The Ritual Prayer

 

It is one of the pillars of Islam. It is religiously obligatory upon the responsible person. Even the child must be ordered to do it and taught it at the age of seven. They must also be struck [for neglecting it] at the age of ten. Otherwise, the sin falls on the father or guardian.

 

The conditions of its validity are six:

• The body must be pure from the states of major and minor ritual impurity as well as from impure substances;
• The private parts must be covered during the whole prayer. Its boundaries for the man are from under the navel to below the knees. If any of that is exposed—even the hair—[the prayer] is invalidated. Regarding the woman, her nakedness is her whole body in the prayer except her face and hands.

        It is recommended [to cover] the back, shoulders, and the upper shins (al-hibriyya).

• Anything carried or worn must be pure. Also, only that which is permitted is allowed. It is forbidden to wear silk or that which was saturated in yellow and red absolutely—all of which invalidates the prayer. It is disliked to wear clothes with a lot of dirt, like that of a farmer; as well as pants or a fur alone.
• The place of prayer must be permissible. It is not permitted to pray upon a tomb, a road frequented by people, a usurped dwelling, or on usurped land.      
• That which the one praying comes into contact with or touches must be pure, except in the case of what squeezes by. Also, anything that s/he totally moves [must be pure];
• One must face the qibla completely or partially if it is possible. One must at least face the general direction if one is not able to otherwise. One must investigate regarding its direction. Then, one relies upon (taqlīd) a living, just person. Then, the prayer niche (al-mihrāb) is the valid direction. Then, any direction that one wants at the end of the prayer time.

 

It is religiously obligatory to respect the mosques of Allah. Nothing is permitted in them except acts of worship. It is prohibited to spit inside of them, use them for trivial purposes, or what’s above it.   

 

The Prayer Times

It is incumbent that one uphold the prayers at their beginning times in congregation. This is because the Prophet, peace and blessings be upon him and his progeny, emphasized that until he died.

 

Each prayer has two times: the preferred time (ikhtiyāri) and the necessary time (ađtirāri).

 

The preferred time for the noon prayer (až-žuhr) begins at the descent of the sun from its zenith. Its indication is the slanting of the shadow to the east after it has ended its shrinking. The end of [its preferred time] is when the shadow of something is like it in size from its slanting. The end of its [preferred] time is the beginning of the preferred time for the late noon prayer (al-‘asr). The end of [the late noon prayer] time is when the shadow of something is twice its size. The [preferred] time of the sunset prayer (al-maghrib) begins when one can see a night star and ends when the reddish tinge of dawn disappears. The [preferred] time for the evening prayer (al-ishā) begins at that point and ends after the first third of the night. The time for the dawn prayer (al-fajr) begins when light starts to spread from the source to the qibla and ends when one can perform one unit (raka’t) before sunrise.

 

The necessary time is what exceeds that. If one was to catch one unit for the dawn prayer before sunrise, one has caught the dawn prayer. If one was to catch one unit of the late noon prayer before sunset, one has caught it. 

 

One should not pray at the necessary time unless there is a valid excuse.

 

It is disliked to pray the funeral prayer (al-janāza) or supererogatory (an-nafl) prayers at three times: the time of the zenith, during sunrise, and during sunset.

 

 

The Call to Prayer (al-Adhān) and Pre-Prayer Call (al-Iqāma)

The call to prayer is not valid except that it is during the prayer time; the caller is morally responsible, male, just, and pure from major ritual impurity; and it is in Arabic. It is sufficient for the one hearing it and for the one praying in the city.

 

The person must be relied upon to know the prayer times in clear weather conditions not during cloudy days. In that case, everyone is responsible for themselves.

 

No one performs the pre-prayer call except the caller to prayer who is ritually pure.

 

The Characteristics of the Prayer

Its obligations—those things that if one was to neglect, [the prayer] would be invalidated—are nine:

• Intention;
• The opening declaration of Allāhu Akbar (at-takbīr);
• The standing during the recitation of al-Fātiha (Q. 1) and three verses after it. The recitation is silent for the two noon prayers and audible for other than them. [The recitation] of the imam relieves the listener except for the noon prayers.
• The bowings;
• Stillness after doing so until every joint is fully settled. Otherwise it is invalidated;
• The prostrations or else it will be invalid;
• Sitting between every two prostrations with the right foot extended (up) and the left laying down. Otherwise it is invalidated;
• The two testimonies of faith (ash-shahādatān) and the prayers upon the Prophet and his Progeny;
• The salutations (at-taslīm) to the right and left with turning.

