THE JINN
Jinn are created from fire. Out of these many have been given the strength to change in whatever form they wish. Wicked, evil Jinn are known as Shaitaan. They are like humans, .they are intelligent, have a soul and a body. They eat, drink, live, die and have children. Within them there are infidels, Muslims, Sunni, bad-sects and every type. There are more of bad Jinn in quantity as per humans. To say that there is no such thing as Jinn or the Jinn is the bad in you are acts of Kufr/infidelity.
Saturday, 20 August 2011
MALAIK - ANGELS
MALAIK - ANGELS
Angels are creations of light. They have been given the strength by Allah Ta'ala to turn into whatever shape or form they wish, whether it be of a Human or another creation. Angels never do anything against the order of Allah, nor purposely or by mistake, because they are Ma'soom. They are pure from all types of sins small or large. Allah Ta'ala has given many types of duties, some angels have a fixed duty of taking out the soul, some to give rain, some have been given the task to create the face of a child in the mother's womb, some to write the deeds of an individual, some to do a particular type of duty, others to do another type of duty etc. Angels are not male or female. To believe them as 'Kadeem' (always have been in existence or always will be in existence) or to believe them as the creators is Kufr/infidelity. The slightest form of insult for an Angel is also infidelity [Aiamgiri etc]. Some people call their enemies or oppressors as 'the angel of death', to say such things is not allowed and close to infidelity. To reject the existence of Angels or to say that the strength of all good is known as Angels and there are no such things are both acts of Kufr.
Angels are creations of light. They have been given the strength by Allah Ta'ala to turn into whatever shape or form they wish, whether it be of a Human or another creation. Angels never do anything against the order of Allah, nor purposely or by mistake, because they are Ma'soom. They are pure from all types of sins small or large. Allah Ta'ala has given many types of duties, some angels have a fixed duty of taking out the soul, some to give rain, some have been given the task to create the face of a child in the mother's womb, some to write the deeds of an individual, some to do a particular type of duty, others to do another type of duty etc. Angels are not male or female. To believe them as 'Kadeem' (always have been in existence or always will be in existence) or to believe them as the creators is Kufr/infidelity. The slightest form of insult for an Angel is also infidelity [Aiamgiri etc]. Some people call their enemies or oppressors as 'the angel of death', to say such things is not allowed and close to infidelity. To reject the existence of Angels or to say that the strength of all good is known as Angels and there are no such things are both acts of Kufr.
Maujiza - miracles performed by Prophets
Maujiza - miracles performed by Prophets
Difference between Maujizaa and Karamat
The untoward action which is impossible to perform, and a Prophet performs it to prove their prophecy and astonishes Infidels is known as a 'Maujizaa'. For example to bring back to life the dead, with the movement of the finger to split the moon into two. If these types of actions are performed by a Wali (friend of Allah) then it is known as a Karaamat. If they are performed by an ordinary person or wrongdoer or a Kafir then it is known as 'Istidraj'.
When seeing a Maujizaa the truth of a Prophet is accepted, because if this sort of power has been given to them to which they .can perform miracles, astonish people and make them helpless then they are truly a Messenger and a Prophet of Allah, as false liars who claim to be a Prophet cannot perform these types of miracles. Allah Ta'ala never gives the false claimants of Prophet-hood the power to perform Maujizaas, otherwise one would not be able to distinguish the difference between the true Prophets and false claimants.
Important Rule: The Prophet's mistakes
The mistakes that have been committed by the Prophets, to talk about them except for when praying about them in the Holy Quran and Hadith is Haram, meaning forbidden and strictly forbidden. How can others actually use their tongues against these kings, for Allah is the Ruler of alt. However he wishes to build a palace He can do so, meaning the Prophets are the Lord's beloved creations whatever way they want to present themselves to Allah, others cannot use them as their certificates to call them by. Meaning when a Prophet made a mistake the words used by Allah to call them Prophets or whatever the Prophets named themselves in the state of servant-hood, no follower has the right to use them phrases in relation to the Prophets, as this is completely not allowed and strictly forbidden.
BOOKS OF ALLAH TA'ALA
Allah Ta'ala revealed to his Messengers his statement and message. Tauret was revealed to Hazrat Moosa, Zuboor was revealed to Hazrat Da'ood, Injeel was revealed to Hazrat Eisa and many other books were revealed to many other Prophets. The followers of these Prophets altered these books, added or extracted statements and therefore changed the orders of Allah. Then Allah Ta'ala revealed to our Master, Muhammad Salallaho Alaihi Wasallam the Holy Quran. The Quran is such a unique book that no one can make another like it, whether the whole world tried together to make one, they couldn't. The Quran is complete with all the knowledge and every aspect is enlightened. It is the same now, fourteen hundred years later as it was when it was revealed, and will always remain the same. If the whole world wished, even then there would not a be a slightest letter difference to it. Those who say that someone has altered or increased or decreased it or the true Quran is kept by the Imam of the unseen, then they are a Kafir. This is the true Quran. It is necessary for all to bring faith on this Quran. There will now, not come a new Prophet nor a new book, those who believe against this are not Muslims
Difference between Maujizaa and Karamat
The untoward action which is impossible to perform, and a Prophet performs it to prove their prophecy and astonishes Infidels is known as a 'Maujizaa'. For example to bring back to life the dead, with the movement of the finger to split the moon into two. If these types of actions are performed by a Wali (friend of Allah) then it is known as a Karaamat. If they are performed by an ordinary person or wrongdoer or a Kafir then it is known as 'Istidraj'.
When seeing a Maujizaa the truth of a Prophet is accepted, because if this sort of power has been given to them to which they .can perform miracles, astonish people and make them helpless then they are truly a Messenger and a Prophet of Allah, as false liars who claim to be a Prophet cannot perform these types of miracles. Allah Ta'ala never gives the false claimants of Prophet-hood the power to perform Maujizaas, otherwise one would not be able to distinguish the difference between the true Prophets and false claimants.
Important Rule: The Prophet's mistakes
The mistakes that have been committed by the Prophets, to talk about them except for when praying about them in the Holy Quran and Hadith is Haram, meaning forbidden and strictly forbidden. How can others actually use their tongues against these kings, for Allah is the Ruler of alt. However he wishes to build a palace He can do so, meaning the Prophets are the Lord's beloved creations whatever way they want to present themselves to Allah, others cannot use them as their certificates to call them by. Meaning when a Prophet made a mistake the words used by Allah to call them Prophets or whatever the Prophets named themselves in the state of servant-hood, no follower has the right to use them phrases in relation to the Prophets, as this is completely not allowed and strictly forbidden.
BOOKS OF ALLAH TA'ALA
Allah Ta'ala revealed to his Messengers his statement and message. Tauret was revealed to Hazrat Moosa, Zuboor was revealed to Hazrat Da'ood, Injeel was revealed to Hazrat Eisa and many other books were revealed to many other Prophets. The followers of these Prophets altered these books, added or extracted statements and therefore changed the orders of Allah. Then Allah Ta'ala revealed to our Master, Muhammad Salallaho Alaihi Wasallam the Holy Quran. The Quran is such a unique book that no one can make another like it, whether the whole world tried together to make one, they couldn't. The Quran is complete with all the knowledge and every aspect is enlightened. It is the same now, fourteen hundred years later as it was when it was revealed, and will always remain the same. If the whole world wished, even then there would not a be a slightest letter difference to it. Those who say that someone has altered or increased or decreased it or the true Quran is kept by the Imam of the unseen, then they are a Kafir. This is the true Quran. It is necessary for all to bring faith on this Quran. There will now, not come a new Prophet nor a new book, those who believe against this are not Muslims
Who is Ma'soom (immune from Sin)
Who is Ma'soom (immune from Sin)
A Prophet or an Angel are Ma'soom,meaning they are completely immune from sin and therefore cannot commit a sin. Except for Prophets or Angels if one believes that an Imam or a Wali are also Ma'soom then they are misguided and have deviated from the right sect. Although there are Imams and great Walis who also do not commit sin. however, if sometimes they do commit a sin then according to Shariat this is not impossible. To pass the message of Allah, a Prophet can never make a mistake as this is impossible.
Associating a Prophet with fear: Those who say that the message of Allah is sometimes not passed on by a Prophet due to the fear of people or some other reason, is an infidel. Prophets are better than all creations. In fact they are better than those Angels who are Rasools.
To believe a Wali to be better than a Prophet
Regardless of how high a rank of a Wali is, they can never be equal to a Prophet. Those who show a non-Prophet better than a Prophet are Infidels.
Belief. From Hazrat Adam Alaihi Salaam to our beloved Prophet Hazrat Muhammad Sallallaho Alaihi Wasallam there has come many Prophets, Hazrat Nooh (Noah), Hazrat Ibrahim (Abraham), Hazrat Moosa (Moses), Hazrat Eisa (Jesus) and also thousands of others. The above four were Messengers and also Prophets. The last of all Prophets and Messengers and the most virtuous of all creations, is Allah's most beloved our Master Hazrat Ahmad Mujtaba Muhammad Mustapha Salallaho Alaihi Wa Aalihi Wasaliam. After the beloved Prophet there has never been another Prophet nor will there be another Prophet. Whoever believes that there will be a Prophet or has been a Prophet during our Prophet's era or after or actually believes it as a possibility of someone obtaining Prophecy is a Kafir/Infidel.
Our Prophet's unique virtues and excellence
Allah Ta'ala created from his light our beloved Prophet, before any other thing. Prophets, Angels, Earth, Skies, Heavens etc. have all been created from the ray of the Holy Prophet's light (Noor). Except for Allah or being equal to Allah, our beloved Prophet has been given whatever qualities there are, and whatever excellence exists, by Allah Ta'ala. In the whole universe there cannot be anything or anyone with the same or greater quality than our beloved Prophet. Huzoor is the most virtuous creation and a delegate of Allah Ta'ala. Huzoor is the Prophet of all the other Prophets and it is a necessity for everyone to follow the Prophet. Allah Ta'ala has gifted Huzoor with the keys of all Allah's treasures, All the world and religious gifts are provided and created by Allah and shared and given out by our beloved Prophet. Allah Ta'ala gave our Prophet the unique gift of Me'raj, meaning called him above the skies (Ursh) and showed him his vision with the Prophet's own eyes. The Prophet listened to Allah's voice and was given a tour of Jannat (paradise), Dozakh (hell), Ursh (above the skies) and Kursi (throne). All this happened in a short period at night. On the day of judgement our Prophet will be the first to perform intercession, meaning he will intercede for people in the court of Allah. He will raise the grades. There are many other qualities, to much to mention in this short section.
Belief. To treat something relating to the Prophet as low
If someone treated any of the Holy Prophet's quotations or actions or deeds or situations as not worthy or looked upon them with degrading value then they are a Kafir. [QaziKhan, Shifa Kaazi Ayaaz etc]
A Prophet or an Angel are Ma'soom,meaning they are completely immune from sin and therefore cannot commit a sin. Except for Prophets or Angels if one believes that an Imam or a Wali are also Ma'soom then they are misguided and have deviated from the right sect. Although there are Imams and great Walis who also do not commit sin. however, if sometimes they do commit a sin then according to Shariat this is not impossible. To pass the message of Allah, a Prophet can never make a mistake as this is impossible.
Associating a Prophet with fear: Those who say that the message of Allah is sometimes not passed on by a Prophet due to the fear of people or some other reason, is an infidel. Prophets are better than all creations. In fact they are better than those Angels who are Rasools.
To believe a Wali to be better than a Prophet
Regardless of how high a rank of a Wali is, they can never be equal to a Prophet. Those who show a non-Prophet better than a Prophet are Infidels.
Belief. From Hazrat Adam Alaihi Salaam to our beloved Prophet Hazrat Muhammad Sallallaho Alaihi Wasallam there has come many Prophets, Hazrat Nooh (Noah), Hazrat Ibrahim (Abraham), Hazrat Moosa (Moses), Hazrat Eisa (Jesus) and also thousands of others. The above four were Messengers and also Prophets. The last of all Prophets and Messengers and the most virtuous of all creations, is Allah's most beloved our Master Hazrat Ahmad Mujtaba Muhammad Mustapha Salallaho Alaihi Wa Aalihi Wasaliam. After the beloved Prophet there has never been another Prophet nor will there be another Prophet. Whoever believes that there will be a Prophet or has been a Prophet during our Prophet's era or after or actually believes it as a possibility of someone obtaining Prophecy is a Kafir/Infidel.
Our Prophet's unique virtues and excellence
Allah Ta'ala created from his light our beloved Prophet, before any other thing. Prophets, Angels, Earth, Skies, Heavens etc. have all been created from the ray of the Holy Prophet's light (Noor). Except for Allah or being equal to Allah, our beloved Prophet has been given whatever qualities there are, and whatever excellence exists, by Allah Ta'ala. In the whole universe there cannot be anything or anyone with the same or greater quality than our beloved Prophet. Huzoor is the most virtuous creation and a delegate of Allah Ta'ala. Huzoor is the Prophet of all the other Prophets and it is a necessity for everyone to follow the Prophet. Allah Ta'ala has gifted Huzoor with the keys of all Allah's treasures, All the world and religious gifts are provided and created by Allah and shared and given out by our beloved Prophet. Allah Ta'ala gave our Prophet the unique gift of Me'raj, meaning called him above the skies (Ursh) and showed him his vision with the Prophet's own eyes. The Prophet listened to Allah's voice and was given a tour of Jannat (paradise), Dozakh (hell), Ursh (above the skies) and Kursi (throne). All this happened in a short period at night. On the day of judgement our Prophet will be the first to perform intercession, meaning he will intercede for people in the court of Allah. He will raise the grades. There are many other qualities, to much to mention in this short section.
Belief. To treat something relating to the Prophet as low
If someone treated any of the Holy Prophet's quotations or actions or deeds or situations as not worthy or looked upon them with degrading value then they are a Kafir. [QaziKhan, Shifa Kaazi Ayaaz etc]
Who is a Prophet
Who is a Prophet
A Prophet is the person who received the 'Wahi' (revelation) meaning a message from Allah for the guidance of mankind to show people the path to the lord. Whether this message came via angels to the Prophet or whether the knowledge was given direct to the Prophet from the lord. Many Prophets and many angels are Messengers (Rasools). All Prophets were male, nor has a Jinn ever been a Prophet nor has there been a female Prophet. One cannot be a Prophet due to worship or perseverance, but become a Prophet due to Allah's will, and therefore a person's effort does not make them favourable. Hence, Allah makes only them a Prophet who he deems fit and are born like so, and always stay away from sin even before becoming a Prophet and also are always attracted to good. There is never an aspect in a Prophet that people would hate.
Prophet's walking, conduct, looks, features, nobility and family.
A Prophet's walk, conduct, looks, features, nobility, family, ways, manner, talk and conversation are all good and free from faults. A prophet's intelligence is complete. A Prophet is the most clever out of all people. The highest qualified doctor or philosopher's intelligence does not reach even a millionth part of the Prophet's intelligence. Those who believe that they can become Prophet due to their effort are infidels (Kafir) and those who believe that a Prophet's prophecy can be taken away from them are also infidels.
A Prophet is the person who received the 'Wahi' (revelation) meaning a message from Allah for the guidance of mankind to show people the path to the lord. Whether this message came via angels to the Prophet or whether the knowledge was given direct to the Prophet from the lord. Many Prophets and many angels are Messengers (Rasools). All Prophets were male, nor has a Jinn ever been a Prophet nor has there been a female Prophet. One cannot be a Prophet due to worship or perseverance, but become a Prophet due to Allah's will, and therefore a person's effort does not make them favourable. Hence, Allah makes only them a Prophet who he deems fit and are born like so, and always stay away from sin even before becoming a Prophet and also are always attracted to good. There is never an aspect in a Prophet that people would hate.
Prophet's walking, conduct, looks, features, nobility and family.
A Prophet's walk, conduct, looks, features, nobility, family, ways, manner, talk and conversation are all good and free from faults. A prophet's intelligence is complete. A Prophet is the most clever out of all people. The highest qualified doctor or philosopher's intelligence does not reach even a millionth part of the Prophet's intelligence. Those who believe that they can become Prophet due to their effort are infidels (Kafir) and those who believe that a Prophet's prophecy can be taken away from them are also infidels.
DESTINY
DESTINY
Within the knowledge of Allah there is, what was going to happen in the world and whatever servants were going to do, Allah found this out from the beginning and wrote it down. He wrote goodness in some people's fate and wrote badness in another person's fate. He did not make the person helpless by writing this down, but wrote down what the servant was going to do. If he wrote badness in a person's fate then this is because the person was going to perform badness and if he wrote goodness in a person's fate then this is because the person was going to perform goodness. Allah's knowledge or due to Allah writing this down did not make a person helpless.
Rule: It is forbidden to discuss or debate the subject of destiny, a person should only think that they are not helpless like stones and therefore cannot do anything according to their will, but actually Allah has given humans the power to do as they please and the reward and sin is based upon this power of will. To believe yourself as totally without will or totally helpless is a misguided belief. After performing bad deeds you should not say that this happened because it was Allah's will and therefore it was in my destiny, but all good things are done with the pleasure of Allah and all bad deeds are done with the pleasure of one's desires.
PROPHETS AND MESSENGERS
Just as it is necessary to know Allah's self. characteristics, and attributes, it is also as important to know what aspects should be present in a Prophet and what should not be, so that a person can be protected from infidelity.
Meaning of a Messenger (Rasool)
Messenger means He who brings the message from the Lord to the servants.
Within the knowledge of Allah there is, what was going to happen in the world and whatever servants were going to do, Allah found this out from the beginning and wrote it down. He wrote goodness in some people's fate and wrote badness in another person's fate. He did not make the person helpless by writing this down, but wrote down what the servant was going to do. If he wrote badness in a person's fate then this is because the person was going to perform badness and if he wrote goodness in a person's fate then this is because the person was going to perform goodness. Allah's knowledge or due to Allah writing this down did not make a person helpless.
Rule: It is forbidden to discuss or debate the subject of destiny, a person should only think that they are not helpless like stones and therefore cannot do anything according to their will, but actually Allah has given humans the power to do as they please and the reward and sin is based upon this power of will. To believe yourself as totally without will or totally helpless is a misguided belief. After performing bad deeds you should not say that this happened because it was Allah's will and therefore it was in my destiny, but all good things are done with the pleasure of Allah and all bad deeds are done with the pleasure of one's desires.
PROPHETS AND MESSENGERS
Just as it is necessary to know Allah's self. characteristics, and attributes, it is also as important to know what aspects should be present in a Prophet and what should not be, so that a person can be protected from infidelity.
Meaning of a Messenger (Rasool)
Messenger means He who brings the message from the Lord to the servants.
Allah Ta'ala's presence
Allah Ta'ala's presence
Allah is WajibulWajood meaning that his presence is necessary and disappearance impossible.
Belief: There is nothing that is outside the knowledge of Allah. Whether it is present or not. Whether it is possible or impossible. Whether it is specific or global. He has been aware of everything, is aware of everything, and will always be aware of everything for infinity. Things change but his knowledge does not change. He is fully aware of our intention and what is in our heart. His knowledge has no end.
Belief: Without Allah's intention nothing can happen, however, he is happy when something good occurs and upset when something bad occurs.
Belief: Allah has the power of all possible things. No possible thing is out of his power. Things which are impossible for Allah are not under his power. To believe power over the impossible for Allah is to reject Allah.
Belief: Good and bad, Infidelity and faith, to obey and defy is all created by Allah.
Belief: In real terms Allah is the deliverer of wealth. Angels are servants and interceders.
Belief: There is nothing necessary for Allah, not to give reward or to pass on punishment or to favour upon, because he is the master without any restriction whatsoever. Whatever He wishes he can do, whatever He wishes he can order. If He rewards then it is his virtue, if He punishes then it is his fair judgment. Yes it is His graciousness that He will only order what a servant can do. He will of course give with His virtue paradise for Muslims and He will give from His judgement Hell to non-Muslims, because He has promised that except for Infidelity whatever Sin He wishes He will forgive and His promises or threats do not change. This is why punishment and reward will definitely occur.
Belief: Allah is care free from the world. He does not gain any benefit or loss from it. Nor can it give Him benefit or loss. Whatever He does, there is no personal benefit or gain to Him. From creating the world there is no personal benefit to Him and if He had not created it there would have been no personal loss to Him. To show His virtue, judgement and qualities He created the creatures.
Belief: In everything that Allah does there are a lot of reasons behind it whether we understand them or not. It is his reasoning that He has made one thing to be a cause for another thing. He made Fire to be the cause of heat. He made water to be the cause to cool something. He made the eye so that one could see, He made the ear so that one could hear. If he wished He could have made fire to cool, water to heat, eye to hear, ear to see.
Belief: For Allah all faults and mistakes are impossible. Like to lie, illiteracy. mistake, cruelty, to be shameless, all sorts of faults are impossible for Allah. If someone believes that Allah can lie but does not lie, they are therefore believing that Allah has the power to make a mistake or fault but does not do so. Then it does not stop there one would have to believe that Allah can perform any sort of fault but does not do so, like to steal, perform adultery, be cruel, to give birth etc. etc. "Ta'ala Allaho An Zaalika Ulwan Kabeera" Allah is pure from all them sort of things. To believe Allah can perform faults but does not do so is to believe faults in Allah and therefore rejecting Allah as a Lord. May Allah protect us against having these sorts of belief
Allah is WajibulWajood meaning that his presence is necessary and disappearance impossible.
Belief: There is nothing that is outside the knowledge of Allah. Whether it is present or not. Whether it is possible or impossible. Whether it is specific or global. He has been aware of everything, is aware of everything, and will always be aware of everything for infinity. Things change but his knowledge does not change. He is fully aware of our intention and what is in our heart. His knowledge has no end.
Belief: Without Allah's intention nothing can happen, however, he is happy when something good occurs and upset when something bad occurs.
Belief: Allah has the power of all possible things. No possible thing is out of his power. Things which are impossible for Allah are not under his power. To believe power over the impossible for Allah is to reject Allah.
Belief: Good and bad, Infidelity and faith, to obey and defy is all created by Allah.
Belief: In real terms Allah is the deliverer of wealth. Angels are servants and interceders.
Belief: There is nothing necessary for Allah, not to give reward or to pass on punishment or to favour upon, because he is the master without any restriction whatsoever. Whatever He wishes he can do, whatever He wishes he can order. If He rewards then it is his virtue, if He punishes then it is his fair judgment. Yes it is His graciousness that He will only order what a servant can do. He will of course give with His virtue paradise for Muslims and He will give from His judgement Hell to non-Muslims, because He has promised that except for Infidelity whatever Sin He wishes He will forgive and His promises or threats do not change. This is why punishment and reward will definitely occur.
Belief: Allah is care free from the world. He does not gain any benefit or loss from it. Nor can it give Him benefit or loss. Whatever He does, there is no personal benefit or gain to Him. From creating the world there is no personal benefit to Him and if He had not created it there would have been no personal loss to Him. To show His virtue, judgement and qualities He created the creatures.
Belief: In everything that Allah does there are a lot of reasons behind it whether we understand them or not. It is his reasoning that He has made one thing to be a cause for another thing. He made Fire to be the cause of heat. He made water to be the cause to cool something. He made the eye so that one could see, He made the ear so that one could hear. If he wished He could have made fire to cool, water to heat, eye to hear, ear to see.
