II:

CHAPTER

Obligation of the Five Prayers

Prayer is the most obligatory of the Five Pillars of i$lam next to the Two Trslificalions of Faith,' and it ordained in the best and the most perfect way for an act of worship. Prayer includes many of the aCIS of worship. like the remembrance of Allah, the recitation of the Qur'an, standing humbly hefo,",

Almighty Allah, bowing. promation, supplication, and rakbfr '. PrlIyer is also
head of the physical .cisof worship, of which none of the religions brought by any of Allah's Ml'Ssengers is void. Prayer, unlike all Olher acts of worship. was enjoined by Allah on His Messenger, Muhammad (PBUH). the Seal of Messengers, on the Night of AIMj'rJj (Munammad"s ASCen$ion) ' , Thi. i. an indication of it!; greatness, a confirmation of its being o bligatory, and a sign of its high stalus in th e Sight of Allah . There are many badiths indicating the virtues of prayer and showing its being obligatory on all Muslim individuals. The fact that prayer is an obligatory act of worship is primarily known in Islam. So. whoever denies this fact is considered to be an apostate; such a person is to be asked to ",c.n t, and ifhe does not, he is to be killed as unanimously agreed upon by Muslim !Kllola".

.
M,

11: PRAYER

Linguistically. means im"Oafion; Allah, Exalted],., H" . , omrnands to 'pray' for the believers. saying:

And j,,okl l ...

blt lsingS} IJpon tlmn .. ,"

(Qur'A n: At -Tawbah: 103)

Atcording to tbe Shnrl' ah (Islamic Law), Is defined as a spn:iaJ kind Mgln ning with lakblr and end ing with ,,,slim', I1 is called of Jayings and 'prayd il ind udes invocation; du ri ng the worshipper is in a

Slatc of invocation through W{l!'lihipping Allah, praising Him, or supplicating

Him for somrthing. This is ",'hy it is called f rayn'o Pra)'l:r was decreed by Allah on the Night of AI-M;' rdj. before Hij mll, as five prayers !O be performed e,..,ryday and night at spe.: ifi ed limes by every legally accountable Muslim. Allah . h. lted be He, 5ays: "... /ndud, h.rs MC dned up"n Iht Hlie""rs" duru " of.J>ifird /imn,." (Qurl n: An-N isiI': 103)

11105( timfi u e the times poi rltfil out by Allahs Messenger (PBU H) e. through hi. words or his <IN<l. (L through the S,mllaJr). Allah. Exalted He. aliiO says:
the)' "'en 110/ ucrpt to WflNhip AI/Ilh {bei/lK] 10 Him In rel/glnu, inclining 10 Irm/" Ilntl to tsJa/tlish prnyer... AI.Bayyinah: 5)

In addi tion, in many Vl l"Sn of Allah', Glorious Book (t)", Qura ll), Exalted be He. says: a /nltli, " pl'PJ'".... (Q ur'An: AI.Baqarah: 43) Allah also says:

Mubammad/. Irll My ,en'm,I, wlro

proyu ...
H

belitVld 111 tstablish (Qurl n: lbnlhlm: 31)

Moreover, Allah, Glorified tic He, say"

So eXlIllM /. AllIIn you reach and whr"),,,u reach l/oe mor/ll/lg, A ..d to Him is (due aliI proin thmuglwut Ihe hNW", a nd Nr" " And (u .. IIM;, Ht / ... "Ight ""d whtn JI'H' ",.., ... "00"," (Qu rl ll: Ar- Rum: 17-1 8)

Therdore. it i. obliga tory for whoever ",oche. oneof the speci fied 'i me, of pr ayer, being and unt, to ptrform it, women in of n>enstrua tion or post " at, I bl eeding, Scholars un animously agree that it

is not obligatory for wonlen in the aforesaid two cases to perform prayer, nor to perform it laler afler purification. On the other hand , whoever is in a stale of unconsciousness, as in sleeping, fainting, and the like, has to perform the prayer(s} hdshe has missed when he/she wakes up. Allah, Exalted be He, says:
"0> . And

prayer for My rt'membranu. (Qur'an: TaM.: 14)

In addition, the Prophet (PBUH) says:

"Whoever misses a prayer out of oversleeping or forgetfulneS!; let him perform il once he remembers it.'"
A guardian of a child has 10 command him to perform pra)'er when the child ..aches the age of seven, though it is slill not obligatory for him. But the purpose is 10 make Ihe child interested in prayer and used to it. Thus, Ihechild and his guardian will be rewarded when the former performs prayer. for Allah, Exalted k He, says in general:

"WhOt'WT COmeJ {(HI Ihe DtJyofJudgment} with tJ guod dud will htJYe len lim the lib thereof ['D hiJ cndit[,.,W
160)

Moreover, when a woman showed Ihe Prophet (PBUH) a young boy who was wilh her saying:
"Does this one have 10 perform (Pilgrimage), 0 MeS!;enger of Allah?" He (PBUH) replied, "l'es, and you will have a reward."'

So, a guardian has to teach his child how to pt:rform prayer and how to
perform ablution for it. A guardian has also to beat his child if the latter is ten year. old and neglects prayer, for the Prophel (PBUH) said:

"Command your children to perfor", prayer when they become seven )"'a,.. old. tJnd beat the", for (not performing) it (i.e. prayer) when they become len years old; and armnge their beds (so Ihlll and girls sleep) sep"mlely."'
(Related by Ahmad, At-Tirmidhi, Ab" Dawud, and olher compilers of H<UJith)

It is also impermissible 10 pt:rform prayer later than its due time, for Allah, Exalted k He, says;

"
w

II , I'RAYJ:R

/"dud

Iuu bun drffd "po" tlr" bel;"..., .. Q decru af

sfIifitd

(Qurl,,: An-Nisi'; 103)

The meaning thal prayer has specified timc$ at which it has 10 be performed. A prayer is Impermissible \0 be deferred except for those who would like 10 combine il wi th the following prayer, provided IIl.tlhe said can tu: com bined wi th another, and thal the case is among those in which tombin!ng is .s W('li u the lK,son Ming onc who is allowed 10 combine pray"rs in "';lY. As for deb.yi ng nighl prayer until the morning. I day prayer unlillhe nigh!. or the Flljr (Dawn) Prayer unlil sunrise, it is by nO mnn s wheth er the ""3.011 is a state of maj o r ritual impurity, m inor ritual impurity, or anyth ing
else. Rather, one ha s 1 perform them at Iheir specified times, 0 o f one's state. A pel"$Qn might happen to JM, d nained in hospi tal whrre he i. confined to a bed that he a n not luve 10 pray, or cannOt (hange Ihe clothes he wean. or (annOI find puu eart h to perform (dry ablution) dd,r pr.llyer irutcad of abluti on to pay. Some ignor1l.nt porople in tllis on th e that they will perform it later when possible. In fact , thi S is' grave mistake and a mnns of missing prayer whose reuon is unawareness lod lack of juristic co nsultation . What they have to do is to perform prayer at it , specified times rega rd less of their states.. Their prayer will be sufficient, even if it is pt'rformed without '''y"mmu," or in impulC' dothes; Allah, Exalted JM, He. says:

IQ","''''"'''

"Sa fN' Allah '" mlltft

1"''' ,,'"

,,"'e ...

(Qu.'1o: At-TagMbun: 16) Ev<:n if they p .... y without facing the <jib/ah: provided th ey are unabl e to face il, their prayer is .11 11 valid. As regards lhO;K who abandon performing prayer out of negligence or slackness. even if without denying the facl that il is obligato ry, they are considerNI disJM,lirul"$ according to !he molC' ".,Iid of the two juristic opinions in this regard. This is what is indicated in the prophe1ic b.adillrs. like the one Maled by iodm Muslim that states.:

""/>Well mml "lid ""lweCM pciylheis/tl Qlld disbditf is

lIeg/igmct ofprayer'-"

Ch.F'tor 1: Obliption of the Fiv< P",ye",

There are many o(her legal proofs. Those who abandon prayer are to be p<linted out among people so as to be ashamed of them selves and perform to tbis. they are to be discarded to tbe extent that they prayer. In a,., not to be g,.,ded and their invitations are not to be accepted until they repent and establish regular prayer. This is beca use prayer is the basic pillar of ,.,ligion. and tbe main difference betw",<,n a Muslim and a disbeliever. So, whatever good deeds one might do are useless if one is negligent of prayer. we ask Allah for safety.

Endnotes
Two T."ificalion, of Faith : Saying, "1 Ie.lify Ihatt l>ore is no deity but AII.h .nd t hat M"hammad i" h. M.... ng<rof AII.h." 2 Takbir. Saying, "iIIMhu -ilkb<>r" (i .e. Allah is lh. G.... t .. tj. 3 Se. AIBu kh1r! (7517) [131583] . n<! Mu,.] im j4Cr9) [3841 4 Ta<lim: Saying th.finalSaIJrns in pnytr(saying."A...,ilJmu 'alnykum wa Railm",uIMh" L . P. :ace b< upon you. a nd ,h. m. rcy of AII .h") wh.n concluding prayer. S Hijrah: 11>. Proph<ct', Immigration to Medina. 6 AI , Bulhirl (597) !3/93] and Mmlim (1566) ]3/1981. 7 Muolim (3240) 151103]. 8 Ahmad (675) ) 1212481. Aba Dlwild (495) [t 12391. AI-1:Illkim (95 t) rt1378 1: > .1", At_Tirmidhi (407) 12/2591 , lbn Khu ... ym. h (1002) {2IlO2j. 9 'The qib .. ,,:1he direction of prayer. nam. ly to","rd. th. Ka bah. 10 Mu<lim ( 243) 1212591 1

CHAPTER

Prayer Call (Adhiin) and Immediate Prayer Call (Iqamah)

The Five Prayers have specified times, befo'" which it is

to perform them. Many (>"ople (at the time of the Prop het) did nOl know the t'XaCi time of prayer, or were so busy that they did not pay attention to the time of prayer. Therefore, Allilh decreed the prayer call (adhJn) to notify them of its due time. The prayer call waS decreed in the first year after Ihe Prophet's Immigration 10 Medina. The reaSOn behind its prescription was lhal il WaS difficult for the Muslim, then to observe the exact times of prayer. Therefore, they conferred and agreed to have a certain sign to gather them for prayer. Afterwards, the wording oflhe prayer call was revealed to' Abdulllh Ibll Zayd in a vision, which waS confirmed by the Divine Revelation ;' AlIah,.Eulted be

He, revealed:

11: " RAYER

"Oyuu wlrOM .... bdiI:l'M, whm [tMIldh6,,/IIrt>IIM "n the day ,,[Ium u' ah [Friday/. Ihm proaM 10 the lVflembrGnu <ifAII"h ""d Ita"" IMat... (Qurln: AI-Jumu . ah: 9)

Allah also I'(:vuled: (Qur';ln: Al-M;l'idah: 58) Each oflht pl'll)'" .:all (Mhot,,) and the immw iate pnyrr call (iqdmah) has 'pecl;ol wording. which uP""' er<! md faith.Bolh begin with ,akbfr (,.ying, AlWru-Akbar" Le. "Allah is lhe: GffiI!est") which is a sign of glorif'ocation of Allah, Almighty and EverMajestic be He. The:n the Two Teslif.cations of Faith al'(: to be declared,' as an acknowledgement of the Oneness of Allah , Exa lted and Glorifie<l be He,and the prophethood of o ur Prophd. Muhammad (PBUH). AfttT that, a ca ll for prayr r. the basic pillar of Islam, is pronounced.' following which a (I ll (or prosperity is pronoullCed,' inviting all Muslims for p....yrr, the way to felicity and eternal dtlight.s. Finally, tbt wording of the pnyrr goll end. with lakbir, which is the best way of the of Allah, and the word of .incerity of faith, wt.o.c grutntsS and vi rtues nufWtigh {he with all bcingllhtl't'in (txduding Allah ) and Ibt seven n n hs with ,11 beings therein. T hel't' al'(: many IJatflths sm ing {he grut vir{uts of th e prarer call, Indicating that prayrr ca llel'$ (j.e .. muezzins) will the longest necks of all people on the D3Y of Judgment ' . Both the prayrr call (adM,,) and the immediate pl'llyrr call Umah) are collectivr du!ies,' and they are among Ihe app.arent Islamic ritual$. They dt'CIffd On men, resident. or t ravdel"S, at each of the prayu times. The town wltose P<!Ople abandon the prayer call aM the immediate prayer call arl lO be fought, be<;a\l$t Ihey among the to abandon them. rnan ifMtlslamic rituals, $0 it ;1 The basic characteristic of a pmyer ca ller is to be a loudvoiced man. 50 U to be morl convenient to call for prayer informing people at its due lime5. Hl ha. also 1 be an honest man. 0 he is considered 10 be an l nlrwted person, as his call ing for prayer decides ttN, times when people pray, fast, and break their fasting. A prayrr nller has also 1 be acquainted with the due limes 0 of prayer 1 call for each prayrr once its time is due. 0
1bt prayer QllI COnsisll of fitter .. sentences, as it u$td to be made by Billl during the lifetime of Allah's Mes$tnger (PBUH). 11 is desirable to be deliberate whil e ,a iling for prayer. without lengthening. Jt i. also desirable

to pause after pronouncing each of the prayer call, and to face the qibluh while calling, inserting one's index fingers into one's In addition, calli n g for to turn to the right when saying, "Hayy it is d .. i,e. "Come 10 prayer," and to the left when saying, "Hayy 'alalFaillh", i,e. ' Come to suc= ss!" When calling for the Fnjr {Dawn} Prayer, after saying "Hayy 'alal-FaMtJ " twice, il is desirable for the prayer calb to call saying, il bSaldtu Khaynm minan -Nawm", i.e. Prayer is better than sl eep," twice. That was commanded by the Prophet (PBUH),' as dawn is a time It is impermissible for the prayer caller to add when people are any words to the original wording of the prayer call before or after calling, as this is considered to be a bid' ah (i.e., a matter innovated in religion). Whatever is pronounced other than the wording of the prayer call approved of by Allah's (PBUH) is regarded as a prohibited and an innovated act in religion. For example, uttering words of tasbtb..' chanting. invoking Allah. Or conferring Allah's peace and blessings upon the Prophet loudly before or after calling for prayer, all are nothing but bid' ahs. These acts are prohibited, and one must express one's disapproval of whoever follows any of them (while calling for prayer).
It is not right to call for a prayer before ilSdue time, because the prayer call is to notify people of the u aC! time of prayer, but an early prayer call confusion instead. Still, il is permissible to call for the Fajr (Dawn) Prayer earlier than its due time, in order to allow people to get ready for prayer (in that late hour). But must be another prayer caU at the exact tim e of the FajrPrayer, so as to acquaint proplewith the due tim e of prayer and fasting (as fasting starts from the Fajr),

When listening to the prayer call, it is an act of Ihe (Prophetic Tradition) to repeat what the prayer caller is saying while calling. Also, when the prayer caller calls saring, "H"yy (Come to prayer) and "Hayy ',,/alFa/dh" (Come to success), One is to say, "Ld H"wl" w,,/a Quww"/,, iIId Bil/ah: i.e. is neither might nOr power but in Allah." Afterwards, when the prayer caller finishe, calling for prayer, one is to say: "0 Allah, Lord of this perfect and of this e5wblislled prayer. grant M"hammnd the place of AI-Wa,lIah' and the most virtuous pluce, and raise him to" prai,eworthy (ill Paradise) tll(1/ you hove promised him (of)." Following the prayer call. it is prohibited for one to leave the mosque without having a legal excuse or an intention to return SOOn. In addition. if one

,,,11

11: PRAYER

is sitting callfr itnlling for one nol sland, but rather be palient until the prayer caller flnilhes calling so as not one 10 resemble Sa tan (who nees when hearing the p rayer call). Once a Muslim to head for the mO.,<!ue (10 offer pmrtr) , leaving all hears the prayer call, he worldly affairs. All ah, Euhed be He, says: -{Such nkhn ",.,/ in h"oua {i.e. mMi/" tJ/ ...-hid. AllGh ha. onkrtd /0 h' ..../sed " lid fhllt HiJ Name k ",mtioMd (i.e. praised/ Ihnri,,; txJll';IIt H i m wilhill tItnrt ill/m ,"omi", and /m ' O'tni"p
rmrnnbmll.., of Allah and perform .. ...., "I prayer "nd ghlillg ,,' Zllhlh. ThqIta. a Dayi" whkh ,h, htar'Ulld eyt. will fJtarfullyJ lurn llooul ." (Qu r'ln: An NiI,: 3637)

tflrt/ mm wlKHII lld/Ion- cOlllmera IWf" salt diumctJ frum ffr,

The immediate prayer ca ll is in eleven sentenCes are uttered quickly. Thue is no ,,",d 10 be slow in prooouncing Ihe m because lhey are merely addrnsnl for IhoscuJrn d y present for II is pmerabk IMllhe pt'rson who caUs for prayt"f is lhe same one who undrnakes Ihe prlIyt"r call. He should only pffi"orm the b ller by permission of the ilRAm (i.e.. leader in pnyer) who is one who Mtermines of the

Endnotes
1 Abil ( 11241 1. A, nrmidhl (189) ( IIJl-Ilj .nd loo Mij.ah (706) (1IJI!9): ..... also Muslim (8.15) 12J29BJ.

1 Sayi ng. "'AJJtIImIu ,,'/,/ ilJloa iIIaIlM (ItriaJ. AsltltaJ" .,,"'" MlI/JpmffJfJJmIIBs{J,,/JJJr
(twiaJ. "i.t. "/'tUify /lUll U "0 <kily bul AIIIIh ('It'IJ, l 'eslifl IMI Mubwr>mQd ulhe Maserogrt af A/Jalt (11Vi<t)." 1 Saying. "fIfr.Y1 a/q.,s.ldlt" (lWij, i.e. "Comu" pra)'tr." 4 Saying. "HaY1 "wl.F.:rMb". i.. ""Co .... to prosp."i\y." S Muslim (8501iVll lj. 6 duty: A "'liSioul duty which if suffiCiently fu lfilled by Muslims, the ... 1-\ will not to< ,.< :c",tnt.hl< for 11 .. On oblig" ion nd i r I)Q ..... on "'" of, ... Sunnoh for t"'m 7 AI>io N ...... d (500) 11f242j. An N.a<.li (632) (1/314 j. A' Ttrmidhl (198) (11)78) and loo
Mljoh(7 IS) 11/l96J.

'M"

S TIISbib: Saying. "SubWI,,AILlIr" (i.t. CIoIy br 10 Ail:oh). 9 AI "'1uIt.rIo: 11 is , .... "'..... ar.!!hot moot superior do-grffln r.nd .... for ooly ..... 01" ....... and I'rop/Id Mubommod (PRVH ) hopes ' 0 br ,ho,one. So, he (PRUH) osk< 01101< not"", ,,, m y '0 Allah IOIto.-ing n<h pnyucall (...tIt.:l,,) to p,r:ant him that plaa. AI l'.l,,'Jah.

n'..

CHAPTER

Prayer Conditions
The conditions of prayer are those on which the validity of prayer depends SO long as One is able to fulfil! them. Prayer has certain wnditions if they, Or any of them, are negl ected. prayer is nullified. Among Ihose conditions are th e following:

The first condition: To be performed at it. specified times; Allah, balled be He, says:
"IMeM, prayer has been d=ud upon lh beli"IIffS <I decree of .pedfredlime.n (Qur'an: An-Ni,a': 103)
That is I<> say, prayer is dc;::rced to be performed at certain times spe<:ified by Allah. Glorified be He. Thus, Muslim scholau unifo r mly agree Ihat prayer has five specified t imes and it is insufficient to perform a prayer before its due time. The Commander of the Believers, ' Urna, Ibnul -KhauAb (may Allah be

pleased with him) said:

"Prayer MS specified times stipulated by wliicll prayer is

without observing

"

II,PRAVER
So,
is obligatory on a Muslim once its due time begins, for Allah,

Exalted be He. says:

"EIta/tJ;,h prayer

the dedin" at I/,e .un...

(Qur'h: AI-1sT,,'; 78)

Mon:ovcr, Kho/an urlirormly ag ..., <.m the great vi rtues of prayer at its speciroed times in general according to the verse: in which Allah. Exah t<! Ix He,5a)'$'

": .,50 mu 10 /1111 fllIIl ill gODd..,Allah. Exalted be He Iso says:

HAnd h,,,'en

(Qurl n: AIBaqarah: 148)

'''forgivtn,," from your Lord ..."

(Qurh: Alu . Imnln: 133)

Furthermo, Allah. EJ:altM be He. saY$:

nta. {Io Allah }.-

H t""foremost, th e!on moJl. Th ou ,.re Ihe "" t$ ",ough t And AIW;lqrah: 1011)

In addition , it is in tilt Two S<lbibs that whl'n tlit Prophd (PBUH) waS ashd about the deare$! dud in the Sight of Allah. he Tq)lied:

'Performing

at their splXificd fimts." '

Further, All ah, Ex81 be He. say" 1ed

-Mllinlllin ...i,h ( <In the [obligatory] pr<lytN ..
M

(Qur'An: AI- Baqarah: 238) ArKI ptrform ing prayer al ilsspifim tim6 1$ a sign of such O K nIjoined by Allah. Thl obligatory praycrs aK fiVl onn 10 be performed daily. and each has I due time of performancc by Allah j.() th al it suiU the conditions of His slrvants; that is. times of prayer aK specified in a way that does not hinder p"'ple from man aging thli. worldly .ffai rs, but helps them manage such affairs.. [n addition, prayer is a way through which people's sins OK forgivtn ; the Prophet (PBU H) hasliu"ed praylr to a rivtT In which I Muslim takn a hath flvt times a day, 110 no Ira of dirt would be left on him '.
Those $pfCifie<\ times of

"'" as follows:

tM sun [ - The Zuhr (Noon ) Prayer: [IS specified time begins pilS<es It! meridian and declines westwa rd, and th is is what is ind icated in the verse in which AII .h, Exalted be He, says;

Ch.pt 3, Pny<, Goodit",,,,

prayer at the decline of the ,"n... (Qur'an: AI -Isra': 78)

Such a of sun is known when the shadow of an object becomes eastward instead of westward, and this sf'<'cificd time for Zuh r (Noon) continues until an object's shadow becomes approximately the same in length as the object itsdf and ends at this time, for the Prophet (PBUH) said, as related by Muslim:

"The time of the Zuhr (Noon) Pmyer is when the sun passes the

meridian and a mans shadow is rhe same (length) as his heigltt:'

It is desirabl e to hasten performi ng the Zuhr Prayer at the beginning of its specified time unless it is extremely hot, in which case it is desirable to delay performing it until it is cooler, as the Prophet (PBUH) said:

"In a very hot weather, delay the Zuhr Prayer until it l>ewmes (a bit) cooler; because the severity of heat is from the raging of the Hell-Jirt:."'
2- The (Afternoon) Prayer: It begin s when the lime of the ZuhT (Noon) Prayer ends, Le. when Ihe shadow of an object is of the Same as the object itsdf, and continues until the sun sets according is an act to the valid of the two juristic opinions in this SU"Mah (Prophelic Tradition) to hasten performing the Alr Prayer at the beginning of its due time. as it is the Middle whost: virtues a", stated by Allah, Exalted ht, when He says:
H M"int"in with care Iht the mlddlt {i,t. "',r]

prayel'S and {In (Qur'1n: Al- Baqarah: 238)

(Afternoon) Prayt:T ' .

It is also stated in the Sunnal, that it is

3- The Maghrib (Sunset) Praye r: The time of the MaghribPrayer htgins when th e sun sets; Le. when il completely disappears so that it Can by no meanS ht st:en, from a plane hill nor a mountain. Th" of the .un.et i. known by the coming of the .. of night from eastward: the Prophet (PBUH) said:

When night falls from this side <lnd the day vallishes from that side and the sun sets, the" the fa5ting perw" should breuk his fast."
Tb., of Maghrib Prayer lasts until the red twilight ends, and il is an act of the Sumwh to hasten performing the Maghrib at h"dfth rdated and the beginning of its due time, according to

,.,

11, PRAYER

deemed (i.e . authentic) by At -Tirmidhf on the authority of Salamah, which states that the Prophet (?BUH) used to perform the Maghrib (Sonset) Prayer when the sun disappeared from the

horizon' . At-Tirmidhi commented, "Thi. is also the opinion of

most of tile people o! religious knowledgeo/the Prophets Companions

and their followers."

4- The' fsha' (Night) Prayer: The time specified for this praycrbegins when the time of the Maghrib Prayer (Le. the time during which it is performed) ends. the time of the 'Ishd' Prat'" begins when the

red twilight disappears and continues up to half of the night This tim e
is divided hllO two parts; an optional time and an obligatory time. The optional time continues until the third of the night, and the obligalory hegins from the thirJ of the night until the =:ond (1"<'al) dawn. It is desirabl. to dela)" performing the Prayer unlil Ihe end of preferred lime for it, which is the third of the night, if possible. Yet. jf Ihis might cause Jjfficulty to the Muslims. it is Ihen dr$irablc to hasten performing it at the heginning of ils due lime so as \0 avoid difficully. On Ihe other hand, il is detestable 10 sleep hefore Ihe .IsM' Prayer so as not 10 oversle'1' and mi'" it. Moreover, it is detestable for peopl e 10 galher and chat following performing the 'isM' SO that they can sle'1' early and get up early. So, a Muslim should sleep following performing the 'Isha' Prayer so as to he able to get up early and offer lhhajjud ' and then the Fa)r (Dawn) Prayer actively. as the Prophet (PBUH) disliked sleeping before th e '/silcl' Prayer and talking after (performing) it' . Thus. il is detestable to stay up after the '/,ilcl ' unless one has something useful or urgent 10 do.

S- The FIJjr (Dawn ) Prayer: The time of the Fa)r Prayer hegirn with the lrue dawn and lasts until sunrise, and it is dr$irahle to hasten performing it providffi that the rise oflhe tru e dawn is urlain. These are th e specififfi limes of the five obligatory prayer.; dec",. d by Allah. so you should, Muslim reader, perfo rm them at their specitlffi times without delay, for Allah. Exalted be He. says:
to Ihou proy, [bul] who are heedless ofth.ir

AIM;l'Un,4 -5) That is, woe to tho!'C who perform prayer but delay it and do not perform il.t its tim es. Allah. Exalled be He, also sa)"':

"Bul/hue C lime afttr them s.."esw" (i.e./Dler Ipmerlltions] who negleckd p'Dyer .md pursued des;res; $I) they lire go'''g to med evU - nup/those who repent..." (Qur'an: Maryam: 59-60)

'"'

The phrase "neglected prayer" in the verse means Ihat those people used to observing prayer at its specified lim...,;. In brief, Allah refers to tho,e who do no! perform prayer at its due times as "h...,dless" pe<.>ple who "neglect" prayer, and He stat.. that such prople will be severely tortured in the Hellfire and IhM ".. they lire go;ns to mu t evil." If one forgets performing one of the five ob ligatory prayers or misses it out of ove rsl"",ping, one has 10 perform it once olle remembers or gelS up; the Prophet (PIJUH) said:

"if ""yone forgets a prayer or misses it because of sleeping, he should perform it when he remembers it; there is .10 other expiation for it."
Thus, it is obligatory to make up for a missed prayer as soon as possible. One should byno means wait 10 a missed prayer with the same prayer on the following day, as mistakenly done by some people. Also, one should not pul off performing a missed prayer until such time when its time is overdue, but one has to perform it imm ediately instead . while performing prayer, i.e. to s<:rttn the parts of the body that have to be covered, as expo.sing them is offensive or causes one embarrassment; Allah , Exalted be He, says:

The second condition (of prayer): Tocon,eal on e's

;ng] a/ every masjid. __

"0 children of Ad.. "" take your adornment {i.e, wear )'<lurdo/h. (Qur'an: AI-A 'raf: 31)

Masjid" means a pla!; t for prayer or a mosqu e, so the meani ng of the verse
is that people have to wen their dothing that conceall h eir private parts upon each prayer. Moreover, in the iladill, related and deemed ilasan (good) by At Tirmidhi, the Prophet (PBUH) said,
iWah does nol accept the prayer of a woman who has reached she wears a veil:"

Ibn . Abdul -Barr said:

Scholars agree Oil the invalidity of the prayer of one who refrai"s fro," cloth;,,- and perform, it naked Ihough able to clothe oneself and conceal ones 'awrah :

So, it is indisputable that it is obligatory to one's 'awrah during prayer, in the presence of p'""ple, or while b<:ing alone according to the valid opinion implied in the hadilh narrated on the authority of Mu'awiyah Ibn tlaydah Al-Qushayri who reported,

'"'

!l: PRAYER

"AllahsMessenger (PBUH) mid to me, 'Conceal your 'owralt (priYllte

parts) exupt from your wife and from whom your right hands posseJS (i.t. slave-girls).' I said. '0 Messenger DJAllah! What (should we do) if Ihe people are assembled together?' He (PBUH) said, 'if it is witltin your {Xlwer rhar no ont looks at il (i.e. your' awrah), Ihen let nO ont look at it: 1 then said, '0 Mwenger of AIIIlh! What if one is alone (i. e. should on e conceal illoo)?' He (PBUH) replied, 'Allah is more entitled 10 be sltown bashfulness Ihan pe"ple.'

(Related by Ab"

and other compilern of HlUlith) "

Allah also refers to exposing as an act of 'immorality' as the unbdicvers used to circumambulate th e House (Le. the Ka ' bah) while being naked, claiming that it was an act of religion; Allah, Exalted be He, says:

KAnd when they co",mit ,m",orality, they MY, 'We foand oar fathers doing it and Minh hllS ordered aJ ta da it: 'lndu d, (Qur'ln: AI A' rM: 28) Allah does notomer immorality. .'
In th e light ofthe above, eXp<lsing one's 'awmll and looking at it leads to grave evil and such an act isa mean.' of immorality and debauchery. We see in Iho"" dissolute societies nowadays that their honor is lost and their morals are gone due to exposing their 'awrah, which led to th e spread of vice and the disappea rance of "irtu e among th em. On the other hand, concealing 'awrah is a means of maintaining virtue, and thi s is why Satan is keen to tempt people 10 eXp<lse their 'awmh. Therefore, Allah warns us against Satan, saying:
"0 children of Adam, Id not St.tan tempt you lIS he removed

yoar parents from Paradise stripping them of their clothing to show them their p rivate par".. (Qurln: Al-A 'rH: 27)
So, exprn;ing 'nwmh is a satanic scheme in which many communities are entrapped nowadays, calling it fashion and modernity. As a rt$ult, there have bom e 'trip dubs, and wom en have: becon,. so dissolute that they apose their bodies b<.fore men so shamek&<ly_

,.,
So. you should know, gentle Muslim ..,,,der, that
to N conceal.-d in a way
'awrtlh (private pa rts) hu

makes such parts unnoticeable; All ah, fualtffi

be He. uYS'
"0 childun of Adllm, W ha"" bestowed U/XIII you dothing to e c"lIu IIl your p';"I'/' (Qur'An: AI A rH: 16)

"".t.. -

Thus, concealing one's' ,:....,."I! (private paris) with clothing is a necessary, obligatory act.

A mans '"",.-.:rh is from his TIlIVellO hi. kr>S, fOf AIi lbn AM Plib narrated
thl' the Prophd (PBUH) !-aid:

"Do nor unveil your thigh. ami do 110/ look alllle Origl! of the living
or the dead:"
(Related by Abil D1wild and Ihn

In

h..dlth, lhe Prophc1 (PB UH) said:

'Uw..r )"lilT thigh for" partl ."

(good) hadlrh)

(Related by Mllik, Ahmad, and AtTirmidhl who

'

thigh i5 a parI ofhis 'Qwruh (priva te

it a hasan

In spit., of all th e above. regrenably. wr find that a lot of men nowada)'$ when prac licing certain sports expose th ..ir hodi.., and ,over only thdr oexual orga.ns.. which ill an rxpl icit contradiction 1 Ihe afonmtntionM religious 0 texts.. Such mm ha"" 1 bewarr of that, and 1 abide by 0 0 teachings of Iheir rdigion, refraining from whate\'ffcontradict.s !hml.

1\5 for a woman. all her body is considered' awrah. as the Prophet
(PBUH) . aid :
"A wamml is (regarded as) 'awrall (i.e, she /ras 10 be concealed jusl like' awralr).""

Thil /liIdllh is VJtJltJ (aurthent ic) by AI_ TIrmidhl. Also. il is narratM Otllhe authorityof Umm Salamah that she asknI the Prophet (PBU H) saying:

"Can 0 woman perform pmytr while M'euring a di, (0 long upper gannenl) and Q vdl bul nOI >Wllringa He (PBUH) rtplied. "(Yrs,) only dir ' is I"ng enough to wwr Irer instep....
(Related by AbO m wOd)

11: PRAYER

AbiJ Dlwild, At -Tirmidh1, and Ibn narrated on tM authority of' A'ishah (may AUah be ple""-"<l with her) that the Prophet (PBUH) iIiOid:

"Allall d<Jej not accept tliC prayer of a woman who has reached puberty unless slle wears a veil:"
At-Tinnidhl commented:

"The opinion 0] scllolMS istllal if a wOman who ho, reached puberty performs prayer while a certain pari uf liCr 'awroh is exposed, her prayer i. deemed invalid:"
In addition to th e aforesaid lJadilhs concerning a woman's 'owrah, Allah, Exalted be He, says: ": .. And not di.ploylhtirodornmenttxceptthotwhich appe,,,,, thereof and 10 wrap fa partian ofl their hhlJ-cowN 0"" their chest. find no/ display Ihtir adfJrnment fi. . '-'uly] ""cept IfJ their husoonds.," (Qur'in: An -Nil" 31 ) Allah, halted He, al,o say_" "0 PrfJphd, tell your wives and your daughters ,,,,d

women

of Ihe believer. to bring down over themselves [part} of their Im'er garmenIJ".w (Qur'an: Al-Ahtiib: 59)
Moreover, Anah, Exalted He, "'ys: ",.,And when you ask. [hi. wiv.,.l for 'fJmething, nsk them from !nhind a partili,m"," (Qur'an: AI - Ah;dib: 53) For mol"<' illustration, . A'ishah (may Allah pleased with her) narrated:

"Men would poss by ,jj when we accompanied the Messenger (PBUH) while we were in Ihe slate of IlJr,)", (0 Slate of ritual during ]ioj) or Umroh). When Illey came by U', every one of us would lel down her veil overherface, and ,.,hen they had passed on, we would UnCOver our faces: "
The aforesaid texts a.o; well as likes in Ule Qur'an and the Sunnah (Prophetic Traditio,,), which are '0 oumerou" stress that everything in a woman is consider.d 'awroh that has to be concealed in the presence of men who al"<' ajnabis (fol"<'ign, marriageable males): nothing of a woman's body is pennissibl. to exposed in the presence of an aj"abi (a foreign, maniageable male), whether in prayer or d sewhel"<'. However, if a woman performs prayer in a place void of aj"nbls, it is permissible for her to uncover her fac., as it is not I"<'garded as 'owrah during prayer provided there is no ajnobi to se<: her face, as it is imperm issible in this ca.o; .

Oupta 3, Pro)"" Condition.

."

It is re.ily shameful. upsd ting and disappointing th.t many ofth. Muslim of this modern age have reached a dangerous of dissoluteness and debauchery; they compete in expo, ing th eir bodies and wear seethmugh clothing and like, imitating the unbelieving and apostate females. There is neither might nor power except in Allah, the Mo.t High, and the Most

Allah, Exalted be He, does not only command concealing '<lwrah during prayer, but He also enjoins Muslims to appear well when going to perform prayer; Allah, be He, ,ays; "0 children of Adom, tab your adarnmtlll {I.t. wear y"ur do thillg] ill every masjld ..." (Qur'an: AI -A' rH: 31) This means that Allah commands His to wear their best, de.nest, and most beautiful dothing when heading for mosques to perfonn prayer, as th,,), will stand in prayer between the Hands of Allah, Blessed and Exalted be He. Therefore, one has to appear perfectly wdl. physically and spiritually, to stand before Almighty Allah in prayer.

The third condition (of prayer): To avoid impurity. One of conditions of the validity of pruyer is the avoidance ofimpurily, and being in
one's body, clothing, Or the plau in which om stands to perform prayer. Impurity here means a special kind of filthy that makes it impermissible for on e to perform prayer, such as the flesh of de.d animals, blood. win e. urine, and Stool. Allah, Exalted be He. says:
to

a perfect state of purity, whether rdated

"And your dothing purify."

(Qurln: Al -Muddaththir: 4)

Morrover, the Prophet (PBUH) said:

Purify yourselves fmm urine, for r1IOS/ of the torture in the grnve is because of il,"
He (PBUH) also commanded a woman to wash her garment and purify it from m. nstruation blood before performing prayer in it,"" and enjoined scrubbing the soles of one's shoes to dean them hefo ... performing prayer wearing them". The Prophet (PBUH) ordered his Companions to pour a bucket of water Over the place in the where a Bedouin had urinated. Such incidents, as well as many others, are proofs of the ne<:essity of avoiding impurity whi le perfonning prayer, as prayer is invalid if there is something impure affiicting one's body, clothing. or the place in which one performs prayer; ruling is applicable in caS<' one is carryingsometbing impure.

11: I'IV.YER

T one notkes .<omething impure on one's body Or clothing after f prayer, one's prayer is valid so long as one has not been aware of it. Likewise, if one has bttn aware of impurity and has forgotten to remove it before pe rforming prayer, one's prayer is valid according to the sound juristic opinion in this regard. Howe,.r, ifimpurity is nOliced during prayer and one is able to remo"e it without making much mo"e ment during prayer (such as taking off one's impure shoes or turban), one is to remove it and continue perform ing prayer. But if unable to remove it, one's prayer is deemed invalid.

Prayer is invalid if performed at a graveyard. except for the Fu n eral Prayer.

for the Prophet (PBUH) said:
"The whole earlh is a mrujid (a place for pmyer) excepl batl/rooms and graveyards."

This h adilh is related by the Five Comp ilers of Had/lh except and was (authentic) by At-Tirmidhl". The Prophet (PBUH) also said:

"Do no/ face gmves i" pmyer a"d do "0/ si/ on them:
(Related by the Group of Compilers of Hadilh except Al BukMrl)" The Prophet (PBUH) said:
"Do nO/lake gmves as masjids (i.e. places for prayer).""

The reason for such prohibition is nOl just to avoid impurity. but for fear that graves might he taken as sacred places or idols to b<: worshipped by prople. That is. the prohibition of performing prayer at graveyards is inten ded to avoid worshipping their dwdlus (the dead) afterwards. Still, the Funeral Prayer is an excep tion of that ruling, as it is permissible 10 be performed at graves, as done by th e Prophet (PBUH) ." which makes the Prophetic prohibition restricted to ,(rtilin So, whatever ii related to ii pr<;>hibited to perform prayer therein. such as graves them,elves. grlwyards.. etc , Shaykhul. IsIAm Ibn Ta}' miyah .aid:
"The Imdms agree that it is impermissible 10 build a mosque over grave, or 10 bury a dead person in a mosque. if the has been built before Ih. grave, rhe grave in, id, has to be levded to the mosque floor. or to be dise"tombed if il has been recently built. Howe,,r. if the mosque has been built afler the grave. we should either pull down the mosque or pul/ down whate",,, indicates that Ihe place js" grave mlher than a mosque, for it is prohibired 10 offer pmy"rot a built on a grave. be il obligato ry Or supererogatory prayer:"

On the other hand. i5 invalid if performed at a mosque ".. hose faces a grave, for the Prophet (PBUH) !-aid:

'"

"Do rmt/ace gmvts in prayer:

It is alS<! plVh ibited to pe rform
for urination and ckfccalion and prohibits mentioning IlK Name of Allah in a taik!, IlKn, with it 1$ proh ibited 10 perform prayer in such placu, which ace inhabited by devils.

in a toilet, as they art places 5!'C'cified with impuri ty: since the Lawginr"

Moreover, it is proh ibited 1 0

in bathrooms, WhCR one gets

WlIShtd. bK""", they are places where people's' awm", (private p;o.rn) ue exposed and where devils live; this prohibition all the places inside the bathroom.
In addition, it is imper m issible to pe rform praye r at camd stall s; Shaykhul_

IslAm Taq iyyud-Din Ib n Taym iyah

pro>," Q/ their stalls (i.t. the cllmeb ') <IS $Ialls an sheltus dtvi/s, and i/ is also prohibi/td to pro}'" in a ho/hroom. (15 1/ is a slrdttr So. such plau. of evil n aSl)na /'/y necessitatr avoiding pm>",' the""in .-"
It Is detestable to perform Im l m IbnulQayyim uid , in a place co ntaini ng pictures or the like;

iJ prohibited /0

"Such placeJ a..., mOl'!.' df!Sf!Ning of avoidingptrform ing pmyc the...,i" Ihan bathro()nIS. The dd u lnbi/ily ofpnjlJ1'ming pmyrr in a balhroom ,Jout offra. that Iht pl/lct is impul't. il iJ Ihe dcooils'dwd/lng p/act which is the 50lmd opinion. Y the delUlabilityof performing el, prayer in a plaa can/aining pictures or Iht lib is intended /0 avoid polylhdsm, for IlIe poly",,,i!m mml of Ih e previous Millions rtlaled 10 paintinl' m,d gra ves."

':I

gentle Mu slim reader. you should tah ca re of )'(lur pl1lyer and be on ils validiry. ""rifying your pu rily before being engagd in il. and avoiding places where performing is in'alid . SO as 1 ensure that 0 your is kgally performed in the way<k<:reed by Allah . In addition, you should nevn- n..gleel any of lhe rulings o n or d isregard it. for I""P is Ihe basic pillar of your religion, if perfected, )'(lur rai Ih will be perfeeted u w<11; if not. your faith will be Imperfecl. May Allah guid e Ui that which luds 1 goodness and righteousness! 0

W"

11; PRAYER

The fourth condition (of prayer): Facing the qibwh (di"",tion of

prayer). Among the conditio ns of the validity of prayer is facing the <jiblan, the honorabl. Ka 'bah. It is called because all Musl ims turn their face towards it during prayer. Al lah, Ex"lted be He, says,
/IJWQ,d A/-Ma'jid AIlla"'m (/Ju Sacrw And whm>W'r you /belu""nj """ him your /tJu, {i . . yoursel_} toward it (in prayer) .

": .. s.> turn you.r flUe (j.t. JOul'$df)

(Qur'an: AI-Baqarah: 144) So. wh""ver is so near to th e Ka' bah that he can it, it is obligatory for him t o turn his whole body toward it during prayer, as s uch a prrson can face it well, as he sees it with his eyes. Thus. it is for .<uch a pe rson \0 deviate from its direction. On th e other hand, if one is near to tnl: Ka'bah but there is something hinders On., from it, in thi s case has to try facing it as much as possible. However, if One is anywhore in the world 50 that one is away from the Ka'bah, one then can face the direction believed 10 be that ofth ... Ka 'b.h, and moving a bit leftward or rightward does not matter, as the ?roph et {PBVH} 5aid:

is qiblah (dirrioH ofprayer) bflwun Ih, erut and the west:"

This badilh was deemed (authentic) by At -Tirmidhi, and was narrated by many of the Prophet's Compan ions. Surely. thi.l1adith th e qiblah for Medi na and all the places of the same direction and location. However. th e q;blal1 for the t alt. for is between the so uth and north , and 50 is th e qiblah for the west. G enerally. prayer is inval id without facing the qiblah. for Allah. Enltw be He. sa ys:

", And whenveryau {w lievflrs] are, turn yaur/Dca ri.1!. yaurseJW's] tUWtlrd it /i" prDyer], ..H (Quran: Al -Baqarah: 144)
"Wh ..ever" her. indicates that the qiblah is to be faced during pray., no matter where one is; trawl ing by land, sea, air, eastward, westward, etc. Yet, o ne is not obliged to face the qiblah if to, such as being tied up or crucified in a warthatone cannot fa," it. In ,uch acase, one is to prayer facing th e available direction even ifit is not the qiblah, as this condition inapplicable in suc h a case accordi ng to juristic consensus. Similarly, if on . j, engaged in a fierce war, or one f1ees fro m a flood, fir., a wild an im al, o r an enemy, or one is

Chapter 3: Prayer Condi riom

so ill that one is unable to face the qiblal,. on. in such case, can perform prayer the qiblah. and onc's prayer in th e same state o ne is in, even if one is not will be deemed valid as well . Th is is b""ause the condition is nullified in ca." of inability; Allah. Exalted be He. says:

'""

"So fear AI/ilk ilS much as you are able..

(Qur'an: At -Taghabun: 16) The (PBUH) said,

'Ifl command you 10 do something, tl,c" do (of) it Q$ much as you can."

Also, it is stated in a lIadilh related by AI -Bukhid and Muslim that the Muslims in case of u treme fear used to perform prayer with and without facing the '1ib/ah".

How to Identify the Qib/ah

There He many ways through which onc can know the qib/ak. among which are:

Informing: Onc can be informed by a legally

trustworthy person of the direction of qib/ah, provided that the informer is cenain abo ut it.

Following the qibJal1 observed by mosques and mil1rabs: One Can identify the qib/ak by following the qiblah observed by a mosque or a
milirab (prayer nichel, which would show one the right d irection of the qiblah.
Astronomy: The qil>lah can also be identified by means of stars; Allah. Exalted be He, says:

". ,And I>y the stars /lley li re {lIba JgJJided.

(Qur'1n: An -Nahl: 16) The fifth oondition (of pray... ); Intention; to intend pe rf<>rming an act of worship to draw near to Allah . Exalted be He. The heart is the real place of inte ntion, so one does not have to d""lare it overtl)" for this is regarded as an act of innovation in religion that had """er been observed either by the Prophet (PBUH) or by his Companions . So, one is to intend performing a certain praye r only with one's heart. not tongu e, in accord ance with the iJpdilh that states:

'"

U:I'RAYER

"Dds {i.t. tMir alrm:l'nm (IIID m<'I'lrW) Ikpeml upon intmtions.....

performing" cert ain upon the opening takbr,'" of that

prayer. so that the intention becomes asrodated wit h the act of WQrsltip; there
is no harm if one intends a bit earlier. Il is a condition that intention mu st last until the end of prayu. However, becomes invalid if intention is canalled during it. If one Iw said the openiog l/lkbi, in an obligatory whe1lter one is led in or ""rforms it aiOM', it is for ont to ones intention and it as I $UJI<uroptory provided
is a

rnid

5uch IS joining a w ngrqal lonal prayer instead

or

praying alone. that SOme people have done strict innovations In religion concerning intentions of which have nevCr b.en decreed by Allah. For example. when intend ing to perform a certain pr.yn, ()Wrtly which pra)"'r Ihey Ire going 10 perform, how many mk 'ahs (unils of prayer) !My inleoo 10 perform, and who the imotm (leader) of pR)",' is. and 50 00. Such acu had bttn do"" by the MnRnger (PSU H) whQ had neither bttn ..,pone<! 10 dlared hi. inlnIlioo, whelher $U'lly or upon performing pra)"'r, nor had he bttn ..,pone<! to enjoi ned tnal.
I! is imporhn! to kn ow

Shaykhul -1s1lm Ih n Tay miya h (may Allah have mercyon him) said:

'DJaring inlentioll ove rtly is mither obligatory nor delirable as uniformlyagrud upon by Muslim ",holars. Rather. Qne who pronoun," it OI'trt/y is rrsardeflto all Imwvator in religion who cont",dicts the Shan> all (Islamic LIlw). lJ one don w intelllionaily, thinking that it is an act ofSharlah. allt is dumrd all ignrmlnt, lImyillg Mwlim wha discretionary punishm""f JOT Ihal. 1/luch a f""Wn insiSlS (NI decWr;IIg ill/en/wn awrtly upon Md. aJln bei"g injormtd and tlllighltntd, "pially if ht di<lurln his prayer IIlIl/U with his vola or rtpfatl it srwral timn he dtuTWl 10 tUr;ve JCI.'tTt diK""tionary punishment Jor Ilfar..:
Ib .. Taymiya h then added:

.. Some oJIM modtr" $ hoJan maill/ainw ,he ob/igation aJ doi"g .., (i.t. pronouncing jnltn,ion O1'tI"tlyJ ""s/ng IhtiT opjnwn 0/1 misjn'trpTtlalWn oJ an "Pinion oJ lmdm Ash-Shifi f. How""rr. the maj(>rily oJ /ht joIlo14TTf oJ lmim AshShlJfi f viLwrd Ihe invtllidity of such an inttrpretation oJ flu S1tdfifi: opinion. rhi' is &ausr, fmdm Ash-Shdfi 'f said about 'If if obligatory to ","gill it with over! pronunciation: So, tho;1' modem scholMI mistakenly thought

'"
rhat lmdm Ash5hdfi 'f meant that it was obligatory to pronounce ones imfntion overtly upon eacl, pmyer. However, all the fol/owe rs of Imdm Ash-Shaft'; deemed this a misimerpmatim., pain/ingo,,! that
lmdm Ash -Shaft j only m ea nt the overr pronullciation of tilt opening

r"kbi, of pmyer. no/ the inten tion. ,: "

fact that expressing intention oveTlly is bid'ah (a m atter innovated in religion), it could also lead to hypocrisy; one's intention has to In addition to

he expressed secretly in one's hea rt as a sign of sincerity and devotion to Allah while ads of worsh ip.
To sum up, a Muslim has to abide by the limits sd by the SJ1I!ri'ah (Islamic Law), to adhere to the acts of the Sunnal, (Proph et ic Trad ition), and to avoid whatsoever kinds of innovation (in religion) regardless of its Allah, Exalted he He, says:
"S<ly, ' W<luld "'U acqu<lint Allah with ",UT ,eligi"n while Allah kn"ws ...hate..." i. in the hea...,n. and whatever is On the earth, <lnd Allah is Knowingo! all thingsr (Qur'an: Al -Hujurat: 16)

Allah Knowing of the intention of the heart, so a Muslim does not have to pronounce it overtly whe ther upon performing prayer or in any act of worship; Allah, Exalted be He, knows bes t. May Allah guide uS all to what lihs and

Endnotes
I AI -RukMrl (527) [21 t l !. nd Muslim (R5)_ 2 AI -Bukhlri (528) [21I S!. nd Mu,lim (1520) [3117 ll, 3 Muslim (ll87) [2/1 14]_ 4 AI -Rukhlrl (5J6) (2125) . od Mu,]im (U94) IlII18)_ Ss... Mwlim (1424) [lll30] . nd Rukhlrt (4533) 1 8/245}: "', al." , Mu;] im (1425) [3113O}, 6 AI -Bukhlri (1954) [4/249 } and MlBlim (2SSlJ!4/209 ]. 7 (561) [2155), Mu>!im (14].8) [3/137) and A, TI,m idh! (164) 1II,104 }. 8 Taluoiiud: The Night Vigil r"Y"r. 9 AI -Slikhlri (56Il) [21651 .nd Mu,lim (1460) [311 U]. 10 '.-\.wmh: Th, priv .. po,ts 0' PJ'" of Ih. body whi<h .. iIl'l!.1 '0 to olllt ..:. m.Ie', 'awmh is from Ih. nnd 10 Ih, kn""" .. in . ooth", _iew il is said to b< 'he org.ns of >ex and excre,ion _A. for r,ma1 ' awmh, it indud...11 her body in ,', on, _iew who .... in ."<>ther it is . 11 her 00d)' w i,h 'he of I... f.e. . nd h.nd . 11 Abm.cl (2S82J ) Aba D1wlld (64t) 1112'181, At-Tir m idhl (377) [2 121 5j . nd Ibn M!.j.h (655) [1/)621 .

'''"rho"

'"

11: PRAYER
(l'l'rnl) [515[. Abol DlwOd (40 17) 14I19?I. AIT1rmidhl (2799) 1511101. Ibn Mljlh (192 ) 1214411[, I .100 AIllukhlrl (11500) r115001.

12

II AI>il Dl wUd ()totO) 111)27jlnd IM M.ljtb (10460) 1212001. 14 Ahmod [1f)42 ] I nd At TI rmidhl (280 1) [511 Ill : 5t<' 01 AI>il Di wild (40 14) .., [41l97[ . nJ AI l'ronldht (280)) [$/1 IIJ, IS AI-Torrnidh! (L 175) 1314761. 16 AM NwUd (MO) ( 11297). 17 Abmad (2S81l) [61241. AbtllW1ld (64 1) [l119S1. AI T1rmidhl (In) [21215[ Ind 100 Mijah (655) 111362). IBs.., Id",,' AI TIrnrJdhl (211 16). 19 Ab(I Wrid (L8JJ) 11I18S]lnd loo Mljah (2915) 1)14291. 20 AI -8ukhlori (Zm [ L /4JOllnd Muslim (673) [lll 90j. 21 Abo.'i DiwUd (650) [1/3021. 22 Abm.d (l11lO) [111 2 1[ . Abil Dlwlld (49211iIl lo6l. AI_Tlrmidh! (317) [1/111 ]lnd Jbn MJjah (745) [1141 21. 23 Muslim (2248) 14/ 421. Ahn,.d (17184) [4/155 [. AbO l>lwild (1229) {l/l591. AI'

Tlrmidhl (]05 1) [Y}67).nJ An_Nw, (759) 11/<101 1. 24 Muo/i m (1 188) [JI L 7). 25 Al-Bukhir'I IIB6) (lIM I ) and MwJim (2208) 14127]; ....ho AIBuklW1 (1 3)1) 11I261I and MwJi .... (2212) 14Il91. Z6 S loo Toymiyohi MiJim' '..1 ""''''''' 1415215131, r111290. 2911. 111/502, SOlI, 119/41I, Ill/lO(, n l .lIll, 122/1 94-19'>1. Il7/ 1401. 27 The qibWt; dim:tiOll or p<lly"'. namdy towards Ko 'Mh. 28 1ht La>wV<T of SMrl'alo (bbmi< Law) i, Allah, b , I,. d bo He; the IeTm con . 1"" .. fer to the Prophe1 (PJlU H) ., lie ",,'r< <>r<loinro but wh.t WOI ......... ltd to him by All . h.
29 S.. rbo
MajrnJ)' u/fu"Iw,l

)() S ZAdul-M.!AJ 1211 47. 1831. 31 At Tirmidhl (}'(2) 0 / 1711 and loo M'j.h (lOl l) I lIS}'(). )2 AI-BuWrl (94) 1215551; ... aloo M u.!i m (1901 1) 1l/6oI). n AI -ButJWi ( I) 111121 and Muslim (490-1) 17/55). 34 The oprning ,..aI, (In p",yt'l\: ()pnling pnytt Dyin" "AIWt .. -AkNr" Allah is !be Gmt ..,). J5 Se<, Ibn T.ymiph'. Mi>j... 1221218221). [l71S71,

CHAPTER

Etiquette of Heading for Mosque

)'OIl ,uHy ha"" to know IM standards of prior 10 pr:ayn, SO as 10 ready for it """",rly. This i$ bt<:aus<: pr:iI)'CT is a grnt act of worship tllat must be with the proper prq>arnlion and rudinas. so that a Muslim can eng.age in such a gIoriOU$ act of worship in tht

G<:ntle Muslim ruder,

Therefore. if One heads f(lr the mosque to jooin one's fellow Musli ms in a co ngregational pny"r. one should wal k calmly, peacefu ll y. and tranquilly, withOut ha.t". One should bC' in a slat" of solemnity and calmn ess, avert ing one's vision (from looking at what Allah prohibits). lowcring one's voice and

trying as much as poss ible nOllO look aro und,

It is staid in IhcTwo s..b,las that the Prophet jPBUH) said:

"/fthe iq4m4h is du/aml- (in "no/her nllrmlion. 'Wilt" you l/re ;qdmalr.. .')'- procd 10 thr pmya with (Jnd soiem'lily and do no/ make haste. And pra, whnrewr rak'w (IJnils of )'Ou gel (wUh the proplt) alld complttt tht rest which)'Ou have miUtd.' )'

".
Morrover, ImJm Muslim main! thal

11: PR.\VER

Prophet (PBUH) said:

." . When "tit of yeu is pfl'fJIlringJor pmyer, in prayer.'

is in fact engaged

When MU$lim heads for the mosqu e to pe rform prayu, he should not late, so "" nol to miss tile op<'ning rakbtr, I.e. to a!tend the congregational Jlr.i.yt'r from the beginning. In addition. wh Ue making towards Ihe onc should make ont's pace slow, takillg Slq close: IQ one another 10 gd
It is.slattd in the Two S<llIjl!s that the Prophet (PBUH) said:

performs ab/ulion and dO/!j it and then proceeds /(} 'he moU/ut with tht sole intention ofperforming then for each Mep ht IlIke, toward the mO$'lu c. AII"h miles him a df'gTee in fl'wan! ,md bioI, "lit (i,e. forgives) one of hi5 5'"'-"'
When a Muslim ",aches the mosque, Ile should step in with his right leg.

