No other way of sitting here is preserved from him" ! How can this
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be correct, when iqàa' has reached us via: the hadeeth of Ibn Àbbaas in
Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see
Silsilah al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn Ùmar with a
hasan isnaad in Baihaqi, declared saheeh by Ibn Hajar. Also, Abu Ishaaq al-
Harbi related in Ghareeb al-Hadeeth (5/12/1) from Taawoos, who saw Ibn
Ùmar and Ibn Àbbaas practising iqàa'; its sanad is saheeh. May Allaah
shower His Mercy on Imaam Maalik, who said, "Every one of us can refute
and be refuted, except the occupant of this grave", and he pointed to the grave
of the Prophet (sallallaahu àlaihi wa sallam). This sunnah was practised by
several Companions, Successors and others, and I have expanded on this in al-
Asl.
Of course, this iqàa' is different to the one which is forbidden, and follows
under "Tashahhud".
152Abu Daawood & Baihaqi with a saheeh isnaad.
155ibid. Ibn al-Qayyim said, "This sunnah was abandoned by the people after
the time of the Companions. But as for the one who abides by the Sunnah, and
does not glance sideways towards whatever contradicts it, he is unworried by
anything opposing this guidance."
156Abu Daawood, Tirmidhi, Ibn Maajah & Haakim , who declared it saheeh
and Dhahabi agreed.
157Ibn Maajah with a hasan sanad. Imaam Ahmad chose to supplicate with
this one; Ishaaq bin Raahawaih said, "If he wishes, he can say this three times,
or he can say O Allaah! Forgive me ..., because both of them have been
reported from the Prophet (sallallaahu àlaihi wa sallam) between the two
sajdahs." (Masaa'il of Imaam Ahmad & Ishaaq bin Raahawaih as related by
Ishaaq al-Marwazi, p. 19).
158This does not negate the validity of the expressions in the obligatory
prayers due to the absence of anything to differentiate between those and
voluntary prayers. This is the view of Shaafiì, Ahmad & Ishaaq, who held
that this was allowed in compulsory and voluntary prayers, as Tirmidhi has
narrated. Imaam Tahaawi has also taken this view in Mushkil al-Aathaar.
300 | P a g e
Proper analysis supports this argument, for there is no position in prayer

where a dhikr is not valid, and so it is fitting that this should be the case here.
160Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed;
the addition is from Bukhaari & Muslim.
161Abu Àwaanah & Abu Daawood with two saheeh sanads. this raising of
the hands has supported by Ahmad, Maalik & Shaafiì in narrations from
them. See the previous note under Sujood.
164Ahmad & Tirmidhi, who declared it saheeh.
165 see the fourth last note.
166Bukhaari & Abu Daawood. This sitting is known as jalsah al-istiraahah
(the sitting of rest) by the scholars of fiqh. Shaafiì supported it, as did Ahmad
in Tahqeeq (111/1) and favoured it more strongly, as is well-known of him
that he would insist on following a sunnah which had nothing to contradict it.
Ibn Haani said in his Masaa'il of Imaam Ahmad (p. 42), "I saw Abu
Àbdullaah (i.e. Imaam Ahmad) sometimes leaning on his hands when
standing up for the next rakàh, and sometimes sitting straight and then getting
up." It was also the preference of Imaam Ishaaq bin Raahawaih, who said in
Marwazi's Masaa'il (1/147/2), "The example was set by the Prophet
(sallallaahu àlaihi wa sallam) of supporting himself with his hands when
getting up, whether he was old or young." See also Irwaa' (2/82-3).
167Bukhaari & Shaafiì .
168literally, "as one who kneads dough".
169Abu Ishaaq al-Harbi with a faultless sanad, and its meaning is found in
Baihaqi with a saheeh sanad. As for the hadeeth, "He used to get up like an
arrow, not supporting himself with his hands", it is mawdoo` (fabricated), and
all narrations of similar meaning are weak, not authentic, and I have explained
this in Silsilah al-Ahaadeeth ad-Daèefah (562, 929, 968).
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19.00.00: The Second Rak'ah

"When he (sallallaahu 'alaihi wa sallam) got up for the second rak'ah, he
would commence with All Praise be to Allaah (Faatihah 1:1), without
pausing."170
He would perform this rak'ah exactly as he performed the first, except that he
would make it shorter than the first, as before.
19.00.01: The Obligation of Reciting

Surah Al-Faatihah in every Rak'ah
He ordered "the one who prayed badly" to recite al-Faatihah in every rak'ah,
when he said to him after ordering him to recite it in the first rak'ah171, then do
that throughout your prayer172 (in one narration: in every rak'ah).173 He also
used to say, There is recitation in every rak'ah.174
Chapter 19 Footnotes
170Muslim & Abu Àwaanah. The pause negated in this hadeeth could be a
pause for reciting an opening supplication, and not include a pause for reciting
the istiàadhah, or it could be wider in meaning than that; I find the former
possibility more convincing. There are two views among the scholars
regarding the istiàadhah, and we regard the correct one as being that it is to
be said in every rakàh; the details of all this are given in al-Asl.
171Abu Daawood & Ahmad with a strong sanad.
173Ahmad with a good isnaad.
174 Ibn Maajah, Ibn Hibbaan in his Saheeh & Ahmad in Ibn Haani's Masaa'il
(1/52). Jaabir bin Àbdullaah (radi Allaahu ànhu) said, "He who prays a
rakàh in which he does not recite the Mother of the Qur'aan has not prayed,
except behind an imaam" - related by Maalik in Muwatta'.
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20.00.00: The First Tashahhud
Next, he (sallallaahu 'alaihi wa sallam) would sit for

tashahhud after finishing the second rak'ah. In a two-
rak'ah prayer such as Fajr, "he would sit
muftarishan"175, as he used to sit between the two
sajdahs, and "he would sit in the first tashahhud
similarly"176 in a three or four-rak'ah prayer.
He also ordered "the one who prayed badly" thus,
saying to him, When you sit in the middle of the prayer, then be calm, spread
your left thigh and perform tashahhud.177
Abu Hurairah (radi Allaahu 'anhu) said, "My friend (sallallaahu 'alaihi wa
sallam) forbade me from squatting (iq'aa') like a dog"178; in another hadeeth,
"he used to forbid the squatting of the devil."179
"When he sat in tashahhud, he would place his right palm on his right thigh
(in one narration: knee), and his left palm on his left thigh (in one narration:
knee, spreading it upon it)"180; and "he would put the end of his right elbow on
his right thigh."181
Also, "he forbade a man who was sitting in prayer resting on his left hand, and
said: Verily, that is the prayer of the Jews182; in one wording, Do not sit like
this, for indeed this is the way of sitting of those who are punished183; in
another hadeeth, It is the sitting posture of those who incurred (Allaah's)
anger.184
20.01.00: Moving the Finger in Tashahhud

"He (sallallaahu 'alaihi wa sallam) would spread his left palm on his left knee,
clench all the fingers of his right hand, point with the finger adjacent to the
thumb towards the qiblah, and fix his sight on it (i.e. the finger)."185
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Also, "when he pointed with his finger, he would put his thumb on his middle
finger"186, and sometimes "he would make a circle with these two."187
"When he raised his finger, he would move it, supplicating with it"188, and he
used to say, "It is surely more powerful against the devil than iron, meaning
the forefinger."189
Also, "the Companions of the Prophet (sallallaahu 'alaihi wa sallam) used to
remind each other, that is, about pointing with the finger when
supplicating."190
Once, "he saw a man supplicating with two fingers, so he said, "Make it one,
[make it one,]" and indicated with his forefinger."191
"He (sallallaahu 'alaihi wa sallam) would do this in both tashahhuds."192
20.01.00: The Obligation of the First

Tashahhud & theValidity of
Supplication during it
"He (sallallaahu 'alaihi wa sallam) would recite the Tahiyyah after every two
rak'ahs"193; "the first thing he would say in this sitting would be: All
compliments be to Allaah."194
"When he forgot to perform the tashahhud after the first two rak'ahs, he would
prostrate (twice) for forgetfulness."195
He used to order them to perform tashahhud, saying, When you sit after every
two rak'ahs, then say: All compliments ... and then each of you should select
the supplication he likes best and supplicate Allaah, Mighty and Sublime,
[with it]196; in another version: Say, All compliments ... in every sitting197, and
he also ordered "the one who prayed badly" to do so, as has been mentioned.
"He (sallallaahu 'alaihi wa sallam) would teach them the tashahhud the way he
taught them Surahs of the Qur'an"198, and "the Sunnah is to say it quietly."199
20.02.00: The Manner of Tashahhud

He taught several ways of tashahhud:
304 | P a g e
1. The tashahhud of Ibn Mas'ood, who said, "The Messenger of Allaah

(sallallaahu 'alaihi wa sallam) taught me the tashahhud, [with] my palm
between his palms, the way he taught me Soorahs of the Qur'aan:
All compliments200, prayers201 and pure words202 are due to Allah.

Peace203 be on you, O Prophet, and also the mercy of Allah and His
blessings204. Peace be on us, and on the righteous slaves of Allah. [For
when one says that, it includes every righteous slave in the heaven and
the earth.] I bear witness that none has the right to be worshipped except
Allah, and I bear witness that Muhammad is His slave and messenger.
[This was while he was among us, but after he was taken, we would say:
[Peace be on the Prophet]."205

2. The tashahhud of Ibn 'Abbaas: "The Messenger of Allaah (sallallaahu
'alaihi wa sallam) used to teach us the tashahhud the way he taught us
[soorahs of] the Qur'aan; he used to say,
All compliments, blessed words, prayers, pure words are due to Allaah.
Peace be on you, O Prophet, and also the mercy of Allaah and His
blessings. Peace be on us and on the righteous slaves of Allaah. I bear
witness that none has the right to be worshipped except Allaah, and [I
305 | P a g e
bear witness] that Muhammad is the Messenger of Allaah (in one

narration: ... is His slave and messenger)."206
3. The tashahhud of Ibn 'Umar, who reported the Messenger of Allaah
(sallallaahu 'alaihi wa sallam) as saying in the tashahhud:
All compliments, prayers and good words are due to Allaah. Peace be on
you, O Prophet, and also the mercy of Allaah - Ibn 'Umar said, "I
add:"207 ... and His blessings. - Peace be on us and on the righteous
slaves of Allaah. I bear witness that none has the right to be worshipped
except Allaah - Ibn 'Umar said, "I add:"208 ... alone, He has no partner, -
and I bear witness that Muhammad is His slave and messenger.209
4. The tashahhud of Abu Moosaa al-Ash'ari, who said that the Messenger
of Allaah (sallallaahu 'alaihi wa sallam) said, ... when you are sitting, the
first thing each of you says should be:
All compliments, good words and prayers are due to Allaah. Peace be on
you, O Prophet, and also the mercy of Allaah and His blessings. Peace
be on us, and on the righteous slaves of Allaah. I bear witness that none
has the right to be worshipped except Allaah [alone, He has no partner],
and I bear witness that Muhammad is His slave and messenger - seven
phrases, and they are the greetings in the prayer."210
5. The tashahhud of 'Umar ibn al-Khattaab, who would teach the people
the tashahhud while on the pulpit, saying, "Say:
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All compliments are due to Allaah; all pure titles are due to Allaah; all
good words [are due to Allaah]; all prayers are due to Allaah. Peace be
on you, O Prophet, and also the mercy of Allaah and His blessings.
Peace be on us and on the righteous slaves of Allaah. I bear witness that
none has the right to be worshipped except Allaah, and I bear witness
that Muhammad is His slave and messenger.211
21.00.00: As-Salaah A'la An-Nabiyyi

(Sending Prayers on the Prophet)
Its Place & Manner
He (sallallaahu 'alaihi wa sallam) used to send prayers on himself in the first
tashahhud as well as the other.212 He also established it for his ummah,
ordering them to send prayers on him after sending peace on him213, and he
taught them several ways of doing so:
1.
O Allah! send prayers on Muhammad214, and on his household, and on his

wives and progeny, as you sent prayers on the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory. And send blessings on Muhammad215,
307 | P a g e
and his household, and his wives and progeny, as you sent blessings on the
family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.
This supplication he would use himself.216

2.
O Allah! send prayers on Muhammad, and on the family of Muhammad, as

you sent prayers on [Ibraaheem, and on]217 the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory. O Allaah! send blessings on
Muhammad, and on the family of Muhammad, as you sent blessings on
[Ibraaheem, and on]218 the family of Ibraaheem; You are indeed Worthy of
Praise, Full of Glory.219
3.
O Allaah! send prayers on Muhammad, and on the family of Muhammad, as

you sent prayers on Ibraaheem, [and the family of Ibraaheem]; You are indeed
Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on
the family of Muhammad, as you sent blessings on [Ibraaheem, and] the
family of Ibraaheem; You are indeed Worthy of Praise, Full of Glory.220
4.
O Allaah! send prayers on Muhammad [the Unlettered Prophet], and on the

family of Muhammad, as you sent prayers on [the family of] Ibraaheem; and
send blessings on Muhammad [the Unlettered Prophet] and the family of
308 | P a g e
Muhammad, as you sent blessings on [the family of] Ibraaheem among the
nations; You are indeed Worthy of Praise, Full of Glory.221
5.
O Allaah! send prayers on Muhammad, Your slave and messenger, as You

sent prayers on [the family of] Ibraaheem. And send blessings on Muhammad
[Your slave and messenger], [and the family of Muhammad,] as you sent
blessings on Ibraaheem [and on the famly of Ibraaheem].222
6.
O Allaah! send prayers on Muhammad and [on] his wives and progeny, as
You sent prayers on [the family of Ibraaheem]. And send blessings on
Muhammad, and [on] his wives and progeny, as You sent blessings on [the
family of] Ibraaheem; You are indeed Worthy of Praise, Full of Glory.223
7.
O Allaah! send prayers on Muhammad, and on the family of Muhammad, and

send blessings on Muhammad, and on the family of Muhammad, as you sent
prayers and sent blessings on Ibraaheem and the family of Ibraaheem; You are
indeed Worthy of Praise, Full of Glory.224
21.01.00: Important Notes about As-Salaah

