T h e B o o k o f S a l a a t

Transcription

1 1 T h e B o o k o f S a l a a t By Imaam Aboo Zakareyyaa Muhyee Al Ddeene ben Sharaf Al Nnawawee (Born 631 Hejrah and passed away 676 Hejrah) A translation of the (abridged) Book of Salaat from his Encyclopedia Al Majmoo' Sharhu al Muhatha-thab Translation, additional explanatory notes and a summary of the Book of Zakaat and the Book of Ramadaan By Dr. Hassan Sheikh Hussein Osman, DVM Published by Daaru Al Seerah P. O. Box Boston, MA U.S.A.

2 2 T h e B o o k o f S a l a a t By Imaam Aboo Zakareyyaa Muhyee Al Ddeene ben Sharaf Al Nnawawee (Born 631 Hejrah and passed away 676 Hejrah) A translation of the (abridged) Book of Salaat from his Encyclopedia Al Majmoo' Sharhu al Muhatha-thab Translation, additional explanatory notes and a summary of the Book of Zakaat and the Book of Ramadaan By Dr. Hassan Sheikh Hussein Osman, DVM Published by Daaru Al Seerah P. O. Box Boston, MA U.S.A.

3 3 Table of Content Topic Page 1. Content 3 2. Introduction 5 3. First. The Book of Purification: Sunanu Al Fetrah 7 4. Trimming the mustache 7 5. Growing the beard 8 6. Al Sewaaku (brushing the teeth) 9 7. Al Estenshaaqu (cleaning the nostrils with water) 9 8. Qassu al athfaare (cutting the nails) Ghuslu al baraajeme (washing the knuckles) Natfu al ebte (plucking from the armpit) Halqu al aanate (shaving the pubes) Enteqaasu al maa-e Al madmadatu (rinsing the mouth) The hair Al khetaanu (circumcision) Al teebu (fragrances) Al meyaahu (waters) Al khalaa-a (bathroom) Estenjaa (removal of filth) Things prohibited for those who have been in the bathroom Al ghuslu (bathing) How to perform ghusul Ghusuls that are Sunnah Al Tayammumu (purification by earth) How to perform Al Tayammumu? Who can perform Al Tayammumu and when Al Haydu (menstruation) AI Najaasata (filth) Al Wudoo-u (washing for prayer) What breaks wudoo Al Mashu 'alaa al khuffayne (wiping over the khuffs) Second. The Book Salaat. The Athaan (calling for prayer) The Eqaamah The rewards for the caller of Athaan Conditions before getting into the Salaat Sutrah (screen) Obligatory Salaats Children The times of Salaats The time for Thuhur prayer The time for the 'Asr prayer The time for the Maghreb prayer The time for 'Eshaa prayer The time for the Morning prayer 44

4 4 45. How to perform Salaat. Al qeyaamu (the standing position) Al Neyyah (placing intention in the heart) Takbeeratu Al Ehraame Raising of the arms with the Takbeer Placing the hands on the chest The eyes The opening supplication Seeking refuge with Allaah from Shaytaan Recitation of the Faatehah 50 53a. Aameen The reading of Quraan after the Faatehah The reading in a Salaat of more than two Rak ahs The reading of the Imaam Al Rukuu'u (bowing down) Number of Takbeerats in the Salaat Raising the hands while going down for Rukoo' Al Rukoo'u (the bowing) Thekr while in Rukoo' Raising from Al Rukoo'u Al Sujoodu (prostration) Thekrs of sujood Al ]uloosu (sitting back from sujood) The second Juloos One Rak'ah The second Rak'ah After the second Rak'ah The sitting for the first Tasha-hhud The position of the hands in Al ]uloosu Al Tasha-hhudu The third Rak'ah The last Tasha-hud Aale Muhammad (the family of the Prophet), SAW A Salaat of one or two Rak'ahts Al-Tasleemu/the greeting Remembering Allaah after the Salaat Al Qunootu (invocation) The place of Al Qunootu The obligations of the Salaat The Sunnahs of the Salaat Al Khushoo'u (humility) Third. Salaat in a language other than Arabic Takbeeratu Al Ehraame The Faatehah The Quraan The invocations Pictures: after page

5 5 Be Esme Allaahe Al Rrahmaane Al Rraheeme Introduction Deeds are rewarded according to the intentions On the pulpit 'Umar ben Al Khattaab, may Allaah be pleased with him, said: "I heard the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, saying: The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended, So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for." (Al Bukhaaree # 1) Imaam al Nawawee, may Allaah forgive him and have mercy on him, is probably the most read Islamic author in the world, and his books are the most printed, second only to the Holy Quraan. This is quite amazing, if we consider that he died at the early age of 45 years. Of his highly acclaimed and widely published Books (over thirty titles on The Holy Quraan, the Hadeeth, Islamic Jurisprudence, History, Biographies, etc) we mention here: 1. Saheeh Muslim be sharhe al Nawawee, explanation and commentary on the authentic hadeeths of Imaam Muslim, in ten volumes. 2. Al Athkaar, a hadeeth book on invocations. 3. The Forty Hadeeths. 4. Al Majmoo' sharhu al Muhath-thab: an encyclopedia on Islamic jurisprudence in twenty-two volumes. 5. Al Menhaaj, on Al Shaafe'ee jurisprudence in four or eight volumes.. 6. Tahtheebu al Asmaa-e wa al lughaate, a dictionary of biographies of Muslim scholars and the etiology of some Arabic words and names of locations in three volumes. 7. Al Rawdatu, an encyclopedia on Islamic jurisprudence in over thirty volumes. 8. Manaaseku al Hajje, on the rites of Hajj. 9. Al Maqaased, a small book on Islamic jurisprudence. 10. Reyaadu al Saaleheena: a hadeeth book. It is how to live your daily life according to the way of the Prophet, Sallaa Allaahu 'Alayhe Wasallam. 11. Sharhu al Bukhaaree, one volume. 12. Al Tebyaanu fee aadaabe hamalate al Quraane, on leaming and teaching the Holy Quraan. 13. Tabaqaat al Shaafe'eyyah, a dictionary of biographies of shaafe'e scholars. In Al Majmoo' the Books of Tahaarah and Salaat cover five volumes (volumes four and five deal with Sunnah Salaat such as Jumu'ah, funeral prayer, etc.) of about five hundreds pages each. The Imaam gives the reader the opinions and the rulings of the four Math-habs and major scholars on every aspects of the Salaat, analyzes them, comments on them and then expresses the one he considers the correct one by giving the authentic evidence from the Quraan and Sunnah. I have condensed them in this volume, by reproducing the rulings selected by Imaam al Nawawee as the correct ones only. My son Al Haajje lbrahim Al Khalil Hassan, may Allaah have mercy on him, will show us in pictures the process of the Wudoo, the Morning Prayer of two Rak'ahts and the first Rak'ah and the second Rak'ah of the all other Salaat. Muhammad will show us how to perform the third and the fourth Rak'ahts.

6 6 Bayaan, the daughter of my brother Al Sheikh Dr. Hassan Aboo Al Noor will show us the five times women act physically in a manner different from men. Whatever is right and correct in this book is from Allaah, and then from His Messenger, Sallaa Allaahu 'Alayhe Wasallam, and whatever is wrong is from me and Shaytaan. I ask Allaah, The Most High, to have mercy on our Imaam al Nawawee (who was born and died in a small town near Damascus called Nawaa, Syria, and taught in Damascus for twenty eight years), on him and our Imaam al Shaafe'ee, cousin of Prophet Muhammad, Sallaa Allaahu Alayhe Wasallam, and all Muslim scholars., I ask Allaah, Subhaanahu wa Ta'aalaa, to accept this work from me, to render it useful and beneficial to those who read it, and to give its rewards to me and to my parents on a Day where no wealth nor sons can benefit us. I have tranbslated the books on Zakaat and Ramadaan from the major reference books of Al Shaafe'eyyah Math-hab and the main reference book for the Zakaat is Fiqh al Zakaat by Dr. Y oosuf Qardaawee, may Allaah forgive him. I would like to thank all those who helped me in this work, specially my son Abdu Al Rrahmaan Hassan who corrected it time and again in the English translation. May Allaah reward him for his efforts. The slave of Allah, who is poor for the mercy of his Lord Dr. Hassan Sheikh Hussein Osman Al Ahad, 20th Rabjj'u AJ Awwal 1423 Hijrah/Sunday, 2nd June, 2002.

7 7 FIRST BOOK The book of purification Sunanu al Fetrata (the Sunnahs of the Religion) Narrated 'Aaeshah, may Allaah be pleased with her and her family: "The Messenger of Allaah, Salla Aallaahu 'Alayhe Wasallam, said: "Ten are of the acts of fetrata: (One) Clipping the mustache, (Two) Letting the beard grow, (Three) Using meswaak (the tooth stick), (Four) Snuffing up water in the nose (to clean it), (Five) Cutting the nails, (Six) Washing the knuckles, (Seven) plucking the hair under the armpits, (Eight) Shaving the pubes (pubic hair), (Nine) Cleaning one's private parts with water." The narrator said: I have forgotten the tenth, but it may have been (Ten) Rinsing the Mouth". (Muslim #261) Al Fetrata has been interpreted as: 1. Al Khelqata, which means nature, character, as in the Quraan: "So set you (0 Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam, and everyone else) your face Truly to the religion being upright, the nature in which Allaah has made mankind: no change (there is) in the word (wrought) by Allaah: that is the true Religion. But most among mankind know not". (Quraan 30:30). 2. Al Deenu (The Religion). In this hadeeth fetrata has been interpreted as al Deenu (Religion, by Aboo Eshaaq Ibraaheem al Sheeraazee, author of the Al Muhath-thab and by al Maawardee in his book Al Haawee). 3. The Sunnah (By Imaam Al Nawawee, al Imaam Aboo Sulaymaan al Khataabee and the majority of the scholars). This interpretation is supported by the following hadeeth. Narrated 'Abdu Allaahe ben 'Umar, may Allaah be pleased with both of them: "The Prophet, Sallaa Allaahu 'Aayhe Wasallam said: It is part of the Sunnah to clip the mustache, and to pluck the hair under the armpit and clip the nails". (Al Bukhaaree #5888) 1. Trimming the mustache Narrated 'Aaeshah, may Allaah be pleased with her and her family: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Ten are of the acts of fetrah: (One) Clipping the mustache". (Muslim #261). Al Tarmathee reported from Zayd ibnu al Arqam, may Allaah be pleased with him, that The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever does not take from his mustache (clip it) is not one of us". (AI Tarmathee #2761) Al Shaafe'ee, may Allaah be pleased with him, stated that "it is recommended that he trims his nails and removes these hairs on Fridays (every Friday)". And Allaah knows best. He must trim his mustache in a way that the line of his upper lip can be seen, for Ibnu 'Umar, may Allaah be pleased with both of them, reported that the Messenger of Allaah, Sallaa Allaahu 'Alayhe

8 8 Wasallam, said: "Do the opposite of what the pagans do: cut the mustache short and leave the beard (as it is)." (Al Bukhaaree #5892) 'Abdu Allaahe ben 'Abaas, may Allaah be pleased with both of them, said: "The Prophet, Salla Aallaahu 'Alayhe Wasallam, used to take from his mustache. He, Sallaa Allaahu 'Alayhe Wasallam, said: "Ibr-aaheem Khaleelu Al Rahmaane (Prophet Ibraaheem, close friend of the Most Merciful) used to do it". (Al Tarmathee #2760) 2. Growing the beard Growing the beard means: not to clip it or to cut it, but to let it grow, as it is commanded in the hadeeth: "Ten are of the acts of fetrata: (Two) Letting the beard grow (Muslim #261). Ten things are undesirable for the beard, and they are (Imaam Al Nawawee reports these from Al Ghazaalee in his Ehyaa-u 'Uloomu al Deene): (One) To dye the beard black to look younger, except if going to jehaad to put terror in the heart of the disbelievers. 'Amr ben Shu'ayb reported from his father, who reported from his grandfather that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Do not pull the white hair, for it is the light of the Muslim on the Day of Resurrection. (Al Tarmathee #2821, Aboo Daaood #4202). This is valid for the white hair in the beard and in the hair. (Two) To dye the beard white, to look older. (Three) To dye the beard red or yellow, to look like the earlier righteous Muslims. (Four) For a young man to pull the hair of the beard at the beginning of its growth, to have a handsome face (without hair). (Five) To pull the white hair out of the beard, for Jaaber, may Allaah be pleased with him, reported: "On the Day of the Victory of Makkah, Aboo Quhaafata, father of Aboo Bakar Al Seddeequ, may Allaah be pleased with both of them, was brought to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam. The hair and the beard of Aboo Quhaafata were white like Al Thaghaamata (a plant that bears white flowers and white fruits). and the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Change this and stay away from the black (dye his hair and beard but not black)". (Muslim #2102). (Six) To trim the beard and to take care of it in an exaggerated manner for the women to find it handsome. (Seven) Shorten or add to the beard. (Eight) To leave the beard unkempt. (Nine) To comb and dress the beard in an artificial fashion. (Ten) For the man to look at his own beard with pride and boastful manner. It is also undesirable for him to knot his beard (make it curly), as it is narrated by Ruwayfe', may Allaah be pleased with him. He said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said to me: "O Ruwayfe', you might have a long life, and then tell the people that whoever makes a knot of his beard (or curls it or braid it, because the non Arabs used to do that in the wars and the Muslims are commanded to differ from them, and also because it is feminine to curl the hair: see Jaame'u al Usoole fee ahaadeethe Al Rrasoole by al Imaam Ibnu al Atheer vol. 7, page 148), or (whoever) hangs around his neck a Watar (which is a kind of amulet that women used to hang around their necks before Islaam which made their husband love them

9 9 more: it was Sehr: unlawful magic. It was written in unknown languages other than the Arabic language), or (whoever) cleans himself with animal dung (after having been in the bathroom) or with a bone (he should know that) Muhammad, Sallaa Allaahu 'Alayhe Wasallam, is innocent of his doings". (Aboo Daaood #36, Al Nasaaee) There are two explanations for the undesirability of the curling of the beard: (One) They used to knot the beard in war, and that was the fashion of the A'jam (non Arabs). (Two) Making the beard curly is the fashion of those who want to look feminine and this lowers their status. 3. Al Ssewaaku (Brushing the teeth and cleaning the mouth) The word Al Sewaaku comes from saaka, which means to rub down, to massage. Narrated Aboo Hurayrah, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Were it not that I might over burden the believers - or the people- I would have ordered them to use the meswaak at every time of prayer." (Al Bukhaaree #887). 'Aaeshah, may Allaah be pleased with her and her family, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "It (i.e. al sewaaku) is purification for the mouth and it is a way of seeking the pleasures of Allaah". (Al Bukhaaree) Narrated Anas, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "I have told you repeatedly to (use) Sewaak". (The Prophet, Sallaa Allaahu 'Alayhe Wasallam, put emphasis on the use of the sewaak) (Al Bukhaareee #888) Narrated Huthayfata, may Allaah be pleased with him: "Whenever the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, entered his house, he used the tooth-stick first of all". (Muslim #489) 4. Al Estenshaaqu (cleaning the nostrils with water) The word al Estenshaaqu comes from Nashaqa, which means to inhale, to introduce water in the nose and blow it out (Al Raazee in his Mukhtaaru al Sehaahe). Therefore Estenshaaq means that he puts water in his right hand, brings it close to his nose and inhales the water, so that the water goes inside his nostrils. Then he blows the water out, by touching the tips of his nostrils with the thumb and index finger of his left hand and pushing the water out. Narrated 'Amr ben 'Abasata, may Allaah be pleased with him: I said: "a Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, tell me about ablution also. He, Sallaa Allaahu 'Alayhe Wasallam. said: " No one of you who uses water for ablution and rinses his mouth, snuffs up water and blows it, but the sins of' his face, and his mouth anq his nostrils fall out. When he washes his face, as Allaah has commanded him, the sins of his face fall out from the end of his beard with water. Then (when) he washes his forearms up to the elbows, the sins of his arms fall out along with water from his finger-tips. And when he wipes his head, the sins of his

10 10 head fall out from the points of his hair along with water. And (when) he washes his feet up to the ankles, the sins of his feet fall out from his toes along with water. And if he stands to pray and praises Allaah, lauds Him and glorifies Him with what becomes Him and shows wholehearted devotion to Allaah, his sins would depart leaving him (as innocent) as he was on the day his mother bore him". (Muslim #832). Narrated Humraan, may Allaah be pleased with him: "I saw 'Uthmaan ben 'Affaan asking for a tumbler of water (and when it was brought) he poured water over his hands and washed them thrice and then put his right hand in the water container and rinsed his mouth, washed his nose by putting water in it and then blowing it out. Then he washed his face and forearms up to the elbows thrice, passed his wet hands over his head and washed his feet up to the ankles thrice. Then he said: The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "If anyone performs ablution like that of mine and offers a two Rak-ats prayer during which he does not think of anything else (not related to the present prayer) then his past sins will be forgiven." (Al Bukhaaree # 159) 5. Qassu al athfaare (cutting the nails) The word qassu comes from qassa which means to cut, and al athfaaru is the plural of nail. This is valid for men and women. He starts with the little finger of his right hand and after he is done with the nails of the right hand, he starts cutting the nail of his left hand and continues until he concludes with the little finger of his left hand. Then he does the same thing with his right foot first, and then with his left foot. He cuts his nails at least once every forty days, for Anas ben Maalek. may Allaah be pleased with him, said: "A time has been prescribed for us for clipping the mustache, cutting the nails, plucking hair under the armpits, shaving the pubes, that it should not be neglected for more than forty nights (days in another version). (Maalek #497) Imaam Al Shaafe'ee. may Allaah be pleased with him, stated that "the cutting of the nails and removing these hair should take place on Fridays (every Friday)". 6. Ghuslu al baraajeme (Washing the knuckles) Ghuslu al baraajeme, which means the washing of the knuckles. for the skin is wrinkled around the knuckles and dirt may collect between the wrinkles. Similar to this is the cleaning of the different parts of the ear, including ear canal, where wax may be collected and impair the hearing of the person. Likewise the nostrils must be cleaned. 7. Natfu al ebte (plucking from the armpits) Natfu means to pluck and al ebtu means the armpit. It is the plucking of the hair under the armpits. If he wants, he can shave it instead of plucking it,

11 11 because the objective of the process is to clean the area. for with the hair there, some dirt might accumulate there, and it might have a bad smell as well. He starts with the right armpit. 8. Halqu al'aanate (shaving the pubes) Halqu means the shaving, al'aanate is the pubes. It is the shaving of the pubic hair. Anas ben Maalek, may Allaah be pleased with him, said: "A time has been prescribed for us for dipping the mustache, cutting the nails, plucking hair under the armpits, shaving the pubes, that it should not be neglected for more than forty nights (days in another version). (Maalek #497) If the husband asks his wife to shave it, she must obey him, because by his asking it becomes obligatory on her. It is recommended that he buries these hairs and nails, because they are dead parts of his body, as reported by Ibnu 'Umar, may Allaah be pleased with both of them, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to bury them in the ground. 10. Enteqaasu al maa-e (clean the private parts with water) Cleaning the private parts with water after having been in the bathroom is also called Estenjaa. See the chapter on Estenjaa in this book. 11. Al Madmadatu (rinsing the mouth) Al madmadatu is the rinsing and cleaning of the mouth with water, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "There is no one of you that brings his Wudoo near, then washes his mouth, then his nose and blows the water out, but the sins of his mouth, and of his nose run out with the water". (Muslim #832) The hair Al Qaza'u: it is the shaving of part of the head, and it is undesirable, for Ibnu 'Umar, may Allaah be pleased with both of them, reported that: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, forbade al Qaza'a". (Al Bukhaaree #5920). It is permitted to shave the whole head, although the Prophet, Sallaa Allaahu 'Alayhe Wasallam, did not shave his head except in Hajj or 'Umrah. The Sunnah is not to shave the whole head. The permissibility to shave the whole head is based on the hadeeth of Ibnu 'Umar, may Allaah be pleased with both of them. He said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, saw a boy with part of his head shaved and the other part with hair, and he, Sallaa Allaahu 'Alayhe Wasallam, forbade them that and said: "Shave the whole (head) or leave (the hair) it all". (Aboo Daaood #4195) Aboo Hurayrah, may Allaah be pleased with him, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever has hair, should honor it

12 12 (by washing it, oiling it and combing it)". (Aboo Daaood #4163) The Great Prophet of Allah, Muhammad, Sallaa Allaahu 'Alayhe Wasallam, said that which means: "Clean yourself, for Islam is cleanness" (Ibnu Hayyan). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Cleanness invites toward faith, and faith leads its possessor to Paradise". (Al Tabraane) Muslims, men and women, must clean and take care of their hair. Aboo Daaood reported from the Prophet, Sallaa Allaahu 'Alayhe Wasallam, that he said: "Whoever has hair, must honor it (by washing it regularly, oiling and combing it). Once a man approached the Prophet, Sallaa Allaahu 'Alayhe Wasallam, with his hair and beard disheveled. The Prophet, Sallaa Allaahu, 'Alayhe Wasallam, made some gestures as if asking the man to comb his hair. He did so, and when he returned, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said to him: "Is not this better than that one should come with disheveled hair, looking like a devil?" (Maalek in Al Muwatta) Tattooing, cutting the teeth, cosmetic surgery, the plucking of the eyebrows, and wigs are prohibited in Islam: Muslim reported that "the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, cursed the tattoo-er and the one who is tattooed, the shortner of teeth, and the one whose teeth are shortened". The Prophet, Sallaa Allaahu 'Alayhe Wasallam, cursed ".. Women who widen the gaps between their own or other's teeth for the sake of beauty, changing what Allaah has created". (Muslim) The plucking of the eyebrows, in order to thin or shape them is prohibited in Islam (Al Bukhaaree #5939). Aboo Daaood reported that: "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, cursed both the women who do the plucking of the eyebrow and those who seek to have it done". Wearing a wig or hairpieces is prohibited in Islam. Al Bukhaaree reported that "the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, cursed the women who makes wigs and the woman who wears them". Al Bukhaaree reported from 'Aaeshah, may Allaah be pleased with her and her family, the story of the girl of the Ansaar who was married and subsequently fell ill, losing her hair. Some people wanted to add other hair to her own, but when they asked the Prophet, Sallaa Allaahu 'Alayhe Wasallam, about this he replied: "Allaah cursed the waasilah -the women who makes wigs and adds hair to the hair of a person- and the mustawsilah- the woman who uses them". (Al Bukhaaree) Islam denounces such excesses in beautifying oneself which requires altering one's physical features, from the way Allah created them. Allah, Subhaanahu wa Ta'aalaa, tells in Sooratu Al Nesaa-e (Chapter 4) that Shaytaan (Satan) says: ".. And indeed I will order them (his devotees) to change the nature created by Allaah". (Quraan 4: 119) The Muslim woman is chaste, dignified, self-respecting and modest, while the woman who is ignorant of the Divine guidance may be vain, showy and anxious to display her attractions. Such display includes exposing the

13 13 attractive parts of the body, walking or talking in a seductive manner, displaying her ornaments, wearing revealing and sexy clothes, mingling with men, and the like. Allah, Subhaanahu wa Ta aalaa", forbids Muslim women to behave in this manner, and commands the wives of the Prophet, Salla Aallaahu Alayhe Wasallam, and thus all Muslim women of all times after them, in Aayah 33 of Sooratul Ahzaab (33:33): "And stay in your houses, and do not display yourselves like that of the times of ignorance. "(Quraan (33:33) Al Khetaanu (Circumcision) Circumcision is an obligation. If it was not an obligation, the "awrah (private part) would not have been uncovered to perform it, since the uncovering of the lawrah is otherwise haraam (prohibited). Allaah, Subhaanahu wa Ta aalaa, commands in the Quraan: "Then We have sent the revelation to you (O Muhammad, Sallaa Allaahu Alayhe Wasallam, saying): "Follow the religion of lbraaheem". ( Quraan 16:123) Aboo Hurayrah, may Allaah be pleased with him, reported that the Prophet, Sallaa Allaahu Alayhe Wasallam, said: "Ibraaheem (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) circumcised himself when he was eighty years old at al Qudoom". (Al Bukhaaree #3356) Al Qudoom is the name of a location in Shaam (Sirya, Palestine, Jordan and Lebanon). Others say that al Qudoom means the saw, and that means he circumcised himself with a saw. And Allaah knows best. The Aayah 123 of Sooratu al Nahle cited above, is very clear, for it commands every Muslim to follow lbraaheem in all his deeds, except in what our Prophet, Sallaa Allaahu Alayhe Wasallam, specifically defined that it is not an obligation but a Sunnah and therefore whoever leaves it out does not sin, like the sewaak (brushing the teeth). Circumcision is the cutting of a sound organ, and if it was not an obligation, it would not be permissible to cut it as it is not permissible to cut off a finger, except for a retaliation. Circumcision is an obligation for men and women, says Imaam al Shaafe'e, may Allaah be pleased with him, as it was stated by many of the first Muslims, like Imaam Ahmad ben Hanbal (the founder of the Hanbale School), may Allaah be pleased with them all. Maalek and Aboo Haneefah (the founders of the Maaleke and Hanafe Schools), may Allaah be pleased with them, say that it is a Sunnah. In the circumcision of the man, the foreskin of the penis is cut off. In the circumcision of the woman a small portion at the top of the skin that looks like the crown of a rooster that is located over the urination spot is cut off (that is why the circumcision of the women is called al khafdu in Arabic, which means reduction, lowering), based on what was reported by Ummu Habeebah, may Allaah be pleased with her, that a woman used to circumcise in Al Madinah and the Prophet Sallaa Allaahu Alayhe Wasallam, said to her: "Cut a little portion and do not exaggerate (in the cutting), because it is good for the face (of the woman) and gives pleasure to the husband". (Reported in

