As-Salah (The Prayer)
The Ruling of Salah
Prayer is obligatory on every believer. In many of the verses of His Book Allah orders it, such as:
(So, perform As-Salah. Verily, As-Salah is enjoined on the believers at fixed hours.) (4:103)
(Guard strictly As-Salawat (the prayers) especially the middle Salah.) (2:238)
The Messenger of Allah (SAW) ranked it as the second pillar of the five pillars of Islam, as he said:
“Islam has been built upon five pillars: Testifying that none has the right to be worshipped except Allah, and that Muhammad is His Messenger, performing Salah, paying Zakah, pilgrimage to the House, and the fast of Ramadan.” (Al-Bukhari)
Thus, the one abandoning it is to be killed according to Islamic Law, and the one neglecting it is considered rebellious by it.
The Wisdom Behind Prayer
Prayer purifies and chastens the soul, it qualifies the servant for salvation in this life and the Hereafter, it prevents him from immorality and evil deeds. Allah the Almighty says:
(And perform As-Salah. Verily, As-Salah prevents from Al-Fahsha’ (immorality) and Al-Munkar (evil deeds).) (29:45)
Its Virtues
The followings are some Hadiths about the virtues of prayer:
1. The Prophet (SAW) said:
“The head of the matter is Islam, its pillar is the prayer, and its highest pinnacle is Jihad in the way of Allah.” (Muslim)
2. He (SAW) said:
“Between the man and disbelief is the abandonment of the prayer.” (Muslim)
3. He (SAW) said:
“I have been commanded to fight the people until they testify that none has the right to be worshipped except Allah, and Muhammad is the Messenger of Allah, they perform the Salah and pay Zakah. If they do this, they have protected their blood and their wealth from me except by the right of Islam, and their reckoning will be with Allah the Almighty.” (Agreed upon)
4. When the Messenger of Allah (SAW) was asked: “which deed is the best?” He said:
“Performing Salah at its due time.” (Muslim)
5. His saying:
“The parable of the five prayers is the like of a fresh river before the door of one of you where he washes himself five times a day. What filth would that man have?”
They said: “None.” He said:
“The five prayers remove the sins the same way that water removes the filth.” (Muslim)
6. His saying:
“There is not a Muslim man, upon whom obligatory prayer time occurs then he performs its ablution well, performs its bowing and prostration with humility except that it is an atonement for the sins committed before it, provided the major sins were shunned. This is valid always.”
(Muslim)
The Faradh (Obligatory) Prayers
The obligatory prayers are five: Zuhr (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha’ (evening), and Subh (dawn).
The Messenger of Allah (SAW) said:
“Five prayers have been made obligatory by Allah upon the servants. Whoever comes with them, having not done anything in them that would detract from what is obligatory in them, then for him is with Allah a covenant that He will admit him into Paradise. Whoever does not come with them, then there is no covenant for him with Allah. If He wills, He will punish him , if He wills, He will forgive him.” (Ahmad and others, and it is Hasan)
The Sunnah Prayers
The Sunnah prayers include: Witr (the odd prayer), Al-Fajr (the dawn), the Two Eid prayers, Al-Khusuf (the eclipse), and Al-Istisqa’ (the rain) prayers. The importance of these prayers has been emphasized.
The Nafil or Voluntary Prayers
Any prayer that is prayed daily or nightly that is not one of the emphasized Sunnah prayers or non-emphasized Sunnah prayers mentioned above is known as a Nafil or voluntary prayer.
The Conditions Requiring Salah
1. Islam: Salah is not obligatory for a disbeliever; since testifying that there is none worthy of worship except Allah (SWT) and that Muhammad is Allah’s Messenger (SAW) is the primary condition for the order to perform Salah. This is due to the saying of Allah’s Messenger (SAW):
“I have been commanded to fight the people until they testify that none has the right to be worshipped except Allah, and that Muhammad is the Messenger of Allah, to perform the Salah and to pay Zakah.” (Agreed upon)
And He (SAW) said to Mu‘adh bin Jabal:
“Invite them to testify that there is none worthy of worship except Allah and that Muhammad is Allah’s Messenger. If they accept that from you, then inform them that Allah has made five prayers obligatory upon them in a day and a night.” (Al-Bukhari)
2. Sanity: Salah is not obligatory for the insane. The Messenger of Allah (SAW) said:
“The Pen is lifted from three: The one sleeping until he awakens, the child until he attains puberty, and from the insane until attains reason.”
(Ahmad, Abu Dawud, and Al-Hakim who said it is Sahih)
3. Puberty: Salah is not obligatory on those who have not attained the age of puberty. This is due to the saying of the Messenger of Allah (SAW) in the above Hadith:
“and from the child until he attains puberty”
But it is recommended to order those who have not attained puberty to perform the prayer so that they become accustomed to it.
4. The occurrence of its time: Salah is not obligatory before its time begins. Allah the Almighty says: (Verily, As-Salah is enjoined on the believers at fixed hours.) (4:103)
As is authentically reported that Jibril descended and taught the Messenger of Allah (SAW) the time of each Salah. He told him to stand and pray. So, he prayed the noon prayer when the sun had reached its zenith, then he came in the afternoon. He told him to stand and pray. So, he prayed the afternoon prayer when the length of a shadow of everything reached the height. Then he came at sunset. He told him to stand and pray. So, he prayed after the sun had gone. Then he came for the night prayer. He told him to stand and pray, so he prayed the night prayer after the twilight had gone. Then he came in the morning at the first light of dawn.