 

These aforementioned things are that which are obligations, if the one praying neglects any of it, their prayer is invalid.

 

Regarding the manner of its obligations and sunnah actions, when the morally responsible person completes the ritual ablution based upon the Islamic legal parameters, one is to have presence of mind during the establishing of the prayer that s/he preparing to have intimate discourse (munajāt) with the King of the heavens and earth who is present watching him/her and judging his/her action. It is related on his authority, peace and blessings be upon him and his progeny: ((Allah does not look at the prayer in which the slave doesn’t have presence of heart)). Therefore, the slave should strive to have this presence of heart in all states during the prayer.

 

One should also deeply reflect upon what one says during the recitation of the Qur’ān as well as the remembrances.

 

One turns to the direction of the qibla and says: “A’ūdhu Billahi as-Samī’ul-‘Alīm min ash-shaytān ar-rajīm. Wajjahtu wajhi lil lahi fataras-samawāti wal-arža hanīfan musliman wa mā ana minal-mushrikīn. Inna šalati wa nusuki wa mahyāya wa mimāti lillahi Rabbil-‘ālamīn. Lā sharīka lahu wa bi dhālika umirtu wa ana minal-muslimīn. Al hamdulillahi lilahi Alathi lam yattakhid waladan wa lam yakun lahu sharīkun fil-mulki wa lam yakun lahu waliyyun min adh-dhull.”(Tr. “I seek refuge in Allah the All-Hearing, the All-Knowing, from the rejected Satan. I have turned my face towards Whoever has formed the heavens and earth as an upright Muslim. I am not amongst those who associate partners. Verily, my prayer, my sacrifice, my life, and my death are for Allah, the Lord of the worlds. He has no partners. With this I am commanded. I am from amongst the Muslims. All praise is due to Allah who has not taken a son. There is no partner who shares in His dominion. He has no protector out of weakness.”)

 

Then one intends the prayer that one is to make, whether it be the noon prayer, the late noon prayer, or the like. Afterwards, one recites the takbīr by saying: “Allāhu Akbar”.Then, one recites the Fātiha and any other verse that (one can read) from the Qur’ān. Afterwards, one bows intending humility before Allah, the Exalted during the motion of bowing recite “Allāhu Akbar.” One keeps the back straight without lifting the head or lowering it and grips the knees with the fingers of the hands slightly spread. In that state, one glorifies Allah in the bowing glorification by saying: “Subhāna Allāhi al-Ažim wa bihamdihi” (Tr. “Glorified be Allah, the Great, and praised be He”) three times. Then, one returns to the upright position with the eyes fixed upon the place of prostration while saying: “Sami’ Allāhu li man hamidah” (Tr. “Allah hears those who praise Him”). If one is praying behind someone, s/he says: “Rabbanā laka al-hamd” (Tr. “Our Lord, to You belong the praise!”). Then one remains until in a tranquil state. Afterwards, (one lowers ones head) to prostrate with the intention of lowliness and humility to Allah and says: “Allāhu Akbar.” One prostrates by laying one’s forehead on the ground completely with one’s knees away from one’s chest, elbows away from one’s trunk, hands situated between the shoulders and ears, and feet in an erected position with the bottom of the toes on the ground. Then, one says: “Subhāna Allāhi al-A’la wa bihamdihi” (Tr. Glorified be Allah, the Exalted, and praised be He”) three times. One returns to the upright sitting position with the right foot erected and the left laying down saying: “Allāhu Akbar.” One sits with ones hands firmly placed on the knees in a settled position. Then one prostrates a second time repeating the actions that one did before. Afterwards, one returns to the standing position saying: “Allāhu Akbar.” One recites al-Fātiha and another chapter of the Qur’ān, like as-Šamad (Q. 113) which is best. Then one bows and prostrates similar to the first unit.

 

If one is praying a three or four unit prayer, one recites the middle testimony of faith [after the second unit] by saying: “Bismillahi wa Billahi wa alhamdulillahi wal-asmā`ul-husna kulluhā lillahi. Ashhadu an lā ilāha ilAllāhu wahdahu lā sharīka lahu wa ashhadu anna Muhammadan abduhu wa rasūluhu” (Tr. “In the Name of Allah and in Allah! All Praise is due to Allah! The most beautiful Names belong to Allah! I testify that there is no god but Allah, the One in which there is no partner! I testify that Muhammad is His Messenger and Slave”).