"If a

saying the following invocation:

"In Iht Nam, of"I/ah, 'Jk wilh "llnh Iht MQS,/ Grtnl, in His Honombl, Fa(t, 'IIId in Hi, infiniltly prtexisltlll Sovtrtignly. from Ihe newrst,1 Salall. 0 Allall! eonf.:, You, b'I'S-'ings upon MuHnmmad. 0 Allah! Forgivt my sins alU/ltl Iht doors of YOIIT Mercy be Opto1 for me."
Wh en o ne wi$hes to come out of mosque, one should step out with one's left leg saying tht afornaid invocation. but inste..d of saying. "... and kl the doors of YONT Mtrcy bt open fo r mt". one should ",tha say, "... and Id lite doors of Your Favor bt operrnl fo r me."Thls is because the mosque is the piKe of seeking Allah's Mercy. while outside the mosque is whtre OBe seeks livelihood, which Allah bestows upon His serva nts OUt o f His Favor. Once one e ntel"$ th e mosque, one should sitting, fn ' the Prophet (PBUH) s. id, tWO rok ahs before

"If anyone of you en/er)"" mO$J]ue, he would perform two rakah, /Jejort ,il/ing."'
one sits waiting IOr the UjAm<lh; while waiting for the iqdmah, OBe bhould the time betweo.n the two rak ah$ and the iqd""'" in glorifying and praising Allah, and in reciling the Qur'lon. One has also 10 avoid frivolous play. , uch as interlacing onc's fing<rs and the like, for the Prophet ( PBU H )

forbade doing so while waiting for the ;'1amal,. uying,

jingtrJ), for in/eriad"8 (jingcr$) ;S fro'" Salan,"

"'\!h"" an,..."" ofJ'fJu is in ,ht mosque. ht mould no/ inurlnct (hi.

'"

As for those in the mosque ror reaSO ns other than waiting for the they are allowed to their lingers., as it is stmed that the (PBUH) once in terlaced h is fingers afler concluding with lasl1m "
in the mosque, or>e should not enter into talks unrdated to religion. because it isstatw in a hadil" that doing$(! rail; up ",wuds While waiting for

in urne W1IY as fire ealS up wood',ln anOlher bad"h, lhe Prophd stated that wMn anyone enters a mosque. he is considered to hi: in prayer u long as M is waiting for the prayer, and the angds keep on a.ldng for Allah's forgi""ness for him', Therefore. a Muslim should not miss such great rewards by being engaged in frivolous play or idle talks. When ;'1llmah is $hcmld stand up (.lIn $;I)'! "q<ldj.qIlmatil -l'Ildh" (i,f. is commenced"), (or the Prophd (PBUH) U5fd 10 do$<). 11 is also allowm for one 1 Sland upon Ihe beginoing 0 of dfdaring Ihe iqllm..n if one 55 lhe imllm leader); if nO!, il is better n<lt to Sland up until one :sees the ;mllm. Resides. Ollot should always be kttn on standing in the firs! row (in prayers), (or the Prophet (PBUH) said:

(prayer rail) and for standing in Ihe firsl row (in congrrgalional prayers), and found no olher woy 10 gd Ihat re,..ard exu pt by ells/ing tors, thty would cast
(Related by AiBukh40rl and Muslim)
He (PBUH ) also said:

"If Ihe people knew rile reward for pronouncing tile

"Tilt 001 row5 far "Ifn art tilt liNt rows ...-"
AI for men. it is bencr to be dose 10 the ima'l!, as the Prophet (PllUH), who uSl:d to kad the Muslims in prayCf, said:

'Let thoseoJyvu,..ho are sedme and prudent be ncar me {i.e. be in thtfin/row}." "
tU regards ....omen, it is beUeT (or them to be in the Jast rows, for the

Prophet (P8UH) said:

... Alld the best rows for women are the last "HU.
Thl$ is bause women wUl not be visible to men In this way.

'"

11, PRAYER

The and the ones lrd behind him ought to be cautious to straighten rows, for the Prophet said:

Straighten your rows, for thl! ,traightOling of a row is part of the perfecrion ofprayer: "
(Rd ated by AjBukhari and Muslim) In another the ?raphe! (PBUH) said:

'Slra;ghren your mwS or c/je Allah will alter your

Thus, when standing for congregational prayer, Mmlims should straighten their rows so thaltheir shoulders and ankles become aligned, leaving no space between one another, for the Prophet (PBUH) said in this regard:
"Straighten your row, and sta nd close 10 one another.""

This hadith means that the ooes led in prayer ought to stand dose to one another, leaving no gap' them for Satan.
The Prophet (PBUIi) has always been concernro with rows and making the in stand dose to one another, which

indicates how important and usefllJ it is, This does not meM that people should
wide n between their feet in a way that disturbs standing them, as m istakenly done by some ignorant people, Such people thus leave gaps in rows, causing harm and annoyance to Iho.se Slandi ng next to th em without having any l"Sal proof supporting . uch an act Therefore. MIIslims should pay mOre attenlion 10 such issues and ca ... for straightening their row. in following th e example of the Prophet (PBUH) and ensuring the perfection of their prayer; may Allah guide u, all to whatever He liko. and pleases,

Endnotes
t Al-Bukhltl (636) 111531 _ 2 AIBukh1r1 (908) [21l05]. nd Mu.lim ( 1358 ) 13/1001 , 3 Mm.!im (1359) 131toll , 4 Al-Bukh1r1 (471) [ 1/73] and Muslim (1504) III t68]. S Al- Bukh1r1 (I 163) [31631 .nd Mu.lim (1652) 13/2321, 6 Ab,m.d (I 1324) 131431 and loo A\>il Shaybah (4824) [1 14201, AI.Haythoml in hi, book 'Majm'" At -Ztlwd'jJ (Ih . CoJlccrion of Additional iiadlth.) (2/25) _ 7,0.1- Bukh;\r1 (482) {tm tJ and Mu,l im (1288) [)/69 ] 8 Thi. I ... d ili"" n<lt m.ntioned by . ny on. compile .. of Ht>dith .. said by AI-'Iraqi in hi. book li1khrij.J 'lhJll' (11136), Ibn A.Subkl in hi, book Ta!>a.jdt AshShift' iyyah' (41145) a nd Al-Albdnl in hi. book 'lfah ' (4) 11I18J

w.'

9 Al (4n) (InJOj and Mu.lim (1S04) (31 1681 10 Ai Bll khJfI (61,) [V1261 .nd Muolim (9lIO) I !Il781 11 M.ulim (984) 12IJ8j
12 Mu.llm (97)) IW76]

'"

l J AIBukhir1 (72]) 1212711 ."d Mu.llm

IlI376j

14 AI-BuWrl P(7) 12120Jl1.,,J Muslim (977) 1113n! IS AI. BllkIWl(7 19) 1212(9)

"" .. """"" .. """""M,,,, "i.. ,"

",-, _""ki",""" _,

., "d','
_i, '-"_"__

",","':1",0\",.. ,

,;mw

-'",-""i -

-,,.,j:'d"':.'. "

.h, "PP?"";;";,,,,!, '"

/N "1_ ,,, _"I'%:1fiit""

-< -; _',;qik/(W"F?/

'<'1"'104;&%1\+:-/" ," -" - ;, -iN4ii-

,', 'hi0)_?!>;.
?

"',{nVi<

,,
-.1-

' ..' J

,
t

I,

",,+'d'
'

H" ..'",

",.

-"""""""",."

CHAPTER

Prayer: Integral Parts, Obligatory Practices and Acts of the Sunnah

Prayer a great 'CI of which includes decreed stateme,,!. and postures forming the form of ilS performance , Scholars der; ne prayer as sp ecial s!aterne ,,!s and postu"", starting with w kblr and ending

with ,aslim.
These statements and postures of prayer arc divided into three seclions, namely the integral parIS, the obligatory practices. and the acts of the Suml"h. The integral parts of prayer an: th(>,le the negligence of any of which, intentionally or inallenlively, invalidates or invalidates the rak' an (unit of prayer) in which il is ""glecled; being replaced by the next one, as we will point out laler. As for the obligatory practices of prayer, if any of them is intentionally neglected, prayer is im.,.lidaled, but if inattentively, it is not invalidated, and performing the Prmtration of Forgetfulness will b<! obligatory then, Concerning the acts of the Sunnah to be observed during pra)"'r,

the negligence of any of them neit h er affects th. validity of prayer nor makes it incomplete. Still, we have to bear in mind that whenever the Prophet (PBUH) performed prayer, he observed ils integral parts, obligatory practices, and acts o(th. SUMnah, and we have to follow his exampl e. for he (PRUH) said:

""

11: PRAYER

Perform prayer in the way you

me performing

A-The Integral Parts of Prayer

Ther are fourteen :
Th e first is 10 stand while perfo rming an obligatory prayer, Allah. Exalted be He, says:

", . And stand be/ort AI/ah, dev"utly obedi.nl."

(Qur'an: AIBaqamh: 238)

Moreover, in the marfu' (traceable) !J.adith narrated nn Ihe authority of" Imran, the Pmphet (PBUH) said:

"Perform prayer wl,ile standing; if you perform it while silling; if you cannol, Ihell perfor", il while lying on your side:'
Th. above-me nl ioned verse a nd b.od i Ih prow Ihat standing is ob Iiga tory whi le performing onc of the obligatory prayers SO long as onc is able to. Yet. if onc is unable to pray while slanding due to an illness. one is allowed then 10 pray w',He silling or lying un side. The same goes for one in a state of extreme fear, one who is naked (find ing no clothing to conceal one's 'awrah ), One whose recovery requires silling or lying on one's side rather than or one who is unable to sland the roof Oflhe place where one prays is not high e nough provided on e is unable to go out (to pray in the mosque). likewise, in case the regular imdrn of a mosque leads the people in prayer while silting, due to a legal excuse, the people led in prayer him should also perform it whi le silling. following their regular This is IJ<,cause the Prophet (PBUH) was once ill and led the peopl e in prayer while sill ing, commandins them 10 do the same, i.e. to sil as wdl'.

wn"""

on.,

As for a slIpererogatory prn)er, il is permissihle to perform il while sta nding or silti ng. In other words, it is not obligatory to perform it while standing. as it is stated that the Prophet (PBUH) sometimes performed supcrerogatory prayers while sitting, without any legal excuse'.

1n<<lIrall':r"" Obl ill'''''Y I'rKfk<> .nd Act>

or 'Oe s"nI",h

121

The second integral part of prayer i! the opening fa kbir (in the beginn ing pf prayer); the Prophet (PBUH) :;aid:

", .. Then faa the say takbir:'

This i. also supported by

(directiDn of

(ow<lrds lire Ka 'bah; mid

i1adith in which the Proph.l (PBUH j said:

"... And takbir is the bcgi'lning ofprayer (that makes all/awful otts outside prayer unlawf,,1 in prayer....
The Prophet (PBUH) was ncvcr reported to haw started performing prayer without the opening tukblr {saying, "AlIl1hu-Akbar", i.e. Allah is the GreatCj;t"j, There i! by no means any other sufficient substitute for it a according to what i, reported to have bun ob.. rvM and enjoined by the Prophet (PBUH). The third integral part of is the recitation of the AI-hllib.ah (the Opening Chupter of the Qur<ln), TIle Prophet (PBUH) said:

"No praytr is (accepted) from whoever does not recite AI-FJtib.ah (in it)."'

Reciting AIFatiuah is one of the integral parts of each rnk'ah in

prayer, as authentically narrated to have been observed by the Prophet (PBUH). Moreover, when the Prophet (PBUH) taught the one who u..d to pn forrn prayer improperly, he ordered him to recite AIFJtil!ah in each The question here: T! everyone perform ing a congregational prayer obliged to recite AI -Falib.ah, or is it only obligatory to he recited by the in case of a publidy-recited and by th e single worshipper' In fact, scholars disag...,e in this So, to avoid any doubt and to be in the side, one is to recite AIFcltil!lIlI if One is led in a secretly reci ted prayer, an d to reciu it during the pause made by the hi' recitation of AI in of

The fourth integral part of prayer is bowing in every rak '"lr; Allah, Exalted be He, says:
"0 yau ..ha have believed, bawa"d prostrMe .. :'

(Qur'an: AIHujj: 77) Moreover, bowing during prayer is authentically stated in the (Prophetic Tradit iun) . '" it i, an integral part of prayer according to Qur'An. Sunnah. and consensus' ,

122

11: PRAYER

Proper bowing during prayer is done by bending one', body forward so that oni. hands can reach onr', knees in normal cases (i.e. when one's hands are neither longer nor shorter than normal). Otherwise, one tries to bend one's body in a degree similar to that of normal cases as much as possible. It i, also sufficient for on e praying while sitting to bend on. s face instead, so that it is aligned with one's knees. The fifth attd th e sixth integral parts of prayer are rising following bowing, and standing upright, as the Prophet (PBUH) u,;"d to do so while performing prayer; he (PBUH) said,

'Perform pmyer in the wny you ,ee me performing prayer."

The seventh integral parI of prayer is prostrating, i.e. making one's forehead touch the ground, a, well as the other organs of prostration, namely the nose, the hands, the knees and th e bottom of the toes. Prostration is to be done twice in each mk .oh; it is a Divine command, as All ah, Exalted be He, says, ". And prostrote.. (Qur'ln: AI -Hajj: ]i) It is also a Prophetic command according to many aadiths." for he (PBUH) said, as mentioned above:

'Perform prayer in rile way you sec me performing prayer.""

The orgam of pro,tration a,.., seven as previously mentioned (the fo,..,head and rhe noS<! lOgether, both hand" both kn us. and rhe bottom of the toes of both feet). Each of rh em has to touch the ground well, as much as possible. In fact. prostration is the greatest integral part o f prayer; the Prophel (PIIUH) said:
"The state in which a serv"nt is nearest 10 his Lord is while prostrating

himself'''
Thus, the Prophet (PBUH) teaches u. that prostration is l heoptimum state that draws on. near to th e Lord. AII.h. Th e eighth part of prayer is raising oneself from prostration and sitting erect between the two prostrations; Musl im related that . A'ishah (may Allah be pleased with her) narrated:

"Whm he (the Prophet) roj,ed his head after promotion. lie did not prostrate himself (again) until he had erect.""
Th e ninth integral part of prayer is being tranquil while performing all the actions of prayer. Tranquility here mean! perform ing the acts of

prayer serenely, humbly and submissively, moving as less as possible. The Qurln and SUMMah state that the prayer of one who does not it in a state oftranquility and devotion is deemed incomplete, and it is obligatory for one to re-perform it in this case. T h e tenth and the eleventh integral parts of prayer are the Final Tashahhud" and the posture of siUing for it. It is authenticated that the Prophet (PBUH) used t o recite Tashahhud during prayu and neVer abandon ed it," so we must follow in his footsteps, as he (PBUH) said:

"Perform proyer in tile way you see me performing pmyer:

Ibn Mas'ud (may Allah be pleased with hirn) .,aid, Ta.sllllhhud was decreed, we used to redte instead .. : " ; the phrase "wa.s decreed" here: implies that it is obligatory to recite Tashahh"d in prayer. The twelfth integral part of prayer is invoking Allah to confer His blessings upon Muhammad, by saying:

"0 Allah! Confer Your blessings upon Muhammad.. :

Whatever is recited more than this is an act of the SUMnah, not an obligatory act. The thirteenth integral part of pr ayer c, observing succession wh en performing the above-mentioned integral parts of prayer, as the Prophet (PBUH) used to ""rform thern succ;c,ssively, and he (PBUH) commanded Musl ims to follow h is example while performing prayer, saying, as mention ed above:

Perform prayer in the way you see m, performing pmyer."

In addition, when the Prophet (PBUH) taught the one, who ""rformed prayer improperly, the right way of prayer, he pointed out the aforesaid acts successively, one after another ". The fourteenth integral part of prayer is concluding prayer with taslim, for the Prophet (PBtJH) said:

... And its conclusion is tas/im:"

$0.

after taslim, what has been unlawful 10 be done during prayer (such as eating, drinking, talking, etc.) becomes lawful once again, as laslim is decreed as a sign of the end oflhe prayer.

".
..,,,de., you should be a.... a.., rhal a Muslim should

110 fRAVER

any of the aforesaid inll'S",1 part. of p"'ye . As for the opening rakb , if il i.! not pmnounced, th en is nO! and one 1111.15 wi ll nOI beconside..,d in a state of prayer. Regarding th e other integ,al parts of puyer, inte nt ional negligenc. of any of them cau"", prayer to be inva lid. if il I.

inattenli"dy neglIW, such as bowing or prostrating. and one ..,'nembers l!utl Wore starting anOlbe. rok "oh, " ". then performs whatever one has inanemivd y miSKd. Dut. if One .... mrmbn. after the following mIr. '"h has started, the previous ",k '"k (0"" of wh<m inttgrlllt is jrutltnItivdy
will M null and the following one will take its piKe. StiD. pl1lyer is nOl

invalidated in the laner case:, provided that one perfOfm. the two pl'05trations
of forgetfuln ... e",," If ol1 e realizes the missed integral parI afler rasUm.ln case the forgotten in tegral part is the Fina! T<lslwhhud or onf of the two tsllms, and nne n:members it prayu with /<ljllm, o ne Can re perform it, perform the two prostraliollll of forgetfulness. and then say 'as!im. However, if the forgotten is iOmething other than the f inal Trulwhhud or o ne of the two '<HUms, 5uch as bowing or prostrating, one make$ up for it by performing a whole rolr'<lh then performing th., two proslration! offorgrtfulnt$. pmvided ending prayer and remembering the that thl'll' is no long interval forgotlen integral, or that one's .blution is not invalidated. by then. Otherwise, the whole prayer must be reperformed. Wh.t. great "'t of worship prnyer is, and how glorious .re ilS words and actions! May Allah grant US SUC(CSS in establishing it regularly and observing it pnfectly!

8-The Obligatory Acts of Prayer

There ,n: eight obligatory acts to be observed during 1- All the lakblT1 of prayer - other than the o peni ng takbir are among Ihe obligatory acts, not the integra l porU, which have to be observed during pra}'('r. The example for Ihis is Ihe lransilion takbjrs.
2- TlIsmi ' ," which is only obligatory 10 be said by the imbm or by one praying alone, nolllle onc(s) led. in pra)'Cr.

J- T"l!mid,- which isoblig::uory 10 be.said by the imbm.

and the one(s) led in

proying for the I'rophet (PBUH ) said:

' Whenlltt in!!lm sa1l'. 'Allah li,lens 10 Iltt one who t";ses

should say, '0 our Lord, to Yau/>e

Ihe praise: l

4 - Saying, "Subl!{ma Rabbiya/- 'A;lm" (i.e. "Glory be to my iA>rd, the Most G",al") only once while bowing; it is an act of th e Sum,oh (Prophetic Trad ition) to say it three times at least. or ten tim e. at most, for the sake of perfe<:ling prayer.

5- Saying, "Subl!dllo Rabbiyal-A '/dH(i.e. "Glo ry be la my Lord, the Most High-) only once while prostrating; it is also an aCI of Ihe Sunn"h
to say it up to three times.

6- IlIvoking Allah saying, '0 my Lord,forgi,'e me," once between Ihe Iw()
prost'ali()ns, and it is an act of the S,,",,,,h to say it up to Ihree times.
7- Reciting the First Tashahhud, saying:

"(All) complimellls, prayers amj good tllings are due ro Allah; peace be upon you, 0 Propher, and the Mercy of Allall and His blessings (be upon you). Peace be upon us and upon O,e pious ,erva,,/s of Allall. I testify that there is ,,0 deity ( worthy afworship) but Allah, Alone, ,.,irh no parlner, mid [reslify II,at M,j/J.amm"d is His serVatll and His Meenger:
Or the like of whal is reported to have been observed by the Prophet (PBUH) . 8- Sitting for re<:iting the First Tashahhud, as reported to h<\ve been regularly observed by the Prophet (PBUH), who said:

"Perform prayer in Ihe way you see me performing prayer."

It is worth m entioning here that prayer is invalidated if one abandons any of the aforesaid eight obligat()ry practices of prayer intentionally, as one

and distort, prayer. if one not perform any of l hem by remissness or ignorance. it is obligatory for one to offer the two prostrations of forgetfulness instead. as a way of making up for one, negligence of an obligatory practice "fprayer whose nonperformonce i. forbidden.

C-The Acts of the SUllnah to be Observed during Prayer

They are divided into two types; verb.land physical praClices of the S'mnah, abandoning any of which does not inv<\!id.te pra)cr. unlike the previous t""U Se<:tions (the integral parts and the obligatory acts of prayer).So, there are two kinds of the aCIS of the Sumwh (ProphetiC Tradition) to be obser""d during

1- Verbal Acts of the Srmnah

Then: are many verbal "'h of the Sutlnah to be during p... among which are the opening invocation of prayer, seeking refuge wit h Allah (mm Satan, saying Balmalall," la'mln," and reciting some of the Q ... following reci ting AI-Fdtihah (the Opening Chap/ttr of rile Quran) in the Ftljr (Dawn) thellO ,"1I 'ak (Friday) Prayer, tile ' Id (Feu!) Pn)TI, the Edipst" Pnyer. and in the fint two ",t '"lIs of the MQghrjb (Sunset) Prayt"r, the IsM' (Night) tht Zuhr (Noon) P",)",r,and .I!.'r( .... flernoon) P.-yer.

'"

Among tM vtrbal Imofthc Sunnah of pnyt"r is uying. foUowing tllb.mfd:

"(Our wm, 10 YOII be (all) prai.e) with ",him art the hfflVCIJ and Ihe t arth, und what is between them. IInd whlluWI. You will

It is only an act of the SunMh to say, Subh4na RablliY<ll '''''''m" (Glory be to my Lord, the MOll whik bowing and Rabbiy;ll", "16" (Glory bt to my Lord, the Most High) while pr1)$tnling; such verbal acts il is an act o f lhe SII"na/o 1 say 0 may be said more than once. than once, befWttn the two prostration., -0 Allah! FoIJi.., me: Also, among the verbal <1C\.S of the SII"nah 10 be OOservd d\lrillg pn)'t'r is to invuke Allah pying, following the final TMhahhud:

0 Allah! I seek relllEt with You from Ih e torlllre of the Fire,jrom Ihe IOrture i" Iht gmvt:,from the trial of life al1d death, Md from

tht tvil of the trial of AJMa.sihlldDajj61 (Arl/kh rist):

In addition, o lle can invoke Allah with other in vocat ionl thatlhe Prophet UKd 10 SJy in the final Ta.sh"hhud.

2 Physica1 Acts of the Sunnah

all' physical aclS of the Sunl1air 1 be observed whik pffi"orming 0 prayer, $\lo:h U Aising one'$ hands (50 that the th\lmbs be near the earli) when saying the opening tnkblr; the pme i. to be obs.ervtd before bowing, " " d also when standing upright .fter bowing. 11 i, .150.11 act of the SUI1I1"/o to put oll e' right hand on the left one. putting the latter e ither on th e chest or \lnde. the naw:l when ruing from bowing. Moreover. it is an act o f the Sunl1ah to ktep looking at tM position of pl'Olitraling during prayer. Also, o ne is to put one's hands on ani. whik bowing. stnighlening one's hack (as if fonning a right angle), and making one's head in alignment wilh one's hack without Or r.tWng th e head. D\lring prostntion, it is an act of the SUl1nah to keep one', abdomen apart from one's thighs. and one'slhigh. apart from one'. 1l'.1 of the af()r<:Slid seven parts of legs, making one't f()r<:head, nose and prostration well settled on the ground (or the place of prayer).

m
In addition 10 the ahove, there are many verhal and physical acts of the concerni ng prayer out in deta ils in jurj,jk hooh_ At any rate, it is not obligatory to obse rve these acts of the Sunnah during prayer;

whoever ohserves them or any of them will be reward ed, and th e...., [,s no sin
on those who do not ob,erve them, just like the ruling on all other acts nflhe SlInnah . We do not find any logical justification fo r the 'I rictness and narrowby SOme youth nowadays when applying the acts ohhe Sunnah during prayer, which may lead them 10 perfor m it in a very strange

manner. For instance, some of them may bow their head s while standin g as if they were in a state of bowing. They may also put their hands on the upper part of the chest. under the neck. instead of putting them on the chest Or under the navel as stated in the Sunnah. In addition . some or the m are SO strkt in keeping sc reened while praying (so that nO one can pass in front of them) that they do not perform the supereroga to ry prayer in the same row (where they have offered a congrega tional prayer); they rather perform it elsewhere in the mosque provided it is a screened place. Some of those strict youth also stretc h Iheir heads forwards and their legs backwards during prostration that they look as if they were lying On th e ground rather than prostrating. Furthtrmore. some of them , while be ing in a standi ng position, keep their feet wide apa rt in a way Ihal disturbs those beside them, These are. in fact, strange practices that may lead to slrictness and excessiveness. which are detestable in religion.
May Allah guide Ihem and us 10 Ihe straight pa lh, and make us work accordingly.

Endnotes
(6008) 1101538 ]_ (952) [1141)9) . od AI -Tirmidhl (372 ) 121208 1, 2 Al Bukhiri (1 I 17) 1217,S!, Ab" 3 AI-BukhAri (805) [21375J a nd M,,-,I im (920) [21351 1_ 4 Mu<l im ((696) [112531 , S AI Bukhl ri (62SI) [11144) . nd M".lim (884) [213301. 6 Muslim ( I 1I 0) [21438 1 .nd .Iso in (1810) [31302]. 7 AI -Bukhlri (75-6) [213061 Muslim 141218 AI- Bukhirl (757) [21306) and Muslim (SSl) [213291 , Concerning Ih. Prophds ord .... IO

J Al-

.-.cil'

.. report.d in Sahih oflbn HibMn (1787) [51881_

9 Set Ihe t>ooI< ,... "-I-Mu (21298)_ 10 s.tt the t>ooI< of :4.1Mu 'i-lmul Mu/an,as' (214 IS). 11 Aj Bukhiri (6008). 12 Mu<lim (1083) [21423].

""
/I.,

tle PRAYER

13 Mu.lim (498) 14 (The Fiml) Tmhall""d: Recit ing. "(A 11) m"'p/im,,,, pr"),,,, "nd good d,ing' at< du, to AI/,m; i'<ac< be upon )"U, 0 Propilel, tlnd 110, Merry of Allah and Hi, bkuings (be you). /'tact be upon "' ""'/ upon Ill. pia", u rmNts of Allah. Ileslify 111"1110<" j, "0 d.il)' (worthy of wor>hipJ but Allah, Alon . wifh no por)n"" ami I 'tttify rh,,/ M"ilamm"d is Hisservam "n,/ Mt"'nS'., 0 CDnfrr You, b/min8' "PO" Mub.ammad a"d th' family of Mub.ammaa a, rou (QnferrtJ Iou, ble. #ngs "pon lordhlm (Abml ra",) and the family of I.rdlllm. I'''ily. You art 1'",;"",o,)lIy and Honombl . And l>ku Mubnm"'"'! amlth. family of Mu/!ammad as You blmd Ibrtlhim and lht family of i/mlhim. Ve'-;Iy.

Y"" "re Prai" worlhy Ho"o,ablt, 15 Thi, may bt condud.cl frum . 101 of un/11th. ,uch .. that one ... t'IN by Mu,lim
(1 110) [21438 ]. 16 An N...; (1276) [2124il. AI Rukhjri (6.1"8) [lltIS7] . nd Mu,lim (895 ) [2/3371 _ 17 AIRukhlr! (757) [21.\06 ] and Musl in\ (883) [21329]

,,",I

18 MLlllim (1110) [2/43RI_

19 r"'ml ': Saying "Sami '"IMhu limo" namillah' L. _'Allah list.n, to (he AA. who proi ... Him; wh.n ,(.nd ing f<>llowing b-owing in prayer, 20 r,,/Jmjd (in 1""),. ,): Saying as reply (0 IMmi, R"M-ln,j. "",loko/./!am,r i.. , ' Our Loo!. (0 y"" bc(AIl) pr.ilt." 21 AI Bukhl.rl (689) 11122SI. nd Mu.Hm (nO) [21351 ]. 11&",nolalc Saying i,o. "In th. N'm< of Allah . (he En( irely

Mtr.:iful, tht 8pu ially Mtr1iful;

23 Ta'mi,,: Sa)"ing. "dmin" 1.. _"Amen" aft. , the ",citation of AI-Ftltib.ah in p"yer_

CHAPTER

Manner of Prayer
We have deal! with the integral parts, the obligatory acts. and the verbal and the physical acts of the SU'lMah of prayer. Therefore, we would like now to point out the way prayer is performed, as stalet! to have been observed by the Prophet (PBUH), so as to follow the Prophet's example in thi' regard and in accordance with the hadUh in which he (PBUH) said:

'Perform pmyer il1l"e way YOlj see me performing

Here is the Prophetic way of performing pra-yer:

Whenever the Prophet (PBUHjstood prayer. h. (a""cl the qiblah,' raised his hands making the palms face the 'lib/oh. saying. "AllahuAkbar, i.e. "Allah i.o; the G"".test:

ro,

H. (PJ!UHj then holds his left hand with his right one, puuing i1 on his chest.
Then, he (PBUH) says the opening invocation; he (PBVH) did not observe a certain opening invocat ions regularly> so it is permissible to say any of the o!",n ing invocation reported to have been said by the Prophet (PBUH). Among invocations is:

""

It PRAYER

"Glory be tv You, OAI/oli, and 10 You be all praise, and Blessed is Your NQme, and Exalted is Your Majesty. and there is no deity (worthy aj
worship) bllt You

The Prophet (PBUH) then says:

"1 seek refuge with Allah from Salan, the expelled (from Ihe men:yofAllah). In the Nmne of AI/ah, Ihe entirely Merciful, Ihe Especially Merciful"
Then, h e (PBUH) AI-Ftltillah (the OpeningChapler of the Qur<ln), following it with .. ying -Amin (Amen)."

After that. he (PBUH) recit .. a sura (a long, a short, or a medium one). It is n arrated that he (PBUH) used to prolong re.:iting the Qur'!n in the Fa), (Dawn) Prnyer in particular. The Prophet also used la recite publicly in the first two rok 'ahs oflh. Fa)r (Dawn), the Maghrib (Sunset), the "IsM ' (Night) Prayers, and ,,"cite quietly \0 himselfin any other rak 'ahs. Moreover, (PBUH) used to make the recitation orthe first rok 'ah longer t han that ofth .. second one in every prayer.

(PBUH) then raises his hands in the Same "<ly d"". while saying the opt'ning rakblr of prayer, saying, AIMhu-Akbar'" "Allah is the Greatest"). He then bows putting his hands on his knus firmly, parting between his fingers, and stretching hi' back, making his head aligned raising nor lowering it, and says, "Subbdna with his back, Rabbiyal- 'Azlm" (i.e. "Glory be to my Lord, the Most Great").

Then , he (PBUH) raises his head sayi ng, Allah il51en5 10 Iheant who pro/m Him", ra/sing both his hands in the same way he d""s upon bowing. After that, h.. (PBUH) stands up straight saying, (following lasmi'),' 'Our Lord, to You be (all) the praise." It is important to point out that the (PBUH) used to prolong standing following bowing. He (PBUH) then says takbfr (without raising his hands this tim e) then prostrates, fn prostration, he (PBUHj used to his forehead, nose, hands, knees, and the bottom of his toes on the ground (or the place of making his fingers and toes face the qlblah. (PBUH) used to lean on the palms of his hands during pro'tration, keeping his uppt'r arms apart from his sides, hi.' abdomen apart from his thighs. and his thighs apart from his legs, saying, "SubMna Rabbiyal-A 'M"

'"
"Glory to my Lord. th e Most High"); he (PBUH) used 10 make his prostration neither long nOr short.

Following the first prostration, he (PBUH) raises his head saying lakN pladng his left fOOl on its side and sining on it, keeping the right foot
as it was since prostration (i. . ,",sting on the bottom of its toes while the h ed is up). He (PBUH) alS<) places his hands on his thighs sayins'

'0 Allah! Forgive me, have mercy on me, set me right, guide me. and

sustain me."
He (PBUH) then says tokbir and prostrates, doing in the second prostration the same as he did in the first.
Aft. r that, h. (PBUH) rais.s his head saying takblr, and then h. stands

upright after resling on the bottom of his toes and leaning on his knees and thighs.
Wht n he (PBUH) stands upright. he slarts recitation, performing the second rak 'ah in the same way he did in the first.

At the end of the second rQk 'ah, the Prophet (PBUH) sits for the First
Ta5hahhud, placing his left foot on it. side and sitting on it just as h e does while Sitting between the two prostnltions. Th en he (PBUH) places his right hand on his right thigh and his left hand on his left thigh. He (PBUH) also places th e thumb of his right hand on his middle finger making them like a ring. leaving the index finger extended forward as if pointing. and keeps looking at it, reciting the First Tashahhud. saying:
"(All) compliments. prayers and good things aTe due to Allah; peace

be upon ycu. 0 Prophet. oHd the Mercy (Jf Allah and His blessillgs (be upon you). Peace be upon us and Upoll the pious servants of Allah.
Ite>tify that there is 110 deity (worthy of worship) but Alloh, A/one, with nO partner. and 1 testify that Mub.ammad is His servant and His Messtngt r."
He (PBUH) used to make this sittingas short as possible. After this. he stands upright saying takbir. performing both the third and the fourth ,ok 'ahs just like the first two, but making them shorter; he (PBUH) also recites A!Fdtill"h in both the third and the fourth rok ahs.

'"

11, PRAYER

He (PBUH) sits for the Final Ta$hahhud, placing his left foot on its side and sitting on it, heping the right foot as it ",as since prmlration (i.e ., reSling on the bollom of its toe.' while the lIed is up), or puning his left calf under his right one, keeping his right fOOl vertica!, and sitting On
the ground (or the place of prayer) instead. The n, he (PBUH) the first with the following addition: which is the same as Ihe

... 0 Allah! Confer Your bie>sinss upon Mu!.Jmnmad and the family of
Muilamm<ld as You cotiferred Yourbie).Sings upon 1!>,<'ihim (Abm ham)

and thefamilyoflbr<ll/im. Verily. You are Pmiseworthyatld Honorablc. And bie>s Munammad mid the family of Munammad as I'on blessed Ibrllhim and the family of IIm1him. Verily, You are PraisewtJrlhy and Honorable .
Following the Final Tashnl'hud, (PBUH) seeks with Allah fmm the torture of the Fir., from the torture in the grave, from the trial of life and death, and from the evil of the trial of Antichrist. A Muslim may then in"oke Allah with invocations mf ntioned in the Qur'an and Sunnan. Finally, he (l'IJUH) dose, prayer with /",Um, turning his head to the right ,aying, "A$ -$/Jmu 'alaylmm ....a rallmalul/JII" (i.e. "Peace and Mercy of Allah be upon you"), then turning to the left saying uttering las/,m while facing the the same. He (PBUH) used to qiblah and finish it when he (Ompleted turning his head to the right or the left. When the Proph et finishes tas/im. he uy.,

"0 Allah! 1 seek You, (tlorjeej. 0 Allah.' You are the Perfection and You a". the One Who gMnts perfection; RleSJed are You, Owner
of Majesty Hono,.

Then , he (PBUH) used to remember Allah with the invocations reported to have been observed by him, This is, gentle Muslim reader, 3 brief description of the way the Prophet (PBUH) used to perform prayer according to th e texts of had/lbs mentioned in this regard. Therefore, you should take an inter",! in your prayer, trying your best to perform it p"rfe<:tiy, following in the Prophds footsteps as much as possible; Allah, I-:xalted b. He. says:

has certainly luenfor you in the MesJenger of Allah an exallenl pal/ern for anyone ...h".,e hope i, ill AllalJ alld Ihe Iml day and {...ho! relllellllurs AllalJ ofUn."
(Qur'an: AI -Ahtiib: 21)
May Allah grant us a ll and a ccept. llce of our good deeds.

Endnotes
I lhe qiblah: n. dirtion of praY'r. namtly low,nI, Ih. K. -b.h. 2 Ta,m": Soying Sam,'oIJahu limon b.amidah" i.e. 'Atlah I;'ten, to the on< who p,..; .... Hin,; whe" 'tanding following !>Ow ing in praY'f.

CHAPTER

Prayer: Detestable Acts

11 is de-testable to turn around wilh one', race and chest, for the Prophet (PBUH) said ahout turning around in prayer, as rdated by AI-BukMr1: "It iJ wilat Salan steals from the prayer of aMY one oj you:"

The"" ."" exceptional case,1 such as turning around in case of rea r or for a valid excuse. However, if one turns around with all one's body, or turns his

back to the Ka 'hah in cases other than fear, prayer will be invalid, forone Ihus turns and does not face the qiblah during prayer without a legal excuse.
This shows that it is perm issible to turn around in prayer only in the case of fear, for it is one of the things that fighting ncussita! ... So, in cases other than fear, it is ptrmiss ible tn turO with one', face and chest only when """" .a.'y_ Yc\, it is detestable to turn around unneccssarily during pra)'er, and if one turns around with one's whole body, one's prayer becomes invalid. It is also detestable to look toward the sky during prayer, as the Prophet (PBUH) disallowed this saying:

"Whar is wrong witll those people who look taward the sky during prayer?"

The J>rop/lrt (PBUH) criliciRd such an act 50 biuerly that he rontinunl. saying:
"TIlty should SlOp (looking toward/he sky durillg prayer) Or

'"

iJ: PRAYER

their

would

,aken away."'

(Rebled by AlBukhirl)

As we have previously one should look only at th e p<:>sition of prostrating du rin g prayer. One should ncvcr let one's sight wander everywhere
during prayer. looking at the walls, "n8r.1ved poUerns. writings, and the like, as

this dislram one during prayer.

om's eyts during prayer unnecessarily. as this is a practice. Yet. it is not detestable 1 dose OI>CS Cf"" whe" r>eea-sary, such 0 as closing them 10 avoid looking al what may distract onc during prayer. like I1 i$ dCkSlable 10

decorations, Ofnammls.elc. This is thoe opinion

merc y on him) nK'nlions in this ....gard'.

(may Allah as th ..
a5 a doe

11 is de1estable 10 lean on OneS

Prophet (PIIUH) said:

when sining

rais( yo"r Mad afttr pro$lration, do not

$lJl/als.

T hislJmlith is the sgme p<lin t.

by Ibn

and there arc other baditlr.

It I, also 10 lean un a wall o r the like when slanding during pnlycr. unless in case of nterMily. such as an or the like. as On 5(lmeth ing faCilitates standing up. It i$ dcteslable to put ones nat while prostr.uing. with elbows touching ground, for the Prophet (PB UH) said: them

' Perf(lrm the prrulra/KIn and da nDl jlDt ",ith dho .... /aucking the g","md like a dog."

you, fornmru

h i, deleslable as well to Irine in prayu, such as playing with onc's leg. garment or anything clse during ur p laying with one's hand on the ground. and so on.
Amo ng the detestahle acts is placing onc's on one', wai st during prayer. as luch a po.ture i. rdaled 10 the and Ihe arrogant people. and the Prophet (PBUH) forbade Muslims 10 imitate them; it i. authenticall y Slated in ./Jpdith rdated by Muslim th.l lhe Prophel (PB UH) forbade performing prayer with Ihe hands on the waist ',

Interlacing one's fingers and cracki ng one's knuckles are alsn det estable in prayer. It is also detestable for to prayer while Ihere is SOme distracting thing in front of One (such as drawings on the prayer mat) as this negatively the of one's prayer.
It is deleSlable 10 perform prayer in a place where there arc paintings Or drawings, as this in a way resemhles idol airy, be they hung on walls or nOl,

according to the valid view in th is regard.

It is del estable to pt'rform prayer whi le disturbed by somethi ng such as on. , n."d to anS\'o'er Ihe call of nature (10 urinate, excrete or break wind) or being disturbed by extreme hot Or cold weather,orntrem. hunger or thirst, as such issues hinder one from performing prayer tranquilly and subm issively.

It is alw detestable 10 perform prayer in the presence of delicious food one desires, as the Prophet (PBUH) said in the nadirh related by Musl im:

one is prompted by the call of

"No p rayer ShOl jld be performed when the/GOd is

or when

The Musl im should avoid such d.test ablt issues to obserw the obli gations Allah in prayer decreed by Allah, Exalted be He, devoutl)" and to stand attentivd y, tranquilly, and humbly. Tt is d<:lcstable as well to make prostrat ion restricted to the forehead excluding the nos as maintained by a group of heretics called the M fidah,' imitating whom is prohibited. to wipe attaches \(> one's forehead or nose during prayer following prostration, yet one is all nwed to do so finishing prayer. During pr-dyer, it is detestable to play with one's to hem one's gannent, to clean one's nose, or Ihe like, as this distracts one's attention in prayer. In brief, Muslims are requ ired to stand before Allah during prayer in full devotion, in both heart and soul, doing nothi ng that may distract them, for Allah says:
"Mailltain witlr care rht /obligaroryJ prayers tmd {ill particular] Ihe middle {i.e, 'All"! prayer . Itm d bef ore Allalr, dtVOully n olH!dit lll. (Q ur'an: Al-Baqarah: 238)
It is also

11: PRAYER

Accordingly, Muslims a", to attentively, submissively, and devoutly, observing what is to be do ne there in, and refraining from whatever acts o r words that may affect its validity_By doing so, their will be propn ly, both in form and essence. It will a valid and sufficient prayer. May Allah gu ide uS all to goodness and felicity in both this world and the Hereafter.

Endnotes
1 AI Bukhlri (329t) 1614<l7j. 2 AI-Bukhlrl (75-0) Im02 ]_ 1 So the book of 'Zddul Mo .M' (1175-76).

4 tbn Mljoh (896) [114831. 5 At Bukh1r1 (532) 12/2t I and MLl<lim (1 t()2) 121433 1.

6 Al-Bukhlrl (1220) 1311]51 and MwJim (1ll8) 121381_ 7 Muslim (t246) [214 9j. 8 The Rdfidoh: A Shii'e group woo ",fu.ro tilt c.liph .... of Ab" B.h Ai-5iddlq and . Urn .. Ibnu] Khm1b ""get! K,U5-0!ion! again!! them of the Prophet'i Companion.<.s wtll.

CHAPTER

Prayer: Desirable and Permissible Acts

11 is an .CI of the Su""lIh for the one in fronl ofhim, for the (PBUH) said in a bad/lh 1 let 00 Onc pass 0 by Muslim:

Whtn /lnJ'Ont ofyou puforms prayer. IK should mM Itt /11110"" prw ill from o[him; if he (lh" J>l'5.H'r) rifu'e< fa go. he (Ih, should !urn him away JQr(i/Jly for i. a devil with hi'" (lilt passe.)."'
However. if is a concrete object in fmnt ofthe one performing prayer. such as a wall Or the like, it is permissible to lel others pay Nhind that barrier. Similarly. il is perm issible for the onc performing prayer 10 lel others p .... in front of him if Ihe place is not wide enough and they haw no other way 10 pass from: in this ca.." the onc ]K"rforming prayer should m>lturn thcm away WliInt 1 pass in front ofhim. [n addition, if onc is performing 0 in the Pll'cinCl of MCl, onc ,W,(lUld not turn away Ihose in front of one, as il was re!aled by Ihoe Fi\'eCompi1cnofHadilh Ihallhe Prophd (PBUH) uSfd 1 poerform pra},<" in Me.:ea while people were passil'g in fronl of him 0 and Ihere was no barrier or S(:Teen between both '.

"0
1I

11: PRAYER

an act of the Sunnail for the ,,,,,1,,, (i.e., leader in pray..) or the one praying alone to perform prn)'er placing a concrete object in front "fhim as a barrier so as to let nO one pass in front ofhirn. This is illustrated in the lJ.adith
rdated by Abii DAwild and lbn M.jah on the authority of Abu Sa'1d, in ..... hich

the Prophet (PBUH) sa)",

'When any onc of you performs prayer, he should Irave (or place) a concrete object i/r/ront a/him and keep dou to it."'
M for the one.l led in prayn, are scrrened by their 00 they do not have to plac. any concrete object in front of them if their imtl", does. It is worth mentioning that it is not obligatory for one to place a concrete object as a s,,,,,en wh ile performing prayer, for rb" . AbM. reported:
'n,e Prophet (PBUH) per/omm! prayer in an open placing a c,maete object infr,mt of him as a screen."'
(Related by Irnlim Ahmad and Abol Dlwi1d) The concrde object put in from ofone during prayer should be S<lmething erect, which is approximatdy one cubit high, be il thin or wide. 11 is put, as mentioned above, to hinder anyone from passing in front of one while performing prayer. In case one is performing prayer in a d esert, onc should perform prayer behind something fixed .,uch as a tree, a stone, a Slick, or Ihe like. If one is unable to in sert 3 stick inlO Ihe ground, it is pe rmissible to put it in front of oneself in a crosswise position.

It is permissible for the ones led in prayer to correct the imdm publicly during prayer if th e latt er makts a mistake while re citing the Qur'an the"'in.
During prayer, it is permiss ible for one to put on a garment and the like. 10 carry S<lrnelhing or put it down, and to kill a snake or a scorpion, for the Prophet (PBUH) said:

"Kill 'he two blnek things during pmyer: Ihe snake Qnd Oit scorpion."'
(Related by Abil Dawold and At -Tirrn idh!, a nd de erned bylhe laner) (aut hcn tic)

Yet, one should not do many of thcse permissible acts during prayer unn ecessarily. So, if Oile such permissible acts exce..ively, repeatedly, and unnecessarily. one's prayer becomes invalid, as they distract ones attention during prayer.

11 is for in lodraw anOlhersattenlion \0 IoOmelhing such as answrring someone knocking allhe door, drawing the im<lm's atten tion to Ihe latter's inattention in prayer, warning SOnlwne who is in danger, and so o n, Still, t his is not \0 be done fre.:ly; men are o nly allowrd 10 say, Su"lI",,AI/6h" (ie. "G lorified Allah), and wom en just to clap when they want to draw w mwne's anenl ion \0 someth ing urgent, for Prophet said:

'"

"Jf SOmr

problem

during pruyn. Ihtn Iht men wuld sa)'.

'3ubbofnAIMIr' (i.t. Glorifitd bt ,4.1100), and /ht 1I'OlIlf!! should clap."

(Related by AI BukMrI and Muslim )
It is not detestable to greet th . one perfonn ing prayer if th e latter know. how 10 return it; the nne performing prayer is all owed \0 return g,..,.tings by means of g".ture, not words. In other word., if the one perform ing p11ly.. rs retu rns greeting by speaking. his prayer becomes invalid . ., ;1 is regarded among the kinds of human sp'Ch which are prohibited du ri ng prayer ; 0..., is "J1Q\o'ed in this CllSC either 10 return" greeling by gc.sture o r to poslpo..., returning il unlil one ends prayer with ',ulim. It is also permissible for the one performing prayer to ...cile more than ont sura (following the ro:<: ilation of AI-F<ltiiJah) in o ne mk'ah according 10 Ihe (a uth entic) ilndith stating that the Prophet (PUUH) recited th. Suras of Ai-Baqamh (the C<>w), An -Nislr (Women), and AI" 'Imr<ln (11,t Family of '/mrofnJ in one rak"ah while slanding in prayer', It is also permissible for Ihe one performing prayer to rite the same surn in two rolc'ahs. 10 d ivi<k "sura. riting il in lwo mlc'alrs. or 10 re<;;ite ( main p,ans of a sura (such as the middle or the last during pra)'CT- To ilIuslrate, lmim Ahmad and Muslim related on the authority of Ibn - Abb:l.s that the Prophet usM to <ite Ihe followi ng in the first mlc ' ah of the Fajr (Dawn ) Prayer':
(0
'We haVf' bdit Vf'd in Allllh IlAd whlllh""

!>un rtlvealtd 10 us .. .'

And in the otCond mic 'a/"
... Say. '0
MI,,-"
UJI

(Qur'an: AI - Baqarah: 136)

alme loa wonl lhot/H q .. ;I,,"'"

""d you,,:

(Qurln: Alu . Im rin: 64)

Allah. Exalted be He, says:

.. So fUll .. wh"t
<'My {for you/ oflhe Q..r all .

(Qur'an, Al -Muu.ammi l: 10)

,.,
Du ring
it is

II, PRAYER

Yd, a Musl im sho uld not krrp doing $0 (i.e. riling (main vvws of the Qu r'tn during but il is to do it from to time.

for ol\e to

wilh Allah from the

when reciting Of listening to a In which tormcnt of the Fi.., is mentioned, and \0 ask Allah for rmn:y whm reciting Or listm ing to a verse in which Allah's mercy ;s memioned. UkewiK. it is pe rmissible for Ihe one
perform ing prayer to ask Allah to confer His blessing.< upon Ihe Proph et (PIIU H) when recit in g or listeni ng \u a verse in which th e Prophet (PBUH) is

mentioned, as thi s is what th e Prophet (PBUH ) enjoined (us) to do whennTr he is mentioned.

Gentle ..,au er, these an in brief the dninble and the perm issible aclS 10 d uring pra)"tr. We havt pointed them out w that)VU may Nndl! from Ihml and obsn-ve them when performing and be of rulings of you r rd igiOl1 o n inyou 10 granl o f uS a nd gui,u, US 1 0 r,ghtrous good drrds. To conclude, a Muslim should know Ihat pra)'ff is a gmt K t of during which it is nol 10 do Of say an)'lh ing othn lhan what

enjoi ned by Allah's Messenger (PBUH). Therefore, yo u should, gentle reader,

kHn on lhe perfeclion of your prayer. and be of what makes il p",flocl and
wh at make. il imperfecl. so as 10 ensure pe rform in g il in Ihe best way ever.

Endnotes
I Mu.Jim ( 1130) 1214<1712 AbO OIwQd (.1016) An-N ..., PS1) 11I400[ and Ibn Mijah (1958) [1I440). 1 AbO Jw(Id (698) 11/3161 :md Ibn (9501) IIIS IOI. AbO JwQd (718) I WH]; An-NaIll (751 ) 121398) . " d AI.!layhaqi (3-180) 1213871. 5 Abo1 Dlwbd (921) 111369): AI- Tirmidht(390) IlIU)!; (1:103) [l/I4) and Ibn

Mljlh (l24S) (W\2I.

6 "' Bukhlrl (7 19) 111IHSI .Ad Mu!olim 7 Muslim (1 811) 1)/'\03]. MlUlim (16119)1 ln491.

CHAPTER

Prostration of Forgetfulness

is subject to forgetfulness and inattention, and Satan is eager to distract a Muslim from his prayer through whispering distr.ct;ve thoughts 10 turn him away. This may cause one's pmyer to he incomplete or over-perforrn.-d, out of inattention and d istraction. Therefore. Allah has ordained Muslims to prostrate at the end of prayer in Case of inattention in order to
please Allah, the Most Gracious, 10 defeat Satan, and to make up for whatever decrease or addition made inattentively in one's prayer. Such a prostration is called, by scholars, "Prostrat ion of Forgetfulness." It is worth mentioning that

the Prophet (PBUH) once forgol while p.:rforming prayer; this is one of the signs of Allah. favo. upon the Muslim nation to guide them to the perfection
of their rdigion through following the exam ple of th e Prophet (PBUH), and to follow in his footsteps when they inattentively err during prayer. It is authentically narrated that the Prophet (PBUH) sometimes forgot while performing prayer. To illustrate. he (PBUH) once ended a fourrakah prayer with laslim after performing only two mk ahs (instead offour) and then offe red tht prostration of forgetfulness in COtn)J(nSJiion '. It is also narrated

...
forgetfulness afterwards'. The Prophet (PBUH) said:

If, PRAYER

tJu t he (PBUH) (>nCl cnded '"k P"'fCT with t<!Slim after pt'rfonning only thr rak '"hs (uniu of praY',r)'. time. h" (PBUH ) forgO! to sit fnr tht First Tamnhhlld in the second mk 'ah ofa prayer and proslratw (or

When anyontofyouforgds inalltntivrlydu,ing prayer), he should lwo prosfroliC/m:'

Prostration of Forgetfulness is 10 be performed in three cases:

I When ont inattenlivdy performs some1 hing add itional during prarer
2 When one inauemively mi&>es something integral in prayer 3 When une is uncertain whether he has tn rformed someth ing additional or m;"ed some part in prayer the prostration of forget fulness in any of the abow-mentioned cases according \0 the aut hentic proofs Slated in IIle s..n"ah. )"d nol for evffy uninlelllional addition, Of doubt during prayn. The prostrat ion offorgflful ness can be in both obligalory and supen:rogatory f'"y..rs, as gmeraUy indialted in tht legal proo& in thi5 n:gmi The first caS<' (that obligate. the pmstration of forgetfuln ess) is when a Muslim adds ad s or words to hiS prayer. Concerning the add ilion of acts, if one inanentivc\y adds aCli which are considered integral !",Tt! of such as ,landi ng instead of sitting or "ice "(I"sa or performing u t... bowing Or prostration, one has to perform the two prostrations of forgetfulness in This;. bca.1.IK il WlIS n;.raln! on the authority of Ibn Mu' ild that the I'",phd (PBUH) said:

So. Muslim is to

one (i"'''',n/iwlyJ iUlds or omits 10me/ltinC in one 5hould ptrfomt 111"0 prostmtions.
Wlren

pra,..r.

(Rda!ed by [mam Mu ,lim) Since addition In prayer causes the imperfeclion of one', performance of prayer. the prostration o(forgetfu lness has bem ordained to make up for soch impmection. likewise, if one abso:ntmindn!ly prrforms an u lra rut'alr and does not ,..,member until he finishes pra)"ff, then one muS! perfonn the two prostratio"" of forgetfulness. Yel, whm OM: mn .. mbers while performing this add itional raJ< 'air, ooe has 10 sit immediately, recile Tasirllhlrud (if on .. has nOl aln:ady riled i1), perform the two prostration! offorgdfulness. and Ihen end prayer with taslim.