14 14 Bayaanun lennaase vol. 1, page 264/67 by University of al Azhar in Cairo, Egypt. The title means: declaration or statement to the people) Al Azhar further says: "The circumcision of the woman existed since the time of Prophet Ibraaheem, Alayhessalaamu, and it was practiced by Arabs and Jews. This is proved by the hadeeth reported by Al Bukhaaree about the killing of Hamzah (the uncle of Prophet Muhammad, Sallaa Allaahu Alayhe Wasallam, who was killed in the Battle of Uhud), may Allaah be pleased with him. Sebaa' came up in front of the Muslims and challenged them for a single combat and Hamzah said: "oh Sebaa, oh son of Ummu Anmaar, you son of the one who cuts the clitoris (of a female circumciser)". (Al Bukhaaree, Seeratu Ibnu Hishaam and other sources as well) Hamzah, may Allaah be pleased with him, was standing next to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, who was aware of and did not reject the practice of the female circumcision. When Islaam came, it confirmed circumcision, as one of the things inherited from lbraaheem, where Allaah, Most High, said: "Then We have sent the revelation to you (O Muhammad, Sallaa Allaahu 'Alayhe Wasallam, saying): "Follow the religion of Ibraaheem". (Quraan 16:123) The Egyptian Daaru al Eftaa (the highest Government Authority on religious issues in that country) was asked a legal opinion, a ruling on the circumcision of women. The Mufte (Al Shaykh Jaadu at Haqq 'Alee Jaadu al Haqq, on January 29, 1981) gave the Fatwah (ruling). After he produced the evidences and the opinion of the jurists, he said: "There is a consensus among the jurists of the different schools that the circumcision of the men and of the women is part of the Islamic fetrah (Religion, Sunnah) and of its signs, and that it is an appreciated practice. It was not reported not even from a single Muslim jurist, in their books that we have and read, on the prohibition of the circumcision of the man and of the woman; or one (Jurist) that ruled against its permissibility for women, since it is practiced in the way taught by the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, to Ummu Habeebah, as reported in the hadeeth reported above by Al Bukhaaree.". The Mufte further said: "After it has become clear (from the above writing and evidences) that the circumcision of girls in question is part of the Islamic fetrah (Religion, Sunnah, way) and in conformity to the way explained by the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, then it is not permissible to leave out his guidance and teachings for the opinion of others, even if they are physicians, because human medicine is a science and sciences progress and develop, where opinions and views continuously change. That is why doctors have on this issue dissenting views. Some say that women should not be circumcised, others say they should, because this is a disciplining and correction of the desires of the body, specially when she is a teenager, the most dangerous stage of the life of the girl. Probably the interpretation of some versions of the honorable hadeeth on the circumcision of the women is that it is a noble thing guiding us that in it there is protection and safeguard, that it is the way to chastity, modesty and abstinence. Beside this, it cuts and removes the fats produced on the organ and secretions that lead to the inflammation of the urinary tract and of the reproduction organ, and their

15 15 exposure to filthy diseases. That is what the doctors said on the circumcision of the women. They added that the girl that turns away from circumcision, grows, right from the time that she is little and in her teens, with sharp temperament and disposition and with bad manners. This can be seen today from where we have come in this era of crowd mixing, and intermingling between men and women, with the proximity and touching that is evident to everyone. Therefore if the girl is not circumcised. she will be exposed to numerous exiting and erotic issues, that are present in a plentiful manner in nowadays life, the loss of control and standard, and that will lead her to deviation. mischief and straying from the right way. On the circumcision in general, we remind the Muslims on what has come in the Jurisprudence of Imaam Aboo Haneefah. He said: If the people of a land decide to leave out circumcision, the Imaam (Head of the State) will have to fight them, because circumcision is of the signs and peculiarities of Islaam". (The Fatwah in its entirety is reproduced in Al Fataawah al Islaameyyah, vol. 9, pages ) Boys and girls are circumcised on the seventh day after their birth (this is day eight of their life). He or she can be circumcised at any other time. If that day is missed, then on the fortieth day. If this is postponed, then when he/she is seven years old. 'Abdu Al Rrazaaq reported in his Musnad that it is reported that Ibnu 'Abbaas, may Allaah be pleased with both of them, disliked the meat of animals slaughtered by non-circumcised people and that he said: "His salaat is not accepted and he is not permitted to become a witness". ('Abdu Al Rrazaaq #2046) Al Teebu (Fragrances) The use of fragrance is part of the Sunnah. Narrated Anas, may Allaah be pleased with him: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used not to reject the gifts of fragrance". (Al Bukhaaree #2582). Narrated Salmaan Al Faaresee, may Allaah be pleased with him: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever takes a bath on Friday, purifies himself as much as he can, then uses his (hair) oil or perfumes himself with the scent of his house, then proceeds (for Jumu'ah prayer) and does not separate two persons sitting together (in the Masjed), then prays as much as (Allaah has) written for him and then remains silent while the Imaam is delivering the Khutbah (sermon), his sins inbetween the present and the last Friday would be forgiven." (Al Bukhaaree #883) Narrated Aboo Sa'eed al Khudree, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "The taking of a bath on Friday is compulsory for every Muslim who has attained the age of puberty and (also) the cleaning of his teeth with sewaak, and the using of fragrance, if available". (Al Bukhaaree# 895) Narrated Aboo Sa'eed al Khudree, may Allaah be pleased with him: "Bathing

16 16 on Friday for every adult, using of miswaak and applying some perfume, that is available, are essential." ( Muslim #847) Al Nasaa-ee reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Women and fragrances were made beloved to me, and the coolness of my eyes was made in the Salaat (Prayer)". (AI Nasaa-ee 7/61, Ahmad 3/128) Al Meyaahu (Waters) Estenjaa, Ghusul and purification (Wudoo, etc.) are made with the following absolute waters, that come either from the sky or springs from the earth. They are: 1. Rain water, for Allaah, Most High, said in the Quraan: "He caused water (rain) to descend from the sky, to clean you thereby". (Quraan 8:11) 2. Ice water. Narrated Aboo Hurayrah, may Allaah be pleased with him: The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, used to keep silent between the Takbeer and the recitation of the Quraan and that interval of silence used to be a short one. I said to the Prophet, Sallaa Allaahu 'Alayhe Wasallam: may my parents be sacrificed for you! What do you say in the pause between Takbeer and recitation? The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "I say: Allaahumma baa'ed baynee wa bayna khataayaaya kamaa baa'adta bayna al mashreqe wa al maghrebe. Allaahumma naqqenee men al khataayaa kamaa yunaqqu al thawbu al abyadu men al ddanase. Allaahumma aghsel khataayaaya be al maa-e wa al th-thalje wa al barde". (O Allaah! Set me apart from my sins (faults) as the East and West are set apart from each other. O Allaah! Clean me from sins as a white garment is cleaned of dirt (after thorough washing). O Allaah! Wash off my sins with water, snow and dew). (Al Bukhaaree #744) 3. Dew, as in the hadeeth (Al Bukhaaree #744) reported above in point #2. 4. Sea water, as reported by Aboo Hurayrah, may Allaah be pleased with him. He said: A man came to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, and said: O Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, we go out to the sea and have but little stock of water. If we perform our Wudoo (ablution) we shall have to remain thirsty. May we use the sea water for the purpose of ablution? The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, replied: "Pure is the water of the sea and halaal (lawful to eat) are its dead (the fish and sea food)". (Maalek #40) 5. Well water, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, made ablution with the water of Budaa'ah well. Narrated Aboo Sa'eed al Khudree, may Allaah be pleased with him: "I passed by the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and he was making ablution from the water of Budaa'ah well. Then I said to him: do you make ablution from it (the water of this well) although they throw in it what is undesirable and stinking? He, Sallaa Allaahu 'Alayhe Wasallam, said: "Nothing can make water filthy". (Al Nasaa-ee). It was not humans who threw these trash in the water well, but because the well itself was located next to the course of the floods, when floods came it threw these things in it, or the wind did that. Due to the

17 17 abundance of the water of the well it did not affect its purity. A l K h a l a a - a (the empty place, going to the bathroom) It is recommended that a person, when entering the bathroom, says what the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said when entering the bathroom: "Be Esme Allaahe" (In the Name of Allah). (Ibnu Maajah #297, Al Termethee #606). It is also recommended that before you enter the bathroom you say: "(Besmellaahe) Allahumma ennee a'oothu beka mina al khubuthe wa al khabaa-ethe". (In the Name of Allah, o Allah, I take refuge with You from the male Shaytaan and from the female shaytaan - that is so because bathrooms are home to shaytaans). (Al Bukhaaree # 142 and Muslim # 375) It is recommended that the person enters the bathroom with his left foot first, and when coming out of it comes out with his right foot first: Whatever is noble starts with the right, as when.entering a Masjed or your home, enter with your right foot first. 'Aaeshah, may Allaah be pleased with her and her family, reported: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to like to start from the right side on wearing shoes, combing his hair and cleaning or washing himself and on doing anything else" (Al Bukhaaree #169). It is detestable for a person to talk while sitting in the bathroom. The Prophet, Sallaa Allaahu 'Alayhe Wasallam said: "Two men should not go out and sit to let stool out, with their private parts disclosed, talking to each other, because Allah, Most Higt hates that". (Aboo Daaood #15) It is likewise strongly recommended, while sitting in the bathroom not to return Salaams (greetings): a man greeted the Prophet, Sallaa Allaahu 'Alayhe Wasallam, while he was sitting in the bathroom, and the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, did not return his greeting, then later said: "I detest to remember Allah, Most High, but only when I am pure (in Wudoo)". (Aboo Daaood #17, Muslim #370) After he comes out of the bathroom, he says: "Ghufraanaka".(Your forgiveness, o Lord -that he did not mention the Name of Allah, Most High while in the bathroom- or that he did not give the due Thanks to Him the way He deserved, for the bounties He bestowed upon him and feeding him, and giving him the ability to digest the food, and then making the way out for the waste easy) (Imam Al Bukhaare's Book of Muslim Morals and Manners #693) A l e s t e n j a a (removal of filth and purification from urination and defecation) Muslims are clean people. They constantly clean their bodies, their clothes, their living quarters, and their worshipping places. Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Men who love to clean and to purify themselves. And Allah loves those who make themselves clean and pure

18 18 (i.e. who clean their private parts with dust - which has the properties of soap - and water from urine and stools, after answering the call of nature). (Quraan 9: 108) When you go to the bathroom and relieve yourself, remove the filth with tissues, and then wash the spots with water. It is reported that ''When the Prophet, Sallaa Allaahu 'Alayhe Wasal1am, went to answer the call of nature, I used to bring water with which he used to wash his private parts" (Al Bukhaaree # 216). You pour water from a container held in your right hand and pour the water on your private parts and wash the parts, front and rear, with your left hand. Do not use your right hand to wash your private parts, or otherwise touch, any time else, your private parts with your right hand. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whenever anyone of you drinks water, he should not breathe in the drinking utensil, and whenever anyone of you goes to a lavatory, he should neither touch his penis nor clean his private parts with his right hand" (Al Bukhaaree # 155). After you finish washing, dry yourself with tissues, and then wash your hands with water and soap. If you want to go to the bathroom, remove every thing on you that has the name of Allah, and of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, on them, like a ring, medallion, or papers, etc. It is reported that "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam entered the bathroom, he removed his ring". On the ring was engraved "Muhammadun Rasoolu Allaahe" (Muhammad is the Messenger of Allah). (Aboo Daaood # 19) It is undesirable to urinate standing, for the filth can reach your body or clothes: "Do not believe whoever tells you that the Prophet, Sallaa Allaahu 'Alayhe Wasallam used to urinate standing, for he did not urinate but sitting". (Attarmathe # 12) Things prohibited for those who have been in the bathroom Whoever has been in the bathroom, performed Estenjaa, but made no Wudoo, is prohibited from doing the following things: 1. He can not perform Salaat, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Allah does not accept Salaat performed without purification (Wudoo)". (Muslim #224) 2. He can not make Tawaaf around the House (The Ka'bah in Makkah), for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The Tawaaf around the House is a Salaat, where Allah made talking permissible". (Al Termethee #960) 3. He can not touch the Holy Quraan, for Allaah, Subhaanahu wa Ta'aalaa, says: "That (this) is indeed an honorable recitation (The Noble Quraan) (77) In a Book well guarded(78)which none can touch but the purified(79) (Quraan 57:77-79). 4. He can not carry the Holy Quraan on his body, or in a bag (AI Majmoo' 2/85).

19 19 There is consensus among the Scholars on the following, concerning the Holy Quraan, for a person without Wudoo: 1. He can read the Quraan, while he is not on Wudoo, but can not touch the Book. 2. He can touch the Tafseer Book of the Quraan, where the Tafseer is more than the Quraan. 3. If he writes the Quraan on a paper, or board, can not touch that paper or board and can not carry them. 4. It is prohibited to write the Quraan on a filthy material. 5. It is not permitted to lay your head or body on the Holy Quraan, or on any other Book of Knowledge, and to use it as a pillow. 6. If he is afraid for the Quraan Book to catch fire and burn, or fall in water, or for filth to spill and touch the Book, or for the Book to fall in the hands of disbelievers, then it is permitted for him to carry the Book even if he is not on Wudoo. 7. It is not recommended to carry on your body Herz, while not on Wudoo. Herz are papers in leather pouches, or gold (for women) or silver boxes that are usually carried around the neck hanging from chains or cords. In these papers are written Aayats of Quraan and or Thekres from the Prophet, Sallaa Allaahu 'Alayhe Wasallam, for the purpose of asking Allah protection. Imam Maalik, Ibnu Jareer al Tabare, as well as others, say that it is permissible since there is no prohibition to do so. They based its permissibility on the Hadeeth of 'Amr ben Sho'ayb, received and he from his father. that: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, used to teach them a word against fear, which is: I seek refuge with the Perfect words of Allah from His Anger, and from the evils of His slaves and that the whispers of Shaytaans come to me". He said: "And 'Abdu Allaahe ben 'Amr used to teach this Thekr to those of his children who reached the age of understanding. For those who did not reach that age, he used to write it and hang it around their necks". (Al Termethee #3528) Al Bayhaqee said: "It is said that Al Tameemah (amulet) was a sea shell that they used to hang around their neck (before Islam) believing it would prevent Al Aafaat (afflictions, misfortune and diseases) from affecting them". It is also said that Al Tameemah was a necklace with a wooden pendant which they used to hang around their necks (for the same purpose). (Al Majmoo' by Al Nawawee vol. 9, page 62) Al Bayhaqee reported with his own isnaad (chain of narrators) from 'Aaeshah, may Allaah be pleased with her and her family, that she said: "Al tameemah (the forbidden amulet, talisman) is not what is hung (around the neck) before al blaa (affliction, trial, misfortune), but al tameemah (The forbidden amulet) is what is hung (around the neck) after the blaa (affliction, trial, misfortune) has come down with the intention to stop the Maqaadeer (Power, Plan of Allaah, Most High). (Al Bayhaqee 9/350) 8. It is obligatory to protect and maintain and respect the Book of Allah. Whoever puts the Book in a trash bin is out of Islam and has become an unbeliever.

20 20 Al Ghuslu (bathing) Al Ghuslu means the washing, and it is the process by which you wash all your body with water and purify yourself in the following circumstances:. 1. When the circumcision of the man touches the circumcision of the woman. Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Nor when you are in a state janaabah (sexual impurity) till you wash your whole body". (Quraan 4:43) (janaabah in the tongue of the Arabs is the sexual intercourse even if there is no discharge of semen: see AI Umm by Imam Al Shaafe'e) The Prophet Sallaa Allaahu 'Alayhe Wasallam, said: "If the two circumcision meet, Ghusul becomes obligatory". (Al Sh-shaafe'ee # 1/36 and Al Bukhaaree # 291). That is when their private parts touch each other, and there is penetration of the male's private part into the female's private part. It does not matter whether there is ejaculation or not. It is reported that A man said to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, that he sometimes has sexual intercourse with his wife and does not ejaculate and asked if Ghusul is obligatory on them. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: I do that, me and this (His wife, Sallaa Allaahu 'Alayhe Wasallam) then we make Ghusul". (Muslim # 350). 2. When a male or a female has an ejaculation, either awake or in sleep, Ghusul becomes obligatory. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The water is from the water". (Muslim # 343). That means that Ghusul - washing one's self with water - becomes obligatory because water (semen) was discharged. A woman came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and said: "O Messenger of Allaah, Allaah is not ashamed of the Truth: must the women make Ghusul if she had a wet dream? He, Sallaa Allaahu 'Alayhe Wasallam, said: "yes, if she sees the water" (if she had semen discharge)". (MaaIek # 1/51) 3. At the end of and after the monthly menstruation, and after the child birth bleeding Ghusul becomes an obligation on the woman. Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "They ask you concerning menstruation. Say: that is an athan (Filth), therefore keep away from women during menses and go not unto them till they are purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in the vagina)". (Quraan 2:222) Narrated 'Aaeshah, May Allah be Pleased with her and her family, that Faatema bentu Abee Hubaysh came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and said: O Allah's Messenger! I get persistent bleeding (from the uterus) and do not become clean. Shall I give up my Salaat (prayers)? Allah's Messenger, Sallaa Allaahu 'Alayhe Wasallam, replied: "No, because it is from a blood vessel and not the menses. So when your real menses begin, give up your Salaat (prayers) and when it has finished, wash off the blood (take a bath) and offer your Salaat (prayers)." (Al Bukhaaree # 228) 4. It is recommended to the person who converts and becomes Muslim to make Ghusul, but it is not an obligation. It is reported that: "Qays ben 'Aasem

21 21 became Muslim and the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, commanded him to make Ghusul". (Aboo Daaood # 355) 5. When a Muslim person dies, he/she must be washed. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Wash him with water and sedr".(sedr is a plant) (Al Bukhaaree # 1265) 6. Ghusul is an obligation on the person who washes a dead person. The Prophet,. Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever washes a dead person, must make Ghusul". (Al Ttarmathee # 993) How to perform Ghusul? When he (or she) wants to perform Ghusul from janaabah (sexual intercourse or seminal discharge), he does the following: One. He says Besme Allaahe. Two. Then, he puts Neyyah (Intention) in his heart for GhusuI. Three. Then, he washes his hands, to the wrists, three times. Four. Then, he washes the impurities from his private part. Five. Then, he performs perfect Wudoo, like he does for his Salaat, Six. Then, he fills his two hands with water and pours on top of his head, rubs it with his fingers, to make sure that the water reaches the root of his hair and his chin's skin under the beard. Seven. Then, he sprays water on his head for three consecutive times. Eight. Then, he washes with water all his body, rubbing his hands all over his body. Nine. Then, he moves away from the spot he was standing on, and washes his feet to complete his wudoo. The Mothers of Believers, 'Aaeshah and Maymoonah, may Allah be pleased with both of them, wives of the Prophet, Sallaa Allaahu 'Alayhe WasaIlam, described the Ghusul of the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, to be like it is described above. Narrated 'Aaeshah, may Allah be pleased with her: "Whenever the Prophet, Sallaa Allaahu 'Alayhe Wasallam, performed Ghusul, after janaabah, he started by washing his hands, and then performed Wudoo like that for the prayer. After that, he would put his fingers in water and move the roots of his hair with them, then pour three handfuls of water over his head, and then pour water all over his body. "(Al Bukhaaree #248) Narrated Maymoonah, may Allah be pleased with her, the wife of the Prophet, Sallaa Allaahu 'Alayhe Wasallam: "Allah's Messenger, Sallaa Allaahu 'Alayhe Wasallam, performed Wudoo like that for prayer, but did not wash his feet. He washed off the discharge from his private parts and then poured water over his body. He withdrew his feet from that place (The place where he took the bath which was a tub), and then washed them. And that was his way of taking the Ghusul from janaabah." (Al Bukhaaree #249) This Ghusul is the model of how the command of Allaah in Aayah six oo Sooratu Al Maa-idah (5:6) is implemented: "If you are in a state of janaabah, purify yourself". (Quraan 5:6)

22 22 If the woman is performing Ghusul from menstruation or after childbirth bleeding, then she first performs Ghusul as we have described above. Then she takes a piece of cotton impregnated with musk, or any other fragrance available, and introduces it in her private part to purify it and removes by it the unpleasant smell of the blood and gives the spot a nice smell. Asmaa bentu Shakalen asked the Prophet, Sallaa Allaahu 'Alayhe Wasallam, how a woman should perform Ghusul after menstruation and he, Sallaa Allaahu 'Alayhe Wasallam, said: "Everyone amongst you should use water (mixed with the leaves of) the lot tree and cleanse herself well, and then pour water on her head and rub it vigorously till it reaches the roots of the hair. Then she should pour water on herself. Afterwards she should take a piece of cotton smeared with musk and cleanse herself with it. Asmaa said: how should she cleanse herself with the help of that? Upon this, he (The Messenger of Allah, Sallaa Allaahu 'Alayhe WasaIlam) observed: Praise be to Allah, she should cleanse herself. Aaeshah said in a subdued tone that she should apply it to the trace of blood. She (Asmaa) then further asked about bathing after sexual intercourse. He (The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam) said: "She should take water and cleanse herself well and complete the Wudoo, and then (pour water) on her head and rub it till it reaches the roots of the hair (of her) head, then pour water on herself." 'Aaeshah said: how good are the women of Ansaar (Helpers) that their shyness does not prevent them from learning religion". (Muslim #332) If the woman does not have musk or other fragrances, water is sufficient for the Ghusul. Ghusuls that are Sunnah There are 20 Sunnah Ghusuls, beside the obligatory ones. They are: 1. Ghusul on Jumu'ah. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever of you comes to Jumu'ah should perform Ghusul". (Muslim) 2,3. The two 'Eeds: " 'Ale and Ibnu 'Umar used to perform Ghusul for the two 'Eeds" (Imam Al Nawawee in Al Majmoo' reports from Al Shaafe'e, reported, also, by Al Bayhaqee # 1278 and Maalek # 428) 4. Salaatu al Estisqaa (Salaat to invoke Allaah for rain): "It is desirable for a person to clean himself for Estisqaa by Ghusul and Sewaak (Cleaning of the mouth), because it is a congregational Salaat where a Khutbah (Sermon) is also made, like Jumu'ah". (Imam Al Nawawee: Al Majmoo' 5/69) 5. Salaatu al Kusoof (Salaat for the Eclipse of the Sun), because it is performed in the Masjed, like the Jumu'ah. (Al Majmoo' 5/49)(Al Bukhaaree #1059 on the Eclipse of the sun). 6.Salaatu al Khusoofe (Salaat for the Eclipse of the Moon). "The Sunnah is for a person to perform Ghusul for these two Salaats, because it is a Salaat legislated for a gathering and a khutbah, therefore Ghusul is a Sunnah for it like Jumu'ah". (Imam Al Nawawee in al Majmoo')

23 23 7. The insane person when he becomes sane, and 8. The unconscious person when he becomes conscious again (Al Shaafe'e said that "no person becomes insane, or unconscious, (whatever the cause, whether disease, alcohol, drugs, etc.) but has a semen discharge". (See Al Bukhaaree # 655 in the chapter: what breaks the Wudoo) 9. It is Sunnah to perform Ghusul at the Ehraam for Hajj. It is reported that "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, performed Ghusul for his Ehraam". (Attarmathe # 830) 10. When the person is entering Makkah. (The Prophet, Sallaa Allaahu 'Alayhe Wasallam did it as reported by Al Bukhaaree. Al Nawawee reports, also, in the Majmoo' - 7/189- from Al Shaafe'e). 11. For the Wuqoof (Standing, being at) of 'Arafaat (Day 9 of Thul Hajjah). 12. For the Woqoof in Muzdalefah, on the Mash'ar al Haraam, after the Fajr Salaat of Yawmu Al Nahre (Day 10 of Thul Hajjah). 13. For the Ramye of the three Jamraats on Yawmu al Qarre (Day 11 of Thul Hajjah). 14. For the Ramye or the three Jamraats on Yawmu al Nafre al AwwaI (Day 12 of Thul Hajjah). 15. For the Ramye the 3 Jamraats on Yawmu al Nafre al Thaanee (Day 13 of the Thul Hajjah). (throwing pebbles at the three Jemaar: Imam Al Nawawee reported in the Majmoo' from Al Shaafe'e in the Umm. Al Nawawee reports in the Majmoo' that this is so because these are places where a large number of people gather and come together, therefore it is desirable to perform Ghusui, as not to give discomfort to others with one's body odors or sweat). 16.For Al Halqe (shaving the head on 'Eed Day on Day 10 of Thul Hajjah)(Manaaseku al Hajje/Nawawee). 17. For the Tawaaf around the Ka'bah, for Tawaafu al Qudoome. 18. For the Tawaaf around the Ka'bah, for Tawaafu al Wadaa'e. 19. GhusuI fur whoever wants to come to agathering of people (Al Majmoo' 7/189). 20.GhusuI whenever there is a change in the body odor from sweating (Al Majmoo' 7/189) Al Tayammumu (purification by earth) Linguistically Al Tayammum in Arabic means to intend, to go to. Al Tayammum is not the basic law for purification but an exception to the law commanding for purification to be done with water. It is a permission granted specifically to this Ummah. It is a secondary Law. Al Tayammum, which is a process of purification by the dust of the earth, is limited to the face and to the forearms. It can be used for the purification from al Hadath al Asghar (small happening which is when one goes to the bathroom), as Wudoo after a visit to the bathroom, and after having made Estenjaa (removal and purification from filth), and for purification from al Hadath al Akbar (big happening, like sexual impurity, at the end of the menses, after childbirth bleeding, instead of the obligatory bathing). Al Tayammum for Wudoo is made permissible by the