The next day He came for the noon prayer, and He told Him (SAW) to stand and pray. So, He prayed the noon prayer when the length of the shadow of everything had reached its height. Then He came for the afternoon prayer, He told Him(SAW) to stand and pray. He prayed the afternoon prayer when the length of the shadow of everything had reached its height. Then He came at the same time for sunset as before. Then He came for the night prayer after half or one third of the night had passed and prayed the night prayer. Then He came when the sky began to first turn yellow and He hold Him (SAW) to stand and pray, so he prayed the dawn prayer. Then Jibril said, “The time is what is between these two,”
(Ahmad, An-Nasa ‘I, and At-Tirmithi)
5. Purity of both menstruation and postnatal blood. The woman experiencing menstruation or post-childbirth bleeding is not required to perform Salah because the Prophet (SAW) said:
“When your menses begin then stop praying.” (Agreed upon)
The Conditions for the validity of Salah
1. Purity of Al-Hadath Al-Asghar which is the absence of ablution or from Al-Hadath Al-Akbar which is the absence of Ghusl, and purity of the body and garment of the one performing Salah, plus the purity of the place of worship. The Messenger of Allah (SAW) said:
“Allah does not accept Salah without purity.” (Muslim)
2. Covering the “Awrah or private areas.
Allah the Almighty said:
(Take your adornment to every Masjid.) ( 7:31)
Salah is not correct while the ‘Awrah is not covered. The adornment intended here is clothing that covers the private areas.
The ‘Awrah for a man is between his navel and knees. A woman’s ‘Awrah is the whole body except her face and two hands. The Messenger of Allah (SAW) said:
“Allah does not accept the prayer of an adult female except with a Khimar.” [1]
(Abu Dawud with a good chain)
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[1] The veil that covers the head and the chest.
When He (SAW) was asked about a woman praying in a long shirt and a Khimar without a waist wrap, He said:
“As long as the shirt is loose and covers the tops of her feet.”
(At-Tirmithi who said it is Hasan, and Al-Hakim who said it is Sahih)
3. Facing the Qiblah, since prayer is not correct without doing so. Allah the Almighty says:
(And wherever you are, turn your faces towards it (when you pray).) (2:150)
That is Al-Masjid Al-Haram (the Ka‘bah in Makkah). The exception for this requirement is for those unable to face it because of fear, an illness, and the like. The requirement does not apply in case of inability.
As for the traveler, he is permitted to pray on the back of his mount in whichever direction it turns, be it towards the Qiblah or not. The Messenger of Allah (SAW) was seen praying, while going from Makkah to Al-Madinah, on his mount, facing whichever direction it faced.
(Muslim)
The Obligatory Elements of the Prayer
1. Standing for the obligatory prayers for those who are able. The obligatory Salah is incorrect if performed while sitting if the worshipper is able to stand. Allah the Almighty says:
(And stand before Allah with obedience.) (2:238)
The Messenger of Allah (SAW) said to ‘Imran bin Husayn:
“Perform Salah while standing, if you cannot, then while sitting, if you cannot, then on your side.” (Al-Bukhari)
2. Intention, that is the determination in the heart to perform the prayer. The Messenger of Allah (SAW) said: “Deeds are judged by their intentions.” (Agreed upon)
3. Takbir Al-Ihram (The opening Takbir) saying: Allahu Akbar which means; “Allah is the Most Great.” The Messenger of Allah (SAW) said:
“The key to Salah is purity ; it begins with the Takbir and ends with the Taslim.”
(Abu Dawud, At-Trimithi, and Al-Hakim said it is Sahih)
4. Reciting Al-Fatihah because the Messenger of Allah (SAW) said:
“There is no Salah for the one who did not recite the Opening of the Book.” (Al-Bukhari)
The one following an Imam in prayer is not required to recite it [1] when the Imam recites it in audible voice, for the follower is required to listen attentively to the recitation of the Imam. Allah the Almighty says:
(So, when the Qur’an is recited, listen to it, and be silent.) (7:204)
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[1] As for the follower not being required to recite Al-Fatihah behind an Imam in an audible prayer, the preferred view as clarified by the verifying scholars and the scholars of Hadith, and it is the choice of the Imam of the scholars of Hadith Muhammad bin Isma‘il Al-Bukhari and others is that the Hadith narrated by ‘Ubadah bin As-Samit, may Allah be pleased with him:
“There is no prayer (Salah) for the one who did not recite the Opening of the Book (Al-Fatihah).” is general including the Imam, the follower, and the one praying alone, whether the Imam is reciting ------
Allah’s Messenger (SAW) said:
“When the Imam says “Allahu Akbar,” you say “Allahu Akbar,” when he recites, listen attentively.” (Muslim)
When the Imam recites silently, then the follower is required to recite as well.