Ch. pr 9: P=tr>tion of Forgctfulne

'"

If an ;mam who a congregational prayer) inanentively adds such acts to a prayer behind him must draw his attention by saying (Glory be to Allah), but can only clap hands. it is obligatory for the imJm to respond to them unless he is sure he is right; this is way to be followed. Also, the led in prayer must draw the attention of the imam in the same way ifhe inanentively omits any oft he acts of prayer, As for a verbal addition in prayer, if a Muslim abstntmindedly recites something inopportundy during such as recitillg some verses of the Qur'an whil e bowing or prostrating, or re<;iting a sura following A!-Filtjunh while standing in the last two rak 'ahs of a four -rak' ah prayer or in the third rak'ah of the Maghrib (Sunset) Prayer, it is desirable for a Muslim in ,uch casts to two prostrations of forgetfulness. The second case (that obligates the prostration of is when a Muslim inattentively misses any of the acts of prayn If missed act is one of the integral parts of prayer, such as the opening takbfr, becomes nuU and the prostration of forgetfulness does not make up for it. If it is an integral part other than the opening Inkblr, such as a bowing or a prostration, and on e remembers before starting another rak'ah, one then must go back to it and perform it first, and then what comeS after it. Yet, if one remembers such a missed integral part after starting another mk ' ah, this missed act nullifi es the mk 'ah in which it was omitted so the whole mk'ah must be re-performed bt-fore ending prayer with taslim and then the prostration offorgetfulness is to M performed. This is missing integral part cannot M made up for during the same mk 'all in this Case. Still, if one remembers that missed integral part after tmlim, it is considered a complete, missed mk'all, and one in this case must re-perform it individually, perform the prostration of forgetfulness, then end it with laslim, provided the remembrance is soon enough and ablution is still valid, However, if one the integral part a long afler tasllm, or when one's ablution is invalidated, one must re-perform the whole prayer. In case the missed integral part is the Final or taslim, it is not regarded as missing a full 'an, .o one has only to it, the two prostration. of and then end prayer with taslim. On the other hand, if one misses the First Tashnhhud and remembers it Mfore standing upright for the following rak' M, can go back 10 perform it. But if one has already stood upright, it is detestable for one to sit to it, ifhe sits it cl"", not nullify one's However, if one has already stood

'"

11. PRAYER

upright and started recitation, it is prohibited for One Ihen hi sit \0 p<!rfonn it (i ,e. the missed First Taslwhlourl). This is becau"" one in this case is . I""dy engaged in anOlher integral part of prayer (which is recitation) that must not be i nterrurled.

If one miss.s glorifying Allah while bowing or prostrating, one has \0 go back and do it unle!.S one has completely stood upright for the following ralc' ail. Afler that, one is to perf",m Ihe two prostration, of forgetfulness (before t(!slimj and then end tile prayer with rnslim.
The third case {Ih ot obligates th . proslration of forgetfulness} is when one doubts whether one has added or missed some parts of one', prayer. If

olle is uncertain about the numNT of rnk 'ahs one has performed (whether two or three rak 'ahs for example), one has to pro<:eed one has taking the smaller of rak'ahs for granted and base one's prayer on that assumption , Then, one completes one's prayer and the two prostrat ion! of forgetfulness before raslim. So. the original ruling here is thal one is to re-perform what one is uncertain about wh ether one ha s performed it or not. This ruling is implied in the following hndirh narr.ted by 'AbdurRahman lbn 'Awf(may Allah be pleased with him): "The Prophet (PBUH) said, 'When anyoue of you is it! doubt whether Ire has performed o"e or two ro k 'ails (i.e. uncerra in about rhe number of rak' airs he performed), lie slwuld regard it as (ouly) one. Also, when one is in doubt whelller he has performed tWO or three rak' ahs, /Ie ,hould reg<l,d them as two (rok 'ahs).' .. (Related by [mams Ahmad, Muslim, and AtTirmidhi) In a congregational prayer, if n "'hoslim is uncertain whether he has joined the prayer from the first rak'nll or the second, he is to consider it from the second rok 'all, and perform the two prostrations of forgetfulness al the end of his pra)'er. Likewise, when olle joins a congregational pray.. late and is uncertain whether one has caught a full rak 'all or not, one is to disregard this rok 'ai, (i.e. it must and then one two prostrations at Ihe end of ones prayer. of To conclude, if one doubt, that one has mis",d an integral part ofp"y", one has to go back and perform il, then perform what afler il wilhin the same rak'ah, as mentioned above in detail. Yet, if the doubt concerns an obligatory act of prayer, not an integral part, it has to be disregarded and one then is not obliged to pedorm two prostrations oHorgelfulness. Moreover,

Ch..p,er 9: t'rom.,ion of Forgfuln =

'"

when doubt is related to addition, nol om;ssion, such doubt is to be disregarded, as the original rulins is to offer th e prostrat ion of forgetfulness to make up for inattentive omission, not addition, in prayer, These are the rulings on prostration of forgetfulness in brief. and whoever seeks mOre elaboration, he may rder to the books onfi'lhi rulings, May Allah srant us su ccess,

Endnotes
I AIRukHrJ (482) (11731 1 and Mu.lim (12SS) 13/691. 2 Mealim (1293) 131731 . (829) 121400 1 and Muslim (1269) 131601. 3 4 Muslim (1283) 131671_ 5 Mu,",im (1287) (3169) 6 Mu.lim (1272) 13162 1: A!lm. d ( 1655) 1112361: At TirmidM (398) !21244 j.nd rbo Mljah (1209) [21631_

,,,"

''''''

".'"

CHAPTER

Dhikr (Remembrance of Allah) Following Prayer

Anah, Glorified and Exalted be He, says:

y<>u who haw belieped,

AI/lilt with much remem-

Immct- and t.mlf Him m(>rning find aftrnroon."

(Qur'an: AI -AhzAb: 41-42)
Allah , Glorifled be He. ha. enjoined dhikr of Anah) 10 be

said following the different acts o( worship. To illustra le. Allah. Glorified be

He. says regarding prayer:

"And ",hell you hll"" completed l/re praY"r, remember Allalr slonJ;IIg, sm;"g, or (lying) ,m your . ide...

(Qur'!n: An -Nis&': 103)

""
Allah, Glorified he He, also

1" I'RAYFR

"Alld whe., Ihe prayer /",. bun cone/ruled, diJpent within the land "nd Ulelcfrom the boun,y of AI/Dh, "nd remember Allah often that you maysuccud," (Qur'an, Al-Jumu ' ah: 10)

As for fasling, Allah commands Mu,lims 10 reme mber and glorify Him after completing the faSI; ag of the month of It.mall.;,,; Allah, Glorified be He. ,ays:
", . to complett tht period and to glar;/y AI/a" for Ihal/"'I which

Ht haJ guided you; and ptrhapJ you will be gmttful,"

(Qur'an: Al -Baqarah: 185)
The same goes for Hajj (Pilgrimase); Allah co mmands Muslims to remember Him after performing the rites of Hajj saying:

"And wl.en you camplded your rUes, rtmemlHr AI/"h like your {previousl remembrance "f your fathers or with [much}

If"""

remembranu."

(Qur'an: Al-Baqarah: 200)

This Divine Command (Le. to remember AII<lh following acts of worship) may be d""ree<l 1<) help a Muslim make up for any imperfed ion or evil whisperings affecting the act of worship he p",rforms, It al,o be decreed to make a Mu,lim feel that is legally required to continue rc mem bc ringand worshiping Allah, and that his legal duty (towards Allah ) is not restricted to the p<:rformance of acts of (obl igatory) worship. (P ropheti c Tradition) in remem!>(,ring A Muslim has to follow the Alla h (saying dh ikr) following obligatory prayers, not to follow the invented ways ofSufi groups who are innovators in religion. It is stated in Snh.ih. Muslim (Muslims Authclltic Book ofJiadirll) that Thawban (may Allah be pleased with him) narrated: 'WI"never Allahs Messenger (PIJUH) fillished performillg prayer he !!Sed 10 ask Allahs Forgivc" css thrice then ,ay. '0 Allali. You are !lIe Perfeetio" and You are the Olle Who gr"'lt, perfectiOIl; Blessed are You, 0 OWller of Majesty olld HOllor.'' In addition, it is stated in S.ahihs,' on the authority of AI -Mughirah rbn Shu'bah (may Allah be pleased with him ) Ihat the Proph et (PBU H) used 10 say following prayer: Mo"e, Who h a< "0 part"er. To Him "There i5 110 deity /",t belougs dominion, Qlld 10 Him belongs (al/) praise. a"d He i, over

'"
all things Omnipo/(nf. 0 Allah.' No"e clln withhold ".hlll )'Ou gmn/. and none Can gram ",Imf YOII withhold. und I/, ejorl,me of11 man of
meall. is use/m before ),m (i.e. only good deeds tiff: of Wllue)."'

It is aim stalM in Muslim (Mus/im:' Authentic 8<lQk the authority of' Abdull;\h IbnuzZuba)'. (may Allah be that tht PropMt (PBUH) to say following every
"Thrrr' i, no

0/ Hadilh), on
with him).

buI Allah. AIOIle. Who has rnI porI",.,.. To Him

bclO/rgs domirrion, and 10 Him belongs (al/) pmiw, Ilud Hr is over aI/filings Omnipolenl. nrm, is ne;/Il,.,. might IIcr powc except in Allah. There is no d eity /.>,,( 11/1,,11 and wt' wo.sl'ip 11011' bll' Him . Alone. To Him be/OI lS 1111 bounties. to Him be/mlgs ,Ill gn"" mid /0 Him is worthy praise accorded. There is no ddly bur Allah: we are sinure 10 Him ill rellg;on. Ill/hough the di$beIiCV1'!rs dislike 1/'-'
Allah it is stated ill the s.maa: with him), authority of Ab.:. Dharr (may (PBUH )

'WhotVU$D)'l' Itn I,'mn immtdialclYllftn finls/,i llg Flljr(OIIwnJ Pm)"'r; M!o", m""iug/rom his place Or lalki,lg 10 a"yo"e, is "0 deity bUI Allah, Alo"r, Wilo has ,,0 pa"lla. To Him belOMgs domi"io", ami 10 /-lim belollgs (al/) praise, He giws life mid (auses dratll, aMd He is over allllrhlgs Omnlpotem: "'I goml deeds will be recorded for /rIm, tC'1 sillS will bt dimlnated fro' lI him, ht will be upgmded len On .t.",,,,I), he will be wfegurmltd lrom 1111 kinds 01 harm 11111111,1 dllY, ht ,..iIl bt gUllrded IIgaillSI SlIlan, IInd 110 sin et'" (JW'rlllkc him on /hlll day (Ilnd nullY' his good dteds) ll5Socialing ()/ilnl in worship ,..ith AI/Ilh.
At-Tirnlid hi comme nted On this auditl, ""rins, 'This is a bawM, 1"hjb wlllil', (i,e, 11 good and allll'e .. /i, Uadilh)." Lihwisc, it is act of the Swm ah to say the afo ... said supplicat ion of dllikr ten times followi ng the Maghrib (Suns..t) PTlyc'r, IIccording I<> a /ialWh ",Iated 1' Im1m Ahmad 0 n the authority of Urn", s.alamah,' aoo another /l1l,lIth stated in Sa/li/llbn t/ibMlI (IIm Hil>b<!n:' Au/lull/ir Book oll1adithJ On the authority of Abii Ayyiib AI-Anprl'_MOf'eO\"., il is an act Sulllla/r to say times following the Fajrand Iht Mllghrib Prayers,

",t

0 "'y Lord, protect melmm the

This is according to the hml/fils related by Nun Ibn and other com pi lers or Uadltl,. Abet V'wi,d, An -

AmonK of dhih i. saying, "Sl<bMII-AIMh" (Glory be. to Allah), A.1_fyzmdu_ /illdh" (Praise be 10 Allah), "AIMhu-A klwr" (Allah is

'"

11: I'RAYER

thirty-three times each, and then sayi ng IQ complete a hundred:

is
al/ thinK'
110

deity bur Allall. A/one, Who litIS liD {'11ft,,". To Him

(lotd He i.
ovt'f

IN/ongs dominion, and /0 Him ""lonKS (ull)

am"i".,,'"",..

It is stated in SDb.Ib. Muslim (Mu>lim" A ut/mIlk Boo.I:

of HJulilhJ

that the

(PBUH) uid:

"Ifanyone atols Allah (UlyillK. 'Sl.bhotn1I1MI.' i.t. 'Glory be to A/hilt')

after (perform; ng) evcry proytr thirty-three rimes. "nd praises Allah ("'ring. 'A1-b.amdu -/iIlJh' i.t. 'l-'MiSl be to Allah') thirty-three timtJ, "nd declares Hi. Grt.. (saying, IIlIilhu-Aklmr' i.t. IIlIah i. the Grrat"s/,) ,/Jirfr-three limn. nindy-nine time 111 1111. and says to complete Il hu"drtd; 'Tht rds no dt;'y but 11.//11/1, A/ont, Who has nO {Nlrlner. To Him wlongs dominion, and 10 Him bdongs (011) pmiu, und Ht is ol'er all llIings Omnipolenl: his uns wi/I btforgiwm if I/u,YUrt 11$ ub,mdont oJ tJ.t foom oflhe uti. ..
After saying thal riM!:r following Ihe performance of prayer, il is preferrtd for a Musl im 10 recit e th e following suras and 'ent's,
I.

Ayalul-Kunl (i.e. Ihe Ve= of Ihe 1111"1"',)"

2. TIle Sura of AI/khl6i (Sim:erily of Fuilh)"

3. lM Sura of AIfu/llq (DoIybmlk)"

4. TheSura of An-N<ls (MIII.kind) " An-Nasi'; and At -Iabanlnl n:lated on the authority of Abli Umilmah (may Allah be pleased with him) that the Prophet (PBUH) sa id:

Whoever rtrilcs Ayawl.Kursl (i.e. Ihe Vme o/IIIe Throne)following pm)'", nothing will W WIWUII him /lnd (entering) Pomdist bUI deolh:" mellns Ihat nothingdtlays him from entt'ring Paradise ncept bring b.m1;Ih, Ihe Prophet (PRUH ) said: . Ii\"('. In Whoever recites Ayalu/.Kurs; foJlowing (performing) every prayer will be in AII"Ir';e cownanl of ,mlil/hc follOWing

Ch.p'" 10; Db;/tr (Rememb,,"cc <>f AI!>h) FoIIOW'"g r",y"

'"

11 is also wilh him)

in

Suna" Ihat . Uqbah Ibn "Amir (may Allah be pleased

"AUah'Mess'''gcr(PB UH)corn"wndedrneto reciteAI-Mu "awwidhaMn (the Sura, of AI-Falaq (Daybreak) and (M... ,kind)) following every

Alllhe aforement ion.d ho n ora ble hadil hs ,Ial e Ihe le gali ty of religious supplicalions of dhikr following obligalory prayers, and the greal rewards prepared for who them. So, we should keep on observing them, following in the footsteps of the Prophet (PBUH). We should also bear in mind Ihat they are to be ",id after concluding prayers with ra,Hm (Le. immroialely after finishing before moving from the place where We h.ye pr.yer. Immed iately after concluding prayer with /aslim, dhikr are to be said in the following srquence: Asking Allah's Forgiveness th ree times Saying, "0 AI/ah, You are tile Perfection and You arc the One Who grants perfection; Blessed art You, 0 Owner of Majesty and Honor: Sayi ng. "There is no deity but Allah. Alone. Who hllS no partner. To Him belongs dominion, and 10 Him belongs (aU) praise, and He i, over alllhitlgs Omnipotent. 0 Allah! None (an withhold what You gmn/, and none can grant what You withhold, and the fortune of a man of means is before You (Le only good deeds are of value): Saying, "There is neitlier might nor power except in Allah. There;s no deity but Allah and we worship none but Him, Alone. To Him belong all bounties, to Him be/ongs all grace, and 10 Him is worthy praise accor<kd. There is no deity but AI/oh; we are sincere 10 Him in religion, the disbelievers dislike it." Sayi ng . Subl!J,,-AIIJh" (Glory be to Allah), "A I-hamdu-IiIMh" (Praise be to Allah), Alltlhu-Akbar" (Allah is the Greatest) resptive!y thirty thre<: times each, and then saying to complete a hundred, "There is no deily but Allah, Alone, Who has no To Him belong' dominion, a"d to Him belongs (all) prQise. and He is owr a/lthing' Omllipoltnl: Saying times following th. Fajr (Dawn) and the Magllrib Prayers, "There is no deity but Allair, Alone, Who hru no partnu To Him be/ongs dominion. and 10 Him belongs (all) praise. He gives life and causes deatl!, and He is over allthillgs Omnipotent; then "aying ,even times, 0 my wrd, pro/ed me from tile Hellfire." supplications of

'"

11: PRAYER

Ayalu/Kursi (th e Verse of the Thrond. and the Sura, of

(Sencor;/y of I'ailh) and AI-Mu (the Suras of AI-Fa/a<l (Daybreak) and AnNIl< (Mm' kiMd)). Tt is al.\o desirable to rcile dlhe.e sura< three times following the Fajr (Dawn) and

the Magllrib (Sunset) Prayers.

Following prayers, it is also desirabl e to say tahlil, " rasbib.. " tallmld, "'and

lakbir" aloud,

not ChOf;llly. Tocount sayinglasbiu,'rallmld.

and thirty-three times each. One can u"" one's fingers. as thy will questioned (by AIl.h) and will 'p"ak and testify about one's deros on the Day of ludgment. H is .lso permissible to use a rosary instead of one's fingers for that purpose, provided one is aware that it by no means has a virtue over using one's fingers, Still, using a rosary is deemed detestable by some scholars, s.o, if a Muslim believes that a rosary for counting the tim es of the aforesaid dhikr has any spedal virtue or superiority, it be<':omes an innovation in religion, as is the cas.. with the Sufis who wear rosaries as necklacc," or mah them like bracd ets in their hands . This aforem entioned behavior i. not only an innovation in religion, but it is also a kind of ostentation and affectaTion.
After finishing the aforesaid su pplications of dhikr, a Muslim should invoh Allah seo;: retly asking Him for whatever he desi "'s, fori nvoca tion after pe rforming prayer and saying tho,'e glorious supplications of dhikr is mort' likely to be granted by Allah. Tt is prohibited for a Muslim to raise his hands while invoking Allah after obligatory prayers as some peopl e mistakonly do, for this is an act of innovation in ",Iigion; this may sometim .. be done after supererogatory prayer.. Similarly, A Muslim should not raise his voice while invoking Allah, so as to be nea",r to sincerity and submissiven . ss and far away from ostentation. In some counlrie., some people OTe to raising th eir voice. and hands chorally while invoking Allah after performing prayer, and sometimes the imdrn (one who leads people in prayer) invokes Allah while raising his voice and hands, and the auendants reply "Amin (amen)," raising their vokes and hands as well. Such a practice is an abominable innovation in religion, as il has neilherbe. n narrated 10 have bn observed by Ihe Prophel (PBUH) fo!!owing prayer> . be it the Fajr (Dawn) Prayer, the 'Air (Afternoon) Prayer. or any oth . r obligatory prayer nor deemed desirable by any Muslim. Shaykhu l hU.m Ibn Taymiyah said" in this "'gard:

'"
'Whoever reported Ilwt {mdm Ash -ShJJl'I deemed i1 desirable (i.e.
deemed rnising voices and hands (homily in supplication desirable)

must have misquoted him:

According to the above, we haw to follow in the footsteps of the Prophet (PBUH) and stick to his Sun"a!! (Prophetic Tradition), for Allah, Exalted b.

He, says:
"... And whatever the Messenger has given y<lu - Il1kt; "nd what he haJ j(}rbiddtlt Y"" r.!frain from. And fell' Allah; indeed, Allah i e ..e .... jn fUn"'ly.n (Qur'<\ n: AI -Hashr: 7)

Allah, Glorified be He, also says

"Ther<: has ctrllli"'Y betn for you in the Ml!S<tnger of Allah
all

acellent pattern for ""yone whose hope Is In Allah "nd the laSI daytmd {who1 remember. Allah often .n

(Qur'an: Al-Ahzab: 21)

Endnotes
1 Mu<lim (1333) [31921.

111>< Two Sol!ib." The Two Authentic Oook< "f ... I-Bukhlrl and Mu,hm. 3 18H) [214201 and Mu,lim (1 337) 13/931. 4 Mu.Jim (1342) [3/94 ]. 5 lhe Sun"" refe .. to compilation, of ,he Prophelic hadit!" cI,Mined according to the 1,lamic juri'prudential .ubjts; the main four compile" oftl.., Sun,," art AbO L>Jwnd. lbn Atl1rmidhl . nd An N o';' 6 At Tirmidhl (34134) [51515[ . 7 A!lmad (26<1.\0) {61298 ] and Haythaml mcntionl. in hi, Ix>ok MQjmQ' ,1tz.,w,nd (Th. Cclltio" of Addition"/liadith,). d mad it haM" bad/th (101108). 8 Ibn J::!ibb.n (2023) [5/>69]. 9 Ab':' DlwUd (S079) 15/200 [. 10 M.wim (1351) [3197]. 11 V<= No. 255 of the SUr.> of .... 1 Baq.r.h (th' Cm,..), Chapter No. 2 of the Qur"n. 12 Ch.pter No. 112 ofth<Qurh. 13 Ch.pt.r No. 113 of the Qur';\n. 14 Chapter No. 114 of the Qurl n. i .... th. la.t Ch.pt., oflh. Qurln. IS An N,,;\'1 in hi, boo\; 'Ama/ A/r ..,,,, Wa) lAylah (Suppli .. tion. of Ihe Day and Night) (100), Al I awinl in hi. book ,\IM" "jam ",1 Ka'l, (n.., Great Le."",,) (7532) 181114].nd Ibnus Sunnl in hi. book 'A",.I AI Yawm WaHaylah (Suppl".hon, of the Day a nd Night ) I 124).

'"

It PRAYER

16 Al-I.Mtlnl in hi' book AI-Mu 1"'" A/-Kabjr (Th. Great l.txicon) 733) 1)18) M I
17 AbIi Dj,w"d (1 52) f2l12n AI-Tiflnidhl (2908) [5117 11 .nd An-Na<li'J (1335) 12177 1. 18 Tahlil: &tying, ' U IMha i/lallJh" (i. o. Thor.;, nodoity but AII.hl. 19 Ta,bifl: Saying, Sub/.tdn-Al!.lh" (i ,e , GI<>ry t>e 10 AlI ,h). lO Taflmid, S.yillg AIaarndu -lilMh" (i .. P",;5c l>< 10 AlI.h) , II Saying, AlldI,u_At..,r" ii-<- AII.h i. ,h. G",.""I. 21 5<., 'Moj"''' 'ul Falilwd' (2l/5 11).

CHAPTER

Voluntary Prayer

should know that our Lord, Glorified and halted be He, has ordained

voluntary prayers, side by side with the obligatory ones, as a means for His servants to draw ncar to Him. Performing voluntary prayers is wnsidered among the best means of bringing oneself "earer lO Allah. It ranks next to

jihad (fighting or striving in the CaUM" of Allah) and seeking knowledge, for
the Prophet (PBUH) always drew himself near 10 Allah by means of voluntary
prayer< as he (PBUH) said:

on the right cUIl'se and (know thM) ro" will "0/ be able 10 do all good acts: and know Illnr the best of your (good) deeds is

prayer:'
Prayer combines different acts of worship such as reciting the Noble Qur'an ,

bowing. prostrating. supplicating Allah, being humble and submissive 10 Him, imploring and glorifying Him, declaring His greatness (by ,aying lakbir), and praying to Him to confer Hi, blessings .. pon (he Prophet (P IlUH).

".
Generally, voluntary prayers are of two types:
times of

lk PRAYER

The first is called "regular supererogalory prayers, as they have specified

and the second is callM "non-regular supererogatory
pr.)'C'u," whose performance is not restriclffl to certain The forst type of voluntary prayers has SOme l ubestego ries of wh ich some a", more st rnsed than others; the most stres$(d of them arc the Witr Prayer,' the Tar<lwlli Prayer, ' the Prayer for Rain, and the Eelips .. Prayer Each of th ese p",yen; will dealt with sepa rately in d eta il in the following chapters, Allah willing.

Endotes
! Ibn MJj.h (277) [1/1781; Ahmad(21278 ) [51277 j and AI-Hlkim. AIHlkim S... ded ita.

amh<ntic, and Adh-Dh. h. b, waS of tilt som. opinion.s lh.t of AI-Whim. Al-Alblnj .1"" groded i1 u . "th. ntic in hi. book "Wili"1 i.l",i' '(952), 2 Wi/r fuy,r: " ,upererogatory prayer con. i,ting of on <><Id of (on<, thr , five, nine, d""en or thirt"'n) and il i. performed .ny btlwccn the 'lshJ' (Night ) . nd the Faj' (D.wn) Pray .... J The TarJ",Ib. !'Tore"' SUp""''''S''tory prayer performed the ' IsM ' (Night) Pr.orer during the month of R.m.llln ,

.ft.,

CHAPTER

WitrPrayer
let us start with the Wit, Prayer since it is important, as it is the most stressed voluntary prayer, and sOme scholars are of the opinion that it is obligatory to p"rfofm it. Generally, the act of worship whose incumbency is d isputable is more stressed Iha n anyather act which is agreed to be n ot obligatory. Muslims agree on the legality of the WilT Prayer so it should nol abandoned. The testimony of Wh<l<:'\'eT insists on leaving th is prayer is not to be accepted . lrn a m A!!rnad say... 'Whoever abandons (performing) the Witr Pmyer is" bad man whose leslimOlIY is no/ 10 be accepted."' Ahmad and Abii DawUd relate as mari'" (t raceabl e) b.adith that th e Prophet (PBUH) says:

'WhaevCT does not perjorm the IVitr Prayer does not belong 10 us."'

'The Witr' is the name of the rak -"h (unit of prayer) separated from its preceding rak 'ahs, or three, fi,'c, seven, nine, or eleven (continuous) rak'ahs {performed with only one final taslim ),If these rak 'ans are separated by two or more TQslims (final SaMms in prayer), the Witr is the rak 'ah separated alon e, The time for the Witr Prayer starts immediately afte r the 'Ishcl' (Night) Prayer and continues until dawn, In the Two Snhrbs, 'A'ishah (may Allah be p leased with her) says:

11; PRAYER

"Allah's Messenger (P8UH) performed the Witr Prayer at different nights at various hours extending (from the Night Prayer) up to the last hour of the nighC'

It is slated in many andl/hs that the time of performing the Wilr Prayer is the whole nighl except lime before the 'IsM' Prayer. If a Muslim is sure to wake up lale al Ihe lasl lime of t he n ighl. it i. d e,'irable for him 10 the Wilr Prayer then; however, ifhe is not ,ertain (to be awake at this lime). this prayer before going to bed as recommended by Ihe he should Muslim on the authority of Jabir (may Allah Prophet (PBUH). be pleased with him) that the Prophet (PBUH) says:

"If anyone of you is afraid Ihm he may Mt be able 10 gel up al the

end of the night. let him perfm-m the lVitr Proyer and then sleep, A/Id if he is confident of gelling up mid performing prayer al nighl, Ihen al let him perform il al tile end of il.jor the recitation (of Ihe Ihe end of the nighl is wilnessed (I1y angels). which is beller:' The Wilr Prayer Can be as short as one rok'ah (unit ofpraye,) according 10 the lladilhs (related 10 this ruling) and as narrated from ten of the prophet's Companions (may Allah be pleased with them all). Yet. it is desirable to perform the Sha[ < \>efme the lVilr Prayer. The mk 'ahs of the lVilr Prayer can be as as eleven or thirteen, Ultering laslil1l at the end of every two rak 'ahs and the IVitr with a single rak 'ail. Imam Muslim rdates that' A'ishah Allah be plused wilh her) narrates: "Allahs Messenger (PBUH) ",sed 10 perform eleven rak ' ahs at nighl. performing Ihe Wil, wilh a Single mk 'ah'" In another narration, she says: "... ullering lasl!m <IIlhe e"d Ihe WilT wilh a single one,'"

of every two rak'all. and performing

Moreover, a Mu.lim is permitted to perform eleven continuom rak'ahs, with one Ta,hahhud in tenth mk 'ah and anolher Ta.hahhud in the eleventh. and then end his prayer with Im/im, Al w , he rn"y pedorm eleven continuous ruk ' ahs with only one Tashallnud in the last one (before ending his prayer with Inslim), Yet, the first way of performing the Wit. Prayer is more desirable. Besides, a Muslim is permitted to nine continuous ,ak 'ahs, with a Tashahhud in the eighth mk 'ah and anoth er in the ninth, and the n end his with lasi!m. He also may perform Seven or fiVl" continuous mk'ahs. with one lilsllahhud in Ihe end "(ter which he is to end the prayeI with laslim. Umm Salamah (may Allah be with her) narratcd:

Ch'p,e, 12: WilT ""'yet

161

"Allah, Messenger (PBUH) used to perform the Wit' witl! five or seven mk 'ahs (units of pmyer) without talking or uttering tMlim between them: '

A "'''y 10 perform the Wit. Prayer is 10 perform two rak'a"s and s.ay taslim then perform a single (Iasl)

Tt is desirable 10 = it., the Sura of AIA '1<1 (/he Most High )' in Ihe first mk 'ah, the Sura of AI-Kilfirun (the Disbelievers)" in the seco nd and the Sura of AI-Ikhldl (Sincerity ofFailh)" in the third,
il became evident that it is permitted 10 pe rform thirteen, nine, seven, five, three, or one ",k 'ah, yet the highly desirable is to perform des irable is three .ak'ahs, buI it is suffICient to eleven .ak'ahs and the perform only on e mk'ah, In additi on to this, it is desirable to recite qunUi (invocation) after rising from bowing in the last mk'ah, invoki ng Allah and sayi ng the following supplicat ion related about the Prophet (PBUH):
'0 Allah! Guide me among tl,ose You Ilave guided" , "

Endnotes
I S= 'Majm" 'ul Fntdwd' 12JI127, 2S}I ,

2 Ahmad (%78) 121443 lancl AbiI

(1419) 12/871_

J Al_Bu'Mri (9%) 121626/ and Muslim (1734) fJI167 /.

Mu.lim (17&4) 131277/ _ 5 The Sho[: l! g.nc,. lly ... fe" to .ny prayer cons i.tinS of . n .ven number of mk 'ahs . nd it pm icul.,l)" r<f<t1 to th< even number of rok'nh, p.,-formro Wore the fi n.1 mk' oh of the Wir, Prayer. 6 Mu,lim (! 131259 /. 7 Muslim ( 1715) 131259/ . S An_N.d'! 1;{l66/ and Ibn (1192) ! 21551, 9 Chapt" No. 87 of tll. Qur'1n, 10 Chapt.. No. 109 nfth. Qur'ln
I I Chap''' No.. 112 of th. Qur'an,

!lAb<! D;\wi,d (1425) 1219<> 1, At Tirm idhl (46.') 120281; An N l (J 744) /)12751 and !bn (1178)

CHAPTER

Tarawih Prayer
The TnrJwill Prayer (Nightly SUJ>w:rogatory Prayer during month of RarnadAn) is among what Prophet Muhammad (PBUH) has ordained for Muslims in Ramag,\n, and il is a st,.."sed act of the SUMMah. It is called which meanS in Arabic ' intervals of relaxation: because Muslims used 10 take an interval of relaxation aft .., eyery four rak 'has ' of the Tnrdwiil Prayer as Ihey used to prolong the prayer. It is more desirable to p"rfor m the Tardwlb. Prayer in congregation in the mosque, as the Prophet (PBUH) led his

Companions in performing the TnrJwlb. Prayer for some nights then he s\oPP"d
for fearth.! it (i.e. the Prayer) might become. burden on Muslims. In the T....o S.ahibs. . Nishah (may Allah \)., plea.,ed with her) narrated:

One night, Allahs Messenger (PBUH) j1rformed prayer;n the mOM/ue and fOme followed him . The next night he allO performed pmyerand loo On the third Or thefourth l1ight, mo", proplt gmhered, bul Allah, M ... (PBUH) did 110t co", . out 10 them. In the morning he said, '1 saw what you were doing and nothing butthe ftar that it (i.e. tht prayer) might be enjoined 011 you, stopped me from comil1g to you."'

".
or
nation has accepted nnd followed this

11: I'RAYER

In the narratiQn Al Buk/tl.rl rh" words ", .. mld Ihl1l in tilt month of RlUMaW1,, ",e", added. h is well -known that the Companions the Prayu the de.th oflhe Prophet (PBUH) and the Muslim
The Prophet (PSUH) U)'5:

Whwr sftlnds pro"",) will, Ihe im6m unlil ht finishes pruytr. (lite u,,'OnJ for) flll IM night will M ffforded for him ....
The Proplll"l (PIIU H) 1150 says:

"1VIwt.-er performs prayer <it/ring the ";gills of Raml1liil" fa ithfully oul of s;nc<',... faith mId IlOpingfor Divine re",t".,1 (nol for showing off), all his paJl SirlS will be forgiyen."'
(RdatNl by and Muslim)
Thus.. pffl"orming the Tardwih PraY'" isa stated ($lrusedJ act o f the SII""ah

that a Muslim should nOllea"".

Co .. cem ing the .. umNT of mJ;"oits {units of pl'1lyerl fJ<'rfon=d in this p .... yer, nothing definite i5 narrate<! about the Proph et (PBU Ul and hence Mus lims a", to choose. Shlykhu l-h];\m Tbn Taynliya h "" id,

Muslim Cd " perfMm Iwc"l), rak'a/o$ (o"n l/oe TardwiiJ. Pm)"'r) according 10 opi"io" Ofl/lt Hanball a"d SMfi'/ &/0000. thirty six rnk'nhs with 'WJrd 10 tht MMikl School, mkahs. ",. IhiTt"". Thu$, all is good a"d" Mu slim "", peTform mOTIt or less mk"h. lUtoming /0 Iht (/0"8 or shorl) lime of his minding reeiting
"A

tht QUTfln."'

When 'Urnar (may Allah be pleased ,.-jth him) gathtm! MU51ims to fJ<'rform the T"r<lwlh Prarer in con gregation behind Ubayy Ibn Ka ' b, the pt'rformed twenty mkah. Some of the Companion5 u5ed to pt'rform more rak',,/,s and oth er performed len. So, there is no defi nite text ",lated about the Prophet (PBU H) ddermining B ctrtain of mk 'ohs to be perfonned in the Tanlwlh Prayer. Many ;mdmJ of mosques perform tht T,,"'wlh P.... yer "'thout paying attention or tn.nquil whi le bowing or p...,.I .... llng. !'ttling In.nquil i. an integntl pari of prayer IUId a Muslim must payatlnlTion while standing before Allah, be He, and learn from Ihe Words of Allah (i.e. the Qur';\n) while they are being recited. Of course. I Muslim ca nnot fultllllhis when performing pnyer with detestable haste. IT is mOre befitting 10 fJ<'rform len rak 'a hs in a state of tranqui!Jty and recit. the

IM Noble Qur'an for a long than to perform Iwenly mk 'ahs with detestable haste_ is because the es.sence o f pr .yer is to turn one's heart 10 haltw and Ever Majeslic be He. Verily, a few mk'uhs (with tranquil ity and refil"Ction ) outweigh so many ones. Also, it is better to recit e the Qur'an with measured recitation than rIXile it with haste_11 is allowable to be quick in reciting the Qur'an provided that no letter is negicctw since it is prohibited 10 neglect a !encr for the sake of quick recitation. However, it is good for an (in congregation.1 prayer) 10 recite the Qur'an in a way that benefits those performing behind him. Allah dispraises those who recite the Qur'an without understanding its meaning as Allah. Exaltw be He, reveals:

"mollg lhe", are rm/dln-cd one. W/IO do 1101 kllow tile except I illriulgellce ill} wishful/lJink111g, ,." (Qur'an: Al -Baqarah: 78)
The verse refers to Ihose poople who recite (the Book) without understanding its meaning. Allah has revealed the Qur'in for Muslims 10 unders land its meaning and carry out its rul ings, nOI ol"lly to recite il. S<lme imo1ms of mosques do not the Tarawiil Prayer as it should be perfonn ed, for they recite the Qur'an IKl hastily that they violate the sound reciting of Qur'an. Moreover. they d" not feel tranquil while standi ng, bowing, or prostrating though feeling tranquil is an integral part of prayer. Furthermore, they may only a few rak 'ahs (units of prayer). Thai is, thme imJms mmhine many detestable acts which are on ly a few rak'uhs, shorteninglhe time of pray", and reciting the Qur'an in a bad way. Thus, they perform worship h.-edles.sly. They must fear Allah , establish their prayer weU. and not deprive themselves nnd those (performing prayer) behind them from the Tarilwih Prayer according to the legal way'. We invoke Allah to guide all Muslims to success.

Endnotes
! Th< Tard will P"Y"r;. to b< p<normeJ in two mk '"1,, ."",,;,,,,11' the u m" Tal,oii"d (lh< Nighl Vigil V",)'.r). SoOI< of '""""l"0> wt.o .... oot wdl -"<fs.d in Fiq/I

(I,lamic ]urisprmknco) m. y tW u y ws/im two mk'ah, in Ih< T",nlwr/t Or T.majjun. which i. wrong .nd con1",dictorl' to the Sch"b", , t. te rh .. whoever ".n,l, to p. ,form . th ird ,ak '"h in th. or Tahajj)1 is the same., h im who (mistakenly) .l.nd. to perfor'" third ",I:'dh in lh< Njr (Dawn) Pro)'", (.,hieh eonsists only <>f lwo ",. "hs). 'T h"" his pr'.r is invalid , Sheikh' AW"I-' Azi. lbn Bb (mal' AII.h n,,,,, m<r<y on him) n.. compos<d . r<ply to thos< p<opl< in which he shows their fault ,

'"

1 AJ.il... klWI (1129) 13/141ond Muslim (118(1) 1)12831.

1 Ab6 IwQd (ll7S) 1U71]; Al-Titmidhl (1105) 1)1169); An_NuIo' ( 1J63112l9ll_rwl lbn Mljab ( 1)27) rUl22]_ AI BuiJllrl (J7l [111241 and Mudim ( I n6) 131281[. S Sre: ;.I/AkhMr iI/ '/I",;"..m min AI /,Uui,.,nlr AIr-..,hl"w.' wrium by Shlykhul.

Is/Im Ibn TlI)'IIliy>b, 6 5om< of the ; ... d.... of mooqo.. rai ... tMir ""k.. in

of Ihe Qutln ... <in3 1oud'p<.keTJ, Ihu . they cool...... Ih. r<t>\"" perM' mlns ","ye' in O!her ""'"I""" thing which I, not ptrmi .. ibl . Sh. ykhul. b ll m lbn Tuymly. h .. id:

"If ti, t'" is anyone ",dting the Qur,l" wI,ile the pwplt are performing he should no! mist hi s wia in a "'''Y 111,,/ may suptrtrogatory disrmc"hei, allt tl/ion. This;s MIlUSt rht Propltt/ (P/JUH) CIlme ou' /0 his Companions while Ihey....,rr pn/orm;ng prrt)'u in Iht mosque and .aid to Ihtm, evrryvne is f olllillg hi, Lord, w In 110 "lit' ofyou mjK his voice jn rrolaliOIl over afhers.' 5om< of ' hr imdm. of "',,"',.. In h.... while tt<iling tI>< Qurln in th<

of,.,"

Toud ...1/r Pn,.... in ordrr 10 6n w. ...:It;"g oIl .ht Qur 'ln by tht bqinruns oftht Lat t... da,.. 01 Rarrudin or by tht middk oI.htrn t.ht !;ut .... da)" of 1t2ma!I1n1. Whom finilhn .1It Qurln. lit Inon IIw mooqK ond .rawls.o pnfonn Urrrnoh (1.Qo Pi1grlmaF) Inving 1!\OIIIer imd", in .. of h im woo Imf 11()( be fi. ,o undonalt< IM dutie!; oft"" imd",. Thi' i$ . gfl'll\ mi$tlkt liul Mllts lilt duty No i......mt<ltQ un<ltn. ko. which i. I..ding tho peopI< in pnyer until .1It end of Rlmallln. Doing hi. duty (i .. ludin8 the pwpk in pray..-) I. a duty upon tilt whilt ptrfonning .V",,,,h i. only 0 oc,. Thu . it is 001 right to .\>andon duty forth. oak.: of 0 ""Irablc oct. Thl. is " ' ying at hi . mosque to ptrform the duty lit i. chargod with it thIn performin! .V",,,,h. 5<>me 0111t. I",Am tart .... <>rt.ning the tim< of pnyer and the when they fin i.... ri.ing tilt Qur'ln. Thty do thi> in tl>e 1111 night. .. Mm &I"< .1>e nighlO oIem.anclpatlon from the Htllfirt. 0$ If thtse Im.tm. consid<r that what it meant from tlw: Toudlo'l/t Pnyn and T"""ffiI (Night Vi&i1 Pn)"rl) is only 6n .... ;"8 ,he ""i"lion of.1>e Qur'ln no! <pending lhew l*$Kd niJh" In mftding for !"")"rI. MlIowin8theSl<mnoh oItllt Prophet (P8UH) ond Kdinfl IO tIK oxril ofthtse nigbtl. Thil iu $ign oI .hcir itOOm>Ct, which show:. their hdl........ 10 am oI.....,....ip. W. aIt; Altah to m um them to wIw is right.

,,,,A,,,

1>,,,,,

It.

CHAPTER

Sunnah Rtitibah: Prayers Performed along with Obligatory Prayers

You should know, my dear Muslim brothers, that a ,uMnah ratilmh (a ",gularlyobserved supc1"<'rogatory) prayer ought to performed and it is detestable to ahandon it Vo'hoever heps leaving the sUMntlh rdtibah commits a sin and, according

to some Im;;ms, nullifies his uprightness be cause his leaving such worship implies
,.rel=ness and we.ko. in hi' faith There are ten mk'ahs (units of prayer) (or twelve according to some

scholars) considered as sunnall rJtibah prayers,

.:. Two Talc 'ahs before the Zuhr(Noon) Prayer(or four mk 'ahsaccording
to some scholars) .:. Two rak' ahs after the Zu/or (Noon) Prayer

".
-:. Two mic after the MaghFl'b (SulI!.rlj Pra}'('r
.;. Two rol',,!.s after the 'hhd'( Night) Prayer -:- Two "'/c'''''5

11: PRAYER

the Fajr (Da wn) Prayer

The proof of these aforementioned sm,na" ,<11;""" (resularlyoburved pmyers is the a",Urll reported on the authority of !bn . Umar (may Allah M pleasrd with him ) woo $llid:
"f f!'manbC" .en (su{>n'mJg01oryJ mk 'ahs from A/lDhs Messengu (PBUN). (He uud /0 two mlc'ah. M/ort r/'t Z ..k, (No(m) and two rak 'nhs ajier it, two mic "ails after rht Magllrib (Sunut) Pmycr in hi, houu. IInlllwo mk 'ahs aft" the 'IsM' (Night) Pm)'ff in his house, and lwo ahs INftJrt Iht Fa]r (Oa ... ,,)

,,,/0:'

Pm)'ff and al l/,a/ rime nobo.ly would en'" the houst of lire Prophd

(PBUH). /J.lljiah (the "'ifo of tht Prophrt) told me r/uH when tht
pNIy<'r caller (",,,ruin) prono .. "w/ rilt pm)"!' call (adlrdn) 11111/

the dawn bt>gan rak 'ahs."'

/0

brrnk, the (lIlt Prophet) umf to perform ''''0

(Related by Al-Bukh1r1 and Muslim)

In S,/lI1.11l Muslim (MIlslims AW/'mr!( /;look of Hmlith), ' A'i.hah be pleased with her) 5;lid :
"Htfore the Gill" (Noon) Ihe Prophet (PBUH) ustd 10

Allah

perform four rnk'ahs;n my Ihe" he would go oul and lead /l,t in ,.ruyer. rUm cornr in mid ptr/!>rm IWO rnk '/lUs."' This badi,U implies Ihat it is more desirable 10 pt: rform th e sumlak rat!b/lh prayu at home Ihan to pc:rform il in Ihe mOS<J"'". for Ihe 5;lkt of 50nK bu.efilS, ,u(hu:
Kping aw..y from onentalion and sdf-conceit and WQ"hip fmm the eyes of

aCIS of

l'trfection of 5ubmissiveneos and sincerity (to Allah)

Mainlainillsthe house, where pra)'eT is perfor med,through remcmbnme of Allah and pra)'l:r which causes mm:y 10 upon the people living therein, and keq>s Satan away, The Prophn (PBU H) says:

"Perform 'OmC a/your (supcr<fogatory) ,.rayen at Irome, and 110 HO/ rour housts <u gravtj..J

",
The most stres.sed of the arorementioned sU llnah rrlriball (regularly observed prayers are the twu rok'alrs (units of prayer) t..,fore the Fair (Dawn) Prayer, for' A:ishah (may Allah be pleaSC'd with her) !oays:

Prophet (PBUH) "'as puformingony rAk "alls Fajr

MI'U

more rrgumr and JItlrticlllnr in rlllm two

(Related by AI-lIukMr1 and Mu slim)

The Prophet (P II UH) also said:

"The t wo (supaerogtllory) rak'nhJ of lhe Flljr Prayer an betta
slum the world IInd (flll) Ihal il cOll/aills:'

these IWO rak"alrs before the Fa)r Prayer as well as the Wir, Prayer both in residence and 00 journeys' , On journeys, it is not narrated that the Prophet (PBUH) pe rformed any pnyt'l'$ (s.",,,ah Id/iooh) other than the two "," '"hs Wort the Nj. Prayer and Ihe WilT Prayu. When Ibn ' Umar (mal' Allah be with them) was asked about the supererogatOfl' of the Zuhr P rayer, he said,
" Were 1 to perform $IIpererogatory pra)",r, 1 would IUlvt (o mpleud

So. Ihe P rophet (PBUH) use<! to

the obligatory proyer (jor durjngjou"'ey. j, not tlsktd to supererogtltory tlnd ht js to s/lorle" obligatory

Bnio:ks. lbnul ,Qayyim (may Allah Iulvc mercy on him) Slated:

"On j<lu"'t)'J, i/ is tI practiCf' of Ihe 8uiding Sunn.vr of the Prophtt (PBUH) that he uud to perform obligatory prayers Ottly, 11 js MI narmted alxmt Mm (PBUH) Ihat Ire performed, 0'1 Iris journeys, any regularly-obstrwd supereragmory praY"' otiltr than rhe two raJ" ohs I1tforr: IIot F"jr Prayer a"d Ille Wilr

[I is an act oftht SUllllah 10 make the t wo mic 'MS the filjr{DaWIl ) light, u ' A'ishah (may Allah bot pkased with her) narratl:
"TIoe Prop/let (PBUH) uud to rnake tile two rak'ollS bi:fore the Fajr

Prayer Ye,y light:'

It is also an Kt of the Sunn" h 10 recill the Sura of AI-K6firr. .. (11,e after the Sun of AI-Ftllibtlh (IM OpeningCh"p'cr of the Quran) [n the first ...k ' air, and the s..tra of A/-/khMoI (Sinarily of filit!!)" in The Prophet {PBUH)al$Oused to recite the vtrst, "SIIy, / OHlievers/, 'Weh" ....

'IQ

n: PRAYER

I>tlltwd in A/I",. IUld .."",,11,.. bUll rtvtaltd to u, .. : - (Qurln: Al- Baqarah: 136) in the first and Ihe ve=, '0 hopl, "flhe Scriptu n, COme / 0 "word IhM Is ,qul/nble between uSl/nd mu . :" Alu . lmrAn: 64) in th e second ral;'all.
Conceming the ''''0 supcr.. rogalory mk'alrs aftn th.. Maglrri" (SunK!) it is also an act ofth .. Su ..nah to rec:ile the Sura of 1t1-K4finln after Ill. Fdribah in the first mk 'air. and th., Sura of Al-Ikhldt in tht solld AI -Bayhaql, AITirmidhi and OIhercompilns of Had"", related thatlbn Mas ' ud said:

"/ ,anno/ coum (1/"

of rimes) Ilrt/m! A.1I1l1l.

(PBUH) rfcitblg I/It S,,,,, of A/Ko:Ifirlln and the Sura of AI- l khl<ll in the two (supererog'dory) rok' ,,11. after Ih e Maghri" Prayer and

the 'wo (supercroga/ury) mk 'ahsl>efort til e Fajr Proyer:"

If you miss any of ,h.. aforementioned supcrerog;uory p"'yers (of ,u""uh nlt'''''h). it is an act of the Su""ah to make up for it This also is to be done with regard to the Wit. Prayer. for it is an act of the Sunnuh to make up for it during the day, as the Prophet (PBUH) made up for the two supererogatory raJ; 'uhs bdorc the Ftljr Prayer along with the Fajr (Dawn) Prayer when he slept and could not get up to perform them ", Also. it is narrated that when the Prophet (PBUH) was (50) busy that the two supererogatory rak"'ails before the Z."II' (Noon) Prayer, he made up for them after the (Afternoon) Prayer", So, aMusli m c.n makeupforthe rcstofsupc rerogatory prayers by means of analogical deduction. when missing any of them, The Prophet (PBU H ) said:

"Iftmrr1ll' OVf'nIJn and mwes Ihe Wilr orforgets it. he may pt:rfOrm
il

whe" he wakes up IN when ht rcmtmbr/'$,-" and At -Tirmidhl)

(Re1atro by AbO

The WilT PraycralollS with its pTc<:ed ingShaf are 10 be made up for. when mi=d, a. stated in Sallrll Mu.lim (Muslim; Autllen/ic Book of tladrrh). on the authority of' "'ishah (may Allah be pleased with her) who .... id:

W/uon sleep or /NIIn ow:'powaed the Prophet (PBUH) and Ire could nOl perform the night vigil supercrogatory prayer, he usM to pt:rfOrm twtlw: /"Ilk ' ahJ (unilS of pro)Yr) during lire dO". ..
So, a Muslim ought to keep the aforementioned J,,"noh r<ltibah

(regu larlyprayers to follow !he excellent pattern of the Prophet

(PBUH) as

Allah says:

/ra, ("'"i"ly YO" in M al....gn of Allah .... uulltll' p;lUtrn for ImYO"t "ape 1$ I" A/lalr ""d the /,.., doy IlIId {wlral rt'Hltmbtr'f AI/..h Ofttll.
H

'"

21)

Kfcping in

sUp"",rogatory prayers compensates for any fault committed

bylhc lord (10

in the obligatory Pral"'rs.. as man is fallible and nttds to comlJ("nsalc for his faults. Hence. a Musl im should nOI nC'Slffi this sunnllh m/lIMit as il will mull

MUiJimon the Dayof

R6Urm:lion). Likewise. along with CV<'ry obligatory ac t o(WQrship. Allah hu ordained I 5upererogatory let of the Jame type to rom pensate for any faults commined in tht obligatory act of wo rship, Le. Praye r. FUling, Zakdh and Haj) supe rerogatory acts o{worship. No doubt . th ese (above-mentioned) ordinan ces are (avon of Allah upon His !;CrvanlS. Allah has va ried His ordained

aC of worship in order 10 IS in His S-:rv:l11IS and rem""" from them Ihei r misd<ls. We invoke .... Ila h to grant us success in that Him. Vmly. He is Heari ng Responsiv.: losuppl icalions.

an

Endnoles
1 (1 180) 131751 od Mu, lim ( 169 5) 131252].

1 Mu!lim (16%) 13/1531 . nd AtlIukhl rl ( 1182) [31761, 3 AIlIukhS,\ (432) 1t1M41 and Muslim (1 8]]) [)lJ03I, 4 AI BukhSTI ( I 16'J) 1.lJ59I_nd Mud'm (1 610) I)lH 81. S Mu!lim (1 685) Iln4al. (, Th;' was m<ntiontd by Ibnul .Qayrim in his book Ht_fi<T)" and thi./lpdl,h was mat.,.! by AI II<JWrl (1159). 'Ab<! (I 2ll) 12IISI.
8

(l'1oMsionf fbr IItt

S: "Zoidul.l!/" 'dd (Pro"; j/O" , fa r Ihi Ik,mft<T)".

, AI Aukh:lrl (1171) 131601a nd Mudim (1631) 1312471. 10 Chlpl.. No, 109 oflh. QUIin . t I Ch'pl.r No. III of Ill< Qur'Sn, 12 At Tlrmidhl t) 121296), AI . lI o)'h.ql (4878) IJI61j.r>d Mu"lm (1 687) 1312491. 1J M ... lim Cl SS9) 13/ 1ll91 14 AI llukhSf1 (I ll3) 1)11.161."" MwJim ( 1930) 11/l!;8). 1S AbQ (143 11 12193). AI Tirmklhl (464) 111330) and Ibn Mljoh (I 188) (1/531_ 16 MwJim (1736) 1)12681.

CHAPTER

Duhtl (Forenoon) Prayer

You 5hould know, my Muslim brothers.. that are many badlllu pertaining 10 IMJ2ub.II Praytr. In IM Two Sahibs, Ab\! HUTaynh (may Allah pleased with him) said:
"My/riend (j.e. Prophet)adl'iud me la do thne Ih,ngsond 1 mull /101 leave them until I die (und thty art) 10 fast IhTU days ewf)' month, /0 perform the Dubd Prayer. Ilnd la per/ann Ih" Wil, slu:ping.-
Also. AbU SOI'ld (may Allah b<:
fllflt Wl said, 'He will never give it

witll him) narrated:

"The Prophet (PBUH) u.ro 10 perform thlQub.1I Prayer ($0 regularly)

up: Ilnd sometimes Ill' completely

it up ul1IiI we said. 'He will never perform il again:"

The Qub.6 Prayer can b<: itS short iI.lI only two ,ak 'ahs (units of prayer) as IM Prophet (PBU HJ says, ... Ihe two rak oaks of tht QuM Prayer.. : in the aforementlon.ed alldlth on the authority of Abil Hurayrah . Besides, Ab.:. D1wild

related on the auth ority of Anas (may Allah be pleawi wilh him) that the Prophet (PBUH) said:

'"

It PRAYER

ofprayer 11ft erfl nish ing the 5ubb. (Mon! j ngJ Prayer un,;l he performs Ihe two rak'ahs of/he I2uM Prayer. sayblg nothing but what is good. his ,;1Il will be forgiven even if they are
more thnn the foam of the sea:'

"Ifanyone S;15 in lIi s

(Related by AbO mwild)

Th r

Prayer can
with her ) said:

as long as eight rak 'ails, for Umm Hin;> (may Allah

'On Ihe day oJlhe Conq"cst of Mecca, the Prophet (PBUH) performed eight rak"ahs as the ,QuM Prayer."'
(Related hy the Group of Compilers of Hadith)

[mam Muslim
wilh her) thal :

related on the

of' A'ishah (may Allah he pleased

"The Prophet (PBUH) used to perform Ihe Quad Prayer wilh four mk 'ahs and somerimes he used 10 perform as more rak"ahs as Allah
The time for the DuM Prayer begins when the sun is abOl,t a spear's length abo"" the hor;wn and it continues UEltil the sun approaches the meridian. It is desirable to delay it until the sun has risen high and become hot. Im;!m Muslim relates that the Prophet (PBUH) said,

"The prayer of those who are penitent is to be performed when the young (wcmud) camel feels Ill e heat of tile SliM,'""
That is. when it becomes so hot that the young (weaned) camels kneel down because of Ihe heal oflne sun .

