Ramadan Prep 2011 Day 5- Salah 2.0 by Abdul Nasir Jangda cont.

The Heart – Clean It of Filth & Fill It with Good
After having discussed this improving the ṣalāh - the prayer, I wanted to relate this back to the month of Ramaḍān. I want to talk about the spiritual implication of prayer and the structure of Ramaḍān. Something that we don’t understand very well about the month of Ramaḍān is that it cures the heart. Ramaḍān is a time to cure the heart and clean it and purify our souls and our hearts. The heart is a container. There are numerous aḥadīth that tell us the heart is like a container. Purifying the heart is similar to purifying a container.

Let’s say you have a bowl or cup and have some dirt in there. You want to drink cool, pure water out of this cup or this bowl. What is the very first thing that you have to do before you can drink water out of it? You have to empty it out and dump the dirt somewhere. Our hearts are full of a lot of unfortunate things, whether it be certain sins or attachment to certain sins or jealousy or hatred or enmity or lust. We have to clean it out and wash it out. This is what fasting is about. We literally deprive ourselves and deny ourselves those things that are permissible for us. Eating ḥalāl food and drinking ḥalāl things are permissible. Engaging in physical intimacy with one’s own spouse is permissible and ḥalāl for us. We deprive ourselves of these permissible things to empty out the heart and train the nafs.

Once you have emptied out the cup and rinsed it out, if you want to quench your thirst, you have to fill it with water. In Ramaḍān, we fast and empty out the cup, but if we really want to improve ourselves with lasting improvement and benefits, we have to fill up the cup with something and quench the spiritual thirst we have. This is the second component of the month of Ramaḍān, which is prayer and recitation of the Qur’ān. Too often when we talk about ṣalāt’l-tarawīḥ, the first question asked is, “Is it farḍ?” No one will tell you that it is farḍ. There is a very explicit and clear ḥadīth where the Prophet says that he did not want it to be farḍon his ummah.

As soon as we hear that tarawīḥ is not farḍ, we say that we are going to fast and do what we have to do, and that’s it. I want to recommend to you that Ramaḍān is not a time to look at the bare minimum but is a time to excel. SubḥānAllāh, what a tragedy if we are looking for the bare minimum during Ramaḍān, then what is going to happen after Ramaḍān is gone and the blessing of Ramaḍān is gone and the shayāṭīn are unleashed? This is something to really think and ponder on. Ramaḍān is a time to excel and to try to be the best that we can be and do the most that we can do so that we have something left over to show for.

Prayer at night and the recitation of the Qur’ān is the filling of the cup. Don’t deprive yourself. You’ve emptied the cup all day long, fill it. I understand that there are certain practicalities of life. Life happens and life comes up. Having said that, at a minimum, pray something and read some Qur’ān. If you can’t fill it up all the way to the brim, fill it up halfway.

Our Goals & Intentions

The last and final thing I want to share is a very important component of the ṣalāh is one of the prerequisites to prayer according to many fuqahā’, and that is niyyah (intention). It is a requirement in prayer to make an intention. Based on that, we understand that similarly in all other acts of ‘ibādah, fasting has an intention as well. According to many of the fuqahā’ and scholars, the intention for fasting is a requirement and prerequisite for fasting. The Prophet (ṣallallāhu ‘alayhi wa sallam) told us, “Actions are based on the intentions.” The benefit of this ḥadīth is that the letter ba can also serve the meaning of benefit, consequence, or result. The actions are the outcome of the intentions. The actions will benefit according to the intentions.

What I am trying to say is that we should make an intention for the month of Ramaḍān in general. If we go into the month of Ramaḍān with the intention of completing 29 or 30 fasts, then Ramaḍān will have come and gone and we will have gotten whatever we intended to get out of Ramaḍān, which was 29 or 30 fasts. If I made the intention that I wanted to give a little in zakāh and ṣadaqah and read a little Qur’ān here and there, then Ramaḍān will have gone and that is what I will have gotten out of it. I’m not saying it is a bad thing, but I’m pretty sure we can all agree we are looking for something more out of the month of Ramaḍān.
The Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Allāh has no need for us to deprive ourselves of food and water.” The purpose of fasting is to improve ourselves and better ourselves and our character and akhlāq. Similarly, our goal in the month of Ramaḍān is not to fast a certain number of days or to read a certain amount of Qur’ān or to give a certain amount of money in charity, but our purpose is to better and improve ourselves. Have something to show for it. In order to achieve that, you have to make that intention.

The way I recommend you make the intention practically is to take a piece of paper and write a few basic things that are problems that you have and want to improve about yourselves. Maybe it’s cussing and swearing or lying or wasting time or disrespecting your parents or not being generous or kind enough. Whatever your issue or problem is, write it down. Write down what you would like to improve about yourself, and make the intention to fix these things about yourself. Have the tangible, practical goal in front of yourself. Utilize the tools that the month of Ramaḍān provides like fasting, tarawīḥ, recitation of the Qur’ān, charity, the congregation, unity, the entire environment of Ramaḍān.

Allāh (subḥānahu wa ta’āla) tells us in a ḥadīth qudsi: “I deal with My slave according to His expectations from Me.” So, write down high goals, have high intentions, expect to achieve great things this Ramaḍān. Allāh will not disappoint us and we will see the tangible and practical improvement by the time Ramaḍān is gone bi idhn illāh!

May Allāh (subḥānahu wa ta’āla) allow us all the ability to practice everything we have said and heard. May Allāh (subḥānahu wa ta’āla) allow this month of Ramaḍān to be a month of benefit for us. May Allāh (subḥānahu wa ta’āla) give us the ability to make the best of our prayers and allow us to pray as the Prophet (sallallāhu ‘alayhi wa sallam) used to pray.

Notes from http://ramadanprep.ummahnow.org/Day%205%20of%20Ramadan%20Prep%20-%20Abdul%20Nasir%20Jangda.pdf

Ramadan Prep 2011 Day 5- Salah 2.0 by Abdul Nasir Jangda

My topic is ṣalāh (prayer). I generally wanted to talk about prayer and how to improve our prayer and secondly I want to relate it back to the month of Ramaḍān and how it factors in to what Ramaḍān is about.

I want all of the listeners to understand and fully grasp that ṣalāh is unfortunately treated as a very ritual form of worship and just going through the motions and reading certain things and following the technical procedure.

Ṣalāh is so much more than that. The technicalities of prayer are definitely important and should be learned and understood, but we know in our dīn that these type of mishaps or small technical oversights are things that Allāh forgives and overlooks, but the real essence of the prayer is the fact that when we pray, we are talking to Allāh. It is a dialogue and conversation between us and Allāh. It is us turning to Allāh to talk about whatever we need to talk about, as long as we need to talk about it, and to ask Allāh for whatever we need at that time and in that situation. This is the essence of prayer.

The way I like to simply explain it and break it down is that when you pray, you are talking to Allāh. While ṣalāh has a certain formality and there is a fiqh of ṣalāh (technicalities of prayer), we also need to bring a little informality to our prayer. What I mean by that is that too often when we pray, it is a very formal affair and formal procedure. “Let’s all read these things, and only do these actions, and think about these certain things,” whereas we need to create informality in prayer – in the sense of trying to establish a level of intimacy within prayer. Try to connect your heart with Allāh. Emotion should pray a role in your prayer.

The very first thing that I wanted to talk about is in terms of improving the quality of prayer. There are a lot of technical terms, and we can call it khushū‘. We are just going to use very simple terminology here to accommodate anyone and everyone who might be a part of the talk today. How do we bring quality within our prayer? One of the primary means of bringing quality into our prayer is understanding the meaning of what we read, say and recite within our prayer.

I want to practically share a few examples in regards to this. Get a piece of paper and grab a pen and feel free to take a few notes. Writing down and taking notes, even minimally is an important part of the process of seeking knowledge. There is a ḥadīth where the Prophet (ṣallallāhu ‘alayhi wa sallam) said, “Trap knowledge by writing it down” and by using the tool of writing that Allāh has gifted and granted us.

Allāhu Akbar

The concept is that when you understand what you read, say and recite in prayer, it allows you to bring reflection and contemplation and pondering back into your prayer. It brings the element of emotion into the prayer and turns it into a very important factor. For example, when we start the prayer and transition from many of the positions within prayer, we say the phrase ‘Allāhu Akbar.’ We can say it is probably the most often repeated phrase by a Muslim because it is in the adhan 6 times, the iqamah, the ṣalāh, and when we hear a nice lecture or see something nice, we will say, “Allāhu Akbar.” We repeat it so often that we kind of take it for granted and don’t think about anything when we say it. But it is just “Allāhu Akbar?!” What does Allāhu Akbar mean? What is the translation?

Many of you might have said or been thinking: Allāh is the Greatest. While that is true and Allāh is the Greatest, that is not what Allāhu Akbar means. Any basic student of the Arabic language could tell you that akbar is the comparative and not the superlative. For example “Zayd is faster than Ahmad, but Khalid is the fastest,” ‘faster’ is the comparative and ‘fastest’ is the superlative. Akbar is the comparative.

Based on that, what we understand is that Allāhu Akbar means Allāh is greater. Let me explain what is going on here. If I was to say, “Zayd is faster than…” and don’t complete it, you are naturally waiting for me to complete the sentence and thought. Similarly, when we say Allāhu Akbar, Allāh left it blank. This is a very common occurrence in the Qur’ān. Whenever a statement demands an object and that object is not provided but the statement is left open on purpose, it is so that we can fill in the blank for ourselves and customize the message according to our own situations.

Example 1: You are praying and the phone rings, and you say Allāhu Akbar – for you – in that situation – at that time – that would mean that Allāh is greater and more important than the phone.
Example 2: You are praying and your friend is waiting for you outside, Allāhu Akbar means Allāh is greater and more important to you than your friend.
Example 3: It is time for prayer and there is a football or basketball game on TV that you are watching, Allāhu Akbar means Allāh is greater than the game that is on TV and Allāh is more important than that entertainment, so on and so forth.