A'lan-Nabiyyi - Sending Prayers
309 | P a g e
on the Prophet of the Ummah

(1) It can be seen that in most of these ways of sending prayers on the Prophet
(sallallaahu 'alaihi wa sallam), there is no mention of Ibrahim separate from
his family, the wording being, "... as you have sent prayers on the family of
Ibrahim." The reason for this is that in 'Arabic, the family of a man includes
the man as well as his dependants, e.g. in the words of the Exalted:
َ ‫عَلى اْلَعففاَلِمي‬
‫ن‬ َ ‫ن‬
َ ‫عْمَرا‬
ِ ‫ل‬
َ ‫ل ِإْبَراِهيَم وََآ‬
َ ‫حا َوَآ‬
ً ‫طَفى َآَدَم َوُنو‬
َ‫ص‬
ْ ‫لا‬
َّ ‫ن ا‬
ّ ‫ِإ‬
﴾3:33﴿
"Truly Allah has chosen Aadam, Noah, the family of Ibrahim and the family
of 'Imran above all mankind" [Surah Al-'Imran, 3:33]
﴾54:34﴿ ‫حٍر‬
َ‫س‬
َ ‫جْيَناُهْم ِب‬
ّ ‫ط َن‬
ٍ ‫ل ُلو‬
َ ‫ل َآ‬
ّ ‫صًبا ِإ‬
ِ ‫حا‬
َ ‫عَلْيِهْم‬
َ ‫سْلَنا‬
َ ‫ِإّنا َأْر‬
"We sent against them a violent tornado with showers of stones, except the
family of Lot - We delivered them by early dawn" [Surah Al-Qamar, 54:34]
Similar is his saying (sallallaahu 'alaihi wa sallam) O Allah! send prayers on
the family of Abu Awfaa. The phrase Ahl al-Bayt (people of the house) is also
like this, e.g's:
﴾11:73﴿ ‫جيٌد‬
ِ ‫حِميٌد َم‬
َ ‫ت ِإّنُه‬
ِ ‫ل اْلَبْي‬
َ ‫عَلْيُكْم َأْه‬
َ ‫ل َوَبَرَكاُتُه‬
ِّ ‫حَمُة ا‬
ْ ‫َر‬
"Allah's mercy and His blessings be upon you, O people of the house. Surely,
He is Praiseworthy, Glorious." [Surah Hud, 11:73]
Hence, Ibrahim is included in "the family of Ibrahim".
Shaikh-ul-Islam Ibn Taymiyyah says:
"Most of the versions have, 'as you sent prayers on the family of Ibraaheem'
and 'as you sent blessings on the family of Ibraaheem'; some have 'Ibraaheem'
himself. This is because he is the cause of all prayers and purifications on
them; the rest of his family are secondary recipients of all that. To show these
two points, both wordings have been employed separately."
310 | P a g e
Further, there is a well-known question among the people of knowledge:

about the nature of the comparison in his statement, "as you sent prayers
on ...", for it is true that the model for comparison is normally superior to the
one being compared; here, the opposite is the case, since Muhammad
(sallallaahu 'alaihi wa sallam) is greater than Ibrahim, and so his superiority
dictates that the prayers requested are more excellent than any prayers
received or to be received by anyone else. The people of knowledge have
provided many answers to this, and these can be found in [Fath al-Baari and
Jalaa' al-Ifhaam]
They amount to about ten views, all of which are unsubstantiated, some
weaker than others, except one, a well-supported view, and adopted by
Shaikh-ul-Islaam Ibn Taymiyyah and Ibn al-Qayyim. This view is: "The
family of Ibrahim includes many prophets; none like them is found in the
family of Muhammad. Therefore, when prayers on the Prophet (sallallaahu
'alaihi wa sallam) and his family are sought similar to that bestowed on
Ibraaheem and his family, which includes prophets, the family of Muhammad
receives out of that what is appropriate for them.
Since the family of Muhammad does not reach the rank of the prophets, the
extra blessings and benefit given to the prophets, including Ibraaheem, are left
for Muhammad (sallallaahu 'alaihi wa sallam). Thus he gains a distinguished
position which others cannot reach."
Ibn al-Qayyim says:
"This is the best of all the previous views: that Muhammad (sallallaahu 'alaihi
wa sallam) is one of the family of Ibraaheem; in fact, he is the best of the
family of Ibraaheem, as 'Ali ibn Talhah has related from Ibn 'Abbaas (radi
Allaahu 'anhu) about the saying of the Exalted:
َ ‫عَلى اْلَعففاَلِمي‬
‫ن‬ َ ‫ن‬
َ ‫عْمَرا‬
ِ ‫ل‬
َ ‫ل ِإْبَراِهيَم وََآ‬
َ ‫حا َوَآ‬
ً ‫طَفى َآَدَم َوُنو‬
َ‫ص‬
ْ ‫لا‬
َّ ‫ن ا‬
ّ ‫ِإ‬
﴾3:33﴿
"Truly Allah has chosen Adam, Noah, the family of Ibrahim and the family of
'Imran above all mankind" [Surah Al-'Imran, 3:33]
311 | P a g e
Ibn 'Abbaas said, "Muhammad is among the family of Ibrahim".

This is text for the fact that if other prophets descended from Ibrahim are
included in his family, then the inclusion of the Messenger of Allah
(sallallaahu 'alaihi wa sallam) is more fitting. Hence our saying, "... as you
sent prayers on the family of Ibrahim", includes the prayers sent on him and
on the rest of the prophets descended from Ibrahim. Allah has then ordered us
to specifically send prayers on Muhammad and his family, as much as we
send prayers on him, along with the rest of Ibrahim's family generally.
Therefore, the Prophet's family receives out of that what is appropriate for
them, leaving all of the remainder to him (sallallaahu 'alaihi wa sallam). There
is no doubt that the total amount of prayers received by Ibrahim's family, with
the Messenger of Allah (sallallaahu 'alaihi wa sallam) among them, is greater
than that received by the Prophet (sallallaahu 'alaihi wa sallam) alone.
Therefore, what is sought for him is such a great favor, definitely superior
than that sought for Ibrahim. Hence, the nature of the comparison and its
consistency become clear. The prayers sought for him with these words are
greater than those requested any other way, since what is requested with the
supplication is that it be as much as the model of comparison, and that the
Prophet (sallallaahu 'alaihi wa sallam) receive a large portion: the comparison
dictates that what is requested is more than what was given to Ibraaheem and
others. Thus, the excellence and nobility of Muhammad (sallallaahu 'alaihi wa
sallam), over and above Ibrahim and his family, which includes many
prophets, is evident, and is as he deserves. This sending of prayers on the
Prophet (sallallaahu 'alaihi wa sallam) becomes evidence for this excellence of
his, and this is no more than he deserves. So, may Allah send prayers on him
and on his family, and send peace on them, many greetings of peace and
reward him from our supplications better than He has rewarded any prophet
from his people. O Allah! send prayers on Muhammad, and on the family of
Muhammad, as you sent prayers on the family of Ibrahim; You are indeed
Worthy of Praise, Full of Glory. And send blessings on Muhammad, and on
the family of Muhammad, as you sent blessings on the family of Ibrahim; You
are indeed Worthy of Praise, Full of Glory."
(2) The reader will see that this part of the Prayer, with all its different types,
is always a sending of prayers on the family of the Prophet (sallallaahu 'alaihi
312 | P a g e
wa sallam): on his wives and children as well as himself. Therefore, it is

neither from the Sunnah, nor carrying out the Prophet's command, to leave it
at "O Allah! send prayers on Muhammad" only. Rather, one of these complete
types of supplication must be used, as is reported from his action (sallallaahu
'alaihi wa sallam), whether in the first or the last tashahhud. There is text
about this from Imaam Shaafi'i in al-Umm: "The tashahhud in the first and
second instance is the same thing; by 'tashahhud', I mean the bearing of
witness and the sending of prayers on the Prophet (sallallaahu 'alaihi wa
sallam): neither will suffice without the other."
In fact, one of the most amazing things to arise from this age and its
intellectual anarchy is that one person, Muhammad Is'aaf Nashaasheebi, in his
book 'Al-Islaam as-Saheeh' ("The Correct Islam"), has the audacity to reject
the sending of prayers on the family of the Prophet (sallallaahu 'alaihi wa
sallam) when sending prayers on him, despite it being firmly established in
the Sahihs of Al-Bukhaari and Muslim, and elsewhere, on the authority of
several Companions. e.g. [Ka'b ibn 'Ujrah, Abu Humaid as-Saa'idi, Abu
Sa'eed al-Khudri, Abu Mas'ood al-Ansaari, Abu Hurairah and Talhah ibn
'Ubaidullaah!]
In their ahaadith, it is found that they asked the Prophet (sallallaahu 'alaihi wa
sallam), "How do we send prayers on you?", so he taught them this way of
doing so. Nashaasheebi's argument for his view is that Allah the Exalted did
not mention anyone else with the Prophet (sallallaahu 'alaihi wa sallam) in His
saying:
‫ن‬ ‫ذي‬ ‫س‬ّ ‫ل‬ ‫ا‬ ‫سا‬
‫س‬ ‫ه‬ ‫ي‬َ ‫إن الل ّه ومَلئ ِك َته يصّلون ع ََلى النبي يسسا أ‬
َ ِ َ ّ َ ّ ِّ َ َ ُ ُ َ َ َ َ ّ ِ
َ
﴾33:56﴿ ‫ما‬
ً ‫سِلي‬
ْ َ ‫موا ت‬ُ ّ ‫سل‬
َ َ‫صّلوا ع َل َي ْهِ و‬
َ ‫مُنوا‬َ ‫آ‬
(33:56) Allah and His angels bless the Prophet. *106 Believers, invoke
blessings and peace on him. *107 [Surah Al-Ahzab, 33:56]
*106 "Allah's sending His blessings on His Prophet" means this: Allah is
very kind to His Prophet: He praises him, blesses his work, exalts his name,
and showers His mercies on him. "Blessings of the angels" means: "They
love the Prophet most dearly and pray to Allah to bless him with the highest
ranks, cause his religion and Shari'ah to flourish and exalt him to the
313 | P a g e
laudable position. " One can clearly see from the context. why this thing has
been said here. This was the rime when the enemies of Islam were making all
sorts of false allegations against the Holy Prophet in order to satisfy their
jealousy on the success of Faith, By sullying him they thought they would
destroy his moral influence through which Islam and the Muslims were
gaining more and more ground every day. Such were the conditions when
Allah sent down this verse, as if warn the people: "However Bard the
disbelievers and the hypocrites and the polytheists might try to vilify and
slander My Prophet with a view to frustrating his mission, they are bound to
suffer disgrace and humiliation in the end, for I am kind to him, and the
angels, who are administering the entire universe, are his supporters and
admirers. His enemies Cannot gain anything by their condemnation of him
because I am exalting his name and My angels are adoring him constantly.
They cannot harm him by their mean machinations when My mercies and
blessings are with him, and My angels pray for him day and night to the
effect: "O Lord of the worlds, raise Muhammad to even higher ranks and
make his Religion flourish and prosper."
*107 In other words, it means this: "O people, who have found the right path
through Muhammad, the Messenger of Allah, you should recognize his the
worth and be grateful to him for his great favors to you. You were lost in the
darkness of ignorance: He afforded you the light of knowledge: you had
become morally bankrupt: he raised you high on the moral level so that the
people now feel envious of you; you had sunk to barbarism and savagery: he
adorned you with the most refined human civilization. The disbelievers
everywhere have turned his enemies only because he has done you these
favors; otherwise personally he has not done any harm to anyone. Therefore,
the inevitable demand of your gratitude to him is that you should regard him
with an equal, or even greater love than the malice and grudge these people
display against him; that you should show a greater attachment to him than
314 | P a g e
the hatred these people show towards him; that you should praise and adore
him even more fervently than they condemn him; that you should wish him
well even more heartily than they wish him ill, and pray for him just as the
angels do day and night, saying: "O Lord of the worlds: Just as Your Prophet
has done us countless and endless favors, so do You also show him endless
and limitless mercy: raise him to the highest ranks in the world and bless him
with the greatest nearness to Yourself in the hereafter.'
In this verse, Muslims have been commanded two things:

(1) Sallu alaihi; and
(2) sallimu taslima.
The word Salat when used with the associating panicle 'ala gives three
meanings:
(1) To be inclined to some body, to attend to him with love, and to bend over
him;
(2) to praise somebody; and
(3) to pray for somebody.
Obviously, when the word is used in regard to Allah, it cannot be in the third
meaning, for it is absolutely inconceivable that Allah should pray to someone
else; it can only be used in the first two meanings. But when this word is
used for the servants, whether angels or men, it will be in all the three
meanings. It will contain the sense of love as well as praise and prayer for
mercy. Therefore, the meaning of giving the Command of sallu'alaihi to the
believers for the Holy Prophet is: 'Be attached to him, praise and adore him
and pray for him."
The word salam also ' as two meanings:

(1) To be secure from every kind of affliction and fault and defect; and
315 | P a g e
(2) to be at peace and refrain from opposing the other person.