Belief: For Allah all faults and mistakes are impossible. Like to lie, illiteracy. mistake, cruelty, to be shameless, all sorts of faults are impossible for Allah. If someone believes that Allah can lie but does not lie, they are therefore believing that Allah has the power to make a mistake or fault but does not do so. Then it does not stop there one would have to believe that Allah can perform any sort of fault but does not do so, like to steal, perform adultery, be cruel, to give birth etc. etc. "Ta'ala Allaho An Zaalika Ulwan Kabeera" Allah is pure from all them sort of things. To believe Allah can perform faults but does not do so is to believe faults in Allah and therefore rejecting Allah as a Lord. May Allah protect us against having these sorts of belief
Beliefs
Beliefs
Beliefs Relating To Allah's Self And His Characteristics (Allah Ta'ala's Monotheism [Oneness] And His Qualities)
Allah is one. He is Pure, He is Unique, he is free from faults. He is the total of all qualities and excellence. No one in any thing is equal to him or is level with him or higher than him. In his qualities of characteristics he has always existed and will always remain. Eternity is only for his self and his characteristics. Except Him, whatever exists hasn't been there always, but in fact has been created by Him. He is from Himself meaning no-one has created Him. He is not a father of anyone, nor a son, nor does he have a wife nor any relations. He is self sufficient from all this. He is not dependant of anyone on any matter and all are dependant of Him. To give wealth, to kill, to give life are all in his control. He is the master of all, He does whatever He wishes. Nobody can challenge His order. Without His will a grain does not move. He is aware of all things hidden, shown, what has happened and what is going to happen, there is not the slightest thing that is outside His knowledge. The world, the universe, every single creation in existence has been created by Him. Everyone is His servant. He is more beneficent towards His servants than a person's parents. He is the one who forgives sins and accepts one's repentance. His hold is so strong that no one can escape without His willingness. To give one respect or disrespect is in His control. Whoever He wishes He will give them respect, whoever He wishes he will give them disrespect. Possession and fortune are in His control, whoever He wishes He will make rich, whoever He wishes He will make them poor.
Guidance and Mis-guidance is from Allah
Guidance or to go astray is given by Him. Whoever He wishes will have faith, whoever He wishes will gain infidelity. There is always a reason in His actions. There is always Justice in His actions. He will award Paradise to Muslims and give punishment in Hell to Infidels. Whether a servant understands or does not understand there is always a reason behind His actions. His gifts are a favour upon everyone and are countless. He is the only one who deserves worshipping, except Him no-one is worthy of worship.
Allah's existence
Allah Ta'ala is Pure from body and parts. Meaning he is not a body nor are any things connected to Him that you would find in a body, in fact this is impossible to Him. He is pure from place or boundary, direction, face, weight, breadth, gain, loss, joint with something, to mix in something, to be born to give birth, to move from one place to another place, to change in shape or size, or any other thing which may relate to a body. In the Holy Quran and the Hadith Sharif where many words that have been used to explain Allah, for example 'Yadd meaning hand','Wajh meaning face', 'Rijl meaning leg','Dihac meaning to smile' etc. which according to the dictionary relates to the body, to take this type of meanings is to go astray or one who has bad beliefs (because Allah does not have a body). These types of words are interpreted according to the dignity of Allah, because to take these word literally is impossible for Allah. For example Yadd's interpretation is Power and Wajh is interpreted as self and 'Istiw'a' is interpreted as to power over someone. However, it is better that one should not even consider interpretation without cause. In fact one should believe it as correct and leave the meaning to Allah, i.e. He knows better. Our faith is on the quote of Allah and is beloved Prophet. 'Istiw'a is correct, Yadd is correct but this Istiw'a is not like the Istiw'a of a creation. His Yadd is not like the Yadd of a creation. His speech, His sight, His hearing is not like the speech, sight, hearing of a creation.
Allah's Self and His characteristics are not from creation or from power.
Belief: Except for Allah's Self and His characteristics every thing is created meaning it did not exist but was created after.
Belief: To call the characteristics of Allah a creation is to go astray and a bad belief.
Belief: Whoever has the belief that except for Allah's self or characteristics something else is 'Kadeem' (meaning always been in existence) or believes that the world is not a creation but has always been in existence then they are a Kafir (Infidel).
Belief: Just in the same way that Allah Ta'ala is the creator of the universe and all it's belongings, He is also the creator of our actions and doings.
Beliefs Relating To Allah's Self And His Characteristics (Allah Ta'ala's Monotheism [Oneness] And His Qualities)
Allah is one. He is Pure, He is Unique, he is free from faults. He is the total of all qualities and excellence. No one in any thing is equal to him or is level with him or higher than him. In his qualities of characteristics he has always existed and will always remain. Eternity is only for his self and his characteristics. Except Him, whatever exists hasn't been there always, but in fact has been created by Him. He is from Himself meaning no-one has created Him. He is not a father of anyone, nor a son, nor does he have a wife nor any relations. He is self sufficient from all this. He is not dependant of anyone on any matter and all are dependant of Him. To give wealth, to kill, to give life are all in his control. He is the master of all, He does whatever He wishes. Nobody can challenge His order. Without His will a grain does not move. He is aware of all things hidden, shown, what has happened and what is going to happen, there is not the slightest thing that is outside His knowledge. The world, the universe, every single creation in existence has been created by Him. Everyone is His servant. He is more beneficent towards His servants than a person's parents. He is the one who forgives sins and accepts one's repentance. His hold is so strong that no one can escape without His willingness. To give one respect or disrespect is in His control. Whoever He wishes He will give them respect, whoever He wishes he will give them disrespect. Possession and fortune are in His control, whoever He wishes He will make rich, whoever He wishes He will make them poor.
Guidance and Mis-guidance is from Allah
Guidance or to go astray is given by Him. Whoever He wishes will have faith, whoever He wishes will gain infidelity. There is always a reason in His actions. There is always Justice in His actions. He will award Paradise to Muslims and give punishment in Hell to Infidels. Whether a servant understands or does not understand there is always a reason behind His actions. His gifts are a favour upon everyone and are countless. He is the only one who deserves worshipping, except Him no-one is worthy of worship.
Allah's existence
Allah Ta'ala is Pure from body and parts. Meaning he is not a body nor are any things connected to Him that you would find in a body, in fact this is impossible to Him. He is pure from place or boundary, direction, face, weight, breadth, gain, loss, joint with something, to mix in something, to be born to give birth, to move from one place to another place, to change in shape or size, or any other thing which may relate to a body. In the Holy Quran and the Hadith Sharif where many words that have been used to explain Allah, for example 'Yadd meaning hand','Wajh meaning face', 'Rijl meaning leg','Dihac meaning to smile' etc. which according to the dictionary relates to the body, to take this type of meanings is to go astray or one who has bad beliefs (because Allah does not have a body). These types of words are interpreted according to the dignity of Allah, because to take these word literally is impossible for Allah. For example Yadd's interpretation is Power and Wajh is interpreted as self and 'Istiw'a' is interpreted as to power over someone. However, it is better that one should not even consider interpretation without cause. In fact one should believe it as correct and leave the meaning to Allah, i.e. He knows better. Our faith is on the quote of Allah and is beloved Prophet. 'Istiw'a is correct, Yadd is correct but this Istiw'a is not like the Istiw'a of a creation. His Yadd is not like the Yadd of a creation. His speech, His sight, His hearing is not like the speech, sight, hearing of a creation.
Allah's Self and His characteristics are not from creation or from power.
Belief: Except for Allah's Self and His characteristics every thing is created meaning it did not exist but was created after.
Belief: To call the characteristics of Allah a creation is to go astray and a bad belief.
Belief: Whoever has the belief that except for Allah's self or characteristics something else is 'Kadeem' (meaning always been in existence) or believes that the world is not a creation but has always been in existence then they are a Kafir (Infidel).
Belief: Just in the same way that Allah Ta'ala is the creator of the universe and all it's belongings, He is also the creator of our actions and doings.
SOME SUNNAH SUPPLICATIONS
SOME SUNNAH SUPPLICATIONS
The Holy Prophet () has said: “Supplication is the core of worship.” The author’s book named “Masnoon Dua-en” (Sunnah Supplications) is a collection of 180 such supplications plus other remembrances (azkaar) and has been published several times. Below listed are a few such supplications – for more, please refer to the above-named collection.
The Morning and Evening Supplication
Bismillah-illazee laa yadurru ma-Ismehee shay-un fil-arde wa laa fi-ssamaae wa huwa-sSameey-ulAleem
With Allah’s name (I witness the morning / evening) – with Whose name nothing in the earth nor in the sky can cause any harm – and He only is the All-Hearing, the All-Knowing.
When entering one’s home
Allaahumma innee as-aluka khair-alMawlije wa khair-alMakhrije - Bismillahe wa lajjenaa wa alallahe rabbenaa tawakkalnaa
“O Allah !! I seek goodness from you for entering into and exiting from the house; we enter with the name of Allah, and have relied only upon Allah the Supreme, our Lord.”
When stepping out of one's home
Bismillaahe tawakkaltu alallaahe wa laa hawla wa laa quwwata illaa billaah.
“With Allah’s name (I go forth), I put my trust in Allah, and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
When entering a mosque
Bismillaahe was-salaatu was-Salaamu alaa Rasoolillaah – rabbigfirlee zunoobee waftah lee abwaaba rahmateka
“With Allah’s name (I enter the mosque) and blessings and peace be upon the Messenger of Allah. O Allah !! Open for me the gates of Your mercy.”
When stepping out of a mosque
Bismillaahi was-salaatu was-Salaamu alaa Rasoolillaah - Allaahumma inee as-aluka min fadleka.
“With Allah’s name (I exit from the mosque) and blessings and peace be upon the Messenger of Allah. O Allah !! I seek from You Your grace.”
While performing Ablution
Allaahummaghfirlee zambee wa wassey lee fee daaree wa baarek lee fee rizqee.
“O Allah !! Forgive me my sins and bestow spaciousness and improvement in my house, and bestow abundance in my livelihood.”
Before beginning a meal
Bismillah-illazee laa yadurru ma-Ismehee shay-un fil-arde wa laa fi-ssamaae yaa Hayyu yaa Qayyoom
“With Allah’s name (I begin my meal) – with Whose name nothing in the earth nor in the sky can cause any harm. O the Eternally Alive, the Sustainer.”
Bismillaahi wa alaa barkatillah
“With Allah’s name, and with abundance from Allah (I begin my meal).”
Upon finishing the meal
Alhamdu lillaahillazee, atamanaa wa saqaanaa wa jaalanaa min-almuslimeen.
“All praise is for Allah who fed us and gave us drink and made us Muslims.” (Tirmizi)
If one forgets to say Bismillah before beginning the meal
Bismillaahi awwalahoo wa aakherahoo
“With Allah’s name, in the beginning and also at the end.” (Tirmizi)
Upon going to bed
Allaahumma bismeka amootu wa ahyaa.
O Allah !! Upon Your name only will I die and live !! (Bukhari)
Upon getting up from sleep:
Alhamdu lillaahillazee ahyaanaa bada maa amaatanaa wa ilayhin-nushoor
“All praise is for Allah who gave us life after death (sleep), and it is to Him we have to return.”
Before entering the toilet:
Allahumma innee aoozu bika minal khubusi wal khabaa-es.
"O Allah !! I seek refuge with You from all wicked male and female jinns."
Upon coming out of the toilet:
Gufranaka - AlHamdu lillaahillazee azhaba annil azaa wa aafaanee.
"All praise is due to Allah alone, who has removed the distress from me and given me comfort."
When removing one’s clothes
Recite “Bismillah Shareef” when taking off the clothes, as this creates a veil from humans and devils.
When putting on a new dress:
AlHamdu lillaahil-lazee kasaanee maa uwaariya bihi auraatee wa atajam-malu bihi fee hayaatee.
"All praise is due to Allah, who has clothed me so that I may hide my nakedness and so that I may adorn myself while I am alive."
On looking into the mirror:
AIlaahumma hassanta khalqee fa hassin khuluqee.
"O Allah !! You have made me good-looking; make my characater good too."
When seated on a mount or a vehicle:
AlHamdu lillah - Subhaanallazee sakh-khara lanaa haaza wa maa kun-naa lahoo muqrineena wa innaa ilaa rabbenaa lamunqaliboon.
"All Praise is for Allah - Pure is He Who has put this (mount) in our control whereas we could not have subjugated it, and indeed we are to return to our Lord."
When visiting a market:
Laa ilaaha Ill-Allahu wahdahoo laa shareeka lah – lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa huwa hayyul-laa yamootu beyadehil-Khair; wa huwa alaa kulle shaeyin qadeer.
“There is none worthy of worship (God) except Allah, He is One, He has no partner – for Him is the kingdom and all praise – it is He Who gives life and it is He Who gives death, and He is Alive by Himself, He will never die; in His Hands lies all goodness and He is Able to do all things.”
When in fear or anxiety:
Hasbun-Allahu wa neamal wakeel
“Allah is Sufficient for us, and what an excellent Trustee He is !!”
To remove the effect of evil eyes:
Aoozu be-kalemaat-illahe-ttaamate min kulle shaytaani-wwahaammatin wa min kulle ayni-llaammah.
“I seek refuge through the entire words of Allah from the evil of every devil, and every harmful animal and every harmful eye.”
To free oneself from pain:
The Holy Prophet () said: “If a patient puts the hand at the place of pain and recites “Bismillah” thrice and then recites the following supplication 7 times, the pain will, Allah willing, go away.” (Saheeh Muslim)
Aoozu be-izzatillahe wa qudratehi min sharre maa ajedu wa uhaaziru.
“I seek refuge of Allah the Supreme’s Honour and Power from the evil of the suffering I am experiencing and I seek refuge from this suffering.”
For abundance in provisions and repayment of debt:
Allahumma akfenee be-halaaleka an haraameka wa agninee be-fadleka amman sewaka.
“O Allah !! Suffice me with lawful provision and save me from the forbidden, and by Your Munificence make me independent of everyone except You.”
For freedom from sorrow and for the attainment of blessings:
The Holy Prophet () said:
“Sending blessings (upon me) removes sorrow and annuls sins.” (Tirmizi Shareef)
“Whoever sends one blessing upon me – Allah sends ten blessings upon him.” (Saheeh Muslim)
SallAllahu alanabbiyy-illummiyye wa aalehi sallAllahu alayhe wa sallam salaata-wwa-salaaman alayka yaa RasoolAllah.
“Allahs’s blessings be upon the untaught Herald of the Hidden and his progeny, Allah’s blessings and peace be upon him – blessings and peace be upon you, O the Messenger of Allah !!”
“All Praise to Allah the Supreme, and abundant blessings and peace be upon His Messenger Mohammed, the leader of the creation.”
The Holy Prophet () has said: “Supplication is the core of worship.” The author’s book named “Masnoon Dua-en” (Sunnah Supplications) is a collection of 180 such supplications plus other remembrances (azkaar) and has been published several times. Below listed are a few such supplications – for more, please refer to the above-named collection.
The Morning and Evening Supplication
Bismillah-illazee laa yadurru ma-Ismehee shay-un fil-arde wa laa fi-ssamaae wa huwa-sSameey-ulAleem
With Allah’s name (I witness the morning / evening) – with Whose name nothing in the earth nor in the sky can cause any harm – and He only is the All-Hearing, the All-Knowing.
When entering one’s home
Allaahumma innee as-aluka khair-alMawlije wa khair-alMakhrije - Bismillahe wa lajjenaa wa alallahe rabbenaa tawakkalnaa
“O Allah !! I seek goodness from you for entering into and exiting from the house; we enter with the name of Allah, and have relied only upon Allah the Supreme, our Lord.”
When stepping out of one's home
Bismillaahe tawakkaltu alallaahe wa laa hawla wa laa quwwata illaa billaah.
“With Allah’s name (I go forth), I put my trust in Allah, and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
When entering a mosque
Bismillaahe was-salaatu was-Salaamu alaa Rasoolillaah – rabbigfirlee zunoobee waftah lee abwaaba rahmateka
“With Allah’s name (I enter the mosque) and blessings and peace be upon the Messenger of Allah. O Allah !! Open for me the gates of Your mercy.”
When stepping out of a mosque
Bismillaahi was-salaatu was-Salaamu alaa Rasoolillaah - Allaahumma inee as-aluka min fadleka.
“With Allah’s name (I exit from the mosque) and blessings and peace be upon the Messenger of Allah. O Allah !! I seek from You Your grace.”
While performing Ablution
Allaahummaghfirlee zambee wa wassey lee fee daaree wa baarek lee fee rizqee.
“O Allah !! Forgive me my sins and bestow spaciousness and improvement in my house, and bestow abundance in my livelihood.”
Before beginning a meal
Bismillah-illazee laa yadurru ma-Ismehee shay-un fil-arde wa laa fi-ssamaae yaa Hayyu yaa Qayyoom
“With Allah’s name (I begin my meal) – with Whose name nothing in the earth nor in the sky can cause any harm. O the Eternally Alive, the Sustainer.”
Bismillaahi wa alaa barkatillah
“With Allah’s name, and with abundance from Allah (I begin my meal).”
Upon finishing the meal
Alhamdu lillaahillazee, atamanaa wa saqaanaa wa jaalanaa min-almuslimeen.
“All praise is for Allah who fed us and gave us drink and made us Muslims.” (Tirmizi)
If one forgets to say Bismillah before beginning the meal
Bismillaahi awwalahoo wa aakherahoo
“With Allah’s name, in the beginning and also at the end.” (Tirmizi)
Upon going to bed
Allaahumma bismeka amootu wa ahyaa.
O Allah !! Upon Your name only will I die and live !! (Bukhari)
Upon getting up from sleep:
Alhamdu lillaahillazee ahyaanaa bada maa amaatanaa wa ilayhin-nushoor
“All praise is for Allah who gave us life after death (sleep), and it is to Him we have to return.”
Before entering the toilet:
Allahumma innee aoozu bika minal khubusi wal khabaa-es.
"O Allah !! I seek refuge with You from all wicked male and female jinns."
Upon coming out of the toilet:
Gufranaka - AlHamdu lillaahillazee azhaba annil azaa wa aafaanee.
"All praise is due to Allah alone, who has removed the distress from me and given me comfort."
When removing one’s clothes
Recite “Bismillah Shareef” when taking off the clothes, as this creates a veil from humans and devils.
When putting on a new dress:
AlHamdu lillaahil-lazee kasaanee maa uwaariya bihi auraatee wa atajam-malu bihi fee hayaatee.
"All praise is due to Allah, who has clothed me so that I may hide my nakedness and so that I may adorn myself while I am alive."
On looking into the mirror:
AIlaahumma hassanta khalqee fa hassin khuluqee.
"O Allah !! You have made me good-looking; make my characater good too."
When seated on a mount or a vehicle:
AlHamdu lillah - Subhaanallazee sakh-khara lanaa haaza wa maa kun-naa lahoo muqrineena wa innaa ilaa rabbenaa lamunqaliboon.
"All Praise is for Allah - Pure is He Who has put this (mount) in our control whereas we could not have subjugated it, and indeed we are to return to our Lord."
When visiting a market:
Laa ilaaha Ill-Allahu wahdahoo laa shareeka lah – lahul-mulku wa lahul-hamdu yuhyee wa yumeetu wa huwa hayyul-laa yamootu beyadehil-Khair; wa huwa alaa kulle shaeyin qadeer.
“There is none worthy of worship (God) except Allah, He is One, He has no partner – for Him is the kingdom and all praise – it is He Who gives life and it is He Who gives death, and He is Alive by Himself, He will never die; in His Hands lies all goodness and He is Able to do all things.”
When in fear or anxiety:
Hasbun-Allahu wa neamal wakeel
“Allah is Sufficient for us, and what an excellent Trustee He is !!”
To remove the effect of evil eyes:
Aoozu be-kalemaat-illahe-ttaamate min kulle shaytaani-wwahaammatin wa min kulle ayni-llaammah.
“I seek refuge through the entire words of Allah from the evil of every devil, and every harmful animal and every harmful eye.”
To free oneself from pain:
The Holy Prophet () said: “If a patient puts the hand at the place of pain and recites “Bismillah” thrice and then recites the following supplication 7 times, the pain will, Allah willing, go away.” (Saheeh Muslim)
Aoozu be-izzatillahe wa qudratehi min sharre maa ajedu wa uhaaziru.
“I seek refuge of Allah the Supreme’s Honour and Power from the evil of the suffering I am experiencing and I seek refuge from this suffering.”
For abundance in provisions and repayment of debt:
Allahumma akfenee be-halaaleka an haraameka wa agninee be-fadleka amman sewaka.
“O Allah !! Suffice me with lawful provision and save me from the forbidden, and by Your Munificence make me independent of everyone except You.”
For freedom from sorrow and for the attainment of blessings:
The Holy Prophet () said:
“Sending blessings (upon me) removes sorrow and annuls sins.” (Tirmizi Shareef)
“Whoever sends one blessing upon me – Allah sends ten blessings upon him.” (Saheeh Muslim)
SallAllahu alanabbiyy-illummiyye wa aalehi sallAllahu alayhe wa sallam salaata-wwa-salaaman alayka yaa RasoolAllah.
“Allahs’s blessings be upon the untaught Herald of the Hidden and his progeny, Allah’s blessings and peace be upon him – blessings and peace be upon you, O the Messenger of Allah !!”
“All Praise to Allah the Supreme, and abundant blessings and peace be upon His Messenger Mohammed, the leader of the creation.”
THE PURE WORDS (KALEMAATE TAYYEBAAT)
THE PURE WORDS (KALEMAATE TAYYEBAAT)
The Concise Faith (Imaaan Mujmal)
Aamantu Billahe kama huwa be-Asmaaehi wa sifaatehi wa qabiltu jameeya ahkaamehi iqraarun billisaani wa tasdeequn bil-qalb
“I accept faith in Allah - the way He is as per His names and His attributes – and I accept all His commands with verbal acknowledgement and heart’s testimony.”
The Descriptive Faith (Imaan Mufassal)
Aamantu Billahe wa malaaekatehi wa kutubehi wa rusulehi wa alyawme al-aakheri wa al-qadre khayrehi wa sharrehi min-Allahe Ta’ala wa al-ba’se ba’d al-mawt.
“I accept faith in Allah, and His angels, and His books, and His apostles, and the last day (of resurrection), and the fact that good and evil destiny is from Allah the Supreme, and in resurrection after death.”
The First Declaration - of Purity (Kalemah Tayyeb)
La Ilaha Ill-Allahu Muhammed-ur-Rasoolu-Allah
“There is none worthy of worship (God) except Allah, Mohammed () is the Messenger of Allah.”
The Second Declaration – of Testimony (Kalemah Shahadah)
Ash-hadu alaa ilaaha Ill-Allahu wahdahoo laa shareeka lah – wa ash-hadu anna Muhammedan abduhoo wa Rasooluh.
“I bear witness that there is none worthy of worship (God) except Allah, He is One, He has no partner – and I also bear witness that Mohammed () is His bondman and His Messenger.”