Endnot es
1 AI l\ukh1rl (t 178) 13/731 a nd Mu,lin, I I 669) 13/241 ]. 2 Ahm,d (476) 1liJH] .nd '\1' Tirmidht (I 172) 13/2 I I 3 AbO DlwOd (1287) 111431 , 4 AI-Bukhlri ( 1 103) 12I746j,M usHm (76l) 12I252j; Ab;' Db'M (1290) 1 2144 ), An _N .. l1 (21S)i I I I 37 ] and lbn M1j. h (6 14) I I 0-10]. S Muslim (1660) 13Il .l6j. 6 Mu, lim (1743) (3127 I I,

CHAPTER

Prostration of Recitation

The of recitation is One of the Prophetic practices and it is thus call ed as it rdates to the re<:itation of the Qur'an. It is all act of worship that is ordained by Allah and His Messenger to be done when recit ing th e verses of the Qur'An or listening 10 them, as a meanS of drawing near to Allah, mbje<:ling oneself to His Majesty and showing <lIbmiss;,,,,,,... 10 Him.

This act of prostration is enacted as an aCl of the SUllnoh (Prophetic Tradition) for both the one who recites and the one who listens 10 the Qur'an. Scholars unanimously agree on its legality, rbn . Urnar (may Allah be pleased with him) said:

'When the Prophet (PBUH) recited a sura of rhe Quriln Ihal corr/ains the pros/rati oll, he would prostrale and we would do th. same and Some of us (because of the heavy rusl,) could not find a place for prostration."'

by AI _BukMrl and Muslim}

Imdm Ibnul-Qayyim ,' the great scholar (may Allah have mercy on him), said, 'Pa,;tions ofproslrfitions are what is reported to u. and ",hat is commanded for '" 10 do." That is, Allah tells u. about the prostration of His ,reature. generally or at situations. So it is enaelM, for the one who redles the Qur'in and the one who lislens 10 il, 10 aCl like them (Allah's creatu res) when recit ing or listening to the verseS of prostration. and with gre.ter reason the verses that actually command prustrating. AbU. Hurayrah (may Allah be pleased with him) narrated. as a marfu ' (tra<:cahle) nodillt. that the Prophet (PBUH) said:

'"

n: PRAYER

"WhO! Ihe 50n ofAdam (Adorn) recites a verse ofprostration and then falls down in prostration. Satan goes into seclusion weeping and saying, 'Woe unto me!' The son of Adam is commanded 10 prostrate and lie /,as prostrated, so Paradise is entitled to /,im, and 1 was cOImmmded to prostrate, bllt 1 refused, JO 1 am doomed to Hell: .'
by Muslim and Ibn T he prostration of recitat ion shou ld be performed by both the one the One listening (to t he Qur'an ), What is stated in th e mentionedll"dWI oflbn . Umar, namely 'When the Prophet (PRUH) redted
a .u Fa of the Qurlln that (ontains /I,e prostmtion, /,e would prostrate and we would do the same: proves the legality of the prostration of the one who is listening. As for the hearer (i,e, the one who is not atte ntively listening) , il is not obligatory upon him to perform the prostration of recitation . Al -

related:

' "UlhmJ" (may Allah be ple"sed with him) p",sed by a reciler who recited a verse involving prostralion to make 'UthmJ" perform proslration "long wil/, him, bill ' Ulh",Jn did not perf"'''' prostralion m,d said, The prostm/ion ,hm,1d be performed by hi", who listem
/0 i/.' . '

This act was reportffi about other Companions.

Th. suras of the Quran that inyo1>.. ve,...., of prostration are .... IA 'rdf' (the F;1"""tions). M -Ra 'd (the 7"hund,,),' AnNahl (the Bee,),' AI-Isrd' (the Night/ourney).'
Ma!)"'rn (Mary): Itl-Hajj (the Pilgrimage)," Al-Fwrqdn (Ihe Criterion), " An-Naml Uht Ants)," As-Sajdah Pros/ra/ian)." An-Najrn Uht Slar)."

.-\I-In,hiqaq (the Split), " and A/ 'Alaq (thr Clinging Subs/oncd '. Concerning the prostration in the Sura of sad," there is betwun s<;holars, whether it is a prostration of thankfuln . .. or ' eit.tion ; and Allah knows bes!.

On performing the prostration of r.ci tation, onc ,hould pronounce lakh!,

(saying, A1Mh,I-IIklm," i.e. is the Greatest"). This act is stated according

10 the badilh of Ibn 'Umar in which he said:

MeSjcnger (PBUH) used 10 m:ite the 10 uS and whel1O'ver he '"lied a verse Ilhll mnlail1s a proslratirm, he u.sed 10

say lakh!, alld prostrMe, Imd we also used 10 prostrale along with h 'm . "
(Rdat .. d by Abu Dawiid)

One should say in prostration, Subb.clna RabbiyalA '/<1 (Glory be 10 my Lord, the Most High), the same as onc says when prostrating during performing prayer. If one says. "My face has prostrated before Allah, Who created and fashioned it, aea/ed i'l i/ hearing and vision by His Power and Might. 0 Allah! Reward me for it (the ad of prostration), remove sins from me by il, reserve it for me, and accept il from me as You did from Your servant Dilwud it will be acceptable. To perform the prostration
of recitation from the position of standing is beller than p er forming it while sining.

o Muslim, you should know thatth er. are many ways of doing good acts,
W make follow them. and be loyal and faithful in both actions and

words, that Allah may re.:oru you among the happy people.

Endnotes
1 AIAukhAd (1075) (2/7 18] .nd Muslim (1295) (3175 ].
2

3 Muslim 4 All\ukhlrl (2/719) and Abd", R dq in hi.1>ook iO.l-Mulllnaj'. 'Abdur- Raulq relalN Ihe ... me aclion .boUI OI""r comp.nion ucb a . Urn ... hi. son. Ibn Ma" "d ond rbn . Abbb. :-I1.Mulllnaj' (31344) a nd 'Su"an .... (2/458). 5 en.ptor No. 7 ofth. Qurln . 6 Ch.pt.r No. 13 of the Qur'1n.

.... ,-5.Iliklnl lll(6). (240) (t 1257] .nd Ibn M1j.h (1052) (115-491.

7 Chapter NO. 160ftltc Qur"!n.

'"
a

II:PRAYfR

'Chaple, No. . 90hllt Qurln.

J 0 O>pln No.. 22 of!he Qur'll1. 11 Chaptor No. 2S of In. Qur'l n. 12 Ch.pt<, No. 27 "flh( Qur'ln. Il Chapler No. J2 ofln. Qur'ln. 14 O\apt...- No. U oflhc Qur'bl. 15 0\apkT No. 5J oftho' Qurln.

a...- No. 17oftht Qurln.

160>0ptn N<>.1I4 oflhtQurln. L 0IIp1<f No. 96 oflh< Qu.ln. 7

la Ol>ptlr NO). }8 ohhc Qurl n.

19 Ab(I D.lWlld ( 1413) 12I8S).

.CHAPTER

Non-Regular Supererogatory Prayer

The Compilers of tire SUM" that thc Prophet (PBUH) was asked which I'.... yer was most excellent (concerning reward) afler the prescriI>W 011". He (SUH) said:

"Performing prAyer in
He (PIJUH) .15Q said:

middl" of the night, '

i$ On hour in tire nighl during .I'I,ich no AlI.slim peNon asks jn 'his world and Ihe I1trtoflcr bur Allah willgron, it /Q /"',,,; mIll OWl 10 "wry "lgM."'

Moreowr, the Prophet (PBUH) said:

"All/,e...: to (tIle performance of) Ihe "igl'l vigil supererogalOry prnyer,Jor ;1 is Ihe h"bi/ of the righleQus people kfore you. V"rily. the "ighl vigil supererog<llory pmyu is (I mellnS of nearness

ISO

It PRAYER

10 AII"h "nd
(Related by

way by ",hidl sins a'f remowd and one slops

commiuing sins." '

Allah, Exalted be He, emg.tory prayer, as H. says: those who stand for the night vigil ,uper

".. Indeed, Ihey wert before dim doers of good, They used t() sleep bul liule ()f the night, mul in the hours l>efore ....n they would ask (Qur'an: Adh Dhilriyat: 1618)
Praising such righteous seryants, Allah, Exalted be He, al&O says:

"Their sides parI {i,e. they tlnse]from (their] beds; they supplicate
Iheir lAIrd in fearand "spir(l/i()n, Qndfrom ....ha! We haV\' provided they spe"d. A"d "0 soul know. wllal ha. bu" l'iddcII for

them of for (the) eyes Ii.e. ."ti.factian] a. ",ward far whn! thty used la do." (Qur'an: As -Sajdah: 16-17)
So many are the religious texts that rder to the virllle of the night vigil supererogatory prayer. Th. night "igil supe",rogatory prayer is the most excellent act of worship among voluntary prayers. This is because the night is characterized by more sec",cy and is doser to vigil supererogatory sincerity. Moreover, it is whil . people are sleeping. III addition, it in voh'cs the preference of obedience to slet:p or taking rest.
It is desirable to perform supe .. mgatory prayers at all times, exduding

the forbidden times. The night vigil supererosatory is more p",ferable than that performed at the daytime, as mentionO'd before. Th. most p",ferable, concerning the night "igil supererogatory prayer, is that it is performed at the third of the night, which is direct! y after the middle of the night until the last sixth of the night. This is stated in Stlill'b. Muslim (Muslims Authentic Book of Hallil") as a marft<' (traceable) I.!adilh, in which the Prophet (PBUH) soy.:

"The mOSI beloved prayer /0 AlIalr ;s Ih", of Dflwlld (David). He used to sleep for (the first) halfof the night, perfo rm prayer during the third of it, a"d (again) skep for the 5;;o:/h of it."'
Dilwiid used to sleep for the first half of the night to have rest .nd then set up at the time when Allah cali s saying, /s tlrere mllOne to ask Me, so tllOt I may gran/lrim wllalllc asks for?"' Then Dilwiid would sleep for the sixth part of the night to have rest 10 be folly .ct ive by the Fajr

(Dawn) Prayer. So this is the best tim" for on" tQ perform the night vigil supe rerogatory prayer. However. the who le night is a t ime for pcrform il'S the nigh! vigi l supererogatory praye r. Im a m Ahmad (may Allah have mercy on him) said, "O'le may perform the nigh! vigil supererog"tory prayer from the time ofsunset fo the break o/dawn," Accord ingly, lhcsupcrerogatory act (of prayer) performed between the' Maghrib (Su nset) Prayer a nd the ' [sha' (Night) Prayer is co nsidered among the night vigi l supererogatory prayer, but it is better to delay perform ing the night v igil supercroga tory prayer to the lasl PaIt of the night as ment ioned hefore. Allah. Exa lted be He. says.

'"'

"Indeed, the hours of/he night are m()r fl tjfcc!/ve! orw/" urrefl cc [OJktaTI and tongu e] and mare suitable f ar words." (Qur'an: Al -Mu7.zamm il: 6) Here, the phrase ""hours of the nightn refers to perform ing the night vigil sUp"",rogatory prayer afte r sleeping.
A Musl im person should intend to perform the night vigil sup<:rcrogatory

prayer and he should (set some time to) get a share of (the reward for) p<:rformi ng the prayer at night, which he should to, even though it is a little. So when a Muslim gets up (to p<:rform the night vigil supererogatory prayer), he should use the ,iwdk (tooth stick) and mention Allah saying:

"There is no deity but Allah Alone Who has no partner. 10 Him belongs dominion, and 10 Him belongs (all) praise, and He is over all/hings Omni/'fJle"l. All pra ise be to Allah, al/ glary be to Him and there is "0 deity but Allah. AI/a h i. the Greatest a"d there is nO power or might exapt with AI/uh:
He should also say:

"All p raise be to AI/nh, Wlw gdve me life after causing me /0 die (sleep) and 10 Him is the RelUTTecrion. (All) pmise be to Allah, W/l() restituted my soul back UIlIO me and made my body sOUlTd u"d permitted me /0 men/io" Him."
fo r the Muslim to begin his optional nigh t prayer with two light (short) rak 'ahs (units of prayer ) for it is narrated by Abii Hurayrah that Allah's Messeng.. (PBUH) said:
It is more

"Whe" any of you stands up at n ight to perform the nigl!t vigit supererogatory prayer, let him begi" his prayer witl, two short rakahs.' "
(Related by Musli m and other compilers of Had/th)

prayer should pronoullCe /(u/i." (ie. final salutations in p",yer) al tht cnd of every two
rok''''hs, as t ht Prophrt (PBUH ) said,

'"

11: PRAYER

performing

night vigil

The nigill vigil mk'ahs after t.....,:'

...

rog<llory pm)'t'r wo uld be performed two

(Related by the Group ofea",!,;),,1'$ of 1:1adW,)

Thus. tht night vigil supcrerogatory proyer is In Ix performed in two by reciting Ta,h"hh"d and pronou ncing ,,,slim at th . end, as it is a lwo rak'uh P"'Y""

a Muslim should ,)roInog Ih. night vigil supererogatory

p rayer when slanding, bowing and p r05ll'1lting. In addit ion, the night vigil p"'rn should bt J""rfo rm..! al one's home. S<ho b rs unanimously agr Iha! Supertrogalory 1""")"''''' are brllCT to Ix performw al ho me, as the Prophet (I' BUH) to pe rform Ih=> al home. TIlt I" ophn (PBU H) said:

... Perform (supererogtUor,J 11/ your h()mes. for /Jnl proyerof a person is which ht performs al home. e1Cupt tht compulsory (amgrrga/ionol) prayer."
Thi s is \l.tcau se performing it at home implies true dewtion. Tn perform tht forming it while silti ng with no prayer while .tanding is bett er than per The Prophet (PRUH) sa id:

*Whoever pl"forms prayer sittilrg !lnlf the reward of that ,.,IJP performs prayer while slnlrriilrg:'

(Related by AIBukM.r1 and Muslim)

h. who performs the sup6erogatory prayer whik sitting, but

wilh an excuse, will get reward similar 10 that of the ,,ho performs it whik standing. The Prophel (PBUH ) said: W},e" lhe sen-m,' (of Allah) falls ill or lr,wels. Ihen lot "'ill gtl re",am similar to ,I'lll I" grlS for good lIce/lr practictd in residence ",/in,;" good " Mlrh:" There is a unanimous agreement on the l'ermi,..ibi lity of performing suptrerogatory l'ra),crs in the sitting position though ht-ing able to perform it .tnnding. The one performing night vigil supererogator y pr.)"" .hould cnd it with lI'irra. the Prophet ( PBUH) used to md hi. 1'111)1'1 at night by performing Wilr

Ch.pr<, 17: Non.Regular Supc,crog,,,ory Pno)'C"f

'"

prayer". Moreover, he commanded, in several blldiths, that it (Wilr) should be performed". It is desirable for the one who th e optional night prayer to p<rform it befo .... nOOn. This came in the bm/lth stating: Wh""""r i5 ovtrpowered by sleeping and misses the (regular) portion (of pmyer or recitation) and he performs it in the period between the Fajr Prayer the Zuhr Prayer, it will be recorded for him liS reciting it duriHg night."" o Muslim brother, do not deprive yourself of (the reward for) the night prayer. You should get a share of it, even though it is vigil a little, for yourself that you may kp in order to get the reward of those who stand (for night vigil prayer) and seek forgiveness (from Allah) hero.... dawn. That which is little may lead you to have much ( .... ward) and do not allow the reward of the d oers of much acts of obedience, for Allah good to be lost.

Endnotes
1 MUllim (2748) [412%1 _
2 Muslim (1767) !lIDS). J (1157) IWoo]. 4 AI Bukhlri (11) t) {l122] . nd Mu.lim (273 I) [4/2&7 1_ 5 Al Bukhlrl (I 145) [)!lS] .nd Mculim (771) [31280)_ 6 MLlllim (1804) [3/296J, Ahmad (9155) 12/525] and Ab<! D1wM (I)B) [2155). 7 Al (990) 1216151. Musl im (1 745) ! JI2?2I, Ahmad (4849) [2/41 ), AMI D.lwtld (1)26) [2/55), A! Tirmidhl (4)7) [2/>00] . AnN ..!1 (1693) [21259!.nd Ibn Mijah (1319) !21lIS). 8 AIBukhlrl (611)) [10/6351 .nd Mu.lim (IS22) !ll) 10). 9 AIBukhlrl (1116) (W56) .nd Muolim (1712) [31257].

10

(2996) ]611651 .

11 A> it """ ,..,1.10<1 in Muolim (1726) [JI265j . 12 A. il W31 ,da!ed in Al Bukhirl (99S) [21628 1 and Mullim (1752) [3/2741 _ I) Muslim (t 74.) (31271).

CHAPTER

Times When Prayer Is Forbidden

We have introduced sOme of the rulings on the _,upererogatory prayers and now we are going to point out that there are '(Main times at which prayer is forbidden as narrated to have been p<.>inted out by the Prophet (PBUHj. However, there are some txceptions concerni ng this judgment.

There are five times al which performing prayer is forbidden:

1- Th e first time starts from the second (the factual) time of dawn to sunrise. The Prophet (PBUH) said, Wlle" tile dawn breaks, no prayer is to be performed except the two rak'lllls (units of prayer) of the Fajr Prayer (j ,e. the supererogatory
rak 'ahs of the Fajr Prayer)."'

(Related by Ahmad, Abl

and other compilers of Hadith)

Therefore, when the dawn breaks, one should n ot perform any supererogatory prayer two rak 'ailS ofth. Fajr Prayer.

'"

11: PRAYER

2- The second time star!! from the time of su nrise until the Sun reaches the height of a spear, in one's sight. above the horizon.
3- The third time starts fmm the time when th e sun is at its height al midday until it passes over the meridian. This lim e is known as the
lime when 'shade stop" i.e. it not increast nor dQ<:s it decrease; until it starts moving lOward the west. 'Uqba h Ibn . Amir narrated.

"There are three times at which AI/ail's Messwger (PBUH) forbade uS

to perform proyer,

Of

bury our dead

they are) (i) when the sun

begins 10 rise until it is fu lly up; (il) when the suJ1 is at its height III midday 'mtll it passe, o>,er Ill. meridian; (ill) and when Ihe.<Un draws Iltar 10 serling until il sets: '
(Rdated by lmam Muslim)

4- The fourth lime 'tarts from the time orlhe unlillhe sun selS, as the Pro phet (PBUH) ,aid:

(Afternoon) Prayer

"No prayer should be performed after the Fa,r Prayer until the sun rises, mid no prayer should be perfonned after the 'A;:r Prayer until tI le sun sets.. '
(Rdated by Al -Bukharl and Muslim)

5- The fifth time starts from the time when the sun starts setting until
it sets. The Muslim person should know that it is permissible for one to make up for missed prayt"rs at such (forbidden) times. This is based on the Prophet's b.adith:

"If Imrone misses a prayer out of oversleeping orforgetfulness, he

must perform il OnU he remembers"'.
(Rdated by AI -Bukhari and Muslim)
It is also for one to the two mk 'ahs of lawJf(circum ambulating the Ka 'bah) at such times. as the Prophet (PBUH) uid:

"Do nol p,""vmt anyone fram ,ircumambulaling this House (i.e. the Ka 'bah) and from performing prtlyer any momen! he desires by day or by Iligllf."'
(Rdated by At Tirmidh! who deems it 31ah.lh (auth entic) tJadith)

Ch'p'<f 18: Ti"", Wh<n lh)'t, Is !'om.ld,n

So this is re);'lrded as permission from the Prophet (PBUH) to perform drcumamhulation al all times ot which prayer is forbidden. Thi.' is \w,cause, circumambulation is permissible at all time!;, and SO are its two

'" '

According to the most accep table opinion of scholars. it is permissible at theS( times to perform prayer that have special causes, such as Fu neral Prayer, Mosque Greeting Prayer (which is performed On entering the mosque) and Eclipse Prayer. There are legal proofs support ing this permissibility which art wnsidered specific exceptions to the general rule of forbidding performing prayer at times. Thus, forbidding perform ing prayer at such times means that it is forbidden 10 perform prayer with no special reason. Accordingly, it is not permissible to perfo rm a superemgato ry prayer. which has no specific rtaron, at times. Further more, it is permissible to perform the two supererogatory rak .ailS (units of pnyer) of the Fajr Prayer after performing the Fa)r Prayer. It is also permissible to perform the two supererogatory mk 'ahs of the Z;uhr Prayer after performing the . A;:r Prayer. especially when one combines both Ih . Z;uhr and Prayers. This is based on Ihe fa.:t that the Prophet ("BUH) mad. up for the two supereros.tory mk ai,s of the Z;uhr Prayer after the Prayer.

Endnotes
1 Abm.d (4695) 1 2/271 There are haailh' re lated with Ihe same meaning ,uch .. Ah1l . Dl wUd ( 1278) 121401and At Tirmidhi (419) 1 212781 .
2 MwJim (1 926) 1313541 3 AI BukMri (586) ]21801and AI BukMri (597) ]2I93 I ond

Mu,lim (I nO) ]31 351 Mu,lim (1566) 1311981. 5 AM DlwUci (1894) 1213081 At Tirmidhl (868) 1312201, AnN .. i; (Sll4) [11308I.nd . Ibn M;\jah (1254) [21861 .

CHAPTER

Congregational Prayer

Congregational pm),,,r M the mosque is considered onc of the great rituals of Islam. All Muslim s.:holars unanimously agree that performing the Five {ObligllOryJ Prayers at the mosque i, a confirmed act of obedience and among the best means of drawing near to Allah . Rather. it is the greate,t and most apparent of the ,itunls of Islam.
Allah, Exalted be He, ordained that Musli m, should gather at eNt.in time" Among these times are times that take place during day a nd night (i.e. 24 hour,l. namely. the Five (Obligatory) Prayers for which Muslims gather every day and night five times in order 10 perform them. Morfflver, there is a time in every namely. the Jurn" 'ai, (Friday) Prayer. which is greater than the gathering f(}r the Five (Obligatory) PTa),e", Furthermore. there are two other times for of the Two feasts gathering in the year. namely. the gatherings for the (' lds). which are greater than that of the '''''''' 'ail Pmy .. r. as all Muslims of the town are to gather to perform them. In addition. there is a time of gathering that takes place once a yea)'. namdy, the gathering for st aying at 'Arafah . which is greater than the gathering for the prayers of the Two F<,asts ('Id,) in view of the fact that it is ordained for all Muslims all Over the world.

11, PRAYER

These great gatherings in Islam are ordain ..d (by Allah) for the sake and be more interconnected by benefit of Muslims. That is to lel of kindness, benevolen ce and mutual consi,]era tion. Another reason is to let Muslims love and show tenderness toward each other. In addit ion, these gatherings are ordained to lel Muslims know and be acquainted with the condit ions of each other, so they would visit the sick, follow th e bier, and help the It is also to show the power and interconnection among Muslims so that they can embitter their enemies, th e polytheists and hypocrites. Moreover, such gatherings are ordained to eliminate that whi ch might take place among Muslims or hatred, severing of rdationships and grudge caused by the devils from among mankind and the jinn. Hence, Muslims shall live in an atmosphere of affection and hearts will gather in rightrousness and piety. That is why the Prophet (PBUH) said:
"D<! not differ (while standiHg in prayer (ie. straighten your rows):

otherwise

hearts will differ,"'

Among the virtues of the congregational prayer is that it teach es the ignorant. multiplies the reward and motivates toward doing righteous deeds. This happens when a Muslim person sees other Mu.dims practicing good deeds and as a resuit, he will follow them. This (;lme in the lladith related by AI -Bukh1r1 and Muslim in which the Prophet (PBUH) said:

"Tile prayer in congregatioH is twenty ,ewn times superior to the praytr performed by a ponon
And in another narration as:

.. . twentyf i ' ...-' IVE times

The congregational prayer is obligatory upon men whether OllC is in residence OrOn a jon mey and whether in a state of safety or fear, as an individual duty ' . The proof of this came in th e Ever-Glorious Book (the Qur'an), the SUMHah (Prophetic Tradition) and the practices of Muslims through centuries. It is a thing that the Must im nation used to practice one generation after another. And for this reason, mosques are maintained and ;rnJms (leaders in prayer) and prayer callers (muezziru) are appointed for them. Moreo .... r, there was a special call ordained for it, namely, "Come to prayer! Come to Concerning the state of fear, Allah, Exalted be He, says:

when Y<'u {i .... the comm ..nder of an army} are among them and lead them ill prayer, let a group of them stand [in prayerl ... (Q u,'ln: An -Nis.l', 102)

'"

This verse indicate! the obligation of the praye r. as it is n Ol permissible for Muslims to lea,'. it eve" in a state of fear. If it were no! obligatory, the" fear ....ould belh" most worthy excuse (for abandoning it). In the stale of fear, most of tile obligatory pnctices of prayer are abandoned. $<>, if it we", not confirmffi as an obligatory aCl, these many pract ices of prayer would not k left oul. In oth er words, many acts are eJ(cusw and forgiven when performing prayer in the stale of fear for the sah of establish ing the congregational prayer. AI -BukMri and Muslim relatw a iJ.adith on Ihe authorityof Ah6 Hurayrah (may Allah be pleased with him) that the Prophet (PBUH) said:

"fshd' Prayers and if they knew th e reward for these prayers (at their resper:/ive times), they would certainly present themselves (in the mosques) even if they lrad to crowl."

"The most difficult prayer for tile hypocrites is the Fajr and the

(The Prophet added):

"Cert<l inly, f was about to order the prayer mller (muezzin) to pronounce the immediate proyer call (iq Jmah) and order a man to lead tile prayerolld then take afireflame to burn alltllose who had not left their housts so far for the prayer. along with their hO llses."'

The ev idence, concerning the obligation of the congrega tional prayer, which is stated in the b.odilh, is based on two aspects. First, the Prophet (PBUH) described those who did not attend it as hypocrites; however, the one who doe. not follow (any) Sw",oh (Prophetic Trad ition) is not regarded as a hypocrite. A"ordingly, this ind icates that th ose who did not attend the congregational prayer had left an obligation. Second, the Proph et (PRUH) wished to punish those who abando ned it. That is. punishment is to be established on the one who leave5 an obligation. However, the Prophet (PRUH) did not establish that punishment, as there were women and children , who were not obligated to perform congregational prayer, in these hou!'(s.
It is relMed in Saliili MUllim (M,,,lim'$ Aur"mtic Book of Hodlrh) that there Came 10 Ihe Prophet (PBU H ) a blind man who said:

'"
"0 Messenger of AI/nil! f have no a/le
10 guide

110 PRAYER

me to the mosque:

He. then>fore. asked the permission of AI/ails Messenger (PBUH) 10 perform prayer in his house. He (the Prophe!) granted him pcnnission , Then when Ihe man tumed away, Ioe called him a"d said, "Do you henr the ,all/a prayer (i.e. the adl"ln)?" The man said, "res: He (the Prophet) said, "50, respond ro U:'
Prophet commanded the man, despite wh a t he would face of hardships, 10 come to th e mosque to attend the congregational prayer and to respond to the prayer call This slresses the obligalion of the congregational prayer.

For the believers .1 Ih. early period of Islam. the obligation of th. wngTeg.lional pra}'er was a settled matier. Ibn Ma. ' (Id (may Allah be ple.sed
with him) said:

"/ have seen the time when no ol1e among us (j.e. the Companions) away from pmyer exupt a hypocrite. whose hypocrisy was well known. And it could happen rilat a man walk between two persons (i.e. with the help of two person, wilh one on each side) Im/i! he in the row (of prayer)."'

This indicates that there waS a kind of ,""solution (Le. unanimous as",ement) . conceming its obligation, among the Companions of the Mes senger (PBUH). They derived their agreement from the acts and practices of the Prophet (PBUH). It is known that no one should br considered a hypocrite except the one who leaves something that is obligatory On every individual Muslim. Im'm Ahmad and other (ompilcrs of liadiln related. as marfu b.adith:

'Slemn(5$, all sremn(5$, ami di.<belief and hypocrisy are in him who hears ti,e caller to Allah (j.e. caller) (alliag for and
,allingfor sua",,.
bill

does Mol

10

him: '

In this regard. there is a had!th that amrms this in which th . Prophet (PBUH) Sllid:

-n.. Hand of Allah ij with Ihe (Muslim) ca.nmunity. So whoever

deviate, from it deviales 10 Hel!fire."

rbn . Abb., was asked ob"ut a m"n who stands for the nigh! vigil supererogatory prayer and f.sts the day, but does n "t attend the congregational prayer. He said, "He wj// be in HeI!fire:

U"ptor 19: CongrogotionaJ Pr:lycr

'"

ask Ailah 10 grant us safety and guidance loward the righl palh and enable uS to follow it, for He is the Hearing, the Responsive. What is the ruling on Ihe one who nOI the congregalional prayer? And how many persons should be present in order to make it (i,e., Ihe congregational prayer) acceplable? Thereare Iwocaseseon eerning Iheone whodoes nOI observe congregational and ]l"rforms prayer alone. As for the first case, it applies 10 Ihe excused, whether because of an illness or fear, and who nQl in the habil of leaving Such a ]l"rson is rewarded as similar to the one who congregalional (authentic) had!th perform, prayer in congregation. Th i_, is staled in Ihe in which the Proph et (PBUH) said:
'When tht (of falls ill or travels, then he will gel reward similar to 111a1 he gets for good deeds practiad in whe" ,,,good health:"

wh""ver is strictly resolved to ]l"rform his prayer in congregation, but is prevented from doing so owing to a legal excuse, is to N regarded as the one who performs it in congregation, and th<lt is due to his good intention. As for the second case, it applies to the one who does not observe congregational prayer and who has not a legal exCUse. If such a person alone, his is viewed valid according to the performs his majority of scholars; however, he loses a great and abundam reward. That is because the prayer in congregation is twenty seven times superior to the prayer ]l"rformed hy the person alone. Moreover, the ]l"rson, who does not observe the congregational prayer, loses the reward given according to the mosque . such a ]l"TSOn d""s number of steps he walks to not only waste great reward, but he alw commits a great .in. That is, he leaves an obligation with no excuse and commits a legally reprehensible act for which he should be reproved and punished by those in authority in order to guide him back to the right way. Every Muslim should know that the place in whi ch prayer i. to N ]l"rformed is the mosque. That is to mah the rituals of Islam manifest. act of maintaining was not ordained except for this particular r<:ason, In addition, performing prayer in places other than mosques is as sUS]l"lIsion of their unique role. Allah, Exalted be He, says:
"/Sud.nkh ... arel;1I houus /i.e. mosqual which Allah hIU ordnTd

,,.
r

lL PRAYER

la "., ra;'ed aruJ that Hi. Name"" mentioned ri.. praiKdl ,hnrinJ aa/ling Him within them in the morning and the evrn; ngo. A.n] men whom neilhr commOT. nor ,ale diilrad. from the re"",mb,a"u of AII"h and perfen-manu of prayer and giving ofZakdh. They fear <I D<ly ill which th. htarts and .yts will/ftarfullyJ fUr" abollt."

(Qur'an: An -Nur: 36-37)

AUah, Exalted be He, also says:

" Tht mO$quu (Jf Allah art only ,q lIIoillta/Hld It)' thost wh" in Allah and th. LAst D..y and tabUsh prayer..." (Qur'an: At -Tawbah: 18)
v.rstS refer to mo_que. and those who maintain them, as the latter are promised the excellent reward. Moreover. these verses involve disapproval of those who do not allend prayer in mosques. I! is related that the Prophet (PBUH) said:
two

No ("b!igmo.y) prayerofth. one who is a nejghbor of a (0 he performed except in the mosque (i,e. one should not perform obligatory prayers hut in the mosque).""
A same iladlth was related by ' AI! (may Allah be plea,ed with h im) with an addition:

' The nrighbor of the mosque i$ (he one who hears the caller to prayer:"
(Related by Al -Bayhaq\ with a n authentic chain of transm itteTS) Ibnul-Qayyim (may Allah have mercy on him) said: 'He who loob deeply into (he Slm.mh (Proplletic Tradition) will

realjze that perform jng prayer in the mosque is an obligation On tvtry individual Mu,lim, except for aM excu,e permitting him to leave the congregational In ot/,er word" abandoning the prayer in the mosque with no ex(use is jjmilar 10 the act of abandoning the congregational prayer with no excuSe. All ilodilhs and traditions agree unanimausly On this pri"'iple."
Allah th reatened those who stop the role of mosques and prevent prayer to
!J., pe rformed th t uin a, He, Exalted be He, says:

"And who au mou unjuot Ihan Ihoot who pm ...."" Name of AllaIr from being mentioned /I,t. praised/ in His mosqu ... ,md

Ch.p' 19: ConS"'Il"ion, I P"ycr

'"
(Qur'an: AIBaqarah: 114)

.tdve toward their destructlo". 11 it ""If'" them 10 en/u Ihem except i" fe.". Fo' them i" this Wl>rld i. disgrace, and Ihq will h" ve in the He,eafter a great pUlli.hme,,'."

Similarly, performing prayer outside mosques is regarded as a way of stopping their role or reducing the numhers of Muslims performing their p",yer in them. Hence. such an act is regarded a way of undermining the imp<lrtance of prayer in indi,'iduals' sighlS. Allah, hahcJ he He. says,
"[Such nicha ore) in IlOuse. {i.e. mosque.j which AII"h /" ,. ordered 10 Itt ,,,;sed ""d Ih"t His Name"" mentio"ed /i.e. prai.ed} thertin .. ." (Qur'ln: AnNll.r: 36)

The word "raised" mcans raising mosques \>oth tangihly and morally; for all this is required. However. if necessity calls for perform illg the congregational prayer ouL.ide the mosque. there will be no harm in doing w. An example for that are the people who are working in a certain place aod that if they perform prayer in that place of work. it will be more beoeficial for the work and be a way of commi tting workers to attend and establish the pr.yer. Such an ad will not cause harm to the mosque there are people around it, who would no harm in perform ing prayer at the perform prayer in it. So there will place of their work for the sake of these reasons_ The least that should be present in order to perform a valid congregat ional prayer is two persons. That is. IWO persoos are the least that can form a congregation. Ab" Mus1 narrated. as 3 marf'" (traceablo) lIadilh. that the Prophet (P BUH) said:

"The congregational prayer is /0 be performed by two pencm,

is more than Ihal (number)." "
(Related by lbn Majah)
In addition, the,re ;$ a had!rh slating lhal the Prophet (PBUH) said,

1]'

"Who can do an act of charily to th is man (by performing prayer with to lel him gel the reward for congregational prayer)?" A man stood and performed the prayer with him. Thereupon. is a congregariml."" the Prophet (PBUH) said.
(Relaud by Ahmad and other eompilers of iiaditH)

Moreover, IM Proplld (PBU H) sa id 1 Mllik Ibm.oJHuwayrilh: 0

"Let the oldest ofrou lead an 0l';n;on,
As for women, it is viewC'd p<: rrnis-sible for Ihfm 1 attend the 0 tional pl1lyer in mosqUfS after takillg the p<:rmission of their husbands. Th is is \0 IK done on certai n condition&; namdy, women mLL$t not IK ptrfume-d nQr s hould theyshow their adornn,.",t and they mould p<:rform pra)'\"r wilh.

'"

110 PIlAYf..R

pmye .""
in co nformity with such

Furthermo,""" unani"H)"! agr..e ment was

romplete MOn:(lYf:r. women not 10 mingle wilh men and tht')' mu st ptrform prayn while standing behind the rows of men. This permissibility comes from th e f3ct that women used to attend co ngregati onal p",ycr in th e lifet ime of Ih e Prophet (PBUH)", Moreovor, it Is . n act of the S"mwh (Prophetic Tradition) for women to attend asS<!mblicsof knowkdge and prC3chil1!: whik b<:ing scparnlcd from men. It is also vino.cd for a woman to perform congregational prn)'C'r with otlier women, while b<:ing from men; whether tllti r kadn (i n prayn) isa woman ora man. In support of th is view, tlie Prophet (PBUH) ordem:! Umm Waraqah to ha""a prlI)'C'r (mllazin) and to lead thc people of her home in pr.a)'t"r. Thi. IlPdith is lattd by Ahmad and the Compilers of SUMan "; and th is act was do ne by other women Companions of the Prophet (PBUH) " . Another reaso n to the generalization sla ted in the bm/ill, of the Prophet (PBUH) in which he says:

"The prayer ,'n cotlgregtllioll i, 1....",ly

lim(s suptrior 10 Iht

prayer prrfanntll by puwtl alOtlC:

for tM Muslim to pcrfonn prly<r in It.. IDO.KI"". in which pno)>:r is nOl to be 6tablishcd at:t"pI by his That is, lilt Muslim ",.. 11 get the Ql maintaining the mO$q"", Allah. Exallffi. t.. He, says:
It is

mOMJutl of Ilrt only I!) /If mlllnllllned by those wh!) belitvtln Alloh and tlrt La.t (Qur'A n: At Tawbah : 18)
T he next in preference;1 10 perform prn)'C'r ;n a mOS<J ue that ha. a large consregation. as it involves more reward. The prophet (P RUH) ro id:

"A m,ms pm1ft' fll!rflmtltd a/otlg with aOOII,t,;s bd/er Uti reward) Ihan his prayer wllttl ptrjormw alone, IItld his pray" ""ifh IWIJ men is 11,lIn hi. prtJ)'tr wilh one, atld wh(Utl'tT is mOrt than this will wmore pleasing fa Allnh, UallM
(Rdatffl by by lbn H ibMn) .nd Ab.:. Dl wild and l'lhih (authentic)

Ch'p"r

Congrcll'rion, l l'r:ly<r

II indicates th.t the larger congregation i. better, as descend upon the congregation. In addition to this, a large congregation involves comprehensive supplication as well as the hope for a respon.e, especially if the,.., arc scholars and righteous amo ng the congregation. Allah, Exalted be He. says:

'" and tranquility

"Within it are men wl,a love to purify themselves; "lid Allah 10 ...,.. tllOU: wlr" purify tlrcm.elve.n (Qur'an, AtTawbah: lOS)
Thi.> verse indicates that it is desir.bl" to prayer with the righteous congregation, who keep their purity and perform abl ution perfe.:tly. Then, it is more preferable to ""rform prayer at old mosques, as th ey are the first mosques where act. and practices of worship and ""rformed. before the newly established ones. What is more preferable to that is performjng pruyer at distant mosques, rather than the near ones. That is the Prophet (PBUH) said:

"The people wilo gel Ihe best for the pmycr tlrose who arc farthest away (from tile mosque) and tllen rhose WilD art" next farthC!;t and so on:"
He (PBUH) also said:

"The pmyer performed in r:ongregalian is twenty five times more superior (in reward) to the pmyeroffered a/one ill OlleS house or in a business center;for if the one of you performs and dal!s it perfectly, and then pmueds to tile mosque with tile sole inlention of performing prayer, then for each slep which Ill' lokes toward Ihe mosque. Allah lifls him up a degree ill reward m,d cros,C!; 0,,1 (i.e. forgives) one si" umil he enters the mo.que:"
Further, the Prophet (PHUH) $aid:
"0 Ban" Sa/Ilmah! Keeo living in your houses, for your steps (to the mo.que) are rewrded l", .
are of the view that to perform prayer in the nearer of two mosques is worthier. as the mosque has a right of neighborhood, SO the Muslim is more entitled to ""rform hi, prayer in iLln support of this view, it is reported that the Prophet (PBUH) said:

"No (obligGtory) prQyer of tlte one who is a n'igllbor oflh e mosque is to be performed excepl In the mosque (i.e. one should not perform obligatory prayers bill in lite mo.que)."

Ji: PRAYER

Skipping the near mosque in ord.. to p..form prayer in a distant one may cauSl' a kind of perplexity among th e people living near the mosque. Th is opinion may be the mort: acceptable one, a. skipping the near m<JSque will be regarded as an excuse fnr deserting it, and this will cause a kind of embarrassment and mistrust with to the imclm (leader in prayer) of th e near mosque.

Rulings on Congregational Prayer

It is seen as prohibited that the congregation be led (in prayer) by someone
else other than the assigned imam of the mosqu e (i.e. the one who leads people regularly in prayer in this mosque), unless there is an excuse or by his permission. It is stated in .5.atJi/J. MIJs/im (Muslims Authentic Book of Hadith) and other books of Had;th that the Prophet (pBUH) said:

"No man should lead another in prayer in a place where he (the latter) has authority withoul his (tl'f latlfrs) permission:"
An-Nawawl commented on this hadlth saying:

are worthy than others. When doing the opposire, il will be a kind of wronging the assigned Imbm of the mOlqUe and causing MUllims 10 keep away from him. Moreover. such act could cm, division among Mw/im.:
Some scholars a", of the view that if the congregation in the mosque is led by someone else other than its assigned and without his pt:rmission or any legal excuse, the prayer of!he congregation will not be valid (acceptable). to !he Sl'riousness of this issue, SO i! should be deal! with se riously. This Therdo"" Muslims should consider the right of th eir and not !o encroach upon it. Likewise, the imam of the mosque $hould respect and consider the rights of those led (in prayer) and not to cause embarrassment to them. all of them (the leader in prayer and the people led) should consider the othe rs' So wh en the imbm is late right so that affection and intimacy may be and it is the time for prayer, Muslims are to their prayer, as done by Abil Bakr and . lbn . Awf (may Allah be pleased with them both) when the Prophet (PBUH) went to establish peace among Banll . Amr lbn . Awf and he was delayed. Thereupon . Abil Bakr (may Allah be pleased with him) led the prayer " . Likewise, . Abdur-Rahm1n lbn . Awfled the people in prayer when the Prophet (PBUH) was late in another incident and the Prophet (pBUH) performed the last raka./i (uni! of pr.yer) bc:hind him "'. When the Prophet (PBVH) finished prayer, he said, You have done well."

"The ownerofthe hOlm and rh e assembly, and Ihe

a..ptor 19:

Prayer

Among the rulings concerning the congregalional prayer is that it is an act of the Sumwh (Prophetic Tradition) for the one who has already performed and then the immediate prayer call (iqJmah) is pronounced while he is in the mosque, to perform th.t prayer along wilh the congregation. AbO. Dh.rr narrated a badith on Ihe Prophel (PBUH) slaling:

'"

Perform prayer 01 its prescribed lime, but iflhe immediate prayer call is pronounced while you are iM the mosque, IheM pray, and do nol say 'r have performed prayer so r shall not pray.'27
(Related by Imam Muslim) In this case, the prayer such a person perfonns in Ihe congregalion will be considered a supererogalory prayer. This is stated in the badilh of Ihe Prophet (PBUH) addressed 10 {Wo men, in which he commanded them to perform prayer again and he said to th em'
... It will be con,idered a supererogatory prayer for you:"

This is ordained lest people should Ihink lhal the one who is not performing prayer in congregalion is nOI among those who establish prayer. Thero is also anolher ruling on the congregational namdy if the immediate prayer cal! (iq.amah) is established, it will not be permissible for anyone to start performing a supererogatory prayer; either the confirmed ones (supererogatory practices) or the Mo.'que Greeting Prayer (which is performed on entering the mosque). That is the Prophet (PBUH) said:

When the prayer commenu,. then tltere is nO ()'alid) prayer bUI the obligatory prayer (i.e. one should not perform a supererogMory prayer when the obligatory prayer
(Related by Imam Muslim) It is stated in another narration related by Imim Ahmad as:

... No prayer (is to be performed) but tllat which hll.5 begun:"

Consequently, any supererog.tory prayer, in which the opening rakblr (saying, AIIJhu-Akbar" i.e. "Allah is the Greatest") has just ken pronounced. is not to bevalid as long .. the immediate prayer call for the obligMory prayer. that One aims to perform along wilh the imJm. has been pronounud just before. Imam An -Nawawl (may Allah have mercy on him) said:

The reason beltind this is to let tlte Muslim be devoted to tile

11, PRAYFR

obligatoryprayerfrom its beginning. is, tostart it immediately after the ;molm (leader in proyer), Moreover, to observe the perfection of the obligatory proyer is worthier than gelling busy with a supererogatory proyer. Another reason;s that the Prophet (PBUH) forbade disagreeing with imams". Furthermore, the stated virtue of the opening takbir (in prayer) is not to be gained except when wid immediately after the imam.""

immediate prayer call (iqJmah) is pnson is a supererogalory prayer, in which he has al]"(ady pronounced he may complete it making it light and not to cut it short unless he is afraid of missing th e prayer. Allah, Exalted n He. said, ": .. And do not invalidate yourdud. (Qur'an: Muhammad: 33) Accordingly. if one is afraid of missing the congregat ional prayer, on e is to cut short the supe reroga!Ory p... yer. as the obligatory act is more important.

if

Endnotes
t AbO OJwOd (664) 11/J.06]. An -N.,l"! (alO) IIHn] . n d Ibn MJj.h (976) 11151R!2 AI-Bukhir! (645) 121171] .nd Muslim (l475) 131154]. J AI-Bukhiri (647) 121171] and Muslim (1474) 131154 ], 4 Individu.1 dutY' A r.,igi()lj' dUlr who .. obligol ;"" .. tend. 10 every Mu.Um. 5 AI-Bukhlrl (657) 121 1S4 ] .nd Muslim (I 1311 56]. 6 Mu.lim (14S4) 1311 571. 7 Mu,lim (1486) 13/1 sa]. 8 Allm.d ( 15564) 13/H9 ]. AI- H'ylh.mi gradeJ it ",.uthentic bad,/h in hi. book 'Majma' M ZawJid (J)" Compila/ion <1 Additional/:iadft".) (U4 1-421 and AI -Mundhlrl in hi. book ill- T";ghib ",,,1-1oTh/b'11127l ] 9 At- Tirmidhi (2172) 14/466].nd AnNo<.il (4032) 14/1061. 10 AI BukMrl (2996), 11 Ad . D:irnqul/li 11/399 ], AI. II.yh.ql (JIAI ] and AI-lJikim. A l imil.r flnd,/h wilS by Ad- D'''qujn! (l 537) 11/3991 , t 2 AI _B.yh.q1 (4943] 13/81 1_ 13 Ibn M.jah (972) It 151 14 Allm. d (11394) \31$7], Dl.wild (S74) 11/274] . "d AITirmidhI1220) 11/427). 15 Ail\u kh:lrl ((>J() 12/146] .nd Mu,'im (153J) [211791, 16 AI -BukMr! (867) 1214SO] .nd Muslim (l 131146] , 17 Allm.d (27273) 16J4SJ I .nJ Abii D!wiId (592) {112821. 18 Thi' wo< reported .bout . A'i.h.h .nd Umm S.lomah:os it wo, "'",led by Ibn AbO Shaybah in hi. book AI.M_",,,,/ (4952. 4954) IlI4JOI. Ad Dk.quln1 (t 492, t49)) 11/388 ] . Abdur.Rutiq (5086) 13/14 1] .nd AI B. yh.qi (5355) I 311 19 Ahm.d (212Sll) 1$/11'-11, Ab;' Dlwild (554) and Ibo lJit>bi n in his book ..1.1aMI (2056)

20 Al -Bukhtrl (65J) [2/ 178) and MUllim (15l L) [lIL 70). 21 A1-BukhIrI (471) [InJO) .nd Muolim ( L 504) (31 168). 22 _ Salamh wanL t<l1O mow LMf houses near Lilo< mosque 00 Lilo< Prop/>c{ ( PBUH) said LlW /lIodIdo. 13 Muslim (I S18) 13/1721_ Muslim ( 1SlO) [2/177). 2$ Al -Bukhlrl (6MJ [2/217) a nd M.ulim (948) [2/365). 26 Muslim (951) 12/367) . 21 Muolim ( H 67) [l/l SI). 18 AbO DiWOd (575) 11/274J, AI-Tormidhl (2 19) [ L/424] onc! AnNO$.Il (8S7) [1/ .... 71.

19 Mudim ( 16-121 (3mS].

lO Abmad (8S91) (2/0164 ]. 31 A.lh. f1,:u/lrhs rela ted in AI'Bukhlrl (122) [2/1701 . nd Muslim (919) Il/3S-'[ . 32 Se<-: " 141108) aoo 'SMt/I Sohib. M I<$I;",' [:mU ).

CHAPTER

The Latecomer to Congregational Prayer

The SO\I M er of the two viCW5 o f scholars regarding the one coming lale forCQIIgr<'gational pnycT is tkat not: 1 be regarded as having ClIughll.Op 0 with the p....Y'" 1.0111= pn.ys al least one rak 'ah (u n it of pn-ye.) So. if catches less than One mk 'ah in congregation, one iJ no! regarded as having attended the congregation, Iml onc is allowed to follow the imdm froln the lime one has the prayer and onc will get the reward for the congrtgational praye' according 10 on c's intention . if one intends 10 pt'rform prayer in cong'"cg.lion bul finds that the ""ople ha"" finished Ihe pnyer, then onc will gel a reward like that who have pt'rformed prayn in accord ing to 0116 intention . This view agrns wi th the b.adir/ts Slati ng that if somebody intends 1 doagood deed and he can not do it. then it 0 will be rOrded for him u a that wh .... doe. it' .
According to th e rou ndesl view of scholar$, th e mk "QH i$ counted only wh en o ne catches up with the prayer during the bowing (pos ition). T his i.

n,PRAYER
iKcording 10 liIe hlld/11r in which the Prophet (PBU H) said:

eatelres lip (Int Ire already Iras gOI lilt mk .ah"

(Related by Ab() D.Iowllcl )

"If anyont

in prayu wlr tn tlrty are) bowing,

This is also stated in a hlldillr in SIlilJ/I MlIsli". (Mwll".'s AUllrtnrlc /look of H!JdilhJ narmtnl on the: authority of AiMl Sakr who rnched the Prophet (PBU H) in the: mosqut while ( the Prophet) was bowing in and he too bowed before joining the row. The Prophet (P8U H) did not order him 10 perform th e mk 'alr again' which proves that it is $Uffi,ient for one if one catches up with the pl'llyer when the are bowing. If latecomer to congregat ional prayer reaches the prayer while the jmdm is in the bowing position, hc must pronounce the takblr (i n pl'llyer) whi le standing, then he shou ld bow with the ;md", preferably after a second It>kblr (s;,};ng. -AlMlruAkoor" i.c. "Allah is the Greatest"). If the iat<"<:omer pronounS the open ing rakh/r, il willlal:e the pliKe of Ih.e lakbir for bowing. This i. be<:ausc lhe: opening ,aklnr must be pronouncnl while sta nding erect, whi le it i.i better to pronoun" the lakhi, (or bowing after pronouncing the opening lak"ir.
If the latecomer 10 congregational prayer gelS Ihe I",.!", in any posilion

(i n pr3yerl, he shou ld follow him. This i. stated in th e hllditlr narrated by AbO HUr3yr3h and others in which the Prophet (PBUH) $aid:

prrmmllng, proslmle yoursdYn along wilh us. hut do rrm consi<itr illl ruk 'alr (u,,;1 o/pro.yer):'
When the imd,., pronourocH tht second 11IJ1f", (tht final Saldms in tht latecomer is to sland erect to whatever he h"" miMed, yet he is not to stand befo re the second IoU;,., pronoun ced by the ;",d",. According to th. Jlmndest view of scholars, the beginni ng of th e prayer of the latecomer to the congregational prayer i. the part he catchM up with the ;",<1"" and what he after the (of the i",d m ) is the last part ofi!. This view is according to the fltulillr related by the ma;ority of the compilers, in which the Prophet (PBU H) s;,id:

"If you co'''e 10 pmyer ...lrilt 11'1'

,,,sl;,,,

...And compltlt wlralcwr you Iraw ".i"td....

unless it has already begun _The other narration of the /Iadun in which the Prophet (PBUH) said, ... A nd makt up for ...nulevt r you hllve m;ucd"' does not contradict the
It is known that comp1ctins a thing newr

Chapt<r 20: The u.rero .... , to eongrq;:rrionaJ P"y<r

narration st ati ng ".. . And complete w/latever you missed." This is making up for (whatever one misses in prayer) means performing it, according to the Quranic ver", in whic h Allah, Exalted be He, says,
"And when the prayerha$ w nc/uded."H

'"'

(Qur'an: Al- /umu ah: 10) And His statement:

':.;, ..d whe" you ha"" camp/eted y our ri lts, ."

(Qur'an: AI Baqarah: 200) Thereupon, the Prophet"sstatem ent ".. . And make up for whatever you havr mhsed' can be paraphrased as pe rforming and mmpleting (the prayt'T): and Allah knows best. If the prayer is publicly recited. the one led in prayer must lislen to the rl"Citation o f the imdm and it is not permissible for him to reci te during the =itat ion ofthe imdm, either th e Sura of AIFdti/J.ah or any other sura. 'fh is is because All ah, El:alted be He, says:
Qu r ;)n i< tha t you may recei...., mercy."
"So when

then listen to it and /'<Iy attention {Qur'an: AI -A rM: 204}

Im am Ahmad (may Allah have mercyon him) said, "Scholars unanimously agree that the recitation mentio"ed in rll;S vcr", is J/,M recited during prayer: If recitat ion was obligatory On the part of the one led in prayer, he would not have been ordered (by the Lawgiver)' to abandon such an obligation to ob",rve a act. namdy listening to the recitation of the j mam . Besides, if the onc led in prayer concerns himself wi th reciting, then the loud rrcitation of the imdm will be useless. Since saying 'Amin (Amen)' aflerthe recitation of the imam takes the place of the rl"Citation, Allah, El:alted be He, said to Mu, .. (Moses) and Harun {Aaron}:
. Your Juppl1cali,m ha< a""""'rw .. ,"

(Qur'an: Yu nus: 89) This WaS said while Mu, .. was the one who invoked Allah saying:
..Our Lord, ittdeei1 You Jun" given Phat'IWh QIId his establishment spIertdor wuI Wl'lllth in worldly life.. ."