Whatever your situation is, you fill in the blank and customize it for yourself. This provides you with something to reflect on and something tangible you can think about in regards to Allāh (subḥānahu wa ta’āla) and you experience an emotion and reflection that yes, Allāh is more important to you and greater than what is at hand.

When you properly, thoroughly and deeply understand that Allāh is greater and more important than whatever is distracting you at that moment. It allows you to experience that emotion and this is where the quality and focus and concentration in prayer comes from.

Sujūd

The next example I want to share with you is sujūd. Think about, ponder and grasp what the position of sujūd is like and what it is about. In sujūd, we put our face on the ground. We do it so often that we take for granted what that means. What is the most respected and noble part of the human body? It is our face. It is what we take care of and how we identify ourselves and how we present ourselves to people and how we smile. Our face is our honor and our dignity. We take our face, which is the most honored and noble part of our body, and put it on the ground where a minute ago someone was walking by with their feet. In fact, a minute ago someone might have been walking by with their feet and now I’m putting my face on the ground. SubḥānAllāh, think about that. That is the lowest possible position a human being can put him or herself in.

Really and fully grasp this. Outside of prayer and doing sajdah to Allāh, would we ever put our face on the ground? We wouldn’t! It is only in front of Allāh that we do that. I want you to even take this a little bit further. If you got into a physical confrontation or fight with someone and they beat you up and then they took your face and smashed it against the ground, wouldn’t that be the most humiliating and disgraceful moment of your life? Absolutely. But subḥānAllāh I now want you to think about this fact: we willingly put our noble and respected face on the ground, not once but dozens of times a day in front of Allāh (subḥānahu wa ta’āla) because it humbles us. It is how we humble ourselves before Allāh. We remind ourselves where we came from and where we are going to go back to. It brings us all the way down to the very ground and reminds us to be humble before Allāh (subḥānahu wa ta’āla) and humble in general.

Now I want you to think about the words we say in sujūd. When we go into sajdah, we say, “Subḥāna Rabbi Al-A‘la. [How absolutely perfect and magnificently flawless is my Lord, Allāh who is the highest and most noble and most exalted.]” While we are putting ourselves in the lowest position possible, we are attributing the highest position of exaltation to Allāh. Normally we read what we read in sujūd and go through the motions and the ritual and process, but when you know what it means and think and reflect upon it, it becomes a completely different experience.

The next time you get a chance to offer ṣalāh, think about these reflections and ponder on them and see the level of quality and the difference that it brings to your prayer.

I now want to connect the two concepts together: ṣalāh and Ramaḍān. I want to cover another supplication that is recited or could be recited within the prayer, which I find to be very inspiring and motivational and powerful.

A Special Du‘ā’

The Prophet (ṣallallāhu ‘alayhi wa sallam) taught us to say within our prayer: Allāhumma inni ẓalamtu nafsi ẓulman kathīra wa la yaghfiru dhunūba illa anta fāghfirli maghfiratan min ‘indika warḥamni innaka anta Al-Ghafūr Al-Raḥīm.

"O Allāh, most definitely I have wronged myself excessively and none can forgive sin except You, so forgive me a forgiveness from Yourself and have mercy upon me. Surely, You are The Most-Forgiving, The Most-Merciful"

The word that is used in “I have wronged myself” is from the same root as the word ẓulm. Ẓulm typically means oppression. Ẓulm in classical Arabic means to misappropriate something and put
something where it does not belong. That is why shirk is referred to as ẓulmun aẓeem because you misappropriate Allāh’s right to be worshipped. Oppression is called ẓulm because you misplace or abuse people’s rights. Sinning or doing wrong is also referred to as ẓulm because we misappropriate the blessings Allāh has given us of time, energy, and resources which were meant to be used in the obedience and worship of Allāh but are used for the disobedience of Allāh.

O Allāh, most definitely I have wronged myself. The word repeats itself. ẓulman kathīran. This is a grammatical function in the Arabic language. It is basically the classical Arabic equivalent of the exclamation mark. When we want to emphasize the meaning by putting an exclamation mark, in classical Arabic in verbal sentences you would use this.

Zulman– I not only wronged myself but I have done horrible things. Kathiran– an abundance of them, repeatedly, I am a repeat offender. The first part of the supplication is admitting the fact that I have done lots of wrong things. It is a very severe admission of guilt. If you think about that conceptually, the first step in the process of rehabilitation is accepting first and foremost that the person has a problem.

In the first part of the supplication, we accept the fact that we have a problem, and the problem is that we continuously keep doing wrong and keep messing up and wronging against ourselves.

Wa la yaghfiru dhunūba illa anta- The next part of the supplication says that: There is absolutely no one who can forgive sins except for You. I want to explain a couple of things here. The word dhunūb in the Arabic language is the plural of the word dhanb and comes from the root meaning tail. What does a tail have to do with sins? When people habitually commit a sin, the often conveniently create a dual reality for themselves and that is that they commit the sin and when they are done, they walk away and go back to normal life and disassociate from whatever activity they were engaging in previously. That type of convenient reality or delusion is created by the sinner to make it easier to go on and live life the way they are living it. Think about the tail of a cat or a mouse. Wherever the cat or mouse runs, what follows it everywhere it goes? The tail. The only way to stop the tail from following the animal is to cut it off. Similarly, when we commit a sin, the sin follows us everywhere we go, and the only way to make it stop following us is to cut it off or sever it, which is what we call repentance. The word is being used here very powerfully and teaches us a very valuable lesson.

Think about this conceptually: no one can forgive sins except for You. I will give you an analogy and example. If you get a knock at your door at 1 am and open the door and a friend or relative is standing at the doorstep and you ask him what is going on and if everything is ok, and they say that they have nowhere else to go but here. The question is this: the person is obviously coming because they want you to let them in, but why didn’t they start by saying that they need a place to stay or some money? Why did they start by saying, “I have nowhere else to go”? To show their desperation. They are saying, “Don’t turn me away.”

In the supplication, when we say “Wa la yaghfiru dhunūba illa anta,” we are showing our desperation to Allāh that we have no one else to turn to. We first admitted guilt, and then we are saying “Oh Allāh, there is no one else I can go to or talk to, who can forgive my sins. Oh Allāh, please do not turn me away.”

Fāghfirli- Forgive me

Maghfiratan- This is a bigger form of the word ghafarah. It is a more sophisticated form of the : word. There is a very simple rule in Arabic morphology and studying the Arabic language, and that is: when you have a bigger word, when the number of letters increase, the meaning also increases. Maghfiratan doesn’t just mean forgiveness. It means complete and total forgiveness and wiping the slate clean and starting anew.

Fāghfirli maghfiratan is forgive me a complete and total forgiveness. We don’t ask Allāh based on who we are or our sins, but we ask Allāh based on who He is and His ability to forgive.

Min ‘indika- This is an expression in classical Arabic meaning ‘as a special favor from You.’ Here : we also state that we are not entitled to this forgiveness and don’t think that we deserve this forgiveness, rather, “Oh Allāh, grant us this forgiveness and wipe our slate clean as a special favor from You.” We are not deserving and not entitled to this.

Warḥamni- And have mercy on me. Throughout the Qur’ān, and supplications when the : Attributes of Allāh are mentioned in the Qur’ān, there is a very deep-rooted connection between forgiveness and mercy. That is why the two Attributes of Allāh mentioned together more often are maghfirah (forgiveness) and raḥīm (mercy). The reason why these are often mentioned together is a beautiful reason. When you are wronged by me and then I apologize and try to make it up to you, even if and you forgive me, nevertheless, the next time you are around me, you will have your guard up a little bit more and you will be a little bit more cautious around me because I have wronged you in the past.

Once we betray someone, there is a certain trust that goes away and a certain precaution taken after that point. When we sin, we betray Allāh. He has created us and given us everything that we have and continues to provide for us and nourish us and maintain us, and He has given us literally every blessing that we have. When we sin, we betray and disobey Allāh. SubḥānAllāh, when we disobey Allāh, we not only ask for forgiveness but for mercy.

Mercy in the Arabic language is symbolic of bringing two things closer together. The womb of the mother in classical Arabic is called raḥim. It is a means of establishing the closest and most merciful relationship that any two human beings in the world share, which is a mother with her child.

When we disobey Allāh, we not only ask for forgiveness but for mercy. “O Allāh forgive me and bring me closer to You by Your Mercy.” SubḥānAllāh, Allāh is the only One capable of this. This is one of the unique things about Allāh that when we disobey Allāh, He not only forgives us, but we become closer to Him through the process of tawbah and repentance and forgiveness, than we were before we committed the sin. Allāh loves us more after we sin and ask for forgiveness. This is the Mercy and Benevolence and Kindness and Generosity of our Lord. We ask for Allāh’s Mercy.

innaka anta Al-Ghafūr Al-Raḥīm- “Most definitely You, and only You are constantly forgiving and : constantly merciful.” Notice the repetition. At the beginning of the supplication, we said, “I have wronged myself excessively and repeatedly.” We need Allāh’s constant forgiveness.

This is a very powerful and beautiful supplication. Try to make an effort to learn this supplication in preparation for the month of Ramaḍān, and read this in your prayer. This supplication is read when you are in the final sitting of the prayer after the salutations on the Prophet (ṣallallāhu ‘alayhi wa sallam), the darūd Ibrahimiyy. Make an effort to learn this supplication now that you know the in-depth meaning of it and can read it with the proper reflection and understanding inshā’Allāh.

The last food for thought that I want to give you on this supplication is that the Prophet (ṣallallāhu ‘alayhi wa sallam) taught this supplication to Abu Bakr (raḍyAllāhu ‘anhu) and told him that he needed to read this supplication in his prayer every time he prayed. SubḥānAllāh, look at the level of forgiveness being asked for and the level of admission of guilt and desperation being shown within this supplication. Abu Bakr was prescribed and recommended by the Prophet (ṣallallāhu ‘alayhi wa sallam) to read this in his prayer. If Abu Bakr (raḍyAllāhu ‘anhu) was being told by the Prophet (ṣallallāhu ‘alayhi wa sallam) to read this in his prayer, then where do you and I stand?