The Third Declaration – of Honoring (Kalemah Tamjeed)
Subhaanallahe walHamdu lillahe wa laa ilaaha ill-Allahu wAllahu akbar; wa laa hawla wa laa quwwata illaa billah –ilAliy-ilAzeem
“Allah is Pure, and all praise is for Allah, and there is none worthy of worship (God) except Allah, and Allah is Most Great; and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
The Fourth Declaration – of Oneness (Kalemah Tawheed)
La ilaaha ill-Allahu wahdahoo laa shareeka lah – lah-ulMulk wa lah-ulHamdu yuhyee wa yumeetu wa huwa hayy ul-laa yamootu abadan abadaa; zulJalaale wal-Ikraame ; beyadehil-Khair; wa huwa alaa kulle shaeyin qadeer.
“There is none worthy of worship (God) except Allah, He is One, He has no partner – for Him is the kingdom and all praise – it is He Who gives life and it is He Who gives death, and He is Alive by Himself, He will never ever die; the Owner of great majesty and superiority; in His Hands lies all goodness and He is Able to do all things.”
The Fifth Declaration – of seeking Forgiveness (Kalemah Isteghfaar)
Astaghferullaha rabbee min kulle zambin aznabtuhoo amadan aw khata-an sirran aw alaniyatan wa atoobu ilayhe min-azzambi-llazzee aalamu wa min-azzambi-llazzee laa aalamu innaka allaam-ulghuyoobe wa sattaar-uluyoobe wa ghaffaar-uzzunoobe wa laa hawla wa laa quwwata illaa billah-ilAliy-ilAzeem.
“I seek forgiveness from Allah my Lord, for all my sins which I committed purposely or by mistake, secretly or openly – I incline in repentance towards Him – and also for the sins I know and the sins I do not know; O Allah !! Indeed You are All Knowing of all the secrets, and it is You Who hides the shortcomings and You Who forgives the sins - and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
The Sixth Declaration – rejecting disbelief (Kalemah Radd-e Kufr)
Allahumma Innee aoozubeka min an ushreka beka shay-an wa ana aalamu behi wa astaghferuka lemaa laa aalamu behi tubtu anhu wa tabarra’tu minal-Kufre wash-shirke wal-Kizbe wal-geebate wal-bidate wan-nameemate wal-fawaheshe wal-buhtaane wal-maaasee kullehaa wa aslamtu wa aqoolu La Ilaha Ill-Allahu Muhammed-ur-Rasoolu-Allah
“O Allah !! I seek Your refuge from knowingly associating anyone with You and I seek Your forgiveness from unknowingly associating (anyone with You) and I repent from it – and I am unconcerned with disbelief, association, falsehood, backbiting, innovating, spreading spite, lewdness, slander and all sins – and have accepted Islam and I declare that “There is none worthy of worship (God) except Allah, Mohammed ( is the Messenger of Allah
The Concise Faith (Imaaan Mujmal)
Aamantu Billahe kama huwa be-Asmaaehi wa sifaatehi wa qabiltu jameeya ahkaamehi iqraarun billisaani wa tasdeequn bil-qalb
“I accept faith in Allah - the way He is as per His names and His attributes – and I accept all His commands with verbal acknowledgement and heart’s testimony.”
The Descriptive Faith (Imaan Mufassal)
Aamantu Billahe wa malaaekatehi wa kutubehi wa rusulehi wa alyawme al-aakheri wa al-qadre khayrehi wa sharrehi min-Allahe Ta’ala wa al-ba’se ba’d al-mawt.
“I accept faith in Allah, and His angels, and His books, and His apostles, and the last day (of resurrection), and the fact that good and evil destiny is from Allah the Supreme, and in resurrection after death.”
The First Declaration - of Purity (Kalemah Tayyeb)
La Ilaha Ill-Allahu Muhammed-ur-Rasoolu-Allah
“There is none worthy of worship (God) except Allah, Mohammed () is the Messenger of Allah.”
The Second Declaration – of Testimony (Kalemah Shahadah)
Ash-hadu alaa ilaaha Ill-Allahu wahdahoo laa shareeka lah – wa ash-hadu anna Muhammedan abduhoo wa Rasooluh.
“I bear witness that there is none worthy of worship (God) except Allah, He is One, He has no partner – and I also bear witness that Mohammed () is His bondman and His Messenger.”
The Third Declaration – of Honoring (Kalemah Tamjeed)
Subhaanallahe walHamdu lillahe wa laa ilaaha ill-Allahu wAllahu akbar; wa laa hawla wa laa quwwata illaa billah –ilAliy-ilAzeem
“Allah is Pure, and all praise is for Allah, and there is none worthy of worship (God) except Allah, and Allah is Most Great; and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
The Fourth Declaration – of Oneness (Kalemah Tawheed)
La ilaaha ill-Allahu wahdahoo laa shareeka lah – lah-ulMulk wa lah-ulHamdu yuhyee wa yumeetu wa huwa hayy ul-laa yamootu abadan abadaa; zulJalaale wal-Ikraame ; beyadehil-Khair; wa huwa alaa kulle shaeyin qadeer.
“There is none worthy of worship (God) except Allah, He is One, He has no partner – for Him is the kingdom and all praise – it is He Who gives life and it is He Who gives death, and He is Alive by Himself, He will never ever die; the Owner of great majesty and superiority; in His Hands lies all goodness and He is Able to do all things.”
The Fifth Declaration – of seeking Forgiveness (Kalemah Isteghfaar)
Astaghferullaha rabbee min kulle zambin aznabtuhoo amadan aw khata-an sirran aw alaniyatan wa atoobu ilayhe min-azzambi-llazzee aalamu wa min-azzambi-llazzee laa aalamu innaka allaam-ulghuyoobe wa sattaar-uluyoobe wa ghaffaar-uzzunoobe wa laa hawla wa laa quwwata illaa billah-ilAliy-ilAzeem.
“I seek forgiveness from Allah my Lord, for all my sins which I committed purposely or by mistake, secretly or openly – I incline in repentance towards Him – and also for the sins I know and the sins I do not know; O Allah !! Indeed You are All Knowing of all the secrets, and it is You Who hides the shortcomings and You Who forgives the sins - and the power to resist evil and the strength to do good is only from Allah, the Supreme, the Greatest.”
The Sixth Declaration – rejecting disbelief (Kalemah Radd-e Kufr)
Allahumma Innee aoozubeka min an ushreka beka shay-an wa ana aalamu behi wa astaghferuka lemaa laa aalamu behi tubtu anhu wa tabarra’tu minal-Kufre wash-shirke wal-Kizbe wal-geebate wal-bidate wan-nameemate wal-fawaheshe wal-buhtaane wal-maaasee kullehaa wa aslamtu wa aqoolu La Ilaha Ill-Allahu Muhammed-ur-Rasoolu-Allah
“O Allah !! I seek Your refuge from knowingly associating anyone with You and I seek Your forgiveness from unknowingly associating (anyone with You) and I repent from it – and I am unconcerned with disbelief, association, falsehood, backbiting, innovating, spreading spite, lewdness, slander and all sins – and have accepted Islam and I declare that “There is none worthy of worship (God) except Allah, Mohammed ( is the Messenger of Allah
THE NIGHT VIGIL
THE NIGHT VIGIL
It is recommended (Mustahab) to maintain the Night Vigil (stay awake for worship) during the following nights – 15th night of Sha’baan (Shab-e-Baraat or the Night of Deliverance), the nights of Eid ul Fitr and Eid ul Adha, the last 10 nights of Ramadhan, and the first 10 nights of ZilHajj.
The Night Vigil does not mean merely spending the night staying awake, but to spend it in worship. If one has some lapsed Prayers pending, one should offer them or else offer Voluntary (Nawafil) Prayers alone, or read or listen to the Holy Quran or Ahadith, or send Salutations upon the Holy Prophet () – all these are acts of worship and one should engross oneself in them. In these special sacred nights, if one gets the chance to attend a gathering where one can obtain religious knowledge, this is still better as obtaining such knowledge is an obligation upon all Muslims.
Among these, the Night Vigil for the nights of the two Eids means offering the Night (Isha) Prayer as well as the Dawn (Fajr) Prayer along with the first congregations. It is mentioned in the Hadith: “The one who offers the Night Prayer with the congregation has spent half the night in worship, and the one who also offers the Dawn Prayer with the congregation has spent the full night in worship.” (Muslim)
If one wishes to spend one third of the night in worship, it is better to sleep for the first one third and do worship in the middle one third of the night. If one wishes to spend half the night in worship, it is better to do worship in the second half of the night.
The Holy Prophet () has stated: “Every night when a third of it remains, Allah the Supreme directs His special attention to the sky of the world and says: “Is there anyone who invokes Me, so that I may accept his invocation ?? Is there anyone who seeks something from Me so that I may bestow to him ?? Is there anyone who seeks forgiveness so that I may forgive him ??” (Bukhari & Muslim)
It is recommended (Mustahab) to maintain the Night Vigil (stay awake for worship) during the following nights – 15th night of Sha’baan (Shab-e-Baraat or the Night of Deliverance), the nights of Eid ul Fitr and Eid ul Adha, the last 10 nights of Ramadhan, and the first 10 nights of ZilHajj.
The Night Vigil does not mean merely spending the night staying awake, but to spend it in worship. If one has some lapsed Prayers pending, one should offer them or else offer Voluntary (Nawafil) Prayers alone, or read or listen to the Holy Quran or Ahadith, or send Salutations upon the Holy Prophet () – all these are acts of worship and one should engross oneself in them. In these special sacred nights, if one gets the chance to attend a gathering where one can obtain religious knowledge, this is still better as obtaining such knowledge is an obligation upon all Muslims.
Among these, the Night Vigil for the nights of the two Eids means offering the Night (Isha) Prayer as well as the Dawn (Fajr) Prayer along with the first congregations. It is mentioned in the Hadith: “The one who offers the Night Prayer with the congregation has spent half the night in worship, and the one who also offers the Dawn Prayer with the congregation has spent the full night in worship.” (Muslim)
If one wishes to spend one third of the night in worship, it is better to sleep for the first one third and do worship in the middle one third of the night. If one wishes to spend half the night in worship, it is better to do worship in the second half of the night.
The Holy Prophet () has stated: “Every night when a third of it remains, Allah the Supreme directs His special attention to the sky of the world and says: “Is there anyone who invokes Me, so that I may accept his invocation ?? Is there anyone who seeks something from Me so that I may bestow to him ?? Is there anyone who seeks forgiveness so that I may forgive him ??” (Bukhari & Muslim)
RECITATION OF THE QURAN
RECITATION OF THE QURAN
Allah the Supreme states, “Recite from the Quran as much as you can achieve.”
And on another occasion He states: “And when the Quran is recited, listen to it attentively and keep silent, so that you receive mercy.”
Memorizing one Ayah (verse) of the Holy Quran is a principal obligation upon every duty-bound Muslim, and memorizing the entire Holy Quran is a “Sufficing Obligation” (Farz Kifayah). Memorizing Surah alFatehah and one small Surah (or three small verses or one large verse equal to one small Surah) is Essential.
Learning the rulings of Islamic Jurisprudence (fiqh) is also a principal obligation and learning it more than what is needed is better than memorizing the entire Holy Quran.
Reading the Quran whilst looking at it is better than reciting from memory, for this entails reciting it plus looking at it plus touching it – and all these are acts of worship. It is recommended to read it with ablution, while facing the “Qiblah” and wearing clean clothes. It is also recommended to recite “Taawuz” and “Tasmiyah” prior to beginning reading the Quran. If it is the beginning of a Surah, reciting the “Tasmiyah” is Sunnah. During recitation if one stops to attend any worldly matter, the “Taawuz” and the “Tasmiyah” should be recited again.
Reciting the Quran whilst lying on the back is permitted, provided the knees are folded up. Likewise reciting it whilst walking or working is also permitted provided the heart is not distracted or else it is undesirable (Makrooh).
When the Quran is being recited audibly, it is obligatory for all those present to be quiet and to listen to it attentively. Listening to the Quran is better than reciting it or offering Voluntary Prayers.
In a gathering, it is forbidden for everyone to read the Quran audibly at the same time. In some “Quran Completion” (Quran Khwani) gatherings everyone reads it aloud at the same time – such collective loud reading is forbidden (haraam). When there are several people reading the Quran, each one of them must keep a low voice which is not audible to others but at least audible to the reader (provided there is no noise interference from other sources).
Each alphabet must be pronounced correctly. Special care should be taken for similar sounding alphabets e.g. Alif, Ain – Qaf, Kaf – Daad, Daal etc. This is very important because changing the pronunciation could corrupt its meaning, leading to the invalidation of Prayer.
It is a grave sin to forget the Quran after having memorized it or having learnt how to read it. It is mentioned in the Hadith that a person who forgets the Quran after having read it will come as a leper on the Day of Resurrection – whilst it is mentioned in the Quran that he will come blind.
Not only will those who memorize the Holy Quran and act upon it accordingly be awarded Paradise, but Allah the Supreme will accept their intercession for 10 such relatives of theirs, upon whom hell had become mandatory.
The Prostration for Quran recitation.
There are 14 verses in the Holy Quran which when read or heard, make it Essential to offer prostration. Its method according to Sunnah is to at first say “Allahu Akbar” while standing upright, then proceed for the prostration in which “Subhaana Rabbi al-Aala” should be recited 3 times, and then get up again while saying “Allahu Akbar”. The prostration is correctly offered even if one does not stand up before or after such prostration. Do not raise your hands to the ears nor proclaim Salaam for this prostration.
If such a verse is recited during the Prayer, it becomes Essential (Wajib) to offer the prostration within the particular Prayer itself. The entire verse need not have been recited. The prostration will become Essential even if just the word mentioning the command of prostration along with another word (before or after) is recited from such a verse. To offer this, just making an intention for the Recitation Prostration is enough – it is not necessary to make an intention that the prostration is for such and such particular verse.
If one reads or hears one such verse several times over in a single sitting, only one prostration is Essential- even if heard from more than one person. Similarly if the same verse is repeated several times in a single Cycle (Rakaat), only one prostration is Essential – even if the person offers the prostration after reading it once or then reads it several times again, still the one prostration is enough. It is strongly disliked (Makrooh Tahreemi) to recite an entire Surah and leave out a verse containing the command of prostration.
If one reads all the 14 commands of prostration and offers the prostrations, Allah will fulfil the purpose for which these were offered. The prostrations can be offered after reciting each verse or all together at the end.
It is recommended (Mustahab) to offer a prostration of gratitude towards Allah upon receiving any blessing such as a child, wealth, restoration of health etc. Cleanliness (Taharah) is a condition for the prostration of gratitude and its method is similar to the prostration for recitation.
Allah the Supreme states, “Recite from the Quran as much as you can achieve.”
And on another occasion He states: “And when the Quran is recited, listen to it attentively and keep silent, so that you receive mercy.”
Memorizing one Ayah (verse) of the Holy Quran is a principal obligation upon every duty-bound Muslim, and memorizing the entire Holy Quran is a “Sufficing Obligation” (Farz Kifayah). Memorizing Surah alFatehah and one small Surah (or three small verses or one large verse equal to one small Surah) is Essential.
Learning the rulings of Islamic Jurisprudence (fiqh) is also a principal obligation and learning it more than what is needed is better than memorizing the entire Holy Quran.
Reading the Quran whilst looking at it is better than reciting from memory, for this entails reciting it plus looking at it plus touching it – and all these are acts of worship. It is recommended to read it with ablution, while facing the “Qiblah” and wearing clean clothes. It is also recommended to recite “Taawuz” and “Tasmiyah” prior to beginning reading the Quran. If it is the beginning of a Surah, reciting the “Tasmiyah” is Sunnah. During recitation if one stops to attend any worldly matter, the “Taawuz” and the “Tasmiyah” should be recited again.
Reciting the Quran whilst lying on the back is permitted, provided the knees are folded up. Likewise reciting it whilst walking or working is also permitted provided the heart is not distracted or else it is undesirable (Makrooh).
When the Quran is being recited audibly, it is obligatory for all those present to be quiet and to listen to it attentively. Listening to the Quran is better than reciting it or offering Voluntary Prayers.
In a gathering, it is forbidden for everyone to read the Quran audibly at the same time. In some “Quran Completion” (Quran Khwani) gatherings everyone reads it aloud at the same time – such collective loud reading is forbidden (haraam). When there are several people reading the Quran, each one of them must keep a low voice which is not audible to others but at least audible to the reader (provided there is no noise interference from other sources).
Each alphabet must be pronounced correctly. Special care should be taken for similar sounding alphabets e.g. Alif, Ain – Qaf, Kaf – Daad, Daal etc. This is very important because changing the pronunciation could corrupt its meaning, leading to the invalidation of Prayer.
It is a grave sin to forget the Quran after having memorized it or having learnt how to read it. It is mentioned in the Hadith that a person who forgets the Quran after having read it will come as a leper on the Day of Resurrection – whilst it is mentioned in the Quran that he will come blind.
Not only will those who memorize the Holy Quran and act upon it accordingly be awarded Paradise, but Allah the Supreme will accept their intercession for 10 such relatives of theirs, upon whom hell had become mandatory.
The Prostration for Quran recitation.
There are 14 verses in the Holy Quran which when read or heard, make it Essential to offer prostration. Its method according to Sunnah is to at first say “Allahu Akbar” while standing upright, then proceed for the prostration in which “Subhaana Rabbi al-Aala” should be recited 3 times, and then get up again while saying “Allahu Akbar”. The prostration is correctly offered even if one does not stand up before or after such prostration. Do not raise your hands to the ears nor proclaim Salaam for this prostration.
If such a verse is recited during the Prayer, it becomes Essential (Wajib) to offer the prostration within the particular Prayer itself. The entire verse need not have been recited. The prostration will become Essential even if just the word mentioning the command of prostration along with another word (before or after) is recited from such a verse. To offer this, just making an intention for the Recitation Prostration is enough – it is not necessary to make an intention that the prostration is for such and such particular verse.
If one reads or hears one such verse several times over in a single sitting, only one prostration is Essential- even if heard from more than one person. Similarly if the same verse is repeated several times in a single Cycle (Rakaat), only one prostration is Essential – even if the person offers the prostration after reading it once or then reads it several times again, still the one prostration is enough. It is strongly disliked (Makrooh Tahreemi) to recite an entire Surah and leave out a verse containing the command of prostration.
If one reads all the 14 commands of prostration and offers the prostrations, Allah will fulfil the purpose for which these were offered. The prostrations can be offered after reciting each verse or all together at the end.
It is recommended (Mustahab) to offer a prostration of gratitude towards Allah upon receiving any blessing such as a child, wealth, restoration of health etc. Cleanliness (Taharah) is a condition for the prostration of gratitude and its method is similar to the prostration for recitation.
THE VOLUNTARY / ADDITIONAL (NAWAFIL) PRAYERS.
THE VOLUNTARY / ADDITIONAL (NAWAFIL) PRAYERS.
Besides the Obligatory and Essential Prayers, the Holy Prophet () used to make arrangements for the Voluntary (Nawafil) Prayers too. It is mentioned in the Hadith that Voluntary Worship is a means of attaining proximity to Allah.
It is better to offer Sunnah and Voluntary Prayers at home – however it is better to offer Taraweeh, Tahiyat ulMasjid (Prayers offered as a mark of respect upon entering the mosque), and the Voluntary Prayers upon returning from a journey, in a mosque. If preoccupation or lack of interest or laziness prevents one from offering these Prayers at home, then these should be offered in the mosque.
A brief summary of some of the Voluntary Prayers, which the Holy Prophet () stressed upon is mentioned hereunder.
Tahiyyat ulWuzu (Mark of respect after performing ablution)
It is recommended to offer 2 Cycles (Rakaats) Voluntary Prayer immediately after performing ablution, before the water on the body dries up. Similarly it is after taking a bath. The Holy Prophet () has stated: “Anyone who performs a good ablution and offers 2 Cycles of Prayer with proper external and internal concentration i.e. with complete sincerity – Paradise becomes mandatory for him.”
Tahiyyat ulMasjid (Prayers offered as a mark of respect upon entering the mosque)
It is Sunnah to offer 2 Cycles of Prayer upon entering the mosque, and to offer 4 Cycles is recommended. If one offers the Obligatory, Essential or Sunnah Prayers, he is deemed to have offered the Tahiyyat ulMasjid Prayer also, even if he did not make an intention for it.
If one enters the mosque at a time when Prayers are prohibited, he must make Remembrance (Zikr) of Allah, or recite Salutations – the rights of the mosque will have been offered.
The Tahajjud Prayers
Voluntary Prayers offered after the Night (Isha) Prayers are called “Salaat ul-Layl” (The Night-time Prayers). Voluntary Prayers offered during the night are better than those offered during the day. The Tahajjud Prayer is a kind of Salaat ul-Layl. The Tahajjud consists of a minimum of 2 and a maximum of 8 Cycles. When a person sleeps after offering Isha and gets up at any time during the night, it is the time for Tahajjud - and the best time for this is the final third part of the night.
The Ishraaq Prayer
The Ishraaq Prayer consists of 2 Cycles. It is better to wait after offering the Dawn Prayer and remain engrossed in the Remembrance of Allah or Salutations on the Holy Prophet (), and offer this at least 20 minutes after sunrise. The Hadith gives glad tidings of a reward equal to one Hajj and one Umrah to whoever offers this Prayer.
The Chaasht Prayer
The Chaasht Prayer consist of a minimum of 2 Cycles and a maximum of 12 Cycles, and 12 Cycles are best. The time for this starts from the sun’s ascent in the morning till the beginning of the meridian period (at Zawaal or beginning of Zohv Kubra). The Hadith gives glad tidings of a reward of Forgiveness and a golden palace in Paradise to whoever offers this Prayer regularly.
The Awwaabeen Prayer
Offering 6 Cycles Prayer is recommended after the Sunset (Maghrib) Prayer, and better to offer it in groups of 2 Cycles each. This is called the Awwaabeen Prayer. The Holy Prophet () has also encouraged performing this Prayer.
All Voluntary (Nawafil) Prayers can be offered while sitting, even without a valid excuse, but the reward of offering them while standing is double.
The Journey Prayer
Before starting out on a journey, it is recommended to offer 2 Cycles of Voluntary Prayer at home. The Holy Prophet () has stated: “No person leaves among his household anything better than the 2 Cycles of Prayer which he offers there prior to going on a journey.” While on the journey, one must offer 2 Cycles at the place where he stayed, and upon returning go home after offering 2 Cycles in the local mosque. This was the practice of the Holy Prophet ().
The Prayer of Repentance
Humans are prone to committing errors, but whenever one commits a sin, one should immediately turn towards his Compassionate and Merciful Lord, and with a remorseful conscience in order to seek forgiveness from Him, offer 2 Cycles of Prayer. This is recommended (Mustahab). The Holy Prophet () has said: “When one commits a sin, one must do an ablution and offer 2 Cycles of Voluntary Prayers and seek forgiveness of one’s sins from one’s Compassionate Lord. His Lord will forgive him.”
The “Tasbeeh” Prayer
The Holy Prophet () taught this Prayer to his uncle, Syedna Abbas (may Allah be pleased with him).
In the 1st Cycle (Rakaat) after the “Sanaa” (but in the 2nd Cycle before the “Tasmiyah”) recite the following “Tasbeeh” 15 times:
Subhaana Allahe wa alHamdu lillahe wa laa ilaaha illa Allahu wa Allahu Akbar.
Pure is Allah, and all Praise is for Allah, and there is no God except Allah, and
Allah is Great.