24 24 Quraan, where Allaah, Subhaanahu wa Ta'aalaa, says: "And you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands. " (Quraan 4:43 and 5:6) Al Tayammum is for the face and the forearms only. Narrated Sa'eed ben Abdu Al Rrahmaan ben Abzaa on the authority of his father who said: '''Ammaar ben Yaaser, may Allaah be pleased with him and his family, said so. And Shu'bah stroked lightly the earth with his hands and brought them close to his mouth, blew off the dust, and passed them over his face and then the backs of his hands. 'Ammaar said: "Wudoo (meaning Tayammum here) is sufficient for a Muslim if water is not available". (Al Bukhaaree #338) How to perform Al Tayammumu Al Tayammum can be performed with earth only. Huthayfata, may Allaah be pleased with him, reported: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, said: "we were preferred to (other) people in three things: (One) Our rows have been made like the rows of the Angels, and (Two) The whole earth has been made a Masjed for us (we can pray wherever we are when the time of the prayer comes in), and (Three) its dust (the dust of the earth) has been made a purifier for us in case water is not available." And he mentioned another characteristic too." (Muslim #522) This is how Al Tayammum is done: 1.He places Neyyah (intention) in his heart. 2.He says: Besme Allaahe. 3. He hits his hands on the earth, as in Hadeeth #338 of Al Bukhaaree, reported above. The two Aayahs 4:43 and 5:6 indicate that he must use earth which has clean and pure dust, that should be smeared to the face and forearms. He hits the earth with his fingers spread. 4. He wipes his hands over his face, like in Wudoo. 5.Then, he hits his hands a second time on the earth. 6. He, then, puts the inside of the fingers of his left hand on the back of his right hand, and wipes it all the back of his forearm including the elbow. Then he places the palm of his left hand on the inside of his right hand and wipes his right forearm all the way including the elbow joint. 7. Then, he does the same with his left forearm, as he did with his right one, this time using his right hand. Al Asla' ben Shurayk, may Allaah be pleased with him, reported: "that he said to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam: I am junub (I have sexual impurity). Then the Aayah of Al Tayammum was revealed. Then, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "It is sufficient to you that you do like this, then he hit his two palms on the earth and then shook the dust off his hands. Then he wiped them on his face, Sallaa Allaahu 'Alayhe Wasallam, then on his beard. Then he returned them to the earth and wiped them on the earth. Then he rubbed one hand on the other. Then he wiped with them his two forearms, their exteriors and their insides". (Al Bayhaqee 1/208)

25 25 Who can perform Al Tayammumu and when Allaah, Subhaanahu wa Ta'aalaa, indicates who is permitted to purify himself with the earth, and not with water: "But if you are ill (and the water harms you because i.e. you have wounds on your body that are being treated and the water will delay your recovery), or on a journey, or one of you comes from the bathroom, or you have been in contact with women, and you find no water, then take for yourselves clean sand or earth, and rub therewith your faces and hands." (Quraan 5:6) He must look for water first, and if it is not available, and the time for the obligatory Salaat has started, then he performs Al Tayammum. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The pure earth is the Wudoo of the Muslim, if he can not find water."(aboo Daaood #332) Al Haydu (menstruation) Allaah, Subhaanahu wa Ta'aalaa, said in the Quraan: "They ask you concerning menstruation. Say: that is an Athan (filth), therefore keep away from women during menses and go not unto them till they are purified. And when they have purified themselves, then go in unto them as Allaah has ordained for you. Truly, Allaah loves those who turn unto Him in repentance, and loves those who purify themselves." (Quraan 2:222) The word Al Haydu originates from haada which means to flow. The blood that flows from the woman is called hayd when it flows during its accustomed periods. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The blood of the menstruation is black. If it is the blood of the Al hayd, it is black blood that is known as such. If you have this kind of bleeding, stop performing Salaat. If it is the other bleeding (which is called estehaadah, and is red blood), then make Wudoo and perform Salaat, because this blood comes from a blood vessel (and not from the tissues of the uterus)." (Aboo Daaood #286) When the bleeding flows in times other than the usual periods of the woman, it is called Estehaadah. Al Hayd has six names in Arabic: 1. Al Hayd, 2. Al Tamthu, 3. Al 'Araaku, 4. Al Dahku, 5. Al Ekbaaru. 6. Al E'saaru. 'Aaeshah, may Allah be pleased with her and her family, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "This (Menstruation) is a thing which Allah has ordained for the daughters of Adam". (Al Bukhaaree #294) During the time that the woman is menstruating, she is prohibited from performing the following things: 1. It is haraam for her to perform Salaat, because the obligation to perform Salaat has been removed from her. A woman asked 'Aaeshah, may Allah be pleased with her and her family: should one amongst us complete (make up) prayers abandoned during the period of menses? 'Aaeshah said: are you a

26 26 Harooreyyah? When anyone of us during the time of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, was in her menses (and abandoned prayer) she was not required to complete (make up) them". (Harooreyya: this name is given after the village of Haroorah, at a distance of two miles from Koofah, in 'Iraq. The Khawaarej sect first of all settled at this place. They believed that the abandoned prayers during the menstrual period must be completed as the abandoned fasts of Ramadaan. This view is the fabrication of their own minds, and runs counter to the principles of Sharee'ah). (Muslim #335) Therefore, since it is not an obligation on her during this period, she does not have to make it up. 2. It is haraam for her to fast the obligatory fasting in Ramadaan as well optional fasting. "Mu'aathah said: I asked 'Aaeshah: what is the reason that a menstruating woman completes the fasts (that she abandons during her monthly course), but she does not complete the prayers? She ('Aaeshah) said: Are you a Harooreyyah? I said: I am not a Harooreyyah, but I simply want to inquire. She said: we passed through this (period of menstruation), and we were ordered to complete the fasts (to make up lost days), but were not ordered to complete the prayers." (Muslim #335) This means that the obligation of fasting in Ramadaan is not removed from her, and since Ramadaan is only once a year, and therefore not a hardship to fast, she must make up the days she missed fasting due to her menses. 3. She can not perform Tawaaf around the House. Narrated 'Aaeshah, may Allah be pleased with her and her family: "We set out with the Prophet, Sallaa Allaahu 'Alayhe Wasallam, for Haj and when we reached Sarifa, I got my menses. When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, came to me, I was weeping. He asked: "Why are you weeping?" I said: I wish if I had not performed Haj this year. He asked: "Maybe that you got your menses"? I replied: yes. He, then, said: "This is the thing which Allaah has ordained for all the daughters of Adam. So do what all the pilgrims do except that you do not perform the Tawaaf around the Ka'bah till you are clean". (Al Bukhaaree #305) 4. She can not read the Quraan, because the Prophet, Sallaa Allaahu 'A1ayhe Wasallam, said: "A junub person (impure from sexual intercourse or semen discharge) and a haa-ed (a woman in her period) can not read anything of the Quraan". (Al Tarmathee #131). 5. She can not carry the Quraan Book on her body because Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Which none can touch but the purified". (Quraan: 56:79). 6. She can not stay in a Masjed. Narrated 'Urwah, may Allaah be pleased with him: "a person asked me: can a woman in menses serve me? And can a junub woman come close to me? I replied: All this is easy for me. All of them can serve me, and there is no harm for any other person to do the same. 'Aaeshah, may Allah be pleased with her and her family, told me that she used to comb the hair of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, while she was in her menses, and he was in E'tekaaf (In Seclusion inside the Masjed). He would bring his head near her in her room and she would comb

27 27 his hair while she used to be in her menses (she was not allowed to enter the Masjed because of her menses)". (Al Bukhaaree #296) 7. It is haraam for her to have sexual intercourse with her husband, because Allaah. Subhaanahu wa Ta'aalaa, commands in the Quraan: "They ask you concerning menstruation. Say that it is an athan (A filth), therefore keep away from women during menses, and go not unto them till they are purified. And when they have purified themselves, then go in unto them as Allaah has ordained for you. Truly, Allaah loves those who turn unto Him in repentance and loves those who purify themselves", (Quraan 2:222) Thaabet narrated it from Anas ben Maalek, may Allaah be pleased with him: "Among the Jews, when a woman menstruated. they did not dine with her, nor did they live with them in their houses; so the companions of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, asked the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and Allaah, the Exalted revealed: "They ask you concerning menstruation, Say that it is an athan (A filth), therefore keep away from women during menses, and go not unto them till they are purified. And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allaah loves those who turn unto Him in repentance and loves those who purify themselves"" (Quraan 2:222) Then, the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Do everything except intercourse". The Jews heard that and said: this man does not want to leave anything we do without opposing us in it. Then came Usayd ben Hudayr and 'Abbaad ben Beshr and said: O Messenger of Allaah, the Jews say such and such thing. We should not have, therefore, any contact with them (as the Jews do). The face of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, underwent such a change that we thought he was angry with them. But when they went out, they happened to receive a gift of milk which was sent to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam. He, (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) called for them and gave them drink, whereby they know that he was not angry with them". (Muslim #302) After the bleeding is finished, he can have sexual intercourse with his wife, as Allaah, Subhaanahu wa Ta'aalaa, says in the above Aayah (2:222). The earliest that a woman starts having her menses is when she is nine. Imaam Al Sh-shaafe'ee, may Allah have Mercy on him, said: "The women that I have heard of that get their periods at the earliest are the women of Tehaamata (The region comprising Hejaaz where Makkah and Al Madinah are located and part of Yaman). Their women get their period at the age of nine." Any bleeding before that age is not menstruation. Al Bayhaqee reported from Al Shshaafe'ee that he said: "I saw in San'aa a grandmother that was twenty-one years old. She began her menses at the age of nine, and had a daughter at the age of ten. Her daughter had her menses at nine and had a child at the age of ten." (Footnote at page 373 of vol. 2 of Al Majmoo'/ Al Nawawee) The shortest menstruation period is a day and a night. Al Shaafe'e, may Allaah have Mercy on him, said: "I saw a woman that was confirmed to me that she menstruates for a day and a night only". 'Ataa, may Allaah have Mercy on

28 28 him, said: "I have seen some women who menstruate for a day, and others who menstruate for fifteen days". Aboo 'Abdu Allaahe Al Zubayree, may Allaah have Mercy on him, said: "Some of our women menstruated for one day, and others for fifteen days, and the longest period is fifteen days". The majority of the menstruation period is six or seven days, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said to Hamnah bentu Jahash, may Allah be pleased with her: "You will menstruate six days or seven days like women menstruate, as it is the custom of women as Allaah taught you, and then purify themselves, according to their usual period of bleeding and purification." (Al Sh-shaafe'ee in Al Umm) The following things are filthy: A l N a j a a sat a (filth) 1. Urine. Narrated Ibnu 'Abbaas, may Allah be pleased with both of them, that once the Prophet, Sallaa Allaahu 'Alayhe Wasallam, while passing through one of the graveyards of al Madinah or Makkah, heard the voices of two persons who were being tortured in their graves. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "These two persons are being tortured not for major sins.". The Prophet, Sallaa Allaahu 'Alayhe Wasallam, added: "Yes (They are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine, while the other used to go about with calumnies (to make enmity between friends) ". (Al Bukhaaree #216) Narrated Anas bin Maalek, may Allah be pleased with him, that "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, saw a Bedouin making water (urinating) in the Masjed, and told the people not to disturb him. When he finished, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, asked for some water and poured over it (the urine)." (Al Bukhaaree #220) 'Aaeshah, may Allah be pleased with her and her family, reported: "A male child was brought to the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, and he made water (urine) on his clothes. The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, sent for water and poured it on the spot." (Maalek l/64) 2.Stool, that is human excrement. There is consensus on this. 3. All excrement of animals and birds. This is based on the Hadeeth of Ibnu Mas'ood, reported by Al Bukhaaree, that "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third, but could not find it. Therefore I took a dried piece of dung and brought it to him. He took the two stones and threw away the dung, and said: "This is a filthy thing". (Al Bukhaaree) 4.Vomit. There is consensus on this, on the vomit of humans as well animals. 5. Al Mathee, as reported by Alee, 'Alayhessalaamu, that he said: "I had mathee frequently, and I mentioned this to the Messenger of Allah, Sallaa Allaahu Alayhe Wasallam, and he said: "If you see al mathee, then wash your

29 29 penis and perform wudoo, like your wudoo for Salaat". (Al Bukhaaree) Narrated 'Alee, Alayhessalaamu,: "I used to get emotional urethral discharge (Al mathee) frequently. Being the son in law of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, I requested a man to ask him about it. So the man asked the Prophet, Sallaa Allaahu 'Alayhe Wasallam, about it. The Prophet. Sallaa Allaahu Alayhe Wasallam, replied: "Perform ablution after washing your organ (penis)". (Al Bukhaaree #269) Al Mathee is a discharge from the penis that is white, soft and sticky, that is discharged after a desire, without ejaculation and gush, not followed by the pleasure and relaxation of seminal discharge. The person might not even be aware of the discharge of the mathee. Al mathee is common to man and woman. Imam Al Haramayn says: if the woman is exited, she has a mathee discharge. He says: it is more frequent in women than in men. 6. Blood. "Aaeshah, mayallaah be pleased with her and her family, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said to the woman Mustahaadah (a woman who has frequent bleedings outside of her periods): When your menstruation comes, then do not perform Salaat, and after it is gone, wash the blood away from yourself and perform Salaat ". (Al Bukhaaree and Muslim) Narrated 'Aaeshah, may Allah be pleased with her and her family, that Faatema bentu Abee Hubaysh, said to Allah's Messenger, Sallaa Allaahu 'Alayhe Wasallam,: O Messenger of Allah, I do not become clean (from bleeding), Shall I give up my prayers? Allah's Messenger, Sallaa Allaahu 'Alayhe Wasallam, replied: "No, because it is from a blood vessel and not the menses. So, when the real menses begins, give up your prayers, and when it (the period) has finished, wash the blood off your body (take a bath) and offer your prayers". (Al Bukhaaree #306) 7.Pus, because it is blood, turned stinky. 8. The dead, except fish, locust and humans. This is so, because it haraam to eat dead animals, for Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Forbidden to you (for food) are the meat of dead animals". (Quraan 5:3). Humans, dead or alive, never become impure or filthy. 9. Khamr (beverages containing alcohol). Allaah, Subhaanahu wa Ta'aalaa, says in Sooratul Maaidah: "O you who believe! Intoxicants (all kinds of alcohol containing drinks) and gambling, and al Ansaab (Animals that are sacrificed on An-Nusub and for the idols) and Al Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan's handiwork. So avoid (strictly all) that (abomination) in order that you may be successful(90)shaytaan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allaah and from Al Ssalaat. So, will you not then abstain?(91)". (Quraan 5:90-91) 10. The Dog. Muslim reported from Aboo Hurayrah, that the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallaam, said: "When a dog licks a utensil belonging to anyone of you (the thing contained in it) should be thrown away, and (the utensil) should be washed seven times". (Muslim)

30 30 Muslim reported from Aboo Hurayrah that the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam said: "The purification of the container of one of you, if a dog puts its tongue in it, is to wash it seven times, the first of which should be with sand". (Muslim) Narrated Raafe' ben Khadeej, may Allaah be pleased with him: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam said: "The dog is filthy, and filthy is its cost". (Muslim) Narrated Aboo Mas'ood al Ansaaree, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, forbade taking the price of a dog, the earning earned of a prostitute and the earning of a soothsayer." (Al Bukhaaree #2237) 12.The swine. Allah, Subhaanahu wa Ta'aalaa, says in Sooratul An'aam: "Say (O Muhammad, Sallaa Allaahu 'Alayhe Wasallam): I find not in that which has been revealed to me anything forbidden to be eaten by one who wishes to it, unless it be Maitah (a dead animal) or blood poured forth, or the flesh of swine, for that surely, is impure or impious (unlawful ) " (Quraan 6: 145) A l W u d o o - u (washing for Prayer) The word Wudoo comes from the word al wadaa-ata, which means cleanness and splendor. If it is read as wudoo, with a "u" before the "d" then it is the name of the process of performing the ablution, and if it is read wadoo, with an "a" before the "d", then it is the name of the water that is used to perform ablution. Wudoo, or washing for prayer, is an autonomous 'Ebaadah (worship), whether you intend to make Salaat afterwards, or to read the Quraan, or to sit in the Masjed, or to make Tawaaf around the House, or for other reasons as well. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Allah does not accept a Salaat without purification (Wudoo)". (Muslim # 224) This is how to make wudoo: 1. Place Neyyah (Intention) in the heart, that what you are going to do from that moment on is to wash for prayer. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The rewards of deeds depends upon the intentions and every person will get the reward according to what he has intended". (Hadeeth # 1 of Al Bukhaaree). Start to make Wudoo and say: Nawaytu al Wudoo-a (I have intention of doing wudoo). 2. Wash your hands to the wrist three times with water, and wash between the fingers. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Complete the Wudoo, and wash the spaces between the fingers, and clean your nose in a profound way, unless you are fasting". (Al Sh-shaafe'ee # 30/1, 71) 'Uthmaan and 'Alee, may Allah be pleased with them described the Wudoo of the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, "And they washed the hand three times". (Al Bukhaaree # 159) (picture #1) 3. Wash your mouth three times with water and spit the water out each time,

31 31 for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "There is no one of you that brings his Wudoo near, then washes his mouth, then his nose and blows the water out, but the sins of his mouth, and of his nose run out with the water". (Muslim #832) (pictures #2 and #3) 4. Wash your nostrils three times with water by sniffing it in and then blowing it out; the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "There is no one of you that brings his Wudoo near, then washes his mouth, then his nose and blows the water out, but the sins of his mouth, and of his nose run out with the water". (Muslim #832) (pictures #4 and #5) 5. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: Besme Allaahe Al Rrahmane Al Rraheeme: Every important matter that is not started with the Name of Allaah is not complete". (Al Bayhaqee and Ahmad). Then wash your face three times with water, from ear to ear and from hairline to under the chin, for Allah, Subhaanahu wa Ta'aalaa, commands: "Wash your faces" (Quraan 5:6) and (Al Bukhaaree 159). "If you have a thick beard make sure that the water reaches the skin underneath (Al Tarmathee #31). During the Wudoo, say what the Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to say: "Allahumma eghfer lee thanbee, wa wasse' lee fee daaree, wa baarek lee fee rezqee". (O Allah, forgive my sins, and make my home bigger, and bless my sustenance)(ibnu Habbaan in his Saheeh). (pictures #6 and #7) 6. Wash your right forearm including the elbow three times with water, for Allah, Subhaanahu wa Ta'aalaa, commands: And your forearms up to the elbows" (Quraan 5:6). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "If one of you makes Wudoo, start with your rights". (Abu Daaood # 4141) (picture #8) 7. Wash your left forearm. including the elbow, three times with water. (Abu Daaood # 4141)(picture #9) 8. Wipe your head with your wet hand, three times, each time with new water, for Allah, Subhaanahu wa Ta'aalaa commands: "Rub, by passing wet hands over your heads". (Quraan 5:6). Join your hands at the index fingers and wipe your head from front to back, and then from back to front, where you have started, three times (Al Bukhaaree #186). You could also wipe the front part of your head only (Muslim). (picture # 10) 9. Wash the inside of your ears with your index fingers three times, each time with new water. At the same time wash the front and back side of your ears with your thumbs. (Abu Daaood 12l)(pictures #11 and #12) 10. Pour water on and wash your right foot three times with water, including the ankle, and wash the space between the toes, for Allah, Subhaanahu wa Ta'aalaa, commands: "And (wash) your feet up to the ankles". (Quraan 5:6). It is reported that: "The Messenger of Allah commanded us to wash our feet when we make Wudoo". (Addarqutnee 1/107) "Once our Prophet, Sallaa Allaahu 'Alayhe Wasallam, remained behind us while we were performing ablution for the Salaat which was overdue. We were just passing wet hands over our feet (and not washing them properly) so the Prophet, Sallaa Allaahu 'Alayhe Wasallam, addressed us in a loud voice and said twice or thrice: "Save your heels from the Fire", (Al Bukhaaree # 96) "If the Muslim or

32 32 Mu-men (Believer) slave makes wudoo, and washes his face, all his sins by his eyes will exit with the water, or with the last drop of the water. When he washes his two hands all the sins he committed with his hands will exit with the water, or with the last drop of the water, When he washes his two feet, all the sins his two feet have walked to will exit with the water, or with the last drop of the water, so that at the end of the wudoo, he comes out clean, and gets out of his sins". (Muslim # 244) (picture #13) 11. Pour water on and wash your left foot three times with water, including the ankle. and wash the space between the toes, for "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, washed three times for his Wudoo, and said: "This is my Wudoo and the Wudoo of the Prophets before me, and the Wudoo of my Khaleel (Close friend) Ibraheem, Sallaa Allaahu 'Alayhe Wasallam". (Ibnu Maajah # 419) 'Alee bin Abee Taaleb, May Allah be pleased with him, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, made Wudoo (washing each part) Three (times)". (Attarmathe)(pictures #14 and #15) When you have completed the wudoo', make the following supplication: "Ash-hadu an laa Ilaaha illaa Allaahu Wahdahu, laa shareeka lahu, wa Anna Muhammadan 'Abduhu wa Rasooluhu, Sallaa Allaahu 'Alayhe Wasallam." (Muslim) (I bear witness that there is no God but Allaah, and I bear witness that Muhammad, Sallaa Allaahu 'Alayhe Wasallam, is His servant and Messenger). The Prophet, Sallaa Allaahu 'Alayhe Wasallam said: "Whoever makes Wudoo, and does it in a perfect way, then says: Ashhadu an laa Ilaaha illaa Allaahu Wahdahu laa shareeka lahu wa Anna Muhammadan 'Abduhu wa Rasooluhu, believing in that from his heart, Allah opens for-him Eight Doors of the Paradise, and he enters Paradise from the Door he wants". (Muslim). Then say: "Allaahumma Aj'alnee mena al tawwabeena waj'alnee mina al mutatahhareena". (Al Ttarmathe # 55) (O Allah, make me of those who return to you by repenting and of those who purify themselves). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever makes Wudoo in a similar manner to this Wudoo of mine, then prays two Rak'as without talking to himself while he is doing them, his previous sins will be forgiven him". (Muslim). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever makes Wudoo, then says: Subhaanaka Allahumma Wa Behamdeka, Ash-hadu an laa Ilaaha ellaa Anta, astaghferuka wa Atoobu Ilayka : this will be written on a paper then it is sealed with a seal that will not be opened until the Day of Resurrection". (Glory to you (How Perfect You are) O Allah, and I praise You. I bear witness that there is no God but You. I seek Your Forgiveness and turn in repentance to You) (Annasaa-ee).

33 33 What breaks Wudoo The things that break or invalidate the Wudoo are five: 1. Whatever comes out from the private parts, like urine, stool, gas, pus, blood, stones, semen, and the likes. Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Or one of you comes after answering the call of nature". (Quraan 4:43) The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "If one of you senses something in his stomach, and is not sure if he passed gas or not, he should not get out of the Masjed unless he hears a sound or he knows gas is coming out or smells the gas". (Muslim). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "No (loss of) Wudoo but from a sound or smell". (Al Tarmethee # 74) 2. Deep sleep, while not sitting on his buttocks. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The two eyes are the lock for the anal ring, so whoever sleeps should make Wudoo ". (Aboo Daaood # 203). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever sleeps sitting, there is no Wudoo. (required) on him. And whoever sleeps on his side, Wudoo is obligatory on him" (Aboo Daaood # 202) 3. Losing one's reason, whatever the cause, like disease, alcohol, drugs, etc. Narrated 'Aaeshah, may Allah be pleased with her and her family: "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, became seriously ill and asked: "Have the people offered the Salaat?" We replied: No, O Allah's Messenger. They are waiting for you". He added: "Put water for me in a trough". She said: we did so. He took a bath and tried to get up, but fainted. When he recovered, he Sallaa Allaahu 'Alayhe Wasallam, again asked: "Have the people offered the Salaat?" We said: No. they are waiting for you, O Allah's Messenger. He again said: "Put water in a trough for me". He sat down and took a bath and tried to get up but fainted again. Then he recovered and said: "Have the people offered the Salaat?" We replied: No, they are waiting for you, O Allah's Messenger. He said: "Put water for me in the trough". Then he sat down and washed himself and tried to get up, but he fainted. When he recovered, he asked: "Have the people offered the Salaat?" We said: No, they are waiting for you, O Allaah's Messenger." (Al Bukhaaree # 655) 4. Touching the skin of a person of the opposite sex, that is lawful for you to marry, including your wife, Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Or you have touched women". (Quraan 4:43) 5. Touching with the inside of your hand your or others' private parts. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "If anyone of you touches his penis, should perform Wudoo ". (Maalek # 1/42) "Whoever touches his private parts should perform Wudoo ". (Al Tarmethee)

34 34 Al mashu 'alaa al khuffayne (wiping over the khuffs) Allaah, Most High, says in the Quraan: "And (wash) your feet". (Quraan 5:6) The wiping over the khuffs is an exception or a permission from washing the feet in Wudoo. It is a secondary Law and the principal Law is the one contained in the above mentioned Aayah of the Quraan. Narrated 'Abdullaahe ben 'Umar, may Allaah be pleased with both of them: "Sa'ad ben abee Waqqaas, may Allaah be pleased with him, said: The Prophet, Sallaa Allaahu 'Alayhe Wasallam, passed wet hands over his khuffs." (Al Bukhaaree # 202) Narrated Al Mugheerah ben Shu'bah, may Allaah be pleased with him: "Once the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, went out to answer the call of nature and I followed him with a tumbler containing water and when he finished, I poured water and he performed ablution and passed wet hands over his khuffs." (Al Bukhaaree # 206) Narrated Safwaan ben 'Assaal al Muraadee, may Allaah be pleased with him: "He (Sallaa Allaahu 'Alayhe Wasallam) gave us permission not to take our khuffs off". (Al Nasaa-ee) Narrated Safwaan ben 'Assaal al Muraadee, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, used to command us, when we were traveling or in a caravan, not to take our khuffs off for three days including their nights, except for janaabah (sexual impurity), and not to take them off after defecation or urination or deep sleep." (Al Tarmathee #96) Al khuffu means the hoof of the camel (Al Raazee in his Mukhtaaru al sehaah) and a leather footwear covering the ankles. It is like a boot. To be called a khuff, a foot wear must meet the following conditions: (One) Al Khuffu could be made of leather, felt, wool, multilayer clothes, wood (probably hard plastic today) and other material that the person wearing it could easily walk on it. Al Sh-shaafe'ee, may Allaah be pleased with him, said: "It is a condition for the khuff that it is strong enough to make walking on it possible". This is valid for going uphill, downhill, on a means of transportation and at home. Some scholars say (See Kefaayatu al Akhyaare vo1.2 page 94) that he must be able to walk on it at least to a distance where the Salaat can be shortened, which is about 85 Kilometers (or about fifty fiver miles). (Two) The khuff must cover all of the foot from all sides and the sole, including the ankle. If any part of the foot that should be washed for Wudoo is not covered by the khuff, then he can not wipe over it, but must remove it and wash the feet. (Three) If the khuff is soft and he can not walk on it, or is too heavy, such as made of iron, then he can not wipe over it. (Four) If he wraps some leather around his foot and ties it with a rope and it is a strong leather, he can not wipe over it, because it is not called khuff and it does not fulfill the purpose of the khuff.. (Five) The khuff must be water tight, because if water is poured on it and the water reaches the skin of the foot, then he can not wipe over it and must remove it and wash the feet.