Inshā’Allāh use this as a catalyst and motivation and platform and foundation to continue discovering the beautiful, profound meaning of what we recite in our prayers.

TO BE CONTINUED...

Notes from http://ramadanprep.ummahnow.org/Day%205%20of%20Ramadan%20Prep%20-%20Abdul%20Nasir%20Jangda.pdf

Quran Weekly Ramadan Prep Day 2- Salah: The Greatest Gift by Farhan Abdul Azeez

The transcript, which includes gems and the 13 points, is available http://muslimmatters.org/2012/07/09/ramadanprep-farhanabdulazeez/

For more of Quran Weekly Ramadan Prep videos and notes, go to http://ramadanprep.ummahnow.org/notes/

18 Tips to Enjoy Taraweeh/Tahajjud!

One of the best experiences of Ramadan is the beauty of the night prayer, standing in Taraweeh/Tahajjud. Yet many people don’t feel the effect of night prayer upon their hearts, and instead complain of aching feet and back pains!

Here are some practical tips that would help you enjoy this experience each night inshaAllah:

1. Dress in your best: Dress smart (don’t go in your pjs); brush your teeth, perfume yourself (anything but smelling like fried food).

2. Eat healthy: Eat light during iftaar, get your tea/coffee or whatever gives you the “punch” so you have the ‘feel good factor’ before you pray.

3. Breath and relax: During Taraweeh, stand with your feet apart. Also, take long deep breaths during Salah. This is very helpful.

4. Read: Take your copy of the Quran and follow the Imam’s recitation. (Note: Please be aware of the difference of opinion, and kindly check with a local scholar.)

5. Plan to donate: Carry change/cash and make an intention to drop all of it in the charity box.

6. Distract children: If you have children who might distract others during prayer, take some Ramadan theme coloring activity sheets: See Ramadhan-coloring-pages.

7. Be positive: Go with the mindset that you’re going to enjoy the experience. Many people assume it’s going to be long, monotonous, slow recitation, etc. Get rid of such negative thoughts, they won’t help you!

8. Remember the rewards: Refresh your mind of the reward in performing this prayer, it’s exclusivity to Ramadan, and the exciting thoughts of being amongst hundreds of other Muslims.

9. Remember Allah & your last moments often: Recite adkhar as you walk to the Masjid and remind yourself that this may be your last prayer as we never know when our souls will depart from the world.

10. Aim for Ihsan: The best khushu of course, is to pray with being conscious of Allah (Subahanahu Wa Ta’la). Make Dua that Allah increases your concentration and the ability to focus.

11. Focus on the recitation: One of the many reasons why we can’t gain the heartfelt connection in Taraweeh is due to lack of focus and understanding of the Qur’an. Follow the recitation, even if you can’t understand the words and make the effort to listen to the words of your Lord.

12. Translate the verses: To increase your understanding of the Qur’an in Taraweeh, firstly read the translation before the evening’s Taraweeh especially if you know which Surah the Imam is going to recite that day.

13. Search the Arabic words you know: Use whatever Arabic you do know to understand certain words from the Quranic recitation. When the Imam recites a verse with the word “naar” (fire) in it, imagine the hellfire, how hot it will be, and how it would feel to be in that fire. When you hear “Jannah” remember Paradise and all the bounties within.

14. Pick up some vocabulary: Similarly, make an effort of learning the more common Arabic words that appear in the Quran, e.g. the names and attributes of Allah. Some common words recited in the Quran can be found here: understandquran.com

15. Front rows: Get your spot in the first row. This minimizes distractions from fidgety people and everything else!

16. Get a Taraweeh buddy: Encourage someone who doesn’t generally attend Taraweeh to go with you or drive them to the Masjid if it’s far. This would strengthen your will to go each night inshaAllah.

17. Say Salam: Greet the person on either side of you at the Masjid with Salam and thank Allah for this beautiful religion of peace.

18. Get up & stand up for Allah: Remember when you stand in Salah that you’re standing in front of Allah. So no slouching or fidgeting, you’re standing in front of the King of Kings! Keep that in mind and that should straighten your back and help you focus more!

Try these steps above as you stand in longer night prayers, especially in these final nights of Ramadan and share with us below how you come away feeling next time.

Source: http://productiveramadan.com/?p=1098

Check these out too!

1. http://www.islamreligion.com/articles/2642/
2. http://1000gooddeeds.com/2009/12/10/good-deed-89-perform-salaah-with-khushuhumility/
3. http://1000gooddeeds.com/2010/02/03/good-deed-123-remember-allah-after-salaah/
4. http://1000gooddeeds.com/2010/02/05/good-deed-125-perform-isthikhara-guidance-prayer/
5. http://1000gooddeeds.com/2010/02/04/good-deed-124-perform-salah-duhaawabeen/
6. http://english.islamway.com/bindex.php?section=all_article&topicid=34
7. http://1000gooddeeds.com/2009/10/02/good-deed-41-attend-jumahfriday-prayer/
8. http://1000gooddeeds.com/2009/10/01/good-deed-40-perform-salaah-in-congregation/
9. http://ummahfilms.blogspot.com/2006/07/video-blog-6-distractions-during-salat.html

Why Don't You Pray? (IISNA pamphlet)

Sadly, many Muslims do not pray or fulfill the conditions of the prayer, despite its importance. The purpose of prayer is to strengthen your relationship with God; to be grateful for all His blessings; and to remind yourself of His Greatness. Just as the body requires physical needs, such as food and water, the soul requires spiritual needs, nourished by acts of worship, the most important of which is prayer. It could be that the body of a person is healthy but the person is spiritually dead.

The Prophet (peace be upon him) said, “The comparison of one who remembers Allah and one who does not, is like that of the living and the dead.”

Allah says, “O you who believe! Respond to (the call of) Allah and His Messenger when he calls you to that which gives you life.” Qur’an 8:24

It's Importance

1. Direct communication with Allah:

“The closest a person is to His Lord is when he is in prostration.”

Prayer connects you with Allah. The Arabic word for prayer (As-Salah) is actually derived from the Arabic word meaning “connection”. Allah’s Messenger (peace be upon him) said, “When any one of you stands to pray, he is communicating with his Lord, so let him pay attention to how he speaks to Him.” Don’t sever this relationship with your Creator.

2. A pillar of Islam:

Prayer is the second most important pillar of Islam, and is the most regular compulsory action in a Muslim’s life. Prayer is an act that must be fulfilled daily, regardless of the circumstance. In fact, Allah did not even exempt the Muslims from praying during battle! He says, “Guard strictly your (habit of) prayers. If you fear (an enemy), pray on foot, or riding.” Qur’an 2:238-9 Such is the case during war. What then during peace?

3. Success lies in the Prayer:

The Prophet (peace be upon him) said, “The first of his deeds for which a man will be called to account on the Day of Resurrection will be the prayers. If it is found to be perfect, he will be safe and successful. But if it is defective, he will be unfortunate and a loser.”

Its Benefits

1. Shields against evil:

Without seeking Allah’s help, it is impossible to refrain from evil.

Allah says, “Verily, prayer restrains (oneself) from shameful and unjust deeds.” Qur’an 29:45 How can sins be committed if you’re willingly standing before Allah 5 times a day?

2. Enriches your soul:

Prayer satisfies your spiritual need to be in contact with your Creator. This gives your soul peace and contentment, especially with your busy lifestyle.

Allah says, “Without doubt, in the remembrance of Allah do hearts find satisfaction.” Qur’an 13:28

3. Makes you humble:

Pride and arrogance is rid by realizing Allah’s greatness and your dependence on Him. In the prayer, the Muslim puts the highest part of his body and source of intellect, his head, on to the ground and says, “How perfect is my Lord, The Most High.”

He says, “Successful indeed are the believers, who are humble in their prayers.” Qur’an 23:1-2 Of course, this can only be achieved when you understand what is recited and concentrate with humility.

4. Washes away sins:

Everyone commits sins, however, Allah has provided, through prayer, a way to wipe out those sins.

Allah says, “And perform prayers, surely the good deeds remove the evils deeds.” Qur’an 11:114 The Messenger gave a beautiful example when he said to his companions, “Consider if one of you had a river by his door in which he bathed five times a day. Would any filth remain on him?” They said, “No.” Then the Prophet replied, “Likewise, Allah wipes away sins with the five daily prayers.”

5. Solves your problems:

If you strengthen your relationship with Allah, Allah will strengthen your relationship with the rest of the creation. Through prayer, He, who is All-Powerful, will rectify all your problems.

Allah says, “Seek help in patience and prayer.” Qur’an 2:153

6. Unites the Muslims:

Congregational prayer cultivates brotherhood, equality and humility between Muslims. The worshippers stand in rows and as one body, shoulder to shoulder, without any distinction of race, nationality, color, wealth, family or status. This act of unity helps demolish all barriers which stand between people.

Abandoning Prayer

“O Mankind, what has deceived you concerning your Lord, the Most Generous?” Qur’an 82:6

1. You are disobeying your Creator:

The whole purpose of your existence is to worship Allah, yet daily, you are disobeying your Creator.

“Then, there has succeeded them a generation who have given up prayer and have followed their desires. So they will be thrown in Hell. Except those who repent and believe, and work righteousness.” Qur’an 19:59-60

“(The people in Hell will be asked:) What has caused you to enter Hell? They will say: We were not of those who used to pray…” Qur’an 74:42-43

2. You are being ungrateful:

Refusing your Creator’s invitation to establish this close relationship with Him is the ultimate ingratitude.

Allah created you and gave you everything.

“It is He who has created you and endowed you with hearing and seeing and hearts, little are you grateful.” Qur’an 67:23 The Prophet’s feet would swell because he would stand in prayer for lengthy periods. When asked about this, he replied, “Should I not be a grateful servant of my Lord?”

3. You are being lazy:

What excuse will you give your Creator, the Creator of the heavens and the earth, on Judgment Day? The One Who blessed you with 24 hours in a day, yet only asked that you spend merely 30 minutes for prayer!

