The Rak‘at of the Prayer
The
rak‘at of the prayer which have been fixed by the shari‘ah are:
Fajr:
two
Zuhr:
four
‘Asr:
four
Maghrib:
three
‘Isha:
four
These are
the obligatory rak‘at of each of these prayers, leaving which a person would be
held accountable on the Day of Judgement. Thus, they must necessarily be offered
except in cases when qasr has been permitted. All other rak‘at apart from them
are optional; they earn great reward for a person but will not hold him
accountable on the Day of Judgement if he does not offer them.
Concession in the Prayer
If the
time of the prayer arrives in dangerous circumstances, the Almighty has allowed
a person to pray while on foot or riding in whatever way possible. In these
circumstances, it is evident that there shall be no congregational prayer,
facing the qiblah shall not be necessary, and, in some situations, it shall not
be possible to offer the prayer according to the prescribed method. The Qur’an
says:
فَإنْ خِفْتُمْ فَرِجَالاً أَوْ رُكْبَانًا فَإِذَا أَمِنتُمْ
فَاذْكُرُواْ اللّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُواْ تَعْلَمُونَ (٢٣٩:٢)
When you are exposed to danger, pray
on foot or while riding; but when you are safe remember God in the manner He has
taught you which you did not know. (2:239)
If such a situation arises during a
journey, the Qur’an has further said that people can shorten the prayer. In
religious parlance, this is called qasr. The sunnah established by the Prophet (sws)
in this regard is that the four rak‘at prayer shall be shortened to two. No
reduction shall be made in two and three rak‘at prayers. Consequently, the fajr
and the maghrib prayers were offered in full in such circumstances. The reason
is that while the former already has two rak‘at, the latter is considered as the
witrs of daytime, and this status of the maghrib prayer cannot be changed.
In Surah Nisa, this directive has been
revealed in the following words:
وَإِذَا ضَرَبْتُمْ فِي الأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ
أَن تَقْصُرُواْ مِنَ الصَّلاَةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ الَّذِينَ
كَفَرُواْ إِنَّ الْكَافِرِينَ كَانُواْ لَكُمْ عَدُوًّا مُّبِينًا (١٠١:٤)
And when you travel, there is no
offence for you to shorten your prayers if you fear that the disbelievers may
put you through some trial because these disbelievers are your open enemies.
(4:101)
The concession of shortening the prayer
and that of offering it while on foot or while riding are stated in these verses
with the condition: إِنْ خِفْتُمْ
(if you fear). It is evident from the Ahadith that on the basis of this
condition the Prophet (sws) analogously offered the qasr prayer when there was
uneasiness and discomfort while travelling in general. He similarly offered the
optional prayer while riding his camel in order to save the caravan from bother.
‘Umar (rta) says that he deemed it strange for the Prophet to offer the qasr
prayer in such circumstances, and therefore he asked the Prophet (sws). Upon
this, he replied: “This is a favour of God upon you; so you should accept it”.
From this
concession granted in the prayer, the Prophet (sws) has also deduced a
concession in the times it is offered, and in such journeys he has led the
Muslims in prayer by combining the zuhr and ‘asr prayers together and the
maghrib and ‘isha prayers together. It is narrated by Mu‘adh Ibn Jabal that in
the journey undertaken by the Prophet (sws) for the battle of tabuk he would
combine the zuhr and ‘asr prayers if the sun would descend before the caravan
set off, and if the caravan began its journey before the sun’s descent, he would
defer the zuhr prayer and combine it with the ‘asr prayer. Similar was the case
with the maghrib prayer. If the sun would set before the caravan set off, he
would combine the maghrib and ‘isha prayers together and if the caravan set off
before sunset he would pray the maghrib and ‘isha prayers together at the time
of ‘isha.
A similar
situation arose at the time the Prophet (sws) offered the hajj. Since in the
hajj, the battle against Satan is symbolized through various rituals, he
established the Sunnah in consideration of this symbolism that whether people
are residents or outsiders, they shall shorten the prayers at Mina and shorten
and combine them at ‘Arafat.
A subtle reference to this deduction of
the Prophet (sws) that prayers can be combined in such situations is found in
the Qur’an itself. The words of Surah Nisa on which this directive ends:
إِنَّ الصَّلاَةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا
مَّوْقُوتًا (because the prayer is incumbent upon the
Muslims at appointed times) require that words like “and pray at the appointed
times” or similar to these be understood to be present before them as per the
linguistic principles of Arabic. It is evident from this understood expression
that besides shortening the prayer, people can also reduce its timings.
Consequently, the succeeding words are that once peace is restored Muslims
should pray the full rak‘at and pray at the appointed times because the prayer
is incumbent upon the Muslims at appointed times.
In the
lifetime of the Prophet (sws), an important issue was that no Muslim could have
agreed to have been left out from a prayer that the Prophet (sws) led right in a
battlefield. Every soldier desired to pray behind him. Though this was a very
natural desire, it was essential that proper arrangements of defence be made in
the battlefield. One solution to this problem could have been that the Prophet (sws)
pray four rak‘at and the army be divided into half with each half praying two
rak‘at behind him. At some instances, this solution was adopted as well.