(Qur'An: Yunus: 88)

11: PRAYER

Hariin, on his side, said which lakes the place of the invocation. 50, Allah, Exa ltrd be He, address.s both saying, Your ,upp/kation hal been an,wered. (Qur'an : Yunus: 89) This proves thal t he ont who says 'AmIM' after an invocation is like that who s.ays Ihe invacalion. On the other hand, iflh. pmyer is .,ecrelly-recited or the one led in prayer does not hear ,,,,dm , then he is to recite AI-FiJli!J.ah (Ihe Opening Chapter of the Quran). In Ihis wa)", all Ihe legal proofs (rdaled to that) accord wi lh each other, i.e. the one led in prayer must r:ite A/-Faliuall in the se.retlyrecited prayer bot he is not 10 reci'e i' in 'he publ icly -recited prayer; and Allah knows best. One of the important rulings on the congregational prayer is thal il is obligalory on the one led in prayer to follow Ihe compleld)" and Ihal il is prohibited for him 10 precede Ihe This is because the one led in prayer must follow the i",am, and the follower is nOI to precede Ihe one followed. In this regard, and Muslim related that the Prophet (PBUH) ,aid:

'Am,.,

"Is lIe who mises his head before Ihe IlOt afraid tha! Allah may lrans/orm his head inlo Iilal of a don key or his figure (face) into tha! of a donkey?"'
So the one who precedes Ih imam (in prayer) is like th e donkey which does not undersland Ih e wisdom behind whalever it dots. If one precedes the ;m,;"" on. then d.serves to be punished. In a tabib (a uthentic) !J.adil/I, the Prophel (PIlUH) says:

"The imdm is appointed to befollowed; so do 1/01 bow until he /rows and do not prostrau unlill.c proslmtes:'
Im1m Ahmad and Abil Dilwild rel.te Ihat the Prophet (PBUH) said:

"The ima m is appointed to IN followed; sa when he /rows, you should a/so bow. and do not bow ,mtil he bow,_ AI,a, ...hen he proslrales, you should 01", prostrare and do Mot prostm le umil he prostrates:'
Companions of (PBUH ) used nol 10 bow Iheir backs 10 pmstrale until the Prophet (PIlUH ) prostraled. th en they would do Ihe same', When 'Umar Ibnul-Khalliib (may AlI,h be plea,ed wilh him) saw 3 man preceding the imrlm in prayer. he beat him saying:

"rOIl Ni/her pcfornH!rl/M pmyn' alone nor did y"" jolkJw p.r im4m..
Some people do not give du e attention to th is matter; they pre<:ede the (in prayer). thus they Join those warned with the severe (Divine) pun. ishment. Be.ide thi, might 'ause the invalidity of their prayer. Mu.lim relates that the Prophet (P8UH ) said: "00 no' precede me In bowing and prru'ralion and ending ShlyUl ul Wlm Ibn Taymlyah SlYS:

of

"&holars agree Iha! it is prohibited 10 prrctde the imdm (in prayer). In addilion. it Is nOI perm;"'iblt for Ih t wONhipper 10 bow brfoN' his im"m or 10 raiSt Ones head bowing) btfON' he raisN his head. or 10 proSlrate IHf0rl: ht prostraltJ. Theft DN' wdl. /cn"",n baditlu jn which the Prophet (PBUH) forlxult doing ,udr DII DCt.-"
Pm:eding thl: im"m in pl'lIyer is a kind of d eption done by Satan 10 the ones performing paye r. so that thq might perfo rm it WhIt W()uld the person who precedes the imtlm get'! He will not end his prayer until the pronounces taslim (the final SaMms in prayer). TheN'fore. Muslims should pay attention to Ihis and should adhere to the rul ings on fol lowing the i,"dm. W. Allah to make all of us comprmeoo our rtllgion and to insighl into its ",lings. for He is lhe Hearing and Ihe This is be cause if Allah _nts 1 do good 1 somebody. He beslo W$ o n him the gift or 0 0 understanding the religio n (Le. islam).

Endnotes
1 Thfrc on 101 of /iAdilhH onurnlnllh i. lop;.: u reialN by Ab<'!
I)tw(ld

(5064) 11/51 L 1

and An Na.t.1 (854) [ LI4-46I.

l A' a..llirl (783) IlI783). ) Ab6 DtwOd (1193) [1/387]. 4 A' a..llirl (616) [ II I S} I _nd Muslim ( 1353) [V L OOI. S An Nun ( 860) , 114491. 6 The L.owgiwr '" SMrf<lh (hlamlc lI",) " Anah. ExallN be He: IM t ... m con also rer...

10 the Prophet (PBUH) he n..... r onJoin..! but whO! wu rev..10<11o him by Allah.

.
1 AI-1lukhUl (69 I)I 2I236J Ind Musl im ('.162) 121371J.
11 MU>lim (960) [213101. 12 See: (llIU6).

11: PRAYER

S Mu<lirn (929) [21lS4J. 9 Ahm&d (7144) [212291. AbIl NwM (603) [l/lM] in 1"" .. me wordin8 but Al- Bukhhl (681!) and MLIilim (412) rell ttd il in I diff... nl won:ilng. 10 AIBui<h1r1 (690) [211J41 . r.d M""im (1062) [214131 .

CHAPTER

Women's Attendance in Mosques

Our nligion ;5 a !"'.fed one that comi>'hC lIsively (oYrn our wd fa,.., and interests in this world and in the HefTafter, Islam (ame with good to all Muslims, whether maleor female as Allah, bailed He, says:
Whoewr dQef rigJ.,rolWlnl, whetJov ...,de Qf'!em"le, while he Is 11 - We will mrrly him '1/ lin d good life, .."d W" will sII",,, five '''tm their rew<:lrd I ill fht flO'U'fterJ nuord,,,! .o lire but 0/ wit,,! 'hey "mJ / 0 (Qur'iln: A IlNahl: 97)
Islam takn an im"",.! in women, conferring honor and upon

them as long as they abide by its rulings an d adorn tilem",ives with its virtues.
O nc of the t hings by which Islam the mosques 10 witness the wo man i$ all owing her to auend prayers and the assembli es for

Allah in order to win reward.

woman mUSI do Ihis with decency and from any $alanic ududion and preserve her dignity as

at the same time the

that k...,p hu away

""

11, PRAYER

It is detestable to prevent women from going to the mosqu e if they ask The Prophet (PBUH) said: "Do not the servants of Allah (women) from (going 10) rile mosques of Allah, bur they should go while they are not

perfumed: '
(Related by Abmad a nd AbO This is be<;aus. performing the prescrib<!d prayers in congregation has a

great reward for Mlh men and women: moreover, walking to the mosque has
a great reward.
Tt is auth enticated in the Two :iab.ib.s' and other books of Had1rh thallh .

Prophet (PBUH) said:

"If your women ",k permisioM to go /0 the mosque al night, allow

Ihem ,"'
The wisdom asking their husbands' pt'Tmission is that it is among the rights of men upon th. ir women (wives) to stay at home. Thus, going to
the mosque. in this case, is only permissible, Jnd they art not to abandon what is obligatory for the sake of what is permissible, Wh en the husband gives p,,, mission to his wife to g<.l to the mosque, he then gives up his right (upon his wife to stay at home). The Prophet (PBUH) said:

"... yet Ihtir houses (womeni) are better for th em (10 perform proyer

therein)."'
Th e Prophet (PBUH) means that it is better for women to perform prayer in th eir houses to avoid any temptation. The Prophet (PBUH) also said:

", .. But they should go while they are 7101

This means that wom en are allowed to go to the mosque (to perform prayer) on the condition that they shou ld not be perfumed, lest they might tempt men with their perfume, thus diverting mens eyes to them, Th e intended m eaning here is that perfume is someth ing that tempts men towards wom en. Joined to perfume (in prohibition) is what resembles it (with regard to temptation) like wearing attracti"" clothes. jewels and adornments. Thereu!JOn, if a woman perfum .. herself or puts on altract ive clothes, then she is prohibited to go to the mosque and must be forbidden f!"(lm going out of hEr home. It is stated in

S4b1b. Muslim (Muslims Chal/he Prophet (PRUH) said: (Night) Prayu."

Book of I:;1OOllh) and other boob of HllIlilh

'"

' W'hoel'ff woman perfumes herulf should Besides, if a woman went out to the
away from c rowded gathe ri ngs of mercy on him) laid:
r/IOl t

""I join

U$

in the '/5h6.'

(for prayer), she should I<=p

ImAm Ibnu l-Qa)lyim (may Allah have

in authority mUSI forbid mingling be/ween men ond women

in mllfketpiluu and gathering. of men. The .,sponsibili!)' for this is upon 1110# ill alllho.ill. sillu mingling men and worn"" /n';ngHlwul " gIM/affliction. This is amm/ing I" Ihe dJrh in which Iht Prop/td (PBUH) 5Ilid, {'A.jtu me, I "0' kft ally llJJ1iclWn

a..

mono ImrmJullo men

Ibnul-Qlyylm added:

Ihllll

women,"

l1ruJ, Ih(pu ;'1 autlrority m...! forbid WOmen from going out adornM and btllurified (in a sed ..cing _y). They mllSI also fm'bid rho.., womffl who art drffltd bUI apptar IDbl Mktd. filch lit In delhtJ. These in aulherily muSI a/sI) fl)roid women from lalking 11) mm in Slrtds and forbid mm as well from deing the sam e: '
When a woman adher.,. to th e high of [slam, $uch as bashfulness. covering he...,lf, keeping aw;o.y fro m adornment and J'<'rfume (when going OUt) and keeping . way from mi ngling with men, it becomes permissible for her then to go to the mosque fo r prayer and anend gatherings for the of Allah. it is beuer fo r her to :sl ay at home, b:aUK the Prophtl (PBUH) said:

.. YeI /htirhouus are beller for/hem (to

pmyer therein)."

sehola ... una n imously agftt that it is better fOT women to perfOflll prayer in thdr lIou$<:s than in the mo.>quo:. to ketp lIway from any $3.tanic seduction. and for purl"''''' of .afety and for uproQling any source of .,;1. If a d'X's not ad h ere to the high moral sta ndards of Islam and d"". not avoid whQtcver the Messenger (PBUH) forbid s o f adornment and perfume wh en goinS o ut, then it is prohibited fur he r to go to the Inosque, and she must bI: prevented from going 0\11 by her guardian or those in aU lhorily. It italrd in IheTwoSab.ib.son the autho rity of' A'ishah (may Allah be pleased with he r) Ihat she $lid:

Ji: PRAYER

"Had Allalts Mesoenger (PBUH) witnessed what the women were doing, he would have forbidden them from going /0 the mosque as the women of the Children of Ism cl ;",d been jorbidden."'

Wh en a woman goes to th e both the benefit gained behind this (for her and for the whole community) and avoiding of any cause of evil are to tahn into (by the Lawgiv..). If Ih . Cause of evil is greater than the benefit a W<}man, in thi' cas . must be prevented from going to th e mosque.

If 3 woman is ashd to observe thes<: high moral standard, wh en going out

to the thell it is more worthy for he, to be cautious and to keep away from any cauSe of temptation when going other than the mosque. Nowadays, th e..., a", some people calling for the partidpation of the woman in jobs, as in the West and those imitating the morals of the West. Those people an: in fact for the spread of seductions, leading the woman to her misery and are depriving her of her dignity. Those prople should be stopped and there should be an end to the views of the Pre -Islamic Period of Ignorance (the ldhUiyyah) they spread through their tongues or h is sufficient as a proof for us the women in the Weil and those who modd on them. They have gone through a lot of and they have painful lives from which their societi es are suffering. Let them be an example for us. for the fortunate is th e one who takes a lesson from the fate of others. The only p retext those prople offer for their view is that half of the society (women) would be idle (if prevented from work ). They offer this pretext so that the woman could be on an equal foot with man in work. forgetting or pretending to fo rget that thc woman is already doing a great job in her home. She is doi ng a great job for her society and only she could do it, since it is suitable for her nature and is in conformity with her natural d isposition . She is the wife with whom the husband finds tranquility. Sh e is the mother. the one who bears, rai,es children and the one who perform. domestic tasks. If she is to leave hcr home to sha,., man his work. then who else will perform those tasks? Those tasks would not be at all. and the society would lose its other half; so what would the first half (i.e. men) do? Thereupon, the society's edifice would fall down and its pillars would collapse. We advise those prople to come to their sense and not to be of those who have exchanged the favor of Allah for disbelief and settled their prople in the home of ruin . We also advise them to be of those advocating constructive views not destructive ones.

Ch>pt<r ZI: Women', '\rtond,m in M<quo>

nOI le! yourself be deluded by the views advocaled by the misleading pt:opie, who want to deprive you of the dignity granted to you by Islam, and noth ing other than Isla m can grant you this. Almighty Allah says: w/weveT de,i.es "the. than I, lam as re/igi"n never will ;t

o Muslim woman! Adhere to the leachings of your religion. Do

be tJCupted from him and I.e, in the Heretlfter, wW be tllfI""g the

losers.

(Qur'an: Alu 'Imran: 85)

May Allah grant all of us guidance to whatever is good and useful in this world and in the Herea fter!

Endnotes
I Ahmad (9625) [2/571J and IIM Dl.wild (%5) [1 /27 1\ 2 Th< T"", ,5;l!JJ!!" The Twu Authentic Hooks o f III -Bukhl.rl .nd Mu,lim . J AI- BukMri (865 ) 111H81.nd Mu,lin) (990) 4 Ahmad (5470) [2/1031 . od Ab" D;'wiIJ (1067) [l n71]. 5 Muslim (997) \21383 ]. 6 AI Bukhilri (5096) [9/172\ .nd Mu.lim (6880) \9/571 .

:>.I-

[p.325 I

8 Aj Bukhitrl (869) \ ZI4,1 ] and Mu,lim (998) [W85].

CHAPTER

Imamate (in Prayer)

Imamale (in prayer) is an important religious p<:lsition undertaken by Ihe Messenger (PBUH) himsdf and the Rightly-Guided Caliphs after him. Many nodi/hs mention the favor of the imamale, such a. the badil" in which the Pmphet (PBUH) said:

"Three person. will be on the hill'Xlc of musk an the Day of Rtsur.ec/ion; (i) the person who leads the people ill prayer and Iller are
IWII-pleased with him .. ,1

In another b.adlth, the Prophet (PBUH) said:

"Tilt reward of him (the imnm in prayer) is lik that of those W/lO perform prayer behind him."
That is why Doe oflhe Companions (may Allah be pleased with them all) said to th e Prophet (PBUH) "Appoint me 10 lead my people In prayer:' They
been awa"" of the reward and merit ofth. imamate. Yet. unfortunately, we witness nowadays many of knowledge-seeking

turning away and ab.taming from

giving it up because

216

II:PRIIYER

of nothing but laziness and the weak wish of obtaining goodness. However. it is Satan only who denies them th e will to undertake imamate. Knowledge seeki ng students instead. should undertake imamate earnestly and vigorously and should seek the reward afthis deed anly from Allah. Thi s is because they ar. more entitled to undertake it and undertake other good tasks. The more one e njoys the qualifications of the imamate, the more it becomes worthy of him to undertake it than any othn person who is inferior to him with regard to these qualifications. Rather, the qualified person ought to undertake it if there is no other person but him worthy of it. The most worthy to lead people in prayer is the One who is most ver,;ed in the Book of Allah (Le. the Qur"An). The imllm should be aware of the plac es of articulation of letters, make no grammatical mistakes and apply the rules of recitation (of the QUr":in) without artificiality or stagy eloquence. Besides, th e should have Islamic juristic knowledge of prayer; its requirements, integra l parts, obligations and what n" llifies it in consideration o f th e b.ndirh in wh ich the Prophet (PBU H) said:
'TI,e one who ;, most versed in the Book of AI/ah (lire Qur<l!l) should lead people in pmyer.'

There are also many other authentic hadiths reporting that the most worthy p"rsoll of leading people in prayer is the most versed in the Glorious and who. at the Same time, has juristic knowledge of prayer. This is because the most versed one at the time of the Prophet (PBUH) used to be the one having the greatest religious knowledge. If people are eq ually versed in their knowlNge of the Qur'an, t he one with the greatest religious knowledge should lead the pwple. si nce he combine. two merits: the good recitation (of th e and the Islamic juristic knowledge. This is because the Prophet (PBUH) said:

"If people are eqlUlI i" redttHio" (oflhe Quril!l). then the one with
Ihe grealcsr howledge in rhe SWlrla/! (Prophetic Tradition) should lead them in prayer."
T his hadith points to the one having the greatest religious knowl edge. This is because the nee..! of those Jed in prayer for juristic knowledge (of prayer) That is what is is mOre than their neN for the rule. of obligatory in prayer is limited as far as recitation is concemN. while there are many unlimited situations that may take place generalJy in prayer.

Cnop<<r ll; lm:tIl"'c (in P"ye,)

If are equally versed in juristic knowledge and recitation, the one in Hegira should lead in prayer, Hegira here means moving from a place of polytheism to a Muslim one. If peo ple are equally versed in r ecitation, juristic knowledge and Hegira, the oldest one should lead the people in prayer, in consideration of a lIadith related by AI.RukhMi and Muslim in which the Prophet (PBUH) said:

"Let the oldeM one amongst you lelld the prayer:'

This is hecause being old while heing a Muslim is a merit; also hecause old age makes One doser to submissiveness in prayer and makes one's invocation mOre worthy of being accepted. What proves this sequence ofthO.le who should lead in praye r is th e /zadith related by Muslim on the authority of Ab(, Mas'"d AIBadri, in which the Prophet (PBUH)

-The one who i:< most l'N'5i'd in Alla/I$ Book (lhe Qurarl) should act as the imamfor the people, /.",t iftlley are equally versed in reciri"g ir, ,lIe'l IlIe mIC who has. most hrowledgc regumhlg the Swmah (is 10 lead rhe prayerJ.Ij rhey are equal regarding rhe SWlnah, then Ihe earliesl one 10 immigrate (10 Medina) (is 10 lead Ihe praXu), Ijlhey equal regarding immigration, rhe>! the oldesl one (is 10 lead Ihe prayer)."
Shaykhul-lsl.lm Ibn T ..ymiyah (may Allah ha,'e mercy on him) says:

"The Prophel (PBUH) give:< prefmmce in leading people in pmyer to rhose having the greatest knowledge of the Quriin mid 'he SUHnah, If people are equal in this knowledge, prefrrence should be given to those who OUlstrip rhe others in doing good deeds. The one who surpasses o,liers in doing good deeds willingly (like the migmnl) is given more preferenceoveroMe who is distinguished in doinggood deeds because of na luml reasons decreed by AI/ah; Hamely old age:'
Yet, there are sOme co nSideratiOn! that are to be put into account and are given over people attending prayer as far as imamate is concerned, even if those people are better, These considerations are:

Firstly, the assignw imdm (i.e, the one who lead, peopl e regularly in prayer): If he is qualifoed for imamate, it L, not to let another person lead the people in prayer, even if this person is better, except with the imdm's

tL PRAYER

Soecondly, the householder: If he is qualif,ed fo r imamate (in the prayer performed at his house), and it is not perm issible to Id another person be the imJm except with his permission. Thirdly, the sultan (the ruler; the greatest person in authority) or his It is impermissible to let another person lead people in prayer except with his permission; this is in case the ruler is qualified for leading people in prayer. What proves the prdere"ce of these people over others is Ihe b.ad/rlt related by Abii Dlwud in which the Prophet (PBUH) says:

'No man >hould lead anolher i" prayer where (rhe /arter) is in his house, or when he haJ without his permission:'
The", is also a uadith in Suuib. Muslim (Muslims Authemi. Book of Hadilh) in which the Prophet (PBUH) says:
"No man should lead another in prayer where (rhe latter) is in his house, or has autltor;ty, without his permission : '

One's authority here means the place whe", on e has th e authority the",of or in one's estate. Al-Khau;\bl says: "This memu that the is worthier 10 lead the proyer in I,is house ifhe has rhe juristic knowledge and the knowledge of redtation (of the Quran) that qualify him to estaMish prayer properIy. . ' Tf the imJm of mosque is appointed by the rulu Or his representative, Or th e people (attending prayer) upoo letting him be the imbm, then he is the worthie.st perMIn for leading the prayer. since this is considered a special authority. Moreover, if another person precedes him in leading people in prayer, people may think ill oflhat blter person or have an aversion towards him. " is obvious from what has been demonstrated previously that the honor, the merit, and the position of imamate in Islam a'" high. This is because the imJm of prayer is an example to be followed. The imamate is an honorable degr, since il is a kind of distinctioo to do righteous deeds and it helps obeying Allah and adhering to the Muslim community_Through the imamate, the mosques of Allah are maintained with acts of obedience. The merit of imarnate is also induded in the general meaning staled in th e verse, about the invoxation of the sen'ants of the Most Merciful, and in which Allah, Exalted be He, says;

'"
-And IhllU ...ho lilY, t..>rd, g","1 us fro m alflC/lIg "ur wi>'e$ IIMd ,,!ftp';"g ''''''forl /0 "ur eyes "lid m"h ul If leader /i.I!_ uampleJ for Ihe .iglrtrou,: 74)
The imamalt in comcs from the in religious affair$, particu larly in case IM ;mAm preaches. advi!.tS. and remind$ people in the

mosqueof AlW\. He is thus among t l\os( inviting people 1 Allah, as well as thost 0 who and do what is good and rightl"OUs. Allat. says about
-And who is bcllU In 1/"11' o"e ""'" /ow/la 10 AlkUo ""d does rig"'rorunns a..d 'AYS. 'l ..Jud, 1 tlm of ,I... Mu,lim': ..

(Qur"n: FuUilat: H )
Thus. only the deprived (of the merits of imamat .. and its reward) are Ihe ones who are averse to undertake it; and th ere is neithe r Might nor neepl with Allah.

Endnotes
l Ab...... (<11Il00) lU.I61 AI-TI,midh.l (199 1) 14JJS5/. 2 Abmad (1 6150) 14129]; AbO OiwtW (5) 111 1/25'J1 and 1 AIBullir1 r<lot..d it . , In th., book of AI Bukhl r1 (628) III 1451and Muslim (1533) 131179].
(67 1) 11!)S1land MLl5Iim (673),

5 SHo 'Mojmu 'u!. FtJtdwd' (19126), 6 A\XI Nw(ld (SS2) 1111771, ? M..slim ( 1532) l3I t781 . 8 Sw. 'Mo 'llU", ",,S.man' in lilt

of Soomm Al." Nwold ( 11278 279).

.'i

CHAPTER

Invalid Imamate

Imama!e in prayer is a great responsibility that rffJuires SOme qualifications in imam or at least it is desirable to enjoy them. In addition. the imam should k free frum some qualities preventing him from assuming this position, or reducing his efficiency to undertake it.
It is not permissible to let th" defiantl)" disobedient person lead the prayer.

The defiantly disobedient person is the one who

the right way by

committing ooe of Ihe major sins. which are Ie!>s in degree than JXllytheisrn. There are two kinds of denan! disobedience; defiant disobedience in deeds and
in bdid. The first kind is defiant disobed ience in deeds> such as z;n,) (aduhry

or fornication). stealing, drinking intoxicants or the like. The second kind is defiam diwbediellce in belief, such as adopting the doctrin e ofthe Rafl.dah, the Mutazilit.. (Mu' tazilah) ' or the )ahmiyyah ' .
It is not to assign a defiantly disobedient person as the imnm in prayer. This is bause what is told by this person is rejected according 10 the ,..,rse in which Allah says:

H: PRAYER

"0 you who btlitwd, if there comes 10 you a disobedient " .... with information, inve.tigate" ," (Qur'an: Al -Hujurit: 6)
So, cannot be entrusted with fulfilling lhe and rulings of prayer, and he is thus a bad example, and making him lead the pra)"" wiU result in evil. Moreover, The Prophet (PBUH) says:

"No woman should lead a man in prayer, nOr should a Bedouin lead atl immigrant (to Medina), nor should a wicked man lead a believer in prayer except when he him with his authority so he (Ihe believer) is afraid of his sword an d whip (i,e, he is afraid of his power),'
(Related by [bn Majah) What proves our view here is the Prophet's statem ent:

", .,Nor should a wicked man lead a believcr in prayer:

Wickedness here means deviation from the right way.
It is forbidden t o perform pnyer behind a defiantly disobedient Besides, it is not permissible 10 make him the imdm in prayer when it is possible to do without him . It is prohibited for thos. in authority to ass ign a defiantly disobedient person as im,;m, for they are commanded to observe the legal interests. So, it is not perm issible for them to let the people perform pra)"" kh ind a defiantly disobedient In addition, s<:holars disagree as to the validity of performing prayer behind such a So. people should be guarded against perfo,ming prayc:r khind a d efiantly disobedient person.

The imamate of th e one unable to bow, prostrate or sil erect is invalid, when leading a person similar to him in inability to do such acts in prayer. &> is the case of the imamate of the One unable to perform prayer standing when there is a person who can perform it standing, except when the former is Ihe assigne<l imbm and is afflicted wit h an illness whose recovery is expecte<l to k SOOn. In this case, it is permissible for to perform prayer beh ind him while silting. This is according to what' A:ishah (may Allah be pleased with her) said,

-Tht Prophel (PBUH) performed prayer in his house while silting when he was ill and the people performed prayer behind him standing, w he made a gesture to Ihem 105it dowM. When he lu!d finished the prayer, he said, 'The i",Jm is appoinled w 'h,,' he ,hould be followed,

0..",... 23: In..!idl..........,

$(I

bow duwn ...kn Ire bows down, and rise up when Ire rises u.p and ptrform pruytr sitting wIr'n lIt (tlrt imolm) performs (it) sitring:'

Besides, in the hruJitlr related by AI-BukhM and Muslim on the authority of AbiI Hurayrah, tilt Prophet (PBUH) sa id:

.. Then perform prtl)'fT silling all togttheT....

wording o n Ihe Imjm Muslim also rda tes this badltlr with slightly authority of Arw;". people led in prayer are 10 sit when lhe imolm sits b:aUK t/t( imdm should be t/t( one leading the pIple in prayer. If $Ome people perform pnlyer lIanding and others perform it sitting behind an imdm who performs it sitting, their prayer will be valid according to the soundesl view in this regard. In this case, if the appoints a person to lead lhe people standing, it will be beuer so as to avoid any dis.agreement concerning . 1 bec:au$C Ihe Prophet (PBU H) appointed AbU Bakr $0 instead of himself 10 lead IM pnlyer during the Prophet's lasl illness'. The Prophet (PBU H) thus led people in pnlyer silting and appoinled AM Dab to lead them on his b.haIf, to show Ihal il is permissible 10 do both thinS$; . 1Id Allah knows best. The imamate of the one in a co ntinual stale of ritual impurity ;s invalid, This continual Slate of ritual impurity includes enu resis. unco ntrolled passing of wind continl101JSly and Ihe like, Yet. it is only I"'rmissibk for Ih e o ne afflicled with such a diKase 10 lead liloK in IlK same slale as his.. HQWe>'eT, if a healthy ptr$OI'I pel fOI 111$ prayer behind luc h an imdm, his prayer will be inmid. because in such prayer there is a dd'ecl which is nOl: 10 mended. since he imdm) performs prayer whik M d ischatgc5 impure mall<'f$, which conlradicts one's purity. The pI1Iytr of such a perKill is va!id only for necessity Ind hi! imarnate is 10 be only wilb thal who is like him. as they all' tbe same concerning the of Ihe i onalter, continual

If0"" permnns prayer behi nd another one who is in a Slate of ritual impurity,
or his body, gatmml or place 01 prayer is wilhout knowing aboUI Ibis imdm'l impurity or rilUal impurity until prayer is finished, Ihis person's p,ayer wOl be val id bul ilOl t/t( ;mAmi, Th is is according 10 the badilh in which the I>ropht:t (PBUH) said;

"lflhe 0"" in a Ih( i.. he is 10 ptr/Mm his praytr agai", while Ihe pray.. of rhose Iwhi"d him iJ Ytllld."'

lk PRAYER

Sha'l'khul-IsUm Ib" Taymi'l'ab ,ays:

"T!.is is Ihe way in which II,e Rightly-Guided Caliphs have performed prayer. 11 could Iwppen Ihal Iller le"d people in prnyer and when Ihey knew Ihat they had bWI jl""'& afrer the prnyer was finished, Ihey wo"ld perform II"ir prnyer again mid wo"ld not order tho$e led in prayer to perform again. If the imam or tho,e led in prayer knew that he was in a stare of rilual impurity or that there WIll imf-ure mmter present during the prayer, their prayer would be invalid."'
The imamat e of the illiterate person is invalid. Illiterate here mean, tbe one who d"", nOt memoriu the Sura of AI-FJtib.ah (the Opening Chapter of the Quriln) or memoriles it but recites it improperly, such as making gratnmatkal mistakes in words, which change their meaning. The", mistakes include, for exam ple, saying, "... upon whom r h"'e b<=stowed favor" instead of saying, ".. up'm whom You h<lve bestowed Juvor.." (Qur'an, AI-Filtihah, 7) They include wrong declensions. This illiter.te person may mispronounce a letter for another b<=cau.. of a Tbus, his imamate is not valid except when leading illiterat e people, since they are equal regarding this defect and unable to mend it. However. if the illiterate person is able to mend his pronunciation in reciting the Quri1n. his prayer will not be val id nor that of those perfnrming prayer behind him. This i" hause that person does not perform an integral part of the prayer though he is able to perform it. Moreover, it is detestable that onc leads people in prayer while most of them justiHably dislike him . The justin,ation of this dislike may be due to a shortcoming in his religiosity. This b<=cause the Prophet (PBUH) said,

"(There are) three persons wllOse prayer does not rise over their ears (i.e. Allah does nOI accept it): (i) Ihe escapee slave until he relurm; (ii) GII'{IIItGn who slerps while lier liusband is Gngry wilh her; (m) mrd person who leads people ill prayer while they are disslllisfied wirh him:"
(Rel.ted by At -Tirmidhi who deems it 'lIMmr (good) lIadith) Ibn Taymiyah (may Allah have mercyon him) said,

"If people di,like this perso," leadillg them

ill prayer because of

somnhing relmed to his religiosiry. such as I ;IIg, ;IIjustice, ignoranct Y of religion or in rdigioll alld rhr like. while they like {mother religious person who iJ mOre righteous. Iruthful and versed rhall him, tI,et! the latter ,I,ould assume tile imamale, not the OMe ...hom they

dislike. Thu i, bNlluS( Ihe Prophn (PBU H) ("Iso) slIid, f(T'Jrnr "re) Ihree pt".Ot'S whflst does nOI riS( /Wtr tl,dr t<lN (i.t. Allah does Mol "eeept It); (I) Il ptNOM who leads prople '"MpM)"'r whilt Ihey art dissatisfied with Mm: (;i) /I m/lM who comes /0 the pmye' loo l<lle, afr" it is finished: Oii) "Md 11 mlln who lakes In/a slavery IIn enumclpoted m<llt 0' fe /Hale si.. ,...'""

Ibn Taymiyah addtd,

' If there is hostility between Ihe imbm "nd lhose led in prayer, such ... tht hos tility IImong the ptople of diffe rent inc/in .. lions IInd Iho,e of difftre,,1 juri$/;, ,(hools. then it i, nol ptrm;$jible for him 10 lead rhem. This is be'lIuse the wisdom behind performing pray., in congregation is ach ieving harmony IInd (lccord Mu,lim,. The Pmp},el (PBUH) ... id. 'Do IIM differ (whilt stand ing in proye .. i.e. llroiglrten ytJu" ro .... ): IIlherw;se you r hellrls will difJtr.' "

On thr other halld, if the ;mAm is righteous and one of the adhe rents of the Sunnllh (prophrlic Tnadition) bllt the people still di.li ke him. his imamate is va lid and acceptable and t he blame i$ on lh oJe people who disli"'" him. In any case. th ere be and harmony the im dm in prayer .nd led behind him. Both shou ld <ool'erate in righteousness and piety punin g aside any hostility or hat red uused by (ks;"'s and evil ends. ThUs, the imAm shOl.lld do the duty that he owes to lOOse led in pnayeT, not to came hardship to tbcm, and hI'''' "'gard for them. On th e other hand, those led in prayer should do the dUly they owe to their Imdm and respec t him. Finally. the im<lm and thou led in prayer shoul d tolc:rnte cri ti cism delivered by any of them toward th e Ol her, as IOllg this criti cism does not degrade piety and sense of honor. All flf liS have defats; no one is pe rfect. A poet once !-aid:
Who is IM one, wilh 'lUll/ilits all SIII/sfD(lory?

It is t/lflugh hO"OIIh/l1 ollei drjls "Tt< (ounlablt .

We ask All ah for suidar>ee and $U(CrSI; for all people.

IL PRAYER

Endnotes
I The MUla.ilil .. (Mu 'l.. ilah) : I! i"n 1<1 .mic """ j that d .i m.lh.1 100.. who commit Glrdinal pm ore in a >lat. belween faith and disbelief. Thi' belief vi,"ote, Ihat of lh. Adh.renlO of lh. S""nah . nd Muslim Community. 2 Th. fa hmirrah : It i1 1,lam ic >e<:lthat deni .. """. of t h. Attribute> of Alla h. claiming thallho .. attributes . rt ascribed to p<ople and cannol be . .. ribed to Allah. Tbi. belief violate> that of the Adhe ",nt> of the S<m.ah and Mu.li m Community. 3 Ibn Mlj. h (1081) I U5 ). 4 Muslim (925) 11Il5Z] 5 AI AukMrI (722) 121270) and Mu.lim (929) 12135-4). 6 Muslim (920) (21351).nd ;1, origin wa, ",1.tM in AI Bukht rl (805) (213571. 7 AI Bukh!rl (687) 1212241 and Mu.>lim (935) (21357], 8 {anMJoJ.: A 0101< of major rimal ;mpuril)' relate<! to ... ",,1discharge. 9 .. qUlllI (1352) AI . B.oyhaql 12/'1001 . 10 See: 'Maj",o 'ul Fatolwd (20/364 $70). (23135Z). !J At Tirmidhl (360) 121 t 931. 12 Se" 'Moj",o' ul F"Mwd 123/3731.

CHAPTER

Duties of the Imam

The irndrn in prayer shoulders a great responsibility and if he performs it prop erly, his reward will be great. The favor of imarnate in prayer is well -known; th e Prophet (PBUH) and Rightly-Guided Caliphs have it and have not appointed for it exapl the best people. Th . Prophd (PBUH) said:

"Three persons will be the hillock of musk On the Day of Re,,,,,reetiD"' (i) the person who leads people in prayer and they are well pleased with him ...
In another bad/lh th e Prophet (PBUH) said:

"n

"The reward of him (the irnam in prayer) is lib. that of those who performed prayer behind him.
I! is permissible for Ihe one who knows that he is qualified and fit for the imamate in prayer to seek it. This is because one of the Companions of the Prophd (PBUH) onc. said to him:

11: PRAYER

"Appol"t me to be the of my In pmyer." The Prophet (PBUH) repliw, You are tlleir imJm bU/ lead prayer (as light lIS) the weakest of them can perfor","
What proves th.t one is .Howed to seek imam ale is what Allah, Exalted he He, says;

"., ,And m(lire us a Itader {i,t. txampleJ fo r the rigilteouJ,"

(Qur'iln: 74)

The one who assumes imamate in prayer shou ld do the following: Concern hims.elf with it giving it ils due in full as he possibly can. and for this be will he greatly rewarded, He should put into his account the conditions of those led in prayer, k un d. rst and in g of t hei r ci rc umst ances an d avoid maki ng things dime uIt for Ih.m. He ,hould also invite them to perform the congregational and should not mah Ihem disinclined to perform it. Tb is is according to the b.adith in which the Prophel (PBUH) said:

"If anyone of you leads people in pmyer. iw should lighten it becauSf

(lmong them are the weak. IlIe old and one bl4Sy witl! his needs. And if anyone among you performs prayer alo.l<\ then he may prolong (the prayer) as much as he wishes."'
(Related by the Group of Compilers of tiaditll on the authority of Abil Hurayrah) There is also a hadi!n in the Two Sab.ihs narrated on the authority of Abii Ma, ild in which th. Prophet (PBUH) says:

'0 people! S()me of you make people dislike good deed, (the congregational prayer). So wh""ver among you Ifads people in prayer should tighr, ir l>en:mse ammrg tllem are II,e weak. Ihe old and one busy with his eeds!
Besides. Anas (may Anan be plea.,ed with him) said:

"I never performed a lighr ad perfecr pn/yer as I performed behind

tile Prophet (PBUH)."'

Thereupon. our Prophet (PBUH) is our examp le in this and in other regards.

CluPl<r 24: DlJ(ia of tll< Im,;m

AIHafil.ays:

'"

'Whoever follows tl'e way oftlte Prop/,et (PBUH) and leads Ihe people in prayer performillg it as light and perfect '" Prophets prayer,II10se behind him (iM pmyer) will not (omplain, LightmiMg the prayer shOl,ld go along with maki"g it perfect i" its imegral part., obligatary acts o"d acts of the Sunna/, (Prophetic Tradition). Yet, I(ghtcning shortening) the pmyer is a rdative mat/er tra,-ed back 10 whlll the Prophet (PRUH) used 10 do, maintain and order uS with, Imd il shoo,ld not be related to the wisha 0flhos, led in prayer:

Some scholars view that the require<llightening of prayer is observi ng the least degl"C'e of perfe<:tion in Glorifying Allah and in the other acts of prayer. The least degl"C'e of perfection in Glorify ing Allah in bowing and prost rating is saying, Rabbiyal- 'Azim" (i ,e, "Glory be to my Lord, the Most Great") and ' Sl4bhdna Rabbiyal-A (Le, "Glory be to my Lord, the Mosl High") thrice in succeS5ioll.lfthose led in prayer, though limited in number, preferred that the imum should prolong the prayer and agreed upon this, then it would be allowed for th e im,lm to prolong the praye r. That is because th e caused when prolonging the prayer and thereby making people the ca.. , congregalionalprayer is avoided in Imam Ibn Daqiqul -'Td said:
' The view offtlqih,' that tile imdm sllOl<ld not pronounce tasbill' more than thrice, does not contradict w/,at is reported of the Prophet (PBUH) that he ,aid ta,bill mOre than thrice (in prayer)'. Thi' i, because the Prophet (PB UH) used 10 prolong prayer fulfilling his Cmnpmlion5' wish of gaining mOre good deeds which does nol make that pray"r a prolonged one (in which t/wse w/w are led complain)"

Shaykhul -Isli m lbn Taymiyah .. id,

"The imdm should not exu"d what is ordai'led for him. In mo,t cases, he should do what rI,e Prophet (PBUH) used to do in most cast, and prolong the prayer or shorten it as befits the sitlwtion, which i, the ,ame as the Prophet (PBUH) used to do most of the time:

[mA An-Nawawi said: m

' Scholars said IIwl the reporred differencl of the Prophet (PBUH) regarding the length of r"'ita/io" {of th e QI4riln during the congrega tional prayer} waS aN orriiltg /0 circum;tanct$. Th t Prophet (PBUH)

'"

11, PMYER

IlS#'d 10 k QOWI'" of'he "mt <lI which Iht bdiewn prt/" 100.g rn:iliJ11(>11. and M wvuld ad according/y. He 1l1U) UsM /0 f,e "lWIrt wftc, /0 light.... IM ufH'n thtir wish jUSlifid by n" uc ...... and Ihe lib. The Prophet ( PIlUH) ,u timeJ inlcndnllO pr(}/(mg ,'''' congrrga/;o/l,,/ prop but "n ",,"ring Iht U;Q 0/ Q child, he would cuI il short (in his "'". "n" of thou Itd in tht pmyer). aJ Ttlmed in tht

Sahib. Books (Authentic Books of Iiarlilh)."

l! is detcstable to lighten th e co ngregational prayer to the extent that IhoSl'

led in prayer could not perform th e ac ts of the Sumlah (Propheti' Traditi on),
such as rteiting a sura of the Qurln (along with A/I'dtibahj or pron ouncing Imb/b thrice in bowing and prostrating. It is an aet of the Sun""h for Iht ;",4Im to !'Kile the Qurln with measurtd recitation and to be deliberate in pronouncing /lUlI/b and TlUhnhh ..d so that those led behind him would be: able to perform the acts of the Sunnllh m ated to //Jsb/a and the like. It is also an act of the Sunnah for him to perform bowing and prostrating perfectly. I! is an act of tM Sunnllh as well for the imdm to prolong tM first rak 'lIh (unit of prayer), as AM Qat",dah narrated:

Prophtl (PBUH) used to prolong th'fiw rak' alr,8'

by AI Bukhlri and Muslim) Besidel, it il desirable for the imd m to prolong bowing when he feels that is someone aooutto catch up with th e rak all. The imdm thus hdps that person to join in the rok'all. Thil is according to the /lad/rll related by lmlm A,hmad and AM Dlw(ld on the authority of Ibn AM Awf;\ describing the form of the Prophets praytr stating: "He (/Iu Prophet) lI.td la s/Dnd In Iht fir$t mk'all of the Zuhr (Nrxm) (fOf"a wng rim,) IInlll no foolfa/I w uld htllrd." This is unless it would bome diffKull on those led (i n prayer) 1 wail. If 0 il is difficult for lha..., led in prayer to wail lhat long, the inulm should nol wait, for he should pay respect to those behind him than those who ha"" not joined the prayer yet. To concl ude, the imdm should put into hil _ccount the circumstances of th ose prrfonning the prayer behi nd hIm. He should to completing and perfe.:t;ng the prayer duly, following in this t he guidance of the Proph et (P BUH), working upon his advice .nd obeying his orders, in which is

good for ..1 1.

Ch. p,,, 24 : Du,in of ,he !",dm

However, some imbms may not its right and ,...,sponsibility, for may ...,main absent from the mosques Or COme lat e for the prayer, which causes difficulty 10 those led in prayer and gives rise to diS(:ord Thus, such an imcim would and diverts th e attention of those led in be a bad e);ample (who would be) followed by the lazy and those who do not shoulder Ihe responsibility duly, Such an imam should be rebuked, so that he would p erform th e tasks of imamate properly wilhout causing those led in prayer to shun (the congregational prayer) or hinder the function of the imamate. Besides, he should be dismissed from this position if he does not come to his senSes.

o Allah! Grant us success in doing whatever You like and

pleases You!

Endnotes
I -,1BukhlrJ (703) 121258]. Mu<1im (1046) 121407 ]. Ml!n.d (10285) 1 2/643J. -'I>a lJJwOd (79-4) 11/352], -'I' Tirmidh! (2315) [ 1/4611. -'nN ...', (822) Ibn w;lh In. me wording of the nexl b.adj'h , 2 (702) [2/256] a nd Mu<1im (1044) 121406 ], 3 Mu<lim (1061) [2141 2 1, 4 Foqih; A ""hol., oflolami< ]uri.prudenct. 5 To,bib. (;n prayer): S.ying. Subb.<lna Rabbiyal_'M,m" (i.e. "Clory b< 10 my Lord , Ihe Moot C,..,.I") while oowing, and "S"bb.<lna Rol>biyal./o '{d" (i.e_ "Glory b< '0 my Lord, lh< Moot H igh") while pms'r.oling, 6 M ,,1.11 in AbO l)IWlld (8SS) \ 113861 a nd An_Nw, (I U4) 1115741. 7 (759) [213IS ] .nd Muslim (101 2 ) 1213921_ 8 Ahm. d ( L9(97) 141484] a nd Mnl DiwOd (&02) 111354 ],

CHAPTER

Prayer of Those Having Legal Excuses

art' the sick.. tile and those who fear they cannot rslablish p"'yu I S completdy as those w ltllout The Lawgiver ' has lightened the hardship for the excusw Mu slims and orde,-w them 10 perform prayer much as they can. This ruling shows the ease and rcliefilltcndcd for Muslims in the Sna rl' ..h (Islami c Law), as it always diminates hardships. Allah says:
-... He Iuu chOSDl you ....d hu n,,' pI"cw "/HI" ",,, in ,ht religion <llfy di/finllty.. (Qur1 n: AI-ljajj: 78)
M

ThoS(' wilh kgal

AIW,. Enltffi

He,. lso says:

)'Cl"

... AII.. " in'tnd.

CDse and dau "a' in/end i"r "nu I.."

".hip ...-

Al - Baqarah: 185)

11, PRAYER

In addition, Allah. Exalted be He. "'Y':

"... A.llah d",,, not chll rge ,apacity..."

Further, He says:

11

soul except {with that with in} its

(Qur'an: Al -Baqarah: 286)

"So fellr A. llah a. much as you an al>lt ..."

(Qllrh: At-TagMblln: 16)

the

Prophet (PBUH) said :

-ifr order you 10 do something, then do of it as much as you Clm:

This is 10 b<: added to many ot h er legal texts that indicate th e favcr of Allah upon Hisservants and how He granted them ease in whatever H"" ordained for them. Among the thing' made elsy for Muslims is the prayer of the p"Tsons with ncuses of sickness, lravel. or fear.

First: The Prayer Performed by the Sick

Prayer is nOI 10 be abandon ed under any circumstances. The Muslim patient must perform prayer standing if he can, and it is permissible for him to lean on a stick, or like, ifhe nuds this since the related funJamental rule states, -The memOS ro fl<ifill an obligation are to be considered obligatory: It is permissible for a Muslim patient 10 sit in prayer ifhe cannot ,tand due to one of t he following ",asons (or the like): If he is unable to stand If it i, difficult for him to sland .Ifhe fears to increase his illness or delay his recovery by standing up So, the inabilily of a Muslim patient to stand in purer is not a condition of the permissibilily to sit in prayer. However, little difficulty not a legal excuse to sit in prayer; only real difficulty is considered in Ihis respect. Scholars unanimously agree that if a Muslim p" TSon i. unable to stand in obligatory prayer. it is permissible for him to ,it. Moreover, there is no need for him 10 reperform his prayer again when he gcts well; his reward not decrease; and th .. way he .its is to be according to the way he desi",. for the Lawgiver no! ordain a specific way of sining (for Ihe patient). so in whatever manner he sits, il is permissible.

and it causes him a real difficulty to sit, then it is permissible for him to lie on his side facing the qib/ah' . It is for him in this case 10 lie on his right side.lfthere Is no one to help him f_ce qiblah and he cannot face the h imotlf, then it is perm issible for him to perform prayer fadng direction he can face. If a Muslim patient cannol lie on his side in prayer, it is permissible for face the qib/ah if possible. If a Muslim him to lie o n his back. making his patient $11$ in pr:tyer or if he lies on his side or ","dl and can not prostra'e, then it is sumc"n, for him to bcdon bowing and prost ration wilh his hnd, making his head a bit lower to bkon prostration Ihan in bowing. If a Muslim patient 5ilS in prayer and can prostrate, it is obligatory for him to prostrale and It 15 not sufficie nt then 10 bkon prostralion with his head. The proof of the legal pe'mi$.lion detailed previously is the hadith rel.ted by AIBukMrI and the Compi L of ers 00 the authority of Imr.l.o Ibn Hupyn (may Allah be pleastd with him) who na rr:ttw:

If. Mu.!im patient cannot sit in

"/ had hemorrhoid5 so / tUktd thr Proph"t (PBUH) how I wuld rio"" prayer. Ht (PBUH) rtplkd, Pcrfurm pra}'cr whilcsUinding and if you cannol, perform it while .itting and if you cannot da (ewn) Ilwt, then perform it lying an you, .ide:">
An.N ....;!'i added in hiS narration tha t the Prophet (PIIUH) said: .. A"d if you (an nal, perform prayer lying on your back.." In add ition, Allah lIy$:
. Allah doa nol tapadty...w a fO lIl aupl / wllh thal w"h,,,/ (Qur"h: 286)

,t;I

Hen:, we should draw the 10 Ihose Musliml who give up prnyer when they are sic k or when they have had operations. cI.iming Ih31 they ca n not perform the acts of prayer prop"rly. or they cannot perform ablution. Or Iheir clothes a... impurt or any ot""r tJ:CII$tS. They commit. big mista"'" since M",Jim is not permitted to give up pr:tyer when he cannot perform 5Qnte of ils condition., intq:ra1 pa.rts. or obligations. but he must perform prayer a$ much as he can as Allah says:
50 ftar Allal, as ",lIrh aJ YO"IITr: a",t ...

(Qur'an:

16)

II,PRAYER
A Muslim paliffil may say, Whffi [gel will make up for Ihe T mis.""d during Ihe days of my illness." This is, legally considered. ignorance. or negligence in religion for the prayer is 10 be P<' rformed al ils due tim e as much a5 one can and it is not P<'rmiUcd 10 be delayed un l il one its due time. Henu, thnt shou ld be much allention paid to such a maller and, besides, thell' should be Il'ligious in hospitals. Moreover, hospitals should recogn ize the palients' condilions concerning pnrer and other legal obligations that Ihey all' in need to know.

The legal rulings concern has a lega l from the beginning of until its end. However. there all' some cases in which a Muslim may have a legal for only a part of his such . o:
o

One may start prnyer when one is standing and then feels thal one cannot stand anymoll' whik p"rforming it. One may start pn)'fi when on.e is not able to sland and lhen feds that one can stand whik p"rfo rming it.

00... may start when One issill ing and then feels that one cannot sit anymort while pc-rforming it.
O nc may start pn)'l:r wh en one i.lying on one's side and l hen o nc feel. that one can sit. In such cases, one must shift to the position that legally su its one, ability and it is obligatory then tocomplne one, in this state. This is because Allah, Exalted be He. $aYS:

"So fon. AIUah ," ", ..ch 4S ,.ou " f"t'

(Qur'An: AI-Tagha.bun: 16) Thus. one is to $hift to the Itanding posture when one is able, and o ne is 10 shift to the sitting poSlure whm one is uMble to stand, and S<J on. If o ne il able to stand and sit bUI cannot bow o r prostrate. one 1'10 beckon bowing with oncs head wh ile slanding. and beckon prost ration with one', head while sitting to make adiffenmce (bctWffn bowing 0.00 proslntion) as much as one can. A Mo.!im palient is pe.miutd 10 perform pnyoer lying o n his back though he is able 10 stand If a lrustworthy Muslim doctor tells him that he cannot m:(JVer exc""",, when h, performs pra)'er while lying <>11 his back. This is becalU<' the Prophet (PBVH) p"rformed pnyer while $i!ling when the right $id<: <;If his body'"! injured '. Also, Umm Salamah (may Allah be pleased with her) did not prostrate in her when she suffered from ophthalmia'.

Pra)'ff enjoys a great imporlance in Islam and a Muslim must establish prayer whelher he is healthy or side, as a palienl is nol legally excused to give up prayer, but rather, it is obligatory upon him to perform il in whate ..er condition. So, a Muslim must establish prayer as Allah, Exa lted be He, has ordained. We invoke Allah to guide us to what satisfies Him.

Second: T he prayer of riders

A Muslim rider is one of t he excused as long as he can be Ilurl whtn dilmounting his animal. Some cases of possible harm are: When the.., is mud or ills raining When h. cannot rcmount his .nimal iflle desccnds , When he fears to min his companions Wkn k fcan an enemy or a wi ld animal In such cases and tile like, it is permissible for a rideT to ptrform prayer wllil. riding Ilis animal or Ihe like. This came in Ihe aaallh narrated on the authority ofY. U Ibn Murrah (may Anah pkasN with him) who uid: "The Prophet (PBUH) ana his Companions were on journey wllen the time 0/ pmytr becam e due and it mi"tl/. At Ilral lime mining/TOm !lbow Ihem !lnd Ihey were on a p<tthwlly, Ihe #:y il Wa S wet bdow. There/ore, ),Ilahs M=ngcr(P8UHlorderrd Ihm Ihe prnyerwll (adhlln) and Ihe immediate proyerclIlI (i'ldmah) /1<' pTOlIOunud while he was Oil his sh e,cllmeillnd rhen he procded Oil his IInd led Ihem in proytr(onlyl beclconing (bowing ond prosrmlioll) lI11d moking Ihe proslmlion geslure Iholl lire olle for bowing: by Ahm.d and At-TirmidhO'
h is obligatory for a Muslim who performs p",ycr while riding hi. animal

(or what take. thr same ruling li ke a car ... etc) to face the qilllah if possible. Allah, b:alled "" He, says:
-... And wit..,." ...... fOil {beliewn J IIn, IIIrll your /IIC" {I.e. fOil"" selves/10"""" il l ill prllyer} ...(Q ur'An: Al-Baqan.h: 144)

One must abo do whatevcr onc is able to perform of bowing, pros troting ,nd tranquility in prayer a5 Allah, b:ahed be He, says:

11: PRAYER

"So ftar AI/Ilh

IlS

much as you art'able",-"

(Qur'1fi: At-Taghabun: 16)

Thus, onc is not legally required to do what is beyond onc's capacity. If a Muslim riding his a ni mal cannot face the qiblah, then il is not obligatory upon him to face it and he to face any direction in prayer. Likewise, a passenger on a plane is to pe rform prayer as much as he can; he may sland, Sil , oow, prmtrate or beckon (bowing and prostration) with his head (according to the situatio n), but he must face the qiblah for it is possible (to do so) .

Third: The Prayer of a Traveler

A travder is onc of the persons for it is permissible for him to shorten the prayer consisting of four rak 'ahs (units of prayer) 10 on ly two rak 'ails as Slated in the Noble the Sunnah (Prophetic Tradition), and the consensus o f Muslim scholars. Allah, Exalted be He, says:

itnd wlrtn you lravellhroughout thelnnd, there i. no blame

upon you for Iht shorttning of prayer._. (Qur'an:

101)

the !'mphet (?BUHj performed only shortened prayers on his journeys', Fu rt henno re, on journeys, shortening the pra )",r is bttte r than corn plet ing it accon:ling to the majority of :;<;holars. It is narrated in the Two Sab.ibs that' k ishah (may Allah k pleased with h,,) said:

"When the prayer was mjoi/led (by Allah), it ..."s two rak' ahs (,mits of prayer) only (in every prayer) both when in residence or on a jourl/ey, Then lire prayers performed on jouwey remained the same, but (the rak 'ail s aj) the prayer for Mon"lrave/eN were increased."'
'Urnar (may Allah pleased with him) said:

-rhe prayer performed 0" joumeys is of two rok'alls. This is the complete pm)"'. witbout ,;'ortclli"s-"'
A Muslim on a journey is to start shortening the a.< soon as he leaves his town or city as Allah penn its the shortening of prayer for those who travel through the land. Bdorc leaving his town, a Moslim j. not legally considered a travcler through the land (and hence he is not permitted to shorten the praye r). The Prophet (PBUH) used to shorten the prayer as soon as he left his hometown, So, if a person does not travel from lh e residential land, he is not considered a travekr.

A I.... is p"rm iued 10 the p.... ""en i f he frrquently I...."'[s, 11 in caSt of a mail or, IU; driver .... ho sp"nds moSI of his on way bet .....

It i$l"'rmissible for a t.... veler 10 combine the lolI!1f Prayer and the (Aftunoon) P.... yer at the due lime of either of them, and, likew ise, locombine the Mllghrib (Sunsd) P"'y<r and Ihe 'Ishd' (Night) the due time of either of Ihem. Tha\ is benllK what makes it p"rmissible for lhe ITavelu 10 shorten pnop makes il Pflmissibk for him locombine prayersu .....ell
How""er, shortening pray". is a tempo .... ry permission valid when Ihere is a nessily, as in the .... hen a t .... veler is in hasle on his Jou rney. Mu' 1dh (may Allah be pleas..d with him) na rraled:

On the Bailie ofTab uk, wlte" tlte Prophet (PBUH) Itad ge'" fo rth before Ihe sun II,e mcridilln, he Wfluld de/ay Ihe ZlIhr Proyer Ilnd combine it wilh Ihe .Apo Proyer, performing tltem Bul whtn he proceeded after Ihe SI'" hlld passed Ihe meridian. he lOvuld perform Ihe Zuhr and lire ' Asr Pmyrr1; (al Ihe time of I/,e Zuhr) ond then would proctC'd. (He afled similorly for Ihe Maghrib Pmyer,) When the sUlr had sel before he proceeded, he would dtlay the Maghrib Pmyer mrd combine il with the '/shd' Prayer, performing them logether. But when he proceeded IIfter sunset, he Wfluld perform tire '/Ji,d' Prayer and the Maghrib Prllyer al the lime of Ihe Maghrib Proyer."
(Related by Ahmad and AI nrmidhi) "

When a I.... 'eler stops on his journey, 1 lake a rnl,;1 is better for him 10 0 J't'rform each shortened at its lime, nl)t to combine pray"'"s_!fit;s difficult for a Musli m patient 10 perform each at its due time, then he is permitted to combine th e lor,/rr Prayer and Ihe 'AIr Prayer (at Ihe due lim e of eithu of Ihem). and (1) combine the Maghrib Prayer and Ihe Proyer (at the due time of eilher ofl hem).
Shlykhu l b lim Ibn Taymifl h said: "Allllh hllS ordllintd Jilorttnillg of proyer to diffrcultitJ Ilnd make things eruy for ' ht M"Jiirn notio". So. a Mus/im iJ ptrnrittro 10 combine prayeN "'he M MtctJS<lry. All b.adilhJ (rtlllltd f<) thiJ matler) two pmyeN oltht .Jut imply IlInl il is p",'r issiblc M

H"

11: PRAYER

of either of them in o,<1er to remOve "ny possible hardship ,,, .. sed to the Prophets nation. TI",s, il is permissible to combine pmyen ifi! is
This proves that it j, permiSjible with greoltr reason for a Mm/i", patient to combine (two) prayer.! at the due lime of cill,er of them as long as it is difficult for him to eacl, pm)'e, at ils dl<e ame""
/0 cause hardship

if not do,,"_

lbn Taymiya h also said: "Patim/s can combine the prayer accordins 10 the Sur!ah for il js narraled in two nodi/hs rhat the Prophet (PBUH) ordered a

mustahilLlah " to combine III e prayer.""