(It is better to recite the entire 3rd Kalemah). Then after reciting the “Taawuz”, “Tasmiyah”, Surah alFatehah and any small Surah (or equivalent) recite the above “Tasbeeh” 10 times. Then in the bow (Ruku) recite it 10 times after the normal “Tasbeeh”. Then in the Qawmah recite it 10 times after having recited the “Tasmeey” and Tahmeed. Then 10 times after the normal “Tasbeeh” in the prostration. Then 10 times in the Jalsah and another 10 times after the normal “Tasbeeh” in the second prostration. Continue in the same manner for all the 4 Cycles. In this way the “Tasbeeh” will have been recited a total of 300 times.
The Holy Prophet () has said: “If possible, offer this Prayer every day or else offer it every Friday. If unable to do this, then once a month or else once a year. If unable to do even this, then offer it at least once in a lifetime. Due to its blessedness, Allah the Supreme will forgive all (minor) sins – the earlier and the latter, the old and the new, whether committed on purpose or by mistake.” (Sunan Tirmizi).
The Need Prayer (Salaat ulHaajat)
The Holy Prophet () said: “Whoever has some need to be fulfilled from Allah or any bondman, must offer 2 Cycles of Prayer after a good ablution, then should praise & glorify Allah and send salutations upon me and then recite the following supplication:
Laa ilaaha illa Allahu alHaleemu alKareemu Subhaana Allahe Rabbe alArshe alAzeem; wa alHamdu Lillahe Rabbe alAlameen; asaluka moojibate rahmateka wa azaaema maghfirateka wa alganeemata min kulle birrin wa alSalaamata min kulle ismin laa tad’a lee zamban illa gafartahoo wa laa hamman illa farrajtahoo wa laa haajatan heya laka ridhan illa qadhaytaha yaa arhama alRahemeen.”
“There is no God except Allah, Who is Most Forbearing, Most Generous – Pure is Allah the Lord of the Great Throne; and all praise is to Allah, the Lord of the Creation; O Lord !! I seek from you the means of Your mercy, and the means of Your forgiveness - and I seek a share in every good deed and shelter from every sin; O Lord !! Forgive every sin of mine and remove all my sorrows; and fulfil my need which conforms with Your pleasure, O the Most Merciful of all !!” (Tirmizi, Ibn Majah)
A blind Companion (Sahabi) requested the Holy Prophet () to supplicate for his cure. The Holy Prophet () replied: “If you wish I shall supplicate for you - or you may patiently bear, and this is better for you.” He submitted, “Kindly supplicate for me.” The Holy Prophet () commanded him to make a good ablution and offer 2 Cycles of Prayer and then supplicate as follows:
Allahumma innee asaluka wa atawajjahu ilayka benabiyyeka Mohammedin nabiyyi alRahmahte -Yaa Rasool Allahe innee qad tawajjahtu beka ilaa rabbee fee hajatee hazehee letuqdaa lee – Allahumma faShaffeyhu fee.
“O Allah !! I seek from You and incline towards You through the means of Your Prophet Mohammed - the Merciful Prophet; O the Noble Messenger of Allah - I have, through you, inclined towards my Lord for this need of mine in order that it may be fulfilled !! O Allah – accept his intercession for me.”
When the blind man had completed his supplication, Allah restored him his eyesight as if he had never been blind. (Hakim, Tirmizi, Nasai, Ibn Majah, Tibrani, Baihaqi).
The Istikharah Prayer (for knowing what is suitable).
The Holy Prophet () used to teach his Companions the Istikharah supplication with great care and emphasis, just like a verse of the Holy Quran. He has said: “Whenever you intend any matter, offer 2 Cycles of Voluntary Prayer, and then supplicate as follows:
Allahumma innee astakheeroka be-ilmeka wa astaqderoka be-qudrateka wa as-aluka min fadleka al-Azeeme fa-innaka taqderu wa laa aqderu wa ta-lamu wa laa aa-lamu wa anta allamu al-guyoob. Allahumma in kunta ta-lamu anna haza al-amra khairun lee fee deenee wa ma-aashee wa aa-qebate amree faqdurhu lee wa yasserhu lee summa barek lee feehe wa in kunta ta-lamu anna haza al-amra sharrun lee fee deenee wa ma-aashee wa aa-qebate amree fasrifhu annee wasrifnee anhu waqdur leya al-khaira haysu kaana summa ardhinee behe.”
“O Allah !! I seek to know the suitability by Your knowledge, and by Your Power seek power from You, and seek Your great Munificence from You – for You are All-Powerful and I am weak, and You are All-Knowing and I do not know, and You also know the defects. O Allah if, as per Your knowledge, this matter of mine is better for me religion-wise, money-wise and in the hereafter – then destine it for me and make it easy for me, and then place blessings in it for me. And if, as per Your knowledge, this matter of mine is harmful for me religion-wise, money-wise and in the hereafter – then turn it away from me and turn me away from it, and destine good for me wherever it may be and make me happy with it.” (Bukhari)
In this supplication instead of the words “haza al-amru” mention your need or just think about it. It is better to perform Istikharah seven times, for it is mentioned in one Hadith: “O Anas !! When you intend any matter, seek to know its suitability from your Lord seven times – then reflect upon what transpires in your heart, indeed that only is better.”
Some Shuyukh have said that after this supplication, one should go to sleep, with ablution facing the “Qiblah”. If he sees green or white colour in a dream, then the matter is good for him – and if one sees black or red colour, then the matter is harmful for him, and he must avoid it.
The time for Istkharah lasts up to the time one’s heart gets convinced upon one decision
Besides the Obligatory and Essential Prayers, the Holy Prophet () used to make arrangements for the Voluntary (Nawafil) Prayers too. It is mentioned in the Hadith that Voluntary Worship is a means of attaining proximity to Allah.
It is better to offer Sunnah and Voluntary Prayers at home – however it is better to offer Taraweeh, Tahiyat ulMasjid (Prayers offered as a mark of respect upon entering the mosque), and the Voluntary Prayers upon returning from a journey, in a mosque. If preoccupation or lack of interest or laziness prevents one from offering these Prayers at home, then these should be offered in the mosque.
A brief summary of some of the Voluntary Prayers, which the Holy Prophet () stressed upon is mentioned hereunder.
Tahiyyat ulWuzu (Mark of respect after performing ablution)
It is recommended to offer 2 Cycles (Rakaats) Voluntary Prayer immediately after performing ablution, before the water on the body dries up. Similarly it is after taking a bath. The Holy Prophet () has stated: “Anyone who performs a good ablution and offers 2 Cycles of Prayer with proper external and internal concentration i.e. with complete sincerity – Paradise becomes mandatory for him.”
Tahiyyat ulMasjid (Prayers offered as a mark of respect upon entering the mosque)
It is Sunnah to offer 2 Cycles of Prayer upon entering the mosque, and to offer 4 Cycles is recommended. If one offers the Obligatory, Essential or Sunnah Prayers, he is deemed to have offered the Tahiyyat ulMasjid Prayer also, even if he did not make an intention for it.
If one enters the mosque at a time when Prayers are prohibited, he must make Remembrance (Zikr) of Allah, or recite Salutations – the rights of the mosque will have been offered.
The Tahajjud Prayers
Voluntary Prayers offered after the Night (Isha) Prayers are called “Salaat ul-Layl” (The Night-time Prayers). Voluntary Prayers offered during the night are better than those offered during the day. The Tahajjud Prayer is a kind of Salaat ul-Layl. The Tahajjud consists of a minimum of 2 and a maximum of 8 Cycles. When a person sleeps after offering Isha and gets up at any time during the night, it is the time for Tahajjud - and the best time for this is the final third part of the night.
The Ishraaq Prayer
The Ishraaq Prayer consists of 2 Cycles. It is better to wait after offering the Dawn Prayer and remain engrossed in the Remembrance of Allah or Salutations on the Holy Prophet (), and offer this at least 20 minutes after sunrise. The Hadith gives glad tidings of a reward equal to one Hajj and one Umrah to whoever offers this Prayer.
The Chaasht Prayer
The Chaasht Prayer consist of a minimum of 2 Cycles and a maximum of 12 Cycles, and 12 Cycles are best. The time for this starts from the sun’s ascent in the morning till the beginning of the meridian period (at Zawaal or beginning of Zohv Kubra). The Hadith gives glad tidings of a reward of Forgiveness and a golden palace in Paradise to whoever offers this Prayer regularly.
The Awwaabeen Prayer
Offering 6 Cycles Prayer is recommended after the Sunset (Maghrib) Prayer, and better to offer it in groups of 2 Cycles each. This is called the Awwaabeen Prayer. The Holy Prophet () has also encouraged performing this Prayer.
All Voluntary (Nawafil) Prayers can be offered while sitting, even without a valid excuse, but the reward of offering them while standing is double.
The Journey Prayer
Before starting out on a journey, it is recommended to offer 2 Cycles of Voluntary Prayer at home. The Holy Prophet () has stated: “No person leaves among his household anything better than the 2 Cycles of Prayer which he offers there prior to going on a journey.” While on the journey, one must offer 2 Cycles at the place where he stayed, and upon returning go home after offering 2 Cycles in the local mosque. This was the practice of the Holy Prophet ().
The Prayer of Repentance
Humans are prone to committing errors, but whenever one commits a sin, one should immediately turn towards his Compassionate and Merciful Lord, and with a remorseful conscience in order to seek forgiveness from Him, offer 2 Cycles of Prayer. This is recommended (Mustahab). The Holy Prophet () has said: “When one commits a sin, one must do an ablution and offer 2 Cycles of Voluntary Prayers and seek forgiveness of one’s sins from one’s Compassionate Lord. His Lord will forgive him.”
The “Tasbeeh” Prayer
The Holy Prophet () taught this Prayer to his uncle, Syedna Abbas (may Allah be pleased with him).
In the 1st Cycle (Rakaat) after the “Sanaa” (but in the 2nd Cycle before the “Tasmiyah”) recite the following “Tasbeeh” 15 times:
Subhaana Allahe wa alHamdu lillahe wa laa ilaaha illa Allahu wa Allahu Akbar.
Pure is Allah, and all Praise is for Allah, and there is no God except Allah, and
Allah is Great.
(It is better to recite the entire 3rd Kalemah). Then after reciting the “Taawuz”, “Tasmiyah”, Surah alFatehah and any small Surah (or equivalent) recite the above “Tasbeeh” 10 times. Then in the bow (Ruku) recite it 10 times after the normal “Tasbeeh”. Then in the Qawmah recite it 10 times after having recited the “Tasmeey” and Tahmeed. Then 10 times after the normal “Tasbeeh” in the prostration. Then 10 times in the Jalsah and another 10 times after the normal “Tasbeeh” in the second prostration. Continue in the same manner for all the 4 Cycles. In this way the “Tasbeeh” will have been recited a total of 300 times.
The Holy Prophet () has said: “If possible, offer this Prayer every day or else offer it every Friday. If unable to do this, then once a month or else once a year. If unable to do even this, then offer it at least once in a lifetime. Due to its blessedness, Allah the Supreme will forgive all (minor) sins – the earlier and the latter, the old and the new, whether committed on purpose or by mistake.” (Sunan Tirmizi).
The Need Prayer (Salaat ulHaajat)
The Holy Prophet () said: “Whoever has some need to be fulfilled from Allah or any bondman, must offer 2 Cycles of Prayer after a good ablution, then should praise & glorify Allah and send salutations upon me and then recite the following supplication:
Laa ilaaha illa Allahu alHaleemu alKareemu Subhaana Allahe Rabbe alArshe alAzeem; wa alHamdu Lillahe Rabbe alAlameen; asaluka moojibate rahmateka wa azaaema maghfirateka wa alganeemata min kulle birrin wa alSalaamata min kulle ismin laa tad’a lee zamban illa gafartahoo wa laa hamman illa farrajtahoo wa laa haajatan heya laka ridhan illa qadhaytaha yaa arhama alRahemeen.”
“There is no God except Allah, Who is Most Forbearing, Most Generous – Pure is Allah the Lord of the Great Throne; and all praise is to Allah, the Lord of the Creation; O Lord !! I seek from you the means of Your mercy, and the means of Your forgiveness - and I seek a share in every good deed and shelter from every sin; O Lord !! Forgive every sin of mine and remove all my sorrows; and fulfil my need which conforms with Your pleasure, O the Most Merciful of all !!” (Tirmizi, Ibn Majah)
A blind Companion (Sahabi) requested the Holy Prophet () to supplicate for his cure. The Holy Prophet () replied: “If you wish I shall supplicate for you - or you may patiently bear, and this is better for you.” He submitted, “Kindly supplicate for me.” The Holy Prophet () commanded him to make a good ablution and offer 2 Cycles of Prayer and then supplicate as follows:
Allahumma innee asaluka wa atawajjahu ilayka benabiyyeka Mohammedin nabiyyi alRahmahte -Yaa Rasool Allahe innee qad tawajjahtu beka ilaa rabbee fee hajatee hazehee letuqdaa lee – Allahumma faShaffeyhu fee.
“O Allah !! I seek from You and incline towards You through the means of Your Prophet Mohammed - the Merciful Prophet; O the Noble Messenger of Allah - I have, through you, inclined towards my Lord for this need of mine in order that it may be fulfilled !! O Allah – accept his intercession for me.”
When the blind man had completed his supplication, Allah restored him his eyesight as if he had never been blind. (Hakim, Tirmizi, Nasai, Ibn Majah, Tibrani, Baihaqi).
The Istikharah Prayer (for knowing what is suitable).
The Holy Prophet () used to teach his Companions the Istikharah supplication with great care and emphasis, just like a verse of the Holy Quran. He has said: “Whenever you intend any matter, offer 2 Cycles of Voluntary Prayer, and then supplicate as follows:
Allahumma innee astakheeroka be-ilmeka wa astaqderoka be-qudrateka wa as-aluka min fadleka al-Azeeme fa-innaka taqderu wa laa aqderu wa ta-lamu wa laa aa-lamu wa anta allamu al-guyoob. Allahumma in kunta ta-lamu anna haza al-amra khairun lee fee deenee wa ma-aashee wa aa-qebate amree faqdurhu lee wa yasserhu lee summa barek lee feehe wa in kunta ta-lamu anna haza al-amra sharrun lee fee deenee wa ma-aashee wa aa-qebate amree fasrifhu annee wasrifnee anhu waqdur leya al-khaira haysu kaana summa ardhinee behe.”
“O Allah !! I seek to know the suitability by Your knowledge, and by Your Power seek power from You, and seek Your great Munificence from You – for You are All-Powerful and I am weak, and You are All-Knowing and I do not know, and You also know the defects. O Allah if, as per Your knowledge, this matter of mine is better for me religion-wise, money-wise and in the hereafter – then destine it for me and make it easy for me, and then place blessings in it for me. And if, as per Your knowledge, this matter of mine is harmful for me religion-wise, money-wise and in the hereafter – then turn it away from me and turn me away from it, and destine good for me wherever it may be and make me happy with it.” (Bukhari)
In this supplication instead of the words “haza al-amru” mention your need or just think about it. It is better to perform Istikharah seven times, for it is mentioned in one Hadith: “O Anas !! When you intend any matter, seek to know its suitability from your Lord seven times – then reflect upon what transpires in your heart, indeed that only is better.”
Some Shuyukh have said that after this supplication, one should go to sleep, with ablution facing the “Qiblah”. If he sees green or white colour in a dream, then the matter is good for him – and if one sees black or red colour, then the matter is harmful for him, and he must avoid it.
The time for Istkharah lasts up to the time one’s heart gets convinced upon one decision
THE LAPSED (QADA) PRAYERS
THE LAPSED (QADA) PRAYERS
To let the Prayer lapse without a valid legal reason is a grave sin. It is obligatory to offer such Prayers and also necessary to repent from such sins. True repentance will wipe out the sin of letting the Prayer lapse, but repentance is proper only if the lapsed Prayer is offered. If the lapsed Prayer is not offered, such a repentance will not be accepted.
If the Prayer lapses due to forgetting or due to sleeping, it is still obligatory to offer the Qada (recapture) for it, although there is no sin for such a lapse. As soon as one remembers or gets up, the lapsed Prayer should be offered provided it is not an undesirable (Makrooh) time. Delaying it further without reason is disliked. If one is sleeping or has forgotten to offer Prayers, it is incumbent upon others to awaken or remind such a person. If one fears not being able to get up for the Dawn Prayer, such a person is not permitted to stay awake till late night without a valid legal reason.
If the “Takbeer Tahreemah” is offered within the time for any Prayer, then such Prayer has not lapsed but has been offered within time. However, the Dawn, Friday and Eid Prayers must be completed before the time for such Prayer ends - if the Salaam for these Prayer is said after the time has expired, such Prayer becomes invalid.
There is no fixed time of offering the lapsed Prayers – they can be offered at any time during one’s life. Whenever offered, it will free the person from this obligation.
A person who has lapsed Prayers for several years still un-offered, must calculate the number of Obligatory/Essential Prayers pending right from the time of attaining puberty to the time of regularly offering Prayers. And whenever one has spare time, these must be offered. Since offering the lapsed Prayers is more important than Voluntary (Nawafil) Prayers, it is better to offer them instead of the Non-Emphasised Sunnah (Ghair Muakkadah) and Voluntary (Nawafil) Prayers. However, the Taraweeh Prayers and the Emphasised Sunnah (Muakkadah) Prayers must not be left out. The intention (Niyah) for offering the lapsed Prayers can also be made like this – for example “I offer the first Dawn Prayer which was missed”. So the next time when offering another lapsed Dawn Prayer, the same intention (Niyah) can be made, as this has now become the first one still pending. Likewise, the intention can be made for other lapsed Prayers.
The Prayer of the sick
It is allowed to offer Prayers while sitting only if the sick person cannot stand on his own or feels giddy or the pain is unbearable or it will aggravate the illness or delay the cure. Standing (Qiyaam) is obligatory in Prayer, therefore it not allowed to forego it without a valid legal reason. If the sick person can stand with someone’s help or lean on a staff or against a wall, it is obligatory to offer the Prayer standing – even if he starts the Prayer standing for a short while and completes the rest of it while sitting – otherwise the Prayer will become void.
If one cannot sit on his own but someone else can help him up sit upright, it is necessary to offer the Prayer while sitting. If sitting is not possible, he can lean back on a pillow, wall etc., for support. If sitting is possible, Prayer will be void if offered while reclining.
If the patient can stand but cannot bend to offer the bow or prostration, it is better to offer the Prayer standing and offer the bow or prostration by gesturing. For the prostration, he must bow his head as far as possible and for the bow a little bit less than that.
If one cannot offer the prostration on the ground, but can offer it by keeping something on the ground (provided other conditions for prostrations are met), it becomes impermissible for such person to offer prostrations by only a gesture.
If the patient is incapable of sitting, the Prayer must be offered while lying down whether reclining on the left or right side but facing the “Qiblah” – or even with the body stretched out towards the “Qiblah” but with the knees folded. A pillow should be tucked under the head so that the face is towards the “Qiblah”.
Prayers on a journey
Islam has created ease for the travellers that during the journey they must reduce their Prayers. This reduction is called “Qasr”. That is, the Obligatory (Farz) Prayer consisting of 4 Cycles (Rakaats) should be reduced to two Cycles (Rakaats) only.
The Holy Prophet () has said: “This is a favour (Sadaqah) which Allah has bestowed upon you, therefore you must accept His favour.”
It is Essential (Wajib) upon the traveller to reduce the Obligatory Prayers. One who offers 4 Cycles on purpose will be sinning and must repent.
There is no reduction in Sunnah Prayers during travel, and they must be offered in full. It is reported that the Holy Prophet () used to offer the non-obligatory Prayers whilst sitting on his mount (Saheeh Bukhari & Saheeh Muslim).
In Islamic law, the traveller is one who has proceeded at least 57.375 miles (92.33 kilometers) out of his dwelling place, with the intention of travel. Till the time he does not return to his dwelling place, he must keep offering reduced obligatory Prayers. However, if he intends to stop at any place for 15 days or more during the journey, he will offer full Prayers at such place – even if due to some reason he later on stays there for less than 15 days. Likewise if the intention is to stay at a certain place for less than 15 days but stays on for 15 days or more, the traveller will offer reduced (Qasr) Prayers at such place.
If a traveller offers Prayers behind a Resident (Muqeem) “Imaam”, the traveller will offer full Prayers. However if residents offer their Prayers behind an “Imaam” who is a traveller, the “Imaam” must first inform the followers that he will offer only 2 Cycles (Rakaats). After 2 Cycles, the “Imaam” will say the Salaam, after which the followers must get up and complete the remaining two Cycles. However, in the 3rd and 4th Cycles, the followers need not recite Surah alFatehah or any other Surah, and remain silent during the Qiyaam.
Obligatory and Essential Prayers cannot be offered on a moving vehicle. However, if one fears that the time will lapse, it is better to offer them on time and then later re-offer them. Reduced Prayers that are missed out/lapsed or improperly offered during journeys should at the time of re-offering be offered with reduction (Qasr).
To let the Prayer lapse without a valid legal reason is a grave sin. It is obligatory to offer such Prayers and also necessary to repent from such sins. True repentance will wipe out the sin of letting the Prayer lapse, but repentance is proper only if the lapsed Prayer is offered. If the lapsed Prayer is not offered, such a repentance will not be accepted.
If the Prayer lapses due to forgetting or due to sleeping, it is still obligatory to offer the Qada (recapture) for it, although there is no sin for such a lapse. As soon as one remembers or gets up, the lapsed Prayer should be offered provided it is not an undesirable (Makrooh) time. Delaying it further without reason is disliked. If one is sleeping or has forgotten to offer Prayers, it is incumbent upon others to awaken or remind such a person. If one fears not being able to get up for the Dawn Prayer, such a person is not permitted to stay awake till late night without a valid legal reason.
If the “Takbeer Tahreemah” is offered within the time for any Prayer, then such Prayer has not lapsed but has been offered within time. However, the Dawn, Friday and Eid Prayers must be completed before the time for such Prayer ends - if the Salaam for these Prayer is said after the time has expired, such Prayer becomes invalid.
There is no fixed time of offering the lapsed Prayers – they can be offered at any time during one’s life. Whenever offered, it will free the person from this obligation.
A person who has lapsed Prayers for several years still un-offered, must calculate the number of Obligatory/Essential Prayers pending right from the time of attaining puberty to the time of regularly offering Prayers. And whenever one has spare time, these must be offered. Since offering the lapsed Prayers is more important than Voluntary (Nawafil) Prayers, it is better to offer them instead of the Non-Emphasised Sunnah (Ghair Muakkadah) and Voluntary (Nawafil) Prayers. However, the Taraweeh Prayers and the Emphasised Sunnah (Muakkadah) Prayers must not be left out. The intention (Niyah) for offering the lapsed Prayers can also be made like this – for example “I offer the first Dawn Prayer which was missed”. So the next time when offering another lapsed Dawn Prayer, the same intention (Niyah) can be made, as this has now become the first one still pending. Likewise, the intention can be made for other lapsed Prayers.
The Prayer of the sick
It is allowed to offer Prayers while sitting only if the sick person cannot stand on his own or feels giddy or the pain is unbearable or it will aggravate the illness or delay the cure. Standing (Qiyaam) is obligatory in Prayer, therefore it not allowed to forego it without a valid legal reason. If the sick person can stand with someone’s help or lean on a staff or against a wall, it is obligatory to offer the Prayer standing – even if he starts the Prayer standing for a short while and completes the rest of it while sitting – otherwise the Prayer will become void.
