Basics of Prayers and Purification in Islam

8/11/2019 Basics of Prayers and Purification in Islam

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All Praise is due to Allaah, we praise Him, seek His aid and His Forgiveness. We

seek refuge in Allaah from the evils of our souls and the evils of our actions.

Whomsoever Allaah guides there is none to misguide and whomsoever Allaah

misguides there is none to guide. I bear witness that there is none worthy of

worship except Allaah, alone; without any partners and I bear witness that

Muhammad is His servant and messenger.

O you who believe! Fear Allaah as He should be feared, and die not except in a state

of Islaam (as Muslims) with complete submission to Allaah.[Soorah Aali-Imraan

3:103]

O mankind! Be dutiful to your Lord, Who created you from a single person(Adam), and from him (Aadam) He created his wife (Hawwaa), and from them bothHe created many men and women and fear Allaah through Whom you demand yourmutual (rights), and (do not cut the relations of) the wombs (kinship). Surely, Allaah

is Ever an All-Watcher over you.[Sooratun-Nisaa 4:1]

O you who believe! Keep your duty to Allaah and fear Him, and speak (always) thetruth. He will direct you to do righteous good deeds and will forgive you your sins.And whosoever obeys Allaah and His Messenger, he has indeed achieved a great

achievement (i.e. he will be saved from the Hell-fire and made to enter Paradise).

[Sooratul-Ahzaab 33:70-71]

To proceed, verily the best speech is the Book of Allaah and the best of guid-

ance is the guidance of Muhammadand the worst of affairs are the newly

invented matters, every newly invented matter is an innovation, every innova-tion is misguidance and all misguidance is in the Hellfire.

Islaam is based upon five pillars and the first of them is the Shahaadah, (the

testimony of faith: I testify that there is no deity worthy of worship but Allaah

Alone, and I testify that Muhammad is His Slave and Messenger), by the accep-

tance of which we enter into Islaam. The second of these pillars is the Salaah,

or Prayer as stipulated in Islaam. The importance of Salaah cannot be denied,

it is a way to be connected to our Lord throughout the day, and it is a manner

by which a Muslim disciplines himself and exerts himself to please his Creator

and Lord, Allaah. So we hope that this book can be used as a tool to learn and

remind oneself of the duties that Allaah has obligated upon him. May Allaah

grant us success in our efforts and protect us from the workings of Shaytaan

to hinder them.

INTRODUCTION1

The prayer is not simply an act of worship seeking only the rewards of the

Hereafter. Rather it is very strongly linked to the life of a Muslim. It prevents him

from obscene and evil deeds and has an effect upon his conduct and is a mirror

image of his action. His actions follow his prayer so if his prayer is correct and

righteous his actions will be likewise and if the prayer is corrupt, his actions

will be likewise. It has an enormous effect upon his truthfulness in dealing with

others, fulfilling his trusts, being an excellent neighbor, his manners, being able

to withdraw himself from harming anyone and being altruistic towards other

Muslims. As a result of this there is happiness, harmony and intimacy within the

house, the family, the street and the society and upon the whole ummah.

The Prayer is an act of worship with multiple facets. Apart from gaining Allaahs

Favor for the Afterlife, the prayer is also an instrumental act to seeking the

better parts of the worldly life. For example, when the Muslim engages upon a

certain matter or affair of importance he performs two rakahs of prayer and

then calls upon his Lord to inspire him toward what is correct, to make easy for

him that which is good for him in his deen, his livelihood and the hereafter and

to turn away from him whatever is bad for him in his deen and this world.

Jaabir reported that the Messenger of Allaah said: When one of you engagesupon a certain matter, let him perform two rakahs of voluntary prayer and thensay: O Allah, I seek guidance from Your knowledge and I seek power from Your

power and I ask You from Your great bounty as You have power and I do not, Youhave knowledge and I do not and You are the Knower of the unseen. O Allaah, ifYou know that this matter - and he should mention it by its name - is good for mydeen, my livelihood, my affair in the hereafter, the present or the future then decreeit for me, then make it easy for me and then bless me in it. And if you know that this

matter is bad for my deen, my livelihood, my affair in the hereafter, the present or thefuture, then turn it away from me and turn me away from it and decree for me what

is good wherever it may be then make me contented with it. 3

And in another narration: So call upon Allaah, declare his greatness (i.e. Allaahu-

Akbar), pray and give charity.4

Also when a muslim passes away, the Muslims in his community who are seek-

ing the rewards of the hereafter, race towards the establishment of the funeral

prayer for the deceased, who having ended his journey in this life, lies now in

the total mercy of his Lord. When forty men who are upon tawheed,

1) Taken from The Relationship Of Prayer With The Affairs Of Life by Hussayn al-Awaaishah Trans. Abu IyaadAmjad Rafiq (July 1995), slightly paraphrased.2) Rakaah is a unit of the prayer 3) Reported by Bukhaaree 4) Reported by Bukhaaree.


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Allaah accepts their intercession for the deceased. As was reported from Ibn

Abbaas that the Prophet said: There is no Muslim who dies and forty menwho do not associate partners with Allaah stand for his funeral prayer except thattheir intercession for him is accepted. 5

And whenever the divine help is sought we turn ourselves in full submission to

Allah offer our prayers and supplication to Him, pleading for His Mercy, for see-

ing us safely through drought, famine, sickness and all the ails of the ummah

and for forgiveness and success.

Whenever the servant commits a sin and then stands and purifies himself, prays

and then asks Allaah for forgiveness, Allaah the Exalted forgives him. This is

due to what has been reported from Abu Bakr that the Messenger said:

There is no man who commits a sin, then stands to purify himself, then prays andthen seeks forgiveness from Allaah except that Allaah forgives him...6

The Prayer Of Those Who Are Weak And Downtrodden And Its Connection With

The Ummah Being Aided

Sad said: The Messenger of Allaah said:Indeed Allaah helps this Ummahwith its weak ones, by their supplications, their prayers and their sincerity.7

And we in the present time have abandoned the weak, the needy, the poor and

those who (truly) fear Allaah. As a result we have tasted the bitterness of de-

feat, destruction and humiliation. And why should that not occur when it is their

supplications, prayers and sincerity, which have been linked with the Ummah

being helped?

Let us therefore be eager to befriend and accompany the weak ones and those

who fear Allaah much. Let us request the help of Allaah the Sublime and Exalted

by seeking their supplications for the removal of our difficulties and the difficul-

ties of the ummah of Muhammad .

The Prayer Provides Comfort And Satisfaction

By the prayer, comfort, satisfaction, and happiness is achieved. A person feels

near to Allaah the Exalted. He the Sublime says:

Say: Indeed Allaah leaves to stray whom He wills and guides to Himself whoeverturns to Him. Those who believe and whose hearts are satisfied with the remem-brance of Allaah. Indeed, by the remembrance of Allaah do the hearts receive satis-

faction. 8

And the prayer, all of it is dhikr (remembrance) and supplication.

The Messenger used to say to Bilaal :O Bilaal, give Iqaamah for the prayer

that we may receive comfort by it.9 And he also said:The prayer has beenmade the beauty of my eye (i.e. pleasing to me). 10

O you who is searching for happiness, comfort for the soul and the pleasure of the

eye, Let us turn to the prayer with sincere humility to Allaah the Exalted, just likethe Messenger did before us and then will you obtain your desire. If you do notthen blame only yourself!

Lessons And Admonitions

Aleereported that the last few words of the Prophet were: The prayer, theprayer. Fear Allaah with regard to what your right hands possess. 11

So, even during his last living moments, the Messenger pursued the prayer

of the Muslims during his fatal illness. Every time he recovered from being

unconscious he asked: Have the people prayed?and whenever he felt light

and agile he was eager to perform the prayer in congregation and to meet his

companions so he would go out of his house in between the shoulders of two

men from among his companions to do so.

What occurred in this situation during the fatal illness of the Messenger indi-cates the greatness of the prayer, the importance of the congregational prayer

and the position of the mosque in Islaam.

Even during the fatal illness he was pursuing the matter of prayer! What is it

then O healthy and fit ones? What is then O young and youthful ones? What is it

then O you who delight in strength and liveliness? How have you made abandon-

ing the congregational prayer and the mosque pleasing to your souls? And what

will you do when you fall ill? O Muslims: The prayer, the prayerare the last

words which the Prophet said and the first thing for which a servant will be

5) Reported by Muslim, Ahmad in his [Musnad] and others.6) Reported by at-Tirmidhee who declared it Hasan. It is also reported by Abu Daawood, an-Nasaaeeand Ibn Maajah.7) Reported by an-Nasaaee and others. It is also in Bukhaaree and others but without the mentionof sincerity.

8) Surah Rad 13:27-289) Reported by Ahmad in his [Musnad] and Abu Daawood and it is also in [Saheeh ul-Jaami], no. 7769.10) Reported by Ahmad in his [Musnad], an-Nasaaee and others. It is also in [Saheeh ul-Jaami], no. 3093.11) Reported by Abu Daawood and Ibn Maajah. It is also in [Saheeh ul-Jaami], no. 4492


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held accountable on the Day of Judgement, so fear Allaah and call your souls to

account before you are called to account.