However, to save the Prophet (sws) from difficulty that this way could have
created, the Qur’an suggested another way: the Prophet (sws) as the imam and all
the soldiers should shorten their prayers and each half of the army should pray
one rak‘at each behind the Prophet (sws) and pray the other rak‘at by
themselves. Consequently, the first half after completing the first rak‘at
including its prostrations should retreat and take up the task of defence and
the other section should now stand behind the Prophet (sws) to pray in the
Prophet’s second rak‘at. The Qur’an says:
وَإِذَا كُنتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلاَةَ فَلْتَقُمْ
طَآئِفَةٌ مِّنْهُم مَّعَكَ وَلْيَأْخُذُواْ أَسْلِحَتَهُمْ فَإِذَا سَجَدُواْ
فَلْيَكُونُواْ مِن وَرَآئِكُمْ وَلْتَأْتِ طَآئِفَةٌ أُخْرَى لَمْ يُصَلُّواْ
فَلْيُصَلُّواْ مَعَكَ وَلْيَأْخُذُواْ حِذْرَهُمْ وَأَسْلِحَتَهُمْ وَدَّ
الَّذِينَ كَفَرُواْ لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ
فَيَمِيلُونَ عَلَيْكُم مَّيْلَةً وَاحِدَةً وَلاَ جُنَاحَ عَلَيْكُمْ إِن كَانَ
بِكُمْ أَذًى مِّن مَّطَرٍ أَوْ كُنتُم مَّرْضَى أَن تَضَعُواْ أَسْلِحَتَكُمْ
وَخُذُواْ حِذْرَكُمْ إِنَّ اللّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُّهِينًا
فَإِذَا قَضَيْتُمُ الصَّلاَةَ فَاذْكُرُواْ اللّهَ قِيَامًا وَقُعُودًا وَعَلَى
جُنُوبِكُمْ فَإِذَا اطْمَأْنَنتُمْ فَأَقِيمُواْ الصَّلاَةَ إِنَّ الصَّلاَةَ
كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَّوْقُوتًا (٤:
١٠٢-١٠٣)
And [O Prophet (sws)!] when you are
among them, and stand to lead them in the prayer [in a battlefield], let one
group stand behind you such that they are armed with their weapons. After making
their prostration, let them withdraw to the rear and then let the other group
who have yet to pray come forward and pray with you; and let these also be armed
with their weapons. The disbelievers desire that if you even slightly desert
your arms and your gear, they attack you united together. But it is no offence
for you to put aside your weapons if you are inflicted with heavy rain or
stricken with an illness, though you should still take necessary protection and
you should be certain that God has prepared a humiliating punishment for the
disbelievers. When the prayer you have offered in such a manner ends, remember
God standing, sitting and lying down [in whatever circumstances you are in]. So
when the circumstances become peaceful offer the full prayer, [and, for this,
pray at the appointed times] for the prayer is incumbent on the believers at the
appointed times. (4:102-103)
It is
evident from the narratives that various ways were adopted to offer the rak‘at
which each half of the army had to offer on its own as per this directive. At
one instant, the Prophet (sws) waited until those behind him completed their
rak‘at and then withdrew
and at another the army later completed the rak‘at.
There remains no need to state the details of this because this measure as is
evident from the words وَإِذَا كُنتَ فِيهِمْ
(when you are among them) related to the presence of the Prophet (sws). After
him, neither can the desire to pray behind one imam be as strong nor as
important. Today, if there does arise a possibility of congregational prayers in
such circumstances, then soldiers can easily prayer behind different imams.
The Congregational Prayer
Although the prayer can be offered
alone, yet the Sunnah of the religion of the Prophets has always been that for
the purification of the collectivity, it be offered in congregation and if
possible in a place of worship. For this very purpose the Prophet (sws) built a
mosque as soon as he reached Madinah and with this the practice of building
mosques in all localities and settlements of Muslims was initiated. These
mosques can now be observed all over the world. Islam has not fixed a specific
form for their construction. Yet Muslims, with a few differences, have generally
maintained a uniform structure for them. In the lifetime of the Prophet (sws),
it was essential for all those who heard the adhan to come to the mosque. Later,
when the truth had been completely unveiled upon the people of Arabia by the
Prophet (sws) and these people became guilty of deliberate denial and various
measures were taken to isolate the Muslims from the Hypocrites, a blind person
once asked the Prophet relief for coming to the mosque, he was at first given
the permission; then the Prophet (sws) asked him: “Do you hear the voice of the
adhan?” When he answered in the affirmative, the Prophet (sws) said that he
would then have to come to the mosque.
On this very occasion, the Prophet (sws) warned people: “Those who do not come
for the prayer, I want to burn their houses and have them thrown over these
people”.
It is narrated by Ibn Mas‘ud (rta) that even the sick in those times would come
to the congregational prayer by limping on the shoulders of two people.
Obviously, after the departure of the Prophet (sws), the directive of coming to
the mosques for the congregational prayer is not incumbent upon the Muslims;
however this is a highly rewarding practice earning the blessings of the
Almighty. Thus a Muslim should not deprive himself of this without any valid
reason.
The narratives ascribed to the Prophet (sws)
in this regard are the following:
The congregational prayer is twenty
seven times more rewarding than the lone prayer.
If people knew how highly rewarding is
reaching the mosque at the time of the adhan and standing in the first row and
if for this they had to caste lots, they would have done this. And if they knew
the reward of outdoing others for the zuhr prayer, they would have done so. And
if they knew the reward for the fajr and ‘isha prayer they would have reached
[the mosque] even if they had to drag themselves for this.
A person who prayed the ‘isha prayer in
congregation is like a person who stood [for worship] till midnight and a person
who prayed the fajr prayer in congregation is like a person who spent the whole
night standing [in worship].
