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.
Friday, June 4, 2010
Thursday, June 3, 2010
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!’”
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!’”
Wednesday, June 2, 2010
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.
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.
Tuesday, June 1, 2010
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
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
The Importance of Prayer by Jamaal al-Din Zarabozo
http://www.islamreligion.com/articles/2870/
The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet, may God praise him, mentioned after mentioning the Testimony of Faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all people. God has declared its obligatory status under majestic circumstances. For example, when God spoke directly to Moses, He said, “And I have chosen you, so listen to that which is inspired to you. Verily, I am God! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance.” (Quran 20:13-14)
Similarly, the prayers were made obligatory upon the Prophet Muhammad during his ascension to heaven. Furthermore, when God praises the believers, such as in the beginning of the chapter entitled ‘al-Muminoon’ (the Believers), one of the first descriptions He states is their adherence to the prayers.
Once a man asked the Prophet about the most virtuous deed. The Prophet stated that the most virtuous deed is the prayer. The man asked again and again and for the first three times, the Prophet answered, “The prayer,” then on the fourth occasion he stated, “Jihad in the way of God.” [1]
The importance of prayer is demonstrated in many of the Prophet’s statements. For example, the Prophet 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 incomplete, then the rest of his deeds will be incomplete.” [2]
The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is one’s relationship to God, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of God (ibaadah). This relationship with God is demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet himself stated.
In reality, the prayer is performed properly – with true remembrance of God 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 God. He will be fearful as well as hopeful of God. After that experience, he will not want to move from that lofty position to one wherein he disobeys God. God has mentioned this aspect of the prayer when He has said, “Verily, the prayer keeps one from the great sins and evil deeds” (Quran 29:45)
Nadwi has described this effect in the following eloquent way: Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [3]
The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran: “Verily, man was created impatient, irritable when evil touches him and ungenerous when good touches him. Except for those devoted to prayer, those who remain constant in their prayers…” (Quran 70:19-23)
As for the Hereafter, God’s forgiveness and pleasure is closely related to the prayers. The Messenger of God said, “God has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu [4].
The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of God should keep the person from doing sinful acts during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks God for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet, may God praise him: “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 then said, “That is like the five daily prayers: God wipes away the sins by them.” (Saheeh Al-Bukhari, Saheeh Muslim)
In another hadith, the Prophet said, “The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them.” (Saheeh Muslim)
Footnotes:
[1] This is from a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150
[2] Recorded by al-Tabarani. According to al-Albani, it is Sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.
[3] Nadwi, p. 24
[4] Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.
The importance of the prayer in Islam cannot be understated. It is the first pillar of Islam that the Prophet, may God praise him, mentioned after mentioning the Testimony of Faith, by which one becomes a Muslim. It was made obligatory upon all the prophets and for all people. God has declared its obligatory status under majestic circumstances. For example, when God spoke directly to Moses, He said, “And I have chosen you, so listen to that which is inspired to you. Verily, I am God! There is none worthy of worship but I, so worship Me and offer prayer perfectly for My remembrance.” (Quran 20:13-14)
Similarly, the prayers were made obligatory upon the Prophet Muhammad during his ascension to heaven. Furthermore, when God praises the believers, such as in the beginning of the chapter entitled ‘al-Muminoon’ (the Believers), one of the first descriptions He states is their adherence to the prayers.
Once a man asked the Prophet about the most virtuous deed. The Prophet stated that the most virtuous deed is the prayer. The man asked again and again and for the first three times, the Prophet answered, “The prayer,” then on the fourth occasion he stated, “Jihad in the way of God.” [1]
The importance of prayer is demonstrated in many of the Prophet’s statements. For example, the Prophet 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 incomplete, then the rest of his deeds will be incomplete.” [2]
The importance of the prayers lies in the fact that no matter what actions one performs in his life, the most important aspect is one’s relationship to God, that is, one’s faith (imaan), God-consciousness (taqwa), sincerity (ikhlas) and worship of God (ibaadah). This relationship with God is demonstrated and put into practice, as well as improved and increased, by the prayer. Therefore, if the prayers are sound and proper, the rest of the deeds will be sound and proper; and if the prayers are not sound and proper, then the rest of the deeds will not be sound and proper, as the Prophet himself stated.
In reality, the prayer is performed properly – with true remembrance of God 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 God. He will be fearful as well as hopeful of God. After that experience, he will not want to move from that lofty position to one wherein he disobeys God. God has mentioned this aspect of the prayer when He has said, “Verily, the prayer keeps one from the great sins and evil deeds” (Quran 29:45)
Nadwi has described this effect in the following eloquent way: Its aim is to generate within the subliminal self of man such spiritual power, light of faith and awareness of God as can enable him to strive successfully against all kinds of evils and temptations and remain steadfast at times of trial and adversity and protect himself against the weakness of the flesh and the mischief of immoderate appetites. [3]
The overall affect that the properly performed prayers should have upon humans is described in other verses in the Quran: “Verily, man was created impatient, irritable when evil touches him and ungenerous when good touches him. Except for those devoted to prayer, those who remain constant in their prayers…” (Quran 70:19-23)
As for the Hereafter, God’s forgiveness and pleasure is closely related to the prayers. The Messenger of God said, “God has obligated five prayers. Whoever excellently performs their ablutions, prays them in their proper times, completes their bows, prostrations and khushu [4].
The prayers are a type of purification for a human being. He turns and meets with his Lord five times a day. As alluded to above, this repeated standing in front of God should keep the person from doing sinful acts during the day. Furthermore, it should also be a time of remorse and repentance, such that he earnestly asks God for forgiveness for those sins that he committed. In addition, the prayer in itself is a good deed that wipes away some of the evil deeds that he performed. These points can be noted in the following hadith of the Prophet, may God praise him: “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 then said, “That is like the five daily prayers: God wipes away the sins by them.” (Saheeh Al-Bukhari, Saheeh Muslim)
In another hadith, the Prophet said, “The five daily prayers and the Friday Prayer until the Friday prayer are expiation for what is between them.” (Saheeh Muslim)
Footnotes:
[1] This is from a hadith recorded by Ahmad and ibn Hibban. According to al-Albani, the hadith is hasan. Muhammad Nasir al-Din al-Albani, Sahih al-Targheeb wa al-Tarheeb (Beirut: al-Maktab al-Islami, 1982), vol. 1, p. 150
[2] Recorded by al-Tabarani. According to al-Albani, it is Sahih. Al-Albani, Sahih al-Jami, vol.1, p. 503.
[3] Nadwi, p. 24
[4] Khushu` in the prayer is where the person’s heart is attuned to the prayer. This feeling in the heart is then reflected on the body. The person remains still and calm. His gaze is also lowered. Even his voice is affected by this feeling in the heart. For more details on this concept (as well as the difference between it and khudhu`), see Muhammad al-Shaayi, al-Furooq al-Laughawiyyah wa Atharahaa fi Tafseer al-Quran al-Kareem (Riyadh: Maktabah al-Ubaikaan, 1993), pp. 249-254.
Subscribe to:
Posts (Atom)