Therefore, one meaning of sallimu taslima in regard to the Holy Prophet is:
"You should pray for his well-being and security,"
and another meaning is: "Cooperate with him with all your heart and mind;
refrain from opposing him and obey him most faithfully and sincerely."
When this Command was sent down, several of the Companions said to the
Holy Prophet, "O Messenger of Allah, you have taught us the method of
pronouncing salam i.e. of saying as-salamu 'alaika ayyuhannabiyyu wa
rahmatullahi wa barakat-u-hu in the Prayer, and as-salamu alaika ya Rasul-
Allah as a greeting, but what is the method of sending Salat on you?"
In response to this, the methods of pronouncing Salat and darud that the Holy
Prophet taught to many people on different occasions are as follows: Ka'b
bin'Ujrah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in
kama sallaita ala Ibrahima wa ala al-i Ibrahima innaka Hamidum-Majid, wa
barik 'ala Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala
Ibrahima wa 'ala al-i Ibrahima innaka Hamid-um-Majid. This darud with a
little difference in wording has been reported by Bukhari, Muslim, Abu
Da'ud, Tirmidhi, Nasa'i, Ibn Majah, Imam Ahmad, Ibn Abi Shaibah, 'Abdur
Razzaq, Ibn Abi Hatim and Ibn Jarir on the authority of Hadrat Ka'b bin
'Ujrah.
Ibn 'Abbas: From him also the same darud as given above has been reported
with a slight difference. (Ibn Jarir).
Abu Humaid Sa'idi: Allahumma salli ala Muhammad-in wa azwaji-hi wa

dhurriyati-hi kama sallaita ala Ibrahima wa 'ala al-i Ibrhima wa barik ala
Muhammad-in wa azwaji-hi wa dhurriyat-hi kama barakta 'ala al-i Ibrahima
316 | P a g e
innaka Hamid-um-Majid. (Malik, Ahmad, Bukhari, Muslim, Nasa'i, Abu

Da'ud, Ibn Majah).
Abu Mas'ud Badri: Allahumma salli ala Muhammad-in wa ala al-i

Muhammad-in kama sallaita 'ala Ibrahima wa 'ala al-i Ibrahima wa barik ala
Muhammad-in wa ala al-i Muhammad-in kama barakta 'ala Ibrahima fil-
alamin innaka Hamid-um-Majid (Malik, Muslim, Abu Da'ud, Tirmidhi,
Nasa'i Ahmad, Ibn Jarir, Ibn Habban, Hakim).
Abu Sa' id Khudri: Allahumma salli ala Muhammad-in abdika wa rasuli-ka

kama sallaita 'ala Ibrahima wa barik 'ala Mahammad-in wa 'ala al-i
Muhammad-in kama ba rakta ala Ibrahim. (Ahmad, Bukhari, Nasa'i Ibn
Majah).
Buraidah al-Khuza'i: Allahumm-aj'al Salataka wa rahmataka wa barakati-ka

ala Muhammad-in wa ala al-i Muhammad-in kama Ja 'altaha ala Ibrahima
innaka Hamid-um-Majid. (Ahmad, 'Abd bin Humaid, Ibn Marduyah).
Abu Hurairah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in

wa barik ala Muhammad-in wa ala al-i Muhammad-in kama sallaita wa
barakta 'ala Ibrahima wa 'ala al-i Ibrahim fil- àlamin innaka Hammid-um-
Majid. (Nasai).
Talhah: Allahumma salli ala Muhammad-in wa ala al-i Muhammad-in kama

sallaita àla Ibrahima innaka Hamid-um-Majid wa barik ala Muhammad-in
wa ala al-i Muhammad-in kama barakta ala Ibrahima innaka Hamid-um-
Majid. (Ibn Jarir).
317 | P a g e
All these daruds agree in meaning despite the difference in wording. A few
points concerning them should be understood clearly:
First, in all these the Holy Prophet tells the Muslims that the best way of
sending darud and Salat on him is that they should pray to Allah, saying, "O
God: send darud on Muhanunad. " Ignorant people who do not possess full
understanding of the meaning immediately raise the objection: 'How strange
that Allah commands us to send darud on His Prophet, but we, in return,
implore Allah that He should send it." The fact, however, is that the Holy
Prophet has instructed the people, as if to say, 'You cannot do full justice to
sending of darud and Salat on me even if you want to. Therefore, pray only
to Allah to bless me with Salat."
Evidently, the Muslims cannot raise the ranks of the Holy Prophet, Allah
only can raise them; the Muslims cannot repay the Holy Prophet for his
favors and kindness, Allah only can adequately reward him for this; the
Muslims cannot attain any success in exalting the Holy Prophet's name and
promoting the cause of religion unless Allah favors them with His help and
succor. So much so that the Holy Prophet's love can be impressed in our
hearts only by Allah's help; otherwise Satan can turn us away from him by
every kind of evil suggestion sand suspicions. May Allah protect us from
this! Therefore, there is no other way of doing full justice to sending of darud
and salat on the Holy Prophet than that we should supplicate Allah to send
salat on him.
The person who says: Allahumma salli 'ala Muhammad-in, in fact, admits his
helplessness before Allah, and says: "O God: it is not in my power to send
salat on Your Prophet as it should be sent. I, therefore, implore You to send
it on my behalf and take from me whatever service You will in this regard."
318 | P a g e
Secondly, the Holy Prophet did not want to have this prayer reserved for
only himself but included his followers and his wives and offspring's also.
The meaning of the wives and offspring is obvious. As for the word al it does
not merely denote the people of the Holy Prophet's household, but it applies
to all those people who follow him and adopt his way.
Lexically, there is a difference between the words al and ahl. By the al of a
person are understood 'all those people who are his companions, helpers and
followers, whether they are related to him or not', and his ahl are those who
are related to him, whether or not they are his companions and followers.
The Qur'an has used the word al Fir aun at fourteen places but nowhere has it
been used to mean the people of Pharaoh's household only; everywhere it
implies all those who sided with him in the conflict against the Prophet
Moses. (For example, see Al-Baqarah: 49-50, Al-'Imran: 11, Al-A'raf; 130,
Al-Mu'min: 46).
Thus, from al-Muhammad is excluded every such person who is not on the
way of Muhammad (upon whom be Allah's peace and blessings), whether he
be a member of his household, and in it is included every such person, who is
following in his footsteps, whether he is not even distantly related to him by
blood. However, those members of the Prophet's household who arc related
to him by blood and are also his followers are most worthy to be regarded as
al-Muhammad.
Thirdly, the same thing found in all the daruds taught by the Holy Prophet is
that he may be blessed with the same kindness with which Abraham and the
followers of Abraham have been blessed. The people have found it difficult
to understand this. The scholars have given different interpretations of it but
none of them is appealing. In my opinion the correct interpretation is this
(though the real knowledge is with Allah): 'Allah blessed the Prophet
Abraham in particular with something with which He has blessed no one else
in the world, and it is this: All those human beings who regard the
319 | P a g e
Prophethood and the Revelation and the Book as the source of guidance are
agreed on the leadership of the Prophet Abraham, whether they are Muslims
or Christians or Jews. Therefore, what the Holy Prophet means to say is this:
"O Allah, just as You have made the Prophet Abraham the refuge of the
followers of all the Prophets, so You make me also the refuge, so that no one
who is a believer in Prophethood, may remain deprived of the grace of
believing in my Prophethood."
That it is an Islamic practice to send darud on the Holy Prophet, that it is
commendable to pronounce it when the Holy Prophet's name is mentioned,
that it is a Sunnah of the Prophet to recite it in the Prayer in particular, is
agreed upon by all the scholars. There is also a consensus that it is obligatory
to pronounce the darud on the Holy Prophet at least once in a lifetime,
because Allah has clearly commanded it, but apart from this there are
differences among the scholars regarding it. Imam Shafe'-i holds the view
that it is obligatory to recite salat on the Prophet during tashahhud in the final
sitting of the Prayer, for without it the Prayer would be void.
Hadrat Ibn Mas'ud, Abu-Mas'ud Ansari, Ibn 'Umar and Jabir bin 'Abdullah
from among the Companions, Sha'bi, Imam Muhammad bin Baqir,
Muhammad bin Ka'b al-Qurzi and Muqatil bin Hayyan from among the
immediate followers of the Companions, and Ishaq bin Rahwayah from
among the jurists also held the same opinion, and Imam Ahmad bin Hanbal
also had adopted the same in the end.
Imam Abu Hanifah, Imam Malik and the majority of the scholars hold that
the pronouncing of the Salat is obligatory only once in a life time. It is just
like the Kalimah: whoever affirmed the divinity of Allah and the
Prophethood of the Messenger of Allah once in a lifetime carried out his
duty.
320 | P a g e
Likewise, the one who pronounced the darud and salat once in his lifetime
would be deemed to have done his duty of pronouncing the darud on the
Holy Prophet. After it, it is neither obligatory ( fend) to recite the Kalimah
nor the darud.
Another group holds that it is absolutely wajib to recite it in the Prayer but
not necessarily in the tashahhud.
Still another group holds the view that it is wajib to pronounce the darud in
every supplication.
Some others say that it is wajib to pronounce it whenever the Holy Prophet's
name is mentioned.
According to another group recitation of the darud is wajib only once in an
assembly or sitting no matter how often the name of the Holy Prophet is
mentioned during it.
These differences only pertain to the darud's being obligatory in status or
otherwise. As for its merit and excellence, its being conducive to high
spiritual rewards and its being a great righteous act, there is complete
unanimity among the Ummah. No one who is a believer in any degree can
have any different opinion about it. The darud is the natural supplication of
the heart of every Muslim, who realizes that the Holy Prophet Muhammad
(upon Whom be Allah's peace) is the Ummah's greatest benefactor after
Allah. The greater one's appreciation of Islam and the Faith, the greater will
one be appreciative of the favors of the Holy Prophet himself; and the greater
one's appreciation of the favors of the Holy Prophet, the more often will he
pronounce the darud and salat on him. Thus, in fact, the frequency with
which a person pronounces the darud is the measure which shows the depth
of his relationship with the Holy Prophet's Religion and the extent of his
appreciation of the blessing of the Faith. On this very basis the Holy Prophet
has said: "The angels send darud on him who sends darud on me, as long as
he does so." (Ahmad, Ibn Majah).
321 | P a g e
"He who sends darud on me once, Allah sends darud on him ten times over."
(Muslim)"
The one who sends darud on me most often will deserve to remain close to
me on the Day of Resurrection" (Tirmidhi).
'Niggardly is the person who does not send darud on me when I am
mentioned before him." (Tirmidhi)
As to whether it is permissible to use the words Allahumma salli ala soand
so, or sallallahu alaihi wa sallam, or similar other words for others than the
Holy Prophet, it is disputed. One group of the scholars of whom Qadi Ìyad
is most prominent holds it as absolutely permissible. Their argument is this:
Allah Himself has used the word salat in respect of those who were not
prophets at several places in the Qur'an, e.g. in Al-Baqarah; 157, At-Taubah:
103, Al-Ahzab:43.
Similarly, the Holy Prophet also prayed for those who were not' prophets
using the word sale) on several occasions. For example, he prayed for a
Companion, thus: Allahumma salli 'ala al Abi Aufa; on the request of Hadrat
Jabir bin 'Abdullah's wife, he said: Sallallahu alaihi wa 'ala zaujiki. Then
concerning those who came with the Zakat money, he would say:
Allahumma salli 'alaihim. Praying for Hadrat Sa'd bin 'Ubadah he said:
Allahumma aj'al salataka wa rahmataka ala al-i Sa'd bin 'Ubadah. And about
the soul of the believer the Holy Prophet gave the news that the angels
prayed for him, thus: Sallallahu 'alaika wa ala jasadika. However, the
majority of the Muslim scholars opine that it was correct for Allah and His
Messenger but not so for the Ummah. They say that it has become a
convention with the Muslims to use salat-o-salam exclusively for the
Prophets.
Therefore, it should not be used for those who are not prophets. On this very
basis Hadrat 'Umar bin 'Abdul 'Aziz once wrote to one of his governors,
saying: "I hear that some preachers have started using the word salat in
322 | P a g e
respect of their patrons and supporters in the manner of salat 'alas-Nabi. As