PURIFICATION OF ONESELF BEFORE THE PRAYER12:

In order for us to discuss the issue of prayer, we would first have to know about

purification. No prayer is acceptable unless one is in a state of purification to

begin with. The Messenger of Allaah said:The key to the prayer is Purifica-tion. That which makes (outside) actions forbidden is the takbeer, and that which

makes outside actions to become permissible is the tasleem. 13

THE EXCELLENCE OF WUDOO:

Allaah the Exalted said,

O you who Believe! When you prepare for Prayer, wash your faces and your hands(and your arms) up to the elbows. Rub your heads (with water) and (wash) your feet

up to the ankles. [Sooratul-Maaidah 5:7]

From Aboo Hurayrah who said, The Messenger of Allaah said, The Prayer of

anyone of you breaching purification is not accepted unless he performs ablution. 14

Ibn Umar said,Indeed, I heard the Messenger of Allaah say, Allaah does notaccept Prayer without purification, not sadaqah (charity) from illegally attainedwealth.15

From Aboo Hurayrah that the Messenger of Allaah said,When the Muslimservant makes wudoo and washes his face, then the sin of everything he looked atwith his eye comes away with the water, or with the last drop of the water, and when

he washes his hands then the sin of everything he stretched out his hands to comesaway with the water, or with the last drop of the water. And when he washes his feetevery sin, which his feet walked towards comes away with the water or with the last

drop of the water - so that he leaves purified from sins.16

Aboo Umaamah said,The Messenger of Allaah said, When a Muslimmakes wudoo the sins he has committed come away from his hearing and from hissight and from his hand and from his feet, so when he sits he sits down having been

forgiven.17

Aboo Maalik al-Asharee said, The Messenger of Allaah said, Purificationis half of eemaan. And al-hamdulillaah (saying: the praise is for Allaah) fills theScales. And subhaanallaah (saying: may Allaah be glorified) and al-hamdulillaah fillwhatever is between the heaven and the earth. And Prayer is a light. And sadaqah isa clear proof. And sabr (patience) is a shining light. And the Quraan is a proof for oragainst you. Every person starts the day dealing for his own soul so he either sets it

free or destroys it.18

Aboo Hurayrah said,The Messenger of Allaah said, Whoever makes wudooand makes it well then goes out - and then finds that the people have finished thePrayer - then Allaah gives him the same reward as one who had prayed it along with

the people without diminishing any of their reward.19

Uthmaan said,The Messenger of Allaah said, Whoever performs wudoo forPrayer and completes the wudoo - then walks to the obligatory Prayer and prays itwith the people - or with the congregation - or in the mosque - then Allaah forgives

his sins.20

Humraan Ibn Abaan relates that Uthmaan asked for water to perform wudoo

- then he mentioned how the Prophet performed wudoo. Then he said, The

Prophet said at the end of the hadeeth, whoever performs wudoo in the sameway that I have just made wudoo then stands up and prays two rakaaat (units of

Prayer), not thinking of other things, then his previous sins are forgiven. 21

INTENTION

Before perfoming any act of worship (and the following are all acts of worship),

one must have made the proper intention in his heart to do so, for every act is

judged by the intent of the doer.

ABLUTION (AL-WUDOO) :

It is the usage of clean22 water upon specific body parts, indeed it has been

explained by Allaah the Glorified and Exalted, and the Messenger of Allaah

clarified it for us. Allaah the Exalted said,

18) Related by Muslim (1/140)19) Saheeh: Related by Aboo Daawood (no. 564) and an-Nisaaee (no. 856). It was authenticated by al-Al-baanee in as-Saheehah (no. 6039).20) Related by Muslim (1/144)21) Related by al-Bukhaaree (11/213), Muslim (no. 226) and an-Nisaaee (1/63)22) The water should not have any bad taste or weird coloration and be free from filth.

12) Translators Note: The following article is a translation of the book at-Tadhkiratu fis-Sifat Wudoo wa-Sa-laatin-Nabee. All footnotes containing Hadeeth referencing, or translation were added by the translator, therest of the footnotes were made by the original author.13) Related by Abu Dawood; At-Tirmidhee and Ibn Maajah. Declared saheeh by Shaikh al-Albaanee14) Related by al-Bukhaaree (1/206) and Muslim (no. 225)15) Related by Muslim (1/60)16) Related by Muslim (1/148)17) Hasan: Related by Ahmad (2/252)


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O you who Believe! When you intend to perform Prayer, wash you faces andyour forearms to the elbows. And wipe over your heads, and wash your feet to the

ankles...[Soorah Al-Maaidah 5:6]

The Prophet said, The Prayer will not be accepted from any one of you if he is

impure, until he performs ablution.23

[1]: When you prepare for ablution, then make an intention in your heart for this

action, but do not utter it upon your tongue, due to the lack of proof for it. Then

mention the name of Allaah by saying: Bismillaah (With the Name of Allaah),due to the statement of the Prophet There is not ablution for the one who doesnot mention the name of Allaah upon it. 24

[2]: Then wash the hands three times, then place water in the mouth and moveit around within it three times, then put water into the nose and breathe it into

its uppermost part three times, and this is to be done with the right hand 25.

And every time the water is taken out, it is to be done with the left hand. All of

this has been authenticated from the Prophet .

[3]: Then wash the face three times, and it is prescribed for the man to pass

water between the hairs of his beard. Then wash the forearms to the elbows

three times.

[4]: Then wipe over your head completely once, due to the statement of Allaah

the Exalted, And wipe over your heads...And this has been clarified by the Mes-

senger of Allaah as is reported from him by Abdullaah Ibn Zayd that theProphet wiped over his head from the front to the back, beginning with the front ofhis head and going back to the nape of his neck, and then returning his hands to the

place where he began.26

[5]: Then wipe your ears, and the ruling upon them is the same as the ruling

upon the head, because they are part of it. So indeed it has been authenticated

from the Prophet that he said,The two ears are from the head.27

[6]: Then wash your feet three times, and it is prescribed that you pass water

between your toes with your little finger, since that has been confirmed from

the Prophet .

[7]: It is prescribed for you O Muslim after you have completed the ablution,

that you say,Ash-hadu allaa ilaaha illallaah, wa ash-hadu anna Muhammadan ab-

duhu wa rasooluhu.28 Then you should pray two units (rakah) of Prayer29, and

other supplications have been affirmed from the Sunnah.

[8]: The Messenger of Allaah said, Whoever makes wudoo like this - then allof his previous sins are forgiven - and his Prayer and his walking to the mosque are

above and beyond that.30

[9]: All of this has a set order, and it is that certain body parts follow directly

after others. And it is from the Sunnah to begin with the right in all of this, since

it is reported from Aisha that she said, The Messenger of Allaah used to beginwith the right hand in putting on his shoes, and in combing, and in purification, and

in all of his af fairs. 31

[10]: It is from the Sunnah to use water sparingly, and not to be extravagant

with it. Indeed the ablution reported from the Prophet consisted of washing

each body part either once, twice, or three times. 32

WHAT BREAKS THE WUDOO:

The wudoo is broken by anything passing from the front or back passage,

whether it be urine, semen, fluid, gas, or any excretion. It is also broken by

sound sleep. If such happens then the wudoo is to be performed anew.

If one has doubt about whether one has broken wudoo the rule is that wudoo

is only broken by certainty and not by assumption. Narrated Abbas bin Tamim:

My uncle asked Allahs Messenger about a person who imagined to have

passed wind during the prayer. Allahs Messenger replied:He should not

leave his prayers unless he hears sound or smells something. 33

23) Related by al-Bukhaaree (1/206) and Muslim (no. 225)24) Saheeh: Related by Ibn Maajah (no. 399), at-Tirmidhee (no. 26), and Aboo Daawood (no. 101); it wasauthenticated by Shaykh Muhammad Naasirud-Deen al-Albaanee in Saheehul-Jaami(no. 7444).25) Related by al-Bukhaaree (1/161) and Muslim (1/145) relate from Abdullaah Ibn Zayd al-Ansaaree t thathe said that it was said to him, Perform the ablution of the Messenger of Allaah for us.So he called for a potof wateruntil he said, So he washed his mouth and nose with a single mouthful, and he did that threetimes.26) Related by al-Bukhaaree (1/185) and Muslim (1/145)27) Saheeh: Related by at-Tirmidhee (no. 37), Aboo Daawood (no. 134), and Ibn Maajah (no. 444); it wasauthenticated by Shaykh al-Albaanee in Saheehul-Jaami(no. 2762).

28) This means, I testify that there is no deity worthy of worship besides Allaah, and I testify that Muham-mad is His servant and Messenger.29) Related by Muslim (no. 234)30) Related by Muslim (1/113)31) Related by al-Bukhaaree (1/235) and Muslim (no. 267)32) Related by al-Bukhaaree (1/226)33) Reported by Bukharee


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AL-MASAH: WIPING OVER THE KHUFFS AND SOCKS(AL JAWRABAYN):

Urwa bin Mughira reported his father having said: I was one night with the

Prophet of Allaah on a journey. He said to me, Have you any water with

you?I said, Yes.He came down from his ride and went on till he disappeared

in the darkness of the night (to relieve himself). He then came back and I

poured water for him from the jar. He washed his face, ...he washed his fore-

arms, wiped over his head, I then bent down to take off his socks, but then he

said, Leave them, for my feet were clean (i.e. he was in a state of ablution) when I

put them on,and he only wiped over them.34

Shuraih b. Hani said: I came to Aisha to ask her about wiping over the socks.She said: You better ask (Ali) son of Abu Talib for he used to travel with Allaahs

Messenger . We asked him and he said: The Messenger of Allaah stipulated

(the upper limit) of three days and three nights for a traveler and one day and

one night for the resident. 35

As evident from the above two Hadiths we know that one may wipe over ones

socks instead of washing their feet provided that one had put them on when

one was in a state of wudoo. Also stipulated is the time limit. A traveler may

keep wiping over his socks for a period of three days while a resident may

only do it for one. Once the socks are taken off then the feet must be washed

as usual and one cannot wipe over the socks until one makes wudoo and puts

them on.

