OFFERING PRAYER ACCORDING TO SUNNAH

The Qiyam (The standing posture)

In a state of ablution, stand facing the “Qiblah” keeping the feet apart with a distance of just 4 fingers between them. Then raise the hands up to the ears, touching the thumb on the lower part of the ear, palms facing the “Qiblah” and the fingers in the natural state - neither stuck together nor wide open. Then make the intention (Niyah), and proclaiming “Allahu Akbar” bring the hands downwards folding them below the navel. Keep the right hand above the left, with the middle three fingers resting on the left wrist, and with the thumb and little finger encircling the left wrist. Now recite the “Sanaa” (the Glorification) as follows:

Sanaa (the Glorification)

Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa laa Ilaaha gayruk.

"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and there is no God except You."

Then after reciting the “Taawuz” and “Tasmiyah”, recite the Surah alFatehah.

Taawuz (seeking Allah’s refuge)

Aoozu bilLaahi minash-shaytaanir-rajeem

"I seek the refuge of Allah from Satan, the accursed."

Tasmiyah (mentioning the name of Allah)

Bismillaahir-Rahmaanir-Raheem.

Allah - beginning with the name of - the Most Gracious, the Most Merciful

Surah alFatehah

AlHamdu lillahe rabbil-alameen ----ArRahmaani-Raheem ----Maliki Yaumid-Deen

Iyyaka Nabudu Wa Iyyaka Nastayeen ----Ihdenas-Siraatal-Mustaqeem

Siraat-allazeena anamta alayhim---Ghairil-maghdhoobe alayhim wa lad-dhaalleen

(Aameen)

All praise is to Allah, the Lord Of The Creation. The Most Gracious, the Most Merciful

Owner of the Day of Recompense. You alone we worship and from You alone we seek help (and may we always).

Guide us on the Straight Path. The path of those whom You have favoured -

Not the path of those who earned Your anger - nor of those who are astray.

(Amen - So be it)

(from Imaam Ahmed Raza's Urdu translation "Kanz-ul-Imaan" - English translation entitled "The Treasure of Faith" by Mohammed Aqib Farid Qadri)

After Surah alFatehah, say “Aameen” in a soft voice. Then recite any Surah or any three consecutive Ayaat (verses) or any single verse that equals three verses.

Surah Ikhlaas

Qul huwAllahu Ahad ----Allahus-Samad-----lam yalid-----wa lam yoolad,

wa lam yakullahoo kufuwan ahad.

“Proclaim (O dear Prophet Muhammed - ), “He is Allah, He is One (Unique). “Allah is the Un-wanting.” (Perfect, does not require anything.) He has no offspring, nor is He born from anything. And there is none equal to Him.” ”

Ruku (Bowing)

Then proclaiming “Allahu Akbar”, move towards the bowing position. Spread the fingers and catch the knees firmly, and bow down to the extent that the back and the head are in a straight line horizontal to the ground. One must look towards the place of prostration while standing and towards the heels of the feet while bowing.

While bowing recite the following, at least three times:

Subhaana Rabbiyal-Azeem. (Pure is my Lord, the Great)

Then while proclaiming the “Tasmeey” (as follows), move from the bowing position to stand upright.- Same-Allahu leman hamedah (Allah has heard the one who has praised Him.)

Qawmah (Standing upright - for a short while)

Now while standing, say the Tahmeed (the praise), as follows:

Rabbanaa lakal-Hamd (O our Lord !! All praise belongs to You)

Sajdah (Prostration) & Jalsah (Sitting between the two prostrations)

Then proclaiming “Allahu Akbar”, proceed to prostrate, first placing the knees on the ground, followed by both palms. Then place the nose and the forehead firmly on the ground, keeping the face between the two palms.

Take care to ensure the following in prostration: The nose bone should properly touch the ground and one must look at the tip of the nose. All toes of both feet should be firmly pressed on the ground, and pointing towards the “Qiblah”. The palms should be well placed on the ground with the fingers pointing towards the “Qiblah”. Arms should be away from the body sides, the abdomen away from the thighs and the thighs away from the calves.

While in prostration recite the following, at least three times:

Subhaana Rabbiyal Aalaa. (Pure is my Lord, the Supreme)

Get up from the prostration while saying the “Allahu Akbar”, spread the left foot on its nape and sit upon it. Keep the right foot upright, with toes pressed on the ground and the toes pointing towards the “Qiblah”. Simultaneously rest the palms on the thighs close to the knees with the fingers pointing towards the “Qiblah”. Again recite “Allahu Akbar” and perform the second prostration, as in the first one. Get up from the second prostration by first raising the forehead and then the nose from the ground, followed by the hands and then knees. Raise yourself up while holding the knees with your hands, whilst putting your entire weight again on the feet. Now come back to the same standing position (Qiyam) with the hands folded below the navel.
 
The Second Rakaat

After reciting only Bismillah Shareef, begin the recitation of Surah alFatehah (followed by other Surah or Ayaat). Offer the entire second “Rakaat” as the first one, but do not stand up after the second prostration.

Qaadah (Sitting)

Rise from the second prostration and sit in the same position as between two prostrations and recite the “Tashahhud”, as follows:

At-tahiyyaatu lillaahi was-Salawaatu wat-tayyibaat -- as-Salaamu alayka ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuh, as-Salaamu alaynaa wa alaa ibaadi-laahis-Saaliheen, ash-hadu allaa ilaaha IlAllahu wa ash-hadu anna Mohammedan abduhoo wa Rasooluh.

“All types of worship through speech, all types of worship through actions and all types of worship through wealth are for Allah alone. Peace be on you, O the Holy Prophet, and Allah's Mercy and Blessings. Peace be upon us and upon the virtuous bondmen of Allah. I testify that there is no God except Allah, and I testify that Mohammed is the bondman of Allah, and His Messenger".