By means of analogical deduction with the case of a mmtall<ldah, the combining of prayer is pcrmined for every Muslim who cannot purify for every prayer. such as lhose inflkted wilh enuresis, a continuously bl""ding
wound, or a nosebleed. The Prophet (PBUH) said to Hamnah Bint /ahsh when she asked him about i'liM!!.al," (vaginal bleeding other than menstruation):
"... But ifyou "re ,Irong enough lode/ay Ihe Zuhr Prayer and advance Ihe 'A"r prayer. 10 wash. and then combine the II,e 'A"r Prayer>; (and) 10 Ille Magllfib Prayer and advance Ihe 'IsJul' Prayer. to wash, and then combine Ihe lwo prayer>, do so."

(Related by Ahmad, Abil Diiwiid. and At Tirmidhi and deemed "ahi!J. (authentic) by the Jailer)" It is pt:rm issihle to combine th e Maghrib Prayer and the "lsha" Prayer. in particular, if there is rai n that wets clothes and causes difficulty (fur those who go to the mosque). The Prophet (PBUH) combined the Maghrib Prayer and the 'Isht!' Prayer in a rainy night, " and so did Abol Bakr and' Umar afterwards". Shaykhul -Isllm Ibo Taymiyah (may Allah have mercy on him) said:
"According 10 lhe sOlmdesr view of se/wla". it is permissible for a Mu,/im 10 combine prayers because of "'ud or Slrong cold wind in a dark night, even if it has SlOpped raining. 'rhi, is more incumbent than perfor",ing ea,h prayer al it, due time at home. Moreover, to abandon combining congregalional prayers in mnU/ue, to perform prayer at home is a bid 'ah (a maUe, inr/Ovaled in religion) that contradicts rhe 5unn"h (Praphetic Tradition). /r is an acl of tile 5unnan to perform the Five (Obligotory) Proyers in Mngregation in the mosque. and thjs is more due. according to Ih. unm,imous agreement o/Muslims,

24 1

flla n perf rming prayers at home, In additioll. o prayer combinea in the mosque is """" diu tlran performi"g prayers at Irome individuaily. according 10 tire "na"imoo" of tire scholars who mai"ta i" the aforeme"rioned permissibility 10 cQmbi", prarers (due 10 bad K'eal/ocr). sucll as M<lIik. Asl'-SMljn. and Al1mad" '
It is better for one perm itled (0 combi ne proyers (0 co mbin e them accord ing (0 what su its hislher situation most. On the Day of 'Arafah. it is better (for the pilgrims) to combine the Z;uhr Prayer and the Prayer at the (ime of the former," hut in MUld alifah, it is better (for the pi lgrims) to wmbine the Maghrib Prayer and the 'Isll/o' Prayer al the time of Ihe laller, according to whatlhe Prophet (PBUH) did (in his Hajj)''', On the Day of' Arafah, pilgrims combine Ihe Z;ul" and Ihe Praye" at the time of t he former in order to continue stayi ng at . Afafa h MOUnl (without interruption), but in Muzdalifah , they combine the Maglrrih and the 'IsM ' Prayers at the time of the latter to continue moving toward In general. it is an act of the SI"",aH for pilgrims to combine praye" on th e Day of ' Araroh and in Muzdalifah but in circumstan ces other than that, it is when necess",y. However, when there is no necessity, it is better for a trav.!er to perform each prayer at it! du e ti me. During the day! of his liPj), Prophet (PBUH) combined prayers only on the Day of' Arafah because and in MU7.dalifah. bu t he (PBUH) did not combine prayers in he was to stay So th e P"'phet (PBUH) used 10 combine proyers only was in a hurry o n a journey. We invoke All ah to guide us to useful whcn knowledge and good deeds.

Fourth: The Fear Prayer

The Fear Prayer is ordained for Muslims during every legal fighting such as fighting with and the oppressors, as Allah , Exalted b<' He, say.

"... If you f ear

Qltack/ you ..

rl,at

who

",ay di.,upt [0' (Qllr'1n: An 101)

Th ose with whom Muslims are permitted to fight are determ ined by meanS of analogical deduction with this Qur'ani' verse. However, the Fear Prnyer is not permissible during prohibited fighting, The proof of the legality of the Fear Prayer is stated in the Nuble the Sunnah (Prophetic Traditio n), and the conSenSuS of Mus lim scholars, Allah, Exalted be He. says:

"And when you /I.e. the mmmandu of a" army) are among them and in prayer. let a group of them stand /In prayer} K'lth you a"d let them carry 'heir arm And when

!l,PRAY!;R
they have proJtrattd, let them be {in position I behind you ond have the othu group ( OIlIe forward whkh ha. n"t {yet} pr..yed and 11 them pray with you, laking precaution ond carrying theiran.,. ... (Qur'an: AnNisa': 102)
Im3m Ahmad (may Allah have mercy on him) states. "Five or six ways of performing the Fear Prayer are aulhenn,ally narrated about the Prophet

(PBUH)." The Fear Prayer waS ordained during the lifetime of the Prophet (PBUH) and it is still legal to be performed until the end of the time. The Companions and most of the Muslim schola rs unanimously agree on that, with the exception of a slight inconsiderable dispute.
The Fear Prayer is to performed when necessary, both on journey an d in residence, if Muslims fear that the enemy may attack them, as the cauSe of its pumissibility is the fighling not the tmveling. In residen ce, it is permissible to shorten only the way of performing the Fear Prayer. not the number of mk 'ahs (un its of prayt'r). Yet. on journeys, the Fear Prayer is to be ""rformed by shorten ing the n umber of mk 'ah" if the prayer consi sts offour rak' ah$, and by shortening the way of prayer, The Fear Prayer is ordained in two conditions: The first is when tile enemy is of those whom Muslims are "" rmitted te> fight, and the st(;ond is when Muslims fear to be attacked while performing prayer. All ah, Exalted be He, says:
... lfyoufear that those who di.MU,ve may di.rupt {or attockl you ... (Qur'an: An Nis!': 101)
H

And He says:
"". Those who disbelieve wish thM you would neglect your "",,,{xms "nd your baggage." they could Comt do",n UpOIl you in "lie {single} attack..." (Qur'an: An Nisa': 102)

Onc way of performing the Fear Pray.r is narrated about the Prophet (PBUH) in the b.adilh on the authority ofSahl lb n AbO. Hathmah AI An:;;' r; (may Allah Ut pleased with himJ.lmilm Ahmad considers this way (narrated by Sahl) as the preponderant view for it is similar to the way mentioned in the Noble This way of ""rforming the Fear is distingUished by carefulness in performing prayer. c.ution with regard to fighting. and causing uncomfortableness to the enemy. Th. Prophet (PBUH) performed the Fear Prayer in the aforement ioned way during the Battle of DhclrurRiql! '. Jt is to be performed as Sahl narrated:

'One row/ined up behind him (PRU H) while anatiter row (lined up) facing the enemy. The Prophet (PBUH) led the row film wa.s wilh him in one mk"ah (unit afprayer), and he ltayed in the standing
posture while that row performed (another mk'oh) by themselves

'"

and went away, lining in Ihe face of Ihe I.'IIemy. The other group came "md he (Ihe Prophet) offered his remaining mk'all with Ihem,
and then, remained silting until they completed thdr prayer by

themselves. and he Ihen finished the prayer along with them:"

(Related by AI -Bukhari and Muslim)
Muslim another way of performing the Fear Prayn on the authority ofjabir (ma y Allah be pleased with him) who said:

"' witnessed the Pear Prayer with Allahs Messenger (PBUH). We drew ourse/Vfj up in lwo rows, while the enemy WaS between usand

the qiblah. Allah',; MeS5enger (PJ;UH) pronounced takbir" and we all pmnoullced it. He then bowed ond we all bowed. He Ihen raised his head from bowi'lg and we all roised (our heads). He Ihen wenl down in prostration along with the row dose to him, and the rear row faced Ihe enemy. When Allahs MeS5enger (PBUH) completed Ille prostralion atld slood up and Ille row near 10 him also did thi.!. Ihe rear row proslrated themselves; then they 5100<1 up. Then the rear row welll to the front olld the fwnt row W""t to the rear. The " Allahs Messenger (PBUH) bowed down and we all bowed. He Ihen raised his headfrom bowing and We raised (our heads). He and the row dose to him, which was in Ihe rear (in IhefiTSt rak'ah), wenl down In praslration, whereas the rear row faced tlte ellemy. When Allah:' Messenger (PBUH) compleled the proslralion and stood up altd tke row neM 10 hil!! also did this, tile rear row prostrated Ihemselves. Then Allah',; MeS5engtr (PBUH) promJunced Ihe final salulalio.lS and we all pronoUllud Ille Salulmion ,' "
A third way of performing the Fear Prayer is narrated On the authority of Ibn ' Uma. (may Allah be pleased with him) who said:

"The Prophet (PHUH) led one oftl,etwo groups in one rak 'all (unit of prayn) in Ihe Fear Prayer, performiJlg bowing once ami prostralion twice. wllile the OI/'er group faccd ll'e enemy. Then tile members of IIl e first group went back and replaced their companlons,jacillg the enemy. Then they came and the Propl'et (PBUH) led them in one

'"

11, PRAYER

rok "/Ill. Then ht pronOllnml IMlim," find Ihen the of tht fin! group performed OM mk "lIh IInd those (i.e. the mmtbas of

Iht sond group) perfurmw (lilt mk 'il":"

(Rd atnl by AI-BukMrl and Muslim)

Ahmad. Ab\J Db'\id, and An.N.s11 '" relatea fourth Fear Prayer in which th e Pmphd (PBUH) performed the Fear Prayer leading each group separately and pmnoundng taslim (with every group he started prayer with the olh .. one).
I< fift h way of the Fear Prayer is narrated On the aut hority of Jlbi r (may Allah bot plea!ied with him) who said:

"We _Ill with IM Propht!I (PB UH) ullri/we rtalW DMlur-Riq<l ....

continued the narration until ht said:

"TlKnlht immediate (1111 U,/tl1llllh) W<I$ ""IIQunud IInd Ih" Prophd (PHU /-I) puformed IWO lllk ' llhJ ( of rht Fhlr Pmya) wilh onlofthe lwogroups. and Ilrm balCl, wetlllmd.:. and he performed 'wo rak 'ahJ with t/tiotht rgr(wp, Thus, AI/ahi MWtnger(PBUH) flUfarmed fOljr mk 'ails b,,1 IlI e Jlfoplt performed two rak 'ahs onl),;"

by AI-B ukhbl and Muslim)

Tht aforementioned ways of )Xrformiog the Feu Prayer are to be )Xrformed as long as fear does not increaK. But when fear iocreases, through continuous aclS of fighting such U stai>biog, atlacldng aod retreating. and it to divide the Muslim sold",,,,, to ptrform prayer at il$ due mentioned previously. then, Muslims are to )Xrfurm praye r as possible as Ihq can. They may perform prayer while standing o r rid iog, facing the qiblllh or no t, bknning bowing and prostration with huds as mueh as theye.n. Thtyare not permitted to delay prayer as Allah, Exalted be He, says;
"A nd

iffU" f ell'

t llemy, Ihell pru)'J, 011 fo Ol or ridillg__ (Qur'1n: AI-Baqarah: 239)

While performiog the Fur Prayer, it is desirable for a Muslim to COTry a weapon to defend himself as long as such a weapon is not too heavy for him, as Allah , Exalted be He, says:

. And Id 'hem carry

..

(Qurln: AnNisa': 102)

In add ition, IM same afortmenlion ed case of grnl fcar all' ordai ned for Mu.sl illl. while escaping from IM enany, or wild animals, or wllile ellasing tile enemy. In suell ea$eS, a Muslim is pemlitled to perfo rm pra)'t'r rid ing or on foot, to face tile qibu.h o r any other direction, and 10 beckon tile bowing and prostration witllll;s head. In conclusion, we can get some im portant lenons from the previously upl.ine<.! u tonishing and accurate arrange"",nt of p<'rformi ng the Fear Pra)'t": I. Th e im portance of prayer in Islam, e!ipially the congregational prayer, for they _ re not abandoned eyen in i uch critical situations. 2. The of the Shar/ '"" (lJ;lamic Law) is evident as ;1ordains foe ewry case what best suils il.

3. No diffICulty is intended for tM Musli m nat ion as the Shari '"h is moderate and valid for all eraS and in all plac",

We invoke Allah to help us adhcrt 1 Hi.! 0 the Huri IIg and th e Rel;ponsive.

until we die, for He

Endnotes
1 Tht l.-wsi_ of Sharl'a/r (I.bmic Low) i. Allah, E. .ltt<! t.. H.>: tlv< t...-m Cl n .1<0 "'fer 1 tl>t Pn:>p/In ( P8UH ) as I>< lit...,. onlainN "'n ""Nt was rnTalt<! to him by Allah, 0 111>< qiflWr. l h< direction of n.omdy toWUlb the KlI' boh, ) AIiluUtlrl i 11(7) 11I7S81 4 AIBukhlrl (80S) 121)51 and M... lim i920j 121)51] 1214361 . S Ibn AbO SMyboh il80 l ) Iln01 and 6 Abmad (l750)) 14/174] and Al Tim>idhJ (4 11) 121266]. 7 A,j.o.rtqulnl (2275.1276) 1211(8) and AI.J!.ayhoql 1).,1141). 8 AI'B<lkhhl ()SO) 1l/60I] and Muslim ( 1568) 1311991 . 9 An Nasl1 (14 19) 12111) I and lbn Mlj&h ( 1036) 1(1556). 10 AbIl [)lwQd (1206) 12110) and At TLrmldhl (S52) 1214)81.

""'rn,

I1 5,
12

'"I ""rAw.! (2to1b4).

Mu,w/lJld.nh: A wom. n in a .tate of other than men.tru.,ion).

(i.e . worn.n having ' ..

bleeding

13 S: '"' ""Id"" (24112.74) 14 IUI/!JId<Ih: VI,in.l "'her than monUmot"'n. 15 Ahmd (61)8 1,)82,439.4.w 1 and At Tin" ldhl ( 128) r112l l] 16 AI kkhirl (54l) and M"",,im (70S).

'"

Il, PRAYER

17 . Abdur-Rawq in hi. MUi<>nno!( 4440) 121556). I R 5<., Majm" (24138,29). 19 Muslim I) [4/402). 20 AI-Bullilri (1674) [31660 1 .nd Muslim (>OIl) [5/38), 21 AI Bukhlrl (4129) 171526) .nd Mu.lim (1945) [313661. 22 Takbir: S.ying, AJ/ahu -Akbar" (i.e, Allah is lh. Grt.ltst).
23 Muslim (1942) [3/364 ]. 24 TasJim, Saying t h. final SaMm. i n praye' (oay; ng, '" -udJmu 'alaykum .... Rab.mal ullJh'

i.e. 'Pea<:< be upon you, and Ih. m.ocy or Allah') when conclud ing pray ...
25 AJ-Bukhlrl (4 DJ) (71527) and Muslim ( 1939) [3/363].

26 Abu Di w1i.d (1248) (2129) and An .N .... (1552) [211981. 27 AI-Bukhirl (4136) [715]2 ] . nd Muslim (1946) [3/3671_

CHAPTER

Jumu' ah (Friday) Prayer

day of this prayer, Friday. is the

(PBUH) said:

day of the week. as the Prophet

is Friday." '

"Among the most excellent of your

In another nadirh (PBUH) said:

'We (Muslim.5) are the las/ (10 come) but (will be) the first orl the
Day of Resum!crion though the former were given the Scriptures before IH. This (Friday) was their day of celebration which was made compulsory for them but thcydifJerl'd aoout it. So Allah save us tlw guidance for il (Friday) and all rI,e other people follow uS in this respect."'
Muslim ,,,,,orded that th .. Prophet (PBUH) said:
"It was Friday from wllfeh Allah diverted those who were us. For Ihe Jew!' (11,e day ut ruidt jor prayer) WaS Saturday, and for the Christia .... it was Sunday. Wlle'l Allah sent us (Muslims), He guided us 10 Ihe a/prayer) for

""

1J,I'IVoYEI<

Allah ordained the meeting of Muslims on Friday to draw rfldr attention to His g"".t f.VD'" upon th em. Th" Friday sermon is ordained to remind
Musli ms of the f.vor< of Allah and incite them 10 be grateful (to Him). The

!..",,,ak (Friday) Prayer is oroained to be performed by midday to give the

Muslims (living in the same residential area) the chance to gath er in onc mosque. In addition, Allah ordered the believers In anend this meeting, listen 10 Ihe se rmon, and perform the fumu 'ai, Prayer as He say" "0 you wh" have believed, wh.n odhlln} is coiled for the proyer cm the day of /mllll 'ail (Fridllyj, Ihm pnx:eed l() Ihe remembrance of Al/ol, "nd /"""" trade. Tlml is bettu iq, )'<''', if you only kltew." AI-lumu 'ah, 9)
Ibtml -Qayyim said,
"It is of the guidmlceoflhe Propllel (PBUH) ro ho"o, this day (Fri<1uy).

Ilnd ro favo, it ",irh speciulllC/$ of worship wlrich Ire d= not perform all other day,_ Scholar<. as well m the followers of Ash-SI,aft-l. differ Oil which day is beru,; Friday or rhe Day of 'Amfal,? Tire Prophet ([,RUH) used ro recite ,I,e Suws As -S"jdal' (tile Pro,lration), ",rd AI-lnsJn (Man)' in tire Fa)r (Dawn) Prayer on Fri<1ay". '

ut

UmulQayyim added:

"11,eor<1 Shaykhlll-/,/am /bn Taymiyah Sily;,,!:. 'T/'e Prop/,et (PBUH) U'<'I/ to recite these two SI/ros (A, -St.jdah and Ai-Ins,jn) ;n tire Fajr Pmyer OM Friday as theydelll with event, thal happened or will hllppell Oil Fridlly suc/, liS Ihe ,rem;o" of Adllm (Adllm). the Resurrectio". o"d Ihe gotl,eri"g of Sfrvallts (to the Ilceo",,1 in the Hereafter). Th"s. reciling these two Suras every Friday remj"ds tile Muslim nCllian of the aforementia"ed even!s m,d collsequently co",cs the prostration of recirMioll (in the Su", of As-Sa)dah). S", the prostmfion of recitation is no/ ill/en ded in parriwlar here alld Ihe one performiMg prayer should Mol mi$takenly recite a prostration -COMtaining vene fro'" wl,tlIewr {/>elieving II",t ir is aM acl oflhe SU"Mah (Prophetic ,,,ro in tlr, Tradition) for Fridays:'

There are some spedal features to Ix observed on Friday or o n the night pm:"ding it:
It is desirable 10 confer blessin!; upon the Prophet (PIlUH) frequently. AI -

Bayhaqi records that th e Prophet (PBUH) say"

"Conjer blessings upon me freque"tly 0" Friday n"d the "igM precediMg it."' I.

",
The '"mU"1l1t (Friday) is onc of tile most distinguishing acts of worship of Friday. as it is of the most s,,,,osrd obligations of Islam and of th e assemblies of Mu slims. Th e Prophet (PBUH) said that he who leaves the ]umu '<lit Prayer (co nli nuo usly) th",c times un a"o unt of Allah
Ka ls over his Mart IJ .

Among the acts of wonh ip 1 0 obscl"Vr<i on Frid ay is bathing to anerKI the Friday Prayer. as it is .. SlrnKd act ofII>eSLlnn"h. Some K holan vi"" this Nlhing as obl igatory, and maintai n that it is o bl igatory only for one

who needs to ..,mOW bad smell from his body. In addition, it is desirable 1 apply perfume on Friday, which is bener than 0 applying perfume on th e other cl'lys of the week. Moreover, it is desirab le to tlo early 10 the mosque for th e '"mu 'ah Prayer and occupy onesdf with performing su!'<'",rogatory prayers. remembering Allah, aoo reciling Ihe Noble Qur'ln unlil Ihe im6m (Le., leader in prayt"rl comes to deliver the sermon.
It is obligatory 10 lislen 10 lhe sennon. and if one dars nol

with anythi ng otha Ih:m (occupying an evil act. The Prophet (PBU H) say"
"H. who commil. ""

to il sermon), then ont (Ommits

ac, will have no (reward for) Friday"

Speaking is prohibited (Ascribed

the sennon as it is relatcd in tM Mu.nlUi oftmlm Allmad th.1l lhe Prophet (PBUH) ",id:

' WhotWl"" a.sb his companion 10 wp quid (w/' ile Ihe ;m,lm is delivering 'he Mrmon) 10'.11 h" .., "0 (reward fOT) FridR,.""

FUrlhumorr, among lhe acts of worship 1 be 0 011 Friday is reciting the SUr:1 of AI-Kllhj trllt ea..,)". It authent ically narrated that the Prophet (PBUH) said, SU M of AI-Kahf on Friday. a lighr will shine from under his/uI " P 10 Ihe and il will sh ine/or him on ,he Dlly 0/ Rrsurrlilm, and Ihe sins he com m.ued NI .....tn Ihe I_ Fridays will be/org/..,,,:"

"If "nrun f ",dus

(Related by

and AI-Bayhaqil

-n..n., i. an hoUT (a period oftimel on Friday during which Allah definitely responds to supplicati ons. In the Two !lbills it is recorded 011 the authority of Abll Hurayrah (may Anah be pleased with him) that the Prophet (P BUH) said:

11: PRAYER

"There is an hour (a period of time) on Friday and if a MusH m gets it while performing prayer and asks something from Allah, then Allah will definitely meet his demand: "

And he (the Prophet) pointed out the shortness of that tim e with his hands. Amongthe signifLcant actsof worshipon Friday is the sermon which is intended to praise Allah and glorify Him, declare the testimony of His Onmess and His me!"'ge, and to remind His servants (of the affairs of religion). There are so many special acts of worship to obse rved on Friday (or its precroing night) which lbnul Qayyim, in his book entitled ZAdul-Ma 'Jd (ProvisioMS for the Hereafter), mentioned, making them One hundrro and thirty three. Nevertheless. many Muslims neglect this day giving it no more atten tion than any other day, some devote it for sleep and .loth. and oth ers make it a day of diversion, play and away from Allah. Consequently, the of Muslims performing the Fajr Prayer (of Friday) in congregation in the mosques is noticeably decreasing. There is neith er might nor power except in Allah!
It is desirable for a Muslim to go early to the mosque for the Jumu 'ah

P",yer and perform two mk'ahs (units of prayer) when he enters the mosque as a prayer of greeting. He is f"' rmitted to perform more voluntary prayers if it is early for the Jumu 'ah Prayer, as the Salaf(early Muslim s.cholars) usro to go early to the m"'que for the Jumu 'ah Prayer and f"'rform voluntary prayu. until the imJm cam e to deliver lh e :s.ermon. Shaykhul-Is];\m Ibn Taymiyah (may Allah have mercy on him) said:
"/I is more entitled for a Muslim who goes early to the mosque for

the Jumu 'ah Prayer to perform voluntary pmyers unlillhe imJm comes (10 deliver the sermon). It is stated in a ,auiu (authentic) uadith Ihat the Pmphet (PRUm said, .. TheM he may perform prayer as much as (Allah ha s) willed for him .. :" Moreover, the words of the Prophet (PBUH) urge Muslims 10 pnfarm voluntary prayeN wl,en they eMter the mosque before the sermon on Friday, without determining a specific lime (to do that). It is also narmted tha1 the Compam'oMs used 10 ptrform voluMtary prayers a, much as Ihty could when Ihty emered Ihe mosque before the sermon on Friday " . It could happen Ihm one of them perform ten, twelve

o,apttr 26: l.m.'<lh

p"Y

or eight rakahs of prayer), and ,ometime< more or le's than that. That is wilY Ihe majarity of scholaN ag ....e thm Ihere is no specific time Or number for Ihe voluntary prayer before Ihe Prayer and this voluntary prayer ij considered a good deed, not a ralibah (a regularly-observed supererogatory pmyer). Thus, according 10 Ihe sO/mdesl view, a Muslim is nOI legally blamed whether or not he performs voluntary pray", before the lumu 'an Prayer. Hawever, if ignorant people believe that it is a SUMnah ratibah, then, in Ihis case, giving up this volwltary prayer will be bmer: "

'"

It waS mentioned previously that there is no sumwh rrlribah before the lamu'ah (Friday) Prayer (but only a voluntary prayer). However, there is a sun nah rdlibah after the lumu 'ah Prayer for it is recorded in Sah.ih. Muslim (Muslim' Authentic Book of Had/th) that the Prophet (PBUH) said:

"When anyone ofyou performS/he lumu 'ah Prayer, heshou ld perform four (supererogatory rak 'ahs (units of prayer) afterwards:'"
It is also recorded in the Two ::iall.ib.s that the Prophet (PBUH) used to perform two (supertrogato ry) rak'ahs after th e lamu'ah Prayer " . To reconcile the two nadiths, it can be said that when the Prophet (PBUH) performed this supererogalory prayer at hom e, he made it two rak 'ahs and wh en he (PBUH) it in the mosque, he made it four mk'ahs.lt is also permissible for a Muslim to perform six supererogatory rak'ahs after the lumu'ah Prayer according to lbn Umar (may Allah be pleased with him) who narrated:

"When Ihe Prophet (PBUH) performedlumu 'ah Prayer, he used 10 proceed 10 perform two (supererogatory) and then proceed to perform fou r (supererogalory) rak 'ahs."
A Muslim who goes (arly to th e mo.sque is mOrt entitled to sit in th e front rows. It is not right that a Muslim a place in the mosque by putting a prayer rug, a stick or a pair of shoes, and then comes later becau"" this behavior deprives th= who come early from this place. Some scholars maintain that it is for whoc:ver ComeS early to the mooque to perform prayer in such a reserved place and to remove anything (put in it for reservation) going early to the mosque are more en titled to prayer in the first row. Besides, such reservation is considered an act of unlawful of a place.

11, PRAYER

Shaykhul-lsUm Ibn Taymiyah (may Allah have men;y On him) said:

' Before going fQr the lumu 'oh Prayer, or any other prayer, many people send shuts (carpttsj and the like to reserve a place in the mosque, which i> forbidden according to Ihe unanimous agreement of Mwlims; rather it is prohibited. &holars helve two different .... whether the pmyer of such people is valid 0>1 such a sheet or not, as they mllawfully seize a place in the mo'qu, l>y spreading such an object, depriving others fro ", 1I1eir right to sit in such a place when Iheycomeearly. A Mtl$lim is togo, himself. 10 Ihe mosqu(Qnd, hence, if he selld, a sl>eet (to reserve a place) and COmeS later lie violates the Shari'ah in two WO)'!. The first is his delay, though he is ordered to go ea rly, and the second is his unlawful seizure of the place a",/ depriving those going early from perfo"ning prayer therein andfrom completing the rowS ill ""cession. one after another; Moreover, sl"h a person commits alloth" mistak< whC1l he disturbs t/,e who came before hi"" while surpassing Iheir rows, passi'lg over their necks to reach the reserved place.""
11 is among the rulings on the lumu 'oh (Friday) that a Muslim should perform two short (light) mk 'ahs (units of prayer) if he enters the mosque while the imam is d d ivering the sermon, The Prophet (PBUH) said:

"If anyone of you corn" for the lumu 'ah Pray", when the ;mam j,as already come out (10 deliver the lermon), (even then) he should perform two ro k 'ahs.""
This hadilh is recorded by AIBukhari and Muslim and in the narration of Muslim , he (PBUH) added, ... olld should make them short."M However, if he ,its before performing the two supererogatory rak' ahs, he should stand and perform them, for lhe Prophet (PBUH) told th e man who sat before performing these two rak 'ahs, 'GeI up and perform two rak'ahs:"
It is not permissible for a Muslim to speak while the imdm is delivering the sermon as Allah, Ex alted be He,

"S" whIn the Qurll" is reciled, Iheor /isle" to iI Qord pay attentio" that you may recl/Vt mercy." (Q ur'iin: Al -A ' rar: 204)
of the maintain that this veTS<: was the Friday Sermon, and Ihis sermon is called Quian as there are always Qur'ani, verses recited in il. Conc.. ning the other view Ihal this verse was revealed concerning prayer, it Can be said that il ah Prayer) generally includes th e sermon . Ahmad rdates that the Prophet (PBUH) said: Some

"If anyone evt'l'I SOY' (10 Itis companion sitling

ltim), 'Sahin (i,e. mum)"'" (",ltile Ihe !md", is dd!wring the Sfrmon), il will be

considered uttering ill speech. A"d whoever wters ill speech, there will be nO (rewMd fo r) )umlj 'all for him."
In
lIadith. the

(PBUH ) said:

Whot...".. talks whilt Ihe imdm is delivering Ihe (Friday) sermon is /in 0 donkey fhat cllrria (afbooks), and whwr IlSks him ID ketp quiet and Iistm, thm will be no (rewllfll fo r) Friday fo r him:"
Whal is mean l in Ihi J /J.ndlrll is Ihal Ihere will be no complele reward for Pr iday Prayer for him , Besides, il is re.:orded in the Two Sahl/J.s, o n the aUlhorily of Abu Hurayrah (may Allah be pleased with him), thal lhe Prophel (PHUH ) said:

"IfYOll ask your companion /0 kp quief ond /lsftn while Ihe imdm
Is daivering fhe sermO'l, then you haw ullered nn iIIspCh."'"
Th iS ill speh is considered a si n even if the spch is the mere word "liSlen" th al is originally considered enjoini ng whal is right. So olher words delivering Ihe sermon arc more en lilled 10 b-e uttered whi le Ihe prohibited. While ddiv<:ring th e 5(rmon, Ihe imiim i. perm iltW 10 lalk 10 any of pel'$OnS led in prayer Jnd Iller are permined 10 speak 10 him for- any interest.. It happened in many situations Ihal the Prophet (PBUH) lalked and 10 an inquirer"'. Also. the I>rophel (PBUH) lalked and listened losome Comp.;anio nJ for the sako. of a Itgal inlerest or to leach Ihem religioUJ rulings. This kind of spea king is perm issi ble, i s it nO! distJ'llct people's while to the Whil e IiSlening to Ihe kr mon, one is nol permitted 10 give charity to. brggaT. a. he (Ihe in Ihi. case. does an act so ON: should not help him to such an ael. i.e. praking while Ihe ser mon i. delivered. When the preacher con fen blessing upon Ihe Prophet ( PBUH), il is an act of the Sun nah ( Prophetic Trad ition) for a Muslim 10 confer blHlling upon Ihe Prophet (PIlU H). bul wilhout ra isi ng his voke in order nOf 10 dist ract the allenlton of olhen. When Ihe preache r invokes Anah, it is an ac t oflhe Slmn<lh for a Mu slim 10 say 'Amln raising neither his V Oice nor his hand .

lI, PRAYER

Shaykhul-hlAm Ibn Tayn';yah (may Allah have mercy on him) said;

WMle the is delivering the sermon, it is detestable or prohibited by uniform agreement fora Muslim to raise his voia, and neither the prayer caUer (m"ezzin) nor anyone else should hi, voice with conferring blessing upon the Prophet (PBUH) or by doing anything else,"'"
It is noteworthy that sud, wrong acts, which Ibn Taymiyah pointed out , an' still committed in some countries. Some of such acts a"" raising one's voice when conferring blessing upon the Prophet (PBUH), or some supplications during or before the sermon or between the two S( rmons. Moreover, some preachers may order thoS{' present to commit such acts. This is considered ignorance and innovation in rdigion which is not permined to be done. A Muslim mUSI not greet othns if he enters the mosque while the imdm is delivering the sermon; ralher, he should proceed calmly la any available (un its of prayer) as mentioned place in the rows, perform two short previously, and sit to listen to the sermon without shaking hands with those him. During the sermon one is not permitted to play with his hand, foot, beard, clothes and the like, for the Prophet (PBUH) said:

"Whoever touches pebbles (while the imllm is deliverillg the Friday SermOn paying nO alien/ion to the sermon) has made an evil act."
At-Tirmidhl detmO"d it a lah.ih. (auth entic) h.adith". In another narration, the Prophet (PBUH) said:

"... And whoever makesal1 evil act, no Friday (j,e. no reward for the Friday Prayer) will be recorded for him:
This i, be.;ause playing pft'VenlS devoutness. During the sermon, a Muslim should not turn right or lefl, nor look at the people (around him) in order not to be distracted from listening to the sermon. Rather, he should face the preach., (looking at him) as the Companions (may Allah be pleased with them all) u...,d to face the Prophet (PBUH) during his sermon " . If one sneezes, one should praise Allah secretly. For t he sake of a legal inle""81, a Muslim is permitted to talk befo"" or after the .ermon, or during the interval between the two sermons. However. one should not talk about worldly matters.

In .. ral, the two ,er monS of Friday (the sermOn of Friday is into two parts) extremdy important in Islam as they contain the recitation ofthe Noble Qur'an, some bad!lhs ofthe Prophet (PBUH), useful guidance, good instruction, and remem b rance of the days of Allah" . So, the preacher and listeners must pay attention to the two sermons. The Friday sermon is not an ordinary speh delivered in dubs, or during celebrations or meetings. 11 is worthy mentinning that during th e Friday some listeners raise their voius, seeking refuge with Allah when they hear a warning, or invoking Allah when they hear some mentioning of th .. Paradise or of the rewards of Allah. This act is not permissible and it is included in th e acts forbidden to ],., during th .. sermon. The legal texts indicate that talking during the Friday Sermon renders good deeds worth less and whoever talks during Friday sermon will have no reward for the Friday Prayer, and will be like a donkey that carries volumes (of books). So, one must g uard oneself against such forbidden acts and warn othe rs to guard against them.

Faqihs (may Allah have mercy on them) mention that the 'ah (Friday) Prayer is an independent obligation, not a for th e Prayn 'Umar (may Allah]", pleased with him) said:
"The prayer of the tmveler is two rak"ahs (units of prayer), tile fumu 'ah Prayer is two rak 'ails, the Feast Prayer is two rakahs. prayer5 aFl' complete not 5horlened according to what your Prophet (PBUH) said: The lumu . ah Prayerdiffers from the Prayer in many ways (cone erning legal rulings) since th e former is bener and more stressed than the latter, and more warnings are narrated concerning whoxver leaves the lumu'"h Prayer. In addition , the 'umu 'ah has some condit ions and which the l.uhr Pruyer does nOl have. It is not sufficient for any Muslim, for whom the fumu '"h Prayer is obHgatory, to perform the Zuh' Prayer instead of the !Umll Prayer, unless the due time of the laller is over; and only then the Zuhr Prayer ],.,comes a substitute.

'an

The 1""'" .ah Prayer is an individual duty for every legally competent. free and resident male Muslim, Abli Oawlid relates, with his chain oftransmil1ers, that the Prophet (PBUH) said: on the authority ofIlriq !bn

"(Performing) the fumu (Friday) Pmyer in congregation is obligatory upon ewry Muslim, with four exceptions; a slave, a woman, a boy, and a sick person:"

11: PRAYER
The transmitters of this nadir}, are trustworthy, and it is deemed (authentic) by many scholars. Ad- Daraqutni also rdates. with his chain of transmitters, on the authority of Jabir (may Allah be pleased with him) that the Prophet (PBUH) said:

Sflnia

"Whoever believe, in Allah and the Last Day mu,t perfon the lumu 'ah Prayer ill congregation, willl four naptions; a ,ick person, a trave/er, a boy or a ,love,"
I bn Taymiyah &;lid: "The !umu' ah is ablig"tory upon ''''''y group ofpeople living in pmnanent houses doS<' together, whether such houses an built with mud. wood, reed,. palm branche" oranyolh" malmal, as long a, Ihey do not depart f rom sucl, a plaa in Summer O winter. The kind r of malerial is insignificant 10 the aforementioned legal obligation. Th. original mic wncerning thil is /loatthey should be perm'mently resident and not He nomads who live in tents and move from olle place to mlOther, carrying rheir houles with them whenever they go seeking rain:" The !wmu 'ah is not o bligatory upon travelers, who are permitted to shorten prayers as the Prophet (PBUH) and his Companions used tn travd for fiajj or any other purpo.se and no ne of them performed the !umu 'ah Prayer during travel. The lumu 'ah Prayer is not obligatory upon whoever go on a picnic (and Ihe like) and finds no mosqu e around and he is to perform the Zuhr Prayer (instead of the !umu 'all Prayer). in addition, the !umu .ah Prayer is not obligatory upon women. Ibnul-Mundhir,", wen as scholars, said:

Scholars unmlimousiy agree tflar rhe lumu 'ah Prayer is not obligatory upon women and Ihat 'f women go 10 the mosque, listen 10 Friday Sermon. and perform the lumu 'ah Prayer, this serves i"stead of performing th e Zullr Prayer,-"
Likowhe, a travder or an ill person is permitted 10 p.!rform the lumu 'ah Prayer, instead of the Zuhr Prayer, ifhe is able, for Allah tlcu",. such persons (from performing the Jumu I'myer) 10 lighten difficulties for them.
It is not permissible for a Muslim upon whom the Jumu 'ah Prayer is obligatory 10 travel on Friday afler meridian unless he performs prayer, Moreover, it is detestable for him iD travd . even before meridian, ifhe is not to perform lhe lumu ' all Prayer on his way.

There are some legal (onditions whk h make the f ..m .. 'a h Prayvalid,
1. The fumu '..h Prayer must be performed

its due time which is a condition for it as the cuse with other oblig<ltory prayers. Thus, the fum .. ..h Prayer 1$ not valid if either before or after its due time as Albh, Eulted be He, $.JYS:

-, ..Jud, prtlyer "al bn decrd upo" ,,,'" btll",w,., 11 dru of sperifittl tima.(Qur"n: AnNisfro', 103)

It is better and mOK ClIu tiou s to perform the fumu'ah Praytr aft"' r meridian a$ It I, the tim.., when the Prophet (PBUH) used to perform this 11 i. a controversial luue to pe rfo r m the !umu 'ah Prayer befon:: me ridian. Th ere is no dispute that th e end of the time for the }umu 'ah i. Ihe same as the end of the lime for the Zuhr Prayer.

2.

oftM }umu ' ah must be rnidents in houS(S bu ilt with any mual materia l, nOC like nomads who in tents and move with their ho= from one pla.ce to anolher scrking rain, This is becaUSl: the Prophet (PBUH) did not ord.. t he ArlIh tribes living around Medina to pe rform the fuml' 'nh Prayer. If a Muslim caIChe5 up with one rak'nh (unil of prayer). h e Can oomplete his as he has a lready nught up with the / .. mu 'all prayer. AI Bayhaql =or<ls on the authority of Ahil HuraJ'T'3.h (m.1y Allah be plrased with him) that t he Prophet (PBU H) said:

"IVJwewr could 8ft ont mk 'ah of 'he }umu 'ah Pnlytr (in its prop time) hasgol the prayer."'The origin ofth;s bndrr/, i$ recorded in the Two SnbrbJ, A Muslim mi s.<e5 the }"mu 'ah Prayer if he gets less ,ak 'alt of the /umu 'ah Prayer, i.e. if he joins the prayer after the ,milm (i.e., leader in prayer) hu risen from bowing in the second mk"h. T hen he is to intend to perfonn the Zuhr Prayer and perform rour rak ..Iu as the Zultr Prayer after the imdm pronounc<'S the final salutation.
3, The two =mOll.'l are considered

a condition of the 'umu'all Prayer n

the Proph..t (PBUH) uS<'d to dd ivtr two sermons before performing Ihe }um" '"It Prayer. !hn . Umar (may Allah bt pleased wiTh him) said,

"The Proplrtt UsM to deli>-er two urmo,rs "'kilt sta"ding Imd sjt MtwUII tlrem."'"
(Rdated by AI -B ukhlrl and Musli m)

j"

In addition, among the conditions that make the two of the }umu '"Ir valid i. that thq must contain words of pralK of Allah. declaring the Two Trslification$ of Faith," conferring bkssing upon the Propoo (PBUH), givi ng advice to far Allah. as wdl as good irrstruCl ion. and Iht of tilt Noble (even one Many sermons prtadters nowadays lack some or most ofthc .fOKllXfltioned conditions.

or

Ibnul-Qayylm (may Allah

m. reyon him) said:

'Contemplating tile strmom of the Propllet (PBUH) thost of his C<!mpnnirms. ant find. '''JJom sufficient to mab rlfOr Ihe pid""ce "lid the Olltll"'" of .... 1I" h. Thou _om a/so expl"in the ....tITibutts of the Lord, Exalted Ht, "nd tlu compuhmsiw principles of faith, call/o ....lk3h. show .... faWNS that draw Hi "fOr /0 Him ond mmtioll Hi. dap (whtn Hi. pu nimm."t >Ome of tire previous nMiom) that make His "'''VlmlJ fear His pu"ishment. These se,mons (all Muslims to remcm!>er AII.ah ami tllank Him .o tllm He mny love tllem. Also, Ihcse sermom menlion th. Majc.ty of Allah. His ,l,tt,ibults and Namu to draw His servalll. near /0 Him, and call Muslim. /0 obq. thank, and remember Him >0 Ihal H. m"y low Ihem. Thus. tho.., who IiSlen 10 sudr sermollS would IIu mOJq"f whih they love: .... ,lah ond All4h lows Ih.".. y", .. I"'-JMd a"d the light of prophtlhood faded unlil tlu 14w> alld orM .. of .... lIah become like Ihlll "re ptrformM ....ithout

..,,...,,,t.

fulfilling thti, objlives. So"' e rtlll preache .. lIaw their own (invented) as if they were acls of the Sunnah (Prophet/( Truaition) tilat m",t be obs.rved. and viol4ted Ih. ob/ig<ltory objtiws of the Shad '011 (Islamic l..aw). Thtst preach ... tulont tlu: ,"",onS ...ith so much rhymt and rheloric that "nnot reach tlu ht<lrf$ ofpcopIt olld hence thq (/ht W"mOIIJ) do 1101 fu.lfill tluir objtivu.(
This is wllat Jbnul-Qayyim said about K rmon5 at his have gone worst than what h. sai d, for. IlOw.da}"5. o(tht sermons worthl e!5 and full of wordiness. Some. or many. and. of find most

preachers rrgard the sermon as a scholastic compoSItIon and improvise whatever matt .. that comes to their minds, either related to the topk or not, making their sermons long and dull. Moreo""r, so me preachers neglect ail the legal conditions of the ser man (or at least some of them) and do not adhere to th. legal regularities of the sermon (according to the SUllllah) . Thus, they have So badly affected the standard of the sermonS that they (the .. rmons) no longer fulflll their effective and useful obj ectives. Some preachers force irrel evant top iCS into their sermons that may be difficult for most of those presenl 10 understand; they include topics of press, politics, and current events, which do not (religiously) ben efit the worshipp<'rs. preach ers, you must imitate th e model sermOn of the Prophet (PBUH) as Allah, Exalted be He, says, "There has rertlli.lly bee" for you ;11 the Messe llger of Allah a" ""ul/ellt pattern ..n (Qur'an' AI-AhZ<l.b, 21) You should focus your subj..:ts on the topics of the Noble Qurln and the SUllllah that kst suit the situation. Your sermon should indude th e advice to fear Allah and follow good instruction. You should treat in a brief and dear way the (spiritual) disease" of your societies. Often recite th e Nobl e Qur'ln which grants true life to hearts and light to eyes. It is not a matter of two mere sermons but, rather, what is really meant is their eXp<'cted effects on society as Shaykhul-1s1;\m Ih .. Taymiyah said:
"/I is not enough for preachers to dispmisr worldly life and men/ion demh.

umventioMlly, thm' mu,/ be a specific topic for ever,. sermon:"

Thus," sermOn can move hearts to good deeds. Mor eover, it is not enough for preache rs to dispraise and warn against the worldly life as this is the of all the deniers of Shart' Ralher, a preacher should incite people to ok)' Allah, warn them against disobeying Him, call them to Allah, and remind them of His favors.
"The objlXtive of a >entlon is not fulfilled through detrimemal brevity that makes the listmers miss such an objective:" When Allah's Messenger (PBUH) ddive ..d a sermon, his eyes would b..:ome ..d, his voice would rise, and h is anger would increase so that he was like one giving a warning against the enemy and saying: "The ellemy has made a morning at/ack on you and in the evelllllg too.
Ibn r aymiyah

""

11: PRAYER

The faqfhs (mar Allah have merer on them) view that it is an aCl of the S"nnah (Prophetic Tradition) for the preacher to stand on a pulpit deliv.,ing the Friday as the (PBUH) to do. This is more effective for instruction as the can see the preacher clearlr while he is delivering the "" rmon. An -Nawawi (may Allah have mercy on him) said, "The preachers standing on a pulpit is a unmlimou s act of the Sumwh:" For the preacher. there a", some acts of the Sunnah concerning the Friday Sermon, He may gred thme present in the mosque when he ascends the pulpil. Jabir (may Allah be pleased with him) said:

"When Allah's Messenger (PBUH) ascended the pulpit. he used to give a salutation.""
This tJ,adlth is related by Ibn M<ljah and there are Similar narrations of the same meaning. The preacher may sit On the pulpit until the prayer caller (muezzin) finishes the prayer call (adMn). Abii Dilwiid records on the authority of [bn . Umar (may Allah be please<l with him) who said:

When the Prophet (PBUH) a,crnded the pulpil, he used 10 sit until the proyer caller fini,h", (tl" adhan). Th,n, he (the Prophel) would 'Mad ,md the sermon""
Among the acts of the Sunnllh to be by the preacher is sitting between the two ser mons, for the fllldith re<:orded on the authority of Ibn . Umar who said:

"The Prophet (PBUH) used 10 de/i"cr two '"mlon, while standing and in between tltem."
(Related by AI -Bukhlri and Mmlim) In addition. the preacher Can the .nmon while standing to follow the example of the Prophet (PBUH) as Allah, Exa lted be He, says, ". .. A..d left you .. (Qur'an: AI -Jumu ' ah: 11) and Muslims acted according to this 5unnah.
H

Also, according to the 5unnllh, the preacher

lean on a .tick or the like.

Mo,""over. the preacher should look in front of him as the Prophet (PBUH) used to do . Turning right or left is regarded as ignoring the other and contradicting the 5u"nah. The Proph et {PBUH} used to look in front

and worshippen (from among IM Companions) also u!.W 10 face him. AtTirmidhl related, on the authority of Ibn Mas"ud (may All ah be pleased with him) , ,aying:

of him while d e1r."t'ring Friday

'"

Wner! lhe

(PIlUH) mod OM the pllipir, wc used lo/act him."

"',mon modenl\ely brid for

Furthermo, the preacher should mah

fear that the .. might bomc oornl. H",",ver. he should nO{ make it 100 brier l O the extent that thty might nol brndit from il. Im1m MLI5lim records On t he authority of ' Ammi. loo Vasi. (may Allah be plnsed with him) Ihal the Prophet (PBUH) said:

"A man. prolongmjon of tilt pmyt'r and shortening of rhe 5ermon Mt signs of his umlersllwding So prolong tile prayer an d sll/;.rlen the scrmmr:"
The preacher lihould I'lIl ... his voice while delivering the sermon, for the Prophet (PBUH) used 10 rai ... his voice and his ang.. r while delivering a KTmOn. This is mor.. effliV<'oo the hearts of the ....

The language of the ,,",Uhfr should b.. d ear. slrong phrastt should b.. eloquent.

dfeclive, and

In udd ilion 10 Ihis. the prucher should invoke Allah to amend the religious and world ly conditi ons of Muslims. He should also invoke Allah 10 guid e the Musl im ruler and those in authority and lead them to suc<ess. lnvol::ing Allah during Friday sermon to ""ad 10 th ose in authority was wdl known and alWll)'S obsc:rvnI amoog Mu$lims, for it is by the Acihell'nts of the Sunnllil and Muslim commun ity. How("V<'r, it is the custom of thf innovators in religion to lu,.., this inV(l(ation (for those in authority).

obsen-w

Iml m !\bmad Ibn ijilnbal sa id, "If wc suppUcllIion /11111 !I1l1 ar/Ili" la be Ilurp ,cd, we would My I1 for tilt lead"rofthe Mut/htls." This is bt-cause if
the leader oflhe Muslims is good, this will benefit all Muslims. However, this act of the Sunnah hn 50 long been negleClrrl that people consider it st ra nge and think ill ofth.. onc who inVQk", Anah for those in authority. It is .lso an act of tile Sunnah to pron<M.lnc.. an immrdiate pray.,r call immtd iately ah .. r the second sermon, aod the" Slarttlle prayer withoot a long interval. The Jumu (Friday) Prayer unani m ously cOlUist$ of two mkllhs (unilS of pTa)cr) and the imdm mutt raiu his voic .. whil e riHnS the Noble Qu ran.

11: PRAYER

In the fm;t mk 'ah, it an act of the Sunnah that th e irnJm redtes the and in th e second Sura of AI-Jumu'ah (Friday)" after reciting mk 'ah he may the Sura of AI-Munafiqun (the Hypocrires) " after reciting AI-Fdtihah acco rdin g to the iladith lmlm Muslim relaled o n the authority of Abo} Hurayrah ( may Allah be pleased with him)" . The also may rec ite the Sura of AI-A ' /J (the Most High)" in the fim rak'ah and the Sura of AI-Ghdshiyah (the Overwhelming Evenr}'" in the second rak. ah. It is also authent ically narrat . d that the Prophet (PBUH) used to recite the Sums o f AIJumu 'ah andAI-Mlmdfiqun in the ,,,mu 'ah (Frid ay) Prayer and sometimes he (PBUH) recited the Sura of A/A '/cl and the Sura of The irnam shou ld not divide one sura of the aforeme nt ioned between the two mk 'ahs as this is contrary to the Sunnah . The apparent wisdom behind raising the voice while redling Ihe Noble Qur'an in the Jumu 'ah Prayer is that it is more evident and effective for achieving Ih e desired objectives.

Endnotes
1 Abu mw/id (1047) 11/443], "n-Nas,n (1373) IlIlOI), a nd Ibn
2 AI -8ukh.1ri (876) . nd Mudim (1975][31381 I,

(1085) 1218 ].

3 Muslim

(J97\l)

1 3/382],

Chaptot No, 32 of tl>< Qur'an. 5 Ch.p,., No, 76 of tl>< Qur'!".

6 .0.1-Bukhlr! (891) 121485 ] and M",]im (2031) Ill406], 7 S= Z<ldul Ma '<Id (1Il I)_ 8 S= Z<ldul Ma' (llllO ), 9 Al- Bayhoq! (5994) 1313531, Ahm.d, Ab,; DJ W1ld, An-Nosn and Ibn Ml.jah 10 Z<lduiMa 'dd (11425)_ I I AI- Bukh!.r! (1052) 11/445], At Tim, idh! (499) 121373 ], An-Nul; (1368) IV971, Ibn

s."

MJj.h (1125) 121261.nd Muslim (1999) 13/3911_ 12 Ahm.d (719) [It'131 'Al>dur RmAq in his . 13 Ahm.d (203l) 1lf2.J()]. 14 Chapter No, 18 oftl>< Quri n .

{3m3] _

1-2 s..: Maj"'Ii 'uJ-FaldwJ (221193).

IS AlHikim (2125) [1/7661_ s.. No, (l I 16) and No. (8627 . nd AI. Byh.ql (59%) jJ/J5l], 16 AI Bukhhl (9)5) 12I534J and Mu.lim (1967) 131378 ]. t 7 AI Bukhlr1 (883) 12/476], 18 s." 'Abdur.Rozzl q in hi$ 'Mu"mnai' 1 31246] and Ibn Aim Shayboh [11%9], 19 s." Maimu 'u/ Fa,JwJ 1221189-90). 20 Muslim (201l) {l/407], 21 AIBukhlrl (1 In ) 13165] ""d Muslim (IMS) 1 1125l].

1.3 "'I -Bukhi.! (1166) 13163 ] .nd Mu,]im (2019) 24 Muslim (2021) 131402 ].

1 3/401].

'"
25 AIBukhl ,\ (930) [2/523 ] and Musl im (2015 ) [314(0) . 26 Thi. ruling applies to any talk th.t may be u",,,NI during the ,mon. 27 Ahmad (2033) (11230 ]. 28 AI-BukM.rl (934) [2/5311 and Mu<1im ( 1962 ) [31376[. 29 AI-Bukhlr1 (930, 93)) and Musli m (875159). 30 5: Majmu ' ul-FaMwd (n/469. 470), (24/21 7, 218). 3 ) Mu, lim (1985) [3/385] a nd At-Tirmidh! (497) [2/371].

32 At -Tirmidhl (S08) [213831_ 33 "Th< day$ of AII.h", Thry "for h .... to the 1\ovo",.r Allah and the h aJ>l><n ing. that
took place in th. p t 34 Abit DiwUJ (1067) [114491. lS Ad -Dlraqu1J1 1( I >60) [2I3 [ and AI &orh."i (\06J<1) [31261]. J.6 5: Maj",a (14/166. 170). 375: lbmtl -Mundhi, in M -Ijmd' (70. 71).
38 AI.B. yha,,; (5735) [312871; ... also AI_Bukh1r1 (580) [21761.00 Muslim ( 1370) [31106]. 39 (920) [219201. Muslim (['fill) (31387[. An -Nasl,1 (1415) 121121 1 . lld Ibn Ml j. h (1103) [21 18]. 40 1h. Two T of Foith: Slyi ng. "I testify that there i. no deity but Allah . nd th.t Muhammad i. the M.... ng.r of AlI.h." 41 Se., (1IS23) 42 Sce: 'tlJ/khtiy.!rd,' [pp. 1201.

43

s... Ih.

WUlU,

44 MuoJim (2{)O2) [31392] , 4S See: [41398 1. 46 !bn Mljah (1109) [21201, 47 AbI\ D;'wud (1092) [l/458 1. 48 Muslim (2009) [313%1. 49 Chapter No. 62 of the Oma n. 50 Chapt .. No, 63 oflhe Our'l n. 5 1 Muslim (2023) {l1404 ). S2 Ol.pter No. 87 ofth. Ou'''n , S3 Olopt<r No, sa <>f the Qur')n 54 MuoJim (2025) [31405].