5. Bowing.
6. Rising from the following position.
The Messenger of Allah (SAW) told the man who did not pray correctly:
“Then bow till you feel calm in your bowing, then raise until you stand straight.” (Al-Bukhari)
7. Prostration.
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aloud or silently. This is the clear view held by Ibn ‘Abdul-Barr in At-Tamhid, Al-Karmani and Al-Qastalani in their commentaries on Sahih Al-Bukhari, Al-Bayhaqi in Al-Qira’ah, and ‘Abdul-Hayy Al-Lukhnawi in As-Sa’ayah. In Al-Qira’ah, Al-Bayhaqi recorded a Hadith with an authentic chain with the wording:
“There is no Salah for the one who does not recite the Opening of the Book(Al-Fatihah) behind the Imam.”
As for specifying the obligation of reciting it to cases of an Imam and the one praying alone, but not for the one following an Imam, then there is no evidence for that. Rather what proves is that it is obligatory for the follower to recite it as it is mentioned in the lengthy Hadith which was recorded by Abu Dawud from ‘Ubadah bin As-Samit, may Allah be pleased with him, in which the Prophet (SAW) said:
“Do you recite when I recite the Qur’an aloud?”
Some of us said, “We do that.”
“This is why I said to myself, ‘What is that which confused me with the Qur’an.’ So do not recite anything of the Qur’an when the Imam is reciting the Qur’an aloud.”
(Abu Dawud 824)
As for arguing by using the verse
(And when the Qur’an is recited then be silent so that perhaps you may receive mercy).
(7:204)
It cannot be understood to obligate the follower to be silent such that he does not recite anything to himself, since silence means to avoid being loud, the details of which are available in the books. Or, it refers to what everything besides Al-Fatihah since Prophet (SAW) ordered reciting Al-Fatihah for the follower as well as the others in the Hadith of ‘Ubadah bin As-Samit as well as many other Hadiths. Or, the verse is general and the Hadith of ‘Ubadah and the others are specific. As for arguing with the Hadith:
“When the Imam says Allahu Akbar then say Allahu Akbar and when he recites then be silent.”
Then the response to this includes the following:
· The order to be silent does not negate the recitation as preceded.
· It applies to other than Al-Fatihah.
· That the addition in the Hadith:
“and when he recites then be silent.”
is not preserved as it is recorded by Al-Bukhari in Juz’ Al-Qira’ah no. 263 and Abu Dawud in his Sunan no. 604.
With this then it is known that the recitation of Al-Fatihah is obligatory on the Imam, the follower, and the one praying alone and that one’s prayer is not correct without it.
(Publisher)
8. Rising from prostration. The Messenger of Allah (SAW) told the man who did not pray correctly:
“Then prostrate until you feel calm in the prostration, then raise until you sit calmly.”
Allah the Almighty says:
(O you who have believed! Bow down, and prostrate yourselves.) (22:77)
9. Tranquility in the bowing, prostration, standing and sitting positions. The Messenger of Allah (SAW) told the one who did not pray correctly:
“Until you feel calm.” [1]
He told him to do this for the bowing, prostration, and sitting positions, and he told him to stand up straight.
Calmness in reality is that the worshipper waits while bowing, prostration, sitting, standing until he feels stability and his muscles are still, plus an addition time equal to the time needed for uttering the formula “Glory is to My Lord, the Most Great,” one time. Whatever length he adds beyond this, then it is Sunnah (not required) but recommended) for him.
10. Taslim
11. Sitting for Taslim
Prayer is not ended without the Taslim, and Taslim is not uttered except while sitting. The Messenger of Allah (SAW) said:
“The prayer ends with Taslim.”
12. Performance of the pillars in the ordained sequence. One may not read Surat Al-Fatiha before Takbir Al-Ahram, nor prostrate before bowing. The sequence of the prayer has been conveyed to us as performed by the Messenger of Allah (SAW) who taught it to the Companions, may Allah be pleased with them. He (SAW) said:
“When you want to pray, perform ablution, then face the Qiblah and say :Allahu Akbar.” Then recite what is easy for you of the Qur’an. Then bow until you are calm in your bowing. Then rise until you stand straight. Then prostrate until you are calm in your prostration. Then rise until you are calm while sitting. Then prostrate until you are calm in your prostration. Do that in all of your prayer.” (Muslim)
“Pray as you have seen me praying.” (Al-Bukhari)
So, it is not allowed to put this before that, or that before this ,or the prayer will be invalid.
The Sunan Elements of the Prayer
The Sunan elements of the prayer may be divided into two categories:
Those that are emphasized, which are similar to that which is obligatory, and those that are not emphasized, which are similar to being recommended.
The Emphasized Sunan Elements of the Prayer
1. Reciting after Al-Fatihah, like another Surah, or any amount of the Qur’an like one or two verses. This is the case for the Subh prayer, and in the first two Rak’ahs for Zuhr, ‘Asr, Magrib, and ‘Isha’.
It is narrated that the Prophet (SAW) would recite in the first Rak’ahs of the Zuhar prayer – two Surahs in addition to the Al-Fatihah – and in the last two Rak’ahs, he would only recite Al-Fatihah. Sometimes they could hear him reciting them. (Agreed upon)
2. Saying: Sami‘ Allahu liman Hamidah, Rabbanaa wa Lakal-Hamd.
“Allah hears those who praise Him. Our Lord! And yours is the praise.”