If one cannot sit on his own but someone else can help him up sit upright, it is necessary to offer the Prayer while sitting. If sitting is not possible, he can lean back on a pillow, wall etc., for support. If sitting is possible, Prayer will be void if offered while reclining.
If the patient can stand but cannot bend to offer the bow or prostration, it is better to offer the Prayer standing and offer the bow or prostration by gesturing. For the prostration, he must bow his head as far as possible and for the bow a little bit less than that.
If one cannot offer the prostration on the ground, but can offer it by keeping something on the ground (provided other conditions for prostrations are met), it becomes impermissible for such person to offer prostrations by only a gesture.
If the patient is incapable of sitting, the Prayer must be offered while lying down whether reclining on the left or right side but facing the “Qiblah” – or even with the body stretched out towards the “Qiblah” but with the knees folded. A pillow should be tucked under the head so that the face is towards the “Qiblah”.
Prayers on a journey
Islam has created ease for the travellers that during the journey they must reduce their Prayers. This reduction is called “Qasr”. That is, the Obligatory (Farz) Prayer consisting of 4 Cycles (Rakaats) should be reduced to two Cycles (Rakaats) only.
The Holy Prophet () has said: “This is a favour (Sadaqah) which Allah has bestowed upon you, therefore you must accept His favour.”
It is Essential (Wajib) upon the traveller to reduce the Obligatory Prayers. One who offers 4 Cycles on purpose will be sinning and must repent.
There is no reduction in Sunnah Prayers during travel, and they must be offered in full. It is reported that the Holy Prophet () used to offer the non-obligatory Prayers whilst sitting on his mount (Saheeh Bukhari & Saheeh Muslim).
In Islamic law, the traveller is one who has proceeded at least 57.375 miles (92.33 kilometers) out of his dwelling place, with the intention of travel. Till the time he does not return to his dwelling place, he must keep offering reduced obligatory Prayers. However, if he intends to stop at any place for 15 days or more during the journey, he will offer full Prayers at such place – even if due to some reason he later on stays there for less than 15 days. Likewise if the intention is to stay at a certain place for less than 15 days but stays on for 15 days or more, the traveller will offer reduced (Qasr) Prayers at such place.
If a traveller offers Prayers behind a Resident (Muqeem) “Imaam”, the traveller will offer full Prayers. However if residents offer their Prayers behind an “Imaam” who is a traveller, the “Imaam” must first inform the followers that he will offer only 2 Cycles (Rakaats). After 2 Cycles, the “Imaam” will say the Salaam, after which the followers must get up and complete the remaining two Cycles. However, in the 3rd and 4th Cycles, the followers need not recite Surah alFatehah or any other Surah, and remain silent during the Qiyaam.
Obligatory and Essential Prayers cannot be offered on a moving vehicle. However, if one fears that the time will lapse, it is better to offer them on time and then later re-offer them. Reduced Prayers that are missed out/lapsed or improperly offered during journeys should at the time of re-offering be offered with reduction (Qasr).
OFFERING PRAYER ACCORDING TO SUNNAH
OFFERING PRAYER ACCORDING TO SUNNAH
The Qiyam (The standing posture)
In a state of ablution, stand facing the “Qiblah” keeping the feet apart with a distance of just 4 fingers between them. Then raise the hands up to the ears, touching the thumb on the lower part of the ear, palms facing the “Qiblah” and the fingers in the natural state - neither stuck together nor wide open. Then make the intention (Niyah), and proclaiming “Allahu Akbar” bring the hands downwards folding them below the navel. Keep the right hand above the left, with the middle three fingers resting on the left wrist, and with the thumb and little finger encircling the left wrist. Now recite the “Sanaa” (the Glorification) as follows:
Sanaa (the Glorification)
Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa laa Ilaaha gayruk.
"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and there is no God except You."
Then after reciting the “Taawuz” and “Tasmiyah”, recite the Surah alFatehah.
Taawuz (seeking Allah’s refuge)
Aoozu bilLaahi minash-shaytaanir-rajeem
"I seek the refuge of Allah from Satan, the accursed."
Tasmiyah (mentioning the name of Allah)
Bismillaahir-Rahmaanir-Raheem.
Allah - beginning with the name of - the Most Gracious, the Most Merciful
Surah alFatehah
AlHamdu lillahe rabbil-alameen ----ArRahmaani-Raheem ----Maliki Yaumid-Deen
Iyyaka Nabudu Wa Iyyaka Nastayeen ----Ihdenas-Siraatal-Mustaqeem
Siraat-allazeena anamta alayhim---Ghairil-maghdhoobe alayhim wa lad-dhaalleen
(Aameen)
All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful
Owner of the Day of Recompense. You alone we worship and from You alone we seek help (and may we always).
Guide us on the Straight Path. The path of those whom You have favoured -
Not the path of those who earned Your anger - nor of those who are astray.
(Amen - So be it)
(from Imaam Ahmed Raza's Urdu translation "Kanz-ul-Imaan" - English translation entitled "The Treasure of Faith" by Mohammed Aqib Farid Qadri)
After Surah alFatehah, say “Aameen” in a soft voice. Then recite any Surah or any three consecutive Ayaat (verses) or any single verse that equals three verses.
Surah Ikhlaas
Qul huwAllahu Ahad ----Allahus-Samad-----lam yalid-----wa lam yoolad,
wa lam yakullahoo kufuwan ahad.
“Proclaim (O dear Prophet Muhammed - ), “He is Allah, He is One (Unique). “Allah is the Un-wanting.” (Perfect, does not require anything.) He has no offspring, nor is He born from anything. And there is none equal to Him.” ”
Ruku (Bowing)
Then proclaiming “Allahu Akbar”, move towards the bowing position. Spread the fingers and catch the knees firmly, and bow down to the extent that the back and the head are in a straight line horizontal to the ground. One must look towards the place of prostration while standing and towards the heels of the feet while bowing.
While bowing recite the following, at least three times:
Subhaana Rabbiyal-Azeem. (Pure is my Lord, the Great)
Then while proclaiming the “Tasmeey” (as follows), move from the bowing position to stand upright.- Same-Allahu leman hamedah (Allah has heard the one who has praised Him.)
Qawmah (Standing upright - for a short while)
Now while standing, say the Tahmeed (the praise), as follows:
Rabbanaa lakal-Hamd (O our Lord !! All praise belongs to You)
Sajdah (Prostration) & Jalsah (Sitting between the two prostrations)
Then proclaiming “Allahu Akbar”, proceed to prostrate, first placing the knees on the ground, followed by both palms. Then place the nose and the forehead firmly on the ground, keeping the face between the two palms.
Take care to ensure the following in prostration: The nose bone should properly touch the ground and one must look at the tip of the nose. All toes of both feet should be firmly pressed on the ground, and pointing towards the “Qiblah”. The palms should be well placed on the ground with the fingers pointing towards the “Qiblah”. Arms should be away from the body sides, the abdomen away from the thighs and the thighs away from the calves.
While in prostration recite the following, at least three times:
Subhaana Rabbiyal Aalaa. (Pure is my Lord, the Supreme)
Get up from the prostration while saying the “Allahu Akbar”, spread the left foot on its nape and sit upon it. Keep the right foot upright, with toes pressed on the ground and the toes pointing towards the “Qiblah”. Simultaneously rest the palms on the thighs close to the knees with the fingers pointing towards the “Qiblah”. Again recite “Allahu Akbar” and perform the second prostration, as in the first one. Get up from the second prostration by first raising the forehead and then the nose from the ground, followed by the hands and then knees. Raise yourself up while holding the knees with your hands, whilst putting your entire weight again on the feet. Now come back to the same standing position (Qiyam) with the hands folded below the navel.
The Second Rakaat
After reciting only Bismillah Shareef, begin the recitation of Surah alFatehah (followed by other Surah or Ayaat). Offer the entire second “Rakaat” as the first one, but do not stand up after the second prostration.
Qaadah (Sitting)
Rise from the second prostration and sit in the same position as between two prostrations and recite the “Tashahhud”, as follows:
At-tahiyyaatu lillaahi was-Salawaatu wat-tayyibaat -- as-Salaamu alayka ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuh, as-Salaamu alaynaa wa alaa ibaadi-laahis-Saaliheen, ash-hadu allaa ilaaha IlAllahu wa ash-hadu anna Mohammedan abduhoo wa Rasooluh.
“All types of worship through speech, all types of worship through actions and all types of worship through wealth are for Allah alone. Peace be on you, O the Holy Prophet, and Allah's Mercy and Blessings. Peace be upon us and upon the virtuous bondmen of Allah. I testify that there is no God except Allah, and I testify that Mohammed is the bondman of Allah, and His Messenger".
When reciting the “Tashahhud”, upon reaching the words "Ash-hadu Al-laa", raise the index finger of the right hand while making a circle with the thumb and the middle finger and resting the tips of the last two fingers on the palm. Raise the index finger upon saying "Laa" and bring it down upon saying "Illa-". At the same time, bring all the fingers and the palm to the normal position. During the Qaadah, the sight should be directed towards one's lap.
If the Prayer is an Obligatory one, and one has to offer more than 2 Cycles (Rakaats), stand up for the third “Rakaat” and recite Surah alFatehah. Do not add another Surah or Ayah to the recitation, and continue with the bowing etc, and complete the count of “Rakaats”.
In the last Qaadah, recite the “Tashahhud” and then send blessings upon the Holy Prophet () as follows:
Darood (Salutation of Blessings and peace)
Allahumma Salle alaa Mohammedin wa alaa aale Mohammedin kamaa Sallayta alaa Ibraaheema wa alaa aale lbraaheema innaka Hameed-umMajeed. Allahumma baarik alaa Mohammedin wa alaa aale Mohammedin kamaa baarakta alaa Ibraaheema wa alaa aale lbraaheema Innaka Hameed-umMajeed.
"O Allah !! Send blessings on Mohammed and the progeny of Mohammed the way You showered Your blessings on Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of all praise and are the Glorious. O Allah !! Bless Mohammed and the progeny of Mohammed the way You blessed Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of praise and are the Glorious.”
Then supplicate with these words (or any other Masoorah supplication):
Du'aa Masoorah (Supplication)
Allahumma Rabbij-alanee muqeemas-Salaati wa min zuriyyatee, Rabbanaa wataqabbal duaa, Rabbanaghfir-lee waliwaalidaiyya wa lil-mumineena yawma yaqoomul-hisaab.
“O our Allah !! O my Lord !! Make me regular in Prayer and also my progeny. O our Lord !! Grant my invocation. O our Lord !! Forgive me, and my parents, and all other Muslims on the Day when the account will be established."
Salaam (The salutation of peace)
This is the final act of the Prayer, in order to finish and exit from it. First turn the face towards the right shoulder to say the "Salaam" and then repeat towards the left shoulder.
The words of Salaam are:
AsSalaamu Alaykum wa Rahmatullah (Peace be upon you, and Allah's Mercy)
After completion of the Prayer, raise the hands up to the chest and supplicate with sincerity and humility. After supplicating, wipe your hands on your face. For a collection of supplications, refer to the book “Sunnah Supplications” (Masnoon Dauen), compiled by the humble author.
Note: For Sunnah and Voluntary Prayers, add a small Surah or equivalent verses after the Surah alFatehah, in the third and fourth Cycle (Rakaat). In Non Emphasised Sunnah (Ghair Muakkadah) and Voluntary (Nafil) Prayers, read the entire Darood (salutation on the Prophet) and the Dua Masoorah (supplication) in the first Qaadah also, and in the beginning of the third Cycle recite the “Sanaa”.
Note: In congregational Prayer, the follower (Muqtadi) should recite only the “Sanaa” in the first Qiyam (standing position), and then remain silent while standing. Similarly, the follower should remain silent in the Qiyam(s) that follow. When rising up from the bow, the “Imaam” will recite the “Tasmeey” and the follower should recite only the Tahmeed.
The Obligatory (Farz) Acts in Prayer:
An obligatory act is one that cannot be left out from Prayer, as it renders the Prayer void. There is no expiation for forgetting an obligatory act. The only solution is to offer the entire Prayer again.
There are seven Obligations in Prayer:
The “Takbeer-e-Tahreemah” i.e. pronouncing "Allahu Akbar" (Allah is the Greatest). This is in fact one of the conditions of Prayer, but it has such a close relation with the actions of Prayer that it is also considered one of the Obligations of Prayer. If any of the conditions of Prayer are absent at the time of pronouncing “Takbeer-e-Tahreemah”, the Prayer will become void. If the Follower (Muqtadi) pronounces "Allah" along with the “Imaam”, but finishes saying "Akbar" before the “Imaam” does, then his Prayer will be void. If the follower finds the “Imaam” in bowing position, he must first say the “Takbeer-e-Tahreemah”, then again pronounce “Takbeer” and join the “Imaam” in bow. If a person secures the bow in the first “Rakaat”, he will get the reward of the “Takbeer Oola”.
Qiyaam (standing upright) is obligatory in Prayer. The person must remain standing as long as the Quran is being recited. Qiyaam will only be excused if the person cannot stand, or is unable to prostrate, or the illness may get aggravated or if the pain is unbearable. It is not permitted to forego standing due to ordinary fever or bearable pain. Its importance can be understood from the fact that if the patient can stand in Prayer with the help of a stick, or a servant or by leaning next to a wall, it becomes obligatory to do so. Further, if the patient can stand for a little while it becomes obligatory to stand and say "Allahu Akbar" and then complete the rest of the Prayer while seated.
Recitation of Quran. It is obligatory to properly pronounce each alphabet and vowel in such a manner that each one becomes distinct from another, and to recite it in such a way that the reciter can hear it. Just moving the lips does not suffice for recitation. Recitation means to recite with a voice loud enough to be heard at least by oneself. If there is no noise around (such as rain, moving machinery) and yet one cannot hear one's own recitation, then it will make the Prayer void. It is obligatory to recite one complete verse in the first two Cycles (Rakaats) of Obligatory (Farz) Prayer, and in every Rakaat of Witr and Voluntary (Nafil) Prayers. Since the recitation by the “Imaam” suffices for all, it is prohibited for the follower to recite behind the “Imaam”, whether the “Imaam” is reciting audibly or softly (inaudible to others).
Ruku or bowing. The minimum requirement for Ruku is to bend at least to the extent that if one extends the hands they would reach the knees. The best is to straighten the back horizontally to the ground with the head in line, and the hands holding the knees.
Sujood i.e two prostrations in each “Rakaat”. The essence of prostration is that the forehead and the nose bone must touch the ground. Keeping the under portion of one toe of each foot upon the ground is a condition in prostration. If the feet are lifted from the ground or if only the tip of the toes touch the ground during the entire prostration, the Prayer will become void.
Qaadah Akhirah or the Last Sitting Position. It is obligatory to sit in this position after completing all Cycles (Rakaats) for a period during which one can recite the entire “Tashahhud”. If one offers Sajdah Sahv (the prostrations upon forgetting an Essential act) it becomes obligatory to again remain seated for the same length of time in which one can recite the entire “Tashahhud”.
Khurooj bisun'ihi - that is to proclaim "Salaam" (peace) towards both sides, to end and exit from Prayer.
It is obligatory to maintain the chronological order in offering Qiyam, Ruku, Sujood, Qirat, and Qaadah Akhirah. Further it is obligatory to follow the “Imaam” in all obligatory matters.
The Essentials (Waajibaat) of Prayer:
A “Wajib” is an act that is considered Essential in Prayer. Forgetting an Essential renders the Prayer void but there is an expiation for it, called the Sajdah Sahv (two prostrations upon forgetting). Abandoning an Essential on purpose will also render the Prayer void for which the only solution is to offer the entire Prayer again.
The following are Essentials (Wajibs) in Prayer:
Pronouncing “Allahu Akbar” for the “Takbeer Tahreemah”
Reciting the complete Surah alFatehah in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
Reciting at least a small Surah or one or two verses which are equal to three small verses, in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
Offering the Ruku only once in every “Rakaat”.
Offering the Sajdah only twice in every “Rakaat”
Offering the Qawmah (standing upright after the bow).
Offering the Jalsah (sitting upright between the two prostrations)
Resting the nose bone and the forehead both together on the ground, during prostration.
Resting the under portion of three toes (big toe and two adjacent toes) of each foot on the ground, during prostration.
Waiting during Ruku, Qawmah, Sajdah and Jalsa for at least the period in which one can recite "SubhaanAllah" once.
Offering "Qaadah Oola" - that is to sit after two “Rakaats” in the Prayer that has three or four “Rakaats”.
Reciting the "Tahiyyaat" and "Tashahhud" in both Qaadahs (sitting).
Not reciting anything after reciting “Tashahhud” in the first Qaadah.
Not offering Qaadah after the first “Rakaat” and not to offer Qaadah in the third “Rakaat” of any Prayer which has two or four “Rakaats”. (Please note Qaadah will be offered at end of third “Rakaat” in a Prayer having three “Rakaats”).
For the “Imaam” to recite the Quran audibly (in the first 2 “Rakaats” only) in the Dawn, Sunset and Night Prayers (in congregation) – and for Friday and Eid Prayers.
For the “Imaam” not recite the Quran aloud (but only softly) in the Afternoon and Evening Prayers (in congregation).
For the followers to remain silent when the “Imaam” is reciting the Quran, whether audibly or softly.
For the followers to emulate the “Imaam” in all matters except in reciting the Quran.
Not to have an unnecessary time gap between the offering of two Obligations, or between two Essentials or between an Obligation and an Essential. Gap is defined as the time in which one can recite "Subhaanallah" thrice.
Saying the word "Salaam" on both sides when offering the Salaam to exit from Prayer.
Reciting "Duae-Qunoot" (The supplication in reverence) in the Witr Prayer, and to say "Takbeer" (Allahu Akbar) before this supplication.
Offering six "Takbeer" (Allahu Akbar) for the Prayers of the two Eids, and to offer “Takbeer” before proceeding to bow in the second “Rakaat” of Eid Prayers.
Offering the Sajdah Tilawat (prostration in Quran recitation) upon reciting a verse having such a command.
Offering each Obligation and Essential at its proper assigned position
Offering all the components of Prayer with calm and confidence.
Sajdah Sahav
It becomes Essential (Wajib) to offer 2 (additional) prostrations, upon forgetting any of the Essential (Wajib) acts, or upon repeating any Essential act or upon delaying the offer of an Obligatory (Farz) act. Sajdah Sahav is offered in the last Qaadah after reciting the “Tashahhud”, by first saying the "Salaam" towards the right shoulder and then offering 2 prostrations, after which the entire Qaadah should be completed (including Tahiyyat, Tashahhud, Durood and Supplication) and ending with "Salaam" on both sides.
If a person remains silent between the recitation of an additional Surah (or equivalent) after having read the Surah alFatehah for a time in which one can recite "SubhaanAllah" thrice, it will become “Wajib” to offer Sajdah Sahav. In the first Qaadah of the Obligatory (Farz), Essential (Wajib) or Emphasised Sunnah (Muakkadah) Prayers, if one recites the following words by mistake - "Allahumma Salle Ala Mohammed" or "Allahumma Salle Ala Syedna" - it will become Essential (Wajib) to offer Sajdah Sahav.
The Sunnah Acts of Prayer:
Raising both hands up to the ears while saying the “Takbeer Tahreemah” (Allahu Akbar).
Keeping the palms facing the “Qiblah” while saying the “Takbeer Tahreemah”.
Keeping the face directed towards the “Qiblah”, while saying the “Takbeer Tahreemah”.
Folding the hands below the navel, by catching the wrist of the left hand with the right.
Softly reciting “Sanaa”, “Taawuz” and “Tasmiyah” and “Aameen” after Surah alFatehah.
Reciting “Tasmiyah” softly, at the beginning of each “Rakaat”.
Announcing “Takbeer” while moving from one position of Prayer, to another
For the “Imaam” to pronounce all “Takbeers”, “Tasmeey” and “Salaam” as audibly as required.
Reciting only Surah alFatehah in the third and the fourth Cycle of the Obligatory Prayer.
Reciting “Tasbeeh” (Purity) thrice during the bow (Ruku) and in the prostrations (Sujood).
Catching hold of the knees while bowing (Ruku), whilst keeping the fingers wide open.
Whilst in Ruku, to keep the legs straightened and the head and the back in a horizontal line.
For the “Imaam” to say the “Tasmeey” while rising up from the bow (Ruku) and the follower to say “Rabbanaa lakal-Hamd” after rising up from the bow.
For a person offering Prayer alone, to say both “Tasmeey” and “Rabbanaa lakal-Hamd” upon rising from the bow.
While proceeding for prostration, to first place the knees onto the ground, followed by the hands, the nose and lastly the forehead.
While getting up from prostration, to first lift the forehead, then the nose, followed by the hands and lastly the knees.
While in prostration, to keep the arms apart from the sides and the belly away from the thighs.
While in prostration, to keep all toes of both feet firmly pressed on the ground, and pointing towards the “Qiblah”.
To rise up for the second (or following) Cycle by placing the hands on the knees and transferring the weight onto the feet.
In between the two prostrations, keeping the right foot erect, the left foot spread out and to sit upon it.
While sitting, to keep the hands on the thighs with the fingers in their natural position.
Raising the index finger when reciting “Tashahhud”, upon reaching the word “laa” and to put it down at bring all fingers back to normal position when reaching the word “Illa”.
Reciting “Durood Shareef” and any “Masura” supplication in the last Qaadah.
Saying “Salaam” first towards the right and then towards the left.
The acts listed above are the Sunnah (traditions) of the Holy Prophet (). If any of them are missed out by mistake or left out on purpose, it will not invalidate the Prayer. However it is not permitted to deliberately abandon the Sunnah.
Women's Mode of Prayer.
Women's Prayer differs from that of men in the following respects:-
Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer” without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which "Subhaanallah" can be recited thrice, it will render the Prayer void.
While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
In the Qiyaam, she should place her left palm on the middle of her chest and the right palm over the left.
While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
While in Qaadah, instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawud)
What invalidates or breaks the Prayer.
The following actions break the Prayer, and the Prayer must be offered afresh:
Talking to anyone, on purpose or by mistake.
Saluting anyone or replying to a greeting.
Coughing or clearing the throat, without a valid excuse.
Replying to someone's sneezing.
Eating or drinking whilst in Prayer.
Turning the chest away from the direction of the “Qiblah”, without a valid excuse.
Crying (or exclaiming) because of some pain or trouble.
Breaking of the ablution.
Reading the Quran while looking at it.
Making a serious mistake in Quran recitation or in the remembrances.
Committing an action with both hands which leads others to believe that the person is not in Prayer.
Performing an unrelated action thrice, in any one position of the Prayer, will invalidate it. For example to scratch by lifting the hand once and let it down, then again lift up the hand and let it down and then do it a third time - all this whilst in one position , would break the Prayer. If the hand is lifted just once and the person scratches more than once, it will be counted as only one action.
Clearing the throat without valid excuse or proper reason, where at least two syllables are heard (For example Aah) will make the Prayer invalid. If there is an excuse (such as body's urge to clear the throat) or if there is a proper reason (such as to clear his voice, or to remind the “Imaam” of his mistake, or to inform others that one is in Prayer) it would not invalidate the Prayer.