Women, however, are exempted from this
directive. For them the sunnah is that they can come to the mosque for the
prayer but the prayer offered at home is better for them. The Prophet (sws) is
reported to have said: “Do not stop your women from coming to the mosque, but
they should know that it is more appropriate for them to pray at home”.
Following
is the way which has been prescribed by the shari‘ah for offering the
congregational prayer.
1. Before
this prayer, the adhan shall be called so that people are able to join the
prayer after hearing this call. The words which the Prophet (sws) has prescribed
for the adhan are:
اللهُ اَكْبَر،ُ اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ،
اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ اللهِ ، حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى
الْفَلَاحِ ، اللهُ اَكْبَرُ ؛
لاَ اِلهَ اِلاَّ اللهَُ
God is the greatest; I bear
witness that there is no god besides Him; I bear witness that Muhammad is God’s
messenger; Come towards the prayer; come towards salvation; God is the greatest;
there is no god besides Him.
2. If there is only one
follower, he will stand adjacent to the imam on his right side and if there are
many followers they shall stand behind him and he shall stand in the centre.
3. The iqamah shall be
called before the prayer begins. All the words of the adhan shall be uttered in
it; however, after حَيَّ عَلَى الْفَلَاحِ
the words قَدْ قَامَتْ الَّصلَاة
shall be said by the person who says the iqamah.
4. The words of the adhan
and the iqamah can be repeated more than once for the purpose they are said.
This method of the
congregational prayer has been given to us through the ummah’s consensus and
perpetual adherence. The details of this method which are mentioned in the
narratives are presented here:
The Adhan
According to the dream of
the Companions (rta) regarding the adhan mentioned in the narratives and as per
which the Prophet (sws) directed them to say the adhan and the iqamah, the words
of the adhan have been repeated in the following manner:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ
اَكْبَرُ ؛ اَشْهَدُ اَنْ لاَ
اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ
؛ اَشْهَدُ اَنْ مُحَمَّدًا رَسُولُ
اللهِ ، اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ اللهِ ؛
حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى الصَّلوةِ ؛
حَيَّ عَلَى الْفَلَاحِ ، حَيَّ عَلَى الْفَلَاحِ
؛ اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ
؛ لاَ اِلهَ اِلاَّ اللهَُ
Thus it has been reported
that in the times of the Prophet (sws), the words of adhan were generally
repeated twice.
Abu Mahdhurah reports that
when the Prophet (sws) taught him the adhan, he said: You should say:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ
اَكْبَرُ ؛ اَشْهَدُ اَنْ لاَ
اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ
؛ اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ
اللهِ ، اَشْهَدُ اَنْ مُحَمَّدًا رَسُولُ اللهِ
Then repeat:
اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ
اِلهَ اِلَاَ اللهَُ ؛ اَشْهَدُ
اَنَّ مُحَمَّدًا رَسُولُ اللهِ ، اَشْهَدُ اَنْ مُحَمَّدًا رَسُولُ اللهِ
Then say:
حَيَّ عَلَى الصَّلوةِ ، حَيَّ عَلَى الصَّلوةِ
؛ حَيَّ عَلَى الْفَلَاحِ ، حَيَّ عَلَى
الْفَلَاحِ ؛ اللهُ اَكْبَرُ ،
اللهُ اَكْبَرُ ؛ لاَ اِلهَ
اِلاَّ اللهَُ
He also reports: “The
Prophet (sws) asked me to say اَشْهَدُ اَنْ لاَ اِلهَ
اِلَاَ اللهَُ twice in a low tone and twice loudly. He
also said that in the fajr prayer say: ‘الصَّلوةُ
خَيْرٌ مِنْ النَّوُمِ، الصَّلوةُ خَيْرٌ مِنْ النَّوُمِ’
after ‘حَيَّ عَلَى الْفَلَاحِ’.”
It is reported that in
times of rain and severe cold the Prophet (sws) would ask the pronouncer of the
adhan to say: َالَا صَلَّوا فى الرِّحَال
(People! Pray at your homes).
Similarly, it has also been
narrated that in order to raise the voice and transmit it around, Bilal (rta)
would insert his fingers into his ears and turn his face right and left.
‘Uthman Ibn al-‘As says:
‘When I asked the Prophet (sws) to grant him permission to lead the prayers, he
said: “Appoint that person as the mu’adhdhin who does not charge money for
saying the adhan”.’
In response to the adhan,
the Prophet (sws) urged Muslims to repeat the words of the mu’adhdhin and to
send blessings on the Prophet (sws). He also asked Muslims: “Pray for me that I
be granted nearness of the Almighty in Paradise because this is a place in
Paradise which has been reserved for just one servant of the Almighty and I hope
that I would be that one person; so whoever will pray for this will deserve my
intercession”.
In a narrative attributed
to ‘Umar (rta), it is further explained that the Prophet (sws) directed Muslims
to respond to the words حَيَّ عَلَى الصَّلوةِ
and حَيَّ عَلَى الْفَلَاحِ
by saying لاَ حَوْلَ وَلاَ قُوَّةَ اِلاَّ بِاللهِ,
and said that a person who responded in this manner from the depth of his heart
has glad tidings of Paradise.
The supplications which are
attributed to the Prophet (sws) after the prayer are the following:
اللّهُمَّ ، رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ ،
وَالصَّلَاةِ الْقَائِمَةِ ، آتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ ، وَ
ابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَةُ
O Lord! of this complete
call and of the prayer which stands as its result, bless Muhammad (sws) and
grant him a rank of nearness and raise him up on the Day of Judgement in a
manner that he earns the praise of the people – something which you had promised
him.
اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ
اللهَُ ، وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدٌا عَبْدُدُ وَرَسُولُهُ ،
رَضِيْتُ بِاللهِ رَبَّا ، وَبِمُحَمَّدٍ رَسُولاً ، وَباِلْإِسْلَامِ دِيناً
I bear witness that there
is no Lord except God. He is the one and no one is His partner. I bear witness
that Muhammad (sws) is His servant and Messenger. I am happy and content that
Allah is my Lord and that Muhammad (sw) is His Messenger and that Islam is my
religion.
About the first
supplication, the Prophet (sws) has said: “Whoever vigilantly said it, will
deserve my intercession”.
About the second one, he
has said: “the sins of the person who says it will be forgiven”.
The Iqamah
The iqamah is generally
said such that the expressions are said once only.
The words of the iqamah which have been narrated in the dream of the Companions
(rta) referred to above are:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛
اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ اللهِ
، حَيَّ عَلَى الصَّلوةِ ؛ حَيَّ
عَلَى الْفَلَاحِ ؛ قَدْ قَامَتُ
الصَّلوةُ ، قَدْ قَامَتُ الصَّلوةُ؛
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛
لاَ اِلهَ اِلاَّ اللهَُ
Abu Mahdhurah says that the
Prophet (sws) taught him the following seventeen expressions:
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ، اللهُ
اَكْبَرُ ؛ اَشْهَدُ اَنْ لاَ
اِلهَ اِلَاَ اللهَُ ، اَشْهَدُ اَنْ لاَ اِلهَ اِلَاَ اللهَُ
؛ اَشْهَدُ اَنَّ مُحَمَّدًا رَسُولُ
اللهِ ، اَشْهَدُ اَنْ مُحَمَّدًا رَسُولُ اللهِ ؛
حَيَّ عَلَى الصَّلوةِ ؛ حَيَّ
عَلَى الصَّلوةِ ؛ حَيَّ عَلَى
الْفَلَاحِ ؛ حَيَّ عَلَى
الْفَلَاحِ ؛ قَدْ قَامَتُ
الصَّلوةُ ، قَدْ قَامَتُ الصَّلوةُ؛
اللهُ اَكْبَرُ ، اللهُ اَكْبَرُ ؛
لاَ اِلهَ اِلاَّ اللهَُ
The Imam
The prayer can be offered
behind every person whether he is pious or impious. However, if it is possible
to select an imam, the Prophet (sws) is reported to have said that this
responsibility should be given to the person who reads the Qur’an the most. Then
if all the people among whom the selection is to be made are equal as far as
reading the Qur’an is concerned, then the one who is the most aware of the
Sunnah should be selected and if in this aspect too the concerned individuals
are equal, then the person who was the first to migrate and if in this aspect
too they are equal then the person who is the eldest. He further said that a
person should not lead the prayer when he goes to the place of some other imam;
in such a case, he should pray behind that imam.
The Prophet (sws) has said
that an imam should not prolong the prayer because there can be sick people
behind him, and the weak and the elderly.
Anas (rta) reports: “I have never seen anyone offer the prayer lightly and yet
in a thorough manner than the Prophet (sws); such was his concern that he would
shorten the prayer if he heard a child crying thinking that his mother would be
apprehensive for him”.
An imam should straighten
the rows of the prayer with great care and vigilance. Nu‘man Ibn Bashir says
that the Prophet (sws) would straighten our rows of the prayer as if he would be
straigtening arrows from them.
The Followers
The Prophet (sws) has directed those who stand behind an
imam in prayer to not supersede him; rather they should say the takbir after
him. They should say رَبَّنَا وَلَكَ الْحَمْد
(Our Lord! All gratitude is for you) after he has recited
سَمِعَ اللهُ لِمَنْ حَمِدَه (God
heard him who expressed his gratitude to him) and follow this procedure in all
practices of the prayer.
Anas (rta) narrates: “Once the Prophet (sws) turned to us after the prayer and
said: ‘O People! I am your imam. Do not supersede me in the ruku’ or the
prostration or while standing straight in the prayer or while ending the
prayer’.”
He similarly emphasized
that the rows of the prayer should be kept straight,
the shoulders should be in line and there should be no space in between and
people should stand right adjacent to one another.
The mentally mature should stand ahead then those who are younger to them and
then those who are even younger.
The first row of the
congregational prayer shall first be filled, then the second and then the third.
Keeping the rows straight has been regarded by the Prophet (sws) as an essential
for the iqamah.
He is reported to have said: “O People! Be gentle with your brothers and do not
leave spaces for Satan in between the rows and remember he who endeavoured to
unite a row, the Almighty will unite him [with others], and he who broke a row,
the Almighty will break his relation with people”.
He similarly said: “Make rows like the angels do; they stand close to one
another before the Almighty and complete the front rows first”.
One should try to reach the
first row. Narratives relate the blessings of praying in the first row.
However, if at times, a person is not able to reach on time, he should walk with
calmness and dignity. Whatever congregational prayer remains, he should offer it
in congregation and then complete the remaining himself.
The rows for the prayer
should be made at the arrival of the imam
and a row should not constitute a single person. It has been narrated that when
once the Prophet (sws) saw someone praying in this manner, he asked him to
repeat his prayer.
Women were however exempted from this. Anas (rta) narrates that once the Prophet
(sws) led a prayer such that two men stood in the front row and Umm Sulaym stood
alone in the row behind.