This is said by the Imam and the one praying individually.
As for the follower, he says: Rabbanaa wa Lakal-Hamd
“Our Lord! And yours is the praise.”
Abu Hurayrah, may Allah be pleased with him, narrated that the Prophet (SAW) would say:
“Allah hears those who praise Him.”
While raising from the bowing posture, then while standing, He would say:
Óur Lord! And Yours is the praise.” (Agreed upon)
He (SAW) also said:
“When the Imam says: “Allah hears those who praise Him,”
then say: (Allaahumma rabbanaa wa lakal-Hamd )
“O Allah! Our Lord! And Yours is the praise. “ (Muslim)
3. Saying: Subhaana rabbiyal-‘atheem
“Glory is to My Lord, the Magnificent.”
Thrice while bowing.
And: Subhaana rabbiyal-a’laa.
“Glory is to My Lord, the Most High.”
Thrice while prostrating.
When the verse:
(So glorify the Name of Your Lord, the magnificent.)
was revealed, the Messenger of Allah (SAW) said:
”Recite it in your bowing.”
And when the verse:
(Glorify the Name of Your Lord, the Most High.)
was revealed, the Messenger of Allah (SAW) said:
“Recite it in your prostration.” (Ahmad and Abu Dawud with a good chain)
4. Saying “Allahu Akbar “ when moving from the standing position to the prostration, from the prostration to the sitting position, and from there to the standing position; as the Messenger of Allah (SAW) used to do.
5. The first and second Tashahhud, and the sitting for them.
6. The wording for the Tashahhud which is:
At-Tahiyyaatu lillaahi was-salawaatu wat-tayyibaat. As-Salaamu ‘alayka ayyuhan-nabiyu wa rahmatullaahi wa barakaatuhuh. As-Salaamu ‘alaynaa wa ‘alaa ‘ibaadillaahis-saaliheen. Ash-hadu an laa ilaaha illallaahu, wa ash-hadu anna Muhammadan ‘abdahu wa rasooluh.
“All reverence, prayers and good are due to Allah. Peace be upon you O Prophet, and the mercy of Allah and His blessings. Peace be upon us and the righteous servants of Allah. I testify that there is none worthy of worship except Allah, alone without partners. And I testify that Muhammad is His servant and His Messenger. “ (Agreed upon)
7. Reading in an audible voice in the aloud prayers. One reads aloud in the first two Rak’ahs of Magrib, ‘Isha,’ and for the entire two Rak’ahs of the Subh prayer.
All prayers besides these are recited in an inaudible voice.
8. Reciting silently in the silent prayers.
All these rules pertain to the obligatory prayers, as for the voluntary prayers, the Sunnah is to recite in the day prayers silently. As for the night prayer, the recitations should be in an audible voice, except in the event the worshiper fears he would confuse others by his audible recitation. In this case it is recommended to recite silently.
9. The supplication for the Prophet (SAW) in the last Tashahhud. After his recitation of the part of Tashahhud, he recites the last part, the wording of which is:
Allaahumma Sali ‘alaa Muhammadin wa ‘alaa aali Muhammadin, kamaa sallayta ‘alaa Ibraaheema wa ‘alaa aali Ibraheem. Wa baarik ‘alaa Muhammadin wa ‘alaa aali Muhammadin, kamaa baarakta ‘alaa Ibraaheema wa ‘alaa aali Ibraaheem, innaka Hameedun Majeed.
“O Allah! Shower Your Mercy on Muhammad and on the kinsfolk of Muhammad; as You showered Your Mercy on Ibrahim and the kinsfolk of Ibrahim. And bless Muhammad and the kinsfolk of Muhammad, as You blessed Ibrahim and the kinsfolk of Ibrahim. You are the Praiseworthy and the Glorious.”
Elements of the Prayer that are not Emphasized
1. The opening supplication at the beginning of the prayer:
Subhaanaka Allaahumma wa bihamdika wa tabaarakasmuka wa ta’aala jadduka wa laa ilaaha ghayruka.
“Glory is to You O Allah, and Blessed is Your Name and there is no God except You.”
(Recorded by Muslim as the words of ‘Umar)
2. Seeking refuge in Allah from Satan the cursed in the first Rak’ah and reciting the Bismillah silently in each Rak‘ah. Allah the Almighty says:
(When you intend to recite the Qur’an, ask refuge of Allah from Satan, the cursed.)