soon as you receive this letter, stop them from this practice and command
them to use Salat exclusively for the Prophets and remain content with the
prayer for the other Muslims." [Ruh-ul-Ma'eni] [Towards Understanding the
Qur'an: Sayyid Abul A'la Mawdudi, Surah Al-Ahzab, 33:56,nn.106, 107]
Most scholars also hold that using the words sallallahu alaihi wa sallam for
any other Prophet than the Holy Prophet is not correct.
He then goes on to say in his refutation that the Companions asked him
(sallallaahu 'alaihi wa sallam) that question because the meaning of "salaah"
was known to them as "supplication", so they were asking: "How can we
supplicate to you?"!
This is a clear deception, for their question was not about the meaning of
"salaah" on him, in which case he would have a point, but it was about the
manner of doing the salaah on him, as is found in the narrations to which we
have referred. Thus it all fits, for they asked him about the way of doing it
according to the Sharee'ah, something which they could not possibly find out
except from the guidance of the All-Knowing, All-Wise, Giver of the
Sharee'ah. Similarly, they could also ask him about the way of performing the
Salaah made obligatory by words of the Exalted such as "Establish the Salaah
(Prayer)"; for their knowledge of the literal meaning of "Salaah" could not
remove their need to ask about its manner according to the Shari'ah, and this is
crystal clear.
As for Nashaasheebi's argument referred to, it is of no consequence, for it is
well-known among the Muslims that the Prophet (sallallaahu 'alaihi wa
sallam) is the expounder of the words of the Lord of the Worlds, as He says:
"And We have sent down to you the Message that you may explain clearly to
the people what is sent for them" (Nahl 16:44). Hence, the Prophet
(sallallaahu 'alaihi wa sallam) explained the way of doing salaah on him, and
it included mention of his family, so it is compulsory to accept that from him,
due to Allaah's saying:
So take what the Messenger gives you (Hashr 59:7), and the well-known
authentic hadeeth, Verily, I have been given the Qur'an and something similar
to it.225
323 | P a g e
I really wonder what Nashaasheebi and those taken in by his pompous words
would say if someone were to reject the tashahhud in prayer altogether, or
reject the menstruating woman's abstaining from prayer and fasting, all with
the argument that Allah the Exalted did not mention the tashahhud in the
Qur'an; He only mentioned bowing and prostration, and He did not exempt a
menstruating woman from prayer and fasting in the Qur'an!! So, do they agree
with such arguments, which are along the lines of his original one, or not? If
they do, and we hope not, then they have strayed far, far away from guidance,
and have left the mainstream of the Muslims; if they do not, then they are
correct in agreeing with us, and their reasons for rejecting those arguments are
exactly the same as our reasons for rejecting Nashaasheebi's original
pronouncement, which we have explained clearly.
Therefore beware, O Muslims, of attempting to understand the Qur'an without
recourse to the Sunnah, for you will never be able to do that, even if you were
the Seebawaih226 of the age, the expert of the age in the 'Arabic language. Here
is an example in front of you, for this Nashaasheebi is one of the leading
scholars of the 'Arabic language of this period; you have seen how he has
strayed, after being deceived by his knowledge of the language, by not
seeking the aid of the Sunnah in understanding the Qur'an; in fact he has
rejected this aid, as you know.
There are many other examples of this - there is not enough room here to
mention them, but what we have mentioned will suffice, and Allah is the
Granter of all capability.
(3) The reader will also see that in none of these types of salaah on the
Prophet (sallallaahu 'alaihi wa sallam) is there the word sayyid (chief, leader).
The later scholars have differed about the validity of its inclusion in the
Ibraaheemee salaah. Due to lack of space we will not go into the details of that
nor make mention of those who rejected its validity in keeping with the
Prophet (sallallaahu 'alaihi wa sallam)'s complete teaching to his ummah when
he instructed, "Say: O Allah! send prayers on Muhammad ..." on being asked
about the manner of salah on him, but we will quote the Hafidh Ibn Hajr
al-'Asqalaani on this, bearing in mind his position as one of the great Shaafi'i
scholars of both hadeeth and fiqh, for contradiction of this teaching of the
Prophet (sallallaahu 'alaihi wa sallam) has become widespread among Shaafi'i
scholars!
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Haafiz Muhammad ibn Muhammad ibn Muhammad al-Ghuraabeeli (790- 835

AH), a companion of Ibn Hajr, said, and I quote from his manuscript227:
He (i.e. Ibn Hajr), may Allaah benefit us with his life, was asked about the
features of salaah on the Prophet (sallallaahu 'alaihi wa sallam), whether
during prayer or outside it, compulsory or recommended: Is one of its
conditions that the Prophet (sallallaahu 'alaihi wa sallam) be attributed with
sayaadah (leadership), e.g. 'O Allah! send prayers on sayyidinaa (our leader)
Muhammad ...' or 'the foremost of creation', or 'the leader of the children of
Aadam' etc.? Or should one stick to 'O Allah! send prayers on Muhammad'?
Which of these two is the better approach: including the word sayyid, due to it
being an established attribute of the Prophet (sallallaahu 'alaihi wa sallam), or
leaving it out due to the absence of it in the narrations? He (Ibn Hajr), may
Allaah be pleased with him, replied: "Yes, to follow the narrated wording is
superior. It cannot be said, "Maybe the Prophet (sallallaahu 'alaihi wa sallam)
himself did not say it out of modesty, just as he did not say (sallallaahu 'alaihi
wa sallam) on mention of his name, although his ummah has been encouraged
to do so" - for we say that if that were superior, it would have been quoted
from the Companions and then from the Successors, but we do not come
across it in any narrations from any Companion or Successor. This is despite
the volume of quotations from them.
We have Imaam Shaafi'i, may Allah exalt his rank, one of the foremost among
men in his respect for the Prophet (sallallaahu 'alaihi wa sallam), saying in the
preface to his book which is a base for the people of his madhhab: "O Allaah!
send prayers on Muhammad ..." etc. until the end of what his judgment
dictated, "... every time one of the rememberers remembers him, and every
time one of the heedless fails to remember him", which he seems to have
deduced from the authentic hadeeth which has in it that the Prophet
(sallallaahu 'alaihi wa sallam) saw the Mother of the Believers engaging in
long and numerous glorifications, so he said to her, "You have said words
which, if weighed against the following, would be balanced: Glorified be
Allaah, as many times as the number of His creation"; he (sallallaahu 'alaihi
wa sallam) used to like supplications which were concise, but exhaustive in
meaning. Qaadi 'Iyaad set out a chapter about salaah on the Prophet
(sallallaahu 'alaihi wa sallam) in his book ash- Shifaa' (The Book of Cure),
quoting in it narrations from the Prophet (sallallaahu 'alaihi wa sallam) on the
authority of several Companions and Successors; in none of these is the word
325 | P a g e
sayyid reported:
a) The hadith of 'Ali, that he used to teach them the manner of salaah on the
Prophet (sallallaahu 'alaihi wa sallam) by saying, O Allaah, Spreader of
Plains, Originator of Heights, send the foremost of Your prayers, the most
fertile of Your blessings, and any remaining compliments, on Muhammad,
Your slave and messenger, the opener of what is closed.
b) Again from 'Ali, that he used to say, "The prayers of Allah, the Beneficent,
the Merciful, of the Angels nearest (to Allah), of the Prophets, of the Sincere
ones, of the Witnesses, of the Righteous, and of whatever glorifies You, O
Lord of the Worlds, be on Muhammad son of 'Abdullaah, Seal of the
Prophets, Imaam of the Godfearers, ... etc."
c) On the authority of 'Abdullaah ibn Mas'ood, that he used to say, "O Allaah!
send Your prayers, Your blessings and Your mercy, on Muhammad, Your
slave and messenger, the imaam of goodness, the messenger of mercy, ..." etc.
d) From al-Hasan al-Basri, that he used to say, "Whoever wants to drink from
the cup which quenches, from the fount of the al-Mustafaa, should say: O
Allaah! send prayers on Muhammad, and on his family, his Companions, his
wives, his children, his descendants, his household, his in-laws, his helpers,
his followers, and all those who love him." This is what he (Qaadi 'Iyaad) has
written in ash- Shifaa', regarding the manner of salaah on the Prophet, on the
authority of the Companions and those who succeeded them, and he also
mentioned other things in it. Yes, it is related in a hadeeth of Ibn Mas'ood that
in his salaah on the Prophet (sallallaahu 'alaihi wa sallam), he would say, "O
Allaah! send the best of Your prayers, mercy and blessings on the leader
(sayyid) of the messengers ..." etc., transmitted by Ibn Maajah, but its isnaad
is weak, so the hadeeth of 'Ali, transmitted by Tabaraani with a acceptable
isnaad, takes precedence. This hadeeth has difficult words, which I have
reported and explained in the book Fadl an-Nabi (Excellence of the Prophet
(sallallaahu 'alaihi wa sallam)") by Abul Hasan ibn al-Faaris. Some Shaafi'is
have said that if a man took an oath to send the best salaah on the Prophet
(sallallaahu 'alaihi wa sallam), the way to fulfil his oath would be to say, "O
Allah! send prayers on Muhammad every time the rememberers remember
him or the heedless fail to remember him"; Nawawi said, "The one which is
most fitting to be designated as correct is that one should say: O Allah! send
prayers on Muhammad, and on the family of Muhammad, as you sent prayers
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on Ibraaheem ..." Several of the later scholars have replied to this by saying
that in neither of the two ways mentioned above is there anything to prove
which is superior as regards narration, but as regards the meaning, then the
former is clearly superior. This issue is well-known in the books of fiqh, and
of all the scholars of fiqh who addressed this issue, without exception, in none
of their words does the word sayyid appear. Had this additional word been
commendable, it would not have escaped all of them, leaving them ignorant of
it. All good is in following what is narrated, and Allaah knows best."
Ibn Hajr's view of the unacceptability of describing the Prophet (sallallaahu

'alaihi wa sallam) as sayyid during the salaah on him in accordance with the
Qur'aanic order, is also that of the Hanafi scholars. It is the view which must
be adhered to, for it is a true indication of love for him, (sallallaahu 'alaihi wa
sallam);
ُّ ‫ل َوَيْغِفْر َلُكْم ُذُنوَبُكْم َوا‬
‫ل‬ ُّ ‫حِبْبُكُم ا‬
ْ ‫ل َفاّتِبُعوِني ُي‬
َّ ‫ن ا‬
َ ‫حّبو‬ِ ‫ن ُكْنُتْم ُت‬
ْ ‫ل ِإ‬
ْ ‫ُق‬
﴾3:31﴿ ‫م‬ٌ ‫حي‬
ِ ‫غُفوٌر َر‬ َ
(O Messenger!) Tell people: 'If you indeed love Allah, follow me, and Allah
will love you and will forgive you your sins. Allah is All-Forgiving, All-
Compassionate.'[Surah Al-Imran, 3:31]
Because of this, Imaam Nawawi said in Rawdah at-Taalibeen (1/265), "The
most complete salaah on the Prophet (sallallaahu 'alaihi wa sallam) is: O
Allah! send your prayers on Muhammad ..." etc., corresponding to type no. 3
given, in which there is no mention of sayyid!
(4) It should be known that types nos. 1 and 4 are the ones which the
Messenger of Allaah (sallallaahu 'alaihi wa sallam) taught his Companions
when they asked about the manner of salaah on him, so this has been used as
evidence that these are the best ways of doing the salaah on him, for he would
not choose anything for them or himself except the best and noblest. Imaam
Nawawi, as mentioned, endorsed (in Rawdah at- Taalibeen) that if a man were
to take an oath to do the best possible salaah on the Prophet (sallallaahu 'alaihi
wa sallam), this could not be fulfilled except in these ways.
Subki has given another reason: whoever does salaah with those types has
made salaah on the Prophet (sallallaahu 'alaihi wa sallam) with certainty, and
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whoever does so with other words is in doubt whether or not he has performed
the prayers as requested. This is because they said, "How do we send prayers
on you?" and he replied, "Say: ...", thus defining their salaah on him as their
saying such-and-such. This was mentioned by Haitami in ad-Darr al-Mandood
(25/2); he then said (27/1) that the objective is achieved with all the types
which have occurred in authentic ahaadith.
(5) It should be known that it is not valid to combine all these way into one
way of salah, and the same goes for the different tashahhuds given previously.
In fact, that would be an innovation in the religion; the Sunnah is to say
different ones at different times, as Shaikh-ul-Islaam Ibn Taymiyyah has
explained in his discussion of the takbeers of the two 'Eids (Majmoo' al-
Fataawaa 29/253/1).
(6) 'Allamah Siddiq Hasan Khan says in his book Nuzul al- Abrar bil 'Ilm al-
Ma'thur minal-Ad'iyah wal-Adhkaar, after giving many ahaadith about the
excellence of repeated salah on the Prophet (saws) (p. 161):
"There is no doubt that the foremost among the Muslims in sending salah on
him (sall-Allaahu 'alaihi wa sallam) are the People of Hadith and the narrators
of the purified Sunnah, for it is one of their duties in this noble branch of
learning to make salaah on him before every hadith, and so their tongues are
always engaged in his mention, may Allah grant him mercy and peace. There
is no book of Sunnah or collection of Hadith, be it a jaami', musnad, mu'jam,
juz', etc., except that it comprises thousands of ahaadith; even one of the least
bulky ones, Suyooti's al-Jaami' as-Sagheer, contains ten thousand ahaadith,
and the rest of the collections are no different. So this is the Saved Sect: the
body of the People of Hadith, who will be the closest among men to the
Messenger of Allah (sallallaahu 'alaihi wa sallam) on the Day of Resurrection,
and the most likely to be rewarded by his intercession (sallallaahu 'alaihi wa
sallam), may my mother and father be sacrificed for him! This excellence of
the People of Hadith cannot be surpassed by anyone unless he does more than
what they do, something which is wellnigh impossible. Therefore, O desirer of
good, seeker of salvation, no matter what, you should either be a muhaddith,
or be close to the muhaddithin; do not be otherwise ... for apart from that there
is nothing which will benefit you."
I ask Allah, Blessed and Exalted, to make me one of these People of Hadith,
who are the closest among men to the Messenger of Allah (sallallaahu 'alaihi
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wa sallam); perhaps this book will be a testimony to that. May Allah shower
His mercy on Imam Ahmad, who recited:
The religion of Muhammad is in narrations,
The best mounts for a young man are the traditions;
Turn not away from Hadeeth and its people,
For Opinion is night, while Hadeeth is day,
A young man can be ignorant of the guidance ...
Although the sun is shining in all its splendor!
22.00.00: Du'aa' in the First Tashahhud