 

Then, one stands for the third unit in the case of the sunset prayer and the third and fourth respectively in

\the other prayers. Instead of al-Fātiha, one recites: “SubhānAllāhi wal-hamdulillahi wa lā ilaha ila Allāhu wa Allāhu Akbar” (Tr. “Glorified be Allah! All Praise is due to Allah! Allah is the Greatest! There is no god but Allah!”) three times. If one recites the al-Fātiha instead, it is permissible.

 

After one has prostrated for the last time, one sits and recites the testimony of faith similar to what one recited before. However, one adds to that: “Allāhumma salli ‘ala Muhammad wa āli Muhammad. Wa bārik ‘ala Muhammad wa āli Muhammad. Ka mā salyta wa bārakta ‘ala Ibrāhīm wa ‘ala āli Ibrāhīm. Innaka Hamīdun Majīd” (Tr. “O Allah, send your prayers upon Muhammad and the family of Muhammad, and send your blessings upon Muhammad and the family of Muhammad just as you sent your prayers and blessings upon Abraham and the family of Abraham. Verily, only You are the Praiseworthy, the Glorious”). Then you recite the final salutations to the right and left by saying: “As-salāmu alaykum wa rahmatullahi” (Tr. “May the peace and the mercy of Allah be upon you”) to the right and “As-salāmu alaykum wa rahmatullahi” to your left with a turning.                      

 

The greatness and nature of the prayer is because it’s a pillar of Islam. According to Allah, no one is exempt from it in any state, whether it be sickness or anything else. The only exception is the loss of one’s intellect or if one is unable to gesture with their head.

 

One is to do what is in one’s ability. If one is unable to prostrate, one sits in its place and makes a head motion to resemble prostration. If one is unable to bow, one makes a head motion to resemble bowing in a standing position. If one is unable to stand, one sits in its place; however, one must bend lower at the time of prostration. [If one is not able to do any of the above], one does the above while lying down. One must complete the ritual ablution even if it is performed by someone else.

 

The prayer is invalidated by:

• the neglect of any of its conditions or obligations;
• abundant actions, such as eating, drinking, and what resembles them;
• speech that is not from the Qur’ān or its remembrances, or from them but ungrammatical insomuch that one does not recognize them being from the Qur’ān or its remembrances;
• laughing that interrupts the recitation;
• raising the voice to indicate something except in the case of passing or the followers.

 

The Congregational Prayer

It is one of the greatest established sunnah actions and acts of worship. Not to mention, a proof of its greatness in Islamic law is that the scholars differ as to whether it is an obligation or a sunnah action. Also, the Prophet, peace and blessings be upon him and his progeny, did not pray an obligatory prayer except in congregation until he passed away.

 

It is not valid except behind a prayer leader who is upright and outwardly secure.

 

One follower stands to the right of the prayer leader foot-to-foot, not in front of him or behind him. Nor does he stand separate from him. Otherwise, the prayer is invalidated except if there is an excuse.

 

In the case of two followers, they stand behind him in a line except if there is an excuse; for example, if they are in a cramped place or if a prayer line was placed before him. The follower is lead back from praying from the side of the imam to behind the imam and next to the second follower when he reaches the congregation. Or in the case when a follower reaches a congregation prayer and there is no room next to the row in front of him, he leads back one of the followers to pray next to him.

 

The one who catches the bowing with the imam has caught the unit; however, it is recommended that one sits and prostrates with the imam if they didn’t catch the bowing. When he stands, [the follower] begins. After the imam completes the two salutations, one stands up and completes the prayer.

 

It is recommended that one who has began the prayer alone exit from it in order to catch the prayer in congregation. This is only if one fears that he would miss the prayer in congregation.  

 

It is religiously obligatory that one follows the prayer leader in every pillar except in the case of any invalidation. One refrains and completes it singularly. In the case of the audible prayer, [the follower] is silent unless he cannot hear due to distance or deafness. In that situation, he recites for himself.

 

The Prostration of Forgetfulness (As-Sujūd as-Sahwi)

It is religiously obligatory upon one who either adds to or subtracts from the prayer that which otherwise doesn’t invalidate it.

 

It consists of two prostrations after the two salutations. One recites the opening takbīr and intend the congregation if the imam prostrated. Then, one prostrates, sits, and prostrates a second time. Afterwards, one recites the testimony of faith and then the final salutations. One prostrates for the forgetfulness of the imam then for oneself.

 

Making Up the Prayers

It is religiously obligatory upon the one who has avoided or discontinued any of the five prayers or that which must be done to perform it, like the avoidance of the ritual ablution or one of its limbs.