(16:98)
3. Raising the two hands parallel to the two shoulders while uttering Takbir Al-Ihram, while bowing, and while rising from bowing, and while standing after two Rak‘ahs. Ibn ‘Umar narrated: “When the Prophet (SAW) stood for prayer, He would raise his hands parallel to his shoulders, then say the Takbir. He would repeat this when bowing, and rising from bowing when reciting: “Allah hears those who praise Him, Our Lord! And Yours is the praise.” (Agreed upon)
4. Reciting “Aameen” (O Allah! Grant our prayers) after reciting Al-Fatihah.
It is narrated that when the Messenger (SAW) recited:
(Not ( the way) of those who earned Your Anger, nor those who went astray.) (1:7)
He would say: “Aameen” prolonging it. (At- Tirmithi who said it is Hasan)
He (SAW) also said:
“When the Imam says:
(Not (the way) of those who earned Your Anger, nor those who went astray.)
say: “Aameen;” since he whose saying Aameen concurs with the saying of the angels, his past sins will be forgiven.” (Al-Bukhari)
5. Prolonging recitation for Subh, making it shorter for ‘Asr and Magrib, and of moderate length for Zuhr and ‘Isha’. (At-Tirmithi)
6. Supplicating between the two prostrations:
Rabbighfirlee, warhamnee, wa ‘aafinee, wahdinee, warzuqnee.
“My Lord! Forgive me my sins, shower of Your Mercy on me, guide me, and provide for me (an abundant provision).”
The Messenger of Allah (SAW) used to say this between the two prostrations.
(At-Tirmithi, An-Nasa’i and others)
7. Al-Qunut
The Qunut is a supplication that is said in the last Rak‘ah of the Subh prayer or in the odd Rak’ah of the Witr (the odd) prayer after recitation or after rising from bowing position.
Among the wordings for it that have been reported:
Allaahummaahdini fiman hadayt, wa ‘aafinee fiman ‘aafayt, wa tawallani fiman tawallayt, wa baarik li fimma a‘tayt , wa qinee sharra maa qadhayt, fainnaka taqdhee wa laa yuqdha ‘alayk, innahu laa yathillu man waalayt, wa laa ya‘izzu man ‘aadayt, tabaarakta rabbanaa wa ta‘alayt. Allaahumma innee a‘uwthu biridhaaka min sakhatik, wa bi mu‘aafatika min ‘uquwbatik, wa bika minka laa uhsee thanaa’an ‘alayk, anta kamaa athnayta ‘alaa nafsik.
“O Allah! Guide me among those whom You have guided. Keep me healthy among those whom You have kept healthy. Take me in Your protection as those whom You have taken in Your protection. Bless me in what You have given me. Avert from me and protect me from the evil of what You have decreed; since You decide, but none can decide for you. Dignified is he whom you have taken in Your protection. And undignified is he, whom You have proclaimed enmity against. Blessed are You and Most High. O Allah! I seek refuge in Your contentment from Your wrath, in Your pardon from Your punishment. And I seek Your refuge since I am unable to duly praise You as You praise Yourself.” [1]
8. The sitting posture should be like that of the Prophet (SAW) . It is as follows:
Al-Iftarash in all of the sittings except for the last. [2] The worshipper erects his right foot and places the sole of his left foot under his right thigh.
At-Tawarruk for the last sitting. The worshipper places the sole of his left foot under his right thigh, sets on the posterior, and erects his right foot. He places his left hand on the left knee. He places his right hand on the right knee with fingers folded, pointing with the index finger, and moving it while reciting the Tashahhud. It is narrated that when the Prophet (SAW) sat in Tashahhud, He would place his right hand on the right thigh
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[1] The Qunut is confirmed for the Subh prayer in Al-Bukhari and Muslim. It is confirmed for Witr in a narration with At-Tirmithi and the other Sunan compilers like Abu Dawud, An-Nasa’i as well as others.
and his left hand on his left thigh pointing with the index. His gaze did not go beyond his pointing finger. (Muslim)
9. Placing the two hands on the chest; the right over the left. Sahl said: “The people were commanded that the man should place his right hand on his left arm while praying.” Jabir said: “The Messenger of Allah (SAW) passed by a man praying while placing his left hand on the right. The Messenger took his hands off and placed the right hand on the left.” (Ahmad with a Sahih chain)
10. Supplication during the prostration. The Messenger of Allah (SAW) said:
“I have been prohibited from reciting the Qur’an while bowing or prostrating. As for the bowing , glorify Your Lord in it. As for the prostration, strive in supplication; for it is more likely that your supplication will be granted.” ( Muslim)
11. Supplicating in the last Tashahhud, after prayers for the Prophet (SAW) with the following supplication:
Allaahumma innee ‘auwdhu bika min ‘adhaabi Jahannam, wa min ‘adhaabil-qabr, wa min fitnatil-mahyaa wal-mammat, wa min fitnatil-maseehid-dajjaal.
“O Allah! I seek refuge in You from the chastisement of Hell, the chastisement of the grave, from the turmoil of life and the turmoil of death, and from the turmoil of Al-Masih Ad- Dajjal.”
The Messenger of Allah (SAW) said:
“When one of you completes reciting the last Tashahhud, let him seek the refuge of Allah from four: “O Allah! I seek Your refuge from the chastisement of Hell….” (Muslim)
12. Saying the Taslim on the right side first.
13. The second Taslim to the left. It is narrated that the Prophet (SAW) used to utter the second Taslim to the left such that one can see the whiteness of His cheek. (Muslim)
14. Remember of Allah and supplication after the Tasleem according to the following Hadiths:
i) Thawban, may Allah be pleased with him, said: “The Messenger of Allah (SAW) used to ask the forgiveness of Allah after the Taslim three times by saying:
Astaghfirullaah.