Mosques
The oldest mosque of the
world is the bayt al-haram. It was built by Abraham (sws). The founder of the
Jerusalem mosque is Da’ud (sws), while the mosque at Madinah was built by
Muhammad (sws). All these three mosques carry unique significance. The Prophet (sws)
has said that it is toward these three mosques that people can travel to pay
homage to them and to pray in them.
Praying in these mosques earns great reward. Consequently, about his mosque at
Madinah, the Prophet (sws) has said that praying in it is hundred times more
rewarding than praying in any other mosque except the bayt al-haram.
Apart from these, all mosques of the world have equal status with regard to the
reward they earn for a believer who prays in them. These mosques are not made
for trade, entertainment or merry-making; they are reserved for the worship of
the Almighty. The dearest of buildings in the sight of Allah are these mosques.
Waiting for prayer time in them is like praying itself.
The farther people come to these places for worship, the more the reward they
will earn.
Following is the etiquette of coming to the mosques prescribed by the shari‘ah:
1. Once a person comes to
the mosque, he should offer two rak‘at before sitting down, unless something
prevents him to do so.
2. If a person has already
prayed and then has come to a mosque, he should join the congregational prayer
if it is in progress unless he has some solid reason for not doing so.
Both these etiquette have
been mentioned in the narratives with great emphasis.
It has also been narrated that when the Prophet (sws) would enter the mosque he
would seek the refuge of the Almighty in the following words:
أَعُوذُ باِللهِ الْعَظِيمِ ، وَبِوَجْهِهِ الْكَرِيمِ ،
وَسُلْطَانِهِ الْقَدِيمِ ، مِنْ الشَّيْطَان الرَّجِيمِ
I seek refuge of Allah the
Almighty, the benevolent, the eternal King from the cursed Satan.
It is also narrated that
the Prophet (sws) said: “When anyone among you enters a mosque, he should say:
اللّهُمَّ ، افْتَحْ لِى أَبْوَابَ رَحْمَتِكَ
(O God! Open for me the doors of your mercy) and when he leaves it, he should
say: اللّهُمَّ ، إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ
(O God! I seek from you your blessings)”.
Making Mistakes in the
Prayer
In case a person makes a
mistake or thinks that he has made a mistake in the utterances and practices of
the prayer, the amendment prescribed as a sunnah is that if amends can be made
for the mistake then they should be made and two prostrations (called
“prostrations in lieu of a mistake“) should be offered before ending the prayer,
and if making amends is not possible then only the prostrations should be
offered.
Following are the details
of the incidents which occurred during the lifetime of the Prophet (sws) in
which such prostrations were offered.
Abu Buhaynah says that once
the Prophet (sws) led our zuhr prayer but did not sit down after the first two
rak‘at and stood up for the third rak‘at. People also stood up with him until
the time when the prayer was about to end and the people were waiting for the
salam to be said, the Prophet (sws) uttered the takbir and before saying the
salam offered two prostrations and then said the salam.
It is narrated by Ibn
Mas‘ud (rta) that once when the Prophet (sws) led the zuhr congregational
prayer, he prayed five rak‘at. He was asked: “Has the prayer being lengthened”.
He replied: “What happened?” The people declared that he had prayed five rak‘at.
At this, the Prophet (sws) turned his feet while sitting and faced the qiblah
and then offered two prostrations and then said the salam. Then he turned
towards the people and said: “If some new directive had been revealed about the
prayer, I would have told you; the fact is that I am a human being like you; I
also forget the way you do; so when I forget, remind me and remember that if any
of you has any doubt in the prayer, he should ascertain what is the right course
and then complete his prayer according to it, say the salam and then offer two
prostrations”.
Abu Hurayrah narrates that
[once] the Prophet (sws) prayed two rak‘at for the zuhr or the ‘asr prayer and
then said the salam. There was a wood lying in the front portion of the mosque.
He went and rested against it in some anger. Abu Bakr and ‘Umar too were present
there but were not able to speak because of great respect for him. In the
meantime, some impetuous people came out from the mosque and started saying that
the prayer had been reduced. At this a person called Dhu al-Yadayn mustered some
courage and went over to the Prophet (sws) and asked him: “Did you forget or has
the prayer been shortened”. The Prophet (sws) replied: “I have neither forgotten
nor has the prayer been shortened”. “Something has happened, O Messenger of
God!” he continued. The Prophet (sws) asked for corroboration from the people.
They also declared similarly; so the Prophet (sws) prayed two more rak‘at and
then turned to say the salam and then said the takbir and then offered two
prostrations as per his usual routine or increased their length a little. He
then raised his head and again said the takbir and then offered two prostrations
as per his usual routine or increased their length a little. He then raised his
head and said the takbir.
‘Imran Ibn Husayn says that
the Prophet (sws) prayed the ‘asr prayer and then turned to say the salam and
then went over to his room. A person called Khirbaq who had very long hands told
him of this. He came out in anger dragging his cloak behind him and asked the
People: “Is he telling the truth”. When they confirmed it, the Prophet (sws)
prayed one more rak‘at then turned to say the salam. He then offered two
prostrations and then again turned to say the salam.
It is evident from a Hadith
narrated by Mu‘awiyyah Ibn Hudayj that on one occasion when the Prophet (sws)
came back again to the mosque to offer a missed rak‘at, Bilal (rta) said the
iqamah at the behest of the Prophet.