Makrooh (Disliked/Undesirable) acts during Prayer
Playing with ones clothes, beard or body.
Wrapping up the clothes, e.g. lifting the clothes from front or behind while proceeding for prostration.
Letting the clothes hang, e.g. placing a handkerchief or cloak over the head or shoulder in such a way that their edges are hanging down.
Having sleeves rolled up more than half way beyond the wrists.
Offering the Prayer while in acute need of relieving oneself of stool, urine, or needing to break wind.
Gazing upwards, or turning the face looking here and there.
Cracking the finger joints or inserting the fingers of one hand into the fingers of another.
Placing the hand on the waist. (This must be avoided even outside Prayer).
Laying the wrists flat on the ground while in prostration - this rule applies to men only.
Offering Prayer while someone is facing you.
Yawning purposely during Prayer.
Praying in clothes that have images of living objects on them.
Lifting up the lower garment - i.e. "Shalwar" (by folding and inserting its upper portion) or the pants (by folding its lower end).
Not tying the buttons of the upper garment, thereby exposing the chest.
The presence of an image (of living objects) in the front, right, left or above the head of the person offering Prayer.
Offering the bow or prostration, or rising from the prostration before the “Imaam” does.
Reciting the Quran in any position, except while in Qiyaam (standing).
Ending the Quran recitation in the bowing position.
Resting the hands on the ground before touching the knees while proceeding for prostration, without a valid reason. Similarly, raising the knees from the ground before the hands are raised from the ground, while rising from prostration.
Offering Prayer in front of a grave, without a barrier in between.
Not offering a “Wajib” (Essential act) properly. For example not straightening the back during the bow and prostrations, or proceeding for the next position before straightening up in the "Qawmah" or "Jalsah".
Reciting the Quran in an improper sequence. For example reciting Surah Kafiroon in the first “Rakaat” (Cycle) and Surah Kausar in the second. This is "Makrooh" since it is against the sequence.
Praying with eyes closed. However, it is better to do so if this increases one's reverence and devotion.
A “Makrooh” act makes the Prayer flawed. Such a Prayer should be offered again.
Praying without the head covered is against the Sunnah of the Holy Prophet (). Praying without the head covered because one deems wearing a cap as a burden, or due to heat, is a lesser “Makrooh” (tanzeehi). However, if it is done in contempt of Prayer (e.g. deeming that Prayer is not important enough to merit wearing a cap for it), it is Kufr (blasphemy). If it is done to increase one's reverence and devotion, it is “Mustahab” (recommended).
Rules regarding crossing someone involved Prayer
It is a grave sin to pass in front of someone who is involved in Prayer. The Holy Prophet () said: “If the one who passes in front of someone involved in Prayer knew what sin it entails, he would prefer to stand for a hundred years rather than taking that single step." In another Hadith it is reported "He would deem it good to be driven into the ground, but would not pass in front of someone involved in Prayer."
If someone passes in front, it does not break the Prayer, but the one who passes will earn a great sin. Similarly one should avoid praying in a place where it becomes difficult for others who need to cross.
If a Sutrah (a thing which can act as a barrier) is placed in front of the worshipper, then there is no harm in crossing from a point beyond it. The barrier should be at least one arm in height and at least one finger in thickness.
In congregation, the barrier for the “Imaam” suffices for the followers. Therefore if one has to cross in front of a Follower (Muqtadi), there is no sin in it - provided one does not cross in front of the “Imaam”.
Etiquettes of the Mosque
The Mosque is a house of Allah. It is imperative for everyone - old or young - to have proper regard for it. One should wear clean clothes to the mosque. It is not permissible to enter the mosque when one's breath smells after having eaten raw onions or garlic. Similarly, the mosque should be kept clean from all smelly things.
It is forbidden to discuss worldly affairs or talk loudly in the mosque. It is reported in the Hadith that discussing worldly affairs in the mosque destroys good deeds the way a fire burns up dry wood-sticks. In another hadith it is reported "Do not sit with those who discuss worldly affairs in the mosque, for they have no concern with Allah."
It is not permitted for anyone - except the Mu'taqif (one in seclusion) - to eat, drink or sleep there. Therefore if one intends to do these, must make the intention of Seclusion (I'tiqaf) before entering the mosque, and offer Prayer or do some Zikr (remembrance). It will now become legal for him to eat or drink due to necessity. It is forbidden to beg in the mosque. It is also prohibited to give alms to beggars inside a mosque or to search for lost property.
It is prohibited to defile the walls, ground, carpets etc., of the mosque with any dirt, saliva or nose refuse etc. Entering the mosque in a state of greater impurity (requiring a bath) is a severe crime. The etiquette of the mosque is so important that one must take care not to let water remaining on the body after ablution to drop inside it - nor should one run inside the mosque in order to join the congregation.
Conditions for leadership in Prayer (Who can be an “Imaam”??)
The following are the 6 conditions for leadership in Prayer: The leader must (1) be a Muslim, (2) be Sane, (3) be an Adult, (4) be Male, (5) know Quran recitation and (6) not be disabled.
The person who deserves leadership (to be an “Imaam”) is one who:
Holds proper faith of Ahle Sunnah walJamaah
Is pious
Has most knowledge of the rules of cleanliness and Prayer
Remembers Quran sufficiently to recite according to Sunnah
Correctly pronounces the alphabets of the Quran.
It is a sin to appoint an astray person whose beliefs have not reached blasphemy, or persons who openly commit grave sins (e.g. adulterers, drunkards, gamblers, usurers, persons who remove their beards or trim the beard to less than a fist long etc.,) as leaders in Prayer. Prayer behind such persons is “Makrooh Tahreemi” (makes the Prayer highly defective) and must be re-offered.
Prayer cannot be offered behind any astray person whose beliefs have reached blasphemy. For example (a) Rafidi Shia - even if he only denies the Caliphate of Syedna Abu Bakr (may Allah be well pleased with him) or curses the first 2 Caliphs, or (b) One who denies pre-ordained destiny, or (c) One who denies intercession by the Holy Prophet (), or (d) One who denies the Vision of Allah, or (e) One who denies punishment of the grave, or (f) One who denies existence of the 2 recording angels, and (g) Worse than those listed above are those who call themselves Muslims and pretend to be following the Sunnah whilst denying the tenets of Islam, and are insolent towards Allah and His Holy Prophet (), or those who deem such insolent people as Muslims - Prayer is invalid behind all these.
The importance of Prayer in congregation.
It is Essential (Wajib) upon every sane, adult and capable person to offer the Prayer alongwith the congregation. One who leaves it without a valid excuse even once, is an offender and deserves punishment. One who leaves it several times is a proclaimed sinner and disqualified from giving witness, and will be punished severely.
The Holy Prophet Mohammed () said: "My heart desires that I should command some young men to gather a lot of fuel (firewood), and then I may go to those who pray in their homes without an excuse, and burn their houses." (Muslim)
The importance of praying in congregation has already been mentioned at the beginning of the book. The following circumstances exempt one from attending Prayer in congregation:
A patient who faces difficulty in going to the mosque.
An invalid person whose leg is cut off, is paralyzed or blind.
One who is too old and incapable of going to the mosque.
Torrential rain, severe sludge, extreme darkness or storm on the way.
Fear of losing property or food.
A person who cannot repay his debts, fearing the creditor.
Fear of an oppressor.
A person in urgent need to relieve himself of stool, urine or to break wind.
Fear of losing conveyance.
Presence of food whilst having the dire urge to eat.
Attending a sick person, whilst fearing that going for congregation will cause difficulty for the patient or make the patient nervous.
Rules of congregational Prayer
When the time for congregational Prayer approaches, the Caller (Muazzin) should announce the “Iqamah” - and the “Imaam” and the followers should get up and make proper rows, when the “Muazzin” reaches words "Hayya alas-Salaah Hayya alal-Falaah". The “Imaam” must advise the followers to maintain proper rows. If the followers keep their heels in line with each other, the row will be set straight.
It is obligatory for the follower to have the intention in his heart, that he is offering Prayer in the leadership of the particular “Imaam”. The follower must finish his "Takbeer Tahreemah" after the “Imaam” has finished saying it. All that is Obligatory (Farz) in Prayer, must be compulsorily carried out in the leadership of the “Imaam”. If a follower performs an obligatory act and finishes it before the “Imaam” has started it - and does not offer it again with or after the “Imaam” - it will render the Prayer void. For example, if a follower offers prostration before the “Imaam” and the “Imaam” has not yet come into prostration while the follower lifts up his head - and if he does not (again) offer the prostration with the “Imaam” or after the “Imaam” - it will render his Prayer void.
If the “Imaam” forgets to offer the first Qaadah, and starts getting up, the followers should remind him (give “Luqmah”) only if he is nearer to the sitting position so that the “Imaam” may revert to the Qaadah. If the “Imaam” is nearer to standing upright or has already stood up fully, the followers must not remind him, for it will invalidate the Prayer of the person who gives the reminder. If the “Imaam” pays heed to such a reminder, his Prayer will also become void, resulting in the invalidation of Prayer of all the followers too.
If there are two or more followers, they should stand behind the “Imaam”. If there is only one follower, he should stand next to the “Imaam”, on the right. Standing next to the “Imaam” implies that the follower's ankles should not be ahead of that of the “Imaam”. If only one follower was praying with the “Imaam”, and another one joins, the “Imaam” should take a step forward and the newcomer should stand next to the follower. Alternatively, the follower may step backwards by himself or the newcomer may pull him back - both ways are permitted.
It is Undesirable (Makrooh) to stand in the back rows if there is space available in the front rows. Therefore if one sees that there is space in the front rows, while the back rows are full, he should cleave through the back rows to join the front rows. It has been observed that some persons leave the front rows and purposely sit in the back rows. How good or bad is this deed of theirs ?? Note what the Holy Prophet () said about this: “If people knew what is the reward for the “Azaan” and the first row, everyone would crave for it - to the extent that they would draw lots for it.” (Bukhari & Muslim)
The Holy Prophet () also said: "People will always keep going back from the first row to the extent that Allah the Supreme will drive them away from mercy, and throw them in the fire."
Rules regarding the Masbook (The late joiner)
A person who joins the congregational Prayer after the first or more Cycles (Rakaats) have already been offered, is called Masbook. The Masbook must not end his Prayer with the Salaam said by the “Imaam” but continue and offer the “Rakaats” which he had missed out.
If the late comer finds the “Imaam” in the bowing position (Ruku), he should first offer the “Takbeer Tahreemah” while standing, and then while proclaiming another “Takbeer” proceed towards the bow. If he proceeds towards the bow while proclaiming the first “Takbeer”, his Prayer is void. If he joins with the “Imaam” in the bow, he is deemed to have attained that Cycle (Rakaat). (So if he joins the “Imaam” in the first bow, he is no longer a Masbook).
If a person joins the Prayer after the bow of the first Cycle (Rakaat), or at the beginning of the second Cycle, he should get up after the “Imaam” says the "Salaam" - and after reciting the "Sanaa", "Taawuz", “Tasmiyah”, Surah alFatehah etc., complete the first Cycle and then sit for the Qaadah to complete his Prayer. If a person joins the Prayer in the third Cycle (of a four Cycle Prayer), he should offer 2 more “Rakaats” fully, to complete his Prayer i.e. he must recite the Surah alFatehah and a small Surah (or equivalent) after it, in each Cycle.
If he joins during the third Cycle after the bow, but before the bow of the fourth Cycle, he has to offer 3 Cycles more. He should get up after the “Imaam” says the "Salaam" - and the after reciting the "Sana", "Tawuz", "Tasmiyah", Surah alFatehah plus a small Surah (or equivalent), complete the first Cycle which is in fact his second Cycle in counting - so he must then sit for the Qaadah to complete this Cycle. In the Qaadah he should recite only the “Tahiyyaat” and “Tashahhud”, and get up for the third Cycle. In this third Cycle he should recite the “Tasmiyah”, Surah alFatehah a small Surah (or equivalent) and complete it, and without offering Qaadah get up for the fourth Cycle. In this fourth Cycle he should recite “Tasmiyah” and only Surah alFatehah in his standing position (Qiyaam) - and then complete the Prayer ending with Salaam in the Qaadah.
The Masbook should not get up immediately upon the Imaam's proclamation of the first Salaam. He should wait to listen to the second Salaam and then get up in order to be sure that the “Imaam” will not offer the Sajdah Sahv (extra prostrations upon forgetting). (If the “Imaam” has to offer the Sajdah Sahv, the Masbook should follow the “Imaam” until the next Salaam).
If the Masbook unintentionally says the Salaam alongwith the “Imaam”, he need not offer Sajdah Sahv for this mistake. If he offers the Salaam after the “Imaam” has, Sajdah Sahv will become Essential upon him. He must complete his Prayer and offer the Sajdah Sahv at its end.
The Witr Prayer & Qunoot supplication
It is reported in Saheeh Muslim by Abdullah ibn Abbas (may Allah be well pleased with him) that the Holy Prophet () offered 3 Cycles (Rakaats) in the Witr Prayer. It is also reported in Abu Dawood and Tirmidhi hadith collections, by Hazrat Ayesha (may Allah be well pleased with her) that the Holy Prophet () used to offer 3 Cycles in the Witr Prayer.
The Witr Prayer is Essential (Wajib) in the Night (Isha) Prayer.
At first complete 2 Cycles as normal, and get up for the third Cycle immediately after reciting the “Tashahhud” in the Qaadah. In the third Cycle, recite the “Tasmiyah”, Surah alFatehah plus a small Surah (or equivalent), and then proclaiming “Allahu Akbar”, raise both hands to the ears and then fold them again below the navel. Now recite the Qunoot Supplication, as under:
Allahuma innaa nastaeenuka wa nastaghfiruka wa numinu bika wa natawakkalu alayka wa nusnee alaykal-khayra, wa nashkuruka wa laa nakfuruka wa nakhlaoo wa natruku maiy- yafjuruk, Allaahumma iyyaka nabudu wa laka nusallee wa nasjudu wa ilayka nasaa wa nahfidu wa narjoo rahmataka wa nakhshaa azaabaka inna azaabaka bilkuffari mulhiq.
"O Allah !! We seek Your help and seek Your forgiveness - and we believe in You and rely on You - and we praise You with all goodness - and we are thankful to You and not ungrateful to You - and we separate from and forsake whoever offends You. O Allah !! You alone we worship and for You only we offer the Prayer and the prostration. And towards You only do we rush, and present ourselves for service. And we hope for Your mercy and fear Your punishment. Indeed Your punishment will grasp the disbelievers."
Reciting the Qunoot Supplication and proclaiming the “Takbeer” for it – both these are Essential (Wajib). If one forgets to recite the Qunoot Supplication and proceeds for the bow, he should not return to it but should offer Sajdah Sahv at the end.
Those who are unable to recite Qunoot Supplication should recite the following supplication:
Allahuma Rab-banaa Aatinaa Fid-dunyaa Hasanatan Wa Fil Aakhirati Hasanatan Wa Qinaa'Azaaban Naar.
"O our Rabb !! We seek of You good in this world and good in the Hereafter and safety from the torment of Hell." Or they should recite “Allahummaghfirlana” thrice.
The Friday Prayer
Abu Huraira (may Allah be well pleased with him) reported that the Holy Prophet () said: “He who performed ablution well, then came to Friday Prayer, listened (to the sermon), kept silence all (his sins) between that time and the next Friday would be forgiven with three days extra, and he who touched pebbles caused an interruption.” (Saheeh Muslim)
Whoever leaves the Friday Prayer intentionally due to lazy-ness three times, Allah will set a seal upon his heart (and he will become of the neglectful). (Abu Dawood, Tirmizi)
Whoever leaves the Friday Prayer thrice without a valid excuse is a hypocrite. (Ibn Khuzaimah).
The Friday Prayer is a principal obligation and its command more mandatory than the Afternoon Prayer, and one who denies it is a disbeliever. This Prayer is obligatory upon every Muslim male who is adult, healthy, free and not on a journey. Going early to the mosque for Prayers, brushing with “Miswaak”, adorning good clothes, applying perfume (Itr) and sitting in the first row are recommended, and taking a bath before the Prayer is Sunnah.
Actions which are prohibited during the Prayer such as talking, eating, drinking etc. are also prohibited during the sermon (Khutbah). However the Preacher (Khateeb) can command towards good and forbid evil during the sermon. It is obligatory upon all those present to listen to the sermon while it is being delivered and to remain completely silent. It is Essential (Wajib) even for those to whom the voice of the “Imaam” does not reach, to remain silent. It is allowed to gesture by hand or head upon seeing someone doing wrong, but to utter something is disallowed.
The Prayer of the two EIDS.
The Eid Prayer is Essential (Wajib) only upon those for whom the Friday Prayer is obligatory. The sermon is a condition for the Friday Prayer, whereas it is a Sunnah for the Eid Prayer. There is neither an “Azaan” nor an Iqaamah before the Eid Prayer. It is undesirable (Makrooh) to offer Voluntary Prayers before the Eid Prayer whether offered in the house, mosque or the Eid prayer-grounds – even if the Eid Prayer is not Essential upon such a person.
It is better to shake hands and embrace each other after the Eid Prayers, as is prevalent among Muslims, because it is an expression of happiness. The following acts are Recommended (Mustahab) on the day of Eid:
Having a hair cut
Cutting of finger nails & toe nails
Taking a bath
Brushing teeth with “Miswaak”
Adorning good clothes
Applying perfume (Itr)
Going to the Eid prayer-ground, on foot.
Proclaiming “Takbeer” along the way
Coming back using a different route
Expressing happiness
Giving alms in plenty
Greeting & congratulating each other
Paying the Sadaqah Fitr prior to the Eid ulFitr Prayer
Eating an odd number of dates prior to the Eid ulFitr Prayer
Not eating anything before the Eid ulAdha Prayer, and proclaiming “Takbeer” with a loud voice along the way.
If one intends to offer sacrifice on Eid ulAdha, it is recommended (Mustahab) not to cut hair or nails from 1st of Zil Hajj to the 10th of Zil Hajj. From the Dawn Prayer on the 9th of Zil Hajj to the Evening Prayer on the 13th of Zil Hajj, it is Essential (Wajib) to recite the following “Takbeer Tashreeq” at least once (and better to recite thrice) after every congregational Prayer:
Allahu Akbar, Allahu Akbar, Laa Ilaaha ill-Allahu, WAllahu Akbar, Allahu Akbar, Wa Lillah-ilHamd.
“Allah is the Greatest Allah is the Greatest, There is none worthy of worship (God) except Allah – and Allah is the Greatest, Allah is the Greatest, and for Allah only is all Praise.”
Offering the Eid Prayer
Prayers for both Eids are offered in the same manner. Make an intention (Niyah) to offer the Essential (Wajib) Eid ulFitr or Eid ul Adha Prayer and raising your hands up to the ears, proclaim the “Takbeer”. Bring down the hands and fold them below the navel. Recite the Sana, raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, but now bring them down and fold them below the navel. The “Imaam” will now recite the Surah alFatehah and any small Surah (or equivalent) and proceed for the bow (Ruku).
In the second Cycle (Rakaat), after recitation of Surah alFatehah and any small Surah (or equivalent), but before proceeding for the bow (Ruku), raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, bring back the hands down by the sides. For the fourth time, proclaim another “Takbeer” without raising the hands, and proceed for the Ruku. Then complete the Prayer as usual.
It is Essential to wait between two “Takbeer”s for a short while, equal to that of reciting “SubhaanAllah” 3 times.
The funeral Prayer
Funeral Prayer is a “Sufficing Obligation” (Farz Kifayah) i.e. if one person offers it, it will suffice on behalf of the entire community (everyone will be freed from this obligation). If not, then all those who were informed and did not offer the Funeral Prayer will have sinned. To offer the Funeral Prayer, the corpse must be present in front. Offering Funeral Prayer without the corpse in front (Ghaaebana) is not permissible. Corpse or dead body refers to one who is born alive and then dies. Funeral Prayers are not to be offered for the still-born.
If the Funeral Prayer is ready, and there is a danger of missing it by going for a bath / ablution, one must join it after doing “Tayammum”. It is observed that some people offer the Funeral Prayer with their shoes on, or while standing atop their shoes. In the first instance, the shoes as well as the ground must be clean – and in the second instance, the shoes must be clean.
The Funeral Prayer consists of two main Obligations:
Offering it while standing
Proclaiming “Allahu Akbar” 4 times.
The following three are Emphasised Sunnah (Muakkadah) in the Funeral Prayer:
Glorifying Allah – by reciting “Sanaa”
Offering salutations and greetings upon the Holy Prophet ().
Praying for the deceased.
It is better to have three (or an odd number) of rows in the Funeral Prayer.
The Method of Funeral Prayer
At first make a proper intention (Niyah) and proclaiming “Allahu Akbar”, fold the hands below the navel, and recite the following “Sanaa”:
Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa jalla sanaa-uka wa laa Ilaaha gayruk.
"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and most high is Your glory, and there is no God except You."
Then proclaim “Allahu Akbar” without raising the hands and recite the Salutation upon the Holy Prophet (). It is better to recite the same one as in the Qaadah of normal Prayer. Reciting any other Salutation is also permitted.
Then proclaim “Allahu Akbar” without raising the hands and recite the following supplication:
If the deceased is an adult male or female
Allahummaghfir Le-hayyinaa wa mayyetenaa, wa shaahedenaa wa ghaaebenaa, wa sagherenaa wa kabeerenaa, wa zakarenaa wa unsaanaa; Allahumma man ahyaytahoo minnaa fa-ahyehi alal-islaame wa man tawaffaytuhoo minnaa fatawaffahoo alal-imaan.
“O our Allah !! Forgive our living and our dead, and our present and our absent ones, and our young and our old, and our males and our females; O our Allah – those among us whom You keep alive, keep them alive upon Islam – and to those among us whom You give death, cause them to die upon faith.”
If the deceased is a minor boy
Allahumm-ajalhu lanaa Fartaw-wajalhu lanaa ajraw-wa zukhraw-wajalhu lanaa shafeyaw-wa mushaffaa.
“O our Allah !! Make him our forerunner, and make him a reward and a provision for us, and make him our intercessor and one whose intercession is accepted.”
If the deceased is a minor girl
Allahumm-ajalha lanaa Fartaw-wajalha lanaa ajraw-wa zukhraw-wajalha lanaa shafeyataw-wa mushaffa-ah.
“O our Allah !! Make her our forerunner, and make her a reward and a provision for us, and make her our intercessor and one whose intercession is accepted.”
Then proclaim “Allahu Akbar” and release the hands and recite the Salaam on both sides. After this break the ranks and recite Surah alFatehah once, Surah Ikhlaas thrice, and send salutations on the Holy Prophet () thrice – and offer its reward to the deceased, and supplicate for the deceased’s salvation.
The Holy Prophet () has said “After offering the Funeral Prayer for the deceased, supplicate especially for the deceased.” (Mishkaat – from Abu Dawud, Ibn Majah and Baihaqi).
Taraweeh Prayers (In Ramadan)
Taraweeh Prayers are an emphasised Sunnah (Muakkadah) for both men and women. There is a consensus among the Ulema that this Prayer consists of 20 Cycles (Rakaats), and this is proven from several ahadith.