As for what some people claim that wiping is only permissible over leather or

otherwise waterproof socks since they ensure cleanliness, this is erroneous.

This is an ease provided to the worshippers by Allaah and there is no evidencethat this ease is taken away if the material of the sock is different. Also, if one

were to consider their logic then it is necessary that the leather socks have no

holes. What were the socks of the companions of the Prophet except that

they were torn and full of holes. Also if it were forbidden to wipe over socks

with holes in them, the Prophet would have clarified the matter.

AL-GHUSL

The ghusl (complete washing) is an obligatory act of purification that is per-

formed to purify the person from major impurities, such as after sexual inter-

course, ejaculation or menstruation. It is performed in the following manner:

[1]: After affirming ones intention one starts by washing the private parts.

[2]: Then he must mention the Name of Allaah by saying, Bismillaah.

[3]: Then he must perform the ablution as described above.

[4]: Then he must pour water over his head and spread it around his hair to the

roots at least three times.

[5]: Then he must wash the remainder of his body and wash his feet at the end.

TAYAMMUM:

The issue of Tayammun is an ease

granted to Muslims in the Quraan:O you who believe! When you intend tooffer As-Salt (the prayer), wash your

faces and your hands (forearms) up to theelbows, rub (by passing wet hands over)

your heads, and (wash) your feet up toankles. If you are in a state of Janba (i.e.had a sexual discharge), purify yourself(bathe your whole body). But if you are illor on a journey or any of you comes fromanswering the call of nature, or you havebeen in contact with women (i.e. sexualintercourse) and you find no water, then

perform Tayammum with clean earth andrub therewith your faces and hands. Allhdoes not want to place you in difficulty, butHe wants to purify you, and to completeHis Favour on you that you may be

thankful.(Soorah Al-Maidah 5:6)

Tayammum is an act of purification that is performed with loose earth or sand

whenever water cannot be found or if it would cause hardship upon the worship-

per to use the water that is available. The Muslim should make his intention to

perform the tayammum in place of the ablution or ghusl, then he must strike

the soil and simply wipe his face and hands.

THE EXCELLENCE OF PRAYER (SALAAH):

The Messenger of Allaah said: Do you think that if there was a river at thedoor of one you and he bathed in it five times a day, would any dirt remain upon

him? They said: No dirt would remain upon him.He said: that is how it is

with the five daily prayers, through them Allaah washes away the sins.36

Allaahs Messenger also said: the five daily Prayers, and the Jumuah to the34) Reported by Muslim35) Reported by Muslim

Figure 1. Raising the hands in Salaah.Place of Prostration


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enter into the Prayer by saying, Allaahu akbar (Allaah is Greater).

[3]: Then he should place his right arm upon his left arm and place them upon

his chest as is confirmed by the hadeeth of Aboo Daawood, and Ibn Khuza-

ymah, and Ahmad, with a Hasan (acceptable) chain of narrators, and whatever

opposes it is not authentic. 43

[4]: It is upon him to be submissive in his Prayer, and not to raise his gaze to

the sky, nor to turn it to the right or the left; due to the prohibition of all of that

being confirmed from the Prophet .

[5]: Then he should begin his

prayer with a supplication from

the supplications that have been

confirmed from the Messenger

of Allaah like his statement:Subhaanaka, Allaahummaa wabihamdika; wa tabaarak ismuka;wa taaalaa jadduka; wa laa ilaaha

ghayruka,44 or other than it.

[6]: Then he should seek refuge

in Allaah from Shaytaan (Aoodhu billaahi min ash-

Shaytaan-ir-Rajeem (min hamzihi, wa nafkhihi, wa nafthihi) 45 the rejected

and he must say, Bismillaahir-Rahmaanir-Raheem 46It is prescribed for him

to say this quietly and not aloud.

[7]: Then he must recite Sooratul-Faatihah47 in its entirety. And it is from the

Sunnah that he recites it by separating each aayah (verse from the Quraan),

stopping at the ending of each aayah.48

Jumuah are an expiation for what is between them, as long as one is not guilty of

major-sins.37

Allaahs Messenger said: the five dailyPrayers are an expiation for whatever isbetween them. Do you see if a man wasemployed to work and there was between hishouse and his place of work five rivers. So hecomes to his work place and works as Allaahwills, and becomes dirty or sweaty. Thenwhenever he came to the river he bathed. Whatwould remain of the dirt? So likewise with thePrayer, whenever he commits a sin he suppli-

cates and seeks forgiveness, so whatever camebefore is forgiven for him. 38

AS-SALAAH39:

[1]: The worshipper should turn his whole

body towards the direction of Prayer (qiblah)

and it is the Kabah40 standing wher-

ever he is41. He should make an intention

in his heart to perform whichever Prayer

he wishes, in accordance with its ruling

whether it is obligatory, or supererogatory,

and with its time, like Fajr (Morning Prayer),

or Dhuhr (Noon Prayer), or other than these.

He should not utter this intention upon his

tongue, due to the lack of proof concerning

that from the Messenger of Allaah .

[2]: Then he should raise his hands42 to the level of his ears or shoulders with

the open palms towards the Qiblah (see figure1) and he should exalt Allaah and

36) Bukharee37) Muslim38) At-Tabaraanee39) For a detailed discussion about the Salaah with well-discussed proofs please refer to the book TheProphets Prayer Describedby the Esteemed Scholar and Muhaddith, Shaykh Naasir-ud-Deen Al-Albaani.Also check the book Fiqh Regulations for Rain and Winter Weather Conditionsby Shaykh Ali Al-Halabi.Available at www.salafibookstore.com.40) From any point on Earth a Muslim should know the approximate direction of the Kaabah in Makkah.If one is in a situation that one cannot determine the direction at all then one may pray in any directionhe wishes based on an educated guess. The prayer will be accepted, inshaAllaah and the mistake will bepardoned.41) An exception has been made in cases of fear, or severe illness, so it depends upon his capability.42) I s aw the Messenger of Allaah raise his hands up to his shoulders when he started the prayer, and whenhe went into rukuand when he raised his head from ruku, and the son of ibn Umar added in his hadeeth,and he did not do that between the two sajdas(Bukhaari & Muslim)

43) Hasan: Related by Aboo Daawood (1/94), see Irwaaul-Ghaleel (no. 353), and Sifatus-Salaat (p. 14-17) ofal-Albaanee.44) This means: You are Glorified, O Allaah, and Praised; Your Name is Blessed; Your Majesty is Exalted, andnone has the right to worshipped but You.45) I seek refuge with Allaah from Satan, the Rejected One (from the insanity he brings about, from his ar-rogance and from his evil)46) This means, With the Name of Allaah the Merciful, the Bes tower of Mercy.47) Sooratul-Faatihah is the first Soorah of the Quraan. It is transliterated as follows, Bismillaahir-Rah-maanir-Raheem, Alhamdulillaahi Rabbil-Aalameen, ar-Rahmaanir-Raheem, Maaliki yawmid-deen, iyyaakanabudu, wa iyyaaka nastaeen, ihdinas-siraatil-mustaqeem, siraatalladheena anamta alayhim, ghayrilmaghdoobi alayhim, wa lad-daaleenThis means: With the Name of All aah, the Most Merciful, the Bestowerof Mercy, all praise is d ue to Allaah, Lord of the worlds, the Most Merciful, the Bestower of Mercy, Master ofthe Day of Judgement, it is only You that we worship, and it is only You in whom we seek help, guide us to theStraight Path, the Path of those whom You have bless ed, not those u pon whom is Your Anger, nor those whoare astray.48) Saheeh: Related by Aboo Daawood, authenticated by al-Albaanee in al-Irwaa (no. 343).

Figure 2. Placing the handsupon the chest. The personmust remember to direct his

gaze at the place of prostration

Figure 3. Bowing (rukoo)


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path of those who earn Your Anger, nor the path of those who went astray,then youmust say, Ameen, for if ones utterance of Ameen coincides with that of the angels,

then his past sins will be forgiven. 53

He also said: Say Ameen when the imaam says it, and if the Ameen of anyone ofyou coincides with that of the angels then all his past sins will be forgiven. 54

[8]: Then he must read after the Faatihah, that which is easy for him from the

Quraan. And it is from the Sunnah to make the first unit of Prayer (rakah) lon-

ger than the second.

[9]: And it is legislated that the one following along in the Prayer must correct 55

the Imaam (Prayer leader), if he is unsure in his recitation, or if he mixes up the

aayaat (verses). So indeed this occurred with the Prophet and his Compan-

ions.56

[10]: So when he finishes his recita-

tion, he should observe an elegant

silence, and then raise his hands

as before (figure1), saying Allaahu

Akbar, and proceed to bow as

shown in figure 3. He must note that

his hands are upon his knees and

his fingers spaced and that his back

is horizontal to the ground, his head

must neither droop nor be higher

than his back.