He (sallallaahu 'alaihi wa sallam) also set the guidance of du'aa in this
tashahhud as well, saying, When you sit after every two rak'ahs, then say: All
compliments are due to Allaah ... (till the end of that supplication, and then
said:) ... then he should select of the supplications what is most pleasing to
him.228
23.00.00: Standing up for the Third

and then the Fourth, Rak'ah
Next, he (sallallaahu 'alaihi wa sallam) would get up for the third rak'ah with
takbeer229, and he ordered "the one who prayed badly" to do so: Then do that
in every rak'ah, as before.
"When he (sallallaahu 'alaihi wa sallam) stood from the sitting position, he
would say takbeer, and then stand up"230; and "he (sallallaahu 'alaihi wa
sallam) would raise his hands"231 with this takbeer sometimes.
"When he wanted to stand up for the fourth rak'ah, he would say: Allaah is the
Greatest"232, and he ordered "the one who prayed badly" likewise, as before,
and "he (sallallaahu 'alaihi wa sallam) would raise his hands"233 with this
takbeer sometimes.
"He would sit up straight on his left foot, at ease, until every bone returned to
its proper place, then stand up, supporting himself on the ground; and he
329 | P a g e
would clench his fists234: supporting himself with his hands when standing
up."235
He would recite Surah Al-Fatihah in both these rak'ahs, and he ordered "the
one who prayed badly" to do that. In Zuhr prayer, he would sometimes add a
few aayaat to this, as has been explained under "Recitation in Zuhr Prayer".
24.00.00: Qunoot in the Five Prayers
because of a Calamity
"When he (sallallaahu 'alaihi wa sallam) wanted to supplicate against
someone, or supplicate for someone, he would perform qunoot236 in the last
rak'ah, after ruku'; after having said: Allaah listens to the one who praises
Him.237 "He would supplicate loudly"238, "raise his hands"239, and "those
behind him would say: aameen"240.
"He was known to perform qunoot in all five prayers"241, although "he would
only perform qunoot in them when he supplicated for a people or supplicated
against a people"242. For example, he once said, O Allah! rescue Al-Waleed
ibn Al-Waleed, and Salamah ibn Hishaam, and 'Ayyaash ibn Abi Rabee'ah. O
Allah! harden Your penalty on (the tribe of) Mudar, and cause for it years (of
famine) like the years of Yusuf. [O Allah! curse Lahyaan, and Ru'l, and
Dhakwaan, and 'Usayyah, who disobeyed Allah and His Messenger!]243
Then, "he would say: Allah is the Greatest when he had finished qunoot and
prostrate."244
24.02.00: Qunut in Witr Prayer

"He (sallallaahu 'alaihi wa sallam) used to perform qunoot in the (odd) rak'ah
of the Witr prayer"245 sometimes246, and "he would perform it before
rukoo'."247
He taught al-Hasan ibn 'Ali (radi Allaahu 'anhu) to say [after finishing his
recitation in Witr]:
330 | P a g e
"O Allah! guide me among those whom You have guided; and pardon me
among those who You have pardoned; and turn on me in friendship among
those on whom You have turned in friendship; and bless me in what You have
bestowed; and save me from the evil of what You have decreed; [for] indeed
You decree, and none can influence You; [and] he is not humiliated whom
You have befriended; [nor is he honored who is Your enemy.] Blessed are
You, O Lord, and Exalted. [There is no place of safety from You except
towards You.]"248
175Nasaa'i (1/173) with a saheeh isnaad.
177Abu Daawood & Baihaqi with a good sanad.
178Tayaalisi, Ahmad & Ibn Abi Shaibah. About iqàa', Abu Ùbaidah and
others said, "It is when a man presses his buttocks against the ground, keeps
his shins upright, and leans his hands on the ground, the way a dog does."
This is different to the iqàa' between sajdahs, which is approved in the
Sunnah, as covered previously.
179Muslim, Abu Àwaanah & others. It is given in Irwaa' (316).
181Abu Daawood & Nasaa'i with a saheeh sanad. It is as though the meaning
is that he would not separate his elbows from his side, as Ibn al-Qayyim has
elucidated in Zaad al-Maàad.
182Baihaqi & Haakim , who declared it saheeh and Dhahabi agreed. It is
given, as well as the next one, in Irwaa' (380).
183Ahmad & Abu Daawood with a good isnaad.
184Àbdur Razzaaq; Àbdul Haqq declared it saheeh in his Ahkaam (no. 1284
- with my checking).
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185Muslim, Abu Àwaanah & Ibn Khuzaimah. Humaidi (13/1) and Abu
Ya`laa (275/2) added with a saheeh sanad on the authority of Ibn Ùmar: "and
this is the shooting of the devil; no-one will forget when he does this", and
Humaidi raised his finger. Humaidi also said that Muslim bin Abi Maryam
said, "A man related to me that in a church in Syria, he saw images of
Prophets depicted like this", and Humaidi raised his finger. This is an
extremely strange remark, but its sanad up to "the man" is saheeh.
187Abu Daawood, Nasaa'i, Ibn al-Jaarood in al-Muntaqaa (208), Ibn
Khuzaimah (1/86/1-2) & Ibn Hibbaan in his Saheeh (485) with a saheeh
sanad. Ibn al-Mulaqqin also declared it saheeh (28/2), and it has a supporting
narration in Ibn Àdi (287/1).
188ibid. About "supplicating with it", Imaam Tahaawi said, "This is evidence
that it was at the end of the prayer." Hence, there is evidence in this that the
Sunnah is to continue pointing and moving the finger until the tasleem, for the
supplication is until then. This is the view of Maalik and others. Imaam
Ahmad was asked, "Should a man point with his finger during prayer?" He
replied, "Yes, vigorously." (Mentioned by Ibn Haani in his Masaa'il of Imaam
Ahmad, 1/80). From this, it is clear that moving the finger in tashahhud is a
proven sunnah of the Prophet (sallallaahu àlaihi wa sallam), and it was
practised by Ahmad and other imaams of the Sunnah. Therefore, those who
think that it is pointless and irrelevant and has nothing to do with the Prayer,
should fear Allaah, since because of this, they do not move their fingers
although they know it to be an established sunnah; and they take great pains to
interpret it in a way which is inconsistent with the Àrabic way of expression
and contrary to the understanding of the imaams with regard to it.
The amazing thing is that some of them will defend an imaam on other issues,
even if his opinion conflicts with the Sunnah, with the argument that to point
out the imaam's mistakes inevitably means to taunt and disrespect him. They
then forget this and reject this established sunnah, at the same time mocking at
those who practise it. Whether or not they realise it, their mockery also
includes those imaams whom they often defend wrongly, and who are correct
about the Sunnah this time! In fact, they are deriding the Prophet (sallallaahu
àlaihi wa sallam) himself, for he is the one who brought us this sunnah, and
332 | P a g e
so jeering at it is equivalent to jeering at him. << But what is the reward for
those among you who behave like this except ... >>
As for putting the finger down after pointing, or limiting the movement to the
affirmation (saying laa ilaaha: 'there is no god ...') and negation (saying:
illallaahu: '... except Allaah'), all of that has no basis in the Sunnah; in fact, it
is contrary to the Sunnah, as this hadeeth proves.
Further, the hadeeth that he would not move his finger does not have an
authentic isnaad, as I have explained in Daèef Abi Daawood (175). Even if it
were authentic, it is negatory, while the hadeeth above is affirmatory: the
affirmatory takes precedence over the negatory, as is well-known among the
scholars.
189Ahmad, Bazzaar, Abu Ja`far al-Bukhteeri in al-Amaali (60/1), Àbdul
Ghani al-Maqdisi in his Sunan (12/2) with a hasan sanad, Rooyaani in his
Musnad (249/2) & Baihaqi .
190Ibn Abi Shaibah (2/123/2) with a hasan sanad.
191Ibn Abi Shaibah (12/40/1, 2/123/2) & Nasaa'i . Haakim declared it saheeh
and Dhahabi agreed, and there is a supporting narration for it in Ibn Abi
Shaibah.
192Nasaa'i & Baihaqi with a saheeh sanad.
194Baihaqi transmitted it as a narration from Àa'ishah with a good isnaad, as
verified by Ibn al-Mulaqqin (28/2).
195Bukhaari & Muslim. It is given in Irwaa' al-Ghaleel (338).
196Nasaa'i, Ahmad & Tabaraani in Mu`jam al-Kabeer (3/25/1) with a saheeh
sanad. The literal meaning of the hadeeth is evidence for the validity of
supplication in every tashahhud, even the one not adjacent to the tasleem, and
this is the view of Ibn Hazm (rahimahullaah).
197Nasaa'i with a saheeh sanad.
200Ar. tahiyyaat, i.e. "all words which imply peace, sovereignty and eternity,
are due to Allaah." (Nihaayah)
333 | P a g e
201Ar. salawaat, i.e. "all supplications which are used to glorigy the majesty
of Allaah, for He is fully entitled to them, and none but Him is worthy of
them." (Nihaayah)
202Ar. tayyibaat, i.e. "all good and pure words suitable for praising Allaah,
not those ones incompatible with his attributes with which kings were
greeted." (Fath al-Baari)
203meaning seeking of refuge with Allaah and being strengthened by him,
since as-Salaam (Peace) is actually a name of Allaah. Hence, the greeting
effectively means: Allaah be a watcher and safeguard over you. Similarly, it is
said, "Allaah be with you", i.e. in His safeguarding, help and favour.
204A term for all the good continuously emanating from Allaah.
205Bukhaari, Muslim, Ibn Abi Shaibah (1/90/2), Siraaj & Abu Ya`laa in his
Musnad (258/2). It is given in Irwaa' (321).
Ibn Masòod's statement, "We said: Peace be on the Prophet" clarifies that the
Companions (radi Allaahu ànhum) used to say, "Peace be on you, O Prophet"
in tashahhud while the Prophet (sallallaahu àlaihi wa sallam) was alive, but
when he died, they ceased to do that, instead saying, "Peace be on the
Prophet". Undoubtedly, this was with the endorsement of the Prophet
(sallallaahu àlaihi wa sallam); this is supported by the fact that Àa'ishah (radi
Allaahu ànhaa) would similarly teach the tashahhud in prayer with "Peace be
on the Prophet", as transmitted by Siraaj in his Musnad (9/1/2) & Mukhlis in
al-Fawaa'id (11/54/1) with two saheeh isnaads from her.
Ibn Hajar says, "This addition shows clearly that they used to say 'Peace be on
you, O Prophet', addressing him directly during his life, but when the Prophet
(sallallaahu àlaihi wa sallam) died, they stopped addressing him and
mentioned him in the third person instead, saying 'Peace be on the Prophet'."
He also says in a different place, "Subki said in Sharh al-Minhaaj, after
mentioning this narration from Abu Àwaanah only, 'If this is authentically-
reported from the Companions, it proves that after his time, it is not
compulsory to address the Prophet (sallallaahu àlaihi wa sallam) directly in
the greeting of peace, so one says: Peace be on the Prophet.' (Ibn Hajar
continues:) This is authentic without doubt (i.e. because it is established in
Sahih al-Bukhaari ), and I have also found strong support for it:- Àbdur
Razzaaq said: Ibn Juraij informed me: Àtaa' informed me that the
334 | P a g e
Companions used to say 'Peace be on you, O Prophet' while the Prophet