“I ask the forgiveness of Allah.”
Then he would say:
Allaahumma antas-salaamu wa minkas-salaam, tabaarakta yaa dhaal-jalaali wal-ikram.
“O Allah! You are the Giver of peace, and peace comes only from You. Blessed are You the Lord of majesty and bounty.” (Muslim)
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[2] Iftarash and Tawaarruk are reported by Al-Bukhari from Abu Humayd. He said “When he sat in two Rak’ahs he sat on his left foot and hold his right erect. When he sat in the last Rak’ah hhe would move his left foot forward and hold the other erect sitting on his posterior.” Abu Humayd said this while he was describing the prayer of Allah’s Messenger (SAW) before a group of Companions, may Allah be pleased with them.
ii) Mu‘adh bin jabal, may Allah be pleased with him, said:
“Once the Messenger of Allah (SAW) took me by hand and said:
“O Mu‘adh! Indeed, I love you. I recommend a supplication for you, O Mu‘adh, that you should not neglect to say after each prayer. It is:
Allaahumma a‘annee ‘alaa dhikrika wa shukrika wa husni ‘ibaadatik.
“O Allah! Help me remember You, be grateful to you, and help me to worship You with the best worship.”
(Ahmad, Abu Dawud, and Al-Hakim who said it is Sahih)
iii) Al-Mughirah bin Shu‘bah, may Allah be pleased with him, said: “After each obligatory prayer, the Prophet (SAW) used to say
Laa ilaaha illaallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa huwa ‘alaa kulli shay’in Qadeer. Allahumma laa maani‘a limaa a‘atayta, wa laa mu‘teea limma mana‘ta, wa laa yanfa‘u dhaal-jaddi minkal-jadd.
“None has the right to be worshipped except Allah, alone without partners. His is the sovereignty, His is the praise, and He is Able to do all things. O Allah! No one can withhold what You give, and no one can give what You withhold. The fortunate cannot benefit without your help.” (Al-Bukhari)
iv) Abu Umamah, may Allah be pleased with him, said: “The Messenger of Allah (SAW) said:
“Whoever reads the Verse of the Throme after each prayer, nothing will prevent him from admittance into Paradise except death.” [1]
v) Abu Hurairah, may Allah be pleased with him, said: The Prophet (SAW) said:
“Whoever glorifies Allah thirty-three times (Subhaanaallaah), praises Allah thirty-three times (Al-hamdulillaah), and declares Allah’s greatnees thirty-three times (Allahu Akbar) after each prayer- and these are ninety-nine times, then he completes one hundred by saying: (Laa ilaaha illaallaahu wahdahu laa shareeka lahu, lahul-mulku wa lahul-hamdu, wa huwa ‘alaa kulli shay’in qadeer.) “None
has the right to be worshipped except Allah, alone without partners. His is the sovereignty , His is the praise, and He is Able to do all things,” his sins will be forgiven even if they were like the foam on the sea.” (Muslim)
vi) Sa‘d bin Abu Waqqas, may Allah be pleased with him, said: “The Prophet (SAW) used to seek the refuge of Allah after each prayer with the following words:
Allaahumma inee a‘uwdhu bika minal-bukhl, wa a‘uwdhu bika minaljubn. Wa a‘uwdhu bika min an uradda ilaa arthalil-‘umur, wa a‘uwdhu bika min fitnatid-dunyaa, wa a ‘uwdhu bika min ‘adhaabil-qabr.
“O Allah! I seek refuge in You from being stingy, and I seek refuge in You from cowardice. I seek refuge in You from old age. I seek refuge in You from the turmoil of life, and I seek refuge in You from the chastisement in the grave.”
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[1] An-Nasa’i and At-Tabarani. There is some weakness in this narration, but the many routes it has been narrated through rectify that.
(Al-Bukhari)
Sa‘d may Allah be pleased with him, used to teach this to his sons.
Acts that are Disliked during Salah
1. Turning one’s head or one’s sight. The Messenger of Allah (SAW) describes this action as:
“Satan’s sneaky embezzlement of the servant’s prayer.” (Al-Bukhari)
2. Raising one’s sight towards the heaven. The Messenger of Allah (SAW) said:
“What is the matter with some people [1] who raise their sights towards the heaven, let them abandon such action otherwise their sight would be snatched away.” (Muslim)
3. Placing one’s hand on one’s waist. Abu Hurayrah, may Allah be pleased with him, said: “The Messenger of Allah prohibited praying with hands on the waist. (Agreed upon)
4. Tucking one’s hair, sleeves, or garment. The Messenger of Allah (SAW) said:
“I have been commanded to prostrate on seven bones; and not to tuck the garment not the hair.” (Muslim)
5. Interlocking and cracking one’s fingers. It is narrated that the Messenger of Allah (SAW) saw a man interlocking his fingers while praying, he took them off and said:
“Do not crack your fingers while in the prayer.” (Ibn Majah with a weak chain, yet most of the people of knowledge act according to it.
6. Moving gravel from the place more than once. The Messenger of Allah (SAW) said:
“When one of you stands for prayer, let him not touch the gravel; since the mercy is before him.” (Abu Dawud and At- Tirmithi with a Sahih chain)
In another narration, He said:
“If you, do it, let it be only once.”