[11]: And he must say:Subhaana rabbiyyil-adheem

(May my Lord be Glorified,

the Magnificent) while bowing, or other supplications that have been confirmed

for the rukoo from the Messenger of Allaah times or more. It is not permis-

sible to recite the Quraan in the bowing (rukoo), or in the prostration (sujood).

[12]: Then he must rise up from bowing, saying: Samiallaahu liman hamidahu

(Allaah has heard the one who praised Him.) raising his hands as before (figure

1) while doing so and he should stand up straight as before such that his body

is relaxed in that standing. Once he is standing again, he must say, Rabbanaa

IMPORTANCE OF SURAH FAATIHAH:

Allaah the Blessed and Exalted has said: I have divided the prayer between My-self and My servant, into two halves: half of it is for Me and half is for My servant,

and My servant shall have what he has asked for. Then the Messenger of Allaah

said: Recite!The servant says Praise be to Allaah, the Lord of the Worlds;

Allaah the Exalted says My servant has praised Me.The servant says,TheMost Merciful, the Bestower of

Mercy;Allaah says, My servant

has extolled Me.The servant says

Master of the Day of Judgment;

Allaah the Exalted says,My ser-

vant has glorified Me.The servant

says, It is You (alone) we worshipand 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 thosewhom You have favored, not of those who receive Your

anger, nor of those who go astray.[He says:], Allthese are for My servant, and My servant shall have

what he has asked for.49

He said: There is no prayer for the one who did not

recite (in it) the opening chapter (Surah Faatihah).50

And in another narration he said: That prayer isnot sufficient in which a man does not recite the Open-

ing of the Book (Surah Faathiah).51

A man came to the Messenger of Allaah and said: I cannot memorize any-

thing from the Quran, so teach me something which can be a substitute for me. He

said:say, Subhaan-Allaah, wal-hamdulilaah, wa laa ilaaha illallaah, wallaahu

Akbar, wa laa hawla wa laa quwwata illaa billaah. 52

SAYING AMEEN AFTER SURAH FAATIHAH

Allahs Messenger said: When the Imam says:Ghair-il-Maghdubi Alaihim Walad-Dallin (i.e. not the

49) Reported by Muslim50) Reported by Bukharee51) Reported by Daraaqutni and Ibn Hibbaan52) Abu Dawood (I declare Allaah free from all defects; all Praise be to Allaah; none has the right to be wor-shipped but Allaah; Allaah is the Greatest; there is no might or power except by Allaah)

53) Reported by Bukharee54) Reported by Bukharee55) Speaking during the prayrer is absolutely forbidden, exceptions are made when the imaam makes mis-takes in the prayer. If the mistake arises during his recitation, the followers must correct him by only utteringthe correct recitation. If mistakes arise in any other part of the prayer then the men should say Subhanallahto indicate that a mistake had been made, or the women should clap their hands to indicate the same.56) Related by Aboo Daawood

Figure 4. The Prostration (Sujood)

Figure 5. Sitting inbetween the Prostrationsand during Salah in

general

Figure 6. Sitting in the final Rakaah.

Figure 7. Pointingthe finger duringthe tasahhud


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[15]: Then he must raise his head whilst saying,Allaahu akbar,and sit in the

manner shown in figure 5, with his left foot flat against the ground

and the right foot propped up. His hands must be upon his thighs with the fin-

gers pointed towards the Qiblah. And in this sitting he must say: Rabb ighfirlee

(Lord, forgive me) in repetition.

[16]: Then he must say, Allaahu akbarand prostrate a second time. And he

must do it as he did the first one.

[17]: Then he should sit a light sitting that is called jilstatul-istiraahah(the sit-

ting of rest), and he must rise up supported by his knuckles upon the ground

like one kneading dough, and whatever opposes that, then it does not have an

authentic chain of narrators. This completes one unit or rakaah of the prayer.

So one must remember that a single rakaatroughly consists of the recita-

tion of the Quraan, a bowing and two prostrations. One must also remember

that different salaah have different numbers of rakaah in them, which shall be

discussed later.

[18]: And he does in the second unit of Prayer what he did in the first one, but

he does not recite the opening supplication that were indicated in section 5 and

6 above.

[19]: So when he finishes the second unit of Prayer, instead of getting up he

must remain sitting and say the tashahhud (testimony of faith), the sitting is

done in the same manner as shown in figure 5, unless it is the final rakaah,

where the Muslim must sit as shown in figure 6.

During the tashahhud the Messenger of Allaah would spread his left palm

on his left knee, clench all his fingers of his right hand, point with the finger

adjacent to the thumb towards the Qiblah, and fix his sight on it (the finger)

(see figure 7). He should move it63, supplicating with it from the beginning of

the tashahhud, to the end of it; due to the confirmation of this action from the

Prophet , as was quoted by Waail Ibn Hujr and as was related from him by

Aboo Daawood, an-Nisaaee, and Ahmad, and it was authenticated by Ibn Khu-

zaymah and Ibn Hibbaan, and other than them. 64 And whatever opposes it, then

it is shaadh (irregular/strange) due to its contradiction of an authentic hadeeth,

since it is a contradiction of that which is more authentic than it.

lakal-hamd (Our Lord, for You is the praise.), or other supplications that have

been confirmed from the Messenger of Allaah .57

Narrated Rifaa bin Rafi Az Zuraqi: One day we were praying behind the Prophet

when he raised his head from bowing, he said, Samiallaahu liman hamida-

hu. A man behind him said,Rabbana walakal hamd, hamdan Kathiran taiyiban

mubarakan fihi(O our Lord! All the praises are for You, many good and blessed

praises). When the Prophet completed the prayer, he asked,Who has said these

words?The man replied, I.The Prophet said,I saw over thirty angels com-

peting to write it first.The Prophet rose (from bowing) and stood straight till all

the vertebrae of his spinal column came to a natural position. 58

[13]: Then he must say, Allaahu Akbarwhilst descending into prostration. He

must put his hands down before his knees, due to the statement of the Prophet

:When one of you kneels down, then do not let him kneel down as a camel kneels

down, and let him put his hands down before his knees. 59-60

[14]: Then he should prostrate using the palms of his hands as supports, and

he should bring his fingers together and have them facing the Qiblah (direction

of Prayer). And his forearms must not touch the ground, due to the prohibition

from that, and his forehead, and his nose, and his knees, and the front of his

feet must touch the ground (see figure 4). And he must say in his prostration,

Subhaana rabiyyil-alaa(Glorified be my Lord, the Magnificent), three times or

more.

The Prophet said: I have been ordered to prostrate on seven bones: the foreheadalong with the tip of the nose and he pointed towards his nose, both hands (palms),

both knees and the toes of both feet and not to gather the clothes or the hair.61

The Messenger of Allah said: When you prostrate yourself, place the palms of

your hands on the ground and raise your elbows.62

57) And some people add to this, ash-shukr(the thanks), and there is no basis for it.58) Reported by Bukharee59) A confusion may arise from the understanding of this Hadeeth. The camel does in fact place its forelegsdown before its hind legs when sitting down so a person may see a contradiction in this Hadeeth and saythat one should therefore put his knees before his hands when going down for prostrating. In Arabic, what isunderstood to be knees, are the knees on the forelegs on the camel, since they resemble the human leg morethan the hind leg, therefore there is no contradiction in the Hadeeth and thus, the hands preceed the kneeswhen one proceeds to prostrate.60) Saheeh: Related by an-Nisaaee in al-Kubraa (1/47), and by Abdul-Haqq in al-Ahkaamul-Kubraa (1/54),it was authenticated by al-Albaanee in Saheehul-Jaami(no. 609).61) Reported by Bukharee62) Reported by Muslim

63) The Prophet of Allaah _ said: and this is the shooting of the devil; no one will forget when he does this.(Reported by Abu Yalaa)64) Related by Aboo Daawood (no. 713), Ahmad (4/318), and an-Nisaaee (2/126-127); it was authenticatedby Ibn Khuzaymah (no. 480), and Ibn Hibbaan (no. 1851).


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Abu Bakr said to the Messenger of Allaah :teach me an invocation, which I

may petition (Allaah) with my prayer. He said: say: Allaahumma innee thalam-tu nafsee thulman katheeran, wa laa yaghfiruth-thounooba illaa anta, fagfirlee

magfiratan min indika, warhamnee, innaka antal-ghafoorur-raheem. 69

[24]: Then he must recite the salutations at the end of the Prayer, in one of

two ways: [i]as-salaamu alaykum wa rahmatullaahi wa barakaatuhu 70 whilst

turning his head to the right towards his right shoulder. Then saying, as-salaamu

alaykum wa rahmatullaah whilst turning his head to the left towards his left

shoulder. [ii] The second way is done in the same manner, but with out wa

barakaatuhu in the first salutation. And other than these two ways have been

confirmed also. This act is known as the tasleem and is the finishing point of the

salaah.