The Prophet (sws) is
reported to have said: “When anyone among you is doubtful that whether he has
prayed three rak‘at or four, he should try to base his decision about which he
is more sure and leave aside what is doubtful; he should then offer two
prostrations before the salam. If [ultimately] he has prayed five rak‘at, these
prostrations will make them into an even number and if he has prayed four, then
these prostrations will become a source of humiliation for Satan.
If an imam makes a mistake and does not realize it, the
followers should correct him. For this, the Sunnah prescribed is that they shall
say سُبْحَانَ الله. If women
do not prefer to utter any such word of correction, they should correct him by
striking one hand on the other.
The Prophet (sws) similarly said: “If there is some mistake in the recital of
the Qur’an, the listeners should sound a reminder”.
Etiquette of the Prayer
The prayer is worshipping God and earnestly presenting
one’s supplications before Him. So where the Qur’an directed Muslims to
safeguard the prayer, it is has said: وَ قُوْمُوا
لِلهِ قَانِتِيْنْ (And stand before the Almighty with
great respect), (2:238).
Following are the
directives of the Prophet (sws) that explain this verse of the Qur’an:
1. Conversation should be
avoided during the prayer. He has said: “The prayer is only glorifying the
Almighty and declaring His sovereignty and reciting the Qur’an and no one is
allowed to converse in any way during it”.
Zayd Ibn Arqam says: “Previously we used to converse with one another during the
prayer, but after the revelation of وَ قُوْمُوا لِلهِ
قَانِتِيْنْ, we were stopped from it and we were told
to pray in silence”.
Ibn Mas’ud (rta) narrates: “When we used to say the salam to the Prophet (sws)
in the prayer, he would reply; however, once he returned from Negus he did not
reply to our salam. We inquired: “O Prophet of God! You used to respond to the
salam”. He replied: “One can only have a single involvement in the prayer”
2. One should not look here
and there in the prayer. ‘A’ishah (rta), the mother of the believers, says:
“When I asked the Prophet (sws) about it, he replied: ‘This is like Satan
snatching the prayer away from a person’.”
Similarly, the Prophet (sws) severely admonished people for looking towards the
sky. He has reported to have said: “What is the matter with people that they
raise their eyes during the prayer towards the sky; they should refrain from
this, otherwise there is a possibility that their eyesight shall be snatched
away”.
3. The prayer should be
offered with complete calmness and serenity. The Prophet (sws) is reported to
have said: “What is it that I see you raising your hands the way the tails of
unruly horses are raised; remain calm during the prayer”.
4. During the prayer, hair
and clothes should not be tampered with. The Prophet (sws) is reported to have
said: “I have been directed to prostrate myself on seven limbs and to not tuck
my clothes and hair during the prayer”.
5. There should not be
anything in front of the prayer place which can become a source of distraction.
Anas (rta) narrates that the ‘A’ishah (rta) had hung a curtain in the house.
When the Prophet saw it, he asked her to remove it because the pictures
[imprinted on it] kept coming before him during the prayer.
6. If food is at hand, then
one should eat it and then calmly offer the prayer so that one is not thinking
of food during the prayer and is in fact thinking of prayer during food. The
same directive was given by the Prophet (sws) if a person felt a call of nature.
He is reported to have said: “If food is in front of you or one feels like
urinating or defecating, one should not offer the prayer”.
7. If a person is compelled
to do something during the prayer, then one should not prolong it. It has been
narrated that a person was levelling the mud at the place of prostration. When
the Prophet (sws) saw him, he said: “If you had to do it, you should have done
it once only”.
8. While standing in
prayer, a person should not place his hands on his hips, and while sitting he
should not take support. The Prophet (sws) has stopped us from this.
9. Yawning should be
refrained from during the prayer. The Prophet (sws) is reported to have said:
“If anyone of you feels like yawning during the prayer, he should try to control
it as far as possible; otherwise, he should place a hand on his mouth”.
10. A person should be
decently and appropriately dressed while praying. The Prophet (sws) is reported
to have said that if there is only one cloth, it should not be worn in a manner
that some of its portion is not on the shoulder”.
He has similarly said that Allah does accept the prayer of mature women who do
not wear a cloak during the prayer.
The above mentioned
etiquette relates to the external form of the prayer. There are some inner
etiquette too under وَ قُوْمُوا لِلهِ قَانِتِيْنْ,
which every Muslim should observe. They are:
1. One should not be lazy
and sluggish during the prayer. This is a very common form of negligence in
prayer and a person who is guilty of it is neither able to be punctual in his
prayer nor vigilant in offering the prayer in congregation. Similarly, a person
also is not able to focus his attention towards the Almighty during the prayer.
Its apparent reasons can be many. For example, sleep can be one of its causes.
Likewise, pre-occupation and worldly involvements can cause laziness. However,
if one reflects deeply, its real reason is found within the heart of a person
and every Muslim should try his best to remove it. In the words of Imam Amin
Ahsan Islahi, the measures which can be adopted for this are:
The first thing is that one
should fully understand the importance the prayer has in Islam. The prayer is
the first manifestation of faith. The first thing that originates from faith is
the prayer, and then it is from the prayer that the rest of Islam originates.