Imam Baihaqi has reported through proper testimonies (Saheeh Asnad) from Saeb bin Yazeed (may Allah be pleased with him) that people used to offer 20 Cycles (Rakaats) for the Taraweeh Prayer during the caliphate of Syedna Umar Farouk and this was the norm even during the caliphates of Syedna Osman and Syedna Ali (may Allah be pleased with them).
Reciting the entire Quran in the Taraweeh is an emphasised Sunnah (Muakkadah). Completing it twice is better and thrice is best. It is obligatory upon the “Imaam” or the Memoriser (Hafiz) to recite the Quran with proper pronunciation. Charging money or fixing wages for leading Taraweeh Prayers is also not permitted - the payer and the receiver of such compensation, both are sinners.
The time for Taraweeh is after the Obligatory (Farz) Night (Isha) Prayers and lasts up to dawn. If one does not offer the Night Prayer with the congregation, he must offer it alone and then join the Taraweeh congregation. However he must offer the Witr Prayer alone, without congregation. It is better to offer the Taraweeh in the mosque, alongwith the congregation.
The Taraweeh should be offered in Cycles (Rakaats) of two each. After every 4 Cycles, it is recommended to sit for approximately the time it take to offer 4 Cycles. While sitting, one may keep quiet or recite the Kalemah, or the Salutations or recite the following “Tasbeeh”:
Subhaana zi alMulk wa alMalakoot; Subhaana zi alIzzate wa alAzmate wa alHaybate wa alQudrate wa alKibraaye wa alJabaroot; Subhaana alMaleke alHayye alLazzi la yanamu wa laa yamoot; Subboohun Quddoosun Rabbanaa wa Rabbu alMalaakate wa alRooh; Allahumma ajirna min alNaare ya Mujeeru ya Mujeeru ya Mujeer
The Qiyam (The standing posture)
In a state of ablution, stand facing the “Qiblah” keeping the feet apart with a distance of just 4 fingers between them. Then raise the hands up to the ears, touching the thumb on the lower part of the ear, palms facing the “Qiblah” and the fingers in the natural state - neither stuck together nor wide open. Then make the intention (Niyah), and proclaiming “Allahu Akbar” bring the hands downwards folding them below the navel. Keep the right hand above the left, with the middle three fingers resting on the left wrist, and with the thumb and little finger encircling the left wrist. Now recite the “Sanaa” (the Glorification) as follows:
Sanaa (the Glorification)
Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa laa Ilaaha gayruk.
"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and there is no God except You."
Then after reciting the “Taawuz” and “Tasmiyah”, recite the Surah alFatehah.
Taawuz (seeking Allah’s refuge)
Aoozu bilLaahi minash-shaytaanir-rajeem
"I seek the refuge of Allah from Satan, the accursed."
Tasmiyah (mentioning the name of Allah)
Bismillaahir-Rahmaanir-Raheem.
Allah - beginning with the name of - the Most Gracious, the Most Merciful
Surah alFatehah
AlHamdu lillahe rabbil-alameen ----ArRahmaani-Raheem ----Maliki Yaumid-Deen
Iyyaka Nabudu Wa Iyyaka Nastayeen ----Ihdenas-Siraatal-Mustaqeem
Siraat-allazeena anamta alayhim---Ghairil-maghdhoobe alayhim wa lad-dhaalleen
(Aameen)
All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful
Owner of the Day of Recompense. You alone we worship and from You alone we seek help (and may we always).
Guide us on the Straight Path. The path of those whom You have favoured -
Not the path of those who earned Your anger - nor of those who are astray.
(Amen - So be it)
(from Imaam Ahmed Raza's Urdu translation "Kanz-ul-Imaan" - English translation entitled "The Treasure of Faith" by Mohammed Aqib Farid Qadri)
After Surah alFatehah, say “Aameen” in a soft voice. Then recite any Surah or any three consecutive Ayaat (verses) or any single verse that equals three verses.
Surah Ikhlaas
Qul huwAllahu Ahad ----Allahus-Samad-----lam yalid-----wa lam yoolad,
wa lam yakullahoo kufuwan ahad.
“Proclaim (O dear Prophet Muhammed - ), “He is Allah, He is One (Unique). “Allah is the Un-wanting.” (Perfect, does not require anything.) He has no offspring, nor is He born from anything. And there is none equal to Him.” ”
Ruku (Bowing)
Then proclaiming “Allahu Akbar”, move towards the bowing position. Spread the fingers and catch the knees firmly, and bow down to the extent that the back and the head are in a straight line horizontal to the ground. One must look towards the place of prostration while standing and towards the heels of the feet while bowing.
While bowing recite the following, at least three times:
Subhaana Rabbiyal-Azeem. (Pure is my Lord, the Great)
Then while proclaiming the “Tasmeey” (as follows), move from the bowing position to stand upright.- Same-Allahu leman hamedah (Allah has heard the one who has praised Him.)
Qawmah (Standing upright - for a short while)
Now while standing, say the Tahmeed (the praise), as follows:
Rabbanaa lakal-Hamd (O our Lord !! All praise belongs to You)
Sajdah (Prostration) & Jalsah (Sitting between the two prostrations)
Then proclaiming “Allahu Akbar”, proceed to prostrate, first placing the knees on the ground, followed by both palms. Then place the nose and the forehead firmly on the ground, keeping the face between the two palms.
Take care to ensure the following in prostration: The nose bone should properly touch the ground and one must look at the tip of the nose. All toes of both feet should be firmly pressed on the ground, and pointing towards the “Qiblah”. The palms should be well placed on the ground with the fingers pointing towards the “Qiblah”. Arms should be away from the body sides, the abdomen away from the thighs and the thighs away from the calves.
While in prostration recite the following, at least three times:
Subhaana Rabbiyal Aalaa. (Pure is my Lord, the Supreme)
Get up from the prostration while saying the “Allahu Akbar”, spread the left foot on its nape and sit upon it. Keep the right foot upright, with toes pressed on the ground and the toes pointing towards the “Qiblah”. Simultaneously rest the palms on the thighs close to the knees with the fingers pointing towards the “Qiblah”. Again recite “Allahu Akbar” and perform the second prostration, as in the first one. Get up from the second prostration by first raising the forehead and then the nose from the ground, followed by the hands and then knees. Raise yourself up while holding the knees with your hands, whilst putting your entire weight again on the feet. Now come back to the same standing position (Qiyam) with the hands folded below the navel.
The Second Rakaat
After reciting only Bismillah Shareef, begin the recitation of Surah alFatehah (followed by other Surah or Ayaat). Offer the entire second “Rakaat” as the first one, but do not stand up after the second prostration.
Qaadah (Sitting)
Rise from the second prostration and sit in the same position as between two prostrations and recite the “Tashahhud”, as follows:
At-tahiyyaatu lillaahi was-Salawaatu wat-tayyibaat -- as-Salaamu alayka ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuh, as-Salaamu alaynaa wa alaa ibaadi-laahis-Saaliheen, ash-hadu allaa ilaaha IlAllahu wa ash-hadu anna Mohammedan abduhoo wa Rasooluh.
“All types of worship through speech, all types of worship through actions and all types of worship through wealth are for Allah alone. Peace be on you, O the Holy Prophet, and Allah's Mercy and Blessings. Peace be upon us and upon the virtuous bondmen of Allah. I testify that there is no God except Allah, and I testify that Mohammed is the bondman of Allah, and His Messenger".
When reciting the “Tashahhud”, upon reaching the words "Ash-hadu Al-laa", raise the index finger of the right hand while making a circle with the thumb and the middle finger and resting the tips of the last two fingers on the palm. Raise the index finger upon saying "Laa" and bring it down upon saying "Illa-". At the same time, bring all the fingers and the palm to the normal position. During the Qaadah, the sight should be directed towards one's lap.
If the Prayer is an Obligatory one, and one has to offer more than 2 Cycles (Rakaats), stand up for the third “Rakaat” and recite Surah alFatehah. Do not add another Surah or Ayah to the recitation, and continue with the bowing etc, and complete the count of “Rakaats”.
In the last Qaadah, recite the “Tashahhud” and then send blessings upon the Holy Prophet () as follows:
Darood (Salutation of Blessings and peace)
Allahumma Salle alaa Mohammedin wa alaa aale Mohammedin kamaa Sallayta alaa Ibraaheema wa alaa aale lbraaheema innaka Hameed-umMajeed. Allahumma baarik alaa Mohammedin wa alaa aale Mohammedin kamaa baarakta alaa Ibraaheema wa alaa aale lbraaheema Innaka Hameed-umMajeed.
"O Allah !! Send blessings on Mohammed and the progeny of Mohammed the way You showered Your blessings on Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of all praise and are the Glorious. O Allah !! Bless Mohammed and the progeny of Mohammed the way You blessed Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of praise and are the Glorious.”
Then supplicate with these words (or any other Masoorah supplication):
Du'aa Masoorah (Supplication)
Allahumma Rabbij-alanee muqeemas-Salaati wa min zuriyyatee, Rabbanaa wataqabbal duaa, Rabbanaghfir-lee waliwaalidaiyya wa lil-mumineena yawma yaqoomul-hisaab.
“O our Allah !! O my Lord !! Make me regular in Prayer and also my progeny. O our Lord !! Grant my invocation. O our Lord !! Forgive me, and my parents, and all other Muslims on the Day when the account will be established."
Salaam (The salutation of peace)
This is the final act of the Prayer, in order to finish and exit from it. First turn the face towards the right shoulder to say the "Salaam" and then repeat towards the left shoulder.
The words of Salaam are:
AsSalaamu Alaykum wa Rahmatullah (Peace be upon you, and Allah's Mercy)
After completion of the Prayer, raise the hands up to the chest and supplicate with sincerity and humility. After supplicating, wipe your hands on your face. For a collection of supplications, refer to the book “Sunnah Supplications” (Masnoon Dauen), compiled by the humble author.
Note: For Sunnah and Voluntary Prayers, add a small Surah or equivalent verses after the Surah alFatehah, in the third and fourth Cycle (Rakaat). In Non Emphasised Sunnah (Ghair Muakkadah) and Voluntary (Nafil) Prayers, read the entire Darood (salutation on the Prophet) and the Dua Masoorah (supplication) in the first Qaadah also, and in the beginning of the third Cycle recite the “Sanaa”.
Note: In congregational Prayer, the follower (Muqtadi) should recite only the “Sanaa” in the first Qiyam (standing position), and then remain silent while standing. Similarly, the follower should remain silent in the Qiyam(s) that follow. When rising up from the bow, the “Imaam” will recite the “Tasmeey” and the follower should recite only the Tahmeed.
The Obligatory (Farz) Acts in Prayer:
An obligatory act is one that cannot be left out from Prayer, as it renders the Prayer void. There is no expiation for forgetting an obligatory act. The only solution is to offer the entire Prayer again.
There are seven Obligations in Prayer:
The “Takbeer-e-Tahreemah” i.e. pronouncing "Allahu Akbar" (Allah is the Greatest). This is in fact one of the conditions of Prayer, but it has such a close relation with the actions of Prayer that it is also considered one of the Obligations of Prayer. If any of the conditions of Prayer are absent at the time of pronouncing “Takbeer-e-Tahreemah”, the Prayer will become void. If the Follower (Muqtadi) pronounces "Allah" along with the “Imaam”, but finishes saying "Akbar" before the “Imaam” does, then his Prayer will be void. If the follower finds the “Imaam” in bowing position, he must first say the “Takbeer-e-Tahreemah”, then again pronounce “Takbeer” and join the “Imaam” in bow. If a person secures the bow in the first “Rakaat”, he will get the reward of the “Takbeer Oola”.
Qiyaam (standing upright) is obligatory in Prayer. The person must remain standing as long as the Quran is being recited. Qiyaam will only be excused if the person cannot stand, or is unable to prostrate, or the illness may get aggravated or if the pain is unbearable. It is not permitted to forego standing due to ordinary fever or bearable pain. Its importance can be understood from the fact that if the patient can stand in Prayer with the help of a stick, or a servant or by leaning next to a wall, it becomes obligatory to do so. Further, if the patient can stand for a little while it becomes obligatory to stand and say "Allahu Akbar" and then complete the rest of the Prayer while seated.
Recitation of Quran. It is obligatory to properly pronounce each alphabet and vowel in such a manner that each one becomes distinct from another, and to recite it in such a way that the reciter can hear it. Just moving the lips does not suffice for recitation. Recitation means to recite with a voice loud enough to be heard at least by oneself. If there is no noise around (such as rain, moving machinery) and yet one cannot hear one's own recitation, then it will make the Prayer void. It is obligatory to recite one complete verse in the first two Cycles (Rakaats) of Obligatory (Farz) Prayer, and in every Rakaat of Witr and Voluntary (Nafil) Prayers. Since the recitation by the “Imaam” suffices for all, it is prohibited for the follower to recite behind the “Imaam”, whether the “Imaam” is reciting audibly or softly (inaudible to others).
Ruku or bowing. The minimum requirement for Ruku is to bend at least to the extent that if one extends the hands they would reach the knees. The best is to straighten the back horizontally to the ground with the head in line, and the hands holding the knees.
Sujood i.e two prostrations in each “Rakaat”. The essence of prostration is that the forehead and the nose bone must touch the ground. Keeping the under portion of one toe of each foot upon the ground is a condition in prostration. If the feet are lifted from the ground or if only the tip of the toes touch the ground during the entire prostration, the Prayer will become void.
Qaadah Akhirah or the Last Sitting Position. It is obligatory to sit in this position after completing all Cycles (Rakaats) for a period during which one can recite the entire “Tashahhud”. If one offers Sajdah Sahv (the prostrations upon forgetting an Essential act) it becomes obligatory to again remain seated for the same length of time in which one can recite the entire “Tashahhud”.
Khurooj bisun'ihi - that is to proclaim "Salaam" (peace) towards both sides, to end and exit from Prayer.
It is obligatory to maintain the chronological order in offering Qiyam, Ruku, Sujood, Qirat, and Qaadah Akhirah. Further it is obligatory to follow the “Imaam” in all obligatory matters.
The Essentials (Waajibaat) of Prayer:
A “Wajib” is an act that is considered Essential in Prayer. Forgetting an Essential renders the Prayer void but there is an expiation for it, called the Sajdah Sahv (two prostrations upon forgetting). Abandoning an Essential on purpose will also render the Prayer void for which the only solution is to offer the entire Prayer again.
The following are Essentials (Wajibs) in Prayer:
Pronouncing “Allahu Akbar” for the “Takbeer Tahreemah”
Reciting the complete Surah alFatehah in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
Reciting at least a small Surah or one or two verses which are equal to three small verses, in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
Offering the Ruku only once in every “Rakaat”.
Offering the Sajdah only twice in every “Rakaat”
Offering the Qawmah (standing upright after the bow).
Offering the Jalsah (sitting upright between the two prostrations)
Resting the nose bone and the forehead both together on the ground, during prostration.
Resting the under portion of three toes (big toe and two adjacent toes) of each foot on the ground, during prostration.
Waiting during Ruku, Qawmah, Sajdah and Jalsa for at least the period in which one can recite "SubhaanAllah" once.
Offering "Qaadah Oola" - that is to sit after two “Rakaats” in the Prayer that has three or four “Rakaats”.
Reciting the "Tahiyyaat" and "Tashahhud" in both Qaadahs (sitting).
Not reciting anything after reciting “Tashahhud” in the first Qaadah.
Not offering Qaadah after the first “Rakaat” and not to offer Qaadah in the third “Rakaat” of any Prayer which has two or four “Rakaats”. (Please note Qaadah will be offered at end of third “Rakaat” in a Prayer having three “Rakaats”).
For the “Imaam” to recite the Quran audibly (in the first 2 “Rakaats” only) in the Dawn, Sunset and Night Prayers (in congregation) – and for Friday and Eid Prayers.
For the “Imaam” not recite the Quran aloud (but only softly) in the Afternoon and Evening Prayers (in congregation).
For the followers to remain silent when the “Imaam” is reciting the Quran, whether audibly or softly.
For the followers to emulate the “Imaam” in all matters except in reciting the Quran.
Not to have an unnecessary time gap between the offering of two Obligations, or between two Essentials or between an Obligation and an Essential. Gap is defined as the time in which one can recite "Subhaanallah" thrice.
Saying the word "Salaam" on both sides when offering the Salaam to exit from Prayer.
Reciting "Duae-Qunoot" (The supplication in reverence) in the Witr Prayer, and to say "Takbeer" (Allahu Akbar) before this supplication.
Offering six "Takbeer" (Allahu Akbar) for the Prayers of the two Eids, and to offer “Takbeer” before proceeding to bow in the second “Rakaat” of Eid Prayers.
Offering the Sajdah Tilawat (prostration in Quran recitation) upon reciting a verse having such a command.
Offering each Obligation and Essential at its proper assigned position
Offering all the components of Prayer with calm and confidence.
Sajdah Sahav
It becomes Essential (Wajib) to offer 2 (additional) prostrations, upon forgetting any of the Essential (Wajib) acts, or upon repeating any Essential act or upon delaying the offer of an Obligatory (Farz) act. Sajdah Sahav is offered in the last Qaadah after reciting the “Tashahhud”, by first saying the "Salaam" towards the right shoulder and then offering 2 prostrations, after which the entire Qaadah should be completed (including Tahiyyat, Tashahhud, Durood and Supplication) and ending with "Salaam" on both sides.
If a person remains silent between the recitation of an additional Surah (or equivalent) after having read the Surah alFatehah for a time in which one can recite "SubhaanAllah" thrice, it will become “Wajib” to offer Sajdah Sahav. In the first Qaadah of the Obligatory (Farz), Essential (Wajib) or Emphasised Sunnah (Muakkadah) Prayers, if one recites the following words by mistake - "Allahumma Salle Ala Mohammed" or "Allahumma Salle Ala Syedna" - it will become Essential (Wajib) to offer Sajdah Sahav.
The Sunnah Acts of Prayer:
Raising both hands up to the ears while saying the “Takbeer Tahreemah” (Allahu Akbar).
Keeping the palms facing the “Qiblah” while saying the “Takbeer Tahreemah”.
Keeping the face directed towards the “Qiblah”, while saying the “Takbeer Tahreemah”.
Folding the hands below the navel, by catching the wrist of the left hand with the right.
Softly reciting “Sanaa”, “Taawuz” and “Tasmiyah” and “Aameen” after Surah alFatehah.
Reciting “Tasmiyah” softly, at the beginning of each “Rakaat”.
Announcing “Takbeer” while moving from one position of Prayer, to another
For the “Imaam” to pronounce all “Takbeers”, “Tasmeey” and “Salaam” as audibly as required.
Reciting only Surah alFatehah in the third and the fourth Cycle of the Obligatory Prayer.
Reciting “Tasbeeh” (Purity) thrice during the bow (Ruku) and in the prostrations (Sujood).
Catching hold of the knees while bowing (Ruku), whilst keeping the fingers wide open.
Whilst in Ruku, to keep the legs straightened and the head and the back in a horizontal line.
For the “Imaam” to say the “Tasmeey” while rising up from the bow (Ruku) and the follower to say “Rabbanaa lakal-Hamd” after rising up from the bow.
For a person offering Prayer alone, to say both “Tasmeey” and “Rabbanaa lakal-Hamd” upon rising from the bow.
While proceeding for prostration, to first place the knees onto the ground, followed by the hands, the nose and lastly the forehead.
While getting up from prostration, to first lift the forehead, then the nose, followed by the hands and lastly the knees.
While in prostration, to keep the arms apart from the sides and the belly away from the thighs.
While in prostration, to keep all toes of both feet firmly pressed on the ground, and pointing towards the “Qiblah”.
To rise up for the second (or following) Cycle by placing the hands on the knees and transferring the weight onto the feet.
In between the two prostrations, keeping the right foot erect, the left foot spread out and to sit upon it.
While sitting, to keep the hands on the thighs with the fingers in their natural position.
Raising the index finger when reciting “Tashahhud”, upon reaching the word “laa” and to put it down at bring all fingers back to normal position when reaching the word “Illa”.
Reciting “Durood Shareef” and any “Masura” supplication in the last Qaadah.
Saying “Salaam” first towards the right and then towards the left.
The acts listed above are the Sunnah (traditions) of the Holy Prophet (). If any of them are missed out by mistake or left out on purpose, it will not invalidate the Prayer. However it is not permitted to deliberately abandon the Sunnah.
Women's Mode of Prayer.
Women's Prayer differs from that of men in the following respects:-
Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer” without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which "Subhaanallah" can be recited thrice, it will render the Prayer void.
While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
In the Qiyaam, she should place her left palm on the middle of her chest and the right palm over the left.
While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
While in Qaadah, instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawud)
What invalidates or breaks the Prayer.
The following actions break the Prayer, and the Prayer must be offered afresh:
Talking to anyone, on purpose or by mistake.
Saluting anyone or replying to a greeting.
Coughing or clearing the throat, without a valid excuse.
Replying to someone's sneezing.
Eating or drinking whilst in Prayer.
Turning the chest away from the direction of the “Qiblah”, without a valid excuse.
Crying (or exclaiming) because of some pain or trouble.
Breaking of the ablution.
Reading the Quran while looking at it.
Making a serious mistake in Quran recitation or in the remembrances.
Committing an action with both hands which leads others to believe that the person is not in Prayer.
Performing an unrelated action thrice, in any one position of the Prayer, will invalidate it. For example to scratch by lifting the hand once and let it down, then again lift up the hand and let it down and then do it a third time - all this whilst in one position , would break the Prayer. If the hand is lifted just once and the person scratches more than once, it will be counted as only one action.
Clearing the throat without valid excuse or proper reason, where at least two syllables are heard (For example Aah) will make the Prayer invalid. If there is an excuse (such as body's urge to clear the throat) or if there is a proper reason (such as to clear his voice, or to remind the “Imaam” of his mistake, or to inform others that one is in Prayer) it would not invalidate the Prayer.
Makrooh (Disliked/Undesirable) acts during Prayer
Playing with ones clothes, beard or body.
Wrapping up the clothes, e.g. lifting the clothes from front or behind while proceeding for prostration.
Letting the clothes hang, e.g. placing a handkerchief or cloak over the head or shoulder in such a way that their edges are hanging down.
Having sleeves rolled up more than half way beyond the wrists.
Offering the Prayer while in acute need of relieving oneself of stool, urine, or needing to break wind.
Gazing upwards, or turning the face looking here and there.
Cracking the finger joints or inserting the fingers of one hand into the fingers of another.
Placing the hand on the waist. (This must be avoided even outside Prayer).
Laying the wrists flat on the ground while in prostration - this rule applies to men only.
Offering Prayer while someone is facing you.
Yawning purposely during Prayer.
Praying in clothes that have images of living objects on them.
Lifting up the lower garment - i.e. "Shalwar" (by folding and inserting its upper portion) or the pants (by folding its lower end).
Not tying the buttons of the upper garment, thereby exposing the chest.
The presence of an image (of living objects) in the front, right, left or above the head of the person offering Prayer.
Offering the bow or prostration, or rising from the prostration before the “Imaam” does.
Reciting the Quran in any position, except while in Qiyaam (standing).
Ending the Quran recitation in the bowing position.
Resting the hands on the ground before touching the knees while proceeding for prostration, without a valid reason. Similarly, raising the knees from the ground before the hands are raised from the ground, while rising from prostration.
Offering Prayer in front of a grave, without a barrier in between.
Not offering a “Wajib” (Essential act) properly. For example not straightening the back during the bow and prostrations, or proceeding for the next position before straightening up in the "Qawmah" or "Jalsah".