Upon completion of the Salaah, the Prophet would turn and face the people:

Narrated Samura bin Jundab The Prophet of Allaah used to face us on

completion of the Salaah (prayer). 71

ADKAR AFTER THE SALAAH

The Messenger of Allaah would ask Allaah for forgiveness (Astaghfirullaaha)

three times after the Salaah, and then he would say: Allaahumma antas-sa-

laamu wa minkas salaam, tabaarakta yaa thal jalaali wal ikram. 72

Narrated Abu Huraira: Some poor people came to the Prophet and said,The wealthy people will get higher grades and will have permanent enjoyment andthey pray like us and fast as we do. They have more money by which they perform

the Hajj, and Umra; fight and struggle in Allahs cause and give in charity. The

Prophet said,Shall I not tell you a thing upon which if you acted you wouldcatch up with those who have surpassed you? Nobody would overtake you and youwould be better than the people amongst whom you live except those who would dothe same. Say Subhaan allah, Alhamdu-lillah, and Allahu Akbar thirty threetimes each after every (compulsory) prayer. 73

[20]: And he must recite the Prayer of tashahhud quietly, and it is as follows:At-tahiyyaatu-lillaahi wa-salawaatu wa tayyibaatu. As-salaamu alan-nabee warahmatullaahi wa barakaatuhu. As-salaamu alaynaa wa alaa ibaadis-saaliheen.Ash-hadu allaa ilaaha illallaah, wa ash-hadu anna Muhammadan abduhu warasooluhu. 65

[21]: Then he must send Prayers upon the Prophet with one of the versions of

this Prayer that have been mentioned from him, Allaahumma salli alaa Muham-mad, wa alaa aali-Muhammad. Wa baarik alaa Muhammad wa alaa aali-Muham-mad, kamaa sallayta wa baarakta alaa Ibraaheem wa alaa aali-Ibraaheem. Innakahameedum-majeed. 66

In another narration: Allaahumma salli ala Muhammadin wa ala aali Muhamma-din kamaa sallayta ala Ibraheema wa ala aali Ibraheem. Innaka hameedun majeed.Allaahumma baarik ala Muhammadin wa ala aali Muhammadin kamaa baaraktaala Ibraheem wa ala aali Ibraheem. Innaka hameedun majeed. 67

[22]: After the Muslim completes the above he stands up and in the same

manner performs the remaining units of the prayer, reciting Soorah Faatihah in

every unit, but silently, since it is the Sunnah to recite silently after the first two

rakaahs.

[23]: After the prostration is finished for the final unit of the prayer (whether

it be the second, or third or fourth unit) he sits for the last tashahhud, and he

does what he did in the first tashahhud, but he sits in it mutawarrik: (shown in

figure 6) putting his left foot under his right shin, which should be erect. Then

he must recite the tashahhud and send prayers upon the Messenger , as has

preceded in points (no. 18-20). And in the end of it, he must seek refuge from

four things, so he says, Allaahumma innee aoodhubika min adhaabi jahannam,wa min adhaabil-qabr, wa min fitnatil-mahyaa wal-mamaat, wa min sharri fitnatil-

maseehid-dajjaal.68 Then he may choose whatever supplication he wishes.

65) This means, All compliments, prayers, and pure words are for Allaah. Peace be upon you, O Prophet, andalso the mercy of Allaah and His blessings. Peace be upon us, and upon the righteous servants of Allaah. Ibear witness that there is no deity worthy of worship besides Allaah, and I bear witness that Muhammad isHis servant and messenger.66) This means, O Allaah, send prayers upon Muhammad, and upon the family of Muhammad, and sendblessings upon Muhammad, and upon the family of Muhammad, as you sent prayers and sent blessingsupon Ibraaheem and the family of Ibraaheem. Verily You are Worthy of Praise, Full of Glory.67) Ahmad (O Allah, Exalt Muhammad and the family of Muhammad as You Exalted Ibrahim (Abraham)and the family of Ibrahim. Verily You are full of Praise and Majesty. O Allah, Bless Muhammad and the fami lyof Muhammad as You Blessed Ibrahim and the family of Ibrahim. Verily, You are full of Praise and Majesty)68) This means, O Allaah, verily I seek refuge in You from the torment of Hell , and from the torment of thegrave, and from the trials/tribulations of the living and the dead, and from the evil trials/tribulations of theAnti-Christ.

69) Omy ilaah, I have transgressed upon myself much transgression, and no one forgives sins except for You,so forgive me a forgiveness from You, and have mercy up on me. You are The Oft-Forgiving. The Merciful.70) This means, May the peace be upon you, and the mercy of Allaah, and Hi s blessings.71) Reported by Bukharee72) Reported by Muslim (O my Ilaah, You are As-Salaam, and from You comes Salaam. Blessed are Thee Ohaver of glory and kindness.73) Related by Bukharee


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Imaam Ahmad and Ishaaq Ibn Raahawaih both formulated their opinions accord-

ing to this hadeeth. Thus, Al-Marwazee said: I said (to Ahmad): Can one greet

the people with Salaam while they are praying?he said: Yes and then mentioned

the story of IbnUmar when he asked Bilaal. So then I asked him: How did he

respond? He said: He used to gesture with his hand.Ishaaq said:It is as he said

it is.80 This is the opinion that Ibn Al-Arabee preferred, where he said: Thegesturing of the hand during prayer can be done for responding to the greeting ofSalaam and for a matter that occurs during the prayer. It can be also be done due toa necessity which calls away the attention of the one who is praying. If it is done inorder to respond to a greeting, then there are authentic reports concerning that, such

as the Prophets action in Qubaa.81

Narrated Uthman ibn AbulAs : Uthmancame to Allahs Messenger andsaid: Allahs Messenger, the Satan intervenes between me and my prayer and my

reciting of the Quran and he confounds me. Thereupon Allahs Messenger said:That is (the doing of the Satan) who is known as Khinzab, and when you perceive itseffect, seek refuge with Allah from it and spit three times to your left. I did that and

Allah dispelled that from me.

Narrated Abdullah bin Abi Qatada My father said, The Prophet in Dhuhrprayers used to recite Al-Fatiha along with two other Suras in the first two Rakat: along one in the first Raka and a shorter (Sura) in the second, and at times the verseswere audible. In the Asr prayer the Prophet used to recite Al-Fatiha and two moreSuras in the first two Rakat and he used to prolong the first Raka. And he used to

prolong the first Raka of the Fajr prayer and shorten the second. 82

NUMBER OF RAKA AH (UNITS) IN EACH SALAAH

Keeping with the simplicity of the book we will only state the number of rakaahfor the Fard (obligatory) prayers, since the number of optional rakaah are often

differed upon by the scholars, but nonetheless their importance should encour-

age the Muslim to study the Fiqh of Salaah to get a good grasp of their rulings.

The numbers of obligatory rakaah for the five prayers are as follows:Prayer Units (Rakaah)Fajr 2Dhuhr 4Asr 4

Magrib 3

Ishaa 4

It is reported by way of the Messenger of Allah that he said: Whoever makestasbeeh (Subhna allh) after each salt 33 times, tahmeed (al-hamdu lil-lh) 33times, takbeer (allhu akbaru) 33 times, and completes a hundred by saying: Lilha ill allhu wahdahu l shareeka lahu, lahul mulku wa lahul hamdu, wa huwaàla kulli shayin qadeer his sins would be forgiven even if they were as plentiful as

the foam of the sea.74

It is reported of Muth bin Jabal that he said that the Messenger of Allah

took him by the hand and said O Muth I do by Allah love you, so make sureyou never give up saying Allhumma a innee àl thikrika washukrik a, wa husni

ìbdatika after every salt. 75

The Prophet of Allaah said: Whoever recites Ayat-al-Kursi (Surah Al-Baqarah:

255) at the end of every obligatory prayer, nothing but death will prevent him fromentering Paradise.76

The last three surahs of the Quraan should be recited once after Dhuhr, Asr

and Ishaa, and three times after Fajr and Magrib. 77

The Prophet of Allaah left for Fajr Prayer While Juwayriyah was busy with the

remembrance of Allaah. When he returned, he saw that she was still busy with

the remembrance of Allaah, then he said: Since leaving you I have said fourphrases which, if weighed against all you have said today, would prove to be heavier(in reward): Subhaanallahi wa bi hamdihi, Aadada Khalqihi, waridhaa nafssihi,

wazinata arshihi, wa midaada kalimaatihi.78

PERMISSIBLE ACTIONS IN SALA AH FROM THE SUNNAH:

Ibn Umar reported:That the Messenger of Allaah went to Qubaa (a masjid

in Madeenah) to pray and the Ansaar came to him while he was in prayer andgreeted him with Salaam. So I said to Bilaal: How did you see the Prophet

respond to their greeting, when he was greeted with Salaam whilst praying? He

(Bilaal) said: He said like this -and hestretched out his palm. And Jafar IbnAwn stretched out his palm and put the inner part of his palm facing the bottom and

the backside of it facing the top.79

74) Muslim (There is no ilah except Allah alone, no associate does He have. His is the Kingdom, to Him isAll-Praise, and He is well able to do all things.)75) Reported by Abu Dawood (Omy ilh help me in establishing your remembrance, thanking You, andworshipping You properly)76) Reported by An-Nasai77) Reported by Abu Dawood78) Reported by Abu Dawood (Glory be to Allah, and I begin with praise of Him to the number of His crea-tures, in accordance with His good pleasure, to the weight of His throne and to the ink (extent) of His words)79) Reported by Abu Dawood

80) Masaail Al-Marwazee81) Aaridat-ul-Ahwadhee Sharh Sunan At-Tirmidhee82) Reported by Bukhaaree


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Only that part of the prayer which is performed with khushoo is acceptet by

Allaah. The Prophet stated that A person may pray a prayer, but he is rewardedfor its one tenth, one ninth, one eigh, one seventh, one fifth, one fourth, one third,one half 84

So only that part of the prayer where we are able to block out our outer world

and concentrate fully on the Worship of Allaah. We are to pray as if every prayer

is our last prayer, with the though that Allaah is in front of us, and though we

are not able to see Him, He sees us. When one stands in prayer Satan is always

whispering and reminding us of worldly matters so that our prayers become

lacking or even futile. We have to strive in the prayer and fight Satan so as not

to let himsteal the prayeraway from us.