7. Aimless movements and every act that may detract one’s attention from the prayer and affect the submission that is due in it. Examples of these include scratching one’s beard or fiddling with one’s garment , looking at the carpet’s decoration or the decoration of the walls and the like. The Messenger of Allah (SAW) said: “Keep calm in the prayer.” (Muslim)
8. Reading the Qur’an in the bowing or the prostration positions. The Messenger of Allah (SAW) said:
“I was prohibited from reciting the Qur’an while bowing or prostrating.”
(Muslim)
9. Praying with the urge to relieve oneself.
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[1] This is recorded by Al-Bukhari, Abu Dawud, and An-Nasa‘i. This wording is part of that of Abu Dawud.
10. Praying while a meal is being served. The Messenger of Allah (SAW) said:
“There is no prayer for one whose meal is being served, nor while he is holding back the two types of filth.” (Muslim)
11. - 12. Sitting on one’s posterior while erecting the two feet and placing the hands on the floor like the dog does.
‘A’ishah, may Allah be pleased with her, narrated that the Messenger of Allah (SAW) prohibited sitting as Satan sits, i.e., one’s placing his arms on the floor like the predatory animal. (Muslim)
Acts that Invalidate Salah
1. Neglecting to perform one of its pillars during, or immediately after ending the prayer. The Messenger of Allah (SAW) told the one who prayed incorrectly:
“Repeat your prayer since you have not prayed.” (Muslim)
2. Eating or drinking. The Messenger of Allah (SAW) said:
“Indeed, the prayer is a sufficient preoccupation.” (Agreed upon)
3. Speaking without a need. Allah the Almighty says:
(And stand before Allah with obedience.) (2:238)
The Messenger of Allah (SAW) said:
“Indeed, this is Salah, there is no benefit in it by any of the people’s speech.”
(Muslim)
Some types of speech provide benefit in the prayer. For example, when the Imam says the Taslim then asks whether he forgot any of its pillars. If it is said to him: “You have not completed it,” then he has to complete it. Or when the Imam forgets a verse or stops reading, the followers are permitted to remind him. The Messenger of Allah (SAW) spoke during his prayer and so did Dhul-Yadayn; yet the prayer was not invalid due to this. Dhul-Yadayn addressed the Messenger of Allah (SAW): “Have you forgot, or has the prayer been shortened?” The Messenger of Allah said:
“I have neither forgot nor has the prayer been shortened.” (Agreed upon)
4. Laughing aloud, not merely smiling. The Muslims have agreed that laughing aloud invalidates the prayer. Some scholars hold the view that ablution also becomes invalid as well. The Messenger of Allah (SAW) said:
“The prayer is not invalidated by grinning. Laughter aloud invalidates it. “
(At- Tabarani in As-Saghir, with a chain that there is no harm in.)
5. Many actions, because engaging in other activity is a negation of worship, and a means of turning the heart and limbs away from the prayer. As for the few acts like mending one’s ‘Imamah or moving one step forward to fill a gap in the row, or stretching the handout only once, these do not invalidate the prayer.
It is narrated that the Messenger of Allah (SAW) carried Umamah, his granddaughter from his daughter Zaynab, while He was leading the people in the prayer. (Al-Bukhari)
6. Excessive forgetfulness in the prayer, such as praying eight for Zuhr, six for Maghrib, or four for Subh. This type of plain forgetfulness is an indicator that he has abandoned all concentration which is the heart and spirit of the prayer. If the prayer loses its spirit, it becomes useless.
7. Remembering a prayer before the one being prayed. Meaning , for example, to begin praying ‘Asr and then remember that you have not prayed Zuhr. In this case ‘Asr is invalid until Zuhr has been prayed. Since the order of the five daily prayers is an obligatory order, so a later prayer cannot be prayed before an earlier prayer.
Actions that are Allowed During Salah
1. Brief acts such as adjusting one’s garment as permitted by the Messenger of Allah (SAW) in the Sahih.
2. Clearing one’s throat if the need arises.
3. Straitening the row by pushing the worshipper to the front or to the rear, or from the right to the left. The Messenger of Allah (SAW) moved Ibn ‘Abbas to the right side when he stood at his left side during the night prayer. (Al-Bukhari)
4. Covering the mouth while yawning.
5. Reminding the Imam, either by uttering or by saying “Subhaanallaah” (Glorious is Allah) if he forgets. The Messenger of Allah (SAW) said:
“Let him who finds something wrong in his prayer say: “Subhaanallaah.”
(Agreed upon)
6. Preventing others from passing in front of him. The Messenger of Allah (SAW) said:
“When one of you prays before something to block him from the people, and someone wants to pass in front of you then prevent him. If he refuses, then fight him for indeed he is a devil.” (Agreed upon)
7. Killing a snake or scorpion if they approach to attack during the prayer. The Messenger of Allah (SAW) said:
“Kill the two black things while praying, the snake and the scorpion.”