35 35 The person must be in a pure state (in Wudoo) when he puts the khuffs on. Narrated 'Urwah ben al Mugheerah, may Allaah be pleased with him, my father said: "Once I was in the company of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, on a journey and I dashed to take off his khuffs. He (Sallaa Allaahu 'Alayhe Wasallam) said: "Leave them for I had put them (the feet) in it (the khuffs) pure" (He put his feet, Sallaa Allaahu 'Alayhe Wasallam, in the khuffs after performing ablution). (Al Bukhaaree #206) There is a time limit for the period he can wipe on his khuffs. Aboo Bakrata, may Allaah be pleased with him, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, was asked about the wiping over the khuffs and he, Sallaa Allaahu 'Alayhe Wasallam, said: "Three days and its nights for a traveling person and a day and a night for the resident one." (Ibnu Habbaan #1324) He wipes over his khuffs in the following manner: he wipes once with his left hand over the bottom of the khuff and with his right hand on its upper part. It is recommended that he wipes the heels as well. To wipe over all the khuff is not part of the Sunnah. because it was not reported from the Prophet, Sallaa Allaahu 'Alayhe Wasallam. Three things break the wiping over the khuffs and they are: (One) If he takes them off. (Two) If the permitted time frame is over, which is three days and nights for the traveling person and a day and a night for the resident one. (Three) What makes Ghusul (shower) obligatory. The superiority is to wash the feet, because it is the principal Law and it is the way the Prophet, Sallaa Allaahu 'Alayhe Wasallam, purified himself most of the time. SECOND BOOK- THE BOOK OF SALAAT T h e A t h a a n (the call to Salaat) When the time for the Salaat comes in, Athaan or Call to the Salaat is made, to let the Muslims know that it is time for Salaat. The person making the Athaan faces the Qeblah, and puts his two index fingers in his ears and makes the Call in a high and beautiful voice (picture #45). It is recommended that he is in Wudoo: if not, it is undesirable, but the Athan is acceptable. The same person calls the Athaan and the Eqaamah: "And whoever calls the Athan, calls also the Eqaamah". (Hadeeth #381/1 Al Bayhaqee, Aboo Daaood #514) The Athaan is made of the following 19 words (sentences)(hadeeth # 1681 of Ibnu Habbaan): 1. Allaahu Akbaru, 2. Allaahu Akbaru, 3. Allaahu Akbaru, 4. Allaahu Akbaru. 5. Ash-hadu an laa ilaaha illaa Allaahu, 6. Ash-hadu an laa ilaaha illaa Allaahu. (these two sha-haadas, 5 and 6, are made in secret by the Caller, for himself) 7. Ash-hadu anna Muhammadan Rasoolu Allaahe, 8. Ash-hadu anna Muhammadan Rasoolu Allaahe. (These two sha-haadas, 7 and 8 are also

36 36 made, by the caller, in secret, for himself) The Caller then announces in a high voice: 9. Ash-hadu an laa ilaaha illaa Allaahu, 10. Ash-hadu an laa ilaaha illaa Allaahu. 11.Ash-hadu anna Muhammadan Rasoolu Allaahe, 12. Ash-hadu anna Muhammadan Rasoolu Allaahe (I bear witness that Muhammad is Allah's Messenger) 13. (Turning his face to his right as in picture #46) Hayya 'alaa al ssalaate, 14. Hayya 'alaa al ssalaate. (Come to the Salaat) 15. (Turns to left as in picture #47) Hayya 'alaa al Falaahe, 16. Hayya 'alaa al Falaahe. (Come to the Success - Paradise) 17. Allaahu Akbaru, 18. Allaahu Akbaru. (Allaah is the Greatest) 19. Laa ilaaha illaa Allaahu. (There is no God but Allaah) In the morning Athaan, after the Caller says Hayya 'alaa al Falaahe, Hayya 'alaa al Falaahe, he says: Al ssalaatu Khayrun min al Nnawme, Al ssalaatu Khayrun minal Nnawme (Salaat is better than sleep, Salaat is better than sleep), then completes the Athaan by saying Allaahu Akbaru, Allahu Akbaru. Laa ilaaha illaa Allaahu. T h e E q a a m a h (the second Athaan: Salaat is standing) The Iqaamah is made of the following eleven words: 1. Allaahu Akbaru, 2. Allaahu Akbaru. (Allaah is the Greatest) 3. Ash-hadu an laa ilaaha illaa Allaahu. (I bear witness that there is no God but Allaah) 4. Ash-hadu anna Muhammadan Rasoolu Allaahe.(I bear witness: Muhammad is Allaah's Messenger) 5. Hayya 'alaa al ssalaate. (Come to the Salaat) 6. Hayya 'alaa al Falaahe. (Come to the Success-Paradise) 7. Qad qaamate al ssalaatu, 8. Qad qaamate al ssalaatu. (The Salaat is Standing, it is time to Pray) 9. Allaahu Akbaru, 19. Allaahu Akbaru. (Allaah is the Greatest) 11. Laa ilaaha illaa Allaahu. (There is no God but Allaah) To whoever hears the Caller, it is better to say the same exact words as the Caller, after him, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "when the Caller says Allaahu Akbaru Allaahu Akbaru and one of you says Allaahu Akbaru Allaahu Akbaru, then he says Ash-hadu an laa ilaaha illaa Allaahu and one of you says Ash-hadu an laa ilaaha illaa Allaahu, then he says Ash-hadu anna Muhammadan Rasoolu Allaahe, and one says Ashhadu anna Muhammadan Rasoolu Allaahe, then he says Hayya 'alaa al assalaate, and one says laa hawla wa laa quwwata ellaa be

37 37 Allaahe, then he says Hayya 'alaa al Falaahe, and one says Laa hawla wa laa quwwata ellaa be Allaahe (There is no might, nor power except with Allah), then he says Allaahu Akbaru, Allaahu Akbaru, and one says Allaahu Akbaru, Allaahu Akbaru, then he says Laa ilaaha illaa Allaahu, and if one says from his heart laa ilaaha illaa Allaahu, he will enter Paradise".(Hadeeth #385 Muslim) After the Athaan, make Salaat on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, by saying: Allaahumma Salle 'Alaa Sayyedenaa Muhammaden wa 'Alaa Aalehe wa Sahbehe wa Sallam Tasleeman Katheeran. Whoever makes a Salaat on me, Allah makes ten Salaats on him for it". (Hadeeth #384 of Muslim) After this say the following supplication: "Allaahumma Rabba haathehe al dda'wate al ttaammate wa al ssalaate al qaa'emate aate (Sayyedenaa) Muhammadan Al Waseelata wa Al Fadeelata Wa ab'ath-hu Maqaaman Mahmoodan allathee wa'adtahu". (Hadeeth #614 of Muslim) (O Allaah, Lord of this perfect Call and of this Standing Salaat, give our Leader Muhammad Al Waseelah - One single Station in Paradise for only one of the slaves of Allaah and it is located on the highest point of Jannatu Al Firdawsa - and give him Al Fadeelah - A rank above the rest of creation, and that is when on the Day of Judgement he, Sallaa Allaahu Alayhe wa Aalehe wa Sallam intercedes not only for his ummah but the whole mankind and asks Allaah to start the judgment for people to enter paradise or hell fire - and send him, on the Day of Judgment upon a praised platform, which you have promised him) Muslim reports that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said that which means: "Whoever says it, when he hears the Athaan, I will intercede on his behalf on the Day of Judgment". (Muslim Hadeeth #384) This is good news for that person, for he will enter Paradise. After the Athaan for the Salaat of Maghreb, you also say: "Allaahumma haathaa eqbaalu layleka, wa edbaaru nahaareka wa aswaatu du'aateka, eghfer lee". (O Allaah this is your night coming, and your day leaving and the voices of those calling people to You: forgive me) (Hadeeth # 530 of Aboo Daaood) When you hear the Athaan for the Morning Salaat, when the Caller says Al ssalaatu khayrun mena al nnawme, Al ssalaatu khayrun mena al nnawme (Salaat is better than sleep), you say: Sadaqta wa Bararta, Sadaqta wa Bararta. (You have spoken the truth and are righteous) When Iqaamah is called, and you hear the caller saying Qad qaamate al ssalaatu, Qad qaamate al ssalaatu, you say: Aqaamahaa Allaahu wa Adaamahaa, Aqaamahaa Allaahu wa Adaamahaa. (May Allah make it Standing and perennial, may Allaah make it Standing and perennial) (Hadeeth # 384 Muslim) After this you say: "Ash-hadu an laa ilaaha iilaa Allaaha Wahdahu laa shareeka lahu wa anna Muhammadan 'abduhu wa RasooluHu, radeetu

38 38 be Allaahe Rabban wa be Muhammaden Rasoolan wa be al islaame deenan". (Hadeeth #386 of Muslim) (I bear witness that there is no ilah but Allah, Alone, He has no partners and that Muhammad is His Slave and Messenger. I am pleased to have Allah as my Lord, and to have Muhammad as my Prophet, and to have Islam as my Religion) "Whoever says this after he hears the Athaan will have his sins forgiven. (Muslim, Hadeeth # 386) If you hear the Eqaamah being called, you say what the caller says, after him. When the caller says: Hayya 'alaa al ssalaate and Hayya 'alaa al Falaahe, you says, like in the Athaan: la hawla wa laa quwwata ellaa be Allaahe, la hawla wa laa quwwata ellaa be Allaahe. When the Caller says Qad qaamate al ssalaatu, Qad qaamate al ssalaatu, you say: Aqaamahaa Allaahu wa Adaamahaa, Aqaamahaa Allaahu wa Adaamahaa. If you are not in a Masjed, call the Athaan and Eqaamah for yourself, whether you are at home, or in your work place or else where, so that you get the rewards of the Athaan. Rewards for the Caller (Mu-ath-then) Among the rewards of the Caller of the Athaan is what is reported in Hadeeth 387 of Muslim: "Al Mu'athenoona adhwalu al nnaase a naaqan yawma al qeyaamate". (The Mu-athens have the longest necks on the Day of Judgment. That means that on that Day they can see whatever is happening on the area of the Gathering) Conditions before getting into the Salaat There are some conditions that have to take place before a person gets into the Salaat, without which the Salaat is not valid. They are six, and are: I. Purity of the body (this means Wudoo) from hadath (something that happened, like urination, defecation, passing of gas, blood, etc.), for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: Neither is Salaat accepted without purification, nor charity is accepted out of the ill gotten (wealth)". (Muslim #224). This means that Allah, Subhaanahu wa Ta'aalaa, does not accept and does not reward for a Salaat performed without Wudoo. This is valid for all Salaat, including obligatory ones, optional ones, Salaatu al Janaazah (Funeral Prayer), Sujood al Telaawah and Sujood a1 Sahwe. II. Purity of the body from filth. Narrated Anas ben Maalek, may Allah be pleased with him: "Whenever the Prophet, Sallaa Allaahu 'Alayhe Wasallam, went to answer the call of nature, I used to bring him water with which he used to clean his private parts." (Al Bukhaaree #216) Urine. Narrated ibnu 'Abbaas, may Allah be pleased with both of them, that once the Prophet, Sallaa Allaahu 'Alayhe Wasallam, while passing through one of the graveyards of al Madinah or Makkah, heard the voices of two persons, who were being tortured in their graves. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "These two persons are being tortured not for

39 39 major sins.". The Prophet, Sallaa Allaahu 'Alayhe Wasallam, added: "Yes (They are being tortured for a major sin). Indeed, one of them never saved himself from being soiled with his urine, while the other used to go about with calumnies (to make enmity between friends). (Al Bukhaaree #216) Narrated 'Aaeshah, may Allah be pleased with her and her family, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When the real menses begins, give up your prayers, and when it (the period) has finished, wash the blood off your body (take a bath), and offer your prayers". (Al Bukhaaree #303) III. Purity of the clothes, for Allah, Subhaanahu wa Ta'aalaa, commands: "And purify your garments". (Quraan 74:4). IV. Purity of the Prayer area. Al Tarmethee (#347), Ibnu Maajah and Al Bayhaqee reported from Ibnu 'Umar, may Allah be pleased with both of them, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Salaat is not permitted in seven places: 1. In the slaughterhouses (for there is filth in that area). 2. In the trash dumping area (for it is a filthy area). 3. In the graveyards, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said " And do not take graveyards as Masaajeds (Sites where you make your Prayers)". (Muslim #532) The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Do not pray towards the graves, and do not sit on them". (Muslim #972) 4. In the Ma'aaten of the camels, which is the area immediately next to the watering trough or pool of the camels, where the camels who drank their water move to and stay to make room for other camels to drink from the trough, and when they all drink, are driven to the pasture. Al Tarmathee reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "You can perform Salaat in the stables of goats and sheep, and do not perform Salaat in the A 'taane of camels". (Al Termethee #348) This is so because the camels might get upset and hurt the person who is making the Salaat, or break his khushoo, while goats and sheep are quiet and peaceful animals. 5. In the bathrooms, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The earth is a Masjed, (Where you can perform your Salaat) in its entirety, except the graveyard and the bathroom". (Al Tarmethee #317) 6. In the streets, as not to prevent people from the use of the road, and not to break the khushoo', and because there might be filth on the street. 7. "On top of Allaah's Ancient House". (The Ka'bah in Makkah)" (Al Tarmethee #347) V. The 'Awrah must be covered. 'Awrah is that part which must not be seen by others of the body of a person, for Allah, Subhaanahu wa Ta'aalaa, says: "And when they commit a Faaheshah, they say: we found our fathers doing it". (Quraan 7:28). This is so because before Islam, they used to make Tawaaf around the Ka'bah naked, and Allah revealed this Aayah (see Tafseer Ibnu Katheer). The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Do not show your

40 40 thigh and do not look to the thigh of a living person or of a dead one". (Aboo Daaood #3140) The Prophet Sallaa Allaahu 'Alayhe Wasallam, said: Allah does not accept the Salaat of a woman who started menstruating (has reached the age of maturity) except if she has a khemaar (a cloth that covers her head and neck) on her". (Al Tarmethee #377) The 'awrah of the man is the area between his belly button and his knees. It is reported from the Prophet, Sallaa Allaahu 'Alayhe Wasallam, that he said that which means: "The 'awrah of the man is that which is between his belly button and his knees". The belly button and the knees are not part of the 'awrah. The 'awrah of the woman is all her body, except her face and two hands, for Allah, Subhaananu wa Ta'aalaa, says in the Quraan: "And not to show off their adornment except only that which is apparent (The face and the hands)( Quraan 24:31). It is recommended that the woman perform Salaat wearing three clothes: 1. A Khemaar, which is a cloth that covers all of her head and neck, 2. A Dera', which is a long dress that covers all of her body and feet, 3. An Ezaar, which is a cloth that she wraps around her body, over her dress. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The woman performs Salaat wearing three clothes: a dera', a khemaar and an ezaar". (Al Bayhaqee #1/235). VI. Face the Qeblah, for Allah, Subhaanahu wa Ta'aalaa, says in the Quraan: "Verily, we have seen the turning of your face (Muhammad, Sallaa Allaahu 'Alayhe Wasallam). Surely, We shall turn you to a Qeblah (prayer direction) that shall please you, so turn your face in the direction of Al Masjed Al Haraame (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction". (Quraan 2:144) There are two exceptions to this law: in situations of extreme fear, like in a war, and in optional Salaats while traveling on cars, airplanes, ships, trains, horseback, camel back, etc. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever prays like us, and faces our Qeblah, and eats our slaughtered animals, is a Muslim and is under Allaah's and His Messenger's protection. So do not betray Allaah by betraying those who are in His protection". (Al Bukhaaree #386) Sutrah (screen) If the person is performing his Salaat in a place where he has no building or physical structure in front of him, then it is recommended that he put up a stick, or a shoe or other objects in front of himself. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "If one of you prays towards a Sutrah, he should be close to it, then Shaytaan will not be able to cut his Salaat". (Aboo Daaood #690) Narrated 'Awn ben Abee Juhayfah: I heard my father saying: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, led us, and prayed a two Rak'ahs Thuhr prayer, and then a two Rak'ahs 'Asr prayer at Al Bathaa (Makkah) with an 'Anzah (stick planted) in front of him

41 41 (as sutra) while women and donkeys were passing in front of him (beyond the 'Anzah)". (Al Bukhaaree #495) Obligatory Salaats Linguistically Salaat means invocation and in the Sharee'ah the Salaat is called so because it consists of invocations. The obligatory Salaat are five, as it is reported by Talhata ben 'Ubaydu Allaahe, may Allaah be pleased with him. He said: "A man from Najd with unkempt hair came to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, and we heard his loud voice but could not understand what he was saying, till he came near and then we came to know that he was asking about Islaam. The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "You have to offer prayers perfectly five times in a day and night (twentyfour hours)". The man asked: Is there any more (Salaats)? The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, replied: "No, but if you want to offer the Nawaafel (optional) prayers (you can)". The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, further said to him: "You have to observe fast during the month of Ramadaan." The man asked: Is there any more fasting? The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "No, but if you want to observe the Nawaafel fasts (optional) (you can)." Then the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, further said to him: "You too have to pay the Zakaat (obligatory charity)." The man asked: is there any thing other than the Zakaat for me to pay? The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, replied: "No, unless you want to give alms of your own." And then that man retreated saying: By Allaah! I will neither do less nor more than this. The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "If what he said is true, then he will be successful (i.e. he will be granted Paradise)." (Al Bukhaaree #46) Salaat is obligatory on a Muslim who reaches the age of maturity, is sane and is pure. Salaat is not obligatory on women who have menses or after childbirth bleeding and they do not have to make up the missed Salaats. Children Sabrata al Juhayneyyu, may Allaah be pleased with him, reported that the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Teach Salaat to the child when he (she) is seven years old, and beat them at ten to perform it (if they do not perform it)". (Al Tarmathee #407) 'Amroo ben Shu'ayb, may Allaah be pleased with him, said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Command your children to perform Salaat when they are seven and beat them to do it at ten and separate them (siblings of different gender) in their beds (brother and sisters should not sleep in the same bed at ten and afterwards)." (Aboo Daaood #495)

42 42 The Times of Salaat Salaat must be performed in prescribed times, for Allaah, Subhaanahu wa Ta aalaa, says in Sooratu Al Nesaa e: Set up regular prayers: for such prayers are enjoyned on believers at stated times. (Quraan 4:103) Buraida narrated on the authority of his father, may Allaah be pleased with both of them, that: a man came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and asked about the times of prayer. He, Sallaa Allaahu 'Alayhe Wasallam, said: You observe with us the prayer (for two consecutive days)". He commanded Belaal, and he uttered the call to prayer in the darkness of night preceding daybreak and he said (performed) the morning prayer till dawn appeared. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded (Belaal) to call for the noon prayer when the sun declined from the zenith. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him (Belaal) to call the afternoon prayer when the sun was high. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him for the evening prayer when the sun had set. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him for the night prayer when the twilight had disappeared. Then on the next day he (Sallaa Allaahu 'Alayhe Wasallam) commanded him (to call for prayer) when there was light in the morning. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him (to call) for the noon prayer when the extreme heat was no more. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him for the afternoon prayer when the sun was bright and clear and yellowness did not blend with it. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him to observe the sunset prayer. He (Sallaa Allaahu 'Alayhe Wasallam) then commanded him for the night prayer when a third part of the night had passed or a bit less than that (Harameyyu, the narrator of this hadeeth, was in doubt the part of the mentioned hadeeth which concerned the portion of the night). When it was dawn, he (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "Where is the inquirer (who inquired about the times of prayer)? and added: "Between (these two extremes) is the time for prayer". (Muslim #613) In the narration of Aboo Moosaa, may Allaah be pleased with him: "He, (Sallaa Allaahu 'Alayhe Wasallam) then called the inquirer in the morning and said: "The time for prayer is between these two (extremes)". (Muslim #614) The time for Thuhur (noon) Salaat The time for the Thuhur prayer starts when the sun moves away from the zenith (middle of the sky at noon time) for at least five minutes and lasts until the shadow of things is (as long) as themselves (their heights), and then the time of 'Asr starts. Narrated 'Abdu Allaahe ben 'Abbaas, may Allaah be pleased with him and his father: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Jebreel, 'Alayhessalaamu, led me (in prayer) at the door of the House twice, and he led me in the first time the Thuhur prayer when the sun zaalat (moved away from the zenith) and the shadow of the

43 43 shoestring was as big as the shoestring itself. Then he prayed the last (second) time when the shadow of every thing was twice as big as the things themselves." (Al Tarmathee # 149) Narrated 'Abdu Allaahe ben 'Amr, may Allaah be pleased with him and his father: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The time of the noon prayer is when the sun passes the meridian and a man s shadow is the same (length) as his height, (and it lasts) as long as the time for the afternoon prayer has not come; the time for the afternoon prayer is as long as the sun had not become pale; the time of the evening (Maghreb) prayer is as long as the twilight has not ended; the time of the night prayer is up to the middle of the average night, and the time of the morning prayer is from the appearance of dawn, as long as the sun has not risen; but when the sun rises, refrain from prayer, for it rises between the horns of the devil." (Muslim #612) Narrated Aboo Qataadata: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said (this is a portion of a long hadeeth): "Is there not in me (my life) a model for you? There is no omission (of prayer) in sleeping. The (cognizable) omission is that one should not perform prayer (intentionally) till the time of the other prayer comes." (Muslim #681) The time ofthe 'Asr (afternoon) Salaat The time of 'Asr prayer starts when the shadow of things becomes as big as themselves, and it ends when the shadows become twice the length of the height of things, for 'Abdu Allaahe ben 'Abbaas narrated that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "And Jebreel (Angel Gabriel) led me in the 'Asr prayer at the moment when the shadow of things became as (long) as (the height of things) themselves. And the last (second) time (he led me in the 'Asr salaat) when the shadow of things became twice as long as the (height) of (things) themselves." (Al Tarmathee #149) Narrated Aboo Qataadata: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said (this is a portion of a long hadeeth): "Is there not in me (my life) a model for you? There is no omission (of prayer) in sleeping. The (cognizable) omission is that one should not perform prayer (intentionally) till the time of the other prayer comes." (Muslim #681) It is undesirable to delay the 'Asr prayer, as is narrated by al 'Alaa ben 'Abdu Al Rrahmaan may Allaah be pleased with him: they came to the house of Anas ben Maalek in Basra, may Allaah be pleased with him: after saying the noon prayer. His (Anas') house was situated by the side of the Masjed. As we visited him he (Anas) said: Have you said the afternoon prayer? We said to him: It is just a few minutes before that we finished the noon prayer. He said: Offer the afternoon prayer. So we stood up and said our prayer. And when we completed it, he said: I heard the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, saying: "This is how the hypocrite prays: he sits watching the sun, and when it is between the horns of the devil, he rises and strikes the ground four times (in haste) mentioning Allaah a little

44 44 during it". (Muslim #622) The time of the Maghreb (sunset) Salaat The time of the Maghreb (sunset) prayer starts when the sun sets down, and that is its only time, for 'Abdu Allaahe ben 'Abbaas narrated that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Then Jebreel (Angel Gabriel) performed (led me in) the Maghreb when the sun went down and a fasting person breaks his fast, and then he (Jebreel) prayed the Maghreb (On the last and second day) at the same time of the first day." (Al Tarmathee #149) Narrated 'Abdu Allaahe ben 'Amr, may Allaah be pleased with him and his father: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "the time of the evening (Maghreb) prayer is as long as the twilight has not ended. (Muslim #612) The time of 'Eshaa (evening) Salaat The time for 'Eshaa (evening) prayer starts when the twilight disappears from the horizon (which is the red/orange color). Narrated 'Abdu Allaahe ben 'Abbaas that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Then he (Angel Gabriel) performed (led me in) the 'Eshaa (evening) after the redness disappeared (from the horizon)... then he prayed (on the second day) the last 'Eshaa after one third of the night had passed." (Al Tarmathee # 149) Narrated 'Abdu Allaahe ben 'Amr, may Allaah be pleased with him and his father: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "the time of the night prayer is up to the middle of the average night." (Muslim #612) It was said: the time between the Maghreb and the 'Eshaa prayers is one half of one sixth of the night. Therefore. if the night is long, one half of one sixth of it will be long, and if it is short, one half of one sixth of it will be short. The time of Fajr (morning) Salaat The time of Fajr (dawn) prayer starts at the moment the second daybreak comes, which is the true daybreak, when eating and drinking become haraam (unlawful) for the fasting person, and its end is when it becomes yellow. Buraida narrated on the authority of his father, may Allaah be pleased with both of them, that: "a man came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and asked about the times of prayer. He (Sallaa Allaahu 'Alayhe Wasallam) said: "You observe with us the prayer". He commanded Belaal, and he uttered the call to prayer in the darkness of night preceding daybreak and he said (performed) the morning prayer till dawn appeared. Then on the next day he (Sallaa Allaahu 'Alayhe Wasallam) commanded him (to call for prayer) when there was light in the morning. When it was dawn, he (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "Where is the inquirer (who inquired about the times of prayer)? and added: "Between (these two

45 45 extremes) is the time for prayer". (Muslim #613) Aboo Hurayrah, may Allaah be pleased with, reported: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: He who finds one prostration in the morning before the rising of the sun, he in fact finds the dawn prayer, and he who find one prostration of the afternoon prayer before sunset, he in fact finds the afternoon prayer". (Muslim #608) The Salaat becomes obligatory to be performed at the start of its time, for Allaah, Subhaanahu wa Ta'aalaa, says in Sooratu Al Israa-e: "Establish regular prayers at the sun's decline till the darkness of the night." (Quraan 17:78) Aboo Tharr reported: The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said to me: "How would you act when you are under the rulers who would delay the prayer beyond its prescribed time, or they would make prayer a dead thing as far as its proper time is concerned?" I said: What do you command? He (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "Pray the prayer at its proper time, and if you can say it along with them do so, for it would be a supererogatory prayer for you." Khalaf (one of the narrators of this hadeeth) did not mention "beyond their (prescribed) time." (Muslim #648) Narrated 'Abdu Allaahe ben Mas'ood, may Allaah be pleased with him: I asked the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam: which one of the (good) deeds is the most superior? and he, Sallaa Allaahu 'Alayhe Wasallam, said: "Salaat (Prayer) (performed) at the start of its time". (Ibnu Khuzaymah #327) How to perform Salaat Al Qeyaamu (the standing position) To perform the Salaat in a standing position in the five obligatory Salaats is an obligation, as it is reported byal Bukhaaree, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Perform your Salaat in the standing position, and if you are unable to do so, then in a sitting position, and if you are unable to do so, then while you are laying on your side". (Al Bukhaaree #1117) The Prophet, Sallaa Allaahu 'Alayhe Wasallam, was asked: which Salaat is superior? He, Sallaa Allaahu 'Alayhe Wasallam, replied: "The Salaat with the longest Qeyaam (Standing)". (Muslim #756). Al Bukhaaree reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "If the man performs his Salaat standing, he is superior, and whoever performs his Salaat sitting, he will get one half of the rewards of the one who performs his Salaat standing, and whoever performs his Salaat laying down he will get one half of the rewards of the one who performs his Salaat sitting." (Al Bukhaaree #1115) In the qeyaam position, the person must stand in an erect and straight position, where the spinal cord is erect. The feet must be apart, and the distance between them is equal to the distance between his two shoulders (picture #16).