It is this concept of Khushoo that differentiates the prayer from being just an-

other routine ritual. Prayer in Islaam is a combination of the efforts of the mind

and the body, and it becomes severely deficient without the full contribution of

both as far as we are able.

THE SUTRA:

The sutra is any kind of barrier that a worshipper places a foot or so from his

place of prostration so that others may pass beyond it. It may be a chair, a

wall, anything. He should place a sutrah in front of him if he is praying alone, or

leading others in Prayer, in accordance to the statement of the Messenger of

Allaah Do not pray, except towards a sutrah, and do not let anyone pass in front

of you.85 When in congregation it is enough for just an imaam to have a sutrah,

and it is just forbidden to pass in front of the imaam behind his sutra, but one

may pass through the rows.

ACTIONS WHICH BREAK THE SALAAH :

The prayer is made invalid by talking, eating or drinking during the prayer or if

for some reason the wudoo is invalidated. The praver is also invalid if one of the

pillars of the prayers is left out. A mans prayer can also be broken if a woman,

a donkey or a black dog passes in front of him without there being a barrier in

front.

THE TIMES OF EACH SALAAH:

Now that we know the number of units in the Fard salaat, it is important to know

the timing for them, since it is not permissible to pray before the due time. An

indication of the times of the Salaath is given in the Quraan.

And perform As-Salaat at the two ends of the day and in some hours of the night.Verily the good deeds remove the evil deeds. That is a reminder for the mindful.

(Soorah Hud 11:114)

Perform As-Salaat from mid-day till the darkness of the night, and recite theQuraan in the early dawn. Verily the recitation of the Quraan in the early dawn is

ever witnessed.(Soorah Al-Isra 17:78)

The times of prayer are even more specifically laid out in the Hadeeth as an

explanation of the above ayaah.

The Prophet said:The time for Dhuhr is from when the sun has passed its high-est point, until when a mans shadow is equal in length to his height, when the timeof Asr comes. The time of Asr lasts until the sun turns yellow (just until the sunstarts to set). The time of Maghrib lasts until the twilight has faded. The time forIsha lasts until midnight. The time for Subh (Fajr) prayer lasts from the beginningof the dawn so long as the sun has not started to rise. When the sun starts to rise

then stop praying, for it rises between the two horns of the Shaytaan. 83

So to summarize from the above hadeeth, the times of the Salaah are as fol-

lows:

Fajr, from dawn until the beginning of the sunrise; Dhuhr, from just after midday

till the time when an objects shadow is equal to its height; Asr, from the endof Dhuhr till just before sunset; Magrib, from after the sunsets till the twilight

fades completely; Isha, from the end of Maghrib, till the middle of the night.

KHUSHOO IN SALAAH:

Khushoo is a manner of being in the state of prayer when one is completely

concentrating on worship without diverting his thoughts towards anything else.

It is an absolute sense of realization that one is standing in complete submis-

sion before his Lord and must thus be humble and fully aware. Allaah says:

Successful indeed are the believers. Those who offer their Prayers with humility and

attentiveness (khushoo).(Soorah al-Muminoon: 1-2)

83) Reported by Muslim

84) Abu Dawood and An-Nisaai85) Jayyid: Related by Ibn Khuzaymah (1/93/1), al-Albaanee declared it to be Jayyid (good) in Sifatus-Salaa-tin-Nabee (p. 82).


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So due to what is reported from the hadiths above it is obligatory to straighten

the lines and close any gaps between the people. One must stand in tight rows,

shoulder to shoulder and feet to feet with their ankles aligned.

WHEN TWO ARE PRAYING.. .

When only two people are praying it is necessary for the one who is the Imaam

to be on the left and the follower to be on the right, side by side without one

being ahead or behind the other.

Narrated Ibn Abbaas : Once I passed the night in the house of my aunt Mai-

muna. Allaahs Messenger

offered the Ishaa prayer and then came to the houseand offered four rakat and slept. Later on, he woke up and stood for the prayer and Istood on his left side. He drew me to his right and prayed five rakat and then two.

Ibn Hajar reports by way of Ibn Juraeej who said, I said to Ataa, the man who

prays with another man, where does he stand?He said, Along his right.I said,He comes parallel to him until he aligns with him, neither of them is further back

than the other? He said, Yes.I said,Do you like that he be equal with him until

there is no gap between them? He said Yes.93

CONCLUSION:

Here we reach the end of what we had deemed proper to prepare for those

newly entered into the true Religion of Allaah. We hope to have clarified to you

the virtues of purification and Prayer along with their manners of performance

within their rules. We realize that it may have been slightly difficult for some

and not fully digestible in the first read. So therefore, we advise you mayAllaah keep you firm upon His single Straight Path to re-read and review the

materials contained herein. Since, they will help you to purify your worship of

the Lord of the Worlds in belief, intention and action.

Along with these advises which you have read and pondered over in this small

work, we also leave you may Allaah bestow mercy upon you with a reminder

about accompanying the knowledgeable and righteous of this Ummah (nation).

For how many a people have entered into the beautiful Religion of Allaah, only to

be misled by the corrupt rabble who feign knowledge and correct belief.

Said Ahmad Ibn Hanbal,If I see a youth when he begins to grow with Ahlus-Sun-nah wal-Jamaaah, then I have good hopes for him. And if I see a youth with the

people of innovations, then I despair for him; since a youth is according to his initial

AN IMPORTANT POINT:

Know that the Prayer of the woman is exactly like the Prayer of the man, due to

the general wording concerning that86, and due to his statement: Women

are only the twins of men.87Exceptions are made whenever differences be-

tween the two are mentioned along with authentic proof. 88

RECITING THE QURAAN IN SALAAT:

He used to recite the Quraan loudly in the morning Prayer, in the first two

rakaah of Magrib and Ishaa. He would recite quietly in Dhuhr, Asr, the third

rakaah of Magrib, and the last two rakaahs of Ishaa. 89

He also recied loudly in Friday Prayer, and the two Eid Prayers, in the prayer

for rain, and in the eclipse Prayer. 90

STRAIGHTENING THE LINES AND CLOSING THE GAPSIN SALAAH:

While praying in congregation it is obligatory that the line be straightened and

that any gaps between the worshippers be closed. One must stand in prayer,

shoulder to shoulder and feet to feet, aligning ankle to ankle. As Allaah Azza Wa

Jal said:

Surely Allaah loves those who fight in His cause in ranks, as if they were a solidified

[marsoosan] wall. (Soorah as-Saff 61:4)

Anas b. Malik reported: The Messenger of Allaah said: straighten your rows.

for the straightening of a row is a part of the perfection of prayer.91Abu Masud reported: The Messenger of Allaah used to touch our shoulders in

prayer and say: Keep straight, dont be irregular, for there would be dissension inyour hearts. Let those of you who are sedate and prudent be near me, then those whoare next to them, then those who are next to them. Abu Masud said: Now-a-daysthere is much dissension amongst you. 92

86) This statement of the author refers to the hadeeth related by Imaam al -Bukharee (1/345), from MaalikIbnul-Huwayrith t who said that the Prophet r said, Pray just as you have seen me praying.87) Saheeh: Related by Aboo Daawood (no. 234), authenticated by al-Albaanee in Saheehul-Jaami (no.2329).88) In all that we have mentioned here concerning the wudoo (ablution) and salaat (Prayer) of the Prophetr, there is no authentic proof showing a difference between men and women. A difference in the prayer ofmen and women has only been mentioned in some ahaadeeth that are weak, as the researching scholarsfrom the people of Hadeeth have explained.89) The Prophets Prayer described P.2890) The Prophets Prayer described P.2891) Reported by Muslim92) Reported by Muslim 93) Fath ul-Baaree - Kitaab al-Athaan no. 57


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APPENDIX I: THE FOUNDATIONS OF WORSHIP IN ISLAAM:

THE PURPOSE OF CREATION:

Allaah the Exalted says,

Say: Verily my Prayer, and my Sacrifice, and my living and my dying are for Al-laah, Lord of the Worlds, having no associate. This is what I was commanded with,

and I am the first of the Muslims.[Sooratul-Anaam 6:162]

And He said,

And I did not create the Jinn, nor mankind, except to worship Me.[Sooratudh-

Dhaariyaat 51:56]

Imaam an-Nawawee (d.676H) rahimahullaah said, So mankind, along withevery other creation, is in need of Allaah the Exalted in His Essence, and in what-ever emanates from His Essence. It is not possible for the creation to be in need ofanything except its Creator. And no one is self-sufficient by himself, except Allaahalone, and He is as-Samad (the Eternal), and al-Ghanee (the Self-Sufficient), andeverything other than Him is in need of Him. 97


Verily the one who associates partners with Allaah, then verily Allaah has prohib-ited Paradise upon him, and his dwelling place shall be the Fire. And the transgres-

sors will not have any helpers.[Sooratul-Maaidah 5:72]

Imaam ash-Shaatibee (d.790H) rahimahullaah said, Indeed Allaah has divid-

ed worship up into many types so that the servants may eagerly embark upon it, sofrom them is: the types of worship that are related to aqeedah (belief), such as believ-ing in the uloohiyyah (divinity) of Allaah the Exalted, and describing Him with thePerfect Attributes. And from them also is the type of worship that is related to theheart, such as uboodiyyah (servitude), and supplication. And from them is the typeof worship related to this world, such as Prayer, fasting and Hajj (pilgrimage). And

from them is the type of worship related to wealth, such as zakaat (obligatory alms),and charity. And all of these have only been legislated to preserve the Religion. 98

THE CONCISE DEFINITION:

Shaykh Saalih Ibn Sad as-Suhaymee said,Worship (ibaadah) in the (Arabic)language means utter debasement and subservience. According to the Shareeah, it is

up-ringing. 94Said Damarah Ibn Rabeeah, From Ibn Shawdhab who said, Verilyfrom the favour of Allaah upon a youth is that he finds a righteous person of the

Sunnah to teach him. 95From Abdullaah Ibn Shawdhab, from Ayyoob who said,Verily from the happiness of a youth or a foreigner is that Allaah guides them to a

Scholar from Ahlus-Sunnah.96

Indeed success is only attained through the help of Allaah.