(sallallaahu àlaihi wa sallam) was alive, but after he died, they would say
'Peace be on the Prophet', and this is a saheeh isnaad. As for Saèed bin
Mansoor's narration from Abu Ùbaidah bin Àbdullaah bin Masòod, who
reported from his father that the Prophet (sallallaahu àlaihi wa sallam) taught
them the tashahhud, and then he (Àbdullaah bin Masòod) said it (the
tashahhud); Ibn Àbbaas said: We used to say 'Peace be on you, O Prophet'
only while he was alive, to which Ibn Masòod replied, 'This is how we were
taught, and this is how we teach it', it would appear that Ibn Àbbaas said this
as a matter of discussion but Ibn Masòod did not accept. However, the
narration of Abu Ma`mar (i.e. the narration of Bukhaari ) is more authentic,
since Abu Ùbaidah did not hear (ahaadeeth) from his father, and furthermore,
the isnaad up to Abu Ùbaidah is weak." (End of quote from Ibn Hajar)
These words of Ibn Hajar have been quoted by several scholars in their
analysis, e.g. Qastalaani, Zarqaani, Lucknowi, etc. They all chose to give his
words without commenting further. This discussion is treated more fully in al-
Asl.
206Muslim, Abu Àwaanah, Shaafiì & Nasaa'i .
207see next note.
208These two additions have been proved to be part of the tashahhud from the
Prophet (sallallaahu àlaihi wa sallam). Ibn Ùmar did not add them of his
own accord (far is he above such a thing! ); in fact, he learnt them from other
Companions who reported them from the Prophet (sallallaahu àlaihi wa
sallam), and he then added them to the tashahhud which he heard from the
Prophet (sallallaahu àlaihi wa sallam) directly.
209Abu Daawood & Daaraqutni, who declared it saheeh.
210Muslim, Abu Àwaanah, Abu Daawood & Ibn Maajah.
211Maalik & Baihaqi with saheeh isnaads. Although this hadeeth is mawqoof,
it is effectively marfoo`, for it is known that this sort of thing is not said from
personal opinion, since it were so, it would be no better than any other sayings
of dhikr, as Ibn Àbdul Barr has said.
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*NB: In none of the types of tashahhud is there the addition: wa

maghfiratuhu (... "and His forgiveness"), so one should not be
accustomed to it. Hence some of the Salaf rebuked it, as the following
narrations show:
Tabaraani (3/56/1) reported with a saheeh isnaad from Talhah bin Musarrif,
who said: Rabee` bin Khaitham added during tashahhud, "... and His
blessings, and His forgiveness"! So Àlqamah said, "We stop where we were
taught: Peace be upon you, O Prophet, and also the mercy of Allaah and His
blessings"; Àlqamah was actually following the example of his teacher
Àbdullaah bin Masòod (radi Allaahu ànhu), from whom it is authentically-
reported that he was teaching a man the tashahhud: when he got to "I bear
witness that there is no (true) god except Allaah ...", the man said: "alone, He
has no partner", to which Àbdullaah said, "He is so, but we stop at where we
were taught." (Transmitted by Tabaraani in Mu`jam al-Awsat, no. 2848, with
a saheeh isnaad.)
212Abu Àwaanah in his Saheeh (2/324) & Nasaa'i .
213They had said, "O Messenger of Allaah, we have been taught how to send
peace on you (i.e. in tashahhud), but how do we send prayers on you? He said,
"Say: O Allaah! send prayers on Muhammad ..." etc. Thus he did not specify
one tashahhud to the exclusion of another, so there is evidence here to
establish sending prayers on him in the first tashahhud also. This is the way of
Imaam Shaafiì, as in the text of his book al-Umm, and it is held to be correct
by his companions, as Nawawi has explained in al-Majmoo` (3/460) and
supported in Rawdah Taalibeen (1/263). It is also the view of Wazeer bin
Hubairah al-Hanbali in al-Ifsaah, as Ibn Rajab ha quoted and strongly
supported in Dhail Tabaqaat (1/280). Many ahaadeeth exist about sending
prayers on him (sallallaahu àlaihi wa sallam) in tashahhud; in none of them is
there any such specification mentioned. In fact, these ahaadeeth are general,
hence including every tashahhud, and I have given them in al-Asl as ta`leeq,
but not in the main text, for they do not satisfy our conditions for authenticity.
However, they do support each other in meaning, and those who reject and
oppose this have no authentic evidence to use as proof, as I have detailed in
al-Asl. Similarly, to say that adding anything to "O Allaah! send prayers on
Muhammad" is makrooh has no basis in the Sunnah, nor is there any
convincing proof for it. In fact, we see that whoever says this does not
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implement the previous instruction of the Prophet (sallallaahu àlaihi wa

sallam), "Say: O Allaah! send prayers on Muhammad, and on the family of
Muhammad ..." ; there is more to this discussion in al-Asl.
214One of the earliest views about the meaning of "sending prayers on the
Prophet (sallallaahu àlaihi wa sallam)" is that of Abu al-Àaliyah (with
reference to Surah al-Ahzaab, 33:56), "Allaah's sending prayers on his
Prophet means His exalting him and raising his rank; the angels' and others'
sending prayers means their seeking this from Allaah, and here it is meant
asking the prayers to be increased, not asking for the original prayer in itself."
Ibn Hajar quoted this in Fath al-Baari, and went on to refute the widespread
notion that the Lord's prayer on someone is His Mercy; Ibn al-Qayyim also
clarified this in Jalaa' al-Afhaam, leaving little scope for further comment.
215from barakah: growth, increase. Hence this supplication secures for
Muhammad the good which Allaah granted to the family of Ibraaheem,
continual, established good, as well as its multiplying and increase.
216Ahmad & Tahaawi with a saheeh sanad.
217see next note.
218These two additions are conclusively found in Bukhaari, Tahaawi,
Baihaqi, Ahmad & Nasaa'i . They also exist via different routes of narration in
other types of this supplication (see nos. 3,7), and so do not be confused by
Ibn al-Qayyim's view in Jalaa' al-Afhaam (p. 198), following in the footsteps
of his great teacher Ibn Taymiyyah in al-Fataawaa (1/16), "There is no
authentic hadeeth with the phrases 'Ibraaheem' and 'the family of Ibraaheem'
together"; here, we have shown you such authentic ahaadeeth. Ibn al-
Qayyim's error is further established by the fact that he himself declared no. 7
saheeh, which contains what he denied above!
219Bukhaari, Muslim, Humaidi (138/1) & Ibn Mandah (68/2), who said,
"There is consensus on this hadeeth being authentic."
220Ahmad, Nasaa'i & Abu Ya`laa in his Musnad (44/2) with a saheeh sanad.
221Muslim, Abu Àwaanah, Ibn Abi Shaibah (2/132/1) & Abu Daawood;
Haakim declared it saheeh.
222Bukhaari, Nasaa'i, Tahaawi, Ahmad & Ismaaèel al-Qaadi in Fadl as-
Salaah àlaa Nabi sallallaahu àlaihi wa sallam (p. 28 1st ed., p. 62 2nd ed.
with my checking).
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223Bukhaari, Muslim & Nasaa'i.

224Nasaa'i, Tahaawi, Abu Saèed bin al-Àrabi in al-Mu`jam (79/2) with a
saheeh sanad. Ibn al-Qayyim gave its source as Muhammad bin Ishaaq as-
Siraaj in Jalaa' al-Afhaam (pp. 14-15) and then declared it saheeh. This
wording includes both 'Ibraaheem' and 'the family of Ibraaheem', something
overlooked by both Ibn al-Qayyim & his teacher Ibn Taymiyyah, as explained
above.
225 Abu Daawood & Ahmad with a saheeh isnaad.
226 a famous grammarian and scholar of the Àrabic language of the second
century AH.
227which is preserved in the Zaahiriyyah Library in Damascus.
228 Nasaa'i, Ahmad & Tabaraani with various isnaads from Ibn Masòod - the
details are given in as-Saheehah (878) - and there is a supporting hadeeth of
Ibn az-Zubair in Majma` az-Zawaa'id (2/142).
230Abu Ya`laa in his Musnad (284/2) with a good isnaad. It is given in
Silsilah al-Ahaadeeth as-Saheehah (604).
232ibid.
233Abu Àwaanah & Nasaa'i with a saheeh sanad.
234literally, "as one who kneads dough."
235Harbi in Ghareeb al-Hadeeth; its meaning is found in Bukhaari and Abu
Daawood. As for the hadeeth, he forbade that a man should support himself
with his hand when getting up during prayer", it is munkar and not authentic,
as I have explained in Silsilah al-Ahaadeeth ad-Daèefah (967).
236Qunoot: carries several meanings, e.g. humility, devotion. What is meant
here is the special supplication while standing during prayer.
237Bukhaari & Ahmad.
238ibid.
239Ahmad & Tabaraani with a saheeh sanad. To raise the hands in qunoot is
the madhhab of Ahmad and also Ishaaq bin Raahawaih, cf. Marwazi's
Masaa'il (p. 23). As for wiping the face with the hands, it is not reported in
338 | P a g e
this position, and is thus an innovation; as for outside of prayer, it is not

authentically-reported: all that has been transmitted in this regard is either
weak or very weak, as I have shown in Daèef Abi Daawood (262) & Silsilah
al-Ahaadeeth as-Saheehah (597). This is why Ìzz bin Àbd as-Salaam said in
one of his fatwas, "Only an ignorant person does it." See Appendix 8.
240Abu Daawood & Siraaj ; Haakim declared it saheeh, and Dhahabi &
others agreed.
241Abu Daawood, Siraaj & Daaraqutni with two hasan sanads.
242Ibn Khuzaimah in his Saheeh (1/78/2) & Khateeb in Kitaab al-Qunoot
with a saheeh sanad.
243Bukhaari & Ahmad; the addition is in Muslim.
244Nasaa'i, Ahmad, Siraaj (109/1) & Abu Ya`laa in his Musnad with a good
sanad.
245Ibn Nasr & Daaraqutni with a saheeh sanad.
246We have said, "... sometimes" because the Companions who narrated the
Witr prayer did not mention the qunoot in it, whereas had the Prophet
(sallallaahu àlaihi wa sallam) done so always, they would have all mentioned
it. However, Ubayy ibn Ka`b alone narrated the qunoot in Witr, so this shows
that he used to do it sometimes. Hence, this is evidence that qunoot in Witr is
not obligatory (waajib), and this is the opinion of the majority of scholars. For
this reason, the researching Hanafi scholar, Ibn al-Humaam, recognised in
Fath al-Qadeer (1/306,359,360) that the view of it being obligatory is feeble
and not substantiated by evidence. This shows his fairness and lack of party-
spirit, for this view which he has supported is contrary to his madhhab !
247Ibn Abi Shaibah (12/41/1), Abu Daawood, Nasaa'i in Sunan al-Kubraa
(218/1-2), Ahmad, Tabaraani, Baihaqi & Ibn Àsaakir (4/244/2) narrated this,
along with the supplication after it, with a saheeh sanad. Ibn Mandah narrated
the supplication only in Tawheed (70/2) with a different, hasan sanad. Its
takhreej is also given in Irwaa' (426).
248Ibn Khuzaimah (1/119/2) & also Ibn Abi Shaibah etc., as for the last
hadeeth.
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*NB: Nasaa'i adds at the end of the qunoot: wa sall-Allaahu àla-n-

Nabiyy al-Ummiyy ("may Allaah send prayers on the Unlettered
Prophet"), related with a weak isnaad; among those who declared it
daèef are Ibn Hajar al-Àsqalaani & Zurqaani. Therefore, we have not
included it in our system of combining acceptable narrations. Ìzz bin
Àbd as-Salaam said in al-Fataawaa (66/1,1962), "To send prayers on the
Messenger of Allaah (sallallaahu àlaihi wa sallam) in qunoot is not
authentic, nor is it fitting to add to the Messenger of Allaah (sallallaahu
àlaihi wa sallam)'s prayer in any way." This view of his shows that he
did not widen the argument by including the idea of bidàh hasanah
("good" innovation), as some of the later scholars are prone to doing !
However, it is proved in the hadeeth about Ubayy bin Ka`b leading the people
during the Ramadaan night prayers that he used to send prayers on the Prophet
(sallallaahu àlaihi wa sallam) at the end of the qunoot, and that was during
the reign of Ùmar (radi Allaahu ànhu) - transmitted by Ibn Khuzaimah in his
Saheeh (1097). Similarly is proved from Abu Haleemah Muàadh al-Ansaari,
who also used to lead them during Ùmar's rule - transmitted by Ismaaèel al-
Qaadi (no. 107) & others, so this addition is justified by the practice of the
Salaf, and it is thus not fitting to categorically state that this addition is an
innovation. Allaah knows best.
25.00.00: The Final Tashahhud
The Obligation of this Tashahhud
Next, after completing the fourth rak'ah, he (sallallaahu

'alaihi wa sallam) would sit for the last tashahhud. He
would instruct regarding it, and do in it, just as he did in
the first tashahhud, except that "he would sit
mutawarrikan"249, "with his left upper thigh on the
ground, and both his feet protruding from one (i.e. the
right) side."250 "He would have his left foot under his
(right) thigh and shin"251, "his right foot upright"252 or occasionally "he would
340 | P a g e
lay it along the ground."253 "His left palm would cover his (left) knee, leaning
heavily on it."254
He set the example of sending prayers on him (sallallaahu 'alaihi wa sallam) in
this tashahhud, as in the first tashahhud; the ways of sending prayer on him
(sallallaahu 'alaihi wa sallam) narrated have been given in that section.
25.01.00: The Obligation of Sending

Prayers on the Prophet (saws)
in this Tashahhud
Once, "he (sallallaahu 'alaihi wa sallam) heard a man supplicating in his
prayer without glorifying the majesty of Allaah Exalted, nor sending prayers
on the Prophet (sallallaahu 'alaihi wa sallam), so he said: This man has been
hasty." He then called him and said to him and others, "When one of you
prays, he should begin with the praise of his Lord, Sublime and Mighty, and
his exultation, and then send prayers (in one narration: he should send
prayers) on the Prophet (sallallaahu 'alaihi wa sallam), and then supplicate as
he wishes."255
Also, "he heard a man glorifying and praising Allaah, and sending prayers on
the Prophet (sallallaahu 'alaihi wa sallam) in prayer, so the Messenger of
Allah (sallallaahu 'alaihi wa sallam) said to him: Supplicate, and you will be
answered; ask, and you will be given."256
26.00.00: The Obligation to Seek Refuge from