46 46 This is true for the man, whereas the woman must keep her feet together (picture #39). The two heels are closer to each other than the front part of the feet. The front part of the feet must be on the same level, and the toes must face the Qeblah. Al Qeyaam is obligatory for the person who is able to stand. As for those who can not stand due to sickness, or for some other reasons, such as old age, they can perform the Salaat in the sitting position. (Picture #16) Al Neyyah (placing intention in the heart) Then, he puts Neyyah in his heart, because the Neyyah is one of the obligations of the Salaat, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The rewards of deeds depends upon the intentions, and every person will get the reward according to what he has intended". (Al Bukhaaree #1) He can strengthen the Neyyah by speaking it aloud in an audible manner, and specifying which Salaat he is going to perform and the number of Rak'ahs it is made of. The placing of the Neyyah in the heart, and speaking it out takes place at the same time he says Allahu Akbaru, for Takbeeratu al Ehraame, to get into the Salaat. At the time he wants to get into the Salaat, he must start with the intention. Intention means that he decides in his heart that which he is going to do from that moment on is to discharge his obligatory or optional Salaat. Intention is placed in the heart. Speaking this intention aloud in an audible way will strengthen the intention and help keep away the whispers of Shaytaan. The scholar who ruled that speaking the intention in an audible manner is Ahmad ben Sulaymaan, aboo 'Abdu Allaahe Al Zubayree, who was Imaam of Al Basrah (in Iraq) in his time. He authored many books and died before 320 H. (Tahtheebu al Asmaa-e wa al Lughaate/AI Nawawee 2/534 and 583) He reported Hadeeth from a group of 'Ulumaa. He faces the Qeblah standing, raise his hands, fingers apart and palms facing the Qeblah, and places and touches with his two thumbs the lobes of his ears, with his elbows extended to the sides (picture #16) and says: In the Fajr (morning) Salaat he says: Nawaytu usallee farda Salaatel Fajre Rak'atayne Lellaahe Ta'aalaa Allaahu Akbar. (I have intention of praying the obligatory morning Salaat of two Rak'as for Allaah, Most High, Allaahu is the Greatest) In the Thuhur (noon) Salaat he says: Nawaytu usallee farda Salaatel Thuhre arba'a Rak'aaten Lellaahe Ta'aalaa Allaahu Akbar. (I have the intention of praying the obligatory Thuhur Salaat of four Rak'as for Allah, Most High, Allaahu is the Greatest) In the Asr (afternoon) Salaat he says: Nawaytu usallee farda Salaatel 'Asre arba'a Rak'aaten Lellaahe Ta'aalaa Allaahu Akbar.

47 47 (I have the intention of praying the obligatory 'Asr Salaat of four Rak'as for Allah, Most High, Allaahu is the Greatest) In the Maghreb (sunset) Salaat he says: Nawaytu usallee farda Salaatel Maghrebe Thalaathah Rak'aaten Lellaahe Ta'aalaa Allaahu Akbar. (l have the intention praying the obligatory Maghreb Salaat of three Rak'as for Allah, Most High, Allaahu is the Greatest) In the Eshaa (evening) Salaat he says: Nawaytu usallee farda Salaatel Eshaa-e arba'a Rak'aaten Lellaahe Ta'aalaa Allaahu Akbar. (I have the intention of praying the obligatory Eshaa Salaat of four Rak'as for Allah Most High, Allaahu is the Greatest) Takbeeratu Al Ehraame At the same time of the Neyyah, he says Allaahu Akbaru, which is one of the obligations of the Salaat. 'Alee ben Abee Taaleb, may Allaah be pleased with him, said that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The key of the Salaat is the Wudoo, and its tahreem is Al Takbeer, and its tahleel is al Tasleem". (Al Tarmethee #3). This Hadeeth means: the Wudoo is the key that opens the door to the Salaat, because without it he can not get into the Salaat, for a Salaat without a Wudoo is not accepted by Allaah and is not valid, like a closed door prevents the entrance of the room without a key. Its Tahreem means: when you say Allaahu Akbar, to start your Salaat, you make for yourself haraam (forbidden) during the time you are praying, certain things. like eating, drinking, talking, moving, etc. that are normally halaal (permitted) for you. This takbeer is a pillar of the Salaat, and without it, the Salaat is not valid. Its tahleel means: those things become halaal (lawful) again when at the end of the Salaat he says: Al ssalaamu 'alaykum wa rahmatu Allaahe. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When you stand for the prayer, complete your Wudoo, then face the Qeblah, then say Allaahu Akbaru". (Al Bukhaaree) The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Perform Salaat in the same manner you see me performing it". (Al Bukhaaree #631) The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "In this Salaat the talk of the people is not permitted (while praying), for it is Tasbeeh (glorification of Allaah), and Takbeer and the reading of the Quraan". (Muslim #537) Allaahu Akbary is said in an audible voice, for the Imaam leading the Salaat. Whoever is pelforming the Salaat behind an Imaam, or praying alone, says Allaahu Akbaru in secret, for himself, in a manner that only he hears his own voice. This is a general rule for the reading, for the Takbeer (every time he says Allaahu Akbar in the Salaat), the Tasbeeh (when he says Subhaana Rabbeya al 'Atheeme in the Rukoo' or Subhaana Rabbeya al A'laa in the Sujood), the Tasha-hud, Al ssalaamu 'Alaykum, the Du'aa, Same'a Allaahu leman Hamdahu, Rabbanaa wa Laka al Hamdu. All these are said in secret.

48 48 (Al Majmoo'/ Al Nawawee 3/246) The Takbeer is that he says: Allaahu Akbaru, because the Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to get into the Salaat by saying it, and he, Sallaa Allaahu 'Alayhe Wasallam, said: "Perform your Salaat in the same manner you see me performing it". (Al Bukhaaree #631) Raising of the arms with the Takbeer It is recommended that he raises his two arms together with the Takbeeratu al Ehraame, based on the Hadeeth of lbn 'Umar, may Allah be pleased with both of them, that "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, at the start of the Salaat, raised his two arms up to his shoulders -parallel to his shoulders-. He raised his arms to the same level when he made takbeer to go to Rukoo', and when he raised his head from the Rukoo"'. (Maalek # 1/75, Al Bukhaaree #739, Muslim #390)(pictures #17 for men and #40 for women) He raises the tips of the fingers of his two hands above his ears, and places his two thumbs on the lobes of his ears. The fingers of his hands are kept apart, for "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to spread his fingers in the Salaat and kept them apart". (Al Tarmethee #239). The fingers come into consideration in the Salaat in the following six situations: l. When they are raised for Takbeeratu al Ehraame. When they are raised when he bows for the Rukoo'. When he comes up from the Rukoo'. When he comes up from the first Tashahud. In these situations it is recommended that the fingers are spread out. 2. When he came up from Rukoo' and is standing straight: in this situation his fingers are not spread out. 3. When he is in the Rukoo': his fingers are spread out on his knees. 4. When he is in Sujood: he joins his fingers and faces them toward the Qeblah. 5. When he is sitting between the two Sujoods: he joins the fingers. 6. During the Tashahud: the fingers of the right hand are closed into a fist except the index finger, and the fingers of the left hand are a little spread and facing the Qeblah. Placing the hands on the chest After he finishes the Takbeeratu al Ehraame, he lowers his arms, and places his left hand on his chest and places the right hand on the left one. He puts part of the palm of his right hand on the back of his left one and the rest on the wrist and holds the wrist and forearm of the left hand. Narrated Waa-el ben Hujur: "I said: I will look to the Salaat of the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam. and how he performs it. Then I saw him place his right hand on the back of the left one and on the wrist and on the forearm." (Aboo Daaood #727) It is recommended that he places his hands below the chest and above the naval, based on the Hadeeth of Waa-el. who said: "1 saw the Messenger of Allah praying, and he placed his two hands on his chest, one of them on the other". (Aboo Daaood #728)(pictures #18 and #44)

49 49 The eyes It is recommended that his eyes are on the spot where he makes his Sujood. Ibnu 'Abbaas, may Allah be pleased with both of them, reported that "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, after he started his Salaat did not look to but to the spot of his Sujood." (Al Bayhaqee 1/ )(pictures #18 and #44) Opening Supplication At the beginning of the Salaat, after the Neyyah (intention) and after Takbeeratu al Ehraame (Allaahu Akbar), he says the opening supplication. There are many of them, and one of them is: Wajjahtu wajhee le Allathee Fatara Al Ssamaawaate wa al Arda (Verily I have turned my face towards Him Who created the heavens and the earth) haneefan musleman wa maa anaa menal mushrekeena (Worshipping none but Allaah Alone, Muslim and I am not of the Polytheists) enna salaatee wa nusukee wa mahyaaya wa mamaatee le Allaahe (Verily, my Prayer, my sacrifice, my living and my dying are for Allaah) Rabbe al 'aalameena (The Lord of Mankind, Jinn and all that exists) laa shareeka lahu wa bethaaleka umertu (He has no partner. And of this I have been commanded) wa anaa mena al muslemeena (And I am one of the Muslims) (Muslim #771) Another opening supplication is : Subhaanaka Allaahumma wa Be Hamdeka wa Tabaaraka Esmuka wa Ta'aalaa Jadduka (How Perfect You are O Allaah and I Praise You. Blessed be Your Name and lofty is Your position) Wa laa elaaha Ghayruka (and none has the right to be worshipped except You). (Al Tarmethee #243) Seeking refuge with Allaah from Shaytaan After the opening supplication, he seeks refuge in Allaah from Shaytaan: to protect him from his whispers. so that he can perform his Salaat in the best possible way, and says: "A'oothu be Allaahe mena al sh-shaytaane al rrajeeme". Aboo Sa'eed al Khudreyy, may Allah be pleased with him, reported that "The Prophet, Sallaa Allaahu 'Alayhe Wasallam. used to say that". (Al Tarmethee #242)

50 50 Recitation of the Faatehah After he said "A'oothu be Allaahe mena al sh-shaytaane al rrajeeme", he reads the Faatehah. The reading of the Faatehah is one of the obligations of the Salaat. 'Ubaadata ben al Saamet, may Allah be pleased with him, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam. said: "He has no Salaat, he who does not recite in it the Faatehah of the Book (Whoever does not recite Sooratu al Faatehah in his Salaat his Salaat is invalid (the Opening Chapter of the Book)". (Al Bukhaaree #756) The Faatehah is made up of seven Aayats (Verses), and the following is its transliteration: Be Esme Allaahe Al Rrahmaane Al Rraheeme. (1)(In the Name of Allah, the Most Gracious, the Most Merciful) Al Hamdu le Allaahe Rabbe Al 'Aalameena. (2)(All the praises and thanks are to Allaah, the Lord of the worlds - mankind, jinn-) Al Rrahmaane Al Rraheeme. (3)(the Most Gracious, the Most Merciful) Maaleke Yawme Al Ddeene. (4)(The Only Owner of the Day of Judgment) Eyyaaka na'budu wa Eyyaaka Nasta'eenu. (5)(You -alone- we worship, and You -alone- we ask for help) Ehdenaa al sseraata al mustaqeema. (6)(Guide us to the Straight Way) Seraata allaatheena an'amta 'alayhem ghayre al maghdoobe 'alayhem waladdaalleena. (7) Aameen. (The way of those on whom You have bestowed Your grace, not the way of those who earned Your anger (such as the Jews), nor of those who went astray (such as the Christians)) Aameen. Aboo Hurayrah, may Allaah be pleased with him, said that he heard the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, saying: "Allah, Most High, said: I have divided the Salaat between Me and My slave into two halves, one half to Me and one half is to My slave. When the slave says: Be Esme Allaahe Al Rrahmaane Al Rraheeme (One). Al Hamdu le Allaahe Rabbe al 'aalameen. (Two)(All the praises and Thanks are to Allah, the Lord of the worlds - mankind, jinn), Allah says: My slave praised and thanked Me. When he says: Al Rrahmaane Al Rraheeme. (Three)(the Most Gracious, the Most Merciful), Allah says: My slave praised and lauded Me. When he says: Maaleke Yawme Al Ddeene. (Four)(The Only Owner of the Day of Judgment), Allah says: My slave glorified Me, and once said: My slave empowered/entrusted Me. When he says: Eyyaaka na'budu wa Eyyaaka Nasta'eenu(Five)(You -alone- we worship, and You - alone- we ask for help), Allah says: This is between Me and My slave (One half for Me and one half of this Aayah for him), and My slave gets what he has asked for. When he says: Ehdena al sseraata al mustaqeema. (Six)(Guide us to the Straight Way). Seraata allaatheena an'amta 'alayhem ghayre al maghdoobe 'alayhem walaa al ddaalleena. (Seven) Aameen. (The way of those on whom You have bestowed Your grace, not the way of those who earned Your anger (such as the Jews), nor of those who went astray (such as the Christians)), Allah says: This is for My slave, and My slave

51 51 gets what he asked for". (Muslim #395) The Faatehah has ten Names: 1. Faatehatu al Ketaabe (The opening Chapter of the Book, because it is in the beginning of the Book). 2. Sooratu al Hamde (The Chapter of the praising and of the thanks). 3. Ummu al Quraane (The mother of the Quraan, because it contains all knowledge and all the khayr-best). 4. Ummu al Ketaabe (Mother of the Book, called so because it is the Imaam of the whole Book, and it is read in every Rak'ah, and because it is the greatest Soorah in the Quraan. Narrated Aboo Sa'eed ben al Mu'allaa, may Allah be pleased with him: "while I was offering Salaat in the Masjed, the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, called me, but I did not respond to him. Later I said: O Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, I was offering Salaat. He said: "Didn't Allah say: Answer Allah (by obeying Him) and His Messenger when he (Sallaa Allaahu 'Alayhe Wasallam) calls you?" (8:24) He then said to me: "Before you leave the Masjed, I will teach you a Soorah which is the greatest Soorah in the Quraan". Then he got hold of my hand, and when he intended to leave (the Masjed), I said to him: didn't you say to me: I will teach you a Soorah which is the greatest Soorah in the Quraan? He (Sallaa Allaahu 'Alayhe Wasallam) said: "Al Hamdu le Allaahe Rabbe al 'aalameena (Sooratu al Faatehah), which is Al Sab'ah al Mathaanee (seven repeatedly recited verses in the Salaat, for the Faatehah is made of seven Aayahs, including Besme Allaahe Al Rrahmaane Al Rraheeme) and the Glorious Quraan which has been given to me". (evidence that Al Faatehah is the Glorious Quraan; or: I was given the Glorious Faatehah and the Glorious Quraan in addition to the Faatehah.) (Al Bukhaaree # see Fathu al Baare vol. 9/page 8) 5. Al Ssalaatu (The prayer. because Allah called the Faatehah Salaat, as we saw earlier in Hadeeth #395 of Muslim, where He says: I have divided the Salaat between Me and My slave ). 6. Al Sab'ata al Mathaanee (The seven repeatedly recited verses, as in Hadeeth of Bukhaaree #4474 mentioned above). 7. Al Waafeyata (The perfect, the complete, the whole, the Sufficient, because it is read in its entirety in each Rak'ah. and not half of it in one Rak'ah, and the other half in the following Rak'ah, as it is done with some Soorahs). 8. Al Kaafeyata (The sufficient, because its reading is sufficient and a person must not necessarily read other Soorahs, and other Soorahs are not sufficient without it). 9. Al Asaas (The foundation - of the Quraan -, as reported from Ibnu 'Abbaas). 10. Al Shefaa u (The Healing -from diseases, physical and spiritual as well-, Aboo Sa'eed Al Khudreyye, may Allaah be pleased with him reported that "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said that the Faatehah of the

52 52 Book is a healing from every poison")(al Daaremee. Reported by Ibnu Katheer in his Tafseer). When he is reading the Faatehah, he starts with Besme Allaahe Al Rrahmaane Al Rraheeme, because it is an Aayah (verse) of it, and the evidence of this is what is reported by the Mother of the Believers, Ummu Salamah, may Allah be pleased with her: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, read Besme Allaahe Al Rrahmaane Al Rraheeme, and counted as an Aayah of it". (Ibnu Khuzaymah #493) Ibnu 'Abbaas, may Allah be pleased with both of them, reported: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, recited Besme Allaahe Al Rrahmaane Al Rraheeme in an audible way (Jahr)".(Al Tarmethee #245) The reading of the Faatehah is obligatory in each Rak'ah. Refaa'ah ben Raafe', may Allah be pleased with him, said: "The Messenger of Allah, Salla Allaahu 'Alayhe Wasallam, was sitting in the Masjed, and a man was praying. After he finished his Salaat, he moved away and came to the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, and greeted him. Then (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) told him: "Offer your Salaat again, because you did not pray". The man said: O Messenger of Allah, teach me (how to pray). Then, he (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "When you stand for Salaat say Takbeer, then recite the Faatehah of the Book and read (what you know by heart from) the Quraan and do like that in each Rak'ah". (Al Tarmethee #302, Al Bukhaaree# 757) The reading of the Faatehah is obligatory in each Rak'ah on everyone, whether he is Imaam or praying behind an Imaam, or praying alone. This is so in the Salaats with audible readings and in the ones that the readings are done secretly. 'Ubaadata ben al Ssaamet, may Allah be pleased with him, said: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, lead us in the prayer, and the reading became heavy on him. After he finished the Salaat, he, Sallaa Allaahu 'Alayhe Wasallam, said: "I see that you read behind your Imaam". We said: By Allaah yes, O Messenger of Allaah, we do that. He, Sallaa Allaahu 'Alayhe Wasallam said: "Do not do that, and do not read but the Mother of the Book, for whoever does not read it, his Salaat is not valid."(aboo Daaood #823) Aameen After he completes the reading of the Faatehah, he says Aameen. To say Aameen is Sunnah. Narrated Aboo Hurayrah, may Allah be pleased with him, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Say Aameen when the Imaam says it and if the Aameen of any one of you coincides with that of the Angels, then all his past sins will be forgiven". (Al Bukhaaree #780) Aameen means O Allaah answer our prayers and give us that which we are asking for. It is said, also that it means O Allaah, make it be like that, or Allaah, make it happen. Many other meanings have been given to Aameen. (AI Majmoo' 3/321)

53 53 The reading of Quraan after the Faatehah Then, after he completes the recitation of the Faatehah, he reads a Soorah of the Quraan, which is a Sunnah. Aboo Sa'eed Al Khudreyy, may Allaah be pleased with him, said: "We used to estimate how long the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, stood in the noon and afternoon prayers and we estimated that he stood in the first two Rak'ahs of the Thuhur prayer as long as it takes to recite Alef Laam Meem Tanzeel (Soorah Al Ssajdah #32). We estimated that he stood one half of that time in the last two Rak'ahs. We estimated that he stood in the first two Rak'ahs of the afternoon prayer as long as he did in the last two at noon. We, also, estimated that in the last two Rak'ahs of the afternoon prayer about one half of that time". (Muslim #452) Aboo Sa'eed also said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to read in the first two Rak'ahs of Salaatu Al Thuhre (noon prayer) about thirty Aayaats in each one of them, and in the last two Rak'ahs about fifteen Aayaats - or he said half of that. In the 'Asr prayer, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to read in the first two Rak'ahs about fifteen Aayaats in each one, and in the last two Rak'ahs about one half of that." (Muslim #452) It is recommended that the Imaam leading the congregational Salaat, and the person who is performing the Salaat alone, read a Soorah after the Faatehah. If he reads a Soorah in the first Rak'ah, he reads in the second Rak'ah a Soorah that comes after it according to the order of the Soorahs in the Book. It is recommended to read a whole Soorah, even if a short one, than reading a long portion of a Soorah. If he is praying behind an Imaam, and it is a Salaat where the reading is audible (Maghreb, 'Eshaa and Fajr Salaats), he reads only the Faatehah and does not read any additional Quraan, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "He has no Salaat, he who does not recite in it the Faatehah of the Book. (Whoever does not recite Sooratu al Faatehah in his Salaat, his Salaat is invalid -Opening Chapter of the Book). (Al Bukhaaree #756) If the Salaat is one where the reading is secret, he reads a Soorah after the recitation of the Faatehah. In the Salaats where the reading is audible, he does not read any Soorah after the Faatehah if he is praying behind an Imaam, because he is commanded to stop reading himself and to listen to the reading of the Imaam, as Allaah, Subhaanahu wa Ta'aalaa, says in the Quraan: "So, when the Quraan is recited, listen to it, and be silent that you may receive mercy." (Quraan 7:204) The reading in a Salaat that is more than two Rak'ahs If the Salaat he is performing is more than two Rak'ahs, and he is praying behind an Imaam, it is not recommended that he reads a Soorah after the Faatehah, and reads the Faatehah only. Narrated Aboo Qataadata from his

54 54 father that: "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to read the Mother of the Book (Al Faatehah) and a Soorah together with it in the first two Rak'ahs of the Salaat of Thuhur and the Salaats of 'Asr, and some times he made Aayaats audible to us. He used to stand longer in the first Rak'ah". (Al Bukhaaree #778) The reading of the Imaam In the Salaat of Fajr, and in the first two Rak'ahs of Salaatu al Maghrebe, and in the first two Rak'ahs of Salaatu al 'Eshaa, and in the Salaatu al Jumu'ata (Friday prayer) the Imaam reads in an audible manner. A person praying behind this Imaam reads the Faatehah only, and in secret. The Salaatu al Thuhre and Salaatu al 'Asre, and the third Rak'ah of Salaatu al Maghrebe, and the last two Rak'ah of Salaatu al 'Eshaa, the readings are secret. All the readings of a person performing his Salaat alone are secret, and the limit of his secrecy is that he hears his own readings during the day, and that a person performing Salaat next to him hears his reading in the Salaats of the evening and of the night. The reading of a person praying behind an Imaam, is always secret, and it is strongly recommended that he does not make his readings audible. 'Emraan ben Al Husayn, may Allaah be pleased with both of them, reported that: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, led us in Thuhur or 'Asr prayer, and (on concluding) he said: "who recited behind me (the verses) Sabbeh Esma Rabbeka Al Alaa (SoorahAl A laa #87)? Thereupon a man said: I, but I intended nothing but goodness. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "I felt that some one of you was disputing with me in it (or he was taking out from my tongue what I was reciting)(and he should not be reading while the Imaam is reading)". (Muslim #398). It is reported that: "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, made e'tekaaf (seclusion) in the Masjed, and he heard therein a loud reading. He, then, Sallaa Allaahu 'Alayhe Wasallam, moved the screen aside and said: "Each one of you is confiding (conferring) with his Lord. Therefore, you should not harm each other, and one of you should not raise his reading over the reading of the others", or he said "In the Salaat". (Aboo Daaood #1332) A l R u k o o u (bowing down) After he completes his readings, he makes Rukoo', which is bowing down by bending his back. Al Rukoo' is one of the obligations of the Salaat, for Allaah, Subhaanahu wa Ta'aalaa, commands in the Quraan: "Bow down and prostrate yourselves". (Quraan 22:77) Before he makes Rukoo', while still standing. he says: Allaahu Akbar (Allaah is the Greatest), for Aboo Hurayrah reported that: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, after he stood up for the Salaat would make Takbeer (by saying Allaahu Akbar), then he would make Takbeer when he is

