Professional Documents
Culture Documents
Muslim Prayer Guide and Prophet's Prayer
Muslim Prayer Guide and Prophet's Prayer
This is the
M book
Al-Qur'an Research Foundation-USA
Comp 2009
[AQRF-USA]
161 Park Ave # 1
iled
just Easy
Brooklyn, NY 11205
usl and
www.scribd.com/islamakmfi@
and
Edite Popular Guide
im
d by:
for the New
PrMuslims,
ayYouths of all Ages
and for the Entire
er Ummah.
Muslim
Akm
Fakh
Gu rul
It
includes the
id
Islam
,Prophet's(saws)
New
e
York, Prayer for ready
USA references.
1|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
Prophet's(saws) Prayer
Shaikh Muhammad Naasir-ud-Deen Al-Albaani
Translation by:
Usama ibn Suhaib Hasan
2|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
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!!!
Akm Fakhrul Islam, New York, USA
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
3|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
www.scribd.com/islamakmfi@
www.scribd.com/
www.scribd.com/islamakmfi
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
4|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
5|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
01.01.00
Real Object of Prayer(Salah)
7|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
8|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
01.02.00
Salah is proof of our faith in Allah and Islam
Allah says in the Noble Qur'an:
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:
9|Page
December 15, 2009 [MUSLIM PRAYER GUIDE]
10 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
Allah says in the Noble Qur'an:
11 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
wash the other parts one should first wash one's hands so
that the instruments of washing are themselves clean.
Allah says in the Noble Qur'an:
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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. 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.
14 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
15 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
16 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
17 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
18 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Three times
19 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
20 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
21 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
24 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
25 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
26 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
27 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
28 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
03.02.00
How to Perform At-Tayammum
A. Make intension in heart to perform At-Tayammum.
B. SayBismillah (In the Name of Allah).
30 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
31 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
35 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
36 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
37 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
38 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
39 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 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)
( حي على الصلوةHayya ala salah) (come to prayer)
( حي على الصلوةHayya ala salah) (come to prayer)
( حي على الفلحHayya ala alfalah) (come to success)
( حي على الفلحHayya ala alfalah) (come to success)
( قد قامت الصلوةQad Qamatis salah) (the prayer has begun)
( قد قامت الصلوةQad Qamatis salah) (the prayer has begun)
40 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Masjid-e-Nabubi, Medina-al-Munawwarah
50,000 times reward for One Rakah Salah in the Holy Medina
41 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
42 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
43 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
(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."
45 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
06.00.00
Method I
47 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
﴾1:5﴿ ُ 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
52 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
In the Name of Allaah, the Most Merciful, the Bestower of Mercy
﴾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
﴾112:4﴿ ٌحد
َ ن َلُه ُكُفًوا َأ
ْ َوَلْم َيُك
(112:4) Walam yakul-lahu kufuwan ahad
There is none in comparable to him
53 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
﴾114:4﴿ ِ 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
54 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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')
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
57 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
59 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
This means: Allah is the greatest
& 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
62 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
'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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
07.00.00
How to Perform Salaat,
the Islamic Ritual Prayer
Method II
Before Salaat
65 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Begin Salaat
66 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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) :
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
3. Fatiha: Recite aloud the Fatiha, the first surah of the Qur'an.
68 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
69 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Subhaana Glory to my
rabbiyal 'Alaa Lord, the Most
(3x) High.
70 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
71 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
pause pause
72 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
73 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
• Recitation:
SUBHÁNA-KALLÁH-HUM-MA WA BI-HAMDIKA,
WATABÁRAKAS-MUKA WATA'ÁLÁ JADDUKA, WA-
LÁ ILÁHA GHAÍRUK.
76 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Al Quayam
Posture 2
77 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
78 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Instructions:
Quayam
While rising from the bending position of Ruku', recite
Posture 4
SAMI 'ALLÁHU LIMAN HAMIDAH
ALLÁH AKBAR
Allah is the greatest.
Recitation:
Recite 3 Times 79 | 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
Posture
in contact: 5 two palms, two knees, toes of both feet.
forehead,
80 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Quood
Instructions:
Reciting
ALLÁH AKBAR
Allah is the greatest.
81 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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
83 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
IN-NAKA HAMÍDUM-MAJEED
IN-NAKA HAMÍDUM-MAJEED
84 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
saying:
saying:
85 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
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)
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.
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.
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
88 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
89 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
90 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
91 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
92 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
93 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
94 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
96 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
97 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
98 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
99 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
100 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
.
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
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
101 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
And this will enable you to pray all the 5 daily prayers.
1 Allahu Akbar
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.