CHAPTER

Two Feasts ('lds) Prayer

The Prayer of the Two Feasls ( 'Ids), namely the Fast-breaking Feast ( "ldulFilr) and the Feast ofSacrifiu ( .tdu/-AIillIl). is ordained by the Noble the Sunnah and the consensus of Musli nl scholars. Polytheists used to observe feasts
at certain times and So, when [slam (ame, it invalidated such acls. In recompense, Islam ordained the Fast-breaking Feast and the Feast of Sacrifice as

a means of showing thankfuln!$110 Allah, Exalted be He, for the rerformance of those tWO great aCls of worship. namely faSling during the month of Rarna4i1n
and performing tlajj to AI -Masjid Al -Haram (the Sacred Mosque).
It is authentically narrated that when the Prophet (PBUHj Came to Medina

and there were two days that people used to celebrate, he (PBUH) said:

"Allah has given you instead of them what ;s better. they are: the ofSacrifiu and the FIISI-breaking Feast,"
it is not to exced two feasts by inventing other feasts. such as binhdays "nd the like. as this is viewed as exceeding what i$ ordained by Allah. Moreover. such aCls are viewed as bidah (a maller

11: PRAYER

innovated in rdigion), contrndicting the Prophetic Sun"'I" and imitating the disbelievers. Such innovated arc not am ong the practices of Islam, whether they are called (eallS, corn memorations, days, weeks, years, etc" rather are considered among the practice. of the j>('ople ohhe Pre-Islamic Period of Ignorance (the fdhlliy)'dh) as ....,,11 as an imitation of the foreign disbdieving nations and O(her nations, In this npnl, tile Prophet (PBU H) said:

"If anyone imi/lllts rile IIIDnntrS ofDny ptopk, l/ren he js (DnsidcrfCd

one Df lIu'm,1 In addition, he (PBUH) s;oid:

"Th e best of speeell is Ihat of IIle Book of Allalr, Ihe Mst oftht guidanct is 11Ie guidance given by Mubam",ad, and Ih. "'OS/ nil affairs are 1I10se itlnoaled Un rdig;an); and ewry innovation (in religion) is an error."'
Wt ask Allah 10 let US S tile right as right and guide us to follow il, and le! u. S tilt wrong as wrong and guide uS to avoid it. lJnguW:ically, the WOf'd ' fd (feasl) in Arabic means rq>eating the and that il returns ("""ry with joy IIld happiness. MorffiYl:r, Allah rc:lurns it wilh and favor on His servants as a reward far their f'<'rfarmance or lhe Iwo aelS of worship: Fasting and Hajj,

The proof of the legality of observing the Feast ('Id) Allah, Exalted be He, as He s;oys:

is stated by

"So p"'y 10 your Lord and uurifia {ID Him aIOlle/, (Quran: Al-Kawthar: 2)
And Hc also says: "He hili terlaiMly l uccecdtd wh" puriflu himJtlf - oHd menti"nJ the NII", e of /ril LQrd IIMd prllyJ,H (Qur'4n: AI-A ' 11: 14-1 5) The (I'BUH) and hi. Caliphs to observe it (Fe"t Prnyer) commanded by the Prophet (PBUH) to attend it, rrgularly, Evcn women S<> it is an act o f the SWJMah Tradition) that wo"",n attend the but art neither to be perfumed nor to wear adorned clothes tha, auract others' attenlion , as the Prophet (PBUH) s;oys:
"Th"" (womtll ) must go whill tht)'llrt 1I0t ptrfumtd:

In addition, women lhuuld se.:lude themselvCl from the places of men. As for the women, the Prophet (PII UH) uY"

"The menstruating women should keep away from the place of prayer: '
Umm 'Atiyyah (may Allah be, with narrated:

"We were ordered to come out on the Day of Feast and ""en bring out the virgin girlsfrom their house, and the men,/ruatingwomen. Thty (men,truMing women) would stand behind people and say takbir (saying, "AIIJhu -Akbar" i.e. "Allah is the Greatest"; along with them, and invoke Allah along wilh them, and hope for fh e blessings of that day and for purification from sins."'
In this coming out to p<: rform Ih e Prayer in accordance wilh this manner. wilnessed by everyone, is considered a means of showing and declaring the rituals of Islam. That is, these rituals are among Ihe manifest signs of the religion. The first Feast Prayer performed by the Prophet (PBUH) was in the second year after Hijmh (the Prophet's Immigration to Medina). The Prophet (PBUH) Rpl obs<:rving it unlil his death. Muslims also kept performing it, generation after generation. Thus, if it happened that people in any country abandoned performing Feast Prayer. the ruler should fight them, as il is among the manifest 'igns of Islam, similar to th e prayer call (odMn) , The Feast Prayer should be, performed at a spacious place near Ihe town, as the Prophet (PBUH) to perform the Prayer of Ihe Two Feasts (" Ids) at the place kll;ated near the entrance of Medina. It is narrated by Ab;; Sa'id that Allah', Messenger (PBUH) used 10 to the place of prayer on Ih e Day of Fast-breaking and th e Day of Sacrifice (as related by AI- Bukharl and Muslim)' . Moreover, it is not reported that he (PBUH) performed the Prayer at the mosque, el\(ept with an ex(use. The reason behind performing il in a place outside the lown is 10 show the _<trengt h of Muslims and Isl.m and to ,how and declare the rituals of the religion. Furthermore, this acl (performing the Feast Prayer in a spacious pbce out uf the town) does nol involve hard,hip, as it d"", not take except for Iwo in the year, unti ke th e Jumu'ah (Friday) Prayer. However, at Mecca, the Feast Prayer is to be, performed at AI (the Sacred Mosque). Masjid Th e due time of the Prayer i. when the sun rises to the lengrh of a ,,,,,ar above Ihe horizon, a.< it is the time at which th e Prophet (l'BUH) to perform it. In addition, its due time extends unti l lhe meridian. wh en Muslims do not know about the time of Ihe Feast until a{(e r the sun

"" passed the meridian. they are \0 make has

from the who sa id:

lip for Il tM next morning. ThaI 1$ b-rcau"" AbiI 'Umayr Ib n Anas ,eported on the authority of SOme of his uncles

"The new moon of (tht month of) was " .... =51 so we obsuwd fllS/ing. By the ell d "I the My. some prople (lI rn , 10 Ihe Proplr'" (PBUH) and Irstifrcd that tlrqlrad sigh/td lire ntw moon lire pm-iow d.ly. Ht (lilt Prophet), commandtd lire /'MPle 1 0 brraJr. lire /OJlllnd 10 go ",JI la tlreir ploce of in lire morllillg,"
(RdatM by Ahmad, AbiI Dlwild, and Ad-runqUln[ who dmed il balm, (good) b.OOi/h)'
This hadith is viewed (aud'enlic) aadith by a group of the memorilers among Ihe scholar5 of /:iadilh. Hence, if it wen: permissibl e to perform Ihe FU>I Prayer after the meridian, the Proph.et (PBUH) woold not de lay it 10 tile ne.l morning. AnOlller ruson is lhal the Feast j, 1 N 0
Jl'<'rformed in publk therd"ore, there should N .,nough titnf to

let propk gt1 ready for it.

It is considntd an act of the SunlUlh 1 Jl'<'rform the Prayer of the Feast of 0 Sacrificcearlyand to delay that of tht Fa$I. breaking Fust. With regard to this issut, AshShAfi i rclatw mur$al (incompktdy transmitted) !J.adlrh,' that th t Pro ph et (PBUH ) sent to ' Amr rbn J:iazm .. ying:

Ptr/orm the pm)r o/rhe DIly 0/ Sacrifice rarly, delay rhat of. the Dtlyo/ Ftlstbrrtlking. tlnd remind ptopk (ro ,"ention Allah)"
That is to allow enough time 1 off.r th. saerifi(c by performing the pnyer 0 of the Day ofSacrif.cc urly; and to anow t nough time to give lilUlu/.Fit," N fore performing tht Pnyer of FasIbmtking. Funhcrmore, it is reg.rdt<! as an act of the Suntt/lh (Prophetic Trad ition) to eat somt dat es I><-{ort going OI.It 10 Jl'<'rform the Prayer of Fast breaking and not In t at on the DayofSacrifkt until one performs Ihe p"'yer. In this r<:spec\, Rurayd.h n.. rated,
The Prophtl (PBUH) used not to go out (jor p rtlytr) 011 the Ooy

0/ Ftn/ .brttllcing ht/ort' ta/ing, /lnd he UKd not 10 ear on /M DIly 0/ $/I"ifice br/ore prrforming (Ihe mst) Prtlyt,,"
(Relatw by Ahmad and other compilers of liadllh) Shaykh TaqiYl'ud Oln Jl,id:

"A!lah ordained (>frformiMg prayer w/or. sacrifiC ing in His s'a'emenr, 'So pr/ly 10 your Lord and s/luiflc. (to Hi ... %n./:

269

(Qurln: AI -Kawthar: 2) omairled giving the charity before performing prayer on the Day of Fast-breaking in His .Mteme,,', 'He has ,,,,rtainlr .ueeuded who pUrlfie. himself and ment;ot.. the Name "fhiJ Lord ,md pra}'$.' (Q ur'an: Al -A 'la: 1415) Therefore, it becomes evident that the Sunnah ij to give charity before performing rhe of Fust-breaking and to sacrijiu after performing the Prayer on rhe Day ofSllcrijice: In add ition , it is an Sunna/, to go out early in Ihe morning proceeding to perform th e Prayer, so Ihat one is able to imam (leader in and to get the reward of waiting for and so one's r. ward increases. Moreovo:r, it i, an act SU"Mah for the Muslim to attend the Feast Prayer looking n and wearing one's best dot hes. In support of Ih is, Jabir said:

"The Prophet (PBUH) had a jOOje oUlergarrnent, which he u.ed to wear on Two Feas,s and on Friday,:"
(Related in Book of Hadirh))

IbM Khmaymah (1bn Khuwymah's Authentic

Also, Ibn 'Umar narrated that the Prophet (PBUH) used to wear his clothes on the Two Ftasts (as rel.led by Al .l\ayhaqi " with a good chain of transmit!us). Prayer. That i s, those who to Residence is a conditi o n for perform it must in normal dwellings, as the case with the }umu 'ah (Friday) [n other word . , Prayer is not to be established except wheneyer it is yalid 10 establish the }",nu 'ah Prayer. III support of this, it while the Prophet (PBUH) was perform ing Hajj happened that the Feast and he did not perform it (the Feast Prnyer) neither did his Caliphs. Feast Prayer is 10 be perform. d with Iwo rak'ahs and to be performed deliyering the ser mon. Ibn 'Umar (may Allah be pleased with him) narrated:

':Allah's Mlillenger (PBUH), AM Bakr, ' Umar and Vthm"n used to the praym of the TW(l Feast, before delivering the sermoll ."
(Rdated by AI_BukhM and Muslim) "

Sunnah tackled this of that yitw.

daborately and most men of knowledge a...,

110 PRAYER

AI-Tirmidhi said:
i\ccording 10 Ihe view of Ihe men of knowledge among Ihe Prophets Componion5 and othrr5, the prayer5 of the Two Feasts are 10 be performed before delivering the sermoM :

Th e wisdom behind delaying the deliver)' of the sermon after performing the Feast Prayer, unlike that of the !umu 'ah (which is delivered before the prayer) is that the !umu 'ah Sermon is a condition for th e prayer: the condition is 10 precede the act which depends on it. This is not the with the Feast ""rmon, as it is an act of the SUMMah. According to Muslims' coosensus, th e Feast Prayer is to be performed in two ral< 'al .. , 11 is stated in the Two Sahihs and other books of tiadHh that Ibn 'AbM. (may Allah be pleased with him) narrated:

'TIw Prophtt (PBUH) performed a prayer of two rok 'ahs (units of prayer) on the Day ofFastheoking and he did not perform prayer before or after them:"
In addition . . Urnar (may Allah be pleased with him) said:
"The Prayer of tilt Fa>t-brea king Fra>1 and Ihnj of the Feast of Sacrifice are 10 be performed in two rok 'ahs. wit/lOut shortening ond this is said by the tongue of your Prophet (/'BUH); and he has failed who invents

(Related by Ahmad and other compilers of Had'lh)" N either prayercall (odMn) nor immediate call (iqilmail) is ordained for t he Feast Prayer. lmiim Muslim related that jabir (may Allah be pleased with him) said:
-/ performed the Feast Pmyer along with AlIah"s Messenger (PBUH) several times mill h e performed prayer before delivering Ihe lermon, witho!ll pronouncing adh"n or iqilmal,: "

When performing the Feast Pray.., one is to 'tart with .nnouncing Mkbir" in the first rak 'a/r after the opening rakbir and invo.;ation, Then, one is 10 announce six takbfrs before se.:king rduge with Allah and reciting the Quran. The opening tokbfr is one of the integral parts of prayer that must be established (i.e. announced): pm)'er is not va lid except with it. The other takbfrs are among the act> of the SUNMllh (I'rophetic Tr.dition) , After the openi ng tokbir, one is to say the opening invo.;a\ion at the beginning of prayer, then say the six takbirs and seek refuge with Allah. as "'eking refuge with Allah prc.;:edes the recitation, and then one iSlo recile the

In the on e is to say five before the recitation, other than that ullerM when moving from the prostration position to the standing position. Im1m Abmad related on the authority of' Amr Ibn Shu ' ayb, from his father, from his grandfather (' Abdul111h Ihn 'Amr) who narmted:

"The Prophet (PflUH) pronounced takbir in a Feast Prayer Iwelve limes; seven times in the first rak'ah and five limes in Ihe second
This hadith is related with a good chain of transmillers. Cnncerni ng the number of there are other narrations rdated from the Prophet (PBUH). Imam Ahmad (may Allah have mercy on him) said:

'"'

.'

"IMe Companions of Ih. Prophet (PBUH) disagreed concerning Ih. number of lakbirs. All of llie;r views are permiSj;blt."
One is to raise the hand upon pronouncing every takbir, as the Prophet (PBUH) used 10 do so". It is an act of the Sunnah to say between every two /akbi.-.;:

"'Allah is truly Great; and praise be 10 Allah in abundance; and glory be to Allah in the morning and the evening; and may Allah confl!T blessing upon the Prophet Mubammad and upon his household greatly."
'Uqbah Ibn 'Amir said that he asked lhn Mas'ud about what one should say after the takbirs of the Feast. lhn Mas' lid answered:

"One may praise Allah. ex/ol Him and wnfer bleSjjngs upon Ihe Prophet (PBUH).""
This badrth is related by Al-Bayhaqi with his chain of transmitters on the authority oflbn Mas'M, both in wording and aClion. liudhayfah said concerning this badith, "Wha/ AbO 'Abdur-Rabmtln (Ibn Mos 'lid) said is true: If one says another invocation, there will bI: no harm, as there is no invocation to bI: mentioned. Ibnul-Qayyim said:

"The Prophet (PBUH) USEd 10 hep sil.nl for 0 little while between every two lakbr". There is nO specific invocation relatedfrom him to be uttered between every two takbirs."
With regard to the aforementioned issue, ;fthe person is oot certain about how many lakbirs he has uttered in his prayer, he is to depend on what he i,

11: PRAYER

certain ab<lut, namely, the lesser number of /akblrs. Moreover, if th e person forgets to pronounce the additional takbirs and starts reciting the they arc to overlooked. as they are only supererogatory acts and th eir due time has been missed, Furthermore, if the one led (in prayer) catches up with the imam (leader in prayer) after the latter has started the ",citation, one is not to say the additional takbirs. Also. if one gets the imdm while he is in the bowillg positioll. on e is to say the opening rakbir and then bow without saying the additional takbirs. As mentioned the f east Prayer consists of two rak 'ahs (units of praY"r), in which the imJm is to recite the Qur'an aloud. In support of this view, Tbn 'Urnar (may Allah be pleased with him) said:

"The Prophet (PBUH) uwJ to recite the QUTlln aloud in the prayers of tile Two Feasts and the Prayer for llaiM:
(Related by Ad- Diiraqulni) " Scholars unanimously agree on this opinion. Moreover, it was followed by Muslim generatiOM up till now and compiled by suCceSSOrS from their ancestors. In the first rak '"h, one should recite. after AI-F"tillah (the Opening Chapter of Ihe the Sura of AI-A 'IJ (the Mo,1 High}" . And in the second rak 'ah. one should the Sura of AIGhd,/,i)'l1/1 (the Overwhelming Event}" , This is based on the Iladlth narrated by Samurah (may Allah pleased with him) saying:

"Allahs Messenger (PBUH) uord to recite it1 the prayers of Ihe Two Feasts the Sum of AJ-A 'Id and Ihe Sura of AI-Ghdshiyah."
(Rdated by Tmam Ahmad}" . Furthermore, ooe may ",dte the Sura of Qdf " in the first rak'ah, and the Sura of AI-Qamar (rhe Moon)'" in the seconJ rok<ah. This came in Sahih Muslim (Muslims Authentic Book of Hadith), the Sunan. and other books of Hadith that the Prophet (PBUH) usrd to the Sura ofQd/and the Sura of AI-Qamar (in the Feast Pray.,)". Tbn Taymiyah said:

"Whatever 011" may recite (in Ihe Fensl Prayer) is permissible. as is Ihe cose with other recitatioMS in other prayers, Howtver, if OMt recites the Sura of Qa/ and rhe Sura 0/ AI-Qamar or aMY olher sura that came in Ihe Prophetic Iraditions, it will be better. In great celebratiom, the Prophel (PBUHJ used 10 recite the .urns/hat involve

Ch.pl<r 27: Two 1'0.." (, /<1 r",y<r

verses of monotheism, commands of Allah and things He prohibits, rhe Beginning of the Creation and rhe Hereafter_ He (PBUH) also used to recite verseS tliat contain tlie stories of tlie previous prophets with their nation, and how Allah puni'hed those who denied them. In addition to this, he used to redte the verses relating to those who believed their prophets and how Allah rewarded thun with <a/mtion and a better life.''''
When the imdm says taslim" (final salutation in prayer), he is to deli""r two successive sennons, separating them by sitting for a while. In this 'Ubaydulhih Ibn Ibn 'Utbah related :
'It is among the acts of the Sunnah (Prophetic Tradirion) that the delivers two sermons in each of the Two Feasts and that he

would separate them by sittingfor a while:

(Related by Imlm Ibn rdated on the authority ofJlbir that Allah's Messenger (PBUH) delivered the sermon while standing, then he sat for a while, and th en he stood (again to complete delivering the sermoll)" . It is also stated in Sab.1b. Muslim (Muslims Authentic Book ofHadith) .nd other books of Haditn that the Prophet (PBUH) eommenced with prayer before delivering th e ..,rmon. He then stood up leaning on Bi11[, and he commanded (them) to fear Allah , and exhorted (them) to obey Him". Muslim related a bad/lh in which it is stated:

... After fini'hing the prayer, the Prophet (PBUH) would stand in from of the people and the people W(l"ld keep 5itring in their row,:"
Moreover, when delivering the sermon on the Day of Fast-breaking, the imdm should exhort to give in Zakllh pointing out its rulings, .mount, when 10 give it and the type of things which can be given. Also, al the time of the Fea,t of Sacrifice, he should exhort prople to offer sacrifices and explain to them the rulings on the sacrifice", This is because the Prophet (PBUH) uplained many of the rulings on sacrificial animals in the sermons he del ivered on the Feast of Sacrifice. Similarly, preachers should focus, in their sermons, on occasions, such as feasts, in order to explain to the matters they need to know .t th e due time of such occasions. This should be after commandi ng people to fear Allah, preaching, and reminding them of Allah, in such great gatherings and sublime occasion,. In addition, sermons should involve that which may ben efit the listener, remind the un m indful and teach the ignorant. Moreover, women should attend the Feast Prayer,

11: PRAYER

as mentioned before, and a special sermon , embedded in the Feast sermon , should be d irected to them, With regard to this, when the Prophet (PBUH) found that hecould not make won,.n hear his ser mon because he was far from them , he went to them, and advised and ordered them to gi"" charit), " . Thus, women should have their share of the topic of the Feast sermon, as they need this and as this is considered a means of following the Prophet's t radition. Among the relevant rulings On the Feast Prayer is that it is viewed d etestable to perform supererogatory prayer before or after it in the place of praye r. until one leaves this place. This is based on the hadith narrated by lbl'l . Abbu (may Allah be pleased with him). in which he said:

"The Prophet (PBUH) performed a prayer of two rak 'ahs (units of prayer) OM the Day of the Fast-breaking aMd he did not perform prayer ""fore Or after them.""
(Related by AI Buklulri and Muslim) Thus, the Feast Prayer has no supererogatory prayer to De performed before Or after it.

ImA Ab.madsaid, "The peapleo/Medina do not perform anpupmrogatory m prayer. Neither before nor after the rea,t Prayer: In addition, AlZultrl said,
"I knew that none ofourscholars mentions that any of the Sala/ (early Mu,lim scholars) of thi, natjoM would perform any 5Upererogatory praY'r be/ore or after the Femt PraY'r. IIm Ma, 'ud and 1:1udhayfah used /0 forbid people/rom performing aNY pmyer before i/...
when one returns home, there will be no harm in performing any prayer there, In support of ' his vjcw, Ahmad and o ther compilers of Hadilh related:

"After finishing the Feast Pmyer. the Prophet (PBUH) used to perform /10'0 mk'ahs (units of prayer) on returning home.''''
It is an act of the SUNMah for the one who misses (he Feast Prayer Or part ofi! to make up for it according to its prescribed form and manner, namely to perform it as two rak'ahs with its additional takblrs, that is because making up for it is similar to the actual performanc. This is based on the generality o f the Prop het's aadrrh, in which h. (PBUH) says:

' Pray whatever you get. imd complete whatever you missea:
For instance, if one misses one rak'ah wilh Ihe imJ m (leader in prayer). one is to complete prayer by performing another one, Mo,",ov. r, if olle comes

Ch.pto< 27; Two F<:>." (' rJ.) P"'),<f

while the imdm is delivering the sermon, one is 10 sil and listen 10 it and when the imdm finishes the sermon, one may make up for the prayer, and the re will be no harm whether one makes up for it alone or in congregation.
It i. also an act of the Sunnah to utter general takbi., which is not limited in time. In this takbi., men only are permitted 10 raise their voice loudly not women. Th erefore, one is to pronounce I<!kbi. in the two nights preceding the days of the Two Feasts as well as on the tenth of Dhul -tlijjah, as Allah. Exalted b. He, says :

.... . To romp/ett Ihe ptrimf and glorify AI/oh far Ihal {to] ",hidt Ht hasguldtd you..... (Qur'an: AI -Baqarah: 185)

Thus, t<!kbir is to be pronounced loudly in houses, markets. mosq ues and anywhere in which the Name of Allah, Exalted be He , can be pronouncW. Takblr also is to be pronounced loudly when on. goes out to the place of n prayer. T this regard, Ad -D1raqutni and other compilers of /:iadith rdated that whenever Ibn 'Umar (may Allah be pleased with him) went out to perform the Feast Pnyer on the Day of Fast -breaking and the Day of Sacrifice, h e used to pronoullce lakblr aloud until he reach es the place of prayer, th en he would pronounce lakblr until the Im4m came". It is recorded in Sabib AI-Bukhciri (AI/lukMrl's Authentic /look of liadilh) that Urnm 'Atiyyah said:
'We were commanded to make the menstruating WOmen go out to witne55 the Feast Prayer.. ."

And she added:

-... They (tI,e menstruatillg women) would stalld behilld people alld pronounce takblr almlg with them."

It is stated in another narration by Imim Muslim as:

.... Tller (the menstruating women) used to pronounce takbir alollg with people.""

Hence, it is viewed desirable to pronounce takMr. as it involves the rituals. dedaration of the I:urthermore, the act of pronouncing takbir on (he Feast of Fas( -breaking is more stresse<:! upon thall in the Feast of Sacrifice, as Allah, Exa lted be He, says,
"0>. To complett the fH'riod and glorify Allah for Ihal (to) ... hich

H.. ha.guidedy<>u .. ."

(Qur'an: AI-Baqarah: 185)

11, PRAYER

Consequently, takbir is more stressed upon with regard to the Fast-breaking Feast, as it is enjoined by All ah. fn the Feast of Sacrifice, limiteJ takbir is ordained; namely, the takbir which is said after every obligatory prayer performed in congregation , In such an act, th e imam is to face people, aftu uttering Ihe final salut.tion in prayer, and utter takblr along with them. AdDMaqull11, lbn Abli Shaybah and oth", compilers of liadlth rt'lated on the authority of 'abir who said:

When the Proplwt (PBUH) performed the .s.ubil (Morning) Prayer in the morning of ' Amfah (the ninth of Dhul-liijjah), he used 10 pronounce takbir.... "
In th isease, one is to st" rt pro nounci ng the takbi r imm ,'tIia tely after prayers. As for the non-muhrim .. person, the due time of the limited takbir starts from the Fajr (Dawn) Prayer on the Day of' Arafah (Mount) until the afternoon of the last day of the Days of Tashriq (da)" 11 " , 12" , 13" of Dhul-Hijjah}, ConHrning the muilrim, the time of the limited takbir starts fmm the Zuhr Prayer on Ihe Day of Sacrifice until the' A.r (Afternoon) Prayer of the last day of th e Tashriq Days, as before that time a pilgrim should busy pronouncing wlbi)'<lh " , In rt'lation \0 this, Ad-Diiraqu!ni rt'lates from saying;

"The Prophet (PBUH) used 10 proaouace lathir immediately after finishing obligatory prayers, starting from the Fa)r Prayer on the Day of 'Amfah uatillhe Prayer OIllhe last day of the Tashriq
In another narration, the words of this hadith
art"

"When he (the Prophet) finished Subb. Prayer oa the D"y of Arafall, he would face his Companiom a"d sa)\ 'Stay in your places: Then he would say, 'Allah is the Greatest, Allah is the Greatest; there;s "0 deity but Allah; Allalt is Ihe Greatest. Allah il the Greatest, and (all) praise is due to All,,!.: "
In this ALlah, Exalted be He, says, "And AII"h during {'pificJ numbered days ..." (Qur'an: AI -Baqarah: 203) The days mentioned in tll is verse refer to the Days of Tashrlq. Imam An -Nawawl commented, "This opinio., is the soundest opinion according to which Muslims act in ,,11 cowllries,"
! n addition, Shaykhul-blilrn Ibn Taymiyah said,

"The soundesl opinion according to the majority of the Sala! and faqihs, from the Prophets Companions a"d seholan, ;s that the

m
is to . III,t/mm aa",n of Ihe dll)' of ....m/nlt lru/ day oflhe Ta,hrl" Dtlys. " Md that it is /,,!>e ,,/Ier each p'''yer. It

in Ille SWIM. Ihm th e Prophet (P8UH) mid, {'The Doy of 'Ma/air. "nd the Day ofSacrifiu ""d the Day. of M,'",) (,/ays 11"', 13'" o/Dllu/-Hilia1r) are our fea.t. we Mw/imJ. n'Ue da)" au for ",linK and dri"ki"g (what 1 .. ful) (Jj wdlllS the f<''''t mb"",'e .la of AUah: The rrll$(l" bmi" d slarling 'imited rllkblr, for Ihe
js

mubrim. from Iht Zuhr Pmyu on the Day of 5acrifitt, is that prrmo ..ncjltg lalbiyoh should!>e . topped when throwing /amr'"I1/.AqalNlh". The ti",,,, of /o mrolul-'A'Iaooh

.'"lm jn lire Sum,an

(Propheti, Tr"diriOl') is in lilt fore noon on Ihe D Il)' of Sacrifice. Tll tn/ore, rite ",uh';'" will be tquallO rhe ",uhill ("" n-mull,;m), so if he Ihrow5 /nm rnll4 l_'Aqablllr before dll"''', h e is '10/ /0 starl except Z ullr Prayer. Tltls is accordjtlg 10 mo.-I 0p/tlrotl'As for mannn" 1 which lakbir i. 10 0 is to Ay "A11tl1t is GmtltU, A llah is lite GrmltU; lheu js 00 /kil, "ul Allah; A/Itllt is Iltt GTUJIt$I, Allalt is the Grml eJl, atld (..11) proist is due la A/wit." Thtn will no harm in fd kitation among people, saying, accept good from )lOu and from us." In this ugard. Jbn Tay mLyah u id, "/1 was re/tiled 111111 some of lite Comp.",iom "m/ lo do such an acl, Imdm AiJmad and ollt"" view meh at! act as legally pcrmiJJiblt'-" The aim bf:h lnd felicit :l!lon Is to show affection and delight toward, MUllim brod\tT$. Imlm Abmad u id, "I tfu no/ .tart giving Ihis felici/orio n, bur if <I ptrson ft/inUllts mt, I will <Ins .....' him." This Is becau,", aru;""ring glft1i ngs is a duly; starti ng felicil;llion is nol an act of the S.. nn/lh that a Musli m is comman ded to do nor is it a forbidden ont. Y then is no et, l'Iarrn in I h.ndsh.u. And Allah. Ex.ltN! knows bnt.

Endnotes
I Abnlad (1 1945) I )/lOll .nd AnN .... ( I S5S) 1211'191. n 2 Ahr-l (S t 1S) (l/681 .od Ab/l Vlwtld (<Wl I) I4IIDfI.

) Musli m (;1002) 1}I)92/.

4 AIlkakh1rl (31 4) and Muslim (2051) [}l4 t 81. S AIlkakh1rl (,.,t) IVS9-4I"nd Muslim (2053) [)/4191. /; AIlkakhltl (956) 1115'81 and Muslim (lOSO) [314 171_ 'Th. Atqob: The Supp<>".'" d,. inhal>ilOnl$ of M<din. who hid lICCOJIIo<llolam.nd 'he Pr"l't>rt (pn UH) and . 11 Muhdji,aln (Ih. Emlgranu) upon their

arrival there_

'"

11: PRAYER

a AbU Dlwiid (1157) ( 1/ 4n1. AdNasii (lSS6) [21199(. Ibn Mljob ([653) 11I)(\lJ af\d

Ad l)lln.qUjnl (WU) (21 1491.

9 Mu ....1(incompl.t,.!y 'nolUmillrd) badith i. a bodi'" whose chain oftr..,,,mi .. ion lacks Companion lran.mltl .., i.. a bad/lh Ih'l Suusor h dill'Ctly . Uribut<d to th. Pl'Of'h.t will")lJl m<ntioning' Componion.

10 . Abdur-R.zuq (S65 1) [3128&( I1 An obIiptory charily 10 l>t' paMl by the rich 10 [hot poor. In a juristic .. i.... it illO bt paid 01 any liln< throughoul Ram<>d1n. whnHs il Is """'"' prrl<nbk I<> gM Mlwo or lhl'tt days righI bdOft the !'not ("M FiIT). A ohinf viono maintains [Igj it is 10 t.. giYftl bIfore 1Oi", out fOr .,..nonning IM I'royer ofl'" Fulbn..king Feast. 12 Ahmm [5J3S2!. It... MA;"h (1756). AITinnidhl (50012) and Ibn Khuuymah (1426). Illbn Khuuym.h (1166) [3/132 (. I' AI R. yhaql (6143) [3/398),
15 AI- Bukhlt1 (963) [2I584( and Mu,lim (2049) (l/4 \6 (. 16 AI-Bullirl (964) [lJSMI orul Mud im (2054) (1/420 I. 11 Ahmad (57) [l ll1(, An-N n (1 419) (ll llJll(l565) [312031 and Ibn M.:\joh (100.

1(64) 111556, 5571. 18 M.... im (1045) 141. s.1Io M.... im (2048) 1314 161. 19 TatbIr. Sayin&. AfWow.,UboIr" (i.e. AD.h is tho< C",aIM). 20 AIImad (66118) [U ll!JOr. AbO DlwUd ( I ISI) [ 114751. [boo Mijoh (1278) (21 1021 and Ad 'DlraqUlllI (171 2) 121:16 [. 21 AI -llayflaql (3J29J). 22 AI . " . yhaql (6186) (31410). 23 Ad -Ol roqulnl (1785) (U541 . 24 Chaplu Na. 87 oftMQurln. 25 Na. 88 ol lht Qur'ln. 2fi Ahmod (20093) [5J 191. AbIl I>Awt>d (1125) I ll_land AnNasI' (lm) (31124[. A.hmad (11343) (4/369]I( 18)9(1) 1413761 and I"" MOjah (1283) [21 1().!1. MlIIIim (zmS) [3J4Mj. XI Cl>arI .... No. 50 old.. Qurln. l8 OupterNo. S4 ol l""Qu.ln. !9 Mu<lim (.1056) (3J411 [. AbO DIWl)d (115-4) 111476). AITIrmidhl (SH) (4 151. An Nu. (1S66) (lI2(l.1 [ .nd loo Mljah (1282) IlI IOl). n 30 5: ul'Nldltll (241205. 219) . 1 1T,,,Um: Soyi n t h. IS.,M"" i n 1''')'<'' 1 )1 "A. ..., 1,1nUl .alaykum "'" RahmOl " '1'.. b<: U pOIl )1l\', . nd ,h. m .. cy 01 AII. h") when <"""I uding pra)'<'r. 32 Al.llayhaql (62 1) 1314:10). 33 Ibn Mlj. h (1289) [211061. AbO Dlwild (1091) 1114$81. An.N ....' (1416) [21122[; _ ..., M.... im (1993) [31388[ . AI RI,Wri (910) 12151 SI .00 Mu<lim (199 1) [31)87[ . .... M.... irn (104S) 1314 141. 15 M .... im (2050) 1314 171. J6 AI-flukhitl (965. 985) 121534.6301 .nd M.... im (5049. 5038) 1711 17. 1121_ 37 AI -IluWrl (1449) (JlJ9J( on<! M.... im (2042) r1I4131. 33 AI -Bukh1si (964) ond Mu!lim (83-1). J9' AbJ u.-Rau;\q (5606) [31273].

fi",

010 Ibn Mijoh (J 193) jVl(8), Ahmod 1}l28. and loo Khuuymah (1469). 41 Ad. DI",quln! (! 700) ond Aj.jjlkim ( 1147) 1112981.
42 Mu!lim (2052) [314 19].

'"

4l A<!. Dtnoqutnl 12/37 ) "nd AIl:Ilkim ( 11 52) [11299 ]. 44 Mubrim: On. in 0 Slote DC rilUl1 consec ..!;"" during Half u , Um",h. 45 TalbO,w,' A formuJ. !"Kil N by . pilgrim during Hojj Of "u...",h . fi.r ...,ming ,n. of ibrlm;. pilgrim , oys: "Hm I om 01 Your snvla. 0 Allah, I\trt l om.t Your SoefV\. H..., J .... ot You, KfYiu, y"" no pan...,.., hm: 1 am .. Your ....nu. Verily. &11 praise. blessing>. and dominion .r< YourS. Y"" haw no parl_"
46 Ad-Dm<fuIDI (1719) (21371 . 47 Ad-NroqUlni ( 172 1) tUJa ). 48 Ab(, DtwOd (H 19) 1215581. AI_l1,midhl (n2) 1)/lOlond Muslim ( 1142). 49 ,.""alul. 'Aqab.:lh: A sm.1I """,,-mod. pHi.. in .....n plll. "d u< Ih ..... j<lmruh. , i'".ted in Mint . lh. ,,,,,",I un<lo Mco i, knnloln .. 'mMul- ""'I"bdh, it I. al.., a lli the Gr.' I/"",,,,h .nd the i .. " /a ...",h.

The,.

SO Sf.t: Mai"''; "ot!-I:':Ud""'" (201364). (241210). SI 5: ... lluJ. f<ltd1OOl (241253).

CHAPTER

Eclipse Prayer
Allah, E.xahed be He, INIYs:
;, who nuule Ihe sun .. ,hining light and "'",,11 a du'ffi1l1ghl aM dettrmined for iI phflJU - thtlt you ",ay know the """,bn- of ..lid "0"'" [of';mel. AI/.." "... this UUpl jn I.uth. Ht <k,,, ils ,h" sigil. for .. ptoplt ...ho "'"0 ....

n,,'

&

(Qu r'An: Ylimu: 5)

Allah, Elcalted bc He, also says:
W And of His Jlgns are Iht night IInd day "lid 'h, Ill " and "'00". f)() n,,1 prostral' to Iht ... " or 10 rh" "''''''', but pm",...tt tn AII"Io, Who crttlted thntl, ifll should Him IlulI,., .. (Qur'An: Funilat: 37 )

The Ecli pse Prayer is a stressed act of the 51111111'" according to the unan imous aglUm"n! of scholal$. lISproofis derived from the confirmed act of the Sun""h of Allah', Me$Ungt"r (PBUH). Eclipse. isa sign amongst th esigns of Allah, which
He

tQ warn and alarm H i$$tI"Vanl$, Il5 He, Euitl be He,!<IYS:

I1, PRAYER

"...And Wt uHd "oil/resigns ucept as a

(Qur'an: Allsra': 59) TheCC' was an edipse in the lifetime of the Prophet (PBUH) and so he hurried to the mosque filled with fear and dragging his garment out ofhaste. He led Muslims in prayer and t"ld them that the edipse is a sign amongst the signs of Allah by which He warns His servants. He also told them that it might be the reawn for a .<eve,.., torment that might befall people, TheCC'fore, th e Prophet (PBUH) ordeCC'd people to do acts that may eliminate it. That is, to prayer. supplicate, ask for Allah's forgiveness, give charity, emancipate may be relieve<!. (slaves). and other good dee<!s, w that Eclipses a,.., considered a kind of warning from Allah di,..,cted to people in order to make th e m turn to Allah in repentance and follow His right path, people used to believe In the Pre lslamic Period of Ignorance (the that the reaWn behind eclipses was due to the birt h or death of a great Therefore, the Messenger (PBUH) invalidated such beliefs and showed th e Divine wisdom behind eclipses. Al BukhAr! and Muslim relate<! a lladlth narrated by Abu Mas'ud Al Ansari who said:

"There was an eclipse on tile day when Ibr<lllim, the son of the Prophet (PBI)H), died, arId so people said thar the sun had eclipsed due tQ tile death of Ibrilhim. Therefore, the Prophet (PBUH) said, Tire sun and moon are two signs amongst sigm of Allah. SQ they do nQt ecUpse because of the death (IT life of somebody. So. wheM you see seek refuge with the remembrance of Allah and perform prayer.' "'
TheCC' is anQtber Iladlth stated in the Two (PBUH) says:

abJll' in whicb the PrQphet

"Invoke

and perform prayer until the eclipse dears:'

The .. i. al.o a similar baditll ..Iale<! in Sahib. AI-BukMTI (AI-BukhJris AutheMtic Book of l:ladith) In th e aUlhority of Aboi Miis1, saying:

"Thcseoign., which Allah sends. do not occur because of the death or birth of somebody. but by them Allah warns His servants. So when you Set anyrhhlg thereof, resoTt to remembering Allah. invoking Him and (ljkingfoT His forgiveness:'
Hence, Allah, Exalted [,., He. CauSes eclipses If these two gCC'at signs, namely the ,un and moon, tQ let people take warning and know that the ,un

'"
and moon are just Ilke the olher creatures, Ihal may be affiictffi wllh imperfection an d change. Thus. Allah does th is 10 show His s..rvanto
His subli me, perfect Might and 1 confirm that He is the On ly One deserving 0

worship. Allah, Exalted be He. says:

And afHis signs are 11r, nlghl and day and th., IU" <Hid mooll. 011 "'" pro"NI" ID Ih' , ,," or /0 Iht mOOll, !ru, pro"""'lt to AII"h, Wlro ,",,,IN them . 1/ll lhoIJld Him 'h,,' you wonhlp.

(Qurlln: FuUilat: 37) for Ihelime of the Eclipse Prayer, il i$\O 51art from the beginning ohht eclipse until it is clear, as the Prophet (PBUH) says:
A$

Wht n you set tire tdipse, perform prayer;

(Related by AI-Bukh1lr! and Mu51im)'

It (ame in another hOO/lh

by MusJim as:

"W/rm )'0" stun, of ,hi. (i.t. tdipK), pufumt JmlY" "/ltil ;/

Th, Edipse Prayt'r il not to be performed after th, eclipse is over, for its
due time has missed. Also.lflhe lipse is o>-er
prople know ofil, Ihey . re not to perform the Eclipse Prayer, According 10 Ihe wundnl opinio n of scholars, Eclipse Prayrr is to bf, performed wilh IWO mk'ahl (u nits of Prayer), in which one is 10 the Qur'ln aloud As for tile first ",k ' ah, one is to m:ite "1- FdtilJah (the Opming Chap/er of the Quriln) and anol her long sura, weh as the Sura of Al-Baqamh (the Cow)" or any OIber longsura. Then, one is 10 perform a prolonged bowi ng. and raise one's hud and say tasml" Ind t..amld in Ihe same way one does in other prayers, After that, onc is to mite IIIFdti/Jah and another Ions sura, but shorter than the first, such as th e Sura of Alu 'Immn (the of '/mnln)' , NeXl, onc is to perform a long bowing, but shorter than the flTst one, and raise o ne's head and say: listem /0 the onc ",ho PrllOO Him, 0 our I.ord! (,,11) pm;'. is due 10 You. mtlny good tlnd blmed pm;=. (the pruiu) ",ith whkh is filkd the htDwm tlml Ihtctlrth, tlnd with which is filled tlny/hing

tha, You daiutift.rthiJ."

Afler saying w, one is 10 perfnnn two prolonged prostrations and nO! 10 prolong 5ining between them, Then. one is to perform Ih e second mk'ah

similar to the first, n"rneiy with two prolonged bowings and two prolonged prostrations. Finally. ooe is 10 recite and say laslim ". This is how the Eclipse Pmyer is to b<: performed, according to the way practiced by Allah" M. ssenger (PBUH), according to what was reported .oout him through many ways of transmission. Some of these ways of transmission are induded in the Two Salli/is; for example, . A'ishah (ma), Allah b. pleased with her) narrated;

'"

11, I'AAYR

-In the lifetime of Allohs MessmSfT (PflUfij, the sun eclipsed and Ire went /0 the mosque mid tI,e people aligned behind him. He prGHounced lakbir" and prolonged the recitation (of the QUr<ln) "nd tilen said tukbir and performed a proloJ1ged />owing; then he (lifted 11is head ""d) said, :-I.llal, listens 10 the onc who praises Him.' He then did 1I0t prostrate but stoad up alld recited a prolonged recitation, but shorter O'aI' the first one. He again pronounced takbir, then "erformed 0 prolonged bowing. but shorter than the jir>t one and then said (after risingfrom bowing). IIlIah listens to the on e who praises Him, 0 our Lord! (All) praise is due 10 You: TI,cn, he prostrated nnd then he did the snme in the second rak 'oh: thus he completed four bowings and four prostmtions. The sun (eclipse) had Ixfore he finished the prayer."
(ReI.ted by AI-Bukhari and Muslim)" It is an act of the Sunnah (Prophetic Tradition) to perform EdipS<' in congregation, as by Prophet (PBUH), yet it is permissible to perform it alone. like the case with the other However. it is to perform it in congregation. it is an act of the Swmoh, for im""'. to preach people after performing the Eclipse Prayer. and warn them against heedlessness with regard to Allah'. commands, and against unawareness. Th e imdm should also command them to invoke Allah and ask for His forgiveness. In the Two Sab.ib.s, 'A'isnan (may Allah bt pleasffi with her) narrated:

"The Prophet (PBUH) come to the people. after the Sun became visible after the eclipse, mid delivered a sermon, in which h. prailed Allal' and eXlolled Him. Then h. 5aid, The sun and the mOOn are two signs amongst tho signs of Allah; Ihey do not ec/ipse on the death or birth of anyone. So when you see the ec/ipse, invoke Allal" pronounce takbir, perform prayer and giw charity.. .' iJ

If the p rayn i. fi nished !>dOrt [M lipM' is ove r. ont i. 1 rtson 10 0 rtmmlbning and invoking unt il it is over. and noI to rtpeat prayer. if lhe Iipse is d ear du ring prayer. one i. to complete illightly and not 10 finish it nraighl away. as Allah. EJlahed be He. AYS:
w

A"d do rIot I" ""lidate

deedJ. w

(Qur'A n: Muhammad: 33)

Hence. prayer to be during the lime of eclipse. as the Prophet (PBUH) says, ... until tile edipse is clear: and. ' .. until tilt lipst is over:"
Shaykh ul. lsUlm Ibn .. id:

'The time of the edipse mll)' W 10lfg lit limn. IInd shorl 01 0Ih5. This is IUfarding ta (the IImaunt of) Ihe purl edipled af Iht sun : Ihe SWI mll1 be enlimy IIr pIIrlillU), Iipstd. Thus. if Ihe roipse Itlku a king lime. ane is la prolanK pmyrr- and rw:ilt the SUIlI of AI-Baq<tlllh (rht Caw). or ony ollrer 10llg SIIIlI. in rht fiNt IlIkah. A/ter per/arming 11r.. second bowing. ant is to rteilt a sura shorter than tire fi rsI. Tlrm (aI/ then/it) hl/dillls nMmtl'd aooul the Prcphet (PBUHJ in support 0/",hat W<t already mentioned. Moreover, rile prayer is to be completerl lighlly wllen the reaso n behind performing it is oyer (i.e. ,,hen ti,e eclipse is over). Si'ni/arly. one is permitted to lighten the prayer wlren Ont knows that the rclipu will nollab 11 long time. In addition. iflhe lipu bt-gim to be dellr wJort one COmmenC<'S pm)"!r, 0111' is la commtllct il llnd mob il lighl. Tht mojority afseha/on uniformly llpu upon Ihis,Jor Ihe Eclipse Pm)"!r is o..u.inerl Jor II specific rtOSOn. which Is aboul 10 fi" ish. 1/ fht rclipse dttUS entirely ItfftJrt lire {ommmument 0/ pnlyt r; ant is nol to pn/orm

Endnotes
I AI l\ukhb! (11)41. 105? 32 1).1) and Mu .lim (911).

2 AI I\"khbl (11J6O) Im05 ] .nd Mu.tim 1211 9) [2/457).

3 AIBukhbl (1059) (l1704 ] .nd Mu,lim (91 1). Mu,lim (1119) Il/457j. 4 AIBukhbl (1043) 5 MuoJim (2009) 13/-4471

ChapI., No. 2 of ,h. Qur'ln.

'"

H: PftAYER

7 ram,f', Saying' Sami 'allJhu liman iIamidah" i. . to tf>< one who pni .., Him ," when 'tanding following bowing in praytt. 8 Toam/,) (in pray"']: Saying os a ",ply 10 'a.mr, i.e. "Our Lord, to You I>t (all) pr:a i""_" 9 Ch.pler Nu. 3 of ,'''' Qur'in , 10 Ta,Urn: S.yi n g tll< fi nol Saldm.; n proY"r ( )ing. "J.,..,!ldm u ."layku m wa Roama tullclh' i.t. P,.u b< "pcm )tIu. and /11, mercy of Allah") when <ondud ing prayer. Il Takbir: Saying,' A/MhaMbar" (i.e. Allab i,lh. G",atcsI). J l Al- BukhArl (J 046) [11688] and Mu,lim (2088) 13/440J.
13 Al Bukhir! (1044) [216821 ond Muslim (2086) PIH8[. 14 Al- Bukn'r! (l063112Ii()6j. Ai . Bukn;'ri (1041 ) [21678] and IS S=: "Majmu u/PaMwd" [241260j .

jj,,,,,,,

M",!;m (2111) (31453 ].

CHAPTER

Rain Prayer

This prayer is a means of suking rain from All ah, Exalted be He, during times of drought. That is, pwple are naturally dispoKd 10 help from tile On. Who is able to support them; Allah Alone. Th is pnyer was known among the pmoiou$ nalions. It i. also as one "f the ..:1S 01 the (peace

tK upon Ihlml all), as Allah. Exalted be He. says: -A,.d {mall] wIIm Mom for /ri, .. : (Qurln: Al -Baqarah: 60)

Similarly. Ihe Scal of Prophet,., Prophd Muharnmad (PBU H) !",'formed Praytr for Rain for hi. people many tim es.. and in many ways. In addition. Muslim KhalifS unanimously agrtt on tll . legality of such an act.

The Puyerfor Rain is ordained during tim es"f drought and limes whe" rain fail s., wh ich causes harm 10 people. Then there is no wayou\ except by supplialling IMir Lord and aslcing Him for waler (rain). People may supplicate Allah in various ways. For instance, people may supplicate Allah in Prayer, whether in rorIgrtption or .Ione. n.ey may a1 ... SIIpplicate Him by invoking Him <luring

110 PRAYER

the sermon of Jumu 'ah (Friday) Prayer, in which the imdm may invoke Allah, and Muslim. say, "Amin (Amen) . Furthermore, it may be by invoking Allah after " by supplicating Him in sedusions with nor All such acts a,.., rdated about the Prophet (PBUH). The Prayer for Rai n is ,..,garded as a stressed SUMM(lh, as 'Abdulliih Ibn Zayd (may Allah be pleased with him) said:

The Prophet (I-'BUH) wwt out /0 invoke AI/nllfor rain. He faced 11" '1iblah,' invoking Allah. Then he tmversed Itis cloak and performed lwo rak '0115 o1ld recited the Quran aloud in them."
(Rebted by AI -Buk hari and MuslimI' There arc many I!adi/hs in support of this practice.

The Prayer for Rain is similar to that of the Feast concuning its ,..,Ie..ant
rulings and the place where it is performed. That is, it is viewed desirable to perform it in the place where the Feast ( -Id) Prayer is performed; outside the mosque. Moreover, its rulings and practices are the same as of Feast Pra)'er, nan,ely the number of rok 'ahs, the loud recitation of the Qur'an, being performed before delivering the sermon , and the additional takbirs in the first and second rak 'oh, the recitation of the Qur'an, as illmtrated befo,..,. Ibn 'AbMs (may Allah be pleased with him) narrJted:

"TIle Prophel (PBUH) performed /wo mk'ahs as lie does in Ihe feasl (Prayer):
At -T;rmidht .... ys that this is a hasan (good) and 1al!ib (authentic) badith, and AIHakim and others ' view it as a ,al!ib (authentic) hadith, as welL The one performing Ihe Prayer for Rain i. to recite the Sura of AI-A '1<1 (the Most High)' in the first rak 'oh, and the Sura of (tile Overwhelmi"g Event)' in the second one, People are to perform it in a vast spacious place, away from th e place of residence, as the Prophet (PBUH) did not perform it except in the desert. This is because performing it in such a place is a means of showing much need to Allah, balled be He, When the imam wants to to perform the Prayer for Rain, he should start with reminding prople of what may soften their hearts by mentioning Allah's reward and punishment. They should also be commanded to turn 1 Allah in 0 and return rights to whom they are d" e. This is because sins are amongst the main reaSOns that ca"'" rain and blessings to be withheld . On the other side, and asking Allah for forgivene.. a,.., ,..,ason, for Allah's answering of supplication. Allah, Exa lted be He, sa},"

-A rod if"''')' Ih .. /nopl.. oflht ei/ieJ hlld btlin'td Il ..d fumd A/W.,

W.. would hllV/! optro ..d (l.t.IHJlo .....d] upo .. Ihtm bltui"p/rom Ih .. htaW'" Il"d Iht tll,th; bUI they de"itd {tht must"gt,.,}. so Wt Jeiud tlltmfor whtlt the)' ",..rt tllr"i"g.H

AI -A '!if: 96 ) FurU...rmo..,. th.. ;molm $hould command peopl .. to giW' charity to the poor and .-.enly. as th is is as a for sending AlIah's mn-cy. After that, he is to set for them a cert ain day. at which Ihey 8.., to COlllC' out and be P"'p;lred for such an honorable occasion. and according to that which best suits il an n act ohl\(: Su"",,II. At that date. p=ple a ", to go OUl to th e place of praytr showing humbleness. submissiveness and of Allah , Exalted M He. as Ibn (may Allah be pleased with him) said:

"A I/ah sMesse"ger (PBUH) we"t out to ptrform tile Prayer for Rni" s/ww i"g hum;/ity. humbi.." t1$, Il"d submo'u;wro ..$$. lI"d Jupplirat;lfg (Allah)."
{AtTirmidhi said that this is a ilasall. s.ablh (good, authentic) /lIldilh.) No Muslim should Slay behind {from goi ng outl while abl e. even lmys and women, whose presence does nOI cause temptation. are 10 go out to perform it. Then, the jmdm is to lead people performing two rak'ahs, as mentioned Mfo",. After doing so, he is 10 del iver one sermOn. However. some scholns view that t he jmdm is to ddiver twu sermons. B(){h opinions are permissible, but t ..... soundest opinion is to deliVff oroe according to the most p""prmderant legal proof. In most casn, t ..... Prophet ( PBU H) delivered I..... $trmon aftn ptrforming the Praytt' for Rain, and Musl ims acted a.ccording to this. it is ",lalc-d that the Prophet (PBUH ) delivered the sermon befo", ptrforrning the Th is is the view of some but the first view (delivering Ihe sermon after pc: rforming praytr) is mon:: p"'ponderant; and Allah knows best. In the of asking for B in, the imdm should uk for All ah'. forgivenest as well as the vn'StS tllat com mand aski ng for forgi\'eness, in aoo ndmce. as this is considered a CaUK for sendi ng rain. Moreover, the imdm should supplicate Allah, Exaltc-d be with much invocation, aski ng for TlIin. WMn supplicating Allah. t..... i",dm should rai$t hi. hands, as the Prophet ( PBU H) used to h" hands when invoking Allah in the Prayu for Rain, SO much tile whiteness orh;s arm pits became visible'. The Imdm shou ld also ronfer

[10 PRAYER

blessi ngs upon Propllet (PBU H). as this is. aUK for (Allah) hi. supplication. He may invoh Allah wi\n supplication related about th e Prophrt (PBUH) in suen as a offollow ing him , [n thb He. la)", regard. Allah. Exalud
"Thut has cUfalnl, bUlljrJr yau III Me_ "pr of Allah all " < dlellf fHltttrn fora"ya"e whou hopt Is It, Allah ....d tlu ulll
Day...-

(Qur'ln: AlAh1J,b: 21)

It is vin.m as an act 01 [he $un"alr (Prophetic Tradilion) to &c., the qibllJh (dirtcl;on of p....]'<1") at the tnd of supplication. and to InVffSe one'. clothu. lIS relattd in the Tw<> Sab.lb.s' [hat lhe Prophet turn! nis b"k towud lhe peap,", and faud Ihe qiblah .sking Allah (for ..in). Then he tl1\versed nis Th. wisdom behind this - Allah knows best _ i.lhat it is like a good omen Ihal the preS( ut hard c(lRdition may turn int(l prosperity and the s.ndins of rlin. Prople should also follow the Imdm and t .... verse Iheir dothn. a, Ahmld related, .. Iht peoplt foJlowed him {lht PropIutJ ..nd tr..wntd thtir dofhn: " In addition, what is SlaiN as dont by tlK prophet (PBUH) is to be done by his nalion, unless il is provtd that he alone is partk ularited with such a thing. This would be until Allah down r:Jin; o therw;lit. Mu5l.ims mould repeal asking for rain , as long as there is a need for that. I1 is considered an act of Ih. Sunnah (Pr(lph etic Tradition) thal when rain 10 fall, onc is 10 stand Lt! il be a $Irongfruitju/ rain."" and and receive some of it" and say. "0 sa). "The mill is to tilt FOIlOT and Mert"y of AII..h," whe n rain falls heavily and thrn is fur that it might cause harm, one should say as the Prophrt (PBUH ) ustd 10 say:

A/MM (Let mill bt) nround us, 11of on us. 0 A/MM {l.t:r the min I>t) on tint pkl/toll$. on lhe mounhlin.r, Oil the "iUs. 011 the hiUoch, in the ,nlltY1, nnd on the plaus where Ii'm grow."
(Related by AIBukHn and Muslim ) Allah knows best.