55 55 going for Rukoo', then he would say: Same'a Allaahu leman hamedahu when he is raising his back from Rukoo'. Then he would say, while standing: Rabbanaa Laka Al hamdu. 'Abdu Allaahe said: wa Laka al hamdu. Then he would make Takbeer while going down (for sujood). Then he would make Takbeer while raising his head from sujood. Then he would make Takbeer when he goes down (again) for sujood. Then, he would make Takbeer when he is raising his head from sujood. And then, he would do like that in all the Salaat, until he completes it." (Al Bukhaaree #789 and #803) At the same time that he says Allaahu Akbar, he raises his hands in the same manner we saw earlier (pictures #17 and #40) Narrated 'Abdu Allaahe ben 'Umar, may Allaah be pleased with both of them: "I saw that whenever the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbeer for Rukoo' and on raising his head from it and used to say "Same'a Allaahu leman hamedahu". But he did not do that (i.e. raising his hands) in the sujood (prostration)." (Al Bukhaaree # 735, Maalek 1/75 and Muslim) Waa-el ben Hujr reported that he saw: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, raising his hands when he started the Salaat and made Takbeer - and Humaam, one of the narrators, described how he touched his ears. Then he covered himself with his cloth, then placed his right hand on the left one. When he wanted to make Rukoo', he, Sallaa Allaahu 'Alayhe Wasallam, would get his hands out of the cloth, and then would raise them, and would make Takbeer and then make Rukoo'. Then, when he said Same'a Allaahu leman hamedahu, he raised his two hands, and when he made sujood (prostration) he made sujood between his two hands". (Muslim, Al Tarmethee #248) Number of Takbeers (Allaahu Akbar) in the Salaat He finishes saying Allaahu Akbar when he is in Rukoo'. In a Salaat of four Rak'ahs, there are twenty-two Takbeers. Of these twenty-two five are in each Rak'ah, four for the Sujoods and the raising from them. and the fifth is for the Rukoo': these are twenty. Then the Takbeeratu al Ehraame, and the Takbeer said when getting up from the first Tashahud. A Salaat of three Rak'ahs has seventeen Takbeers, because it is missing the five Takbeers of the missing fourth Rak'ah. There are eleven Takbeers in a Salaat of two Rak'ah: ten for the two Rak'ahs and the Takbeeratu al Ehraame. All these Takbeers are Sunnah, except Takbeeratu al Ehraame, which is an obligation. Aboo Hurayrah reported that: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, after he stood up for the Salaat would make Takbeer (by saying Allaahu Akbar), then he would make Takbeer when he is going for Rukoo', then he would say: Same'a Allaahu leman hamedahu when he is raising his back from Rukoo'. Then he would say while standing: Rabbanaa Laka Al hamdu. 'Abdu Allaahe said: wa Laka al hamdu. Then he would make Takbeer while going down (for sujood). Then he would make Takbeer while

56 56 raising his head from sujood. Then he would make Takbeer when he goes down (again) for sujood. Then, he would make Takbeer when he is raising his head from sujood. And then, he would do like that in all the Salaat, until he completes it." (Al Bukhaaree #789 and #803) Raising the hands while going down for Rukoo' It is recommended that he raises his hands to the level of his shoulders, as he did in Takbeeratu al Ehraame. He raises them when going down for Rukoo' and when coming up from it as well. Narrated 'Abdu Allaahe ben 'Umar, may Allaah be pleased with both of them: "I saw that whenever the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, stood for the prayer, he used to raise both his hands up to the shoulders, and used to do the same on saying the Takbeer for Rukoo' and on raising his head from it and used to say "Same'a Allaahu leman hamedahu". But he did not do that (i.e. raising his hands) in the sujood (prostration)," (Al Bukhaaree # 735, Maalek 1/75 and Muslim) (picture #22) Al Rukoo'u (the bowing) While he is in Rukoo', he bends his back and holds with his two hands his two knees, with his fingers spread. It is reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, while in Rukoo': "He, Sallaa Allaahu 'Alayhe Wasallam, held his kness with his palms, as if he was holding them, and spread his fingers". (Aboo Daaood #703, Al Tarmethee #304) He stretches his back and neck, without raising or lowering his head, because: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam made Rukoo' and his back, Sallaa Allaahu 'Alayhe Wasallam, was straight, and did not raise or lower his head". (Al Bukhaaree #828, Al Tarmathee #304) It is recommended that he extends, while holding his knees in Rukoo', his two elbows to the outside and away from his sides (Pictures #20 and #21). The woman does not do this, but keeps her elbows joined to her sides (picture #41). He does this because "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, did that. "( Al Tarmathee #304) He must rest in Rukoo' for a while, his back perpendicular to the floor, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Make Rukoo' and stay in Rukoo' until you are rested". (Al Bukhaaree #793 Hadeethu on Al Musee-u Salaatehe, Al Bukhaaree #791 and Muslim) Al Sh-shaafe'ee, may Allaah have mercy on him, says in (his book) The Umm: "I recommend the woman to join her body together when making Sujood, to stick her abdomen to her thighs, because it protects her and covers her best. Similarly, in the Rukoo' and in all moments of her Salaat." (pictures #39, #40, #41, #42, #43, #44) The man keeps his elbows away from his sides in the Rukoo', because it gives his Salaat a better form and perrection.

57 57 Thekr while in Rukoo' (remembering Allaah while bowing) While in Rukoo', he says three times: "Subhaana Rabbeyal 'Atheeme", because the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Subhaana Rabbeyal 'Atheeme-Glory be to my Mighty Lord". (Muslim #772) Saying it three times is the lowest perfection. If he says it five or seven or nine or eleven is better and closer to perfection. The highest perfection is for him to say it eleven or nine times. The middle perfection is if he says it for five times. It is not permitted to recite Quraan while in Rukoo' or in Sujood. 'Alee, may Allaah be pleased with him, said: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, had forbidden me to recite the Quraan in the state of Rukoo' and Sujood." (Muslim #480) While he is in Rukoo' he can add to that the following Thekrs. 'Aaeshah, may Allaah be pleased with her and her family, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, while in Rukoo' said: Subhaanaka Allaahumma wa be Hamdeka. Allaahumma eghfer lee". (How perfect you are O Allaah, our Lord and I praise You. O Allaah forgive me)(muslim #487) 'Alee ben Abee Taaleb, may Allaah be pleased with him, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, in Rukoo' said: "Allaahumma laka raka'tu wa Beka aamantu, wa Laka aslamtu. Khasha'a Laka sam'ee, wa basaree, ma mukh-khee, wa 'athmee, wa 'asabee, wa maa estaqalla behe qadamee. (O Allaah, unto You I have bowed, and in You I have believed, and to You I have submitted. My hearing, sight, mind, bones, nerves, tendons and what my feet carry humbled before You) (Muslim) 'Aaeshah, may Allaah be pleased with her, reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, in Rukoo' used to say: "Subboohun, Quddoosun, Rabbu al Malaa-ekate wa Al Rroohe." (Perfect and Holy He is, Lord of the Angels and the Rooh)(Muslim #487) (Al Nawawee says of Al Roohu: it is said that it is a great Angel. It is said, also, that it is Jebreel. 'Alayhessalaam. It is said, also, it is a creation that the Angel can not see as we can not see the Angels. And Allaah knows best. See Saheeh Muslim be sharhe al Nawawee, vol. 4, page 205) Raising from Al Rukoo'u Then, after the Rukoo" he raises his head from Rukoo while saying Same'a Allaahu leman hamedahu. Aboo Hurayrah, may Allaah be pleased with him, reported: "When the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, got up for prayer, he would say the Takbeer (Allaahu Akbar) when standing, then say the Takbeer when bowing (for Rukoo'), then say: Same a Allaahu leman hamedahu (Allaah hears, answers - accepts the one who praises Him, and gives to him what he had asked for). When coming to the erect position after the Rukoo', while standing he would say: Rabbanaa wa Laka al hamdu (to You, our Lord be the praise). Then, he would make Takbeer when getting down for Sujood. Then make Takbeer on raising his head (from Sujood). Then make Takbeer when going down for the second Sujood. Then make Takbeer

58 58 when raising the head from Sujood. He, Sallaa Allaahu 'Alayhe Wasallam, would do that throughout the whole prayer until he would complete it. And he would say the Takbeer when he would get up at the end of the (first) two Raktahs, after the Tasha-hud in the sitting position. Aboo Hurayrah said: my prayers has the best resemblance amongst you with the prayer of the Messenger of Allah, Sallaa Allaahu Alayhe Wasallam." (Muslim #392) At the same time that he is raising his head, he raises his hands to the level of his shoulders, with his palms up (The wisdom in the raising of the hands to the Samaa -Heaven, upward - is because the Samaa is where the supplication is accepted, and from where the rizq sustenance- and the Wahye - The Revelation-, and Mercy, and Blessings come down from. Allaah is ashamed to let his slave bring down his hands empty, without Him putting something in them. See Al Futoohaatu al Rabbaaneyyata 'alaa Al Athkaare al Nawaaweyyata by Muhammad ben 'Alaan al Seddeqee, explaining and commenting on Al Athkaar by Imaam al Nawawee, vol. 7, page 257)(picture # 22 ) Ibn 'Umar, may Allah be pleased with both of them, said that: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, at the start of the Salaat, raised his two arms up to his shoulders -parallel to his shoulders-. He raised his arms the same way when he made takbeer to go to Rukoo and when he raised his head from the Rukoo. (Maalek # 1/75, Al Bukhaaree #739, Muslim #390) When he is standing straight he says: "Rabbanaa Laka al hamdu mel-a al Samaawaate wa mel-a al arde, wa baynahumaa, wa mel-a maa she-ta men shay-en ba'du. Ahla al th-thanaa-e wa al majde. Ahaqqu maa qaala al 'abdu wa kullunaa Laka 'abdun. Allaahumma laa maane'a lemaa a tayta wa laa muteya lemaa mana'ta wa laa yanfa'u thaa al jadde Menka aljaddu". (Our Lord, for You is all praise that would fill all the heavens and the earth, and all between them, and all that You will abounds with Your praises. O possessor of praise and majesty, the truest thing a slave has said (of You) and we are all Your slaves. O Allaah, none can prevent what You have willed to bestow and none can bestow what You have willed to prevent, and no wealth or majesty can benefit anyone or prevent Your punishment from him, as from You is all wealth and majesty).(muslim #478) This is so, because Aboo Sa'eed al Khudreyye, may Allaah be pleased with him, said: "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, raised his head from Rukoo' said that." (Muslim # 478)(pictures #23 and #24) Standing straight and at ease, after coming up from Rukoo" is an obligation in the Salaat. Narrated Aboo Hurayrah, may Allaah be pleased with him: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, entered the Masjed and a person followed him. The man prayed and went to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and greeted him. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, returned the greeting and said to him: "Go back and pray, for you have not prayed". The man went back, prayed in the same way as before, returned and greeted the Prophet, Sallaa Allaahu 'Alayhe Wasallam, who said: "Go back and pray, for you have not prayed". This happened three times. The man said: By Him Who sent you with the truth, I can not

59 59 offer the prayer in a better way than this. Please teach me how to pray. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When you stand for Salaat, say Takbeer (say Allaahu Akbar), and then recite from the Holy Quraan (of what you know by heart) and then bow till you feel at ease. Then raise your head and stand up straight. Then prostrate till you feel at ease during your prostration. Then sit with calmness till you feel at ease (do not hurry) and do the same in all your Salaats". (Muslim #397) Al Sujoodu (prostration) After he is at ease standing, he goes down for Sujood, which is an obligation in the Salaat, for Allaah, Subhaanahu wa Ta'aalaa, commands: "O you who believed! Bow down, and prostrate yourselves". (Quraan 22:77) It is recommended that he starts saying Allaahu Akbar at the same time he is going down for Sujood, as reported by Aboo Hurayrah that "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, after he stood up for the Salaat would make Takbeer (by saying Allaahu Akbar), then he would make Takbeer when he is going for Rukoo', then he would say: Same'a Allaahu leman hamedahu when he is raising his back from Rukoo'. Then he would say, while standing: Rabbanaa Laka Al hamdu. 'Abdu Allaahe said: wa Laka al hamdu. Then he would make Takbeer while going down (for sujood). Then he would make Takbeer while raising his head from sujood. Then he would make Takbeer when he goes down (again) for sujood. Then, he would make Takbeer when he is raising his head from sujood. And then, he would do like that in all the Salaat, until he completes it." (Al Bukhaaree #789 and #803) It is recommended that he stretches the Takbeer, from the standing position until he places his face on the earth. It is recommended that he touches the ground with his knees first (as in pictures #23 and #24), as reported by Waa-el ben Hujr, may Allaah be pleased with him, that "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, when going down for Sujood, he placed his knees on the earth before his hands, and when he stood up from Sujood, he removed his hands from the ground before his knees." (Al Tarmethe #248). This is so because it looks better. He performs the Sujood on (One) his face and nose, (Two and Three) the two hands, (Four and Five) his two knees and (Six and Seven) his two feet, based on what was reported by Khabaab, who said: "We complained to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, (the difficulty of) saying prayer on the intensely heated (ground or sand), but he paid no heed to our complaining." (Muslim #6190) (pictures # 25 and #26) To perform Sujood on the nose is obligatory, as it is reported by Aboo Hameed al Saa'edee, may Allaah be pleased with him, who said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, made Sujood, and placed firmly his face and nose on the earth." (Al Tarmethe #304) 'Abdu Allaahe ben 'Abbaas, may Allaah be pleased with both of them, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "I have been ordered

60 60 to prostrate on seven bones (i.e.): (One) On the forehead along with the tip of the nose, and the Prophet, Sallaa Allaahu 'Alayhe Wasallam, pointed towards his nose, (Two and Three) Both hands, (Four and Five) Both knees and (Six and Seven) The toes of both feet." (Al Bukhaaree #812) (pictures #25 and #26) In Sujood, the weight of his head and neck are on his face and nose. It is recommended that he points his elbows to the outside and away from his sides, for Aboo Qataadata, may Allah be pleased with him, reported that: "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, performed Sujood he kept his upper arms apart (his elbows away from his sides)". (Aboo Daaood #900). It is recommended that he removes his belly away from his thighs, based on what Al Baraa-u ben 'Aazeb, may Allaah be pleased with him, reported: "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, made Sujood Jakhkha, which means he made room between his abdomen and the ground and was not close to the earth, his arms were far apart and his belly was far removed from his thighs". (Al Nasaa-ee #1/212, al Bayhaqee #1/115). (Picture #25 aand #26 ) The woman keeps all her body joined together, because that is more protecting for her. (picture #42) While in Sujood, he keeps his feet apart, for Aboo Hameed described the Salaat of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, and said: "When he, Sallaa Allaahu 'Alayhe Wasallam, was in Sujood he kept his feet apart." (Aboo Daaood #735) In Sujood, he faces his toes towards the Qeblah, for Aboo Humayd al Saa'edee reported that: "While in Sujood, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, faced the tip of his toes towards the Qeblah". (Al Tamlethee #304) He joins the fingers of his hands, and places them at the same level as his shoulders, based on the Hadeeth of Waa-el ben Hujr, may Allaah be pleased with him, that: "When the Prophet, Sallaa Allaahu 'Alayhe Wasallam, performed Sujood, joined his fingers and placed his hands to the level of his shoulders". (Al Bayhaqee #1/112) He keeps his elbows raised and supports himself by his palms, for Al Baraa ben 'Aazeb, may Allah be pleased with him, reported: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: When you prostrate yourself, place the palms of your hands on the ground and raise your elbows." (Muslim #494) It is obligatory to stay at ease in the Sujood. This means that he puts the weight of his head and neck on the spot he makes Sujood on, and stays there for a while, for the Prophet. Sallaa Allaahu 'Alayhe Wasallam, said: "Then prostrate till you feel at ease during your prostration. (Al Bukhaaree #735)

61 61 Thekres of Sujood (remembering Allaah while in prostration) While in Sujood. he says three times Subhaana Rabbeyal A'laa wa be Hamdehe, as it was reported by 'Aaeshah, may Allaah be pleased with her and her family, that: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, often said while bowing and prostrating himself: "Subhaanaka Allaanumma Rabbanaa wa be hamdeka. Allaahumma eghfer lee - Glory be to You, O Allaah, our Lord, and praise to You, O Allaah, forgive me". (Muslim #484) The mother of the believers, 'Aaeshah, may Allaah be pleased with her and her family, also reported that the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, in his Rukoo' and Sujood used to say: "Subboohun, Quddoosun, Rabbu al Malaa-ekate wa al Rroohe." (Perfect and Holy He is, Lord of the Angels and the Rooh)(Muslim #487) (Al Nawawee says: Al Roohu: it is said that it is a great Angel. It is also said that it is Jebreel, 'Alayhessalaam. It is said. also, it is a creation that the Angel can not see, as we can not see the Angels. And Allaah knows best. See Saheeh Muslim be sharlle al Nawawee, vol. 4, page 205) Huthayfata, may Allaah be pleased with him, said that: " He would then prostrate himself and say Subhaana Rabbeyal A'laa wa be Hamdehe -Glory be to my Lord Most High-". (Muslim #772) This is the lowest perfection. The superiority is for him to add: "Allaahumma laka sajadtu, wa Beka aamantu, wa Laka aslamtu. Sajada wajhee le Allathee khalaqahu wa sawwarahu, wa shaqqa sam'ahu wa basarahu. Tabaaraka Allaahu Ahsanu al khaaleqeena O Allaah, unto You I have prostrated and in You I have believed, and unto You I have submitted. My face has prostrated before He Who created it and fashioned it, and brought forth its faculties of hearing and seeing. Blessed is Allaah, the Best of creators." 'Alee ben Abee Taaleb, may Allaah be pleased with him, reported that: "When the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, made Sujood, he said this." (Muslim) It is recommended that he makes, while in Sujood, as many supplications as he can, in the hope that it will be accepted by Allaah, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, as reported by Aboo Hurayrah, may Allaahu be pleased with him, said: "The nearest a slave comes to his Lord is when he is prostrating himself, so make supplications (in that state)." (Muslim #482) It is strongly undesirable to read of the Quraan in Rukoo' and Sujood. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "And see that I have been forbidden to recite the Quraan in the state of Rukoo' and Sujood. As far as Rukoo' is concerned, extol in it the Great and Glorious Lord, and while prostrating yourselves, be earnest in supplication, for it is fit that your supplications should be answered". (Muslim #479) It is recommended that he, also says, in Sujood, that which was reported from 'Aaeshah, may Allaah be pleased with her and her family. She said: "One night I missed the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam,

62 62 from my bed, and when I sought him, my hand touched the lower part of his feet while he was in the state of Sujood. His feet were raised and he was saying: Allaahumma ennee a'oothu beka be redaaka men sakhateka, wa mu'aafaateka men 'uqoobateka, wa Beka Menka. Laa uhsee thanaa-an 'Alayke, Anta kamaa athnayta 'alaa Nafseka - O Allaah, I take refuge within your pleasure from Your displeasure, and within Your pardon from Your punishment, and I take refuge in You from You. I can not enumerate Your praise. You are as You have praised Yourself". (Muslim #486) Al Juloosu (raising from the Sujood and sitting back) After the Sujood he raises his head, saying Allaahu Akbar, as it was reported by Aboo Hurayrah, may Allaah be pleased with him. He said: "Then, (the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, would) say the Takbeer on raising his head". (Muslim #392) Then he sits back. The Juloos between the two Sujoods and to be at ease in it, is an obligation of the Salaat. He sits on the heel of his left foot and props up his right foot. as it was reported by Aboo Humayd al Saa'edee, may AIlaah be pleased with him. He said: "I remember the prayer of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, better than anyone of you. I saw him raising both his hands up to the level of the shoulders on saying the Takbeer, and on bowing he placed his hands on both knees and bent his back straight. Then, he stood up straight from bowing till all the vertebrae took their normal positions. In prostrations he placed both his hands on the ground with the forearms away from the ground and away from his body, and his toes were facing the Qeblah. On sitting in the (first) two Rak'ahs, he sat on his left foot and propped up the right one; and in the last Rak'ah, he pushed his left foot forward and kept the other foot propped up and sat over the buttocks". (Al Bukhaaree #828) Then he sits back and remains sitting and at ease, as reported by Aboo Hurayrah, may Allaah be pleased with him. He said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Then sit with calmness till you feel at ease (do not hurry) and do the same in all your Salaats". (Al Bukhaaree #789) It is recommended that between the time he raises his head from the Sujood to the time he sits on his foot, while he is in this movement he says: "Allaahumma eghfer lee, wa arhamnee, wa ahdenee, wa ajburnee, wa 'aafenee, wa arzuqnee, wa arfa'nee - O Allaah, forgive me, have mercy on me, and guide me, and restore me to good conditions and support me, give me health, and grant me sustenance and raise my rank". 'Abdu Allaahe ibnu 'Abbaas, may Allaah be pleased with both of them, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to say this between the two Sujoods". (Al Tarmethee #284) While sitting, he places his hands on his thighs, close to his knees, his fingers spread and towards the Qeblah. (Pictures # 27 and #28 )

63 63 The second Sujood Then he performs a second Sujood, similar to the first one. The second Sujood is, also, an obligation. (Picture #27) After the second Sujood, he raises his head and says Allaahu Akbar, as reported in the Hadeeth of Aboo Hurayrah, may Allaah be pleased with him, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When you stand for Salaat, say Takbeer (say Allaahu Akbar), and then recite from the Holy Quraan (of what you know by heart) and then bow till you feel at ease. Then raise your head and stand up straight. Then prostrate till you feel at ease during your prostration. Then sit with calmness till you feel at ease (do not hurry) and do the same in all your Salaats". (Muslim #397) Then he sits back on his left foot for a very brief moment. Maalek ben al Huwayrethah, may Allaah be pleased with him, said: "I saw the Prophet, Sallaa Allaahu 'Alayhe Wasallam, praying and in the odd Rak'aat, he used to sit for a moment before getting up." (Al Bukhaaree #823) Then he stands up supporting himself with his hands on the ground. Narrated Ayyoob: "Aboo Qelaabata said: Maalek ben al Huwayreth, may Allaah be pleased with him, came to us and led us in the prayer in this Masjed of ours and said: "I lead you in prayer but I do not want to offer the prayer, but just to show you how the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, performed his prayers.". I asked Aboo Qelaabata: how was the prayer of Maalek ben Huwayreth? He replied: like the prayer of this Shaykh of ours - i.e. 'Amr ben Salemata. The Shaykh used to pronounce the Takbeer perfectly and when he raised his head from the second Sujood. he would sit for a while and then support himself on the ground and get up." (Al Bukhaaree #824) Imaam Al S-shhaafe'ee, may Allaah be pleased with him, says: "Helping himself with his hands to get up is more humbling and at the same time more helpful". In this process of getting up, he says Allaahu Akbar, and stretches the Takbeer until he is standing, so that no moment of this movement is without the remembrance of Allaah. He does not raise his hands in the process. Narrated Aboo Hurayrah, may Allaah be pleased with him: "Whenever the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, stood for the prayer, he said Takbeer on starting the prayer, and then on bowing. On rising from Rukoo' he said: "Same'a Allaahu leman Hamedahu", and then, while standing straight, he used to say: "Rabbanaa Laka al hamdu" (Al Laith said: the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Wa Laka al hamdu". He used to say Takbeer on prostrating; again he would say Takbeer on prostrating and raising his head. He would then do the same in the whole of the prayer, till it was completed. On rising from the second Rak'ah (after sitting for Al Tasha-hud), he used to say Takbeer". (Al Bukhaaree #789)

64 64 One Rak'ah All his deeds, so far, from the moment of standing for prayer to the moment he gets up for the second Rak'ah, comprising one Qeyaam, one Rukoo, and two Sujoods, with all the readings included, together make up for one Rak'ah. The second Rak'ah After getting up from the first Rak'ah, he performs the second Rak'ah in a way similar to the first one, except he now does not need to perform: (One) The Neyyah, (Two) The opening supplication, (Three) Takbeeratu al Ehraame, and (Four) the raising of the hands at its beginning. After the second Rak'ah After he completes the second Rak'ah, if he is performing a Salaat of more than two Rak'aats, he sits down for the first Tasha-hhud. This first Tasha-hhud is Sunnah, as it was reported by 'Abdu Allaahe ben Buhaynata (it is the name of his mother, and his real name is 'Abdu Allaahe ben Maalek, nicknamed Aboo Muhammad), the ally of Banee 'Abdu Al Muttaleb, may Allaah be pleased with him, who said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, stood up for Thuhur prayer, and he should have sat (after the second Rak'ah, but he stood up for the third Rak'ah without sitting for Tasha-huhd) and when he finished the prayer, he performed two prostrations and said Takbeer on each prostration while sitting, before ending (the prayer) with Tasleem: and the people too performed the two prostration with him in lieu of the sitting he forgot". (Al Bukhaaree #1224) If this first Tasha-hhud was an obligation, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, would have done it, and would have not limited himself to the two Sujoods to make up for the Tasha-hud. The sitting for the first Tasha-hhud In the sitting for the first Tasha-hhud, he sits the way reported by Aboo Humayd, may Allaah be pleased with him. He said: "(The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam) On sitting in the (first) two Rak'aats, he sat on his left foot and propped up the right one; and in the last Rak'ah, he pushed his left foot forward and kept the other foot propped up and sat over the buttocks". (Al Bukhaaree #828) This kind of sitting is called Al Efteraash (pictures #27 and #28). This sitting is an obligation of the Salaat. He sits this way (1) Between the two Sujoods, (2) In the sitting before he gets up for the second Rak'ah (which is Sunnah), and (3) For the sitting of the first Tasha-hhud (which is Sunnah). When he sits for the last Tasha-hhud, which is an obligation, he sits in the way