Note-
Males garments/pants should be above the ankles (unlike in the
103 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
104 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
105 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
.
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
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)
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 .
And this will enable you to pray all the 5 daily prayers.
1 Allahu Akbar
107 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
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 and start praying.
Also at the end of her menstruation she must make ghusl and begin
her prayers.
108 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
109 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
.
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
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)
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 .
12.00.00
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.
111 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
112 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
113 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
114 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
13.00.00
115 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
116 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
117 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
118 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
119 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
120 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
121 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
122 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
123 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
124 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 an- other 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
125 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
126 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
127 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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]
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
َ َيا َأّيَها اّلِذي
﴾63:9﴿ نَ سُرو ِ خاَ ك ُهُم اْل
َ ك َفُأوَلِئ
َ ل َذِل
ْ َيْفَع
130 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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:
131 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
(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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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'?
135 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
ِ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].
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
138 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
141 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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.
142 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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
wa Sallam - replied the salam and then said, “Go back and pray for you have
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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…”
144 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
146 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
147 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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?
148 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
149 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
150 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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].
151 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
152 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
153 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
154 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
155 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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]
156 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
159 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
160 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴿ َ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
December 15, 2009 [MUSLIM PRAYER GUIDE]
162 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
ٌ َفَوْي
"(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
َ َيا َأّيَها اّلِذي
﴾2:153﴿
164 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
December 15, 2009 [MUSLIM PRAYER GUIDE]
166 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
َ اّلِذي
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
173 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
(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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
َ َيا َأّيَها اّلِذي
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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)
178 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
179 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
182 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
184 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
185 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
186 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
187 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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?
188 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
189 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
190 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
191 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
192 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
193 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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)
194 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
195 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
196 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
197 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
(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
198 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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).
199 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
200 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
201 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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,
202 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
'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, `Abdul 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)
203 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
206 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
207 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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:
208 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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, `Abdul 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), `Abdul 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
210 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
of steps in the wall! Whereas the best guidance is the guidance of Muhammad
(sallallaahu `alaihi 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.
38 Bukhaari & Muslim.
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 `Abdullaah (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 `ulamaa 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
43 Bukhaari & Ahmad.
44 i.e., their kneeling place.
45 Bukhaari & Ahmad.
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).
211 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 (`alaihis
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.
212 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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:
213 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
214 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
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
declared it saheeh and Dhahabi agreed.
70 Bukhaari & Nasaa'i.
71 Bukhaari & Abu Daawood.
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 `Awaanah.
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
216 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 `Aabideen'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 da`eef 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 `Iyaad 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 `Abdullaah 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,
217 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
`Asaakir (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
218 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
closing their eyes during Prayer is misdirected piety, for the best guidance is
the guidance of Muhammad (sallallaahu `alaihi 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.
84 Bukhaari & Abu Daawood.
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 `Asaakir. 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 `Awaanah. The Messenger (sallallaahu `alaihi
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 `alaihi 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.
219 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
220 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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:
221 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
222 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
9.
223 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
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! I seek refuge with You from the distress of the Day of
Account.- Ten times.121
12.
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
(`alaihis salam), "and I am the first of the believers." (A`raaf 7:143)
101 Azhari said: i.e. `I 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-`Aleel fi Masaa'il al-Qadaa' wal-Qadr wat-
Ta`leel (pp. 178-206).
104 Muslim, Abu `Awaanah, 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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. `Uqaili 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 `Awaanah; declared saheeh by Tirmidhi. Abu
Nu`aim also narrated it in Akhbaar Isbahaan (1/210) from Jubair ibn
Mut`am who heard the Prophet (sallallaahu `alaihi wa sallam) saying it
in voluntary prayer.
114 Muslim & Abu `Awaanah.
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 `Awaanah, 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.
120 Muslim & Abu `Awaanah.
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
228 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
... 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,
(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
230 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
231 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
232 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
233 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
234 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾51:60﴿ َ عُدو
ن َ ن َيْوِمِهُم اّلِذي ُيو
ْ ن َكَفُروا ِم
َ ل ِلّلِذي
ٌ َفَوْي
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]
235 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴿ َ عفُدو
ن َ ك اْلَيفْوُم اّلفِذي َكففاُنوا ُيو
َ صاُرُهْم َتْرَهُقُهفْم ِذّلفٌة َذِلف
َ شَعًة َأْب
ِ خا
َ
﴾70:44
﴾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]
َ 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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]
﴾81:29﴿ َ ب اْلَعاَلِمي
ن ّ ل َر
ُّ شاَء ا
َ ن َي
ْ ل َأ
ّ ن ِإ
َ شاُءو
َ َوَما َت
238 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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,
239 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
He also recited loudly in Friday prayer and the two 'Eid prayers175, in the
prayer for rain176, and in the eclipse prayer177.