When reciting the “Tashahhud”, upon reaching the words "Ash-hadu Al-laa", raise the index finger of the right hand while making a circle with the thumb and the middle finger and resting the tips of the last two fingers on the palm. Raise the index finger upon saying "Laa" and bring it down upon saying "Illa-". At the same time, bring all the fingers and the palm to the normal position. During the Qaadah, the sight should be directed towards one's lap.

If the Prayer is an Obligatory one, and one has to offer more than 2 Cycles (Rakaats), stand up for the third “Rakaat” and recite Surah alFatehah. Do not add another Surah or Ayah to the recitation, and continue with the bowing etc, and complete the count of “Rakaats”.

In the last Qaadah, recite the “Tashahhud” and then send blessings upon the Holy Prophet () as follows:

Darood (Salutation of Blessings and peace)

Allahumma Salle alaa Mohammedin wa alaa aale Mohammedin kamaa Sallayta alaa Ibraaheema wa alaa aale lbraaheema innaka Hameed-umMajeed. Allahumma baarik alaa Mohammedin wa alaa aale Mohammedin kamaa baarakta alaa Ibraaheema wa alaa aale lbraaheema Innaka Hameed-umMajeed.

"O Allah !! Send blessings on Mohammed and the progeny of Mohammed the way You showered Your blessings on Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of all praise and are the Glorious. O Allah !! Bless Mohammed and the progeny of Mohammed the way You blessed Ibraaheem and the progeny of Ibraaheem. Indeed, You alone are worthy of praise and are the Glorious.”

Then supplicate with these words (or any other Masoorah supplication):

Du'aa Masoorah (Supplication)

Allahumma Rabbij-alanee muqeemas-Salaati wa min zuriyyatee, Rabbanaa wataqabbal duaa, Rabbanaghfir-lee waliwaalidaiyya wa lil-mumineena yawma yaqoomul-hisaab.

“O our Allah !! O my Lord !! Make me regular in Prayer and also my progeny. O our Lord !! Grant my invocation. O our Lord !! Forgive me, and my parents, and all other Muslims on the Day when the account will be established."

Salaam (The salutation of peace)

This is the final act of the Prayer, in order to finish and exit from it. First turn the face towards the right shoulder to say the "Salaam" and then repeat towards the left shoulder.

The words of Salaam are:

AsSalaamu Alaykum wa Rahmatullah (Peace be upon you, and Allah's Mercy)

After completion of the Prayer, raise the hands up to the chest and supplicate with sincerity and humility. After supplicating, wipe your hands on your face. For a collection of supplications, refer to the book “Sunnah Supplications” (Masnoon Dauen), compiled by the humble author.

Note: For Sunnah and Voluntary Prayers, add a small Surah or equivalent verses after the Surah alFatehah, in the third and fourth Cycle (Rakaat). In Non Emphasised Sunnah (Ghair Muakkadah) and Voluntary (Nafil) Prayers, read the entire Darood (salutation on the Prophet) and the Dua Masoorah (supplication) in the first Qaadah also, and in the beginning of the third Cycle recite the “Sanaa”.

Note: In congregational Prayer, the follower (Muqtadi) should recite only the “Sanaa” in the first Qiyam (standing position), and then remain silent while standing. Similarly, the follower should remain silent in the Qiyam(s) that follow. When rising up from the bow, the “Imaam” will recite the “Tasmeey” and the follower should recite only the Tahmeed.

The Obligatory (Farz) Acts in Prayer:

An obligatory act is one that cannot be left out from Prayer, as it renders the Prayer void. There is no expiation for forgetting an obligatory act. The only solution is to offer the entire Prayer again.

There are seven Obligations in Prayer:

1. The “Takbeer-e-Tahreemah” i.e. pronouncing "Allahu Akbar" (Allah is the Greatest). This is in fact one of the conditions of Prayer, but it has such a close relation with the actions of Prayer that it is also considered one of the Obligations of Prayer. If any of the conditions of Prayer are absent at the time of pronouncing “Takbeer-e-Tahreemah”, the Prayer will become void. If the Follower (Muqtadi) pronounces "Allah" along with the “Imaam”, but finishes saying "Akbar" before the “Imaam” does, then his Prayer will be void. If the follower finds the “Imaam” in bowing position, he must first say the “Takbeer-e-Tahreemah”, then again pronounce “Takbeer” and join the “Imaam” in bow. If a person secures the bow in the first “Rakaat”, he will get the reward of the “Takbeer Oola”.
2. Qiyaam (standing upright) is obligatory in Prayer. The person must remain standing as long as the Quran is being recited. Qiyaam will only be excused if the person cannot stand, or is unable to prostrate, or the illness may get aggravated or if the pain is unbearable. It is not permitted to forego standing due to ordinary fever or bearable pain. Its importance can be understood from the fact that if the patient can stand in Prayer with the help of a stick, or a servant or by leaning next to a wall, it becomes obligatory to do so. Further, if the patient can stand for a little while it becomes obligatory to stand and say "Allahu Akbar" and then complete the rest of the Prayer while seated.
3. Recitation of Quran. It is obligatory to properly pronounce each alphabet and vowel in such a manner that each one becomes distinct from another, and to recite it in such a way that the reciter can hear it. Just moving the lips does not suffice for recitation. Recitation means to recite with a voice loud enough to be heard at least by oneself. If there is no noise around (such as rain, moving machinery) and yet one cannot hear one's own recitation, then it will make the Prayer void. It is obligatory to recite one complete verse in the first two Cycles (Rakaats) of Obligatory (Farz) Prayer, and in every Rakaat of Witr and Voluntary (Nafil) Prayers. Since the recitation by the “Imaam” suffices for all, it is prohibited for the follower to recite behind the “Imaam”, whether the “Imaam” is reciting audibly or softly (inaudible to others).
4. Ruku or bowing. The minimum requirement for Ruku is to bend at least to the extent that if one extends the hands they would reach the knees. The best is to straighten the back horizontally to the ground with the head in line, and the hands holding the knees.
5. Sujood i.e two prostrations in each “Rakaat”. The essence of prostration is that the forehead and the nose bone must touch the ground. Keeping the under portion of one toe of each foot upon the ground is a condition in prostration. If the feet are lifted from the ground or if only the tip of the toes touch the ground during the entire prostration, the Prayer will become void.
6. Qaadah Akhirah or the Last Sitting Position. It is obligatory to sit in this position after completing all Cycles (Rakaats) for a period during which one can recite the entire “Tashahhud”. If one offers Sajdah Sahv (the prostrations upon forgetting an Essential act) it becomes obligatory to again remain seated for the same length of time in which one can recite the entire “Tashahhud”.
7. Khurooj bisun'ihi - that is to proclaim "Salaam" (peace) towards both sides, to end and exit from Prayer.