65 65 of Al Tawarruk. This name comes from the word "werk", which means hip, because he sits on his hip, as reported in the hadeeth of Aboo Humayd: "And in the last Rak'ah, he pushed his left foot forward and kept the other foot propped up and sat over the buttocks". (Al Bukhaaree #828)(pictures #30) The Sunnah is to make the first Tasha-hud short, so he sits in the way of Al Efteraash, because getting up is easier. The Sunnah is to make the last Tashahhud long for there is no getting up afterwards. Therefore he sits in the way of Al Tawarruk, for him to be able to make plenty of supplications. At the same time, whoever is performing Salaat behind him, would know from the way he is sitting, whether he is in the first or last Tasha-hud. The position of the hands in Al Juloos He places his left hand on his left thigh, his fingers a little spread, at ease and towards the Qeblah. The fingers are dose to the knee, so that the tips are at level with it. His right hand is on his right thigh, and is joined into a fist, except the index finger: he closes the small finger, the finger next to it and the middle finger into a fist, the index finger extended and pointed towards the Qeblah and the thumb on the head of the middle finger. This would give the hand the shape of fifty-three in Arabic numbers. Ibnu 'Umar, may Allaah be pleased with both of them, reported that: "When the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, sat for Tashah-hhud he placed his left hand on his left knee, and his right hand on his right knee, and he formed a ring like (fifty -three in Arabic numbers) pointed with his finger of attestation." (Muslim #580)(pictures #29, #31, #38 and #43) He points his right index finger to the Qeblah the moment he reads la ilaaha illaa Allaahu in the Tasha-hhud. He does not move or shake his index finger in any way, but keeps it quiet and towards the Qeblah. The hadeeths indicating to shake the index finger are weak and not authentic. Most scholars say that it is undesirable to move the index finger because in entail some work. Others say that it is prohibited and voids the salaat because it is plenty of work and that makes the salaat nil and void (Al Majmoo by Al Nawawee, vol. 3 page ). 'Abdu Allaahe ben Al Zubayr, may Allaah be pleased with both of them, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to point his finger while supplicating and did not move it." (Aboo Daaood #989) Moving the finger is Makrooh (undesirable: Al Majmoo' by Al Nawawee, vol. 3 page ) Scholars say that the wisdom behind placing the hands on the thighs is to prevent him from playing with them. (Picture #27) Al Tasha-hhudu (bearing witness) After he sits the way described above, he reads the Tasha-hhud, which comes from Shahaadah (to bear witness), because he says Ash-hadu an laa ilaaha ellaa Allaahu wa ash-hadu anna Muhammadan Rasoolu Allaahe, Sallaa

66 66 Allaahu 'Alayhe Wasallam (I bear witness that there is no God but Allaah, and bear witness that Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam, is the Messenger of Allaah). Therefore, Tasha-hhud means to bear witness, and it includes to making Salaats on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and supplications for himself at the end. The most perfect is the Al Tasha-hhud of 'Abdu Allaahe ibnu 'Abbaas, may Allaah be pleased with both of them, which is reported in Muslim #403: Al ttaheyyaatu Al Mubaarakaatu Al ssalawaatu Al ttayyebaatu Lellaahe Ta'aalaa Al ssalaamu alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu Wa al ssalaamu 'alaynaa wa 'alaa 'ebaada Allaahe al ssaleheena Ash-hadu an laa ilaaha illaa Allaahu Wahdahu Laa shareeka Lahu Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu Sallaa Allaahu 'Alayhe Wasallam The Tasha-hhud means: Al ttaheyyaatu (Greetings), Al Mubaarakaatu (Blessings), Al ssalawaatu (Supplications) Al ttayyebaatu (Goodness), Lellaahe Ta'aalaa (Are for Allaah Most High) Al ssalaamu 'alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu (Peace be upon you, O Prophet, and the Mercy and the Blessings of Allaah) Wa al ssalaamu 'alaynaa wa 'alaa 'ebaada Allaahe al ssaleheena (And peace be upon us and on the righteous slaves of Allaah) Ash-hadu an la ilaaha illaa Allaahu Wahdahu (I bear witness that there is no God but Allaah) Laa shareeka Lahu (He has no associates) Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu (And I bear witness that Muhammad is His slave and Messenger) Sallaa Allaahu 'Alayhe Wasallam (Allah's Mercy and Greetings be upon him) At the moment he is about to read the Tasha-hhud, he raises his index finger and points it to the Qeblah, which is the way he is facing. It is undesirable to read anything beyond this first Tasha-hhud, or make additional supplications. The Third Rak'ah After the first Tasha-hhud, if his Salaat is of more than two Rak'aats, he gets up for the third Rak'ah, supporting himself with his hands on the ground to stand up, as in the Hadeeth we saw in the paragraph on the second Sujood: "And then support himself on the ground and get up." (Al Bukhaaree #824) (pictures #32)

67 67 Then he performs the rest of his Salaat, the same way he performed it in the second Rak'ah, except that now (that is in the third and fourth Rak'ah) the reading is secret, and he does not read a Soorah of the Quraan after the Faatehah, but limits himself to the reading of the Faatehah. (pictures #33, #34, #35, #36, #37, #38). The last Tasha-hhud After he completes his Salaat (and performed three Rak'aats in Maghreb, four Rak'aats in Thuhur, 'Asr and 'Eshaa), he sits back for the final Tasha-hhud. The final sitting for the last Tasha-hhud and the last Tasha-hhud itself are both an obligation, without which the Salaat is not valid. The last Tasha-hhud like the first one, is read in secret. The last Tasha-hud as reported by 'Abdu Allaahe ben Mas'ood, may Allaah be pleased with him, is read in secret. He said: "To read the Tasha-hhud in secret is part of the Sunnah". (Al Tarmathee #291) Al ttaheyyaatu Al Mubaarakaatu Al ssalawaatu Attayyebaatu Lellaahe Ta 'aalaa Al ssalaamu 'alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu Wa al ssalaamu 'alaynaa wa 'alaa 'ebaada Allaahe al ssaleheena Ash-hadu an laa ilaaha illaa Allaahu Wahdahu Laa shareeka Lahu Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu Sallaa Allaahu 'Alayhe Wasallam This Tasha-hud means: Al ttaheyyaatu (Greetings), Al Mubaarakaatu (Blessings), Al ssalawaatu (Supplications) Al ttayyebaatu (Goodness), Lelaahe Ta'aalaa (Are for Allaah Most High) Al ssalaamu 'alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu (Peace be upon you, O Prophet, and the Mercy and the Blessings of Allaah) Wa al assalaamu 'alaynaa wa 'alaa 'ebaada Allaahe al ssaleheena (And peace be upon us and on the righteous slave of Allaah) Ash-hadu an laa ilaaha illaa Allaahu Wahdahu (I bear witness that there is no God but Allaah) Laa shareeka Lahu (He has no associates) Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu (And I bear witness that Muhammad is His slave and Messenger) Sallaa Allaahu 'Alayhe Wasallam (Allaah's Mercy and Greetings be upon him) Then he makes Salaats on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, which is an obligation in this juloos. The superiority is for him to say what is

68 68 reported by Ka'bu ibnu 'Ujrata, may Allaah be pleased with him, and reported by Al Bukhaaree: Allaahumma Salle 'alaa (Sayyedenaa) Muhammaden wa 'alaa Aale (Sayyedenaa) Muhammaden Kamaa Sallayta 'alaa (Sayyedena) Ibraaheema wa 'alaa Aale (Sayyedenaa) Ibraheema Wa Baarek 'alaa (Sayyedenaa) Muhammaden wa 'alaa Aale (Sayyedenaa) Muhammaden Kamaa Baarakta 'alaa (Sayyedenaa) Ibraaheema wa 'alaa Aale (Sayyedenaa) Ibraheema Fee al 'aalameena Innaka Hameedun Majeedun". (Al Bukhaaree #6357) Aale Muhammad, Sallallaahu 'Alayhe Wasallam (The Family of Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam) The family of Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam, are: (One) Banoo Haashem, the offspring of Haashem, the great grandfather of the Prophet, Sallaa Allaahu Alayhe Wasallam. (Two) Banoo Al Muttaleb, the offspring of Al Muttaleb, brother of Haashim the great grandfather of the Prophet, Sallaa Allaahu 'Alayhe Wasallam. (Three) His wives, Sallaa Allaahu 'Alayhe Wasallam. (Four) His children, Sallaa Allaahu 'Alayhe Wasallam, as reported by Al Bukhaaree in the Book of the Virtues. Narrated Jubair ben Mut em, may Allaah be pleased with him: "'Uthmaan ben 'Affaan, may Allaah be pleased with him, and I went (to the Prophet, Sallaa Allaahu 'Alayhe Wasallam) and said: O Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, you gave property to Banee Al Muttaleb and did not give us, although we and they are of the same degree of relationship to you. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Only Banee Haashem and Banee Al Muttaleb are one thing (as regards family status) (AlBukhaaree #3502, 3140, 4229). (Their relationship with the Prophet, Sallaa Allaahu 'Alayhe Wasallam is this: 'Abdu Manaaf, his great, great grandfather had four sons: (One) Haashem ben 'Abdu Manaaf, who is the great grandfather of the Prophet, Sallaa Allaahu 'Alayhe Wasallam and (Two) his twin brother 'Abdu Shams ben 'Abdu Manaaf, the latter being the forefather of 'Uthmaan ben 'Affaan and Ameerul Mu-meneena Mu aaweyah ben Abee Sufyaan, the Head of the Islamic State after Imaam Al Hasan ben 'Alee ben Abee Taaleb, son of Faatemah and grandson of Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam, (Three) Al Muttaleb ben 'Abdu Manaaf (forefather of the Imaam Al Shaafe'e) and (Four) Nawfal ben 'Abdu Manaaf). "'Abdu Al Muttaleb ben Rabee'ah ben Al Haareth reported that Rabee'ah ben al Haareth (a relative on the father side of the Prophet, Sallaa Allaahu 'Alayhe Wasallam) and Al 'Abbaas ben 'Abdu Al Muttaleb (uncle of the Prophet, Sallaa Allaahu 'Alayhe Wasallam) together said: by Allaah, if we had sent these two young boys (i.e. I and Al Fadl ben Al 'Abbaas, son of al 'Abbaas, and therefore first cousin of the Prophet, Sallaa Allaahu 'Alayhe Wasallam) to the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, and had spoken to

69 69 him, he would have appointed them (as the collector) of these Sadaqaats (the wealth of Zakaat). They would collect the Zakaat and deliver it to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, as other collectors delivered, and would get a share as other people got it (they would be paid as a recompense for their job). As they were talking about it, there came 'Alee ben Abee Taaleb, may Allaah be pleased with him, and stood before them, and they would have mentioned it to him. 'Alee Abee Taaleb said: do not do that. By Allaah, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, would not do that (would not accept your request). Rabee' ben Haareth turned to him and said: by Allaah, you are not doing so but out of envy that you became the son in law of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, but we felt no envy against you (for this great privilege of yours). 'Alee, then said: send them (if you like, the two young boys). They set out and 'Alee lay down on the bed. When the Messenger of Allah, Sallaa Allaahu Alayhe Wasallam, offered the noon prayer, we went ahead of him to his apartment and stood near it till he came out. He took hold of our ears (of the boys: out of love and affection) and then said: "Give out what you have kept in your hearts". He, then entered (the apartment) and we also went in, and he, Sallaa Allaahu 'Alayhe Wasallam, was on that day in the house of Zaynab bentu Jahash, may Allaah be pleased with her. We urged each of us to speak. Then one of us spoke, and said: O Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, you are the best of humanity and the best to cement the ties of blood relations. We have reached the marriage age. We have come to you so that you may appoint us (as collectors) of these Sadaqaats, and we would deliver it to you as (other collectors) deliver it to you, and get our share, as others get it. (See in the Quraan 9:60) He, Sallaa Allaahu 'Alayhe Wasallam, kept silent for a long time, till we wished that we should speak with him (again), and Zaynab pointed to us behind the curtain not to talk (anymore). He, Sallaa Allaahu 'Alayhe Wasallam, said: "It does not become (is not halaal and is forbidden) the family of Muhammad (to accept) Sadaqaats, for they (the Sadaqaats) are the impurities of people (because charities, and specially the Zakaat purifies and cleans the heart and the wealth of the wealth it is paid from. See in the Quraan: "Take Sadaqah (Zakaat) from their wealth in order to purify them and sanctify them with it")(quraan 9: 103). You call to me Mahmeyata {(he was in charge of the Khumus, i.e. of the one fifth part that goes to the treasury out of the spoils of war, as in the Quraan: "And know that whatever of war-booty that you may gain, verily one fifth of it is assigned to Allaah, and to the Messenger and to the near relatives (of the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam (Quraan 8:41): this was one of the sources of income for the family of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, for their food and sustenance.)} and Nufayl ben Haareth ben 'Abdu Al Muttaleb". They both came to him, and he, Sallaa Allaahu 'Alayhe Wasallam, said to Mahmeyata: "Marry your daughter to this young man (Al Fadl ben Al 'Abbaas)", and he married her to him. He, Sallaa Allaahu Alayhe Wasallam, said to Nawfal ben Haareth: "Marry your daughter to this young man ('Abdu Al Muttaleb ben Rabee'ah, the narrator of this

70 70 hadeeth) and he married her to me. He, Sallaa Allaahu 'Alayhe Wasallam, then, said to Mahmeyata: "Pay so much Mehr (Dowry) on behalf of both of them from this Khumus". (Muslim #1072) Therefore, all those who can not be recipient of the wealth of the Zakaat, or other charities, are members of the family of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, like these two young relatives of his, Sallaa Allaahu 'Alayhe Wasallam. The family of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, includes his wives, Sallaa Allaahu 'Alayhe Wasallam, mothers of the believers, as reported by Aboo Humayd al Saa'edee, who said: "They (the companions of the Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: O Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, how should we make Salaat on you? He, Sallaa Allaahu 'Alayhe Wasallam, said: "Say: O Allaah, make Salaat (have mercy and increase his position with You and in Paradise) on Muhammad, and on his wives, and on his offspring as You made Salaat on the family of Ibraaheem, and bestow Your blessings on Muhammad, and on his wives and on his offspring, as did You did bestow Your blessings on the family of Ibraaheem. You are Praiseworthy and Glorious." Al (Bukhaaree #6360, Muslim #407) After the Salaat on the Prophet Sallaa Allaahu 'Alayhe Wasallam, and on his family, he supplicates Allaah for himself, and says what is reported by 'Ale ben Abee Taaleb, may Allaah be pleased with him, and says: "Allaahumma eghfer lee maa qaddamtu wa maa akh-khartu wa maa a'lanto wa maa asrartu, wa maa Anta a'lamu behe mennee Anta Al Muqaddamu wa Anta Al Mu'akh-kharu laa ilaaha ellaa Anta. (Muslim # 771, Al Bukhaaree #1377) The Hadeeth means: Allaahumma eghfer lee maa qaddamtu wa maa akhartu (O Allah forgive me my passed sins and my future sins) wa maa a'lantu Wa maa asrartu, wa maa Anta a'lamu behe mennee (And the sins I have committed openly, and what I have concealed, and what You are more Knowledgeable than I) Anta Al Muqaddamu wa Anta Al Mu'akh-kharu laa ilaaha ellaa Anta. (You are the First, and You are the Last. There is no ilaah but You) Anas ben Maalek, may Allaah be pleased with him, said: "The most frequent invocation of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, was: "O Allaah give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the fire. (Al Bukhaaree) Therefore he says: Rabbanaa aatenaa fee al ddunyaa hasanatan wa fee al aakherate hasanatan Wa qenaa 'athaabannaare (Quraan 2:201) The supplication means: Rabbanaa aatenaa fee al ddunyaa hasanatan wa fee al aakherate hasanatan, wa qenaa 'athaabannaare (O our lord: give us good in this world, and good in the hereafter and protect us from the punishment of the Fire)

71 71 After the Salaat on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and on his family, he supplicates Allaah for himself, as it is reported by Aboo Hurayrah, may Allaah be pleased with him. He said: "The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, said: "When any one of you completes the last Tasha-hhud, he should seek refuge with Allaah from four (trials): (One) From the torment of hell, (Two) From the torment of the grave, (Three) From the trial of life and death, (Four) From the mischief of Al maseehe al dajjaale (the Antichrist). "(Muslim #588) He says: Allaahumma ennee a 'oothu beka men 'athaabe al qabre Wa men 'athaabe al nnaare Wa men fetnate al mahyaa wa al mamaate Wa men fetnate al Maseehe Al ddajjaale This means: Allaahumma en nee a'oothu beka men 'athaabe al qabre (O Allah I seek refuge in You from the grave's punishment). Wa men 'athaabe al nnaare (And from the punishment of the Fire) Wa men fetnate al mahyaa wa al mamaate (And from the trials of life, and from the trials of death) Wa men fetnate al maseehe al dajjaale (And from the trials of the maseeh al ddajjaal) Here is the last Tasha-hud in its entirety: Al ttaheyyaatu Al Mubaarakaatu Al ssalawaatu Al ttayyebaatu Lellaahe Ta'aalaa Al ssalaamu 'alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu Wa al ssalaamu 'alaynaa wa 'alaa 'ebaada Allaahe Al ssaleheena Ash-hadu an laa ilaaha illaa Allaahu Wahdahu Laa shareeka Lahu Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu Sallaa Allaahu 'Alayhe Wasallam Allaahumma Salle 'alaa (Sayyedenaa) Muhammaden wa 'alaa Aale (Sayyedenaa) Muhammaden Kamaa Sallayta 'alaa (Sayyedena) Ibraaheema wa 'alaa Aale (Sayyedenaa) Ibraheema Wa Baarek 'alaa (Sayyedenaa) Muhammaden wa 'alaa Aale (Sayyedenaa) Muhammaden Kamaa Baarakta 'alaa (Sayyedenaa) lbraaheema wa 'alaa Aale (Sayyedenaa) Ibraheema Fee al 'aalameena Innaka Hameedun Majeedun". Allaahumma eghfer lee maa qaddamtu wa maa akhartu wa maa a'lantu Wa maa asrartu, wa maa Anta a'lamu behe mennee Anta Al Muqaddamu wa Anta Al Mu'akh-kharu laa Ilaaha ellaa Anta.

72 72 Rabbanaa aatenaa fee al ddunyaa hasanatan wa fee al aakherate hasanatan Wa qenaa 'athaaba al nnaare Allaahumma ennee a 'oothu beka men 'athaabe al qabre Wa men 'athaabe al nnaare Wa men fetnate al mahyaa wa al mamaate Wa men fetnate al maseehe al ddajjaale The last Tasha-hud means: Al ttaheyyaatu (Greetings), Al Mubaarakaatu (Blessings), Al ssalawaatu (Supplications) Al ttayyebaatu (Goodness), Lelaahe Ta'aalaa (Are for Allaah Most High) Al ssalaamu 'alayka Ayyuhaa Al Nnabeyyu wa Rahmatu Allaahe wa Barakaatuhu (Peace be upon you, O Prophet, and the Mercy and the Blessings of Allaah) Wa al assalaamu 'alaynaa wa 'alaa 'ebaada Allaahe Al ssaleheena (And peace be upon us and on the righteous slave of Allaah) Ash-hadu an la ilaaha illaa Allaahu Wahdahu (I bear witness that there is no God but Allaah) Laa shareeka Lahu (He has no associates) Wa ash-hadu anna Muhammadan 'Abduhu wa Rasooluhu (And I bear witness that Muhammad is His slave and Messenger) Sallaa Allaahu 'Alayhe Wasallam (Allah's Mercy and Greetings be upon him) Allaahumma Salle 'alaa Sayyedenaa Muhammaden wa 'alaa Aale Sayyedenaa Muhammaden (O Allah, pour Mercy on our Leader Muhammad, and on the family of our leader Muhammad) Kamaa Sallayta 'alaa Sayyedena Ibraaheema wa 'alaa Aale Sayyedenaa Ibraheema (as You poured Your mercy on our leader Ibraaheem and on the family of our leader Ibraaheem) Wa Baarek 'alaa Sayyedenaa Muhammaden wa 'alaa Aale Sayyedenaa Muhammaden (And pour Your blessings on our Leader Muhammad and on the family of our Leader Muhammad) Kamaa Baarakta 'alaa Sayyedenaa lbraaheema wa 'alaa Aale Sayyedenaa Ibraheema (As You poured Your Blessings on our leader Ibraaheem and on the family of our leader Ibraaheem) Fe al 'aalameena Innaka Hameedun Majeedun (In the 'Aalameen, You are full of praise, Most Glorious) Allaahumma eghfer lee maa qaddamtu wa maa akhartu (O Allah forgive me my passed sins and future sins) wa maa a'lantu Wa maa asrartu, wa maa Anta a'lamu behe mennee (And the sins I have committed openly, and what I have concealed, and what You are more Knowledgeable than I) Anta Al Muqaddamu wa Anta Al Mu'akh-kharu laa Ilaaha ellaa Anta. (You are the First, and You are the Last. There is no ilaah but You)

73 73 Rabbanaa aatenaa fee al ddunyaa hasanatan wa fee al aakherate hasanatan, wa qenaa 'athaaba al nnaare (O our lord: give us good in this world, and good in the hereafter and protect us from the punishment of the Fire) Allaahumma ennee a'oothu beka men 'athaabe al qabre (O Allah I seek refuge in You from the grave's punishment) Wa men 'athaabe al nnaare (And from the punishment of the Fire) Wa men fetnate al mahyaa wa al mamaate (And from the trials of life, and from the trials of death) Wa men fetnate al maseehe al ddajjaale (And from the trials of the maseehe al ddajjaale). A Salaat of one or two Rak 'ats If the Salaat he performed is of one or two Rak'ats, at the end of it he will sit in the way of al Tawarruk and reads the last Tasha-hhud in the way we have described. It is undesirable that he reads Quraan in the Tasha-hhud. Al Tasleemu (Greeting) After the last Tasha-hhud, he makes Tasleem, which means greeting, or to greet. Al Tasleemu is a pillar and obligation of the Salaat, as reported by 'Alee ben abee Taaleb, may Allaah be pleased with him, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "The key of the Salaat is the Wudoo, and its tahreem is Al Takbeer, and its tahleel is al Tasleem". (Al Tarmethee #3) The Tasleem is for him to say: Assalaamu 'Alaykum wa Rahmatu Allaahe. 'Abdu Allaahe ben Mas'ood, may Allaah be pleased with him, said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, used to make Tasleem to his right and say "Al ssalaamu 'Alaykum wa Rahmatu Allaahe", and then to his left and say "Al ssalaamu 'Alaykum wa Rahmatu Allaahe". He used to turn his face in a way that the whiteness of his face could be seen here and there (by men on his right and by men on his left). (Al Tarmethee #295) (pictures #31) Aamer ben Sa'den reported from his father that he said: "I saw the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, pronouncing salutation on his right and on his left, till I saw the whiteness of his cheek." (Muslim #582) When he makes the Tasleem, the intention of the Imaam is: 1.To get out of the Salaat. 2.To greet those who prayed behind him on his right side. 3.To greet the guardian Angels. 4.To greet those who prayed behind him, on his left side. If he prayed alone, with the first Tasleem he intends to get out of the Salaat, and the second Tasleem to greet the guardian Angels. These intentions are based on the Hadeeth narrated by Samurata ben Jundub, may Allah be pleased with him. He said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, commanded us to greet back the Imaam (after he says Al ssalaamu 'Alaykum wa Rahmatu Allaahe), and that we greet each other". (Aboo Daaood #1001)