The Prophet (peace be upon him) said, “The son of Adam will not be dismissed from before his Lord on the Day of Resurrection until he has been questioned with five things: his life and how he spent it, his youth and how he used it, his wealth and how he earned it and how he disposed of it, and how he acted upon what he acquired of knowledge.”

4. You will be miserable:

Allah says, “And whoever turns away from My remembrance - indeed for him is a life of hardship. And We will raise him on the Day of Resurrection, blind. He will say, “My Lord, why have you raised me blind while I was (once) seeing?” (Allah) will say, “Thus did Our signs come to you, and you forgot (disregarded) them; and thus will you, this Day, be forgotten.” Qur’an 20:124-6

5. You are only harming yourself:

Allah doesn’t need your prayer or anything from anyone - Glory be to Him! It is you that stands in need of His Mercy.

“Give thanks to Allah, and whoever gives thanks, it is only for his own soul’s good, and whoever is ungrateful, surely Allah is free of all needs, worthy of all praise.” Qur’an 31:12

6. You are flirting with disbelief:

Many Scholars of Islam hold the opinion that if you do not pray, you are a disbeliever, quoting the following hadith: “The covenant which distinguishes between us and them (i.e., between believers and disbelievers) is the prayer, and whoever neglects it has disbelieved.”

Additionally, the Prophet’s companions (may Allah be pleased with them) did not consider the abandonment of any act as disbelief, except for prayer.

Common Excuses

1. No time (work, study, busy, etc): Pure and simple deception. You haven’t given prayers priority. Allah will bless your time and make you more effective, efficient and successful.
2. My heart is clean: Allah judges who has clean hearts, and He wants you to pray! Actions will reflect what is in your heart. No one has a cleaner heart than Prophet Muhammad (peace be upon him) who used to pray regularly.
3. My alarm: It’s hard for your alarm to go off, if you don’t SET it!!! Purify your intention and sleep according to the Sunnah.
4. My family/spouse/parents/friends prevent me: The Prophet (peace be upon him) said, “There is no obedience to anyone in disobedience to Allah.” You will be judged alone.
5. I’m sinning too much: In time, your prayers will prevent you from committing these sins - just pray! You are sinning because you are not praying.

Contemplate over this hadith, “If they knew the merits of the ‘Isha and Fajr prayers, they would come to them (in the mosque) even if they had to crawl.”

What excuse for abandoning prayer do you honestly have when you face your Lord on that difficult Day?

Acts That Nullify Salah

"And My Joy is in the Prayer": The Fiqh of As-Salah by IslamWay Sisters continued

Wudhu (Ablution)

Since being in a state of purity is one of the conditions of prayer, we will briefly discuss wudhu before continuing our discussion on Salah.

Allah (S.W.T) says which means, “O you who believe! When you intend to offer As-Salat (the prayer), wash your faces and your hands (forearms) up to the elbows, rub (by passing wet hands over) your heads, and (wash) your feet up to ankles.” (Surat Al-Maeda 5:6)

The Messenger of Allah (S.A.W) said, “Salah (the prayer) of anyone of you will not be accepted if he has a minor impurity until he performs ablution.” (Bukhari)

In many ahadeeth, the Prophet (S.A.W) has outlined the virtues of wudhu. One of which he (S.A.W) said, “He who performed ablution well, his sins would come out from his body, even coming out from under his nails.” (Muslim)

Description of Wudhu:

1. Intention in the heart to perform wudhu.
2. Say “Bismillaah” (In the Name of Allah).
3. Wash the hands three times.
4. Rinse the mouth three times, swirling the water around inside your mouth.
5. Rinse the nose three times and blow the water out.
6. Wash the face three times, from the hairline to the jawbone and chin, and from ear to ear. A man should wash the hair of his beard; if his beard is thin he has to wash it inside and out, and if it is thick and covers the skin, he should wash the surface of it only and run his wet fingers through it.
7. Wash the arms three times, beginning from fingertips up to and including the elbows. Begin with right arm, then the left arm.
8. Wiping the head once with wet hands by putting the wet hands at the front of the head and bring them to the back of the head, then bring them back to the place where one started.
9. Wipe the ears by putting the index fingers in the ears and wipe the back of the ears with the thumbs.
10. Wash the feet three times, from the toes up to and including the ankles. Begin with the right foot, then the left.

Nullifiers of Wudhu

1. Anything that comes out from the front and back passage such as urine, stool, wind, sperm, prostatic fluid or discharge from the urethra.
2. Unconsciousness due to deep sleep (while reclining), fainting, intoxication, madness, some medicine and the like.
3. Touching the private parts without any barrier.
4. Eating camel meat.
5. Touching a woman lustfully.

Note: Some of the above nullifiers are subject to a difference of opinion among the scholars. This was only a very brief discussion of wudhu, to read more about wudhu along with the evidences from the Qur’aan and Sunnah please click here: A Description of How the Prophet (SAW) Made Wudoo' or here: http://www.islam-qa.com/en/cat/254

Disliked Acts During Salah

1. Turning one’s head or sight, the Prophet (S.A.W) said about tuning in prayer, “It is when Satan steals from the prayer of any one of you.” (Bukhari)
2. Looking toward the sky, the Prophet (S.A.W) said, “What is wrong with those people who look toward the sky during prayer? They should stop or else their eyesight would be taken away?” (Bukhari)
3. Placing one’s hand on one’s waist. (as authentically reported by Bukhari and Muslim)
4. Placing one’s forearms flat while prostrating, the Prophet (S.A.W) said, “Perform the prostration properly and do not put your forearms flat with elbows touching the ground like a dog.” (Bukhari)
5. Interlacing one’s fingers and cracking one’s knuckles.
6. Praying with the urge to relieve oneself or anything that disturbs such as extreme hot or cold weather, or extreme hunger or thirst. The Prophet (S.A.W) said, “No prayer should be performed when food is present, or when one is prompted by the call of nature.” (Muslim)
7. Aimless movements (such as playing with one’s beard, fiddling with one’s garment, looking at decorations on the wall or carpet and so on).

Conditions of Salah

"And My Joy is in the Prayer": The Fiqh of As-Salah by IslamWay Sisters

Excerpts from IslamWay Sister's Halaqa.

Definition of Salah

Linguistic meaning: du’aa (invocation)
Legal meaning: worship of Allah comprising sayings and actions defined and particularized in specific manners starting with the declaration of Takbeer (saying “Allahu Akbar”) and ending with Tasleem (saying “assalaamu ‘alaykum wa rahmat-Allaah”).

All of Salah is du’aa. It involves the two types of du’aa:

1. Du’aa al-mas’alah (du’aa of asking): the spoken part of prayer.
2. Du’aa al-ibaadah (du’aa of worship): the sitting, standing, bowing, and prostration in prayer. These actions are ways of seeking Allah by means of non-spoken expression.

Ruling on Salah

1. Given that Salah is the second pillar after the testimony of Tawheed, the foundation of Islam, and was ordained to the Prophet (S.A.W) at the most high place a man has ever reached during the Night of Ascension, there is no doubt that Salah is obligatory in Islam.
2. There are many evidences in the Qur’aan and Sunnah that verify the obligation of Salah, one of which is the saying of Allah (S.W.T) which means, “Verily, As-Salât (the prayer) is enjoined on the believers at fixed hours.” (An-Nisaa 4:103)
3. When the Prophet (S.A.W) sent Muadh (may Allah be pleased with him) to Yemen, he told him to first call the people to Tawheed and then he (S.A.W) said, “If they accept that, then tell them that Allah has enjoined on them five prayers each day and night.” (Bukhari and Muslim)
4. The Salah is ordained on every Muslim, adult, sane, male or female.
5. Salah was also enjoined on the previous nations. Allah (S.W.T) says in the Qur’aan about Prophet Ismail (A.S) which means, “And he used to enjoin on his family and his people As-Salât (the prayers) and the Zakât, and his Lord was pleased with him.” (Surat Maryam 19:55) Allah (S.W.T) also says in the Qur’aan which means, “O Mary!” Submit yourself with obedience to your Lord (Allâh, by worshipping none but Him Alone) and prostrate yourself, and Irkâ'i (bow down) along with Ar-Râki'ûn (those who bow down)." (Surat Aal Imran 3:43)
6. The scholars unanimously agreed that whoever denies the obligation of the five daily prayers or even one of them is a disbeliever (kaafir), and should be executed under Islamic Law if he/she does not repent.
7. According to some scholars, one who does not pray out of laziness is also considered a Kaafir. Among the evidences used by those who hold this view is the saying of the Prophet (S.A.W): “Between a man and shirk and kufr there stands his neglect of the prayer. (Muslim)