Four Things before Supplicating
He (sallallaahu 'alaihi wa sallam) used to say, "When one of you has finished
the [last] tashahhud, he should seek refuge with Allah from four things;
[saying:
341 | P a g e
O Allah! I truly seek refuge with You] from the punishment of Hellfire, and
from the punishment of the grave, and from the trials of living and dying, and
from the evil [trials] of the False Christ. [Then he should supplicate for
himself with what occurs to him.]"257 - "He (sallallaahu 'alaihi wa sallam)
would supplicate with it in his own tashahhud."258
Also, "he used to teach the Companions (radi Allaahu 'anhum) this the way he
taught them Surahs of the Qur'an."259
27.00.00: Supplication before the Salaam

And its various types
He (sallallaahu 'alaihi wa sallam) used to use different supplications in his
prayer260, supplicating with different ones at different times; he also endorsed
other supplications, and "ordered the worshipper to select of them what he
wishes."261 They are:
1.
"O Allaah! truly I seek refuge with You from the punishment of the grave, and
I seek refuge with you from the trials of the False Christ, and I seek refuge
with You from the trials of living and dying. O Allaah! truly I seek refuge
with You from sin262 and burden263."264
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2.
"O Allaah! truly I seek refuge with You from the evil of what I have done, and
from the evil of what I have not done265 [yet].266
3.
"O Allah! call me to account with an easy reckoning."267

4.
"O Allah! [I ask you], by Your knowledge of the Unseen, and Your control
over the creation: give me life as long as You know that life is best for me,
and take me when death is best for me. O Allaah! I also ask of You fear of
You, in secret and in open; I ask of You the word of Truth (in one narration:
Wisdom) and justice in anger and in pleasure; I ask of You moderation in
poverty and affluence; I ask of You joy which does not fade; I ask of You
pleasure [which does not pass away, nor that] which ceases; I ask of You
contentment with Your decree; I ask of You coolness of life after death; I ask
of You the delight of looking towards Your Face; and [I ask of You]
eagerness towards meeting You, not in harmful adversity, nor in misleading
afflictions. O Allaah! adorn us with the decoration of eemaan, and make us
those who guide and are guided.268
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5. He taught Abu Bakr as-Siddeeq (radi Allaahu 'anhu) to say:
"O Allah! indeed I have wronged myself greatly, and none can forgive sins
except You, so forgive me out of Your forgiveness, and have mercy on me.
Truly, You are the Oft- Forgiving, the Most Merciful."269
6. He instructed Hadrat 'Aa'ishah (radi Allaahu 'anhaa) to say:
"O Allah! indeed I ask of You all Good, [the imminent and the far-off,] that of
it which I know and that which I do not know. I seek refuge with You from all
Evil, [the imminent and the far-off,] that of it which I know and that which I
do not know. I ask of You (in one narration: O Allaah! indeed I ask of You)
the Garden, and whatever saying or deed which brings one near to it; I seek
refuge with You from the Fire, and (from) whatever saying or deed which
brings one near to it. I ask of You (in one narration: O Allaah! indeed I ask of
You) [the] good of what was asked of You by Your slave and messenger
[Muhammad; and I seek refuge with You from evil of what Your slave and
messenger Muhammad (sallallaahu 'alaihi wa sallam) sought refuge with
You]. [I ask of You] that whatever You have decreed for me, its result [for
me] be beneficial.270
7. He said to a man, What do you say during the prayer? He replied, "I bear
witness (i.e. do the tashahhud), then I ask Allaah for the Garden, and I seek
refuge with Him from the Fire. However, by Allaah, there is no murmuring271
as good as yours or that of Mu'aadh." So he said, Our murmuring is like
yours.272
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8. He heard a man saying in his tashahhud:
"O Allaah! indeed I ask of You, O Allaah (in one narration: by Allaah), the
One, the Only, the Absolute, Who begets not and nor is He begotten, and there
is none like Him, that You forgive me my sins; indeed You are the Oft-
Forgiving, Most Merciful.
On this, he (sallallaahu 'alaihi wa sallam) said, He has been forgiven, he has
been forgiven.273
9. He heard another man say in his tashahhud:
"O Allah! Indeed, I ask of You, by the fact that to You belongs all Praise;
there is no (true) god except You, [You alone, You have no partners;] the
Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that
is Full of Majesty and Honor; O Living One, O Eternal One; [indeed I ask of
You] [the Garden, and I seek refuge with You from the Fire]. [So the Prophet
(sallallaahu 'alaihi wa sallam) said to his Companions, Do you know with
what he has supplicated? They said, "Allaah and His Messenger know best."
He said, By Him in Whose Hand is my soul,] he has supplicated Allaah with
His Mighty (in one narration: Mightiest) name274, with which if He is
supplicated, He answers, and with which if He is asked, He gives.275
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10. One of the last things he would say between the tashahhud and the
tasleem would be:
"O Allah! Forgive me what I have done in the past, and what I will do in the
future, and what I have concealed, and what I have done openly, and what I
have exceeded in, whatever You know about more know than I. You are the
Bringer-Forward, and You are the Delayer, there is no (true) god except
You."276
Chapter 25- 27 Footnotes

249Bukhaari .
250ibid. As for two-rakàh prayers such as Fajr, the Sunnah is to sit
muftarishan. This difference in detail is documented from Imaam Ahmad, cf.
Ibn Hani's Masaa'il of Imaam Ahmad (p.79).
251Abu Daawood & Baihaqi with a saheeh sanad.
253ibid.
254ibid.
255Ahmad, Abu Daawood, Ibn Khuzaimah (1/83/2) & al-Haakim , who
It should be known that this hadeeth proves that salaah (sending prayers) on
the Prophet (sallallaahu àlaihi wa sallam) in this tashahhud is obligatory, due
to the command about it. This opinion was taken by Imaam Shaafiì and by
Imaam Ahmad in the later of the two narrations from him, and before them by
several Companions, as well as other people of knowledge. Because of this,
Aajuri said in Shareeàh (p. 415): "He who does not send prayers on the
Prophet (sallallaahu àlaihi wa sallam) in the final tashahhud must repeat the
346 | P a g e
prayer." Hence, those who label Imaam Shaafiì as being alone and odd in his
opinion on this, are not being just, as the faqeeh Haitami has explained in Darr
al-Mandood (sections 13-16).
256Nasaa'i with a saheeh sanad.
257Muslim, Abu Àwaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It
is given in Irwaa' (350).
258Abu Daawood & Ahmad with a saheeh sanad.
260We have not said, "... in his tashahhud" because the text is "... in his
prayer", not specifying either tashahhud or anything else. Hence, it covers all
positions suitable for supplication, e.g. prostration and tashahhud; the
instruction to supplicate in these two postures has been mentioned.
261Bukhaari & Muslim. Athram said, "I asked Ahmad: 'With what (words)
should I supplicate after tashahhud ?' He said, 'As has been narrated.' I said,
'Didn't the Messenger of Allaah (sallallaahu àlaihi wa sallam) say, "Then he
should select whichever supplication he likes" ?' He said, 'He should select out
of what has been narrated.' I repeated the question: he said, 'From what has
been narrated'." This was quoted by Ibn Taymiyyah (Majmoo` al-Fataawaa
69/218/1), who endorsed it, adding, "Hence, 'whichever supplication' refers to
the supplications which Allaah loves, not to any supplication ..."; later he said,
"Hence, it is best to say: (one should supplicate) with the approved,
established supplications, and these are what have ben narrated and those that
are beneficial." This is so, but to recognise which supplications are indeed
beneficial depends on authentic knowledge, and this is rarely found among the
people, so it is best to stick to the supplications quoted, especially when they
include what the worshipper wishes to request. Allaah knows best.
262ma'tham: what causes a man to sin, or the sin itself.
263maghram: burden; here it means debt, as proved by the rest of the hadeeth,
in which Àa'ishah said, "Someone said to him, `Why do you seek refuge from
maghram, so often, O Messenger of Allaah ?' He replied, Truly, when a man
becomes indebted, he speaks and lies, and he promises and breaks his
promise.
347 | P a g e
265i.e. from the evil of the bad actions I have done, and from the evil of not
doing good actions.
266Nasaa'i with a saheeh sanad & Ibn Abi Àasim in his as-Sunnah (no. 370 -
with my checking); the addition is from the latter.
267Ahmad & Haakim who declared it saheeh and Dhahabi agreed.
268Nasaa'i & al-Haakim who declared it saheeh and Dhahabi agreed.
270Ahmad, Tayaalisi, Bukhaari in al-Adab al-Mufrad, Ibn Maajah & Haakim
who declared it saheeh and Dhahabi agreed. I have given its takhreej in
Silsilah al-Ahaadeeth as-Saheehah (1542).
271dandanah: to speak such the intonation is audible, but the words are
incomprehensible - in the case, the quiet words of supplication. The final
statement means, "Our words are like yours."
272Abu Daawood, Ibn Maajah & Ibn Khuzaimah (1/87/1) with a saheeh
isnaad.
273Abu Daawood, Nasaa'i, Ahmad & Ibn Khuzaimah; Haakim declared it
saheeh and Dhahabi agreed.
274This is tawassul (a seeking of approach) to Allaah through His most
beautiful names and attributes, and this is what Allaah the Exalted commands:
"To Allaah belong the most beautiful names, so call on Him by them."
(A`raaf 7:180). As for seeking to approaching Allaah through other things,
e.g. for so-and-so's sake, or by so-and-so's right, status, dignity, etc., there is
text from Imaam Abu Haneefah (rahimahullaah) and his companions that such
a practice is at least disliked (makrooh); in general it is prohibited (haraam).
Therefore, it is a pity that one sees most of the people, among them many
shaikhs, totally neglecting the approved tawassul, - you will never hear them
approaching Allaah this way - but they are well-versed in innovated forms of
tawassul, which are at the very least debatable, as though no other way is
allowed! Shaikh-ul-Islaam Ibn Taymiyyah has composed an extremely good
essay on this subject entitled Tawassul and Waseelah ("Approaching Allaah,
and the Means of doing so"), which should be consulted, for it is very
important, and there is little to compare with it in its coverage. There is also
my article Tawassul - its types and its rules, which is also important in its
subject-matter and format, and also refutes some of the latest misconceptions
348 | P a g e
advanced by contemporary doctors of religion. May Allaah guide us and

them.
275Abu Daawood, Nasaa'i, Ahmad, Bukhaari in al-Adab al-Mufrad,
Tabaraani & Ibn Mandah in Tawheed (44/2, 67/1, 70/1-2) with saheeh
isnaads.
28.00.00: The Final Tashahhud
The Obligation of this Tashahhud
Next, after completing the fourth rak'ah, he (sallallaahu

'alaihi wa sallam) would sit for the last tashahhud. He
would instruct regarding it, and do in it, just as he did in
the first tashahhud, except that "he would sit
mutawarrikan"249, "with his left upper thigh on the
ground, and both his feet protruding from one (i.e. the
right) side."250 "He would have his left foot under his
(right) thigh and shin"251, "his right foot upright"252 or occasionally "he would
lay it along the ground."253 "His left palm would cover his (left) knee, leaning
heavily on it."254
He set the example of sending prayers on him (sallallaahu 'alaihi wa sallam) in
this tashahhud, as in the first tashahhud; the ways of sending prayer on him
(sallallaahu 'alaihi wa sallam) narrated have been given in that section.
28.01.00: The Obligation of Sending

Prayers on the Prophet (saws)
in this Tashahhud
Once, "he (sallallaahu 'alaihi wa sallam) heard a man supplicating in his
prayer without glorifying the majesty of Allah Exalted, nor sending prayers on
the Prophet (sallallaahu 'alaihi wa sallam), so he said: This man has been
hasty." He then called him and said to him and others, "When one of you
349 | P a g e
prays, he should begin with the praise of his Lord, Sublime and Mighty, and
his exultation, and then send prayers (in one narration: he should send
prayers) on the Prophet (sallallaahu 'alaihi wa sallam), and then supplicate as
he wishes."255
Also, "he heard a man glorifying and praising Allaah, and sending prayers on
the Prophet (sallallaahu 'alaihi wa sallam) in prayer, so the Messenger of
Allaah (sallallaahu 'alaihi wa sallam) said to him: Supplicate, and you will be
answered; ask, and you will be given."256
28.02.00: The Obligation to Seek Refuge

from Four Things before
Supplicating
He (sallallaahu 'alaihi wa sallam) used to say, "When one of you has finished
the [last] tashahhud, he should seek refuge with Allaah from four things;
[saying:
O Allaah! I truly seek refuge with You] from the punishment of Hellfire, and
from the punishment of the grave, and from the trials of living and dying, and
from the evil [trials] of the False Christ. [Then he should supplicate for
himself with what occurs to him.]"257 - "He (sallallaahu 'alaihi wa sallam)
would supplicate with it in his own tashahhud."258
Also, "he used to teach the Companions (radi Allaahu 'anhum) this the way he
taught them Soorahs of the Qur'aan."259
350 | P a g e
28.03.00: Supplication before the