The foremost pillar among the pillars on which the edifice of Islam rests is the
prayer. So, if anyone razes this pillar to ground, it is as if he has razed to
ground the whole structure of Islam. The Companions (rta) of the Prophet (sws)
considered the prayer to be the distinction between belief and disbelief. The
Caliph ‘Umar (rta) had directed his administrators and representatives that
their greatest responsibility is showing vigilance to the prayer; a person who
is negligent to the prayer will be even more negligent to the rest of the
directives of Islam. Since the source and fountainhead of Islam is the prayer,
hence if one has to adhere to religion he must foremost adhere to the prayer. By
adhering to the prayer he actually is able to adhere to the rest of religion. If
he shows laziness in prayer or is indifferent to it, he breaks all the bounds
set by religion and hands over his reins to base desires. About the People of
the Book, the Qur’an says that their negligence to the prayer led them to
lewdness and vulgarity.
It must also be kept in
consideration that each part of religion has a status which the Almighty Himself
has ascertained. Something which has been regarded as a pillar of religion is
nevertheless a pillar. Unless it is erected the edifice of religion will not be
erected. If a person does not adhere to the prayer and is involved in welfare
work, all his efforts are in vain as regards adopting religion is concerned
because he is constructing a building that has no foundation. Just as nothing
can replace the foundations of a building, similarly nothing can replace the
role of the prayer in religion. It is to make people comprehend this reality
that it is narrated in a hadith that the optional prayers of a person will not
be accepted until he offers the obligatory ones.
The second thing which is
necessary to curb laziness is that a person should try to become vigilant in
showing hastiness in remembering God. This means that as soon as a person hears
the adhan, he should leave everything aside and start preparing for the prayer
and get ready to go to the mosque. Slackness should not be displayed in this
preparation; in fact, it should bear the mark of vigour and liveliness. Just as
a dutiful servant is always ready to receive the directive of his master and as
soon as he hears his voice he rushes to his presence leaving aside everything,
in the same manner a person should attend to the prayer as soon as he hears the
adhan. It should be kept in mind that at the time of the prayer, the most
important and foremost obligation in the eyes of God is to offer it. Except for
compelling circumstances in which a person might have a reason, in no other
circumstances can some task be given any preference, even if it concerns
religion. If for some period, a person makes it a point to attend to the prayer
as soon as he hears the adhan, there is all the probability that the Almighty
help him by making this a habit for him and he is able to get rid of this
laziness regarding the prayer.
The Prophet (sws) has
suggested an excellent remedy to do away with the laziness caused by sleep … No
doubt it is really a difficult thing to overcome as long as a person dallies
around while lying in bed. However, as soon as he shows resolve and gets up from
the bed, remembers the Almighty, does the wudu and offers the prayer, his
laziness and lethargy gradually turn into vigor and vitality until he reaches a
stage that he no longer has any desire to sleep. In fact, the desire which does
remain in him is that why was not he able to acquire this bliss of remaining
awake earlier on. It should be remembered that a person will never regret
sacrificing his sleep for the prayer. After a small period of this struggle
against sleep, the remembrance of the bliss of remaining awake becomes so
dominant in a person that it wakes him up from the deepest of slumbers.
2. The prayer should be
protected from latent thoughts and suggestions that keep bombarding a person.
Everyone knows that it is not easy to remain shielded from them. The reason for
this is that Satan is the enemy of the prayer to the same extent as the Almighty
is pleased with it. Thus he launches his onslaught on the heart and mind of a
person as soon as a person begins the prayer. Imam Amin Ahsan Islahi, while
delineating the various measures to counter the onslaught of Satan, writes:
A general remedy for this
is that as soon as a person witnesses such a situation, he should seek refuge
with Allah and should resolve to complete and show vigilance in the prayer much
like the person who has been informed of an imminent enemy attack but he has
made up his mind to complete his prayer come what may and will become
indifferent to such latent suggestions. Sometimes, it is this resolve and
enthusiasm which destroys the spell caste by Satan.
The second thing which
becomes effective in this matter is that he should say the words of the prayer
in an audible manner and is able to give attention to their meanings. However,
it is essential that one must not say them so loudly that others who may be
offering the prayer nearby get disturbed. This becomes very helpful in combating
such latent murmurs of Satan. When a person’s mind is focused on meanings of the
prayer he is greatly protected from such onslaughts.
The third thing which
becomes very effective in this regard is that in general life also one should
try to keep one’s thoughts very pure. One should try to always think about
things which are beneficial to him and to others in both worldly and religious
affairs. One should keep in mind that the handmill of one’s mind keeps churning.
If he inputs pure raw material in it, it will keep crushing it and produce high
quality flour. On the other hand, there are the evil suggestions of Satan. As
soon as he gets the opportunity, he throws a handful of stones and pebbles in it
and the handmill starts grinding them and this really hampers its working. If
this mishap occurs frequently, the handmill starts to malfunction and is unable
to churn out pure flour. The best of grains will produce substandard flour.
A person who has
endeavoured hard to generally keep his thoughts clean will encounter less evil
whisperings from Satan because he will find the spiritual fodder in the prayer
which he is generally used to and if certain thoughts do disturb him they are
not as improper so that they contradict the objective. Sometimes, a person as
near to God as ‘Umar (rta) would find his prayer being invaded with distractive
thoughts. At times, during the prayer, he would think of arranging his armies
busy fighting in Iran and Syria. A person can object that even such
pre-occupation distracts a person during the prayer. No doubt, this is a
distraction but there is tremendous difference between getting distracted by
evil thoughts and thoughts which are primarily pure and needed.