94) For both of the above narrations, refer to al-Aadaabush-Shariyyah (3/77).95) al-Ibaanah (1/205), as-Sughraa (no. 91) and al-Laalikaaee (1/60)96) Related by al-Laalikaaee (no. 30) in Sharh Usoolul-Itiqaad

97) al-Majmoo(1/42)98) al-Muwaafiqaat (2/8)


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And to every nation We sent Messengers, ordering them that they should wor-ship Allaah alone, obey Him, and make their worship purely for Him; and that they

should avoid at-Taaghoot.[Sooratun-Nahl 16:36]

And at-taaghoot is from the word at-tughyaan, which means: going beyond the

limits. Umar Ibnul-Khattaab said, The taaghoot is Shaytaan. 104

So this is what certain people have mentioned. However, Imaam Ibnul-Qayyim

rahimahullaahu taaalaa has given a very comprehensive definition, so he said,The taaghoot is all that which causes the person to exceed the limits with regards tothat which is worshipped, followed, or obeyed. So the taaghoot in any nation is who-soever turns to other than Allaah and His Messenger for matters of judgement; oris pleased to be worshipped besides Allaah; or is followed without a clear proof from

Allaah; or is obeyed in that which is known to be disobedience to Allaah.105

THE REQUIRED PRINCIPLES OF WORSHIP

[1]: KNOWLEDGE COMES BEFORE ACTION:

Before one proceed to act upon something one must know what is obligatory

and required of him in regards to that action. So knowledge is a prerequisite of

any action.

Then al-Haafidh Ibn Hajar (d.852H) rahimahullaah commented upon this

statement saying, So knowledge is a condition for the correctness of the statementand action. So these two (statement and action) are not held in high esteem, exceptdue to it (knowledge), so it must take precedence over them; since the correctness of

the intention is a prerequisite for the correctness of action. 106

al-Haafidh al-Khateeb al-Baghdaadee (d.463H) rahimahullaah said, Soknowledge is a tree, and actions are its fruit. The one who does not act upon hisknowledge is not to be counted as being a scholar. And it is said, the knowledge is the

father, and actions are its offspring. And action comes after knowledge, and narra-tion comes after investigation. So do not feel content with action, as long as you are

deficient in knowledge. 107

[2]: SINCERITY TO ALLAAH:

Any act of worship that is done, must be done in a sincere effort to win the

a general term referring to everything that Allaah loves and is pleased with in termsof statements, and actions; whether they are done openly or secretly. 99

THE MEANING OF WORSHIP100:

The statement of Allaah the Most High :

I did not create the Jinn, nor mankind, except to worship Me. [Sooratudh-Dhaari-

yaat 51:56]

Shaykhul-Islaam Ibn Taymiyyah (d.728H) rahimahullaah said, Worship(al-Ibaadah) is obedience to Allaah by following that which He ordered upon the

tongues of His Messengers.He also said,Worship (al-Ibaadah) is a compre-hensive term covering everything that Allaah loves and is pleased with whether

saying, or actions, outward and inward. 101

Imaam al-Qurtubee (d.671H) rahimahullaah said, The root of ibaadah ishumility and submissiveness. The various duties that have been prescribed upon the

people are called ibaadaat (acts of worship), since what is required is that these actsof worship must be done with humility and submissiveness to Allaah the MostHigh. 102

Ibn Katheer (d.774H) rahimahullaah said,And ibaadah is obedience to Allaahby acting upon what He commands, and abandoning what He forbids; and this isthe reality and essence of Islaam. And the meaning of Islaam is: istislaam (submis-sion and surrender) to Allaah the Most High along with the utmost compliance,humility, and submissiveness to Him. He also said whilst explaining the aboveaayah, Indeed Allaah the Most High created the creation so that they couldworship Him alone, without associating any partner with Him. Whoever obeys Him

will be completely rewarded, whereas whoever disobeys Him would be punished witha severe punishment. And He has informed that He is neither dependant, nor doesHe have any need for them. Rather, it is they who are in dire need of Him, in everycondition and circumstance, since He is the One who created, sustains, and provides

for them. 103

THE MEANING OF TAAGHOOT:

The statement of Allaah the Most High:

99) Mudhkiratun-fil-Aqeedah (p. 25)100) Taken from Fathul-Majeed li-Sharh Kitaabit-Tawheed (1/84-90) of al-Allaamah Abdur-Rahmaan IbnHasan aalush-Shaykh (d.1258H).101) Majmooul-Fataawaa (10/149) of Ibn Taymiyyah102) Al-Jaamili-Ahkaamil-Qura an (1/225), and (17/56) of al-Qurtubee103) Tafseerul-Quraanil-Adtheem (7/402)

104) Related by at-Tabaree in Jaamiul-Bayaan an-Taweelil-Quraan (no. 5834), al-Haafidh Ibn Hajar said inFathul-Baaree (8/251), Its chain of narrators is strong.105) Ilaamul-Muwaqqieen (1/53)106) Fathul-Baaree (1/160)107) Iqtidaaul-Ilmil-Amal (p. 5-6) according to the checking of Aboo Abdur-Rahmaan Mahmood.


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From Aboo Hurayrah who said,The Messenger of Allaah said, All of my

Ummah will enter Paradise, except those who refuse. It was said, Who will refuse?

He said, Whosoever obey me enters Paradise, and whoever disobeys me has re-

fused.113

From Anas Ibn Maalik who said,I heard Umar saying, When the people werepledging allegiance to Aboo Bakr, and he was sitting upon the pulpit, he said, Soverily Allaah has chosen your Messenger for you from amongst yourselves. And thisis the Book of Allaah by which He guided your Messenger, so take it, since Allaah

guided your Messenger by it.114

[4]: THE WORSHIP OF THE HEART:

Imaam Ibnul-Qayyim al-Jawziyyah (d.791H) rahimahullaah said, So the ac-tions of the hearts have a greater obligation upon the servants than the actions of thelimbs. And how is it that the Believer is distinguished from the disbeliever, exceptby what is in his heart? And the servitude (uboodiyyah) of the heart is greater andmore enduring than the servitude of the limbs. So it becomes obligatory in every

age.115

favor of Allaah and to Please Him, and Him alone.

Indeed sincerity to Allaah is singling out the truth with the intention of obedi-

ence. 108

Ibn Masood said, A statement is not beneficial without an action, nor is the ac-tion beneficial without the statement, and neither of them are beneficial, except withthe (proper) intention. And the intention does not benefit, except when it conformswith the Sunnah. 109

Jafar Ibn Hayyaan said, The intentions are authoritative over these actions110, so aman may reach by his intention, that which he does not reach by his action. 111

Yahyaa Ibn Abee Katheer (d.129H) rahimahullaah said, Learn the [proper]intention, for verily it is the most far-reaching of actions.

[3]: CONFORMITY TO THE SUNNAH:

Any act of worship must comply with what has preceded us in the example of

the Prophet and his companions. We may not develop our own forms of wor-

ship nor can we change the way that has been proscribed for us.


And verily this is My Straight Path, so follow it.[Sooratul-Anaam 6:153]

And He said,Say: If you (truly) love Allaah, then follow me. Allaah will love you, and forgive

you of your sins, and Allaah is the Oft-Forgiving, the Most-Merciful. [Soorah Aali-

Imraan 3:31]

From Aisha who said, The Messenger of Allaah said,Whosoever innovates

into this affair of ours something that is not from it, then it is to be rejected.112

108) Madaarijus-Saalikeen (2/91) of Ibnul-Qayyim al-Jawziyyah109) ash-Shareeah (p. 131) of Imaam al-Aajurree110) Related by Ibnul-Mubaarak in az-Zuhd (p. 63)111) Hilyatul-Awliyaa (3/70)112) Related by al-Bukhaaree (7/1-2) and Muslim (2/703)

113) Related by al-Bukhaaree (9/284)114) Fathul-Baaree (8/138)115) Badaaiul-Fawaaid (3/330)


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Hasan: fine, good; a term used for an authentic hadeeth, which does not reach thelevel of Saheeh.Harj: killing.Al-Harooriyyah: a special unorthodox religious sect that branched of f from theKhawaarij.Hijrah: migration from the land of shirk to the land of Islaam.Hukm: a judgment of legal decision (especially of Allaah).