Salaam and its various types
He (sallallaahu 'alaihi wa sallam) used to use different supplications in his
prayer260, supplicating with different ones at different times; he also endorsed
other supplications, and "ordered the worshipper to select of them what he
wishes."261 They are:
1.
"O Allah! truly I seek refuge with You from the punishment of the grave, and
I seek refuge with you from the trials of the False Christ, and I seek refuge
with You from the trials of living and dying. O Allaah! truly I seek refuge
with You from sin262 and burden263."264
2.
"O Allaah! truly I seek refuge with You from the evil of what I have done, and
from the evil of what I have not done265 [yet].266
3.
"O Allaah! call me to account with an easy reckoning."267
351 | P a g e
4.
"O Allah! [I ask you], by Your knowledge of the Unseen, and Your control
over the creation: give me life as long as You know that life is best for me,
and take me when death is best for me. O Allaah! I also ask of You fear of
You, in secret and in open; I ask of You the word of Truth (in one narration:
Wisdom) and justice in anger and in pleasure; I ask of You moderation in
poverty and affluence; I ask of You joy which does not fade; I ask of You
pleasure [which does not pass away, nor that] which ceases; I ask of You
contentment with Your decree; I ask of You coolness of life after death; I ask
of You the delight of looking towards Your Face; and [I ask of You]
eagerness towards meeting You, not in harmful adversity, nor in misleading
afflictions. O Allaah! adorn us with the decoration of eemaan, and make us
those who guide and are guided.268
5. He taught Abu Bakr as-Siddeeq (radi Allaahu 'anhu) to say:
"O Allah! indeed I have wronged myself greatly, and none can forgive sins
except You, so forgive me out of Your forgiveness, and have mercy on me.
Truly, You are the Oft- Forgiving, the Most Merciful."269
352 | P a g e
6. He instructed Hadrat 'Aa'ishah (radi Allaahu 'anhaa) to say:
"O Alla! indeed I ask of You all Good, [the imminent and the far-off,] that of
it which I know and that which I do not know. I seek refuge with You from all
Evil, [the imminent and the far-off,] that of it which I know and that which I
do not know. I ask of You (in one narration: O Allaah! indeed I ask of You)
the Garden, and whatever saying or deed which brings one near to it; I seek
refuge with You from the Fire, and (from) whatever saying or deed which
brings one near to it. I ask of You (in one narration: O Allaah! indeed I ask of
You) [the] good of what was asked of You by Your slave and messenger
[Muhammad; and I seek refuge with You from evil of what Your slave and
messenger Muhammad (sallallaahu 'alaihi wa sallam) sought refuge with
You]. [I ask of You] that whatever You have decreed for me, its result [for
me] be beneficial.270
7. He said to a man, What do you say during the prayer? He replied, "I bear
witness (i.e. do the tashahhud), then I ask Allaah for the Garden, and I seek
refuge with Him from the Fire. However, by Allaah, there is no murmuring271
as good as yours or that of Mu'aadh." So he said, Our murmuring is like
yours.272
8. He heard a man saying in his tashahhud:
"O Allaah! indeed I ask of You, O Allaah (in one narration: by Allaah), the
One, the Only, the Absolute, Who begets not and nor is He begotten, and there
353 | P a g e
is none like Him, that You forgive me my sins; indeed You are the Oft-
Forgiving, Most Merciful.
On this, he (sallallaahu 'alaihi wa sallam) said, He has been forgiven, he has
been forgiven.273
9. He heard another man say in his tashahhud:
"O Allah! Indeed, I ask of You, by the fact that to You belongs all Praise;
there is no (true) god except You, [You alone, You have no partners;] the
Bestower of Favours; [O] Originator of the Heavens and the Earth; O One that
is Full of Majesty and Honour; O Living One, O Eternal One; [indeed I ask of
You] [the Garden, and I seek refuge with You from the Fire]. [So the Prophet
(sallallaahu 'alaihi wa sallam) said to his Companions, Do you know with
what he has supplicated? They said, "Allaah and His Messenger know best."
He said, By Him in Whose Hand is my soul,] he has supplicated Allaah with
His Mighty (in one narration: Mightiest) name274, with which if He is
supplicated, He answers, and with which if He is asked, He gives.275
10. One of the last things he would say between the tashahhud and the
tasleem would be:
"O Allah! Forgive me what I have done in the past, and what I will do in the
future, and what I have concealed, and what I have done openly, and what I
have exceeded in, whatever You know about more know than me. You are the
Bringer-Forward, and You are the Delayer, there is no (true) god except
You."276
29.00.00: The Tasleem (Salutation of Peace)

354 | P a g e
Next, "he (sallallaahu 'alaihi wa sallam) would salute to his right:
Peace and Allaah's Mercy be on you [such that the whiteness of his right
cheek was visible,], and on his left:
Peace and Allaah's Mercy be on you [such that the whiteness of his left cheek
was visible]."277
Sometimes, he would add to the greeting on the right:
... and His blessings (be on you).278

"When he said:
Peace and Allaah's Mercy be on you to his right, he would sometimes shorten
the greeting on his left to:
Peace be on you.279
Sometimes, "he would salute once only, [
Peace be on you] [in front of his face, turning to his right side a bit,] [or a
little]."280
355 | P a g e
"They used to gesture with their hands when saluting to the right and left;
when the Messenger of Allaah (sallallaahu 'alaihi wa sallam) saw them, he
said, 'What is the matter with you, gesturing with your hands as if they are the
tails of wild horses?! When one of you salutes, he should look towards his
companion and not indicate with his hand.' [So when they prayed with him,
they did not gesture.] (In one narration: It is enough for each of you to place
his hand on his thigh, and then salute his brothers who are on his right and
left).281
30.00.00: The Obligation of the Tasleem

He (sallallaahu 'alaihi wa sallam) used to say, ... it (the prayer) is exited by the
tasleem.282
This is the last of what has been possible to compile regarding the description
of the Prophet's prayer (sallallaahu 'alaihi wa sallam) from the takbeer to the
tasleem: I hope that Allaah will make it sincerely for His Face, Full of
Honour, and a guide to the Sunnah of His kind and merciful Prophet.
Glorified be Allaah, and Praised. Glorified be You, O Allaah, and Praised. I

bear witness that there is no true god except You. I seek forgiveness from You
and repent to You.
O Allaah! send prayers on Muhammad, and on the family of Muhammad, and
send blessings on Muhammad, and on the family of Muhammad, as You sent
prayers on Ibraaheem and the family of Ibraaheem; You are indeed Worthy of
Praise, Full of Glory.283
356 | P a g e
277Abu Daawood, Nasaa'i & Tirmidhi, who declared it saheeh.

278Abu Daawood & Ibn Khuzaimah (1/87/2) with a saheeh sanad. Àbdul
Haqq also declared it saheeh in his Ahkaam (56/2), as did Nawawi & Ibn
Hajar. It was also transmitted via another route by Àbdur Razzaaq in his
Musannaf (2/219), Abu Ya`laa in his Musnad (3/1253), Tabaraani in Mu`jam
al-Kabeer (3/67/2) and Mu`jam al-Awsat (no. 4476 - my numbering) &
Daaraqutni .
279Nasaa'i, Ahmad & Siraaj with a saheeh sanad.
280Ibn Khuzaimah, Baihaqi, Diyaa' in al-Mukhtaarah & Àbdul Ghani al-
Maqdisi in his Sunan (243/1) with a saheeh isnaad; Ahmad, Tabaraani in
Mu`jam al-Awsat (32/2), Baihaqi, Ibn al-Mulaqqin (29/1) and Haakim, who
declared it saheeh and Dhahabi agreed. Its takhreej is given in Irwaa' al-
Ghaleel under hadeeth no. 327.
281Muslim, Abu Àwaanah, Siraaj, Ibn Khuzaimah & Tabaraani.
*NB: The Ibaadiyyah have distorted this hadeeth: their scholar Rabee`
has related it in his unreliable Musnad with a different wording to justify
their view that raising the hands with takbeer invalidates the Prayer!
That wording is false, as I have explained in ad-Daèefah (6044).
282Haakim & Dhahabi declared it saheeh; it has already been given in full
under the opening "Takbeer".
283 The first supplication is the fullest form of the duàa' known as kaffaarah
al-majlis (expiation of the gathering); "he who says it in a gathering of
Remembrance (of Allaah), it will be like a seal to stamp it with, and he
who says it in a gathering of vain talk, it will be an expiation for it" -
authentically related by Haakim and Tabaraan. The second supplication is, of
course, from the Sunnah of sending peace and mercy on the Messenger. These
two supplications are thus the best way of implementing the following Islamic
guideline: "No people sit in a gathering in which they do not mention
Allaah, nor send prayers on the Prophet, without it being a source of
regret for them; if Allaah wishes, He will punish them, or if He wishes, he
will forgive them" - authentically related by Tirmidhi, Haakim & Ahmad. See
Shaykh Albaani's Silsilah al-Ahaadeeth as-Saheehah (74-81) for details.
357 | P a g e
Addendum
All that has been mentioned of the description of the Prophet's prayer
(sallallaahu 'alaihi wa sallam) applies equally to men and women, for there is
nothing in the Sunnah to necessitate the exception of women from any of
these descriptions; in fact, the generality of his statement (sallallaahu 'alaihi
wa sallam), "Pray as you have seen me praying", includes women.
This is the view of Ibrahim An-Nakh'i, who said, "A woman's actions in the
prayer are the same as a man's" - transmitted by Ibn Abi Shaibah (1/75/2),
with a saheeh sanad from him.
Also, Bukhaari reported in at-Taareekh as-Sagheer (p. 95) with a saheeh sanad
from Umm ad-Dardaa', "that she used to sit in her prayer just as a man sits,
and she was a woman of understanding."
The hadeeth about the indimaam (tucking up) of a woman in prostration, and
that she is in that regard not like a man, is mursal and not authentic. Abu
Daawood transmitted it in al- Maraaseel on the authority of Yazeed ibn Abi
Habeeb.
As for what Imaam Ahmad has reported, as in his son 'Abdullaah's Masaa'il,
from Ibn 'Umar, that he used to instruct his wives to sit cross-legged in prayer,
its sanad is not authentic, for it contains 'Abdullaah ibn 'Umar al-'Amri, who is
a da'eef (weak) narrator.
In Arabic by:
Shaikh Muhammad Naasir-ud-Deen Al-Albaani
Translation by:
Usama ibn Suhaib Hasan
Compiled and Edited by:
358 | P a g e

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December 15, 2009 [MUSLIM PRAYER GUIDE]

Muslim Prayer Guide Part II

Compiled and Edited by:

Akm Fakhrul Islam, New York, USA

08.00.00: Prayer Guide Method III

Muslim Prayer Guide Part II

In the Name of Allah The Compassionate, The Merciful

Muslim Prayer guide Part I

Because He has guided us to the Deen (Complete way of Life, Religion) of

Salah is the second pillar of Islam. It refers to the compulsory

﴾20:14﴿ ‫لَة ِلِذْكِري‬

(1) Salat-ul-Fajr: The morning Prayer

‫جففوَهُكْم َوَأْي فِدَيُكْم‬ ُ ‫سُلوا ُو‬

1. Purifying the body and clothing:

2. Purifying clothing from a male infant’s urine:

3. Purifying the bottom of shoes:

4. Purifying the ground:

5. Purifying utensils if they were touched by dog saliva:

Minor Hadath and Major Hadath

Wudhu (ablution) is required for performing Salah. We cannot offer our

HOW TO PERFORM WUDHU

Wash the right

Make a cup with

Wash the face

6 Wash the right

Do the same with

Clean the ears by

Wash the right

The Du'aa After the Wudoo

Allaahumm aj’alni min al-tawwaabeena waj’alni min al-mutatahhireena

According to another hadeeth narrated in Sunan al-Nasaa’i, one of the things

sexual act or merely by seminal discharge - renders it unlawful to perform

‫حّتى َتْعَلُموا َمففا‬ َ ‫سَكاَرى‬ ُ ‫لَة َوَأْنُتْم‬

*65. This is the second in the chronological sequence of

It should also be borne in mind that the word used in the

*66. It is on this basis that the Prophet (peace be on him)

and go to bed. (Ibn Kathir, vol. 4, p. 494-Ed.) Some people

*67. The term janabah denotes the state of major ritual

*68. One group of jurists and Qur'anic commentators

ablution attained through wiping the hands and face with

*69. There is disagreement as to what is meant here by the

act is not motivated by sexual desire. (See Ibn Kathir's

*70. The detailed rules of tayammum are as follows: A man

There is some disagreement among jurists about the manner

wipe one's face and one's hands up to the wrist; it is not

Tayammum is not necessarily performed by striking one's

The Earth (Soil) to be used for At-Tayammaum

C. Strike both palms of hands on clean sand, dust or anything containing

Ghusl(taking shower), which is washing the entire body with water,

Allaah’s Messenger(sallAllaahu 'alayhi wa sallam) said: “When a man

1 Intention inside ones heart not verbal.

While calling for prayer, he stands in the Minaret or in the

‫الله اكبر‬- ‫( الله اكبر‬Allahu Akber) (Allah is the Greatest)

‫( اشهد أن محمدا رسول الله‬Ashhadu anna muhammader rasulllah)

New Mexico, U.S.A.

‫ال اكبر‬- ‫( ال اكبر‬Allahu Akber) (Allah is the Greatest)

The Ka’ba, Makkah-al-Mukarrama

state)." Then he forbade four (drinking utensils): Ad-Duba', Al-Hantam,

The Right Way To Pray

forbidden as the Prophet

﴾1:4﴿ ِ ‫ك َيْوِم الّدْي‬

(1:7) Siratal lazeena an'amta 'alayhim

Becareful:"The Prophet(Peace be upon him) finished a prayer in which he was

4- Recitation after Suratul Fatiha:

Muslim Prayer Guide and Prophet's Prayer

Muslim Prayer Guide and Prophet's Prayer