It is obligatory to maintain the chronological order in offering Qiyam, Ruku, Sujood, Qirat, and Qaadah Akhirah. Further it is obligatory to follow the “Imaam” in all obligatory matters.

The Essentials (Waajibaat) of Prayer:

A “Wajib” is an act that is considered Essential in Prayer. Forgetting an Essential renders the Prayer void but there is an expiation for it, called the Sajdah Sahv (two prostrations upon forgetting). Abandoning an Essential on purpose will also render the Prayer void for which the only solution is to offer the entire Prayer again.

The following are Essentials (Wajibs) in Prayer:

• Pronouncing “Allahu Akbar” for the “Takbeer Tahreemah”
• Reciting the complete Surah alFatehah in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
• Reciting at least a small Surah or one or two verses which are equal to three small verses, in the first two Cycles (Rakaats) of the Obligatory Prayer and in every “Rakaat” of other Prayers.
• Offering the Ruku only once in every “Rakaat”.
• Offering the Sajdah only twice in every “Rakaat”
• Offering the Qawmah (standing upright after the bow).
• Offering the Jalsah (sitting upright between the two prostrations)
• Resting the nose bone and the forehead both together on the ground, during prostration.
• Resting the under portion of three toes (big toe and two adjacent toes) of each foot on the ground, during prostration.
• Waiting during Ruku, Qawmah, Sajdah and Jalsa for at least the period in which one can recite "SubhaanAllah" once.
• Offering "Qaadah Oola" - that is to sit after two “Rakaats” in the Prayer that has three or four “Rakaats”.
• Reciting the "Tahiyyaat" and "Tashahhud" in both Qaadahs (sitting).
• Not reciting anything after reciting “Tashahhud” in the first Qaadah.
• Not offering Qaadah after the first “Rakaat” and not to offer Qaadah in the third “Rakaat” of any Prayer which has two or four “Rakaats”. (Please note Qaadah will be offered at end of third “Rakaat” in a Prayer having three “Rakaats”).
• For the “Imaam” to recite the Quran audibly (in the first 2 “Rakaats” only) in the Dawn, Sunset and Night Prayers (in congregation) – and for Friday and Eid Prayers.
• For the “Imaam” not recite the Quran aloud (but only softly) in the Afternoon and Evening Prayers (in congregation).
• For the followers to remain silent when the “Imaam” is reciting the Quran, whether audibly or softly.
• For the followers to emulate the “Imaam” in all matters except in reciting the Quran.
• Not to have an unnecessary time gap between the offering of two Obligations, or between two Essentials or between an Obligation and an Essential. Gap is defined as the time in which one can recite "Subhaanallah" thrice.
• Saying the word "Salaam" on both sides when offering the Salaam to exit from Prayer.
• Reciting "Duae-Qunoot" (The supplication in reverence) in the Witr Prayer, and to say "Takbeer" (Allahu Akbar) before this supplication.
• Offering six "Takbeer" (Allahu Akbar) for the Prayers of the two Eids, and to offer “Takbeer” before proceeding to bow in the second “Rakaat” of Eid Prayers.
• Offering the Sajdah Tilawat (prostration in Quran recitation) upon reciting a verse having such a command.
• Offering each Obligation and Essential at its proper assigned position
• Offering all the components of Prayer with calm and confidence.

Sajdah Sahav

It becomes Essential (Wajib) to offer 2 (additional) prostrations, upon forgetting any of the Essential (Wajib) acts, or upon repeating any Essential act or upon delaying the offer of an Obligatory (Farz) act. Sajdah Sahav is offered in the last Qaadah after reciting the “Tashahhud”, by first saying the "Salaam" towards the right shoulder and then offering 2 prostrations, after which the entire Qaadah should be completed (including Tahiyyat, Tashahhud, Durood and Supplication) and ending with "Salaam" on both sides.

If a person remains silent between the recitation of an additional Surah (or equivalent) after having read the Surah alFatehah for a time in which one can recite "SubhaanAllah" thrice, it will become “Wajib” to offer Sajdah Sahav. In the first Qaadah of the Obligatory (Farz), Essential (Wajib) or Emphasised Sunnah (Muakkadah) Prayers, if one recites the following words by mistake - "Allahumma Salle Ala Mohammed" or "Allahumma Salle Ala Syedna" - it will become Essential (Wajib) to offer Sajdah Sahav.

The Sunnah Acts of Prayer:

• Raising both hands up to the ears while saying the “Takbeer Tahreemah” (Allahu Akbar).
• Keeping the palms facing the “Qiblah” while saying the “Takbeer Tahreemah”.
• Keeping the face directed towards the “Qiblah”, while saying the “Takbeer Tahreemah”.
• Folding the hands below the navel, by catching the wrist of the left hand with the right.
• Softly reciting “Sanaa”, “Taawuz” and “Tasmiyah” and “Aameen” after Surah alFatehah.
• Reciting “Tasmiyah” softly, at the beginning of each “Rakaat”.
• Announcing “Takbeer” while moving from one position of Prayer, to another
• For the “Imaam” to pronounce all “Takbeers”, “Tasmeey” and “Salaam” as audibly as required.
• Reciting only Surah alFatehah in the third and the fourth Cycle of the Obligatory Prayer.
• Reciting “Tasbeeh” (Purity) thrice during the bow (Ruku) and in the prostrations (Sujood).
• Catching hold of the knees while bowing (Ruku), whilst keeping the fingers wide open.
• Whilst in Ruku, to keep the legs straightened and the head and the back in a horizontal line.
• For the “Imaam” to say the “Tasmeey” while rising up from the bow (Ruku) and the follower to say “Rabbanaa lakal-Hamd” after rising up from the bow.
• For a person offering Prayer alone, to say both “Tasmeey” and “Rabbanaa lakal-Hamd” upon rising from the bow.
• While proceeding for prostration, to first place the knees onto the ground, followed by the hands, the nose and lastly the forehead.
• While getting up from prostration, to first lift the forehead, then the nose, followed by the hands and lastly the knees.
• While in prostration, to keep the arms apart from the sides and the belly away from the thighs.
• While in prostration, to keep all toes of both feet firmly pressed on the ground, and pointing towards the “Qiblah”.
• To rise up for the second (or following) Cycle by placing the hands on the knees and transferring the weight onto the feet.
• In between the two prostrations, keeping the right foot erect, the left foot spread out and to sit upon it.
• While sitting, to keep the hands on the thighs with the fingers in their natural position.
• Raising the index finger when reciting “Tashahhud”, upon reaching the word “laa” and to put it down at bring all fingers back to normal position when reaching the word “Illa”.
• Reciting “Durood Shareef” and any “Masura” supplication in the last Qaadah.
• Saying “Salaam” first towards the right and then towards the left.

The acts listed above are the Sunnah (traditions) of the Holy Prophet (). If any of them are missed out by mistake or left out on purpose, it will not invalidate the Prayer. However it is not permitted to deliberately abandon the Sunnah.

Women's Mode of Prayer.

Women's Prayer differs from that of men in the following respects:-

• Before beginning Prayer the woman should make sure that (other than her face, palms and the soles of her feet) her entire body is properly covered with opaque clothes. If she offers Prayer in thin clothes which reveal the colour of the skin or the shine of her hair, it will render the Prayer void. It is obligatory to also hide the neck, ears, hair-locks hanging from the head, and the wrists.
• If any part of the body (other than her face, palms and the soles of her feet) is exposed up to one fourth of its area, and she proclaims the “Takbeer” without hiding it, then the Prayer will be deemed to have not started at all. If one fourth or more of it gets exposed during the Prayer for a time in which "Subhaanallah" can be recited thrice, it will render the Prayer void.
• While saying “Takbeer Tahreemah” (Allahu Akbar) a woman should raise her hands only up to her shoulders (and not up to the ears) and should not take them out of her cloak.
• In the Qiyaam, she should place her left palm on the middle of her chest and the right palm over the left.
• While bowing, she should only bow a little, enough for her hands to touch her knees, without holding them. The fingers should be kept straight. She should stand with her knees slightly bent, and her arms close to her body.
• She should perform the prostration with her body drawn together i.e. she should keep the abdomen joined with the thighs, the thighs with the calves, the shins with the ground, the arms to the sides and the wrists spread on the ground. Further, instead of keeping the feet upright, both feet should be spread out towards the right.
• While in Qaadah, instead of keeping the right foot upright, both feet should be slid out towards the right, with her sitting on the left foot.
• For women, praying in a room is better than praying out in the courtyard, and praying in a basement is better than praying in a room. (Abu Dawud)

What invalidates or breaks the Prayer.

The following actions break the Prayer, and the Prayer must be offered afresh:

• Talking to anyone, on purpose or by mistake.
• Saluting anyone or replying to a greeting.
• Coughing or clearing the throat, without a valid excuse.
• Replying to someone's sneezing.
• Eating or drinking whilst in Prayer.
• Turning the chest away from the direction of the “Qiblah”, without a valid excuse.
• Crying (or exclaiming) because of some pain or trouble.
• Breaking of the ablution.
• Reading the Quran while looking at it.
• Making a serious mistake in Quran recitation or in the remembrances.
• Committing an action with both hands which leads others to believe that the person is not in Prayer.
• Performing an unrelated action thrice, in any one position of the Prayer, will invalidate it. For example to scratch by lifting the hand once and let it down, then again lift up the hand and let it down and then do it a third time - all this whilst in one position , would break the Prayer. If the hand is lifted just once and the person scratches more than once, it will be counted as only one action.
• Clearing the throat without valid excuse or proper reason, where at least two syllables are heard (For example Aah) will make the Prayer invalid. If there is an excuse (such as body's urge to clear the throat) or if there is a proper reason (such as to clear his voice, or to remind the “Imaam” of his mistake, or to inform others that one is in Prayer) it would not invalidate the Prayer.

Makrooh (Disliked/Undesirable) acts during Prayer

• Playing with ones clothes, beard or body.
• Wrapping up the clothes, e.g. lifting the clothes from front or behind while proceeding for prostration.
• Letting the clothes hang, e.g. placing a handkerchief or cloak over the head or shoulder in such a way that their edges are hanging down.
• Having sleeves rolled up more than half way beyond the wrists.
• Offering the Prayer while in acute need of relieving oneself of stool, urine, or needing to break wind.
• Gazing upwards, or turning the face looking here and there.
• Cracking the finger joints or inserting the fingers of one hand into the fingers of another.
• Placing the hand on the waist. (This must be avoided even outside Prayer).
• Laying the wrists flat on the ground while in prostration - this rule applies to men only.
• Offering Prayer while someone is facing you.
• Yawning purposely during Prayer.
• Praying in clothes that have images of living objects on them.
• Lifting up the lower garment - i.e. "Shalwar" (by folding and inserting its upper portion) or the pants (by folding its lower end).
• Not tying the buttons of the upper garment, thereby exposing the chest.
• The presence of an image (of living objects) in the front, right, left or above the head of the person offering Prayer.
• Offering the bow or prostration, or rising from the prostration before the “Imaam” does.
• Reciting the Quran in any position, except while in Qiyaam (standing).
• Ending the Quran recitation in the bowing position.
• Resting the hands on the ground before touching the knees while proceeding for prostration, without a valid reason. Similarly, raising the knees from the ground before the hands are raised from the ground, while rising from prostration.
• Offering Prayer in front of a grave, without a barrier in between.
• Not offering a “Wajib” (Essential act) properly. For example not straightening the back during the bow and prostrations, or proceeding for the next position before straightening up in the "Qawmah" or "Jalsah".
• Reciting the Quran in an improper sequence. For example reciting Surah Kafiroon in the first “Rakaat” (Cycle) and Surah Kausar in the second. This is "Makrooh" since it is against the sequence.
• Praying with eyes closed. However, it is better to do so if this increases one's reverence and devotion.