 

One makes up the prayer similar to that which one missed whether it be shortened or complete, audible or silent. One makes up the obligatory prayers after the obligatory prayer of the same kind.

 

One does not make up the Eid prayers except on the second day due to some type of confusion.

 

The imam can kill one who adamantly refuses to pray after being called to repentance three times.

 

The Friday Prayer Service (As-Šalat al-Jumu’a)

Its conditions are the following:

• it must takes place during the preferred time of the noon prayer;
• there must exist a just imam or one who he has appointed. If one is unable to get such appointment, one follows an imam. 
• there must be three residents present;
• there must be a mosque utilized by the residents;
• there must be two sermons before it from an upright and ritually pure man. They comprise of praising Allah; testimony of faith; exultation; the prayer upon the Prophet, peace and blessings be upon him and his progeny; and exhortation. It is prohibited to speak during both [sermons].

 

They take place after the Eid prayers which are a collective obligation (fard kifāya). If some fulfil this obligation it is not obligatory upon others.

 

Shortening the Prayer

It is religiously obligatory upon one who leaves the environs of his city and travel the distance of a barīd onwards to shorten the four unit prayers into two.

 

One continues to consistently shorten until the following three things take place: 

• one has returned to one’s homeland;
• one has spent a month in a place not knowing whether one will remain or not;
• one has decided to spend ten days in any place.    

 

The Congregational Fear Prayer

Its conditions are the following:

• it must be during travel;
• it must be at the end of the prayer time;
• [the people] must be in the right and pursued not the pursuers.

 

The prayer leader prays one unit with a group and prolongs the second unit. The first group, except the prayer leader, end the prayer and depart from it. The prayer leader then waits on the second group who is confronting the enemy. Then, this second group enters the prayer behind the prayer leader while the first group confronts the enemy.

 

In the case of the sunset [noon and after noon] prayer, the imam waits [for the second group] during the first testimony of faith. 

 

If one is on constant guard, he is only responsible for what is in his ability. He is to engage in verbal remembrances of Allah only.

 

The Two Eid Prayers

Its time is after the time the complete sun is visible up until its zenith.

Its description:

• It is recommended for it to take place outside in an open area (al-jabbāna). If it is anywhere else, this is permissible.
• One stands to pray without the call to prayer or pre-prayer call.
• It is two units with audible recitations. One recites in the first unit al-Fātiha and another chapter.
• Then he declares Allāhu Akbar seven times, reciting the following between every two declarations: “Allāhu Akbar kabīra. Al-hamdulillahi kathīra. Subhana Allah bukratan wa asila.”(Tr. “Allah is the Greatest over all. Abundant praise is due to Allah. Glorified be Allah in the morning and late noon”). After the seventh [declaration], he recites it like that. He then declares the takbīr (during which one will be bowing).
• Then he completes a full unit.
• In the second unit, he declares Allāhu Akbar five times and recites similar to what he recited in the first instance. Then he declares the takbīr again and completes the unit.

 

Whatever is missed by the follower coming late is carried by the prayer leader. This is if he [the follower] catches the prayer from the beginning. Whoever does not catch the prayer until the second [unit], the actions of the imam do not apply to him except that which is done with him. That would be five [takbīrs].

 

He must declare two takbīrs after the imam finishes his takbīrs. Then, one bows with him. Similar is the case if one catches the bowing. If one fears that the imam will rise before he is able to catch it, he stays from the prayer.

 

The declarations of the takbīrs during the Days of Sacrifice (at-tashrīq) are established sunnah actions. They take place after each obligatory prayer from the dawn of ‘Arafat to the last Days of Sacrifice, which is the fifth day from the Day of ‘Arafat.  

 

The Eclipse Prayer

It is sunnah to pray it with two units and five bowings in each unit. One recites in each: al-Fātiha (Q. 1) once, as-Samād (Q. 113) seven times, and al-Falaq (Q. 114) seven times; or one can recite what is easy from the Qur’ān once.  

 

It is recommended to pray the rain prayer with four units, reciting the final salutation after every two units.

 

The morally responsible person should preserve the established sunnah prayers, make up any one that s/he misses, and increase in the supererogatory (an-nawāfil) prayers. This is because the prayer is the best establishment and the best way that the slave can gain proximity to his/her Lord.

 

This is especially the case with the glorification prayer (šalat at-tasbīh), the al-Furqān prayer, and fifty units of prayer in all. However, the exceptions are the ad-Ðuha prayer and the at-Tarawīh prayer. Both are innovations that should be avoided.