The Importance of Salah

1. Salah is the foundation of the deen, which cannot be established without it. The Prophet (S.A.W) said: “The head of the matter is Islam, its pillar is the prayer, and its highest pinnacle is Jihad in the way of Allah.” (Muslim)
2. Salah is the first thing a person will be asked about on the Day of Resurrection. The Prophet (S.A.W) said: “The first deed for which a person will be brought to account on the Day of Resurrection will be his prayer. If it is good then he will have prospered and succeeded, but if it is bad then he will be doomed and have lost. If anything is lacking from his obligatory prayers, the Lord will say, ‘Look and see whether My slave did any voluntary prayers, and make up the shortfall in his obligatory prayers from that.’ Then all his deeds will be dealt with likewise.” (Narrated by al-Nasaa’I and al-Tirmidhi. Classed as saheeh by al-Albaani)
3. Salah is the last thing to be lost from the deen. The Prophet (S.A.W) said: “If Islam were stripped away, piece by piece, people would hold tight to the next one. The first thing taken would be ruling and governance, and the last thing would be prayer.” (Ibn Hibban)
4. Among the last words which the Prophet (S.A.W) said before he bade farewell to this world are, “The prayer, the prayer! And fear Allaah with regard to those whom your right hands possess.” He (S.A.W) kept repeating it.
5. Allah (S.W.T) praised those who establish the prayer and those who command those under their responsibility to establish the prayer. Allah (S.W.T) says which means, “And he used to enjoin on his family and his people As-Salât (the prayers) and the Zakât, and his Lord was pleased with him.” (Surat Maryam 19:55)
6. Allah (S.W.T) considered those who abandon the prayer and those who are lazy about it blameworthy and warned them. Allah (S.W.T) says which means, “Then, there has succeeded them a posterity who have given up As-Salât (the prayers) [i.e. made their Salât (prayers) to be lost, either by not offering them or by not offering them perfectly or by not offering them in their proper fixed times] and have followed lusts. So they will be thrown in Hell.” (Surat Maryam 19:59) He (S.A.W) also says which means, “Verily, the hypocrites seek to deceive Allâh, but it is He Who deceives them. And when they stand up for As-Salât (the prayer), they stand with laziness and to be seen of men, and they do not remember Allâh but little.” (Surat An-Nisaa 4:142)
7. Salah is the greatest pillar in Islam and the greatest support and foundation after the testimony of Tawheed. The Prophet (S.A.W) said: “Islam is based on (the following) five (principles): 1. To testify that none has the right to be worshipped but Allah and Muhammad is Allah's Apostle. 2. To offer the (compulsory congregational) prayers dutifully and perfectly. 3. To pay Zakat (i.e. obligatory charity). 4. To perform Hajj. (i.e. Pilgrimage to Mecca) 5. To observe fast during the month of Ramadan.” (Bukhari)
8. Allah (S.W.T) did not ordain Salah on earth through Angel Jibreel. Rather He (S.W.T) decreed it directly to the Prophet (S.A.W) on the night of ascension, above the seven heavens.
9. Allah (S.W.T) initially ordered the Prophet (S.A.W) and his ummah to perform fifty prayers during the day and night, however it was then lightened to five prayers during the day and night. Salah is five in action, but fifty on the scale. This shows the love of Allah for Salah. 10. When Allah (S.W.T) spoke about the success of the Believers in their actions, He spoke about Salah right away: “Successful indeed are the believers. Those who offer their Salât (prayers) with all solemnity and full submissiveness.” (Surat Al-Mumenoon 23:1-2)
11. Allah commanded the Messenger of Allah (S.A.W) and his followers that they should instruct their families to establish the Salah: “And enjoin As-Salât (the prayer) on your family, and be patient in offering them [i.e. the Salât (prayers)].” (Surat Ta-ha 20:132) The Prophet (S.A.W) said, “Tell your children to pray when they are seven years old and smack them if they do not pray when they are ten, and separate them in their beds.” (Saheeh Abi Dawood)
12. The significance of Salah is emphasized in the fact that one who forgets to perform it or sleeps and misses it is commanded to make it up.

The Merits of Salah

1. Salah refrains from evil. Allah (S.W.T) says which means, "Recite (O Muhammad S.A.W) what has been revealed to you of the Book (the Qur'ân), and perform As-Salât (Iqamât-as-Salât). Verily, As-Salât (the prayer) prevents from Al-Fahshâ' (i.e. great sins of every kind, unlawful sexual intercourse) and Al-Munkar (i.e. disbelief, polytheism, and every kind of evil wicked deed) and the remembering (praising) of (you by) Allâh (in front of the angels) is greater indeed [than your remembering (praising) of Allâh in prayers. And Allâh knows what you do.” (Al-Ankaboot 29:45)
2. Salah is the best of deeds after the testimony of faith. Narrated Abdullah bin Masud: I asked Allah's Apostle (S.A.W), "O Allah's Apostle! What is the best deed?" He replied, "To offer the prayers at their early stated fixed times.” (Bukhari)
3. Salah wipes away sins. The Prophet (S.A.W) said: “If a person had a stream outside his door and he bathed in it five times a day, do you think he would have any filth left on him?" The people said, "No filth would remain on him whatsoever." The Prophet (S.A.W) then said, "That is like the five daily prayers: Allah wipes away the sins by them." (Bukhari and Muslim)
4. Salah is a light for the Believer in this life and in the Hereafter. The Prophet (W.A.S) said: “Whoever guards and observes his prayer, they will be a light and a proof and a savior for him on the Day of Resurrection. Whoever does not guard and observe them, they will not be a light or a proof or a savior for him. On the Day of Resurrection, he will be with Qarun, Fir'aun, Haman and Ubayy ibn Khalf." (Related by Ahmad, at-Tabarani and Ibn Hibban. Its chain is excellent.) He (S.A.W) also said, “Prayer is light.” (Muslim) Moreover, it is related that the Prophet (S.A.W) said, “Give good tidings to those who walk to the mosques in darkness for having a perfect light on the Day of Judgment.” (Sunan Abu Dawood)
5. Through Salah Allah lifts a person to higher degrees. The Messenger of Allah (S.A.W) said, “Make frequent prostrations before Allah, for you will not make one prostration without raising you a degree because of it, and removing a sin from you, because of it.” (Muslim)
6. Salah is from the greatest reasons for one to enter Paradise and be in the company of the Messenger of Allah (S.A.W). Rabi'a b. Ka'b said: I was with Allah's Messenger (may peace be upon him) one night and I brought him water and what he required. He said to me: Ask (anything you like). I said: I ask your company in Paradise. He (the Holy Prophet) said: Or anything else besides it. I said: That is all (what I require). He said: Then help me to achieve this for you by devoting yourself often to prostration. (Muslim)
7. Walking to establish Salah lifts the person to a higher degree and wipes away sins. Narrated Abu Huraira: Allah's Apostle (S.A.W) said, "The prayer offered in congregation is twenty five times more superior (in reward) to the prayer offered alone in one's house or in a business center, because if one performs ablution and does it perfectly, and then proceeds to the mosque with the sole intention of praying, then for each step which he takes towards the mosque, Allah upgrades him a degree in reward and crosses out one sin till he enters the mosque.” (Bukhari)
8. The Angels pray for the person performing Salah as long as he is in his place waiting for Salah. The Prophet (S.A.W) also said, “The angels will keep on asking Allah's forgiveness and blessings for everyone of you so long as he keeps sitting at his praying place. The angels will say, 'O Allah, bless him! O Allah, be merciful to him!' as long as he does not do Hadath or a thing which gives trouble to the other.” (Bukhari)
9. Salah is a protection from the Hellfire. The Messenger of Allah (S.A.W) said: “He who observed prayer before the rising of the son and its setting, i.e. the dawn prayer and the afternoon prayer, would not cater the (Hell) fire.” (Muslim)
10. The one who performs Salah is under the care and protection of Allah. The Messenger of Allah (S.A.W) said: “Whoever prays Fajr is under the protection of Allah.” (Muslim)
11. Salah is a safeguard against Kufr and Shirk. The Messenger of Allah (S.A.W) said: “Between a man and shirk and kufr there stands his neglect of the prayer.” (Muslim)
12. Praying Fajr and ‘Isha in congregation is a shield against hypocrisy. The Prophet (S.A.W) said: “The heaviest salat for the hypocrite is that of Isha'a and Fajr and if they knew what was in them they would have attended them even if it meant crawling.” (Bukhari and Muslim)
13. Allah (S.W.T) forgives the sins of His slave between one Salah and the next. The Prophet (S.A.W) said: “Not a person is there who performed ablution, and did it well, then offered prayer, but his sins (which he committed) were not pardoned between the prayer that he offered and the next one.” (Muslim)
14. Salah expiates sins before it. Allah's Messenger (S.A.W) said: “When the time for a prescribed prayer comes, if any Muslim performs ablution well and offers his prayer, with humility and bowing, it will be an expiation for his past sins, so long as he has not committed a major sin; and this applies for all times.” ( Bukhari)
15. Waiting for Salah is ribaat in the way of Allah. The Messenger of Allah (S.A.W) said: “Shall I not guide you to that by which Allah wipes away the sins and raises the ranks? “ They said: Certainly O Messenger of Allah! He said “Completing the wudoo when it is a hardship, and many steps to the mosques and waiting for the [next] prayer after the prayer, that is 'ar-Ribaat' (defending the frontiers), that is 'ar-Ribaat' that is 'ar-Ribaat').” (Muslim) Ribaat means remaining alert and watchful on the frontiers against the attack of the enemies. Here it means keeping oneself adhering to the prescribed acts of worship.
16. Salah also has physical and health benefits. Research studies have found that the postures made during salah are “beneficial to the heart, spine, and the capacity of memory and attention.” (Source: http://www.islamonline.net/servlet/Satelli...News/NWELayout)

There are many other merits and virtues to Salah, we have only been able to outline a few. Alhamdulilah.

Go Back and Pray, For You Have Not Prayed by Muhammad Alshareef

http://www.khutbah.com/en/salah_zakah/pray.php

In the name of Allah, the Compassionate, the Merciful.

In the dark of the night, Abu Lu’lu’ Al Majoosi hid in the shadows in preparation for the Fajr Salah, during which he would execute his satanic mission to murder the Ameer of the believers – Umar ibn Al-Khattab radi Allahu anhu.

Umar used to lead the Fajr Salah with a long surah, giving members of the community time to join the congregation. On this day, as he recited, Abu Lu’lu’ advanced from a dim pillar, a poisoned dagger hidden in his sleeve. He jumped in front of Umar radi Allahu anhu and tore open his stomach with the dagger. He then attempted an escape through the congregation, slashing left and right, murdering in his path many others. One companion threw a cloth over him and – realizing that he was caught – Abu Lu’lu’ killed himself.

Abdurrahman bin Awf completed leading the Fajr Salah, which Umar radi Allahu anhu had started. Umar completed the salah as part of the congregation and passed away later in his bed, radi Allahu anhu.

The importance of prayer in Islam cannot be understated. It is the first pillar of Islam mentioned by the Prophet sal Allaahu alayhi wa sallam after the testimony of faith, by which one becomes a Muslim.

Salah was made obligatory upon all the Prophets and for all people. Allah declared its obligatory status under majestic circumstances. For example, when Allah spoke directly to Moses, He said: And I have chosen you, so listen to that which is inspired to you / Verily, I am Allah! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance (Taha 20/13-14).