A “Makrooh” act makes the Prayer flawed. Such a Prayer should be offered again.

Praying without the head covered is against the Sunnah of the Holy Prophet (). Praying without the head covered because one deems wearing a cap as a burden, or due to heat, is a lesser “Makrooh” (tanzeehi). However, if it is done in contempt of Prayer (e.g. deeming that Prayer is not important enough to merit wearing a cap for it), it is Kufr (blasphemy). If it is done to increase one's reverence and devotion, it is “Mustahab” (recommended).

Rules regarding crossing someone involved Prayer

It is a grave sin to pass in front of someone who is involved in Prayer. The Holy Prophet () said: “If the one who passes in front of someone involved in Prayer knew what sin it entails, he would prefer to stand for a hundred years rather than taking that single step." In another Hadith it is reported "He would deem it good to be driven into the ground, but would not pass in front of someone involved in Prayer."

If someone passes in front, it does not break the Prayer, but the one who passes will earn a great sin. Similarly one should avoid praying in a place where it becomes difficult for others who need to cross.

If a Sutrah (a thing which can act as a barrier) is placed in front of the worshipper, then there is no harm in crossing from a point beyond it. The barrier should be at least one arm in height and at least one finger in thickness.

In congregation, the barrier for the “Imaam” suffices for the followers. Therefore if one has to cross in front of a Follower (Muqtadi), there is no sin in it - provided one does not cross in front of the “Imaam”.

Etiquettes of the Mosque

The Mosque is a house of Allah. It is imperative for everyone - old or young - to have proper regard for it. One should wear clean clothes to the mosque. It is not permissible to enter the mosque when one's breath smells after having eaten raw onions or garlic. Similarly, the mosque should be kept clean from all smelly things.

It is forbidden to discuss worldly affairs or talk loudly in the mosque. It is reported in the Hadith that discussing worldly affairs in the mosque destroys good deeds the way a fire burns up dry wood-sticks. In another hadith it is reported "Do not sit with those who discuss worldly affairs in the mosque, for they have no concern with Allah."

It is not permitted for anyone - except the Mu'taqif (one in seclusion) - to eat, drink or sleep there. Therefore if one intends to do these, must make the intention of Seclusion (I'tiqaf) before entering the mosque, and offer Prayer or do some Zikr (remembrance). It will now become legal for him to eat or drink due to necessity. It is forbidden to beg in the mosque. It is also prohibited to give alms to beggars inside a mosque or to search for lost property.

It is prohibited to defile the walls, ground, carpets etc., of the mosque with any dirt, saliva or nose refuse etc. Entering the mosque in a state of greater impurity (requiring a bath) is a severe crime. The etiquette of the mosque is so important that one must take care not to let water remaining on the body after ablution to drop inside it - nor should one run inside the mosque in order to join the congregation.

Conditions for leadership in Prayer (Who can be an “Imaam”??)

The following are the 6 conditions for leadership in Prayer: The leader must (1) be a Muslim, (2) be Sane, (3) be an Adult, (4) be Male, (5) know Quran recitation and (6) not be disabled.

The person who deserves leadership (to be an “Imaam”) is one who:

1. Holds proper faith of Ahle Sunnah walJamaah
2. Is pious
3. Has most knowledge of the rules of cleanliness and Prayer
4. Remembers Quran sufficiently to recite according to Sunnah
5. Correctly pronounces the alphabets of the Quran.

It is a sin to appoint an astray person whose beliefs have not reached blasphemy, or persons who openly commit grave sins (e.g. adulterers, drunkards, gamblers, usurers, persons who remove their beards or trim the beard to less than a fist long etc.,) as leaders in Prayer. Prayer behind such persons is “Makrooh Tahreemi” (makes the Prayer highly defective) and must be re-offered.

Prayer cannot be offered behind any astray person whose beliefs have reached blasphemy. For example (a) Rafidi Shia - even if he only denies the Caliphate of Syedna Abu Bakr (may Allah be well pleased with him) or curses the first 2 Caliphs, or (b) One who denies pre-ordained destiny, or (c) One who denies intercession by the Holy Prophet (), or (d) One who denies the Vision of Allah, or (e) One who denies punishment of the grave, or (f) One who denies existence of the 2 recording angels, and (g) Worse than those listed above are those who call themselves Muslims and pretend to be following the Sunnah whilst denying the tenets of Islam, and are insolent towards Allah and His Holy Prophet (), or those who deem such insolent people as Muslims - Prayer is invalid behind all these.

The importance of Prayer in congregation.

It is Essential (Wajib) upon every sane, adult and capable person to offer the Prayer alongwith the congregation. One who leaves it without a valid excuse even once, is an offender and deserves punishment. One who leaves it several times is a proclaimed sinner and disqualified from giving witness, and will be punished severely.

The Holy Prophet Mohammed () said: "My heart desires that I should command some young men to gather a lot of fuel (firewood), and then I may go to those who pray in their homes without an excuse, and burn their houses." (Muslim)

The importance of praying in congregation has already been mentioned at the beginning of the book. The following circumstances exempt one from attending Prayer in congregation:

• A patient who faces difficulty in going to the mosque.
• An invalid person whose leg is cut off, is paralyzed or blind.
• One who is too old and incapable of going to the mosque.
• Torrential rain, severe sludge, extreme darkness or storm on the way.
• Fear of losing property or food.
• A person who cannot repay his debts, fearing the creditor.
• Fear of an oppressor.
• A person in urgent need to relieve himself of stool, urine or to break wind.
• Fear of losing conveyance.
• Presence of food whilst having the dire urge to eat.
• Attending a sick person, whilst fearing that going for congregation will cause difficulty for the patient or make the patient nervous.