3. A person should fully
understand and pay full attention to whatever he says in the prayer. The
utterances of the prayer delineated earlier consist of celebrating the praises
of the Lord, expressing His sovereignty, beseeching Him and to top these all
reciting Surah Fatihah and some portion of the Qur’an. The relationship between
Surah Fatihah and the Qur’an is that of a supplication and its response and the
order in which these utterances occur in a prayer show that they remind us that
the very first thing which should be asked from the Almighty in this world is
His guidance and it is only the Qur’an which provides guidance now till the Day
of Judgement. Imam Amin Ahsan Islahi writes:
This [Surah Fatihah] is the
greatest supplication that a person can think of in this world. This
supplication has been taught to us by the Almighty Himself. A better way of
asking from the Almighty than what is expressed in this surah cannot even be
imagined and nothing better than what he asks in this prayer can be imagined
either. The Almighty Himself has taught us the right way to ask from Him and has
also informed us of what to ask from Him. When the prelude to what is being
asked is also correct and what is being asked is also befitting and is something
which can be asked only from Whom it is being asked and the bestower is the Most
gracious of all, then what doubt remains that it will not be granted.
After this, he has written
about the recital of the Qur’an in the following words:
It is the inimitability of
the Qur’an that whichever of its portion one reads, featured in it is the basic
message of this divine book. Mentioned everyone now and then is the true
comprehension of the Almighty, the way one should lead one’s life, the Hereafter
and the reward and punishment which will take place in it. The only thing is
that the style and manner would be different. At one place, something is set in
legal style; at another, one will find the Qur’an earnestly urging the believers
to adopt something; at some instances tales and anecdotes would be narrated to
drive the point home while in some verses one would find effective parables to
convey the meaning. Similarly, at some places, people would be asked in a polite
and gentle way and at others they would be threatened because of their misdeeds.
However, this much is certain that whatever portion is read, even if it
constitutes three verses, one would find that it contains a very powerful and
effective reminder of what is really required to keep oneself on the right path.
It is apparent from the
above discussion that it is essential that one must understand what he utters
during the prayer. The Prophet (sws) is reported to have said: “A person who
prays, whispers to His Lord; thus he should know what he is whispering”.
Imam Amin Ahsan Islahi writes:
One should not think that
there is no need to reflect on the surahs and supplications everyday when they
are read repeatedly in every prayer and that understanding them once is enough.
Those who hold this view are not aware of the essence of the prayer and its
supplications. The prayer is not offered to increase one’s knowledge: it is
offered to renew one’s pledge with the Almighty and to seek help, guidance and
mercy from Him. How can this purpose be achieved by offering it without knowing
what one is uttering unless a person is not attentive.
4. One should take care
that the prayer does not become a pretentious display. This is the most common
and most dangerous afflictions of the prayer. In the words of Islahi, the reason
that this is the most common affliction is that there are so many variations in
being showy of the prayer that even the most careful of persons is unable to
ward off its attacks from his prayer; similarly, in his opinion, it is the most
dangerous because sincerity is a pre-requisite of the prayer and showing off is
opposite to sincerity. In his opinion, two things are required for its remedy.
He writes:
One of them is that a
person should be well aware of the various forms of pomposity and showing off.
Books such as Ghazzali’s Ahya al-‘Ulum are very useful in making a person aware
of these forms. It is only after knowing something thoroughly that one is able
to check it and get rid of it if he wants to. Whereas this is awareness by the
common man, it is required much more by scholars of Islam and the pious. The
reason is that pomposity seldom manifests itself through worldly affairs; it
often comes in the guise of religiosity and such are its alluring forms and
types that the greatest of scholars and religious pundits end up being its
targets, and, at times, lose their religiosity and piety they attained in their
life.
The second thing that is an
effective remedy for this affliction is the tahajjud prayer. This prayer is
offered alone at night and it is very taxing for one’s self; it has been
emphasized that one should keep it a secret; thus those who only pray to brag
and show off they never find the strength to offer the tahajjud prayer; only
those people are able to find the strength to offer it who are either miles away
from pomposity or are fully aware of its evils and in order to save themselves
from these evils have found refuge in this prayer. This prayer is the most
effective remedy of this affliction as long as a person is able to maintain its
secrecy. There are people who even brag and show off their tahajjud prayer.
Either they start advertising this in the guise of various insinuating
statements, or their students and disciples do this job for them. In such
circumstances, not only does this prayer is of no use as a remedy, it helps a
person even more in his tendency of showing off.
If the prayer is offered
while giving due consideration to these etiquette, then in the words of Islahi,
it is characterized by the following:
When a person stands in
prayer he is an embodiment of humility. With hands tied, eyes lowered, neck
bending downwards, feet placed adjacent, he stands while being cut off totally
from his surroundings; dignity and honour seem personified in him, he is a
portrait of silence and seriosity. At times, he kneels before his Lord, and, at
others, places his forehead and nose on the ground and some times spreads his
hands in prayer. In short, whatever forms of humility that can be adopted, are
with dignity and honour adopted by a person who stands to pray. The picture
which thus emerges of this person bears clear evidence that he is observing his
Lord and if this is not the case, he knows for sure that the Lord is observing
him. It is this prayer which can be termed as a pinnacle among prayers. This
prayer is entirely different from the prayer offered with a juristic mind. It is
this prayer which is in fact required for the purification of the soul. The
prayer is a reflection of a person’s inner self. In this prayer is reflected the
humility and meekness for the Almighty present within his heart. Not only is his
back bent in the prayer, his heart is also bent before the Almighty. Not only
does his forehead touches the ground, his soul also prostrates before the Lord
of the worlds.
(Translated from Ghamidi’s
Qanun-i ‘Ibadat by Shehzad Saleem)
|