Similarly, the prayers were made obligatory upon Prophet Muhammad sal Allaahu alayhi wa sallam during his ascension to heaven. Furthermore, when Allah praises the believers, like at the beginning of Surah Al-Muminoon, one of the first attributes He mentions in relation to them is their adherence to prayer: Successful are the believers / Those that offer their salah with all earnestness and full obedience (Al-Mu’minoon 23/1-2).

The importance of prayer is further demonstrated in many other statements of the Prophet sal Allaahu alayhi wa sallam. For example, the Prophet sal Allaahu alayhi wa sallam said: “The first matter that the slave will be brought to account for on the Day of Judgment is the prayer. If it is sound, then the rest of his deeds will be sound and if it is bad, then the rest of his deeds will be bad" (Al-Tabarani).

In reality, when the prayer is performed properly – with true remembrance of Allah and turning to Him for forgiveness – it will have a lasting effect on the person. After he finishes the prayer, his heart will be filled with the remembrance of Allah. He will be fearful as well as hopeful of Allah. After that experience, he will not want to move from that lofty position to one wherein he disobeys Allah. Allah mentions this aspect of the prayer in the Qur'an: Verily, the prayer keeps one from the great sins and evil deeds (Al-Ankaboot 29/45).

However amongst those who perform salah we find some lazy actions that need to be brought back into focus. For example:

1. Some do not concentrate on what they are saying.
2. Some rush through prayer.
3. Some let their gaze wander during salah.
4. Some constantly forget the number of rakaat performed.
5. The dunya hugs the hearts of some during salah and clouds their minds.
6. And some members of the congregation begin prostrating even before the imam says, “Allahu Akbar.”

Compare this to the prayer of those that came before us: people used to think that Ar-Rabee' bin Khaitham, due to his constant lowering of his gaze and lowering of his head during salah, was blind. He used to live behind the house of Abdullah ibn Mas'ood for twenty years and when his servant girl used to see him she would say, "Your blind friend is coming," and Abdullah used to laugh at her comment.

In Bukhari and Muslim, Abu Hurayrah radi Allahu anhu tells us that a man entered the masjid, wherein the messenger of Allah sal Allaahu alayhi was sallam was sitting. He prayed two rakaat and then came to the Prophet sal Allaahu alayhi wa sallam and said salaam. The Prophet sal Allaahu alayhi wa sallam answered his salaam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (two rakaat) like he did the first time and then came back and repeated the salaam. The Prophet sal Allaahu alayhi wa sallam answered the salaam and then said, “Go back and pray for you have not prayed.” So the man went back, prayed (two rakaat) like he did the first time and then came back and repeated the salaam. The Prophet sal Allaahu alayhi wa sallam answered his salaam once again and once again said, “Go back and pray for you have not prayed.” He said this three times until, after this third time the man said, “By He who sent you with the truth O Messenger of Allah, I do not know any better than this. Teach me.” The Prophet sal Allaahu alayhi wa sallam then said: “If you stand up for salah say ‘Allahu Akbar.’ Then read what comes easy for you from the Qur'an. Then, bow until you are comfortable in your ruku’. Then, stand up until you are standing up straight. Then, prostrate until you are comfortable in your sujood. Then, sit until you are comfortable in your juloos. Then, prostrate until you are comfortable in your sujood. And do this in your entire salah.”

So let us go back and repeat our salah.

Why do we come to the masjid; why do we perform salah? We do so in application of the command of our Creator subhaanahu wa ta’aala. Why should we then lose the blessing and reward because of a wandering heart and an itchy hand? Concentration is the soul of our salah. Concentration is the fruit of our eman. Yet, in spite of knowing this, people do not strive to perfect their salah and hence only a small portion of it is written for them. The Prophet sal Allaahu alayhi wa sallam said: “Verily, a man will leave from (his salah) and only a tenth of his salah is written for him, a ninth, an eighth, a seventh, a sixth, a fifth, a forth, a third, half” (Abu Dawood and Tirmidhi).

Uthman ibn Abi Dahshah said, “I have never prayed a salah after which I have not asked Allah subhaanahu wa ta’aala to forgive me for my shortcomings in that salah.”

Someone who short-changes his salah is a thief. The Prophet sal Allaahu alayhi wa sallam said in an authentic hadeeth, “The most evil thief is he who steals from his salah.” The Sahaabaa radi Allahu anhum asked, “O Messenger of Allah, how does he steal from his salah?” He sal Allaahu alayhi wa sallam said, “He does not perfect its ruku’ and sujood.”

Because of the speed with which some people pray, they appear as if they are birds, pecking up and down. The Prophet sal Allaahu alayhi wa sallam forbade that someone should peck (in salah) like a crow.

Umar radi Allahu anhu once stood on the pulpit and addressed the community with a loud powerful voice saying, “A man may grow old in Islam and never have completed for Allah a single salah!” They said, “How is this?” He said, “He does not perfect his concentration, nor his humbleness, nor his focus on Allah 'azza wa jall.”

Once, Ma’roof Al-Karkhee rahimahullah stood amongst some of his students and one said to the other, “Please lead the Isha Salah.” The first student accepted but said, “I shall lead the Isha Salah on the condition that you will lead the Fajr Salah and not me.” Ma’roof Al-Karkhee was shocked at what he said and commented, “By Allah, if you think that you’ll be alive at Fajr, then by Allah, you have not yet perfected your salah.”

Part II: How to Concentrate in Salah

Al Qaasim ibn Muhammad rahimahullah said, “I went out one day, and whenever I would go out I would always pass by Aisha radi Allahu anha and give her my salaam. That day I went out and when I found Aisha she was praying Salat al-Duha, reciting over and over the verse of Allah: Aforetime we were afraid with our families (from the Punishment of Allah). But Allah was gracious on us and saved us from the torment of the Fire (At-Toor 52/26-27).

She was crying and invoking Allah subhaanahu wa ta ‘aala and repeating the verse. I stood there waiting until I got tired, whilst she remained as I found her. When I saw this I said to myself, ‘Let me go to the market, do what I have to do, and come back.’ So, after I had finished what I needed to do at the market, I returned to Aisha radi Allahu anha. She was as I left her, repeating the verse, invoking Allah, and crying.”

How do we concentrate in salah? From the Sunnah of the Prophet sal Allaahu alayhi wa sallam we are taught the following:

1. Come early for salah and prepare yourself to concentrate.
Repeat the adhan to yourself with the mu’adhdhin and after the adhan, say the prescribed supplication. Between the adhan and iqamah make du’a. Do wudu properly, cleansing your mouth, and wear your finest clothes.

2. Aim to get the entire reward of your salah.
Abu Bakr ibn ‘Iyaash said, “I saw Habeeb ibn Thabit in sujood. If you saw him you would think he was dead (by how long he held his sujood).”

3. Contemplate the aayaat and adhkaar being recited during the prayer.
Think about the meanings of the verses that you are reciting. Isn’t is disheartening that someone may perform salah for decades, day after day, and he still does not know what he is saying? The Qur’an was revealed to be pondered over! Allah revealed: (This is) a Book (the Qur’an), which We have sent down to you, full of blessings that they may ponder over its verses, and that men of understanding may remember (As-Saad 38/29).

4. Pray in congregation.
Allah subhaanahu wa ta’aala commands: And perform salah, give zakah, and bow with those that bow (Al-Baqarah 2/43).

5. Never miss your Nafl (supererogatory) prayers, especially those that the Prophet sal Allaahu alayhi wa sallam used to pray constantly, like Witr and the Sunnah of Fajr.

6. Do not rush your salah.
Take your time and do not allow your salah to become the most invaluable action of your day. Ibn Wahb said, “I saw Ath-Thowree at the Ka’bah. After Maghrib, he got up to pray and then prostrated. He did not come out of that prostration until the adhan for Isha’ was given.”

7. Know that Allah responds to your prayer.
The Prophet sal Allaahu alayhi wa sallam said: “Allah, the Blessed and Exalted has said: ‘I have divided the prayer between Myself and My slave, into two halves, and My slave shall have what he has asked for.’ [From Surah Fatiha] When the slave says, ‘Praise be to Allah, Lord of the Worlds,’ Allah says, ‘My slave has praised Me.’ When the slave says, ‘The Most Merciful, the Bestower of Mercy,’ Allah says, ‘My slave has extolled me.’ When the slave says, ‘Master of the Day of Judgment,’ Allah says, ‘My slave has glorified me.’ When the slave says, ‘It is You alone we worship and it is You alone we ask for help,’ Allah says, ‘This is between Me and My slave, and My slave shall have what he asked for.’ When the slave says, ‘Guide us to the straight path, the path of those whom You have favored, not the path of those who receive Your anger, nor of those who go astray,’ Allah says, ‘All these are for My slave, and My slave shall have what he asked for’" (Muslim).

8. Pray with a barrier (sutrah) in front of you and pray close to it.
Another thing that will help you to have khushoo’ (concentration) is paying attention to the matter of having a sutrah and praying close to it. Having a sutrah will restrict your field of vision, protect you from the Shaytaan, and keep people from passing in front of you, which causes distraction and reduces the reward of the prayer. The Prophet sal Allaahu alayhi wa sallam said: “When any one of you prays, let him pray facing a sutrah, and let him get close to it” (Abu Dawood).

9. Seek refuge in Allah from the Shaytaan.
The Prophet sal Allaahu alayhi wa sallam taught us how to combat the whispers of Shaytaan. Abu’l ‘Aas radi Allahu anhu reported that he said, “O Messenger of Allaah, the Shaytaan interrupts me when I pray, and I get confused in my recitation.” The Messenger of Allah sal Allaahu alayhi wa sallam said, “That is a shaytaan whose name is Khanzab. If you sense his presence, seek refuge with Allah from him, and spit [dry] towards your left three times.” Abu’l-‘Aas rahi Allahu anhu said, “I did that and Allah took him away from me” (Muslim).

10. Pray as if you were told that after salah you would be going back to Allah.
Abu Bakr Al-Muzanee said, “If you want your salah to benefit you, then say, ‘I shall die after this Salah!’”