Rules of congregational Prayer

When the time for congregational Prayer approaches, the Caller (Muazzin) should announce the “Iqamah” - and the “Imaam” and the followers should get up and make proper rows, when the “Muazzin” reaches words "Hayya alas-Salaah Hayya alal-Falaah". The “Imaam” must advise the followers to maintain proper rows. If the followers keep their heels in line with each other, the row will be set straight.

It is obligatory for the follower to have the intention in his heart, that he is offering Prayer in the leadership of the particular “Imaam”. The follower must finish his "Takbeer Tahreemah" after the “Imaam” has finished saying it. All that is Obligatory (Farz) in Prayer, must be compulsorily carried out in the leadership of the “Imaam”. If a follower performs an obligatory act and finishes it before the “Imaam” has started it - and does not offer it again with or after the “Imaam” - it will render the Prayer void. For example, if a follower offers prostration before the “Imaam” and the “Imaam” has not yet come into prostration while the follower lifts up his head - and if he does not (again) offer the prostration with the “Imaam” or after the “Imaam” - it will render his Prayer void.

If the “Imaam” forgets to offer the first Qaadah, and starts getting up, the followers should remind him (give “Luqmah”) only if he is nearer to the sitting position so that the “Imaam” may revert to the Qaadah. If the “Imaam” is nearer to standing upright or has already stood up fully, the followers must not remind him, for it will invalidate the Prayer of the person who gives the reminder. If the “Imaam” pays heed to such a reminder, his Prayer will also become void, resulting in the invalidation of Prayer of all the followers too.

If there are two or more followers, they should stand behind the “Imaam”. If there is only one follower, he should stand next to the “Imaam”, on the right. Standing next to the “Imaam” implies that the follower's ankles should not be ahead of that of the “Imaam”. If only one follower was praying with the “Imaam”, and another one joins, the “Imaam” should take a step forward and the newcomer should stand next to the follower. Alternatively, the follower may step backwards by himself or the newcomer may pull him back - both ways are permitted.

It is Undesirable (Makrooh) to stand in the back rows if there is space available in the front rows. Therefore if one sees that there is space in the front rows, while the back rows are full, he should cleave through the back rows to join the front rows. It has been observed that some persons leave the front rows and purposely sit in the back rows. How good or bad is this deed of theirs ?? Note what the Holy Prophet () said about this: “If people knew what is the reward for the “Azaan” and the first row, everyone would crave for it - to the extent that they would draw lots for it.” (Bukhari & Muslim)

The Holy Prophet () also said: "People will always keep going back from the first row to the extent that Allah the Supreme will drive them away from mercy, and throw them in the fire."

Rules regarding the Masbook (The late joiner)

A person who joins the congregational Prayer after the first or more Cycles (Rakaats) have already been offered, is called Masbook. The Masbook must not end his Prayer with the Salaam said by the “Imaam” but continue and offer the “Rakaats” which he had missed out.

If the late comer finds the “Imaam” in the bowing position (Ruku), he should first offer the “Takbeer Tahreemah” while standing, and then while proclaiming another “Takbeer” proceed towards the bow. If he proceeds towards the bow while proclaiming the first “Takbeer”, his Prayer is void. If he joins with the “Imaam” in the bow, he is deemed to have attained that Cycle (Rakaat). (So if he joins the “Imaam” in the first bow, he is no longer a Masbook).

If a person joins the Prayer after the bow of the first Cycle (Rakaat), or at the beginning of the second Cycle, he should get up after the “Imaam” says the "Salaam" - and after reciting the "Sanaa", "Taawuz", “Tasmiyah”, Surah alFatehah etc., complete the first Cycle and then sit for the Qaadah to complete his Prayer. If a person joins the Prayer in the third Cycle (of a four Cycle Prayer), he should offer 2 more “Rakaats” fully, to complete his Prayer i.e. he must recite the Surah alFatehah and a small Surah (or equivalent) after it, in each Cycle.

If he joins during the third Cycle after the bow, but before the bow of the fourth Cycle, he has to offer 3 Cycles more. He should get up after the “Imaam” says the "Salaam" - and the after reciting the "Sana", "Tawuz", "Tasmiyah", Surah alFatehah plus a small Surah (or equivalent), complete the first Cycle which is in fact his second Cycle in counting - so he must then sit for the Qaadah to complete this Cycle. In the Qaadah he should recite only the “Tahiyyaat” and “Tashahhud”, and get up for the third Cycle. In this third Cycle he should recite the “Tasmiyah”, Surah alFatehah a small Surah (or equivalent) and complete it, and without offering Qaadah get up for the fourth Cycle. In this fourth Cycle he should recite “Tasmiyah” and only Surah alFatehah in his standing position (Qiyaam) - and then complete the Prayer ending with Salaam in the Qaadah.

The Masbook should not get up immediately upon the Imaam's proclamation of the first Salaam. He should wait to listen to the second Salaam and then get up in order to be sure that the “Imaam” will not offer the Sajdah Sahv (extra prostrations upon forgetting). (If the “Imaam” has to offer the Sajdah Sahv, the Masbook should follow the “Imaam” until the next Salaam).

If the Masbook unintentionally says the Salaam alongwith the “Imaam”, he need not offer Sajdah Sahv for this mistake. If he offers the Salaam after the “Imaam” has, Sajdah Sahv will become Essential upon him. He must complete his Prayer and offer the Sajdah Sahv at its end.