241 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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, Nasa`i 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
﴾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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
246 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
247 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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
249 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
250 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
251 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
252 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
253 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
254 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
255 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
*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-da`eefah (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 da`eef and
cannot be used for proof at all; among those who have declared it da`eef are
Ibn al-Jawzi, Mundhiri, Haitami, Ibn Hajar al-Asqalaani and Boosayri.
`Abdul Haqq al-Ishbeeli said, "It is baseless".
154 Bukhaari & Muslim.
155 There are many ahadeeth mentioned further on which prove this.
156 Ibn Abi Shaibah (1/100/1), Ahmad & `Abdul 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 rak`ah 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
258 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
259 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
260 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
261 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
262 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
263 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
most cautious thing is to leave the two rak`ahs in compliance with the
command of the Prophet (sallallaahu `alaihi wa sallam). Allaah knows best.
Later I came across an authentic hadeeth which had a command for two
rak`ahs after witr, so the order of the Prophet (sallallaahu `alaihi wa sallam)
agrees with his action, and the two rak`ahs are validated for everyone; the
first command is thus one of recommendation, not negating the two rak`ahs.
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.
275 Muslim & Abu Daawood.
276 ibid.
277 ibid.
278 This is the saying of Imaam Shaafi`i, 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 Shaafi`ees 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.
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
265 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
266 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
267 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
18 Abu Daawood, Ibn Hibbaan, Tabaraani, Ibn `Asaakir (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."
"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
269 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
He said in another hadeeth, The prayer of a man does not count unless he
straightens his back in rukoo' and sujood.43
2. How Perfect is my Lord, the Supreme, and Praised be He, three times.46
270 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
271 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
272 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
... 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:
273 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
O Allaah! ...66
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
274 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
275 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
276 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 `alaihi wa sallam), as is the raising of the hands on
straightening up after rukoo`. It is the madhhab of the three Imaams Maalik,
Shaafi`i 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 `Asaakir (15/78/2). Some of the Hanafis chose to do it, among them
`Isaam bin Yusuf Abu `Asamah al-Balkhi (d. 210), a student of Imaam Abu
Yusuf (rahimahullaah), as has been explained in the Introduction. `Abdullaah
bin Ahmad reported from his father in his Masaa'il (p. 60), "It is related from
`Uqbah bin `Aamir 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.
26Bukhaari & Abu Daawood.
27Bukhaari & Muslim.
28 Bukhaari & Abu Daawood.
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, `Abdullaah b.
Ahmad in Zawaa'id al-Musnad & Ibn Maajah.
277 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
278 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
279 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 `Awaanah, 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 `alaihi 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 `alaihi 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-Ma`aad, 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 `Umar, in Baihaqi from Abu Sa`eed al-Khudri, & in Nasaa'i
again as a hadeeth of Abu Musa al-Ash`ari .
280 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
281 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
282 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
283 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
284 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 fore- arms 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
285 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
1.
2.
How Perfect is my Lord, the Most High, and Praised be He, three
times.116
3.
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
286 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
5.
O Allaah! Forgive me all my sins: the minor and the major, the first and
the last, the open and the hidden.120
7.
287 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
9.
How perfect You are [O Allaah] and Praised. None has the right to be
worshipped except you.123
10.
[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
288 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
290 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
"He would sometimes practise iq'aa' [resting on both his heels and (all) his
toes]."151
292 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
293 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
Next, "he would sit straight [on his left foot, upright, until every bone returned
to its position]."166
294 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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-Da`eefah (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-`Arab and other books of the
`Arabic language, and as mentioned by Tahaawi in Mushkil al-Aathaar and
Sharh Ma`aani 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).
295 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
296 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
105Abu Daawood & Tirmidhi, who declared it hasan; Ibn Khuzaimah & Ibn
Hibbaan declared it saheeh. See Saheeh Abi Daawood (653).
106Bukhaari & Abu Daawood.
107Bukhaari & Muslim. It is given in Irwaa' (359).
108Muslim, Abu `Awaanah & Ibn Hibbaan.
109Abu Daawood & Ibn Maajah with a hasan isnaad.
110Muslim & Abu `Awaanah.
111Bukhaari, Muslim, Abu Daawood & Ahmad.
112Ahmad & Tirmidhi, who declared it saheeh.
113Ibn Khuzaimah (1/80/2), al-Maqdisi in al-Mukhtaarah & Haakim, who
declared it saheeh and Dhahabi agreed.