Good Deed: #22 Perform Salaah on time

http://1000gooddeeds.com/2009/09/11/good-deed-22-perform-salaah-on-time/

1. “And be steadfast in prayer and regular in charity and whatever good you send forth for your souls before you, you shall find it with Allah for Allah sees well all that you do.” (Sura Al-Baqarah, ayah #110)
2. “Guard strictly your prayers, especially the middle prayer; and stand before Allah in a devout (frame of mind).” (Sura Al-Baqarah, ayah #238)
3. Hadrat Abdullah Ibn Masud (may Allah be pleased with him) said that he enquired of the Prophet (may Allah’s blessings and peace be upon him) what was the best deed in the sight of Allah. The Prophet (may Allah’s blessings and peace be upon him) replied, “To say prescribed prayers at stated hours.” I asked what was the next best. He said, “To be good to parents.” I again asked what deed ranked next. He said, “To do Jihad in the way of Allah.” Ibn Masud (may Allah be pleased with him) says that if he had gone on asking, the Prophet (may Allah’s blessings and peace be upon him) would have told him more. (Bukhari, Muslim)
4. Hadrat Abu Huraira (may Allah be pleased with him) said: The Prophet (may Allah’s blessings and peace be upon him) said, “Let anyone tell me; if a stream flows by the house of any person and he baths in it five times a day, whether any dirt will remain on his body.” The companions replied that no dirt would remain in such a case. He said, “So is the case with prescribed prayers. Allah forgives men’s sins (minor) on their account.” (Bukhari, Muslim)
5. Hadrat Abdullah bin Amr (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s blessings and peace be upon him) said: The time of Zuhr prayer remains till the sun declines and the shadow of a man becomes double his length and so long as the Asr prayer does not come, and the time of Asr prayer remains so long as the sun does not become yellow: and the time of Maghrib prayer remains so long as the red hue does not disappear; and the time for Isha prayers remains up to the midnight, and the time for Fajr prayer runs from the appearance of dawn till the sun does not rise, but when the sun rises, keep away from prayer because it rises between two horns of the devil. (Muslim)

Action Plan

1. Find out the salaah time in your area. Download Salaah time free software that gives you times throughout the world.
2. Find a masjid close to you -- cr. If your masjid is not listed in this website add its details to it.
3. Learn how to perform salaah -- Salaah guide.
4. Perform salaah with concentration/khushoo.
5. Find out the medical benefits of salaah.

NB: Always remember when doing a good deed, have the correct intention/niyyah, do it for Allah’s pleasure with sincerity. May all our good deeds be accepted. InshaAllah.

Good Deed: #88 Establish Salaah

http://1000gooddeeds.com/2009/12/09/good-deed-88-establish-salaah/

1. 2:3 (Y. Ali) Who believe in the Unseen, are steadfast in prayer (salaah), and spend out of what We have provided for them.
2. 2:45-46 (Y. Ali) Nay, seek (Allah’s) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit. Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.
3. 2:153 (Y. Ali) O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere.
4. 2:277 (Y. Ali) Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.
5. 6:72 (Y. Ali) “To establish regular prayers and to fear Allah. For it is to Him that we shall be gathered together.”
6. 9:18 (Y. Ali) The mosques of Allah shall be visited and maintained by such as believe in Allah and the Last Day, establish regular prayers, and practice regular charity, and fear none (at all) except Allah. It is they who are expected to be on true guidance.
7. 14:37 (Y. Ali) “O our Lord! I have made some of my offspring to dwell in a valley without cultivation, by Thy Sacred House; in order, O our Lord, that they may establish regular prayer: so fill the hearts of some among men with love towards them, and feed them with fruits: so that they may give thanks.
8. 29:45 (Y. Ali) Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of Allah is the greatest (thing in life) without doubt. And Allah knows the (deeds) that ye do.
9. 15:98-99 (Y. Ali) But celebrate the praises of thy Lord, and be of those who prostrate themselves in adoration. And serve thy Lord until there come unto thee the Hour that is certain.
10. 20:14 (Y. Ali) “Verily, I am Allah. There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.
11. 35:29-30 (Y. Ali) Those who rehearse the Book of Allah, establish regular prayer, and spend (in charity) out of what We have provided for them, secretly and openly, hope for a commerce that will never fail: for He will pay them their need, nay, He will give them (even) more out of His Bounty: for He is Oft-Forgiving, Most Ready to appreciate (service).
12. Ibn Hazm and Anas bin Malik said: The Prophet said, “Then Allah enjoined fifty prayers on my followers when I returned with this order of Allah, I passed by Moses who asked me, ‘What has Allah enjoined on your followers?’ I replied, ‘He has enjoined fifty prayers on them.’ Moses said, ‘Go back to your Lord (and appeal for reduction) for your followers will not be able to bear it.’ (So I went back to Allah and requested for reduction) and He reduced it to half. When I passed by Moses again and informed him about it, he said, ‘Go back to your Lord as your followers will not be able to bear it.’ So I returned to Allah and requested for further reduction and half of it was reduced. I again passed by Moses and he said to me: ‘Return to your Lord, for your followers will not be able to bear it. So I returned to Allah and He said, ‘These are five prayers and they are all (equal to) fifty (in reward) for My Word does not change.’ I returned to Moses and he told me to go back once again. I replied, ‘Now I feel shy of asking my Lord again.’ Then Gabriel took me till we ” reached Sidrat-il-Muntaha (Lote tree of; the utmost boundary) which was shrouded in colors, indescribable. Then I was admitted into Paradise where I found small (tents or) walls (made) of pearls and its earth was of musk.” Bukhari 1:8:245
13. Narrated Abu Huraira: I heard Allah’s Apostle saying, “If there was a river at the door of anyone of you and he took a bath in it five times a day would you notice any dirt on him?” They said, “Not a trace of dirt would be left.” The Prophet added, “That is the example of the five prayers with which Allah blots out (annuls) evil deeds.” (Bukhari 1:10:506)
14. Narrated Jabir ibn Abdullah (R.A.A) Rasulullah (S.A.W) said: The similitude of five prayers is like an overflowing river passing by the gate of one of you in which he washes five times daily. Hasan said: No filthiness can remain on him. (Sahih Muslim Book 4, Hadith # 1411)
15. Narrated Abu Hurairah (R.A.A) Rasualullah (S.A.W) said, “Martyrs are those who die because of drowning, plague, an abdominal disease, or of being buried alive by a falling building.” And then he added, “If the people knew the Reward for the Zuhr prayer in its early time, they would race for it. If they knew the reward for the ‘Isha’ and the Fajr prayers in congregation, they would join them even if they had to crawl. If they knew the reward for the first row, they would draw lots for it.” (Sahih Al-Bukhari Volume 1, Book 11, Hadith # 688)
16. Rasulullah (S.A.W) said “The covenant between us and them is prayer, so if anyone abandons it he has become a disbeliever.” (Agreed upon by Ahmad, Tirmidhee and Nasaa’ee to be authentic)

Action Plan

Before you begin the Salah:
Check the following and be sure that you are doing things the way they should be done:

1. It is necessary that you face the Qiblah.
2. You should stand upright and your eyes should be focused on the spot where you make your Sajdah. Bending your neck and resting your chin on the chest is makruh (reprehensible). Similarly, standing in Salah while your chest is bent down is also not correct. Stand upright in a way that your eyes keep looking at the spot where you make your Sajdah.
3. Note that the direction of the fingers on your feet is towards the Qiblah and that your feet also have the same straight stance facing Qiblah. (Placing feet tilting to the right or left is contrary to Sunnah). Both feet should be in the direction of the Qiblah.
4. In between both feet, there should be a minimum span of four fingers of the hands as ready measure.
5. If you are making your Salah with jama’ah (congregation), make sure the line you are standing in is straight. The best method to make sure that the line is straight is that each person position the farthest ends of both his heels at the farthest end of the prayer-rug or at lines that mark out on rug from the other.
6. While in jama’ah, satisfy yourself by making certain that your arms are close to the arms of those who are standing on your right and left and that there is no gap in between.
7. It is impermissible, under all conditions, to let the lower portion of your ankles. It is obvious that its repugnance while standing for Salah increase much more. Therefore, be sure that the dress you are wearing is higher then your ankles.
8. Sleeves should be full, covering the whole arm. Only hands remain uncovered. Some people make their Salah with sleeves rolled up. This method is not correct.
9. It is makruh to stand for Salah while wearing clothes which one would not normally wear in public.

When you begin the Salah:

1. Make niyyah or intention in your heart to the effect you are offering such and such Salah. It is not necessary to say the words of the niyyah verbally.
2. Raise your hands up to your ears in a way that palms face Qiblah and the end of the thumbs either touch the lobes of the ears or come parallel to them. The rest of the fingers stay straight pointing upwards. There are some who would tend to turn the direction of their palms towards their ears rather then having them face the Qiblah. There are some others who almost cover their ears with their hands. There are still others who would make a faint symbolic gesture without raising their hands fully up to the ears. Some others grip the lobes of their ears with their hands. All these practices are incorrect and contrary to Sunnah. These should be abandoned.
3. While raising your hands in the manner stated above, say: Allahu-Akbar. Then, using the thumb and the little finger of your right hand, make a circle round the wrist of your left hand and hold it. You should then spread out the three remaining fingers of our right hand on the back of your left hand so that these three fingers face the elbow.
4. Placing both hands slightly below the navel, fold them as explained above.

When you are standing:

1. If you are making your Salah alone, or leading it as Imam, you first recite Thana’: then Surah al-Fatihah, then some other Surah. If you are behind an Imam, you only recite Thana’: and then stand silent listening attentively to the recitation of the Imam. If the Imam’s recitation is not loud enough for you to hear, you should be thinking of Surah al-Fatihah using you heart and mind without moving your tongue.
2. When you are reciting yourself, it is better that you, while reciting Surah al-Fatihah, stop at every verse and break your breath. Recite the next verse with fresh breath. Do not recite more then one verse in a single breath. For example, break your breath at ————— then on —————then on ———. Recite the whole Surah al-Fatihah in this manner. But, there is no harm if, during recitation that follows, more then one verse has been recited in a single breath.
3. Do not move any part of your body without the need. Stand in peace -- the more, the better. If you have to scratch or do something else like that, use only one hand and that too, under very serious compulsion using the least time and effort.
4. Transferring all the weight of the body on to one leg and leaving the other weightlessly loose to the limit that it shows a certain bend is against the etiquette of Salah. Abstain from it. Either you transfer your body weight equally on both legs or if you must channel your body weight on one leg, you have to do it in a way that the other leg shows no bend or curve.
5. If you feel like yawning, try your best to stop it.
6. When standing for Salat, keep you eyes looking at the spot where you make your Sajdah. Abstain from looking to your right and left, or front.