The Witr Prayer & Qunoot supplication

It is reported in Saheeh Muslim by Abdullah ibn Abbas (may Allah be well pleased with him) that the Holy Prophet () offered 3 Cycles (Rakaats) in the Witr Prayer. It is also reported in Abu Dawood and Tirmidhi hadith collections, by Hazrat Ayesha (may Allah be well pleased with her) that the Holy Prophet () used to offer 3 Cycles in the Witr Prayer.

The Witr Prayer is Essential (Wajib) in the Night (Isha) Prayer.

At first complete 2 Cycles as normal, and get up for the third Cycle immediately after reciting the “Tashahhud” in the Qaadah. In the third Cycle, recite the "Sana", "Tawuz", “Tasmiyah”, Surah alFatehah plus a small Surah (or equivalent), and then proclaiming “Allahu Akbar”, raise both hands to the ears and then fold them again below the navel. Now recite the Qunoot Supplication, as under:

Allahuma innaa nastaeenuka wa nastaghfiruka wa numinu bika wa natawakkalu alayka wa nusnee alaykal-khayra, wa nashkuruka wa laa nakfuruka wa nakhlaoo wa natruku maiy- yafjuruk, Allaahumma iyyaka nabudu wa laka nusallee wa nasjudu wa ilayka nasaa wa nahfidu wa narjoo rahmataka wa nakhshaa azaabaka inna azaabaka bilkuffari mulhiq.

"O Allah !! We seek Your help and seek Your forgiveness - and we believe in You and rely on You - and we praise You with all goodness - and we are thankful to You and not ungrateful to You - and we separate from and forsake whoever offends You. O Allah !! You alone we worship and for You only we offer the Prayer and the prostration. And towards You only do we rush, and present ourselves for service. And we hope for Your mercy and fear Your punishment. Indeed Your punishment will grasp the disbelievers."

Reciting the Qunoot Supplication and proclaiming the “Takbeer” for it – both these are Essential (Wajib). If one forgets to recite the Qunoot Supplication and proceeds for the bow, he should not return to it but should offer Sajdah Sahv at the end.

Those who are unable to recite Qunoot Supplication should recite the following supplication:

Allahuma Rab-banaa Aatinaa Fid-dunyaa Hasanatan Wa Fil Aakhirati Hasanatan Wa Qinaa'Azaaban Naar.

"O our Rabb !! We seek of You good in this world and good in the Hereafter and safety from the torment of Hell." Or they should recite “Allahummaghfirlana” thrice.

The Friday Prayer

Abu Huraira (may Allah be well pleased with him) reported that the Holy Prophet () said: “He who performed ablution well, then came to Friday Prayer, listened (to the sermon), kept silence all (his sins) between that time and the next Friday would be forgiven with three days extra, and he who touched pebbles caused an interruption.” (Saheeh Muslim)

Whoever leaves the Friday Prayer intentionally due to lazy-ness three times, Allah will set a seal upon his heart (and he will become of the neglectful). (Abu Dawood, Tirmizi)

Whoever leaves the Friday Prayer thrice without a valid excuse is a hypocrite. (Ibn Khuzaimah).

The Friday Prayer is a principal obligation and its command more mandatory than the Afternoon Prayer, and one who denies it is a disbeliever. This Prayer is obligatory upon every Muslim male who is adult, healthy, free and not on a journey. Going early to the mosque for Prayers, brushing with “Miswaak”, adorning good clothes, applying perfume (Itr) and sitting in the first row are recommended, and taking a bath before the Prayer is Sunnah.

Actions which are prohibited during the Prayer such as talking, eating, drinking etc. are also prohibited during the sermon (Khutbah). However the Preacher (Khateeb) can command towards good and forbid evil during the sermon. It is obligatory upon all those present to listen to the sermon while it is being delivered and to remain completely silent. It is Essential (Wajib) even for those to whom the voice of the “Imaam” does not reach, to remain silent. It is allowed to gesture by hand or head upon seeing someone doing wrong, but to utter something is disallowed.

The Prayer of the two EIDS.

The Eid Prayer is Essential (Wajib) only upon those for whom the Friday Prayer is obligatory. The sermon is a condition for the Friday Prayer, whereas it is a Sunnah for the Eid Prayer. There is neither an “Azaan” nor an Iqaamah before the Eid Prayer. It is undesirable (Makrooh) to offer Voluntary Prayers before the Eid Prayer whether offered in the house, mosque or the Eid prayer-grounds – even if the Eid Prayer is not Essential upon such a person.

It is better to shake hands and embrace each other after the Eid Prayers, as is prevalent among Muslims, because it is an expression of happiness. The following acts are Recommended (Mustahab) on the day of Eid:

• Having a hair cut
• Cutting of finger nails & toe nails
• Taking a bath
• Brushing teeth with “Miswaak”
• Adorning good clothes
• Applying perfume (Itr)
• Going to the Eid prayer-ground, on foot.
• Proclaiming “Takbeer” along the way
• Coming back using a different route
• Expressing happiness
• Giving alms in plenty
• Greeting & congratulating each other
• Paying the Sadaqah Fitr prior to the Eid ulFitr Prayer
• Eating an odd number of dates prior to the Eid ulFitr Prayer
• Not eating anything before the Eid ulAdha Prayer, and proclaiming “Takbeer” with a loud voice along the way.

If one intends to offer sacrifice on Eid ulAdha, it is recommended (Mustahab) not to cut hair or nails from 1^st of Zil Hajj to the 10^th of Zil Hajj. From the Dawn Prayer on the 9^th of Zil Hajj to the Evening Prayer on the 13^th of Zil Hajj, it is Essential (Wajib) to recite the following “Takbeer Tashreeq” at least once (and better to recite thrice) after every congregational Prayer:

Allahu Akbar, Allahu Akbar, Laa Ilaaha ill-Allahu, WAllahu Akbar, Allahu Akbar, Wa Lillah-ilHamd.

“Allah is the Greatest Allah is the Greatest, There is none worthy of worship (God) except Allah – and Allah is the Greatest, Allah is the Greatest, and for Allah only is all Praise.”