(At-Tirmithi)
8. Scratching one’s body, since it is a simple and pardonable act.
9. Motioning with the hand in response to the greeting, as done by the Messenger of Allah (SAW) . (At-Tirmithi)
The Prostration for Forgetfulness
Whoever forgets while performing the prayer and performs an additional bowing or prostration, he has to perform two prostrations after completing his prayer, then say the Taslim. Likewise, if one forgets to perform an emphasized Sunnah act of the prayer, such as entirely leaving (the reciting of) the middle Tashahhud, or he remembers it after adopting the standing posture, when it is not permissible to return to the sitting posture , he has to perform two prostrations before uttering the Taslim. If one says the Taslim before completing his prayer and remembers shortly thereafter, he must perform two prostrations after saying the Taslim.
The basis for this is the statement and the action of the Messenger (SAW):
“He said the Taslim after two, so he was informed, then completed his prayer and performed the prostrations for forgetting after the Taslim.”
( Agreed upon )
Once, he stood up from the second Rak’ah without reciting the middle Tashahhud, so he performed the prostration for forgetfulness before the Taslim, and said:
“When one of you is in doubt during his prayer, not knowing if he prayed three or four, let him discard his doubt by adopting what he is sure of. Then he prostrates with two prostrations before the Taslim. If he has performed five, this will mend his prayer. And if he has performed four, this will disgrace Satan.” (Muslim)
As for one who forgets while praying behind an Imam, there is no prostration required from him. This is according to most of the people of knowledge. In the case when the Imam forgets and performs the forgetfulness prostration, then the follower has to follow him since the prayer of the follower depends upon that of the Imam. The Companions of the Prophet (SAW) performed the prostration of forgetfulness when He (SAW) forgot and did so. [1]
How to Perform Salah
When the time arrives that the prayer is due, the Muslim purifies himself, covers his ‘Awrah , faces the Qiblah, and calls the Iqamah. Having done so, he raises his hands parallel to his shoulders intending to perform the prayer he wants to perform, saying:
Allaahu Akbar . “Allah is the Most Great.”
He places his right hand on his left against his chest, then silently recites:
Bismillaahir-Rahmaanir-Raheem.
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[1] This is recorded in a narration with At-Tirmithi, saying that He (SAW) stood from the second without sitting. It continues, “When He finished his prayer, he performed two prostrations then the Taslim, and the people prostrated with him, because of forgetting to sit.” Even though the narration has a deficiency in it, almost all of the people of knowledge act upon it. Similarly, it is recorded in the Sahih that the Prophet (SAW) said:
“Do not differ with your Imam.”
“In the Name of Allah, Most Gracious, Most Merciful.”
And recites Al-Fatihah until he reaches “Neither those who have gone astray.” Then he says: “Aameen.”
Then he recites another Surah or any part of a Surah, he raises his hands parallel to his shoulders saying: Allaahu Akbar . “Allah is the Most Great.”
He places the palms of his hands firmly on his knees stretching his back straight, neither lowering his head nor raising it, but it should be aligned with the level of his back. Then he recites: Subhaana rabbiyal-‘atheem.
“Glory is to My Lord the Most Great.”
Three or more times. He then arises from the bowing posture, raising his hands parallel to his shoulders saying: Sami ‘Allaahu liman Hamidah.
“Allah hears those who praise Him.”
Standing upright he says:
Rabbanaa lakal-hamd, hamdan katheeran tayyiban mubaarakan feeh.
“Our Lord! And Yours is the praise, countless, good, and blessed praise.”
Then he goes to prostration, saying:
Allaahu Akbar . “Allah is the Most Great.”
He prostrates on seven parts: the face, the two palms, the two knees, and the two feet with his forehead and tip of the nose firm on the earth, saying:
Subhaana rabbiyal-a‘laa. “Glory is to My Lord the Most High.”
Three or more times. If he supplicates for something good, it is better, then rises from the prostration saying:
Allaahu Akbar . “Allah is the Most Great.”
He sits on his left foot while erecting his right, reciting:
Rabbighfirlee, warhamnee, wa‘afinee, wahdinee, warzuqnee.
“O Lord! Forgive me, have mercy on me, pardon me, guide me, and provide for me.”
One prostrates again as before, then stands for the second Rak’ah where he recites and does as he did in the first Rak’ah.
Then he sits to recite the Tashahud.
If one performs a two Rak’ah prayer, like the morning prayer, he recites Tashahhud and the prayer for the Prophet (SAW), then says the Taslim while turning to the right, then again to the left.
If it is not a two Rak’ah prayer, upon reciting Tashahhud, one stands while raising the hands parallel to his shoulders reciting:
Allaahu Akbar . “Allah is the Most Great.”
And complete his prayer as previously explained, with the exception of reciting only Al-Fatihah in the remaining Rak’ah or Rak’ahs.
In the last sitting, he sits on the posterior with the sole of his left foot moved forward and his right foot erect with toes on the ground. There he recites the Tashahhud and says the prayer for the Prophet (SAW). Then he seeks refuge with Allah from the chastisement of Hell, the punishment in the grave, from the turmoil of life and death, and from the turmoil of Al-Masih Ad-Dajjal. Then he utters the first Taslim saying:
As-Salaamu ‘alaykum wa rahmatullaah.
“May the peace and blessings of Allah be upon you.” turning to the right. Then he says the same while turning to the left.