Endnotes
I TheqibWo: Thrdi_tlonof pnyu.nam<!y towards.he Ka IWI. 2 AIIlukhf.r1 (1024) [116631 ond Mudim (206n P /u?l . 3 AbO Dliwild (l16S) 11/490), Al nrmidht (5S3) (2I4451. AnN ...n (1 50S} PH7lI. Ibn Mt;lh (] 266) 121941, Ind Al.l:i:lklm in M.Mulfml,."k" (1220) [1'466 1.

Oupltt 29: R..in Prayer

4 ChopItt No. 87 of the Qur'!n. 5 Chlp'" No. 83 of the Qu, 'an. 6 Al8ukhl" (1024) 12/6631 al'Kl Muslim (2068) 11/4281; oec 0100 AlBayhaql in hi.

'"

7 Al.llukhl" (1031) 12/667 1 .nd Muslim (2074) 1)/4).01, 8 (1013) 1216461 and Muslim (2075) [3/431 J, ,The Two WlI!<: 111< Two Authentic Boolu of A1Sukhh1 .nd Musli m. 10 AI 1lukbbI (1025) and M<Ulim (894).

11 Ahmod (16417) [4141 1

11 Muslim (2080) [3/4351.

JJ AjBuWrI (lOm [lI668),

14 AI Bukhh1 (810) 12J671] .1>11 Muslim (228) I 11247).

CHAPTER

Death and Burial

Our snarl' ah (Islamic Law), than k Allah. is SO perfecl an d comprehensive that it all mans arrJirs ubtw to his as wel l as hu do:ath. Among the iSSUd that our Shllrl 'Qh are the rulings OIl deathbW and death, starting from ones last ill ness aoo dath, until one's burial. Our Sharl 'nlr also the ruli ngs on visiting a dying perwn and instructing him 10 "y, u no deity bUI lI/1alr." washing the body of the dectas.ed, enshrouding his body, )l<'rforming the Funeral Prayer over h im, burying him, settling his debts, carryi ng out his will, dIstributing his properties legally, and ass uming guardianship over hi. young chil d ren.
lmlm Ibnul -Qayyim (may Allah ha"" mercy on him) $aid:

s..muu. of the Proplu-I (PBUH) rrgarding sick and dying fWOpk ;J the 11105/ perf1 one, whifh is diJ/nm1from /hill ()f 1111 01 her /lation .. 5.",,,,," ill tlris rrgtlrd i"duda the follow ing:

Showing servitude and submissiven($< to Allah, Exalted Ix perfectly as poSlibk

as

",
dying person, instructing him
tQ

11: PRAYER

Giving the dying and deceal! person the kindes! treatment. that benefits him in his grave and on the day wh en he is resurrected. Such a kind treatment indudrs many acts. such"" visi ting the
Uller
is no deity but Allah'

bdore bral hing hislas!. Kind tn:atmmt also includes purifying the deceuW by WlI.hing his body nd prq>aring him for mttting Allah. Exalted be He, in his besl form and m ,le, standing in rows whil e
performi ng the Funeral Prayer over him, praisi ng Allah and n tollin g

Him while praying ovu the deceased, and asking Allah to confe r His blt";ng upon the Prophet (PBU H) IQ the deceaKd, 10
mm:r upon him and p;ardon his sins. Among tM acts of the Sunnah is funding on the side of the deceased person's grave asking steadfastness for him (when questionni by the Two Angds), visi tin g his grave. invoking Allah for him, bei ng good 10 hi5 family and rel.tive$, and 50 on." I
It is worlh .mnlioning that it i, an acl of the $u,,,,aJr 10 mention death

good dffiis lest one dies unexpectedly, The Prophet (PBUH) ">id:
"Mention the pleasure destroyer (i. t . death) jrtquemly.
(Related by the Five Compilers of Had!lh' with au thentk chains of transmiUen, and dttmed (authentic ) bDdlth by Ibn HibMn, Al-.w.ldm, and otMrcompllers of fladith )
MOreQ\Tr, AI Tirmidhl and other co mpilers of Hadith related on the authority of Ibn Mas 'i1d the following marf.. (traceable) hadith:

I"" ("mlawfully acqlLired) rightS to their rightful

owners. and hastening to do

Messenger (PBUH) sa ,d, 'Show due bashfu lness to Allah.' ' We (the said, '0 Messenger of Allah! We $how INuhfulntn, ,hank Allah.' He (PBUH) said, 'I' iJ "0' ,hal (Qj)"'u 0 ,hi""). Trlle bashfll/nm 1 Allah is 10 kup the head and wh"t ;1 cOI1laillS (i.t. to kup Ihe eyes. ears. lo"pe, ttc" "way from sillS) ""d to leeep Ihe abdomen (away fro m unlawful food) and whal is rd"/td to it (i.e. 10 kup tht privalt P<'rls and legs, elc" away from (ommilting what is prohibited), and 10 n m eml1er dmth and and steks Iht Hereafttr Jhould abandon decay tht Ildomme,,'s of Iht worldly lift. Wh.,......,. dot$.J() will M Iht 0I1t showing dut bashfulness 10 Allnh.''

Firstly: Rulings on Sickness and Dying

oroe Is affIiclnl with an illn<=., one should btar il paliendy hoping for divine reward and should 001 "" impalienl Or with and Divine Decree. Yet. One is allowed 10 lell olhers about one's illness .nd its kind, provided olle is with AlIahs predestination. Also, complaining of one's illneu to Allah and asking Him for recovery don by no mean s contradict patience; on IIt.e contrary, il is desirable and highly recommended in Islam 10 complain (10 Allah ) and ask Him for recovt'I')'. Prophel AyylIb (Job; P8UH). for exampl e, called 10 his Lord, as by Allah in the Qur'an, saying:

/"'/""d, adw rsity Ita, 10.., cited me, and Y0 '" a re I/,e Mrn/ Merc/ful
of l it"

(Q urln: AI- Anbiy.\': 83)

there is 00 harm in m;eiving Iilwful medical trealment; some scholars strongly l"e"Co mmend resoning 10 lawfu l mnlicalion 10 IIt.e degrtt tha t il ,rns to be obligatory. This is because th ere are many bndllhs stressing adopting reaso nable means to reac h an end and seekill g medica l t...,atment when nesury, for th is does not contr.>dict Otte's ...,Iiance on Allah and tru S t in Him. It is just liM satisfyi ng hunger and thi rst by means of food and d rink.

Y it is nol permissible to use proh ibited things for medical t...,atment et. according to what is related in Sablb.AI-8..,kMrf (A/-BukMrls A..,thnt;, Book of Hadirh) that Ibn Mal (td (may Allah be pleased with him) said:

"Allah hm never made your remedy ill Mhat He has prohibited fiar yo"'. "
Besides, AhiI and other com pilers of Hadirh related tbe following marf" . (tracu bl e) badith on the authority Ab(t Hurayrnh:

or

"Tlte Prophet (P/lUH) SIlid, IIl1ah has sellt dowlI ""rh disease and CUrt, and He has appointed a cure for Cwt' y so treat yo..,rnlves mmi,al/y. b..,t use nothing prol!ibilm:
In addition. it is stated in Sablb. Muslim (MI,slim"s Authtnti, Book of lJ.adith) that when the Proph<'l (PBUH) wa. a,ke<l.bQut u. ing an intoxica nt "5 remedy, he replied, "It;s nor Il ...,medy:;t is a ma/ady.'" Likewise, it is proh ibited to use whatever might affecl the of one's as a remedy, $Ueh as wearing amulrts containIng poIytheisti, words, superstitious nam es, nonsensical writings, and the like. It is also prohibited to wear "". d" strings, earrings, or pendant s on onc's upper arm,orelsewhere, believing that they ne muns ofpmtKlion apinst lhe evU

eye and amiction. The idea prohibiting su,h things i. that one's heart would be anached to them of Allah, seeking the ir aid and protection again st harm, which a kind of polytheism or onc of its caus ing faclOrs. The

'"

11: PRAYER

same prohibition appli<'S rrmffly th rough rtSOrting 1 son:trm, 0 witchdoctors. shamans. clairvoyants, and those employing the jinn, as a
Muslim's morr important 10 him Ihall his health. Allah, Exa lted be He. has appoinlffl lawful me.ns of re medy which are

useful to on e's body. mind and creed. the first of which are the Glorious

the kgill Qur'anlc incantations, and the legal inyocat ions. Ibnu1Qayyim uid:
"The bot of rrmtdy is p"!Urming good dds, rrmtmbering Allah,
J"pp/iell/ing /lnd imploring Him. and turning /0 Him in rrFnlollCe,

Iheefftcts of which all' much grrnltr Ihon medicine. Yel,lhtir tffu deptnd "n ho'" much all. '" Allah and accq>tollct af

""' $fUPf licari",,:

n..,re is 11(1 harm ill rectiYing m.roicaltreatmenl. al hospilals Or al It.. hands of qualif.ed doclors ,,-00 know how 10 m d lreal lhtm.
It is an acl of the Sum",h (Prophetic Tradition) to visit Ihe skk and the

dyinE. for the Prophtl (PBUH). as Slated in Ih.- Two Sa&las t=sed Ihat lhere are five duties of e""ry Mu slim toward hi s fellow Mu slim. among which is visiling him when sick' . When nne visits a sick pcrson. o ne shou ld him about his health. as the Prophet (PBVH) u",d to come close 10 the person he visiled and ask him aboul his hn lth. One should vis;ttht sick person evtT)' two Of Ihree da)'1. unless Ihe sick person wanb one \0 visit him daily. On the other hand, one should not slay long with the sick P<'rson unless it is his will . When visiting the sick person. o ne should say 10 him, "Do 1101 worry. it (your iI/IICJ3) i$ a means o/purificatioll (from your sim). ifAllnh wills."' He should also Iry 10 ma ke him happy. invoke Allah \0 cure him. and rile ltgal QUr"anic i0C3nlalions for him. particularly the Sura of AI-Fdtibilh (w Optning Otap'" of Qura .. , . the Sun of AI/kh/At (Sincerity of Faith ): and AI-Mu awwidl"ndn. namely cll(" Suru o{ A/Falaq (v"ybrea.l/' and AII Mb (Mankind)" .
It is also an acl of Ih .. S"n",,1I for th . sick person to .. alh som r or his mon ey 10 given in charily. He should also determ ine in hi' will how his money $hould be divided; tM 10 be fulfilled. the debt.! to be settkd. lit< deposits and lrusts 10 be returned 1 lheir owners. Even healthy people should 0 do the SOIITM! and wrile their wills forlhe Prophet (PBV H) said:

m
'/1 is ",,1 permissible for allY Uusli"l who has something 'a dlXlare jll ttstimony to stay for tW<J nighu without his (last) will wrilltn and kept ready wil/, him:
by AlBukMrl and MU$!im)"
"Two nigh/." in th.. Jpldith is no! short period oflime. That is 10 say, 11 is impermissibk

but it refers t o any for. MU$lim, who has somt1hing 10 write down in a will. to s'ay - even fur a shon of time d(l(:$ nO! - without having his will Wrilten and kept muly with him. for know w .... n <kalh may <lVC'r,.ke him.

A lid, person must think highly of AII.h, .. nd N confident of His mercy. as Allah says in a Qudsl (Divine) badlth":

"r am just as My urwHlI IMnks of Me, (i.t .1 am Able IQ dq for him

what he thinks I Clln do fo r him;:"
ThaI muSl br the {edillS of evrry Muslim. opeciallY.I dtalh5 door, when he is .boor to med his Lord

11 is an act of th" Sun",,/r for visitors 10 mau the dyi ng perwn of Allah's mercy rather than being afraid of His punis.l1ment, for he may be<:omidesperate. However, when One is heal! hy. One should be both deJirous of Allah's mercy and afraid of His punishment. Both hope and fear are nded for the healthy because being just overcome by fear of Allah', punishmem makes one 8ivt up IlOpe (in Allah. Mercy). On the other hand, being overwhelmed by hope in Allah's Mercy, without fearing His punishment, make$one feel secure from Allah, and thus [...,1 n<:I

When the dying person is brtathing his ];>st, it is an act of the SlInnah to erllort him 10 say, "'fMrt is no deify bill A llah," for the Propllet (PBUH) .... id:

"&horl lhe dying among)'Ou 111 my, 'Therr is no deify bUI Allah."
(Related by lmam Muslim)" The id ... behind that is \0 make ',he"" is n" deify bUI ,A,/I"h- his last .....ords: in I marfi<' (traceabl e) hadfth, Mu'Adh Ibn Jabal narrated that the Prophet
(PBUH) ",id:
'Wltoevcr his IRstoovrds "no 'ther!' is no deity bUI Allah' ",ill enln" pil,."dise""

It is imp<:>rtant to bear in mind that instructing the dying person I" say so

should be done gently so IS not to annoy or eMilust him while he is breathing his lut.

11: rRAYER
It is also an act of the to makt the dying pt"non face the qi"'llh (directio n of prayer), and to recite the Sura of Y<l SIn " over him, for the Prophet (PBUH) said:

-Recite tht Sura of Y<l Sin ove,

(authentic) by Ibn U ibbln)

dying mnong you:

(Rtbt.-d by Ab<I D'wiId a nd Ibn Mljah," and dttrno::d

It is worth mentioning that the Qur'ln is to be ritnl. the dying, not the dead.. as the latter case is bid'lllt (a matta innov:ated in rdigion) whereas the former case is an act of the SUMnah. Accordingly, reciting t he Qu r" n at fu nerals or grn,," over the dead is .mong the innovated acts in religion that have nev .. bttn rev.:aled or pcrmined by Allah. Therefore, Muslim s should stick to the Sunnal, of the Prophet (PBUH) and give 01' innovated act s in religion.

Secondly: Rulings on the Deceased

Onu a penon d in, it is dtsirable for the atteBdant one to his (the de.::...-d) eyes, for the Prophet (PBUH) did the same to Aim SaLamah when he died, and said:

Whtn the $Cui is taken away, the sight follows it. 5.J. do not pray for the for anything but good (in the presence of a dyillg angels i'm,,,' to whot you
(Rdaled by ImAm Muslim) "
Tt is aim an act o(the Su..nah to CO\'tT the body ofthe de.:eased immediately after his <ieatb with a garmtnt, for 'Xishah (the Prophel's may Allah be

pleased with her) narnted:

Whn Iht Prophtl (PBUH) died, hr was (overtd with a decQTIlted garment made of lintll (or cotton),"
(Relat.d by Al BukhArl and MU$hm)'" Muslims should hasten in preparing corpse of th e dtasM for burial they about his for the Prophd said:
"The rorf'U of a Mwlim shou/J not ,.,main famity (withoul king burird):

among his

(Relatw by Abo. DtwOd)" MorO'Ovu, hastening in buryi ll Blb. d.c.asw is intended to ovoid waittng un l it the corpse changes odor). hn A Ahmad Ibn Hanbal $oid, ,u

m
"A sign <if /"mor to dttlud is 10 his Yet. th ere is no hnn in wait ing until the com in g of the deceased>. guardian or anyone else (whose presence Is necessary) pro vided he is near and there is nO (ear that the wrpse of the de<:eased might un dergo cha nge. Bnides, it i< to an nounce tit.: death of a Muuim for the purpose of gathering pwple 10 prepare him for burial. anend his funeral . the Funeral pray loAllah for him. Yd.an nO\lndng50meonc's death by w:ollingand lammtation. 11$ wdl uenumerating his good qualities. is a miromavior b.elonging to tit.: Pre-Islamic of Ignorance (the J<I/!ili}?'<lh): the same gors for fun e,.,.! orations and funeral ceremonies. It is desirable 10 hasten in carrying out the dead will: Allah, Exalted be He, has called for ca rrying out the deceased's will prior 10 senl ing his dd>ts, enjoining people to taU an in writing will! and carrying them out.
The debts of tht, dKeased should $l'ttled as fast as possible, whdhtr they dut to Allah or to people, The debts due to Allah include unpaid ZtlltAh. unperformed Hajj. unfulfilled vows of wonh ip. and unfulfilled expiil.tion. Howtvtr, thaSl' due to people include trusts, ill-goften tllings or gains, loans and borrowed things, arrears, and the like. Such debts are to settlffl on behalf of the whether stated in his will or 110t. This i. the Prophet (PBUH) said:

"T/tt soul of a (dead) believer is susptndtd to his debt until it (tht

dtbt) is setlkd."

(Rtlalffl by Abmad and At-Tirmidhl; the laller dttms it a p n (good) /JiJdilh)u Thus, Ihedeceascl person's $QuI iJ asked 10 pay ofThis debt and is until the debt is sell led. Therefore, the Prophet (PBUH ) urges us 10 hasten in sCllling the debt of the dece ased; thi s is when the money left by the deceased i. enough to IoCttle his debts. As for one who does not enough money to pay off his debts, and dies while havi ng the imemion of Killing them, Allah will SC'U lelhem fnr him as ind iOllffl in many hadiths_

Thirdly; Rulings on Washing the Body of the Deceased

Washing deceased is obligatory for those acquainted wilh the rulings and conditions of w.shing deceas-ed person and able to perform it. To illustrate, when th e Prophet (I'U UH) wu informed of a who fell down from

lOO

11: PRAYER

the back ofhis camt! and broke his neck and died, ht (PIl UH) said. ... _sIt him with wafer alld sill.. :" {Rdat....t by AI-BukhM lod Muslim)'" Wuhing deceased is reported \0 have been enjoined and by the Prophet (PBUH)" . Momwer. the body of th e Prophet (PBUH) him sdf,

the

and purifie<l MesKnger, was ..,a&he<! (when he died),"" what tllen wi ll of other Mullims?

Washing the deaKd is a ooUtttive duty o n those acquainted with his (and able 10 it ). Besides. washing the body of a de<:rasrd man should be by a man (a nd Ihal of a woman by a ""011\10). In a ddition. it is bene. and highly rn:ommendcd lha\ the washer should be a trustworthy pellOn who is wdJ-acquainted with Ihe rulings on washing a d"ceased person. This is because such a kin d of washing is a legal ruling that ltas a special way of application and and only tho,," well infonnM about it (an perform it in proper, way. If 0"" in will to br wuhtd by a n ain person when onc dirs, thm that per$On $hould be gi'"nI prioriry in washing one, pr()Yided hoe Is I fair, 100stworthypenon. This is becomo: Abo. Bakr (may Allah be pleased wilh him) staled in will 10 bt: his death) by Asma' Bint ' Umays, his wifl'. Thu ., il i. permissible for a woman 10 Ihe body deceased and for a 10 wash hi . decea"'<l wife's bod y. Anas (may Allah be plea"'<l wilh him), for exa mple, determined in his will 10 bc washed (aftt'r his death) by Muhammad Ibn Sirin. The one statoo in the dead pt"l"SOn's will has the priority to wash him: after him comes tht' fat hn. as a father i. thoe worthi"t pt'r5On ofwa$h ing hi. son. Thi . i. also becouse of a father'. dp affection. tender",,5$, and sympathy for his son. After the decea"'<l's father (rtgarding priority of washers) COrn" tht' as he has the same ;Ifftcfion for thc deceased, then comC5 tht' dosest kin, the do..,r, and I<) on . The closest person OUl$ide the family comes nex t in this and then COme last thou unerlatcd to the It is important to poim out that such pri oritization of washers is t o br applitd if they are aware of the rulings o n such washing and claim it; o thnwift. prio rity should bt: given to those acquainttd with its ruli ngs over those unOlcq uaintM.
As for femaln, a body

of a deceased female is to be washed by a

Priority he er is also given to the onc scaled in the will of the decca"'<l woman. In other words, a woman determined in thc wi ll is to be given p",ference in washing over anybody else, <he is legally qua lified for that, thcn

comes nnl1he dosal female

on and so fonh .

to the dKeasro. then the closer. and

""so

In gelltn1 body of a dKeas! W<)man is 10 be washed by 3 woma n , and ., that of a man by a man, in the afornaid Slill. i\ for a husband to wuh Ihe body of hi. dead wife and vice versa, for Abii Bakr (may Allah N pleased with hi m), a, men t ioned above. in hi. wHl to be by his wi fe. In add ition .. Ali Jbn Abill1lib (ma y Anah be plcased with

him) washed the body of Hlimah (his wife)"'. The same is also reported 10 have been done by many other Companio ns " . Besides. it is pumissible for men and women to wuh the body of a young

fUrs, whether male or Ib nu l_Mundhir u id, "MI sclrohlrs, III hlmd. W\'.' Ir.. w l("rnl, ummimOllsiyagru that it i, pnm ;:<:<ibl. for the worn"'I/O wo:uh lite bodyof" young boy"- This is mausc nothing of the child under
young boy's body who is i$l'..g:orded as 'awroh " in his life, so Wloold ,,.,... after his death also. To illustrate, tl>t body ofIbr.ihim. It... baby son of tl>t Prophet (PBUH), ""as washfd by women when he died. However, is Im l>frmissible for a woman 10 wash Ihe body of a deceased :;even-year-old boy o r upwards, and for a man to wash body of a deceased seven-year-c ld girl or upwards.
It is also impe rmissible for a Muslim to wash the dead body of a disbeliever,

carry his ,0fflO to the grave, enshroud his body. perform the Funeral P rayer over him. or aucnd his funeral procnsion. This is bau$.C Allah, Exalted be

He, says;
"0)'011 wit .. lID.... IJdjeroed, do " .. t IrNlb IIl1ia of 0 people wit" wlwm MlDh Iuubecome ""Pr"'- (Qurln: AI Mumlahinah: Il)

The general is prohibited to wash II>t bodyof .deceased disbeliever. arry his coffin. or follow his funeral p'""ssion_ In Allah. Enlted be He, says:
-"lid do lIot proy (the FUlle,.,,1 Prayer, 0 Mub.llmmad,j over allY of them who haJ dit d - ever - or .ralld at hi. grllVt, Indu d, Ihey In Allah,.," (Q ur'An: AtTawbah: 84 )

Allah also says:

R J. fI

"0' fo, fht

Prophtl and Iho"

/orKi ....neufor Ihe po/ythtisb ...-

who ha", Inliewd t .. ask (Qur'An: At Tawbah: 11})

11, PRAYER

Thus, it is impermissible for Muslims to bury the body of a disbdiever, yet if there is no fellow disbeliever to bury him, a Muslim should throw his body into a hole so that it causes no harm to oth e... That was don e by the Muslims to the bodies of the polytheists killed in the Battle of Badr, when they threw them into the well of Al -Qalib. The same applies to apostates, like one who abandoned prayer intentionally and one who innovated a bid 'ah (a matter innovated in religion) that leads to disbelief. That should always be the Muslim's attitude toward a disbdiever, which indicates denial and hatred. Reponing the story of Prophet Ibr:.\him (Abraham) and those who believed with him, Allah reveals:

When Ihty $<lid 10 Ihtlr people, '/ndud, .... Art disas.soc;ottd from you and from ",hol. ,.,." you worship olher Ihan Allah. W. have d.niM you, and Ihere hM appeAred I>etWttn ns and you until you ""'ieve in Allah Alone.. : onimosily and hatred
H

(Qur'an: Al-Mumtabinah: 4) Allah, halted be He, also say"'

in Allah and Last Day having affictionfor Ihou who oppose Allah and His M....eng.r, even if they were their fathe .. or Iheir sons ar their brolhe .. or tlleir kindred .. ," (Qur'an: AI -MujMilah: 22)
This is because of the enmity t>etween faith and disbelief, and because of that hatred bom by the disbelievers toward Allah. His Messengers (peace be upon them all). and His Religion . Thereupon, it is impermissible for Muslims to support the disbelievers, whether alive or dead. We invoke Allah to make our hearts firm in sticking to the truth, and to guide us to His straight path. On the other hand, when washing the body of a Muslim the water used must be pure and legally permis,ible, and it is bettu to be cool. Yet, there is no harm in using hot wato r to remove any dirt from th e body of th e deceased, Or in Case of extremely cold weather. Besides, wa,hing the deceased must be carried "ut in a sheltered, roofed place so that the de<:eased cannot be &n by others (except the washer), such as a house, a tent Or the like, if possible.
It is obligatory to cover the parts between the navel and the knees of the deceased body before washing, then the whule body is to be uncovered (except the aforementioned parts). After that, the deceased is to be laid down in a s)"ping position o n the washing (wooden) bed so that water and whatever comes out of the d..,easeds body flows down.

Hr,," will notfind a people who

Ch'pt.,3O, Dc.th .nd Buti,l deceased must be a!tended only by the washer Washing the body of and those assisting him; it is detestable for anyone else to attend the washing. The washer should raise tile head of the deceased that th e latter becomes in a semi-sitting position. Then . he passes his hand Over the deceased's abdomen pressing it gently to allow anything withheld therein (such as excrements) to come out. While so doi ng, he should pour much water over the body to overflow and remove such excrements coming out (if any). After that, the washer wraps his hand with a coarse piece of doth and cleans the stool and urine exits and the anus of the deceased with water. After that, the washer declares his intention of washing the deceased . says tasmiyah (saying. Bismillclh" i.e. "In the Name of and purifies the dead person with the ablut ion performed for prayer. As for rinsing the mouth and the nose with water, it is sufficient to wipe over Ihe teeth and no,trils with two wet fingers or paS.! a wet piec" of cloth ove r them wit houtletting any water enter th. dead persons mouth or nostrils. Then. the washer washes the head and beard ofthe deased with sid," or soap. The washer then starts wash ing th . decea..,ds body begin n ing with the right parts; h. should firSI wash the right part of his neck, his right hand and shoulder, the right half of his chest, the right thigh, the right ieg, and the right foot. After th at, the washer rolls th e deceased body to its left side and washes Ihe right side of his back Then the washer rolls him on his right side and washes the left side of his back in th . same way. During washing the de<:eased, Ihe washer is to use 5idr or .oap, and it is desirable to wrap his hand at this time with a pi""e of cloth. It is obligatory to wash the decea..,d at least once, provided his body is ther eby well purified, bUI it is desirable to wash him thrice. If the body of the deceased is still impure, it is permissible to wash him up till seven times. It is also desirable to use camphor in the last wash, as it the body stiff, frngrnnt. and cool. Besides, camphor is to be used at the last wa.s.h so that its effect remains. Afterwards, the washer dries the body with a garment or the like, then cuts the moustache and clips the nails, if long. and removes the hairQfthe armpits, bearing in mind to keep all the cuI hair and clipped nails to b e put with the deceased in his shroud. As for a deceased woman, her hair is to b e braided into thrtt braids falling down backwards. Sometimes it is dim,ul t to wash the deceased because water is unavailable or for fear thal his body WQuld be torn apart beeau.., of washing, such as the cases when the deceased is a leper. or one killed by fire, or a wOman whose husband is not present to wash her. Or a man whose wife is nOI present to

11: PRAYER

wash him . In such cases, tayammum (p"rforming dry ablution with dean earth) is to be p"rformed for the deceased, wiping over the deceaseds face and two palms with d ean earth, using a piece of cloth or the like to hinder Ih e washers di rect contact with the deceased's body. However. if it is difficult to wash onlyeerlain parts of the deceased's body. the washer then is to wash what is available and perform tayammwm for those unwashed parts. It is desirable for the washer to ha"" a ritual bathing following washing the deceased, yet it is not obligatory to do so.

Fourthly: Rulings on Shrollding

After washing and drying the body of the deceased, it i, to be put in a ,hroud that must cover all his body. It is desimble 10 use a white clean shroud, whether new - which is better or not. The obligatory size of Ih e shroud ;s that which covers the whole body of the deceased. the deceased man in three shrouds of cloth and Ihe woman in five pieces of cloth: a loincloth. a yeil, a shirt, and two shrouds. As for deceased children, a boy is to be shrouded in one shroud. yet three are permissible, and a girl in on c shirt and two shrouds. It is also des irable to subj oxt the shroud to a censer. after being sprinkled with rose water orthe like. so that the scent of incense would remain in the shroud. The man is 10 be shrouded by spreading the three shrouds over each other. and then he is to be brought covered with a garment or the like as i t is obligatory to be covered, and to be put lying with his face upwards on Ihe thre<: shrouds. of cotton is to be put between Ihe buttocks covering Then a perfumed anUS of the deceased and fastened by tying a pie," of cloth. Other similar prrfumed cotton pieces are to be put on Ihe eyes, nostrils, mouth, ears, the parts of prostration (i.e. the forehead and the nose, both hands, both knees, and the bottom of the toes), under Ihe armpits, tht inner parts of the kns, and on (ht navel. The washer should also apply some perfume betwn th t shrouds and to the head. After that, th e washer wraps the left sid e of the upper shroud (on which the deceased is lying face up) over Ihe right side and ilS right side over his left Then the s.me is to be done with the second and the third shrouds: Ihe supernuous parts of the shrouds should be longer toward the head than the feet. Then such remaining parts toward the head are to be gathered and put over his face and toward his feet over his feet. Afterwards, belts of cloth are tied around the shrouds so as not to unwrap or loosen in the grave.
It is desirable to

Ch' p''' 3!} J:o..,h . nJ lluri, l

As for a woman, as mentioned above. she is to be shroud ed in flve pieces of cloth: a loincloth , a shirt. a veil. and two shrouds ,

Fifthly: Rulings on the Funeral Prayer

After washing and shrouding the deceased, the Funeral Prayer is to be performed over him, Ab .. Hurayrah (may Allah be pleased with him) narrated:

':4.lIah$ Messenger (PBUH) said, 'Wh aever altends the funeral prlXt$.SiOn urllil he performs Ihe Prayer jor it will reward to one qiraJ, and whoewr accompanies it until burial wiilget a reward equal to two 11 was askrd, 'What are two He (the Prophet) replied, '(They are) like Iwo h"gc mountains (of reward),'
(Rolated by Al -Bukhdr! and Muslim)" Performing the Funeral Prayer over the deceased is a collective duty; if perfor med by some of those in the neighborhood of the de<:eased. the rest of them will not be accountable for it; it is st ill an act of the Sunllah (Prophetic Tradition) to be observed by the rest of th em. Yet, if all abandoned it, it will be a sin upon t hem .IL The cOlldi(ions of the Funeral Praye r: 1lnten tion; one must have the intention of performing it. 2-Fac ing the qibla/, 3-Concealing one's 'awrah when performing it 4-The rilual purity of both the o ne p erforming it and the deceased 5-Avoidance of any physical impurity 6-Both the one p erforming it and the deceas.-d must be Muslims. 7-Atttnding the funeral procession after offering the Fun eral Prayer if ther are in the neighborhood g-S. in g legally accountable T he integral parts of th e Fune ral Prayer: I-Standing upright 2-Saying four takbirs" ] -Reci ting the Sura of Al-FJtiuah (the Opening

of the Qurlln)

11: PRAYER

4-Asking Allah to confer His blessing upon the Prophet (PBUH) 5-Praying for the deceased 6-Performing these integral pa"s in sequence 7-End ing the prayer with tmUm"

The acts of the Sunnah observed in the Funeral Prayer:

I Raising the hands upon saying each

{akMr

2-Seeking refuge with Allah (from the accursed Satan) befo", ..,.;:iting

AI-FMilIah
3-Tnvoking Allah for oneself nnd for all Muslims
4 -Being quiet while reciting

S-Having a sho" pause after the fourth takMr and

lasllm

6-Puning one's right hand over the left wilh both on the chest following each takbir 7-Turning to the right when saying ras/fm

The Way the Funeral Prayer is Performed

T he Fun eral Prayer is 10 performed in the following way: The imdm (th e on e who leads th e congregational prayer), Or one performing it alone Over a deceased should stand toward the chest of lhe deceased if a man and townrd her middle if a woman. As for those led in prayer, they stand the imdm, and il is an act of the Sunnah 10 stand in row . On. with ",ying the opening Mkbir and then refuge with Allah (from Satan) directly following saying takMr - without saying the opening invocation - then one recites Brumalah'" and the Sura of AI-F<ltilIah. After t hat. One is to say th e _'(cond rakbir and ask Allah to confer His blessings upon th e Prophet (PBUH) just as it is ""dted in Then. one is 10 ",y the third takbir and pray for the deceas. d with the invocations repo".d to have observed by the Prophet (PB UH ) in Ihis "'gard; the following is deri""d from .uch Prophetic invocation,:
0 AI/ah! Forgive those of I'S who are liv;,rg and those of us who are dead. those of uS who are present and those of uS who are absent,
our

yoomg and our old. mid Our male and our female. Verily. You know Our return and our residence mid You are over all things

."
O",njpoltnr. 0 AII/lh! To us
r(lU

lifo, grllnt him

life as " follower oils/am. and whomsoel'er of us You dealh, eaUSf him death as a btliel'er. 0 Allah! Do nOI withhold from uS the reward (jor sllOwing pMi'"'' upon his demh) (wd do 110/ leave II.l t" go Ilstray aflU him (i.e. o.flt . his deo.th )". 0 AI/IlII! Forgive him. lIaw mercy upon him. giw him /H'QU, pardon him. rrcnve him wilh hanor, mak.. his grave spDdous (lnd wash him wilh """n; iet Imd mow. Ckonu him from sillS and taults as <I whitt gllnntnl

is

from impurity. Requite him with un ,,!lode thal U more

txctlkn/ than his aOOdt and wilh Il mate benef Ihan his malt . Admit him to Paradiu. and pro/ut him from rhe lorlu re of the gra"" (or 'the torment of/lit Fi ... Q,cording /Q allQtller narmtioll), "" and make his grave ,pacio"'. and grant him light therei" ,""
If lh .. deceased is a female, the invocation will be th us, "0 Iollllh! Forgiw Mr... nferring to her in the whole invocation.

On the other hand. if the deceased is a child. the invocation wiU be as follows:
"0 Iollllh! Mllke him pmt</e hi$ "..,.,,,ts (to Parodist} a"d (ltt him w) saved. gran' him (div;n. ond make him an Q(uplrd Imm:essor for Ill,,,,. 0 A/lall! Make thdr Kllles lIeavy (wilh good duds) by him, Illld nlllke their ",waril grealer for (shcwing patience for) him. and join hi'" with O, t righteous believer. ,md It t hi", be in tht {lJre of Ibrdhlm (Prophtl Abraham), Ilnd protefl 1I1n' with Your Mm:y from punlshmtnl of Ihe Fi", .. "'"

'''e

Aft(TW3.rd$., and wail a li n le lhen say one

,,,,/im.

tht """r the <in5td must ....y tok.bir turning their to Iht right.

As for the one who misses a part oflht ht should )oin the plllyer performing what is left t herei)[ with the congreg:lt ion led by the imam. Then. when the imJm ends prayer with lasU",. one can perform the part on e ha5 mislI(d in the sam e mann er in thi s prayer. However. if one fnu th at people may carry the cofl'm and leaw immedi ately afte r th. (Funeral) Prayer and t.hus one miOll<'5 the fu neral procession. 011><' can just say the m i..sing t.lkbfr$ slKcessi,..,ly. Silying nOlh lng in betwttn. then end the prayer with /.u/im. On OIher hand . if one misses performing the Funeral Praye r O\'er the deceased before the burial, one ean perfomt it at his gra,..,. As for lhose who are not present in town of the deceased and a", informed of his d eath, they are 10 perform the Absent Prayer with the intention of performing the Funeral Prayer Over th e deceased.

11, PRAYER

As for" stillborn whose age is four monlhs upward, the FUlleral Prayer is to be performed over it; if less, there will be no funeral Prayer Over it.

Sixthly: Funeral Procession and Burial

It is a collective duty upon Mu slim' who know about the death of a Muslim W carry his coffin to the grave and bury him. lIurial is legaliled through both the Qur'an and the Sumwli (Prophetic Tradition). Allah, Exalted he He. say"

not mtlde the detldr

Allah. Exalted he He, also says:

a container living and the (Qur'An: AI- MursalAt: 2526)

"Then Ht cauJU h'J death and providu " grllve f or

(Qur'an: ' Abasa: 21) Besides, there are numerous iladiths concern ing hurial, stat ing that it is an act of devotion and dutifulness signifying honor and concern for the deceased.
Tt is an act of the Sunnah to escort the deceased to his grave, as it is stated

in the Two Sahihs, as mentioned above, that the Prophet (PBUH) said:

Whoever attentJj the funeral procession until he performs the f'uneral Prayer for it will gel a reward equal 10 one q(rilt and whoever accompanies il until burial will gel a reward equal to two qiral': When he (PBUH) was asked, "What are two qlrills?" He replied, "(They are) like Iwo huge mountai/IJ (of reward).""
There is another wording according to AI-Bukhari's narration of this b.adilh which goes as follows:

Whoever escorls Ihe deuased to tire grave ..

However, the wording oflmam Muslim is:

"Whoever goes out accompa"yi"g a funeral from its house, offers prayer for il (i_ Ihe Funeral Prayer), aMd Ihen follows il (ils e. proussion) untillhe deceased is buried .. :"
Thus, the different narrations of the had/lh Prophet (PBUH) enjoins u. to escort the <Ieceased to the grave. that the

Ch'pt< .l(l: o..,h ,,,J But 1

It is an act of the SunM(!i! for those following the funeral pr<xess;on to take part in carrying the coffin of the deceased, if possible , There is nO harm in carrying the coffin in a .:ar or on an animal, espedally when the graveyard is distant

It is also an act of the SUMMai! to hurry up with the dead body during the procession, This is because the Prophet (PBUH) said in a b.adirh related by AlBukh1r1 and Muslim,

"Hurry up with the dead bodyfor ifjt j5 riglltrou5, you art forwarding it to good, and if it is otherwise, thell you are pulling off an evil tl'ing which is around your nech-"
However, th e funeral pr<xession shou ld not be excessively fast; those carrying the coffin and those following them should be in a state of tranquility and quietness, They should never raise their voices with recitation or anything ehe, wh ether it is tahliC' invocations, dhikr," Or saying, -May Allah forgive him (the deceaud)," or the like. This is because all such acts are mere bid'ahs (matters innovated in religion) , Besides. it is prohibited for women to follow the funeral procession, for Umm 'Aiiyyah (may Allah be pleased with her) narrated:

We (women ) were forbidden (by the Prophet) to follow fu"eral proces.siom ....
At the time of Prophet (1'IlUH), women did not go out with funeral processions, for it is a ceremony restrkted to men. for it is an act (PBUH) said: to deepen the grave and make it wide,

"Diggmves and make them wide and deep."

(AI-Tirmidhi commented that it is a

Iladllh ,l"

(good, authentiC) putting

It is also an act of the S"nnah to cover the grave of Ih" woman

her body therein

all her body is regarded as 'awmh, while putting down the

In addition, it is an aCl oftheSunMh to in his grave,

-(We bury him) in the Name of Allah a"d according to the religion (i.e, the tradition) of Allah's Messenger (PBUH)."

'" Th is ;$
' WMII

II,PRAYER

Prophet (PBUH) said:

you pUI your dead illlhegrQV& UI,II '(We bury) ill rhe Name of Allah and fUcrmlillg 10 the migio" (i.e. Ihe trudilion) of Mlllh)' Me55e/lger (PBUH):
(Related by the Compilers of Had/lh ex-eluding An NasJ'l, and

deemed a lwan (good) !J.adirh by At Tirmidhl)" The decea5Cd to Ix put in his grave on hi s right $ide facing the qiblah, for the Prophet (PIIUH) said, rderring to th e Ka'bah:
"/1 is your qibiah in your lift Ilnd after your deMh."

(Related by AbCi rnwM and other compilers)"

Aner putti ng the dro:ased in the a brick, a 510ne or some uflh 10 put under h is had. Bnidrs, he i$ to be pul d(lllt 10 the front wall of his Also, is to "" pul bthind his Ick as u upport he should fan on his faaor be overturned on his back. Afterwards. the hole of the grave i$ 10 be with bricks and clay 10 hold it togetller, and then earth i. to be
piled up on his grave, using no earth ot her ! h an ! roun d h is grave.

The top of th e grave is !o bt: of a height equal to a palm of the hand, and to be shaped like a humpback so th at flood water, if any, would flow down .nd not affe<:t it. On the other hand, $(Imc pebbles art to be pm on the grave which shou ld be rrtquently WlI.te..w to makt: urth settle and stick to the ground,
not scaner. As for the idea behind making the that high. it is to make it distinguishable for lest they tread on it. 8c$idt'S. thert is no harm in putting Larw upright bricks on both ends o f the to make its lim its durly marked and distinguished. without writing anything o n them. II is desirable to stand at thoe grave of thoe deceased after burying him to supplicate Allah and ask H i. forgiwnHS for him. Thi. i. be<:aust ona burial was over, the Prophel (PBUH) used to Iand al the grave and

Suk f"rg;vmess for your (Musl;m) /.tmlll er and big (from AlIalt) for It;m. for he ;s being quesrirmed MW."
(Related by Abil Dawild) "
It is. bid a" 10 recite th e at graveyards, fo r neither the Prophet (PBUH) nor hi. honorable Companions 1..., reported 10 have done so. Such a />idah must be awided; is an error.

On other hand. it is to build over graves, plaster them, write on them. To illustrate. Jabi' 1hn . Abdulllh narrated:

'"
Or

"AI/"h:; Messellger (PBUH) forbade that IIle graves sllould be pla.tered or be used as sitting places (jor the people), or a building
should be built over them:
(lklat .. d by [mam Muslim) "

Besides. Jabir narrated:

'Tht Messenger (PBUH) forbade plastering the graves, writing them. building on them, or treading upon them :

011

(A marf;, . (traceable) nadith rd.INI and deemed 1aaib. (authentic)

by Al-TirmidhO"
The "'ason for this prohibition is that such aClS are means leading to
polytheism. as they may make people's hearts attached to graves. On the other

hand, many ignorant people

so attached to the graves when they see

them in a form of well -decorated structures.

It is also prohibited to light graves (with lamps, or anything of the kind). The prohibition extends to include establishing mosques over graves and performing prayer at them or facing them in prayer. In addition, it is proh ibited for women 10 visit graves according to the uadith in which the Prophet sai&

"May Allah cun;e the women who visit the groves, the people who build mosques over them, and those who establish mosques and (light) lamps
(Related by the Compilers of the Sunan)" It is alS(> stated in a laUib. (authenti c) iladit!lthat the Prophet (PBUH) said:

"May Allah "me the Jews and Christians, for they built t!le pltlces of worship at t!le gmws of their prophets."'"
This is also consecrating grav.. by means of building structures over them and the Iiko is the origin of polytheism.
It is pr<Jhibited as well to degrade graves through walking on them,

treading upon them with shoes, sitting on them, making them piles of garbage, or using them as drainage ditches. Abil Hurayrah narrated that the Proph et (PBUH) said:

11, PRAYER

"11 is better that OMe af you should sit on live coals which would burn his dot/'ing and come in contact with his skin than that he

should sit on

I>

gmve: nadUh)"

(Related by Imam Muslim a. a marf'"

Irn arn Ibllu l-Qayyirn (may Allah have mercy On him) said:
the (implicaliO>ls of) the Prophets prohibition of sitting on the graves. lea/ling on them, and treadillg upon them, we would come to kHOW thnt the Prophet (PB UH) instructs us to venemte tlw inhabitant5 of the graves from their head, being trodden on with footwear:

"If only we (Muslims) reflect 0>1

Seventhly: Rulings on Condolence and Visiting Graves

It is an act of the Sunnah to conwle the bereaved person and advise h im to

be and to pray for the deceased , for' Amr Ibn Hazm narrated that the Prophet (l'BUH) said,
"No believer consoles his (berea\'ed M1151im) brother (by advi5ing him 10 show patimce) but Allah, Almightyand Ever-Maje5tic be He, will dreOj himfmm the garment5 of digllity 011 the Day ofResumxlion:

(A marf" (traceable) lJad frh . wilh a trustworthy chain oftrammitters related by Tbn Majahj'"

l'h .. also various /!adiths having the same When consoling a berea""done. is to be: make YOllrreward comfort y ou with a bettrr forgive YOllr
It is impermissible to have a silting place for and dedaring condolences, as m istakenly done by rome people today. Yet , it is desirabl e for the Prophet to prepare some food for the family of the (PBUH) said:

"Prepare some food for the family of !ajar, for it has happened to them that which occupied them (i.e. the deClth 0/10 jar):

(Related by Imam Ahmad and At Tirmid hi; bawn (good) nodi/hi'

latter

it a

Some of the family O rlM deceased nowadays specify a place (or people to gather for offering their condolenCe<. prepa,.., food for them and hire reciters

Ch.pto,3O:

De,," .nd Bu".1

of Qur'3.n, speod so much 00 that occasion. Such acts are undoubtedly prohibited bid'ahs (matters innovated in religion). for Imilm Ahmad narrated with a trustworthy chain of transmitters that Jarir rbn . Abdullah said:
"We (the Companions) used to consider gathering with tile family DJ the: deceased and the preparation of food (by tile family oJ the dead persan) after lIis burial a kind of (prohibited) wailing""

Shaykhu]\sltm Ibo Taymiyah (may AII.h have mercy on him) said:

' Gathering people by the bereaved family, offering them food and reciting the to grnnt him (the deceased) the reward oJrecitatioll. were ne""r practiced in the time oJ the Salaf (early Muslim schola rs;' Such <>ct, were deemed detestable by some groups of scholMS bewII5e oJ many proofo:"

A!Iur:to.shi said:
"As ffJr the funernl ceremanies, they are prohibited as unanimously agreed upon by scholars; such gatherings on occasions 0/ calamiries are legally denied bid'ah,_ 'they hae ne..-er been reported to have been previously obser..-ed (by the Prophel or his Companions or thei r successors). The same applie, 10 Ihose gatherings on the 5Ccond, third. Jourth and >ellenth day oJthe dealh o//he dec<ased. a5 well as those held monthly and yearly; this is a calm/raphe. Be5ides, if the expenses DJ garherings (i.e. the costs oJ foods and hiring ",citers a/the Quran) were takenfrom the inheritance, or OMe a/the heirs;s under guardiallship or doe.s no/ grallt permission for such gatherings. all these gathering will be legally prohibited, and so will be et1ting /rom thatfood....

It is (or men to visit grave, as a mean! of moral lessons and as an admonition, and for the purpose of praying for th. deceased and asking Allah's forgiVl'ness for him. The Prophet (PBU H) said,
"[ you (me>l) to visit the groves, but you may visit them now:

(Related by Muslim and At Tirmidhi) According to At -Tirmidhl's narration. the Prophet (PBUH) added:
".. .for it (i.e. isiting graves) will ",mind you a/the Herea/ler,''''

Yet, it is not
is desirable on

to travel SO as to visit graves , Generally. visiting graves conditions:

".
visitor mUSI

L1: PRAYER
mln nOl a woman, fur the Prophd (PBUH) "id:

AlIal,
should 110t

WO," ..." wlro visit tlrt grows,"

SO distant th.t th ey rNJu i re trlv.:li ng or setting out On

a jou rn <'y to visit thlm: Ihe Prophet (P BUH)

-Do 1101 sd oul on a journey nup! fw ,Ilm MUUfUel . : .....,

Visiting graws should for tile of taking man l i650ns and admonition, and for praying to Allah for the deceaKd. However. if one's intention visiting gravrs is their bless ings and asking their of inhabitants (the dead) for Issistance. ,di.r of suffering and n,eds, one's visit th en will be a mer. polytheistic bid'oh.
Shaykhul-I$llm Ibn Taymiyah (may have mercy o n him) sa id:

'Visiting g",n'N ;S of I....., kinds; a 1Kil1 viljr and a bid"oh (a malftr ;nIWVQltd in m;gio"). The Itgal vU;' is tht one i"wlded /0 invoke AI"'h 10 mllJ" His I>Imillgs upon Ih", d=w "lid 10 prgy to AI/<Ih joT him. ju,' lib tlte Fu"",ml Pm)'tr. pro.,;tkd it doa 1101 mJlii.., Stlling DuIJOT long jour"qJ. As fo r lite which is a bid '"h, I1 is I"'" O"l inlelldd Jar askl"g the dernllCd for [uljil/ing lIuds. which is cOIlsiderrd major polytheism, It is abo the vllit ;Mtonded for invoking A lIah for oneself at such a gT<l\'t 10 that tile invocal;aM would bt graM /cd, or for uling Ih, dec."ud as a medium whill invoking AI"'h at th .. gravr, which arr amOllg Iht aOOmin"b/. bid "Its "",,dlng 10 po/ylhrom. Such ad. h"vr noliri"g 10 do wilh Iht: Sunnall (Prophdic Tradirio") nor havr ,''''''' bait dumtd deslmbk by a", of Ihe S<llaf Mmlim .moons) of Ihe Muslim "1111011 or Iht: MwlIm Imo:lmL'"

(ra",

At any rale, Allah. EuJled be He, knows best. May Allah 's an d blessin g be upon our Prophet, Muhammad (PBUH), his hou.sehold , an d his Compa nions!

Endnotes
(11498). 2 At Tirmidhl (UI1] 1415531. An Nun (ISH) l:lIlO l l, Ind loo Mijah (425B) [4149S. loo I::\ibhld (2992) (mS91 and AI-Jiftim (i99O) (4146S]. ) AI lirmidhJ (l46l) 1416)71. 4 ll>n I::\ibb.ln (1 )9 1) [4IUJ I .nd A!.Sayl=jl (1967'11) (IOJ81 . S AM Dlwild (3874) (411 :HJ.
6 Murlim (SI12) 17/ 152 1.

7 AI-BuWri (12(()) and Mu>1im (S061S) [713671 _

8 AI-Bukh1r1 (747()) IJJ/S461

9 Ch.pt., No. 112 of the Qur '1m. 10 Chapte, No. liJ of the Qudn. I1 Chapler No. 11 4 of the Q"r'i.n, i.e. the I.'t Ch.pt., of the Qui.n. 12 AI- Bukhl.,1 (2738) 15/4361 .nd Mrnlim (4183) [6177]. 13 Qud,1 (Divine) lwdlrh: Divine WOfw., other than the Glorio ... Qur'in, re ... ltd to the Prophet (PSUH) fmm Allah, Unlike th. Qutl.n, the words of the Qud,j (Divine ) badllh are neithet ukd fo, wo.-.hip no, mi,.cul"" 14 AI SuWri (7405) 113/46910nd Muslim (6Il87) 19/631 _

15 Muslim (2110, 2122) 1314 58. 4591.

16 Abfi Nw6d (3tI6) 13/3181. 17 Chapt" No, 36 of the Qu r'An. 18 Ab(! (3121) 131320 I, lbn M1j.h (t448) 12/)95J, . nd Ibn Hil>Wn (3002) 171269]. 19 Mu.lim (21 27) 131461 ]. 20 Al-BukMrl (!;814) 110/3401 and Muslim (2180) HID ]. 21 AM NWlld (3159) 13/333]. 22 A,hmad (9642) [214401, At_T,rmidhl (1079) 131389) and [bn M1joh (2413) [3/145]. 23 Sidr. The utuct of th. lot< le ..". H AI_BukhArl (1265) 1311 74 1 ond Mu,lim (2SA)) [4/3(5), 25 Al-Bukhirl (31161]ond M",lim 14151 , 26 Abu O)w(ld (3141) (313281 .nd Ibn ([ <164) (212021. 27 AI-B.tyh.ql (6663) 131557 ]. ' AMut- Rn>iq in hi (6117) 13140810nd Ibn AM Sh. yboh (10969) 12/4551. 28 AI-Iloyhaqt (/j(j(j()) jJI556], AbdurR=1q (6122) [)/410j aod Adm,.",Jlnl (1833) (2166]. 29 AI-Sayh.q! (6662) [3/S56] , .l() 5: 'M-/jmJ' (pp. 50) 0 od ... 1 ... """1 15/338 1. Ibn AM Sh ayb. h (I 09S8) [2/457] , 31 'a"""h, The priv.te porto or p' ''' of the body which . .. to "[>Ok to OIhe.-.;. mal., . aW1'ah ;. from the ".",,1 to the k""" wh.", in .notoo view it ;. .. id to b< the ext ... nal organs I>f kX and A, for. r.male', . """h, it includ I II het body in on. view where in onoth.,,- it i. .1I h... body with the ."eption of her face and hands. 32 Sjd" Th<- extract of the 10l e tree I,av, 33 Al Bukhlri (1325) [3/2;(010nd Mwlim (2186) 14/16). 34 Takbl" Saying, Alt.ihuAJ:ba? (Le _Allah i, the G",. te,t)_ )5 T",Um,Sayingthefinal SaWm, in prayer(saying, As-<altlmu 'alaykum,.", Raflmatullolh i.e. P...,e b< upon you. lnd tn. merry of Allah") when conduding praye', 36 Bas"",/ah: Saying. Bi'mWJhir-RabmJni,-Ra!JJm" i,e. 1... the N.me of AIl.h, tn. Entirely Merciful, the Especiolly Merciful. )7 AM NwlId mOl) PIl50 j, At-Tltmidhl (t025) P/J4Jj and Ihn Mljah (1498) 1212181 , 38 Muslim (2229) {4134 ]. 39 Muslim (2117) (31461] . .j() Ibn Ab" Sh.ybah (29829) [61107 ] a nd' Abdu,.Razdq (6588) [3/529] _ 41 AI Bukh1ri (1325) and Mwlim (945)_ 42 Muslim (2192) 14119] 43 AI -Bukh1ri (13\5) [3123}) and Mu,lim (2t8) (4/15).

11: PRAYER

4.j T.,hli/, s..yi ng Li lliiha ilia/lair" (i .. lher< i. no deily but AII.h) 45 I llm".. ion, implr ing ",membr.mc. of.nd m.nt io,,;ng An.h.

46 AI -BukMrt (3 (3) II/S36 ] . nd Muslim (1 16-1) HIS]. 47 Ab;, Dt w(;d (321;) ]3n56J ."d (3215) 131355], md At -Tirmidhi (l717) ]<1/213 ]_ <IS Ahm.d (5370) 12170 ]. Ab(; D.wild (3213) 131355 1, At Tim'id hl ( 11)46) 13/36-1 ], . nd Tbn Mlj,h ( 15)0) 12/241 1. H AbO DJ""d (2875) 1J/1991. >0 Ab;, DtwLid (3221 ) 131357] . SI Muslim (2242) 14141 ]. 52 At Tirrnidhi (1053) 131361l ] .nd An -Na<.l' (2026) [2/391 ]_ Ibn M;lj.h (l562, 15(3)

[lllH. US]
53 Ahmad (2030) [linO], Ab" D1,,1id (3236) [31362], At llrmidhi (320) [2/136 ] ."d An ".,.'i (2(42) 121400 ]_Jbn ( 1575) 12125-4 1_ 5-4 AIBukhiri (43S1 1116881. "d (1 187) 13I16J. 55 Muslim (2245) (4i 41] . 56 Ibn M.jah ( 1601) 121268 1_ 57 Ahm.d (l75()) 111253 (. AbO l).\wlid (3 132) (3111S ]. At Ti rmidhl (999) 131323], Tbn Mlij. h (1610) 121274 ]_ 58 Ahm,d (6902) (21270 r and Ibn Mlj,h (1612) (21275 ]. 59 - Mojmu . (24/316) _ 60 See; AI-iJ.,..",ldilh ..." '\/-8irU! ' (pp. 175) . 61 Mu.!im (1257) H/5()[, AI- TIrrnidhi (I 055) [313701 ".,1 Abd DlwM /:l(98) [4165]. 10 62 Th<y . r< Ih< Sacred Mosque, ,h. Proph .-, Mosqu. AI -Aq1<1 Mosque. 63 AIA ukh l rl (1 189 ) 13/82 r and Mu,];m (3370) [51169 (. M S<-e: Moj"'" 'ul-fmJw.1" 124/326 ] and [2611481