When in Ruku’:

When you bend for Ruku’, watch out for the following:
1. Bend the upper part of your body up to a point where the neck and back nearly level up. Do not bend any more or less then that.
2. While in Ruku’, do not bend the neck to the limit that the chin starts touching the chest, nor raise it as high that the neck goes higher than the waist level. Instead, the neck and the waist should be in one level.
3. In Ruku’, keep feet straight. Do not place them with an outward or inward slant.
4. Place both hands on your knees in a way that fingers on both hands stay open. In other wards, there should be space between every two fingers when you thus go on to hold the right knee with your right hand and the left knee with your left hand.
5. In the state of Ruku’, wrists and arms should remain stretched straight. They should not bend, curve or sag.
6. Stay in Ruku’, at least for a time during which —————— could be said three times calmly and comfortably.
7. In the state of Ruku’, the eyes should be looking towards the feet.
8. Body weight should be evenly distributed on both feet and both knees should be parallel to each other.

Returning to the standing position from Ruku’:

1. While returning from Ruku’, back to the standing position, see that you stand straight leaving no sag or droop in the body.
2. In this position as well, eyes should be fixed on the spot where you do your Sajdah.
3. There are those who simply make a ‘gesture’ of rising from the Ruku’ instead of rising fully and standing upright when it is time to do so and who, in that every state, when their body is still bent downwards, go on to do their Sajdah -- for them it becomes obligatory that they make their Salah all over again. Therefore, abstain from it very firmly. Unless you make sure about having become perfectly straight in your standing position, do not go for Sajdah.

When bowing down for Sajdah:
Remember the following method when bowing down for Sajdah:

1. Bending the knees first of all, take them towards the prayer floor in a way that the chest does not lean forward. When the knees have already been rested on the floor, the chest should then be lowered down.
2. Until such time that the knees have come to rest against the floor, abstain, as far as possible, from bending or lowering the upper part of the body. These days negligence in observing this particular rule of etiquette while getting ready to go for Sajdah has become very common. Many people would lower down their chest right from the start and go on to do their Sajdah. But, the correct method is what has been stated in #1 and #2 above. Unless it is for a valid reason, this method should not be bypassed.
3. After having rested your knees on the floor, place your hands first, then the tip of the nose, then the forehead.

In Sajdah:

1. While in Sajdah, keep your head in between your two hands in a way that the ends of the two thumbs come parallel to the ear-lobes.
2. In Sajdah, fingers on both hands should remain close together, that is, the fingers should be adjacent to each other leaving no space in between them.
3. The direction of the fingers should be towards the Qiblah.
4. The elbows should stay raised off the floor. It is not correct to rest the elbows on the floor.
5. Both arms should stay apart from armpits and sides. Never keep them tucked in.
6. Do not, at the same time, poke your elbows far out to your right and left causing discomfort to those making Salah next to you.
7. The thighs should not come in contact with the stomach-wall. The stomach and the thighs should stay apart.
8. During the entire Sajdah, the nose-tip should continue to rest on the floor.
9. Both feet should be placed upright on the floor with heels showing on top and all fingers turned flat on the floor in the direction of the Qiblah. Those who cannot turn all their fingers because of the physical formation of their feet, they will still do well to turn them as much as they can. It is not correct to place the fingers vertically on the floor just for no valid reason.
10. Be careful that your feet do not lift off the floor during Sajdah. Some people would do their Sajdah while none of the fingers on their feet come to rest on the floor even for a moment. This way the obligation of Sajdah is not liquidated at all, as a result, the Salah too becomes invalid. Be very particular in abstaining from this error.
11. In the state of Sajdah, the least time you can give yourself should be sufficient enough to say —————three times, calmly and comfortably. Raising the forehead immediately after having rested it on the floor is prohibited.

In between the two Sajdahs:

1. Rising from the first Sajdah, sit up straight, on the hams, calmly and comfortably. Then go for the second Sajdah. Doing the second Sajdah after raising the head just a little bit and without becoming straight is a sin. If one does it like that, it becomes obligatory that the Salah be made all over again.
2. Spared out the left foot (like the blade of a hockey stick) and sit on it. Let the right foot stand vertically with fingers turned towards the Qiblah. Some people let both feet remain in upright position and sit on the heels. This method is not correct.
3. While sitting, both hands should be placed on the thighs, but fingers should not taper down onto the knees, instead, the far ends of the finger tips should reach only as far as the beginning edge of the knee.
4. While sitting, let your eyes be on the lap.
5. Sit for a time during which ———could be said at least once and if your can sit for a time during ——————could be recited, it is better. But, reciting this during Fard (obligatory) Salah is not necessary. It is better to do so in Nafl Salah.

The second Sajdah and rising from it:

1. Go on to do your second Sajdah in the same manner as the first, placing both hands on the floor, then the nose-tip, then the forehead.
2. The complete from of Sajdah should be the same as mentioned in connection with the first Sajdah.
3. When rising from Sajdah, first raise the forehead off the floor, then the nose-tip, then the hands, and then the knees.
4. While rising, it is better not to learn for support off the floor, however, should it be difficult to get up from the floor because of body-weight, sickness or old age, making use of the floor for support is also permissible.
5. After you have risen back to your standing position, recite ————— before Surah al-Fatihah in the beginning of each raka’ah.

In Qa’dah:

1. The method of sitting in Qa’dah shall be the same as mentioned in connection with the method of sitting between Sajdahs.
2. When you reach ———— while reciting — raise the shahadah finger (the fore-finger or the index finger) with a pointing motion and let it fall back at ——.
3. The method of making a pointing motion is that you make a circle by joining your middle finger and the thumb, close the little finger and the ring finger (the one next to it) then raise the shahadah finger in a way that it is tapered towards the Qiblah. It should not be raised up straight in the direction of the sky.
4. However, lower the shahadah finger while saying —————— but retain, right through the end, the initial formation of the rest of the fingers you already had when making the pointing motion.

When turning for Salam:

1. When turning for Salam on both sides, you should turn your neck just enough that your cheeks become visible to the person sitting behind you.
2. When turning for Salam, eyes should be towards the shoulders.
3. When turning your neck to the right to say ————— make an intention that you are offering your Salam greetings to all human beings and angles on your right. Similarly, while turning for Salam to the left, have the intention of offering your Salam greeting to all human beings and angels present on your left.

The method of Du’a:

1. The method of Du’a is that both hands be raised high enough so that they come in front of the chest. Let there be some space between the two hands. Do not bring the hands close together nor keep them far apart.
2. When making Du’a, keep the inner side of the hands turned towards your face.

Salah for Women:
The method of Salah described earlier is for men. The Salah as offered by women differs from that of men in the following aspects. Women should be careful about what is required of them:

1. Before they begin their Salah, women should make sure that their whole body, except the face, the hands and the feet, is covered with clothes. Some women offer their Salah with the hair on their head remaining uncovered. Some have their wrists left uncovered. Some women use scarves so thin or small that their hair tresses are visible dangling down underneath. If, during the Salah, any part of the body, even if it be equal to one-fourth, remains uncovered for a time during which one could say —————(Subhana Rabbi-al-Azim) three times, the Salah itself would not be valid. However, should the uncovered portion be less than that, Salah would take place but the sin shall stay.
2. For women, making Salah in the room is better than doing it in the verandah and doing it in the verandah is better than doing it in the courtyard.
3. While starting the Salah, women should not raise their hands up to their ears, instead, they should raise them up to their shoulders, and that too, from within the scarf or other outer wrap being used. Hands should not be taken out of this cover.
4. When women fold their hands on the chest, they should simply place the palm of their right hand on the back of the left forehand. They should not fold their hands on the navel like men.
5. In Ruku’, women are not required to straighten their backs fully like men. Women should bend less as compared to men.
6. In the position of Ruku’, men should open up their fingers while placing them on the knees, but women are required that they place their hands on the knees with fingers close together, that is, there be on space between fingers.
7. Women should not stand on legs absolutely straight; instead, they should stand with knees slightly bent forward.
8. In Ruku’, men are required to keep their arms stretched, away from the sides. But, women should stand with their arms close to their sides.
9. Women should stand with both feet close together. Specially, both their knees should just about be joined together. Let their be no separating distance between legs.
10. While doing Sajdah, the method prescribed for men is that they should not lower their chest until such time that their knees come to rest on the floor. But this method is not for women. They can, right from the start, lower their chest and go for Sajdah.
11. Women should do their Salah in a manner that the stomach-wall come to rest against the thighs and the arms stay close to the sides. In addition to that, women do have to position their feet, upright, they should spread them on the floor sliding them out towards the right.
12. Men are prohibited to place their elbows on the floor while making Salah. But, women should place the whole arm, including the elbows, on the floor.
13. When sitting between Sajdah and when reciting ———— (at-Tahiyyaat), sit on the left hip, side both feet out to the side and let the left foot reset on the right calf of the leg.
14. Men are required that they be careful about keeping their finger open when bending for Ruku’, and keeping them close together in Sajdah, and then, leave them as they are during the rest of the Salah, when they make no effort either to close or open them. But, it required of women, under all conditions, that they keep fingers close together, that is leave no space between them. This is required all along in Ruku’, in Sajdah, between two Sajdah and in the Qa’dahs.
15. It is makruh (reprehensible) for women to make a jama’ah (congregation). The very act of offering their Salah alone is better for them. However, should mahram-members of the family be making their Salah with jama’ah within the house, there is no harm if they join in with them in the jama’ah. But, in a situation like this, it is necessary that they stand exactly behind men. They should never stand next to them in the same row.

Source: How to perform salaah correctly