74 74 Remembering Allaah after the Salaat After the Tasleem and completing his Salaat, it is recommended for him to remember Allaah, and to make supplications for himself. Narrated Aboo Al Zubayr, may Allaah be pleased with him: "Ibnu Al Zubayr, uttered at the end of every prayer after making Tasleem (these words): Laa ilaaha illaa Allaahu Wahdahu, laa shareeka Lahu. Lahu al mulku wa Lahu al hamdu wa Huwa 'alaa kulle shay-en Qadeerun. Laa hawla wa laa quwwata illaa be Allaahe. Laa ilaaha illaa Allaahu, wa laa na'budu illaa Eyyaahu. lahu al ne'matu, wa lahu al Fad1u wa lahu al th-thanaa-u al hasanu. Laa ilaaha illaa Allaahu, mukhleseena lahu al ddeena wa low kareha al kaaferoona." He also said: The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, uttered it at the end of every (obligatory) prayer". (There is no god but Allaah. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with Allaah. There is no god but Allaah and we do not worship but Him Alone. To Him belongs all bounties, to Him belongs all grace, and to Him is worthy praise accorded. There is no god but Allaah, to Whom we are sincere in devotion, even though the unbelievers disapprove it." The narrator said: He (The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam) uttered it at the end of every (obligatory) prayer." (Muslim #594) Narrated Thawbaan, may Allaah be pleased with him: "When the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, finished his prayer, he begged for forgiveness three times (he said: Estaghferu Allaaha three times) and then said: "Allaahumma Anta Al Ssalaamu wa Menka Al Ssalaamu. Tabaarakta Thaa Al Jalaale wa Al Ekraame". Al Waleedu reported: I said to al Awzaa'ee: how is the seeking of the forgiveness? He replied: you should say: Estaghferu Allaaha, Estaghferu Allaaha : I beg forgiveness from Allaah, I beg forgiveness from Allaah") (O Allaah You are Peace - one of the Names of Allaah, and peace -for Your slaves- comes from You. You are Blessed, O You Possessor of Glory and Honor) Al Waleed reported: I said to al Awzaa'ee: how is the seeking of the forgiveness? He replied: you should, say: I beg forgiveness from Allaah, I beg forgiveness from Allaah") (Muslim #591) Al Mugheerata narrated: "I heard the Prophet, Sallaa Allaahu 'Alayhe Wasallam, say after the Salaat: "Laa ilaaha illaa Allaahu Wahdahu, Allaahumma laa maane'a lemaa a'tayta wa laa mu'teya lemaa mana'ta wa laa yanfa'u thaa al jadde Menka al jaddu". (There is no god but Allaah. He is Alone. He has no partners. O Allaah, none can prevent what You have willed to bestow and none can bestow what You have willed to prevent, and no wealth or majesty can benefit anyone or prevent Your punishment from him, as from You is all wealth and majesty). (Al Bukhaaree #6615) Narrated Aboo Hurayrah, may Allaah be pleased with him: "Some poor people came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and said: "the wealthy people will get higher grades and will have permanent enjoyment and they pray like us and fast as we do. They have more money by which they

75 75 perform the Hajj and 'Umrah; fight and struggle in the cause of Allaah and give in charity". The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Shall I not tell you a thing upon which if you acted you would catch up with those who have surpassed you? Nobody would overtake you and you would be better than the people amongst whom you live except those who would do the same. Say Subhaana Allaahe, Al Hamdu Lellaahe and Allaahu Akbar thirty three times each after every (compulsory) Salaat". We differed and some of us said that we should say Subhaana Allaahe thirty three times and Al Hamdu Lellaahe thirty three times and Allaahu Akbar thirty four times. I went to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, who said: "Say: Subhaana Allaahe and Al Hamdu Lellaahe and Allaahu Akbar altogether for thirty three times". (How perfect Allaah is, all praise is for Allaah and Allaah is the Greatest, thirty three times)(al Bukhaaree #843). Narrated Aboo Hurayrah, may Allaah be pleased with him, that the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: If anyone extols Allaah (by saying Subhaana Allaahe) after every prayer thirty three times, and praises Allaah thirty three times (by saying Al Hamdu Lellaahe) and declares His greatness thirty three times (by saying Allaahu Akbar), ninety-nine times in all, and says to complete a hundred "laa ilaaha illaa Allaahu Wahdahu, laa shareeka lahu, Lahu al mulku wa lahu al hamdu wa Huwa 'alaa kulle shay-en Qadeerun (There is no god but Allaah. He is Alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything), his sins will be forgiven even if these are as abundant as the foam of the sea." (Muslim #597) Mu'aath ben Jabal may Allaah be pleased with him, said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, held my hand and said: "O Mu'aath, By Allaah I love you. I recommend you, O Mu'aath, and do not leave to say them at the end of each Salaat: Allaahumma a'ennee 'alaa thekreka wa shukreka wa husne 'ebaadateka". (O Allaah, help me to remember You, to thank You and to worship You in the best of manners)(aboo Daaood #1522) Narrated 'Uqbah ben 'Aamer, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, commanded me to read the Ma'oothatayne (Soorats #113 and 114) after each Salaat ". (Aboo Daaood #1523) Narrated Anas ben Maalek, may Allaah be pleased with him: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "Whoever prays the morning prayer in a congregation, then sits remembering Allaah Most High until the sun rises, then performs two Rak'aats, he will get the rewards of a Hajj and a 'Umrah complete, complete, complete." (AI Tarmethee #586) It is recommended that the Imaam faces the congregation and supplicates to Allaah (and that the congregation says Aameen).

76 76 Al Qunootu (invocation) Al Qunoot means to invoke and supplicate Allaah for something the person wants to be given. The Sunnah is for him to perform Al Qunoot after the second Rak'ah in the morning prayer, based on what is reported by Anas ben Maalek, may Allaah be pleased with him. He said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, made Qunoot for a month, after the Rukoo', invoking curse on some Arab tribes". (Al Bukhaaree #4089) Aboo Hurayrah, may Allaah be pleased with him, reported: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, made Qunoot after the Rukoo' in his Salaats one month, invoking for so and so. Then he stopped invoking for them (but did not stop the Qunoot)". (Al Bukhaaree and Muslim) Anas ben Maalek, may Allaah be pleased with him, reported: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, made Qunoot for a month cursing them. Then he stopped cursing them. But in the morning prayer he continued making Qunoot until he separated from this world." (Al Daarqutneyyu 2/29 and al Bayhaqee 2/201) 'Abdu Allaahe ben Ma'qel, may Allaah be pleased with him (he is a Taabe'ee and not a companion), reported: "'Alee, may Allaah be pleased with him, made Qunoot in the morning prayer." (Al Bayhaqee 2/ ) Muhammad, may Allaah be pleased with him, said: "I asked Anas whether the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, observed Qunoot in the Dawn prayer. He said: "Yes (he did so) after the Rukoo' (bowing)". (Al Bukhaaree #1001 and Muslim #677) He performs Qunoot after he comes up from the Rukoo' in the second Rak'ah, with his hands to the level of his shoulders and palms up. Narrated Anas, may Allaah be pleased with him: "I saw the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, raising his hands every time he performed the morning prayer, cursing them." (Al Bayhaqee 2/211)(picture #22). Narrated Abee Raafe', may Allah be pleased with him: "I prayed behind 'Umar ben Al Khattaab, may Allaah be pleased with him, and he made Qunoot after the Rukoo', raised his hands and made the invocation in a loud voice." (Al Bayhaqee 2/211) Narrated Al Hasan ben 'Alee ben Abee Taaleb, grandson of the Prophet, Sallaa Allaahu 'Alayhe Wasallam: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, taught me those words in the Wetr: 1. "Allaahumma ahdenee feeman hadayta O Allah guide me, like those You have guided. 2. Wa 'aafenee feeman 'aafayta - and forgive me, together with those you forgave. 3. Wa tawallaanee feeman tawallayta - and lead me and protect me, together with those you lead. 4. Wa Baarek lee feemaa a'tayta - and bless for me what you gave me. 5. Wa qenee sharra maa qadayta - and protect me from the evil of what You decreed. 6. Fa Ennaka Taqdee wa laa yuqdaa 'alyka - For You decree and nothing

77 77 is decreed on You. 7. Fa ennahu laa yuthellu man Waalayta - For, he is not humbled that is lead by You. 8. Wa laa yu'ezzu man 'aadayta - And he has no might who is humbled by You. 9. Tabaarakta Rabbanaa wa Ta'aalayta - Great You are and Most High. 10.Wa al hamdu laka 'Alaa maa Qadayta - And we Thank You for what you have decreed. 11. Wa astaghferuka Allaahumma wa atoobu ElayKa - And, Allaah, I ask forgiveness and repent to You. 12. Wa Sallaa Allaahu 'Alaa Sayyedenaa wa Mawlaanaa-And have mercy on our leader and protector Muhammaden - Muhammad. Al Nnabeyye Al Ummeyye - The illiterate Prophet Wa 'Alaa Aalehe wa Sahbehe wa Sallam-And on his family and companions and greet them Tasleeman katheeran - Many greetings. The Hadeeth is reported by Al Dayramee (#1/373), Aboo Daaood (#1425), Ahmad (1/199). Al Tarmethee said: "Nothing better than this is known about the Qunoot of the Prophet, Sallaa Allaahu 'Alayhe Wasallam." Al Bayhaqee reported from Muhammad ben al Hanafeyyah, the son of 'Alee ben Abee Taaleb, may Allaah be pleased with both of them, that he said: "This is the invocation that my father used to recite in the morning prayer in his Qunoot." (Al Bayhaqee 2/209) The invocations contained in the points 8 (Wa laa yu'ezzu man 'aadayta - And he has no might who is humbled by Yon), 10 (Wa al hamdu laka 'Alaa maa Qadayta - And we Thank You for what You have decreed) and 11 (Wa astaghferuka Allaahumma wa atoobu ElayKa And, Allah, I ask forgiveness and repent to You) are not part of the original Hadeeth, but were added later, and the Scholars say that it is a good addition. It is recommended that the congregation say Aameen after each of these invocations after the Imaam reads them. 'Abdu Allaahe ben 'Abbaas, may Allaah be pleased with both of them, said: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, made Qunoot and those behind him were saying Aameen". (Aboo Daaood #1443) After the Qunoot he does not wipe his hands on his face. Al Qunoot is performed in the morning prayer, in the Wetr prayer and in the Wetr in the second half of the Month of Ramadaan. Qunoot is confirmed in the Salaat of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and of his companions, such as Aboo Bakar Al Seddeequ, 'Umar ben Al Khattaab, 'Uthmaan ben 'Affaan, 'Alee ben Abee Taaleb, Ibnu 'Abbaas, Al Baraa ben 'Aazeb, may Allaah be pleased of all of them. They all performed Qunoot in their morning prayer.

78 78 The place of the Qunootu He performs the Qunoot after he comes up from the second and last Rak'ah (as in picture #22), as reported by Aboo Hurayrah, may Allaah be pleased with him. He said: "The Prophet, Sallaa Allaahu 'Alayhe Wasallam, after he raised his head from the (Rukoo of) last Rak'ah used to say: "O Allaah save 'Eyyaash ben abee Rabee'ata, O Allaah save Salamata bena Heshaamen, O Allaah save Al Waleeda bena al Waleede. O Allaah, save the helpless people among the faithful believers. O Allaah, be hard on the tribe of Mudar, and let them suffer from famine years like that of the time of Joseph". (Al Bukhaaree #1006) The obligations of the Salaat The obligations of the Salaat are fourteen, and they are: One. Al Neyyah (the intention). Two. Takbeeratu al Ehraame (to say Allaahu Akbar at the beginning of the Salaat). Three. Al Qeyaamu (the standing position). Four. The reading of the Faatehah. Five. Al Rukoo' (the bowing until at ease). Six. Rising from Rukoo' until standing straight. Seven. Sujood until at ease (prostration). Eight. Al Juloos (sitting) between the two Sujoods until at ease. Nine. Al Juloos at the end of the Salaat (sitting back and at ease). Ten. Al Tasha-hhud in the last Juloos (to bear witness). Eleven. To make Salaat on the Prophet, Sallaa Allaahu 'Alayhe Wasallam. Twelve. The first Tasleem (to greet by saying: Al ssalaamu 'Alaykum wa Rahmatu Allaahe). Thirteen. The Neyyah (intention) to get out of the Salaat. Fourteen. The execution of these obligations in this order. The missing of anyone of these obligations makes the Salaat invalid, and it must be done all over again. The Sunnahs of the Salaat are: The Sunnahs of the Salaat 1. Raising the hands in Takbeeratu al Ehraame. 2. Raising the hands to bow for Rukoo'. 3. Raising the hands to come up from Rukoo'. 4. Keeping the fingers spread when raising the hands for Takbeeratu a1 Ehraame. 5. Keeping the fingers spread when raising the hands for Rukoo'. 6. Keeping the fingers spread while holding the hands on the knees. 7. Placing the right hand on the left one in Qeyaam while in standing position. 8. Having the eyes at all times on the spot of the Sujood.

79 79 9. Reading the opening supplication. 10. Al Ta'awwuth: to seek refuge in Allaah from Shaytaan at the beginning of the Salaat. 11. Saying Aameen after the Faatehah. 12. Reading a Soorah after the Faatehah. 13. Al Esraaru: reading in secret and Al Jahru: reading audibly. 14. Making all other Takbeers than Takbeeratu al Ehraame. 15. Al Tasmee'u: saying Same'a Allaahu leman hamedahu when raising from Rukoo'. 16. Al Tahmeedu: saying Rabbanaa wa laka al hamdu after standing straight from Rukoo'. 17. Al Tasbeehu while in Rukoo': saying Subhaana Rabbeya Al 'Atheeme while bowing. 18. Al Tasbeehu while in Sujood: saying Subhaana Rabbeya Al A'laa while in sujood. 19. Placing the hands on the knees while in Rukoo'. 20. Stretching the back and the neck while in Rukoo'. 21. Going down for Sujood with knees first and then the hands (pictures #23 and #24). 22. Putting the nose on the ground in Sujood. 23. Keeping the fingers joined and facing the Qeblah while in Sujood. 24. Keeping the elbows away from his sides while in Rukoo' and in Sujood for the man. 25. Keeping the abdomen away from the thighs while in Sujood for the man. 26. Facing the toes to the Qeblah while in Sujood. 27. Placing the hands at the level of his shoulders in Sujood (and at the sides of the head). 28. Support himself with his hands while in Sujood. 29. Make invocations while in Sujood. 30. Making invocations between the two Sujoods. 31. The Juloos al Esteraahah: the brief sitting after the two Sujoods before rising up. 32. Supporting himself with his hands on the ground while getting up for Qeyaam. 33. Placing the right hand on the left one and above the belly button in Al Qeyaam. 34. Saying Aameen in an audible way. 35. Al Tawarruk at the end of the Salaat: to sit in the way of al Tawarruk (on the left hip). 36. Al Efteraashu: to sit this way in all other sittings. 37. Placing the right hand on the right thigh closed into a fist. 38. Pointing the index finger of the right hand. 39. Placing the left hand on the left thigh with the fingers a little spread. 40. The first Tasha-hhud and to make Salaat on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, in it. 41. The Salaat on his family, Sallaa Allaahu 'Alayhe Wasallam. in the last

80 80 Tasha-hud. 42. Make invocations at the end of the Salaat, after the last Tasha-hhud and before Tasleem. 43.The Qunoot in the morning prayer. 44.The second Tasleem. 45.The Neyyah (intention) to greet the present Angels and the people. 46.Turning to the right and then to the left at the moment of the two Tasleems. There are other Sunnahs that we saw in the different moments of the Salaat. Whoever forgets to perform a Sunnah and remembers it while in Salaat, he compensates it with two Sujoods after the last Tasha-hhud and before the Tasleem. He says Allaahu Akbar when he goes down for each of these two Sujood, and each times he comes up from it. Then he makes Tasleem. Forgetting a Sunnah does not invalidate the Salaat, but he misses the superiority of emulating the Sunnah of Prophet Muhammad, Sallaa Allaahu 'Alayhe Wasallam. Al Kushoo'u (humility) He must get into his Salaat full of energy and his heart present, listen to his readings and invocations and being aware that he is standing in front of his Lord. He must have Khushoo', which is humility, as much as he can, in his heart and limbs. Allaah, Subhaanahu wa Ta'aalaa, says in Sooratu Al Mumenoona: "Successful indeed are the believers(1)those who offer their Salaat with all solemnity and full submissiveness(2)". (Quraan 23: 1-2) 'Alee ben Abee Taaleb, may Allaah be pleased with him, said: "Al Khushod is in the heart, and it is for you to make your side soft for the Muslim praying next to you and that you do not turn while in Salaat." (Al Bayhaqee 2/279) Jaaber ben Samurata, may Allaah be pleased with him, reported: "The Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, came to us and said: "How is it that I see you lifting your hands like the tails of head-strong horses? Be calm in the prayer." (Muslim #430) 'Uqbata ben 'Aaamer, may Allaah be pleased with him reported: "We were entrusted with the task of tending the camels. On my turn when I came back in the evening after grazing them in the pastures, I found the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, standing and addressing the people. I heard these words of his: "If any Muslim performs ablution well, then stands and prays two Rak'ats setting about them with his heart as well as his face, Paradise would be guaranteed for him.". I said: what a fine thing this is! And a narrator who was before me said: the first was better than even this. When I cast a glance, I saw that it was 'Umar who said: I see that you have just come: he (the Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "If anyone amongst you performs the ablution, and then completes the ablution well and then says: Ash-hadu an laa ilaaha ellaa Allaahu wa anna Muhammadan 'Adu Allaahe wa Rasooluhu (I bear witness that there

81 81 is no god but Allaah and that Muhammad is His slave and Messenger) the eight gates of Paradise would be opened for him and he may enter by whichever of them he wishes." (Muslim #234) 'Amr ben Sa'eed reported: "I was with 'Uthmaan that he called (water) for Wudoo. He said: I heard the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, saying: "When the time for a prescribed prayer comes, and any Muslim performs Wudoo well and offers his prayer with humility and bowing, it will be an expiation for his past sins, as long as he has not committed a major sin; and this applies on all times". (Muslim #228) It is reported that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Among you are some who perform a complete Salaat, others pray half of the Salaat, others a third, others one-fourth, others one-fifth, until he reached one-tenth (and he is rewarded accordingly)." (Al Bayhaqee 2/281) Mujaahed reported: "Ibnu Al Zubayr, may Allaah be pleased with both of them, when he stood for Salaat, was like a wooden stick (immobile)". (Al Bayhaqee 2/280) He reported that Aboo Bakar, may Allaah be pleased with him, was also like that. - BOOK THREE Salaat in a language other than Arabic Salaat must be performed in the same manner and language (Arabic), as it was performed by the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Pray as you have seen me praying." (Al Bukhaaree #629) The following situations are to be taken into consideration. Takberatu al Ehraame (Allaahu Akbaru) If a person makes the Takbeer in a language other than Arabic while he can say it in Arabic, or is able to learn to say it in Arabic, then his Takbeer is not valid, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Pray as you have seen me praying." (Al Bukhaaree #629) If he is unable to say it in Arabic and is unable to learn it as well, then he can say it in any other language. In English he would say: Allaah is the Greatest. If he is mute or otherwise speech impaired and therefore unable to speak the words out, then he moves his tongue as he can, for the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When I command you to do anything, do it as much as it lies in your power". (Al Bukhaaree #7288, Muslim #1337)

82 82 The Faatehah If he can not recite the Faatehah but knows one of its Aayaats, he recites that Aayah seven times, as many as the Aayaats that make up the Faatehah itself, which are seven. If he does not know any Aayat of the Faatehah but knows some Aayaats of the Quraan, then he recites seven Aayaats in the place of the Faatehah. If he does not know and can not recite any Aayat of the Quraan, then he recites a Thekr (remembrance), as reported by 'Abdu Allaahe ben Abee Awfaa, may Allaah be pleased with him: "A man came to the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and said: I am unable to memorize anything of the Quraan, therefore teach me what (if I say it in the place of the Quraan) will do for it. The Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Say: Subhaana Allaahe wa al hamdu le Allaahe, wa laa elaaha ellaa Allaahu, wa Allaahu Akbar, wa laa hawla wa laa quwwata ellaa be Allaahe." (Glory is to Allaah and Praise is to Allaah and there is no god but Allaah, and Allaah is the Greatest and there is no might and no power but from Allaah). The man said: O Messenger of Allaah, this is for Allaah, and what is for me? He, Sallaa Allaahu laahu 'Alayhe Wasallam, said: "Say: Allaahumma arhamnee, wa arzuqnee, wa 'aafenee, wa ahdenee" (O Allaah, have mercy on me, and grant me sustenance, and give me health and forgiveness and guide me). After he got up, the man said like that with his hand and the Messenger, Sallaa Allaahu 'Alayhe Wasallam, said: "Certainly, this one (man) filled his hand with khayr (good)". (Al Nasaaee 2/143, Aboo Daaood #832 and others). Another text for this is the hadeeth of Refaa'ata ben Raafe" may Allaah be pleased with him. He said: " The Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, was sitting in the Masjed, and a man was praying. After he finished his Salaat, he moved away and came to the Messenger of Allah, Sallaa Allaahu 'Alayhe Wasallam, and greeted him. Then (the Prophet, Sallaa Allaahu 'Alayhe Wasallam) told him: "Offer your Salaat again, because you did not pray". The man said: O Messenger of Allaah, teach me (how to pray). Then, he (The Prophet, Sallaa Allaahu 'Alayhe Wasallam) said: "When you stand for Salaat say Takbeer, then recite the Faatehah of the Book and read (what you know by heart from) the Quraan and do like that in each Rak'ah". (Al Tarmethee #302, Al Bukhaaree# 757) If he is unable to recite any Quraan and any Thekr in Arabic, he recites the Thekr in his own language. (Al Majmoo' vol.3, page 329) If he is unable to recite any Quraan and any Thekr, and is unable to learn them, then he stands for the Salaat and remains silent in the standing position for a time sufficient to recite the Faatehah. Then he bows and remains silent and then goes down and makes Sujood (prostration) silent and completes his Salaat. Because standing and reciting the Faatehah are of the pillars of the Salaat, if he is unable to perform one of them (the recitation), he performs the other one, as the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "When I command you to do anything, do it as much as it lies in your power". (Al Bukhaaree #7288, Muslim #1337)

83 83 The Quraan If he recites the Quraan in a language other than Arabic it is not valid, because Quraan are the Words themselves, which are a miracle and impossible for anyone to bring it but Allaah. This miracle and these qualities are not available in the translations. If he reads the translation of the Faatehah, his Salaat is not valid. Invocations While praying, a person is not permitted to talk either to himself or to someone else. If he does so, his prayer becomes invalid, for the Prophet, Salla Aallaahu 'Alayhe Wasallam, said: "Talking to a person is not fit during the prayer, for it consists of glorifying Allaah, declaring His Greatness, and recitation of the Quraan". (Muslim #537) While praying, he is permitted to say all his invocations in his language, a language other than Arabic (Takbeeratu al Ehraame, opening supplication, asking refuge with Allaah from Satan, invocations while bowing, while coming up from bowing, in Qunoot, in prostration, between prostrations, in Tasha-hud after the Salaat on the Prophet, Sallaa Allaahu 'Alayhe Wasallam, and before Tasleem, in Tasleem). He can ask Allaah, in his own language, whatever he is permitted to ask Him when he is not performing a prayer, of the affairs of the Deen (religion) and of this world. He can say (i.e.): "O Allaah grant me lawful earnings and children, and a house and a beautiful woman which he describes, and O Allaah release me from prison, and destroy so and so", and so on and other invocations than these, if he so wishes. (Al Majmoo' vol. 3, page 436, 329) All this will not invalidate his Salaat. Those who do not permit this kind of invocations during the prayer, like Imaam Ahmad, may Allaah be pleased with him, base their ruling on the words of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, in the Hadeeth of Mu'aaweyata ben al Hakame al Sulameyya, who said: "the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Talking to a person is not fit during the prayer, for it consists of glorifying Allaah, declaring His Greatness, and recitation of the Quraan". (Muslim #537) We (Math-hab of Al Shaafe'ee) base our ruling on the words of the Prophet, Sallaa Allaahu 'Alayhe Wasallam, in the Hadeeth reported by Ibnu 'Abbaas, may Allaah be pleased with both of them: "And while prostrating yourselves be earnest in supplications, for it is fit that your supplications should be answered." (Muslim #479) Narrated Aboo Hurayrah, may Allaah be pleased with him, that the Messenger of Allaah, Sallaa Allaahu 'Alayhe Wasallam, said: "The nearest a servant comes to his Lord is when he is prostrating himself, so make supplication (in this state)." (Muslim #482) In these two Hadeeths, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, commands the person to make invocations, and did not tie it to any condition,

84 84 and it includes everything that is called invocation, and he himself, Sallaa Allaahu 'Alayhe Wasallam, made different invocations on different situations, which proves that there is no prohibition to do so. Narrated 'Abdu Allaahe ben Mas'ood, may Allaah be pleased with him, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said (at the end of the Tasha-hhud): "Then select the invocation you like best and recite it." (Al Bukhaaree #831) In the other hadeeth: "So make plenty invocations." (Muslim #482) In the narration of Aboo Hurayrah, may Allaah be pleased with him, of this hadeeth, the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said: "Then he invokes for himself whatever he wants". (Al Bukhaaree #1337, Muslim #588) Narrated Aboo Hurayrah, may Allaah be pleased with him, that when the Prophet, Sallaa Allaahu 'Alayhe Wasallam, raised his head (from bowing) he used to say: "Same'a Allaahu leman hamedah, Rabbanaa wa laka al hamdu", (after this) he would invoke Allaah for some people by naming them: "O Allaah save Waleed ben al Waleed and Salama ben Heshaam and 'Ayyaash ben Rabee'ab and weak people among faithful believers. O Allaah be hard on Mudar and let them suffer from (famine) years like that of the time of Yoosuf (Joseph)". In those days the eastern section of the tribe of Mudar was against the Prophet, Sallaa Allaahu 'Alayhe Wasallam." (Al Bukhaaree #804) Narrated Anas ben Maalek, may Allaah be pleased with him, that the Prophet, Sallaa Allaahu 'Alayhe Wasallam, said (in the Qunoot): "O Allaah curse (punish) Re'lan and Thakwaan and 'Usayyata, who disobeyed Allaah and His Messenger." (Al Bukhaaree #1003, 4094 and Muslim #677) The answer to the Hadeeth brought as evidence by those who do not permit invocations in other than Arabic is this: invocations are not part of the talk of the people, because he is addressing not humans (which is not permitted), but Allaah. And Allaah knows best. Here ends the Book of Salaat by Imaam al Nnawawee, may Allaah have mercy on him, and we say: Al Hamdu le Allaahe Rabbe al 'aalameena wa Sallaa Allaahu 'a1aa Sayyedenaa wa Mawlaanaa Muhammaden wa 'alaa Aalehe was Sahbehe wa Sallam tasleeman katheeran.

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