Reciting the Quran in an improper sequence. For example reciting Surah Kafiroon in the first “Rakaat” (Cycle) and Surah Kausar in the second. This is "Makrooh" since it is against the sequence.
Praying with eyes closed. However, it is better to do so if this increases one's reverence and devotion.
A “Makrooh” act makes the Prayer flawed. Such a Prayer should be offered again.
Praying without the head covered is against the Sunnah of the Holy Prophet (). Praying without the head covered because one deems wearing a cap as a burden, or due to heat, is a lesser “Makrooh” (tanzeehi). However, if it is done in contempt of Prayer (e.g. deeming that Prayer is not important enough to merit wearing a cap for it), it is Kufr (blasphemy). If it is done to increase one's reverence and devotion, it is “Mustahab” (recommended).
Rules regarding crossing someone involved Prayer
It is a grave sin to pass in front of someone who is involved in Prayer. The Holy Prophet () said: “If the one who passes in front of someone involved in Prayer knew what sin it entails, he would prefer to stand for a hundred years rather than taking that single step." In another Hadith it is reported "He would deem it good to be driven into the ground, but would not pass in front of someone involved in Prayer."
If someone passes in front, it does not break the Prayer, but the one who passes will earn a great sin. Similarly one should avoid praying in a place where it becomes difficult for others who need to cross.
If a Sutrah (a thing which can act as a barrier) is placed in front of the worshipper, then there is no harm in crossing from a point beyond it. The barrier should be at least one arm in height and at least one finger in thickness.
In congregation, the barrier for the “Imaam” suffices for the followers. Therefore if one has to cross in front of a Follower (Muqtadi), there is no sin in it - provided one does not cross in front of the “Imaam”.
Etiquettes of the Mosque
The Mosque is a house of Allah. It is imperative for everyone - old or young - to have proper regard for it. One should wear clean clothes to the mosque. It is not permissible to enter the mosque when one's breath smells after having eaten raw onions or garlic. Similarly, the mosque should be kept clean from all smelly things.
It is forbidden to discuss worldly affairs or talk loudly in the mosque. It is reported in the Hadith that discussing worldly affairs in the mosque destroys good deeds the way a fire burns up dry wood-sticks. In another hadith it is reported "Do not sit with those who discuss worldly affairs in the mosque, for they have no concern with Allah."
It is not permitted for anyone - except the Mu'taqif (one in seclusion) - to eat, drink or sleep there. Therefore if one intends to do these, must make the intention of Seclusion (I'tiqaf) before entering the mosque, and offer Prayer or do some Zikr (remembrance). It will now become legal for him to eat or drink due to necessity. It is forbidden to beg in the mosque. It is also prohibited to give alms to beggars inside a mosque or to search for lost property.
It is prohibited to defile the walls, ground, carpets etc., of the mosque with any dirt, saliva or nose refuse etc. Entering the mosque in a state of greater impurity (requiring a bath) is a severe crime. The etiquette of the mosque is so important that one must take care not to let water remaining on the body after ablution to drop inside it - nor should one run inside the mosque in order to join the congregation.
Conditions for leadership in Prayer (Who can be an “Imaam”??)
The following are the 6 conditions for leadership in Prayer: The leader must (1) be a Muslim, (2) be Sane, (3) be an Adult, (4) be Male, (5) know Quran recitation and (6) not be disabled.
The person who deserves leadership (to be an “Imaam”) is one who:
Holds proper faith of Ahle Sunnah walJamaah
Is pious
Has most knowledge of the rules of cleanliness and Prayer
Remembers Quran sufficiently to recite according to Sunnah
Correctly pronounces the alphabets of the Quran.
It is a sin to appoint an astray person whose beliefs have not reached blasphemy, or persons who openly commit grave sins (e.g. adulterers, drunkards, gamblers, usurers, persons who remove their beards or trim the beard to less than a fist long etc.,) as leaders in Prayer. Prayer behind such persons is “Makrooh Tahreemi” (makes the Prayer highly defective) and must be re-offered.
Prayer cannot be offered behind any astray person whose beliefs have reached blasphemy. For example (a) Rafidi Shia - even if he only denies the Caliphate of Syedna Abu Bakr (may Allah be well pleased with him) or curses the first 2 Caliphs, or (b) One who denies pre-ordained destiny, or (c) One who denies intercession by the Holy Prophet (), or (d) One who denies the Vision of Allah, or (e) One who denies punishment of the grave, or (f) One who denies existence of the 2 recording angels, and (g) Worse than those listed above are those who call themselves Muslims and pretend to be following the Sunnah whilst denying the tenets of Islam, and are insolent towards Allah and His Holy Prophet (), or those who deem such insolent people as Muslims - Prayer is invalid behind all these.
The importance of Prayer in congregation.
It is Essential (Wajib) upon every sane, adult and capable person to offer the Prayer alongwith the congregation. One who leaves it without a valid excuse even once, is an offender and deserves punishment. One who leaves it several times is a proclaimed sinner and disqualified from giving witness, and will be punished severely.
The Holy Prophet Mohammed () said: "My heart desires that I should command some young men to gather a lot of fuel (firewood), and then I may go to those who pray in their homes without an excuse, and burn their houses." (Muslim)
The importance of praying in congregation has already been mentioned at the beginning of the book. The following circumstances exempt one from attending Prayer in congregation:
A patient who faces difficulty in going to the mosque.
An invalid person whose leg is cut off, is paralyzed or blind.
One who is too old and incapable of going to the mosque.
Torrential rain, severe sludge, extreme darkness or storm on the way.
Fear of losing property or food.
A person who cannot repay his debts, fearing the creditor.
Fear of an oppressor.
A person in urgent need to relieve himself of stool, urine or to break wind.
Fear of losing conveyance.
Presence of food whilst having the dire urge to eat.
Attending a sick person, whilst fearing that going for congregation will cause difficulty for the patient or make the patient nervous.
Rules of congregational Prayer
When the time for congregational Prayer approaches, the Caller (Muazzin) should announce the “Iqamah” - and the “Imaam” and the followers should get up and make proper rows, when the “Muazzin” reaches words "Hayya alas-Salaah Hayya alal-Falaah". The “Imaam” must advise the followers to maintain proper rows. If the followers keep their heels in line with each other, the row will be set straight.
It is obligatory for the follower to have the intention in his heart, that he is offering Prayer in the leadership of the particular “Imaam”. The follower must finish his "Takbeer Tahreemah" after the “Imaam” has finished saying it. All that is Obligatory (Farz) in Prayer, must be compulsorily carried out in the leadership of the “Imaam”. If a follower performs an obligatory act and finishes it before the “Imaam” has started it - and does not offer it again with or after the “Imaam” - it will render the Prayer void. For example, if a follower offers prostration before the “Imaam” and the “Imaam” has not yet come into prostration while the follower lifts up his head - and if he does not (again) offer the prostration with the “Imaam” or after the “Imaam” - it will render his Prayer void.
If the “Imaam” forgets to offer the first Qaadah, and starts getting up, the followers should remind him (give “Luqmah”) only if he is nearer to the sitting position so that the “Imaam” may revert to the Qaadah. If the “Imaam” is nearer to standing upright or has already stood up fully, the followers must not remind him, for it will invalidate the Prayer of the person who gives the reminder. If the “Imaam” pays heed to such a reminder, his Prayer will also become void, resulting in the invalidation of Prayer of all the followers too.
If there are two or more followers, they should stand behind the “Imaam”. If there is only one follower, he should stand next to the “Imaam”, on the right. Standing next to the “Imaam” implies that the follower's ankles should not be ahead of that of the “Imaam”. If only one follower was praying with the “Imaam”, and another one joins, the “Imaam” should take a step forward and the newcomer should stand next to the follower. Alternatively, the follower may step backwards by himself or the newcomer may pull him back - both ways are permitted.
It is Undesirable (Makrooh) to stand in the back rows if there is space available in the front rows. Therefore if one sees that there is space in the front rows, while the back rows are full, he should cleave through the back rows to join the front rows. It has been observed that some persons leave the front rows and purposely sit in the back rows. How good or bad is this deed of theirs ?? Note what the Holy Prophet () said about this: “If people knew what is the reward for the “Azaan” and the first row, everyone would crave for it - to the extent that they would draw lots for it.” (Bukhari & Muslim)
The Holy Prophet () also said: "People will always keep going back from the first row to the extent that Allah the Supreme will drive them away from mercy, and throw them in the fire."
Rules regarding the Masbook (The late joiner)
A person who joins the congregational Prayer after the first or more Cycles (Rakaats) have already been offered, is called Masbook. The Masbook must not end his Prayer with the Salaam said by the “Imaam” but continue and offer the “Rakaats” which he had missed out.
If the late comer finds the “Imaam” in the bowing position (Ruku), he should first offer the “Takbeer Tahreemah” while standing, and then while proclaiming another “Takbeer” proceed towards the bow. If he proceeds towards the bow while proclaiming the first “Takbeer”, his Prayer is void. If he joins with the “Imaam” in the bow, he is deemed to have attained that Cycle (Rakaat). (So if he joins the “Imaam” in the first bow, he is no longer a Masbook).
If a person joins the Prayer after the bow of the first Cycle (Rakaat), or at the beginning of the second Cycle, he should get up after the “Imaam” says the "Salaam" - and after reciting the "Sanaa", "Taawuz", “Tasmiyah”, Surah alFatehah etc., complete the first Cycle and then sit for the Qaadah to complete his Prayer. If a person joins the Prayer in the third Cycle (of a four Cycle Prayer), he should offer 2 more “Rakaats” fully, to complete his Prayer i.e. he must recite the Surah alFatehah and a small Surah (or equivalent) after it, in each Cycle.
If he joins during the third Cycle after the bow, but before the bow of the fourth Cycle, he has to offer 3 Cycles more. He should get up after the “Imaam” says the "Salaam" - and the after reciting the "Sana", "Tawuz", "Tasmiyah", Surah alFatehah plus a small Surah (or equivalent), complete the first Cycle which is in fact his second Cycle in counting - so he must then sit for the Qaadah to complete this Cycle. In the Qaadah he should recite only the “Tahiyyaat” and “Tashahhud”, and get up for the third Cycle. In this third Cycle he should recite the “Tasmiyah”, Surah alFatehah a small Surah (or equivalent) and complete it, and without offering Qaadah get up for the fourth Cycle. In this fourth Cycle he should recite “Tasmiyah” and only Surah alFatehah in his standing position (Qiyaam) - and then complete the Prayer ending with Salaam in the Qaadah.
The Masbook should not get up immediately upon the Imaam's proclamation of the first Salaam. He should wait to listen to the second Salaam and then get up in order to be sure that the “Imaam” will not offer the Sajdah Sahv (extra prostrations upon forgetting). (If the “Imaam” has to offer the Sajdah Sahv, the Masbook should follow the “Imaam” until the next Salaam).
If the Masbook unintentionally says the Salaam alongwith the “Imaam”, he need not offer Sajdah Sahv for this mistake. If he offers the Salaam after the “Imaam” has, Sajdah Sahv will become Essential upon him. He must complete his Prayer and offer the Sajdah Sahv at its end.
The Witr Prayer & Qunoot supplication
It is reported in Saheeh Muslim by Abdullah ibn Abbas (may Allah be well pleased with him) that the Holy Prophet () offered 3 Cycles (Rakaats) in the Witr Prayer. It is also reported in Abu Dawood and Tirmidhi hadith collections, by Hazrat Ayesha (may Allah be well pleased with her) that the Holy Prophet () used to offer 3 Cycles in the Witr Prayer.
The Witr Prayer is Essential (Wajib) in the Night (Isha) Prayer.
At first complete 2 Cycles as normal, and get up for the third Cycle immediately after reciting the “Tashahhud” in the Qaadah. In the third Cycle, recite the “Tasmiyah”, Surah alFatehah plus a small Surah (or equivalent), and then proclaiming “Allahu Akbar”, raise both hands to the ears and then fold them again below the navel. Now recite the Qunoot Supplication, as under:
Allahuma innaa nastaeenuka wa nastaghfiruka wa numinu bika wa natawakkalu alayka wa nusnee alaykal-khayra, wa nashkuruka wa laa nakfuruka wa nakhlaoo wa natruku maiy- yafjuruk, Allaahumma iyyaka nabudu wa laka nusallee wa nasjudu wa ilayka nasaa wa nahfidu wa narjoo rahmataka wa nakhshaa azaabaka inna azaabaka bilkuffari mulhiq.
"O Allah !! We seek Your help and seek Your forgiveness - and we believe in You and rely on You - and we praise You with all goodness - and we are thankful to You and not ungrateful to You - and we separate from and forsake whoever offends You. O Allah !! You alone we worship and for You only we offer the Prayer and the prostration. And towards You only do we rush, and present ourselves for service. And we hope for Your mercy and fear Your punishment. Indeed Your punishment will grasp the disbelievers."
Reciting the Qunoot Supplication and proclaiming the “Takbeer” for it – both these are Essential (Wajib). If one forgets to recite the Qunoot Supplication and proceeds for the bow, he should not return to it but should offer Sajdah Sahv at the end.
Those who are unable to recite Qunoot Supplication should recite the following supplication:
Allahuma Rab-banaa Aatinaa Fid-dunyaa Hasanatan Wa Fil Aakhirati Hasanatan Wa Qinaa'Azaaban Naar.
"O our Rabb !! We seek of You good in this world and good in the Hereafter and safety from the torment of Hell." Or they should recite “Allahummaghfirlana” thrice.
The Friday Prayer
Abu Huraira (may Allah be well pleased with him) reported that the Holy Prophet () said: “He who performed ablution well, then came to Friday Prayer, listened (to the sermon), kept silence all (his sins) between that time and the next Friday would be forgiven with three days extra, and he who touched pebbles caused an interruption.” (Saheeh Muslim)
Whoever leaves the Friday Prayer intentionally due to lazy-ness three times, Allah will set a seal upon his heart (and he will become of the neglectful). (Abu Dawood, Tirmizi)
Whoever leaves the Friday Prayer thrice without a valid excuse is a hypocrite. (Ibn Khuzaimah).
The Friday Prayer is a principal obligation and its command more mandatory than the Afternoon Prayer, and one who denies it is a disbeliever. This Prayer is obligatory upon every Muslim male who is adult, healthy, free and not on a journey. Going early to the mosque for Prayers, brushing with “Miswaak”, adorning good clothes, applying perfume (Itr) and sitting in the first row are recommended, and taking a bath before the Prayer is Sunnah.
Actions which are prohibited during the Prayer such as talking, eating, drinking etc. are also prohibited during the sermon (Khutbah). However the Preacher (Khateeb) can command towards good and forbid evil during the sermon. It is obligatory upon all those present to listen to the sermon while it is being delivered and to remain completely silent. It is Essential (Wajib) even for those to whom the voice of the “Imaam” does not reach, to remain silent. It is allowed to gesture by hand or head upon seeing someone doing wrong, but to utter something is disallowed.
The Prayer of the two EIDS.
The Eid Prayer is Essential (Wajib) only upon those for whom the Friday Prayer is obligatory. The sermon is a condition for the Friday Prayer, whereas it is a Sunnah for the Eid Prayer. There is neither an “Azaan” nor an Iqaamah before the Eid Prayer. It is undesirable (Makrooh) to offer Voluntary Prayers before the Eid Prayer whether offered in the house, mosque or the Eid prayer-grounds – even if the Eid Prayer is not Essential upon such a person.
It is better to shake hands and embrace each other after the Eid Prayers, as is prevalent among Muslims, because it is an expression of happiness. The following acts are Recommended (Mustahab) on the day of Eid:
Having a hair cut
Cutting of finger nails & toe nails
Taking a bath
Brushing teeth with “Miswaak”
Adorning good clothes
Applying perfume (Itr)
Going to the Eid prayer-ground, on foot.
Proclaiming “Takbeer” along the way
Coming back using a different route
Expressing happiness
Giving alms in plenty
Greeting & congratulating each other
Paying the Sadaqah Fitr prior to the Eid ulFitr Prayer
Eating an odd number of dates prior to the Eid ulFitr Prayer
Not eating anything before the Eid ulAdha Prayer, and proclaiming “Takbeer” with a loud voice along the way.
If one intends to offer sacrifice on Eid ulAdha, it is recommended (Mustahab) not to cut hair or nails from 1st of Zil Hajj to the 10th of Zil Hajj. From the Dawn Prayer on the 9th of Zil Hajj to the Evening Prayer on the 13th of Zil Hajj, it is Essential (Wajib) to recite the following “Takbeer Tashreeq” at least once (and better to recite thrice) after every congregational Prayer:
Allahu Akbar, Allahu Akbar, Laa Ilaaha ill-Allahu, WAllahu Akbar, Allahu Akbar, Wa Lillah-ilHamd.
“Allah is the Greatest Allah is the Greatest, There is none worthy of worship (God) except Allah – and Allah is the Greatest, Allah is the Greatest, and for Allah only is all Praise.”
Offering the Eid Prayer
Prayers for both Eids are offered in the same manner. Make an intention (Niyah) to offer the Essential (Wajib) Eid ulFitr or Eid ul Adha Prayer and raising your hands up to the ears, proclaim the “Takbeer”. Bring down the hands and fold them below the navel. Recite the Sana, raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, but now bring them down and fold them below the navel. The “Imaam” will now recite the Surah alFatehah and any small Surah (or equivalent) and proceed for the bow (Ruku).
In the second Cycle (Rakaat), after recitation of Surah alFatehah and any small Surah (or equivalent), but before proceeding for the bow (Ruku), raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, bring back the hands down by the sides. For the fourth time, proclaim another “Takbeer” without raising the hands, and proceed for the Ruku. Then complete the Prayer as usual.
It is Essential to wait between two “Takbeer”s for a short while, equal to that of reciting “SubhaanAllah” 3 times.
The funeral Prayer
Funeral Prayer is a “Sufficing Obligation” (Farz Kifayah) i.e. if one person offers it, it will suffice on behalf of the entire community (everyone will be freed from this obligation). If not, then all those who were informed and did not offer the Funeral Prayer will have sinned. To offer the Funeral Prayer, the corpse must be present in front. Offering Funeral Prayer without the corpse in front (Ghaaebana) is not permissible. Corpse or dead body refers to one who is born alive and then dies. Funeral Prayers are not to be offered for the still-born.
If the Funeral Prayer is ready, and there is a danger of missing it by going for a bath / ablution, one must join it after doing “Tayammum”. It is observed that some people offer the Funeral Prayer with their shoes on, or while standing atop their shoes. In the first instance, the shoes as well as the ground must be clean – and in the second instance, the shoes must be clean.
The Funeral Prayer consists of two main Obligations:
Offering it while standing
Proclaiming “Allahu Akbar” 4 times.
The following three are Emphasised Sunnah (Muakkadah) in the Funeral Prayer:
Glorifying Allah – by reciting “Sanaa”
Offering salutations and greetings upon the Holy Prophet ().
Praying for the deceased.
It is better to have three (or an odd number) of rows in the Funeral Prayer.
The Method of Funeral Prayer
At first make a proper intention (Niyah) and proclaiming “Allahu Akbar”, fold the hands below the navel, and recite the following “Sanaa”:
Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa jalla sanaa-uka wa laa Ilaaha gayruk.
"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and most high is Your glory, and there is no God except You."
Then proclaim “Allahu Akbar” without raising the hands and recite the Salutation upon the Holy Prophet (). It is better to recite the same one as in the Qaadah of normal Prayer. Reciting any other Salutation is also permitted.
Then proclaim “Allahu Akbar” without raising the hands and recite the following supplication:
If the deceased is an adult male or female
Allahummaghfir Le-hayyinaa wa mayyetenaa, wa shaahedenaa wa ghaaebenaa, wa sagherenaa wa kabeerenaa, wa zakarenaa wa unsaanaa; Allahumma man ahyaytahoo minnaa fa-ahyehi alal-islaame wa man tawaffaytuhoo minnaa fatawaffahoo alal-imaan.
“O our Allah !! Forgive our living and our dead, and our present and our absent ones, and our young and our old, and our males and our females; O our Allah – those among us whom You keep alive, keep them alive upon Islam – and to those among us whom You give death, cause them to die upon faith.”
If the deceased is a minor boy
Allahumm-ajalhu lanaa Fartaw-wajalhu lanaa ajraw-wa zukhraw-wajalhu lanaa shafeyaw-wa mushaffaa.
“O our Allah !! Make him our forerunner, and make him a reward and a provision for us, and make him our intercessor and one whose intercession is accepted.”
If the deceased is a minor girl
Allahumm-ajalha lanaa Fartaw-wajalha lanaa ajraw-wa zukhraw-wajalha lanaa shafeyataw-wa mushaffa-ah.
“O our Allah !! Make her our forerunner, and make her a reward and a provision for us, and make her our intercessor and one whose intercession is accepted.”
Then proclaim “Allahu Akbar” and release the hands and recite the Salaam on both sides. After this break the ranks and recite Surah alFatehah once, Surah Ikhlaas thrice, and send salutations on the Holy Prophet () thrice – and offer its reward to the deceased, and supplicate for the deceased’s salvation.
The Holy Prophet () has said “After offering the Funeral Prayer for the deceased, supplicate especially for the deceased.” (Mishkaat – from Abu Dawud, Ibn Majah and Baihaqi).
Taraweeh Prayers (In Ramadan)
Taraweeh Prayers are an emphasised Sunnah (Muakkadah) for both men and women. There is a consensus among the Ulema that this Prayer consists of 20 Cycles (Rakaats), and this is proven from several ahadith.
Imam Baihaqi has reported through proper testimonies (Saheeh Asnad) from Saeb bin Yazeed (may Allah be pleased with him) that people used to offer 20 Cycles (Rakaats) for the Taraweeh Prayer during the caliphate of Syedna Umar Farouk and this was the norm even during the caliphates of Syedna Osman and Syedna Ali (may Allah be pleased with them).
Reciting the entire Quran in the Taraweeh is an emphasised Sunnah (Muakkadah). Completing it twice is better and thrice is best. It is obligatory upon the “Imaam” or the Memoriser (Hafiz) to recite the Quran with proper pronunciation. Charging money or fixing wages for leading Taraweeh Prayers is also not permitted - the payer and the receiver of such compensation, both are sinners.
The time for Taraweeh is after the Obligatory (Farz) Night (Isha) Prayers and lasts up to dawn. If one does not offer the Night Prayer with the congregation, he must offer it alone and then join the Taraweeh congregation. However he must offer the Witr Prayer alone, without congregation. It is better to offer the Taraweeh in the mosque, alongwith the congregation.
The Taraweeh should be offered in Cycles (Rakaats) of two each. After every 4 Cycles, it is recommended to sit for approximately the time it take to offer 4 Cycles. While sitting, one may keep quiet or recite the Kalemah, or the Salutations or recite the following “Tasbeeh”:
Subhaana zi alMulk wa alMalakoot; Subhaana zi alIzzate wa alAzmate wa alHaybate wa alQudrate wa alKibraaye wa alJabaroot; Subhaana alMaleke alHayye alLazzi la yanamu wa laa yamoot; Subboohun Quddoosun Rabbanaa wa Rabbu alMalaakate wa alRooh; Allahumma ajirna min alNaare ya Mujeeru ya Mujeeru ya Mujeer
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