IIbaadah: worship, worship of Allaah.Ihsaan: worshipping Allaah as though you see Him. However, since you cannot seeHim, then know that He sees you.Ijmaa: consensus, a unified opinion of scholars regarding a certain issue.Ijtihaad: exertion of effert; the process of arriving at a reasoned decision by ascholar on an issue.Imaam: leaders; leaders in Prayer, knowledge in fiqh, leader of a state.Isnaad: the chain of narrators linking the collector of the saying to the personquoted.Istikhaarah: a Prayer consisting of two units (rakah) asking Allaah for guidance.Istiwaa: ascending; the ascending of Allaah above the Throne (in the manner thatbefits His Majesty).

JJanaabah: State of a person after having sexual intercourse or sexual discharge.Janaazah: (pl. janaaiz): Funeral.Jihaad: striving, struggling, fighting to make the Word of Al laah supreme.Jumuah: Friday.Jinn: invisible creation, created by Al laah from smokeless fire.Junub: a person who is i n the state of janaabah.

KKabah: a square stone building in al- Masjidul-Haram (the great mosque in Makkahwhich Muslims go to for pilgrimage and which all Muslims direct their face in

Prayer).Al-Kabaair: the major sins.Khaarijee: (pl. Khawaarij): those who declared that a Muslim becomes a disbelieverdue to commiting a major sin alone.Khaleefah: (pl. khulafaa): the head of the Islaamic government to whom the oath ofallegiance is given.Khilaafah: an Islaamic state.Khutbah: (person khateeb), religious talk (sermon).Kufr: (person kaafir) act of disbelieve in the Religion of Islaam.

MMadhhab: position or opinion of a scholar; school of Islaamic Jurisprudence.Makrooh: not approved of, undesirable from the point of view of Religion, althoughnot punishable.Manhaj: way; method; methodology.Marfoo: raised; a narration attributed to the Prophet (sallallaahu alayhi wa sallam).Masjid: mosque.

APPENDIX II: GLOSSARY OF TERMS:

AAayah: (pl. aayaat) sign, a verse of the Quraan.Aahaad: a narration which is narrated through one chain only.Ahaadeeth: see Hadeeth.Alayhis-salaam: may Allaah protect and preserve him. It is said after the name ofa Prophet of Allaah or after the name of an Angel.Ansaar: helpers;the Muslims of al-Madeenah, who supported the Muslims whomigrated from Makkah.Arsh: Throne of Allaah.Asr: the afternoon Prayer.Awliyaa: see Walee.

BBidah: Heresy (any innovatory practice).Buraaq: An animal bigger than a donkey and smaller than a horse on which theProphet () went for the Mi raaj.

DDaaee: one engaged in dawah, caller.Daeef: weak, unauthentic narration.Dawah: invitation, call to Allaah.Deen: a completed way of life prescribed by Allaah.Dhikr: (pl. adhkaar) remembrance of Allaah with the heart, sayings of the tongueand actions of our limbs.

EEemaan: faith, to affirm all that was revealed to the Prophet.FFaahish: one who talks evil.Fard Kifaayah: collective obligation if fulfilled by a part of the community then therest are not obligated.Fatwaa: (pl. fataawaa) religious verdicts.Faqeeh: A scholar who can give religious verdicts.Fiqh: Islaamic jurisprudence, understanding.Fitnah: (pl. fitan) Trials, persecution, conflicts and strifes among the Muslims.Fitrah: the natural disposition that one is born upon.

GGhuloo: going to an extreme.Ghusl: A ceremonial bath necessary for the one who is in a state of Janaabah.

HHadeeth: (pl. ahaadeeh) the saying, actions and approvals accurately narrated fromthe Prophet (sallallaahu alayhi wa sallam).Halaal: lawful.Haneef: pure Islaamic Monotheism (worshiping Allaah alone and nothing else).Haraam: unlawful and forbidden.


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Saheeh: authentic, the highest rank of classification of authentic ahaadeeth.Salaf/Salafus-Saaliheen: pious predecessors; the Muslims of the first three genera-tions: the companions, the successors and their successors.Salafee: one who ascribes oneself to the salaf and follows their way.Seerah: the life story of the Prophet (sallallaahu alayhi wa sallam).Shareeah: the divine code of law of Islaam.Shawwaal: the month after Ramadaan.Shaytaan: SatanSheeah: (see Raafidee) a collective name for various sects claiming love for Ahlul-Bayt.Shirk: associating partners with Allaah directly or indirectly; compromising anyaspects of Tawheed.Soorah: a chapter of the QuraanSunnah: example, practice; the way of life of the Prophet (sallallaahu alayhi wasallam), consisting of his words, actions and silent approvals. The Sunnah is con-tained in various ahaadeeth.

TTaabiee: (pl. taabieen) the generation after the Companions of the Prophet (sallal-laahu alayhi wa sallam).Tafseer: explanation of the Quraan.Taaghoot: anything worshiped other than the real God (Allaah) (i.e. false deities).Tahajjud: voluntary, recommended Prayer between the compulsory prayers ofIshaa and Fajr.Takhreej: to reference a hadeeth to its sources and analyze its isnaads.Taqleed: blind following; to follow someones opinion (madhhab) without evidence.Taqwaa: acting in obedience to Al laah, hoping for His mecy upon lighting from Himand taqwaa is leaving acts of disobedience, out of fear of Him, upon light from Him.Tarjamah: notes about a reporter of Hadeeth.Tawwaaf: the circumambulation of the Kabah.Tawheed: Islaamic Monotheism. The Oneness of Allah. Believing and acting uponHis Lordship, His rights of Worship and Names and Attributes.

UUhud: A well known mountain in al-Madeenah. One of the greatest battles inIslaamic history came at its foot. This is called Ghazwah Uhud.Ulamaa: (singula r: aalim) scholars.Umm: mother of, used as an identification.Ummah: nation, the Muslims as a whole.Umrah: a visit to Makkah during which one preformes the Tawwaaf around theKabah and the Saee between as-Safaa and al-Marwah. It is called the lesser Hajj.Usool: the fundamentals.

WWahyee: the revelation or inspiration of Allaah to His Prophets.Wahdatul-Wujood: the belief that everything in existance is intact Allaah. This devi-ant belief is held by many Soofees.Wakeel: disposer of affairs.Witr: odd; the last Prayer at the night, which consists of odd number of rakaaat(units).

Mawbiqaat: great destructive sins.Mudallis: one who practises tadlees.Muhaajir: (pl. muhaajiroon, muhaajireen) one who migrated from the land of thedisbelievers to the land of the Muslims for the sake of Allaah.Muhaddith: scholar of the science of hadeeth.Muftee: one who gives fataawaa.Mujaahid: (pl. mujahidoon): a Muslim warrior in Jihaad.Mujtahid: one who is qualified to pass judgment using ijtihad.Munkar: rejected; a narration which is inauthentic itself and contradicts andauthentic narrations.Muqallid: one who practices taqleed.Mushrik: (pl. mushrihoon) polythesists, pagans and disbelievers in the oneness ofAllaah and His Messenger (sallallaahu alayhi wa sallam).Mustahabb: recommended; an action if left not punishable and if done it is reward-able.Muttaqoon: those who are pious.Mutawaatir: a hadeeth which is narrated by a very large number of reporters, suchthat it cannot be supported that they all agreed upon a lie.Muwahhid: (pl. muwahhidoon) one who unifies all of his worship and directs it toAllaah alone.Mawdoo: fabricated; spurious; invented (narration).Mawqoof: stopped; a narration from a companion (not going back to the Prophet(sallallaahu alayhi wa sallam)).Mawsool: connected; a continuous isnaad (can be narrated back to the Prophet(sallallaahu alayhi wa sallam)).

NNaafilah: (pl. nawaafil) Optional practice of worship.Niyyah: intention from the heart.Nusuk: a sacrafice.

QQadar: Divine pre-ordainment; that which Allaah has ordained for his creation.

Qiblah: the direction the Muslims face during prayer.Qiyaas: analogical deduction of Islaamic laws. New laws are deduced from old lawsbased of similarity between their causes.Qunoot: devotion; a special supplication while standing in the Prayer.Quraysh: one of the greatest tribes in Arabia in the pre-Islaamic period of Igno-

rance. The Prophet belonged to this tribe.

RRaafidee: the correct title for the extreme Sheeah. Those who bear malice andgrudg against the noble Companions to the extent that they declare them to beapostates. They also hold that the Quraan which the Muslims have is neither com-plete nor preserved from corruption.Ramadaan: the ninth month of Islaamic calander, in which Muslims observe fasting.

SSahaabah: (pl. sahaabah) Muslims who met the Prophet believing in him and diedbelieving in him.


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Waleemah: the wedding feast.Waseelah: the means of approach or achieving His closeness to Allah by getting Hisfavours.Wudoo: an ablution (ritual washing) that is per formed before Prayer and other kindsof worship.

YYaqeen: perfect absolute faith.Yathrib: one of the names of al-Madeenah.

ZZakaat: charity that is obligatory on averyone who has wealth over and above acertain limit over which a year has passed (2.5% of saved weath).Zakaatul-Fitr: an obligatory charity by the Muslims to be given to the poor beforethe Prayer of Eedul-Fitr.Zamzam: the sacred water inside the haram (the grand mosque) at Makkah.Zanaadiqah: an athiest.


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Basics of Prayers and Purification in Islam