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.
117Muslim & Abu `Awaanah.
118Bukhaari & Muslim.
119Muslim, Abu `Awaanah, Tahaawi & Daaraqutni.
120Muslim & Abu `Awaanah.
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 `Awaanah, Nasaa'i & Ibn Nasr.
124Ibn Abi Shaibah (62/112/1) & Nasaa'i ; Haakim declared it saheeh and
Dhahabi agreed.
125Muslim, Abu `Awaanah & Ibn Abi Shaibah (12/106/2, 112/1).
126ibid.
297 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
298 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
be correct, when iq`aa' has reached us via: the hadeeth of Ibn `Abbaas in
Muslim, Abu Daawood & Tirmidhi, who declared it saheeh, and others (see
Silsilah al-Ahaadeeth as-Saheehah 383); the hadeeth of Ibn `Umar 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
`Umar and Ibn `Abbaas practising iq`aa'; 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 `alaihi wa sallam). This sunnah was practised by
several Companions, Successors and others, and I have expanded on this in al-
Asl.
Of course, this iq`aa' is different to the one which is forbidden, and follows
under "Tashahhud".
152Abu Daawood & Baihaqi with a saheeh isnaad.
153Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
154Bukhaari & Muslim.
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 `alaihi 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 Shaafi`i, 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
301 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
302 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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:
306 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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.
308 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 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.
َ 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
َ 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
December 15, 2009 [MUSLIM PRAYER GUIDE]
(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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.'
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).
316 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
317 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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 `Iyad
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
323 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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!
324 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
326 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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."
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
328 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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!
329 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
330 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
Chapter 20-24 Footnotes
175Nasaa'i (1/173) with a saheeh isnaad.
176Bukhaari & Abu Daawood.
177Abu Daawood & Baihaqi with a good sanad.
178Tayaalisi, Ahmad & Ibn Abi Shaibah. About iq`aa', Abu `Ubaidah 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 iq`aa' between sajdahs, which is approved in the
Sunnah, as covered previously.
179Muslim, Abu `Awaanah & others. It is given in Irwaa' (316).
180Muslim & Abu `Awaanah.
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-Ma`aad.
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.
184`Abdur Razzaaq; `Abdul Haqq declared it saheeh in his Ahkaam (no. 1284
- with my checking).
331 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
185Muslim, Abu `Awaanah & Ibn Khuzaimah. Humaidi (13/1) and Abu
Ya`laa (275/2) added with a saheeh sanad on the authority of Ibn `Umar: "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.
186Muslim & Abu `Awaanah.
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 `Adi (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 `alaihi 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 `Arabic 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
`alaihi wa sallam) himself, for he is the one who brought us this sunnah, and
332 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 Da`eef 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), `Abdul
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.
193Muslim & Abu `Awaanah.
194Baihaqi transmitted it as a narration from `Aa'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.
198Bukhaari & Muslim.
199Abu Daawood & Haakim , who declared it saheeh and Dhahabi agreed.
200Ar. tahiyyaat, i.e. "all words which imply peace, sovereignty and eternity,
are due to Allaah." (Nihaayah)
333 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 Mas`ood's statement, "We said: Peace be on the Prophet" clarifies that the
Companions (radi Allaahu `anhum) used to say, "Peace be on you, O Prophet"
in tashahhud while the Prophet (sallallaahu `alaihi 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 `alaihi wa sallam); this is supported by the fact that `Aa'ishah (radi
Allaahu `anhaa) 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 `alaihi 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 `Awaanah only, 'If this is authentically-
reported from the Companions, it proves that after his time, it is not
compulsory to address the Prophet (sallallaahu `alaihi 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:- `Abdur
Razzaaq said: Ibn Juraij informed me: `Ataa' informed me that the
334 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
335 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
339 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
340 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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.
341 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
"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
342 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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! [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
343 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
344 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
345 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
346 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
prayer." Hence, those who label Imaam Shaafi`i 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 `Awaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It
is given in Irwaa' (350).
258Abu Daawood & Ahmad with a saheeh sanad.
259Muslim & Abu `Awaanah.
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 `alaihi 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 `Aa'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.
264Bukhaari & Muslim.
347 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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 `Aasim 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.
269Bukhaari & Muslim.
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
349 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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.
351 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
December 15, 2009 [MUSLIM PRAYER GUIDE]
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
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:
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
December 15, 2009 [MUSLIM PRAYER GUIDE]
"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
356 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
357 | P a g e
December 15, 2009 [MUSLIM PRAYER GUIDE]
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:
Akm Fakhrul Islam, New York, USA
358 | P a g e