Offering the Eid Prayer

Prayers for both Eids are offered in the same manner. Make an intention (Niyah) to offer the Essential (Wajib) Eid ulFitr or Eid ul Adha Prayer and raising your hands up to the ears, proclaim the “Takbeer”. Bring down the hands and fold them below the navel. Recite the Sana, raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, but now bring them down and fold them below the navel. The “Imaam” will now recite the Surah alFatehah and any small Surah (or equivalent) and proceed for the bow (Ruku).

In the second Cycle (Rakaat), after recitation of Surah alFatehah and any small Surah (or equivalent), but before proceeding for the bow (Ruku), raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. Again raise your hands up to the ears, proclaim the “Takbeer”, and bring back the hands down by the sides. For the third time raise your hands up to the ears, proclaim the “Takbeer”, bring back the hands down by the sides. For the fourth time, proclaim another “Takbeer” without raising the hands, and proceed for the Ruku. Then complete the Prayer as usual.

It is Essential to wait between two “Takbeer”s for a short while, equal to that of reciting “SubhaanAllah” 3 times.

The funeral Prayer

Funeral Prayer is a “Sufficing Obligation” (Farz Kifayah) i.e. if one person offers it, it will suffice on behalf of the entire community (everyone will be freed from this obligation). If not, then all those who were informed and did not offer the Funeral Prayer will have sinned. To offer the Funeral Prayer, the corpse must be present in front. Offering Funeral Prayer without the corpse in front (Ghaaebana) is not permissible. Corpse or dead body refers to one who is born alive and then dies. Funeral Prayers are not to be offered for the still-born.

If the Funeral Prayer is ready, and there is a danger of missing it by going for a bath / ablution, one must join it after doing “Tayammum”. It is observed that some people offer the Funeral Prayer with their shoes on, or while standing atop their shoes. In the first instance, the shoes as well as the ground must be clean – and in the second instance, the shoes must be clean.

The Funeral Prayer consists of two main Obligations:

• Offering it while standing
• Proclaiming “Allahu Akbar” 4 times.

The following three are Emphasised Sunnah (Muakkadah) in the Funeral Prayer:

• Glorifying Allah – by reciting “Sanaa”
• Offering salutations and greetings upon the Holy Prophet ().
• Praying for the deceased.

It is better to have three (or an odd number) of rows in the Funeral Prayer.

The Method of Funeral Prayer

At first make a proper intention (Niyah) and proclaiming “Allahu Akbar”, fold the hands below the navel, and recite the following “Sanaa”:

Subhaanakal-laahumma wa bihamdika wa tabaarakasmuka wa ta-alaa jadduka wa jalla sanaa-uka wa laa Ilaaha gayruk.

"Purity is to You, O Allah !! And I Praise You, Most Auspicious is Your name and Supreme is Your majesty; and most high is Your glory, and there is no God except You."

Then proclaim “Allahu Akbar” without raising the hands and recite the Salutation upon the Holy Prophet (). It is better to recite the same one as in the Qaadah of normal Prayer. Reciting any other Salutation is also permitted.

Then proclaim “Allahu Akbar” without raising the hands and recite the following supplication:

Then proclaim “Allahu Akbar” and release the hands and recite the Salaam on both sides. After this break the ranks and recite Surah alFatehah once, Surah Ikhlaas thrice, and send salutations on the Holy Prophet () thrice – and offer its reward to the deceased, and supplicate for the deceased’s salvation.

The Holy Prophet () has said “After offering the Funeral Prayer for the deceased, supplicate especially for the deceased.” (Mishkaat – from Abu Dawud, Ibn Majah and Baihaqi).

Taraweeh Prayers (In Ramadan)

Taraweeh Prayers are an emphasised Sunnah (Muakkadah) for both men and women. There is a consensus among the Ulema that this Prayer consists of 20 Cycles (Rakaats), and this is proven from several ahadith.

Imam Baihaqi has reported through proper testimonies (Saheeh Asnad) from Saeb bin Yazeed (may Allah be pleased with him) that people used to offer 20 Cycles (Rakaats) for the Taraweeh Prayer during the caliphate of Syedna Umar Farouk and this was the norm even during the caliphates of Syedna Osman and Syedna Ali (may Allah be pleased with them).

Reciting the entire Quran in the Taraweeh is an emphasised Sunnah (Muakkadah). Completing it twice is better and thrice is best. It is obligatory upon the “Imaam” or the Memoriser (Hafiz) to recite the Quran with proper pronunciation. Charging money or fixing wages for leading Taraweeh Prayers is also not permitted - the payer and the receiver of such compensation, both are sinners.

The time for Taraweeh is after the Obligatory (Farz) Night (Isha) Prayers and lasts up to dawn. If one does not offer the Night Prayer with the congregation, he must offer it alone and then join the Taraweeh congregation. However he must offer the Witr Prayer alone, without congregation. It is better to offer the Taraweeh in the mosque, alongwith the congregation.

The Taraweeh should be offered in Cycles (Rakaats) of two each. After every 4 Cycles, it is recommended to sit for approximately the time it take to offer 4 Cycles. While sitting, one may keep quiet or recite the Kalemah, or the Salutations or recite the following “Tasbeeh”:

Subhaana zi alMulk wa alMalakoot; Subhaana zi alIzzate wa alAzmate wa alHaybate wa alQudrate wa alKibraaye wa alJabaroot; Subhaana alMaleke alHayye alLazzi la yanamu wa laa yamoot; Subboohun Quddoosun Rabbanaa wa Rabbu alMalaakate wa alRooh; Allahumma ajirna min alNaare ya Mujeeru ya Mujeeru ya Mujeer.

“Pure is He (Allah), the Owner of the Kingdom and the Sovereignty; Pure is He, the Owner of Honour, and Greatness, and Reverence, and Power, and Superiority, and Might; Pure is the Real King Who is Alive - there is neither sleep nor death for Him; He is the Utmost Pure, and the Holy, the Master of all Angels and of the Spirit; O Allah !! Save us from the fire – O Saviour, O Emancipator, O Protector !!”